William Jenkyn
1 Wicked men agree in sinning. Sodom and Gomorrha, and the Cities about them, sinn’d in like manner. The inhabitants of severall cities, were inhabited by the same sins; in opposing of God, they joyn hand in hand. Howsoever the wicked may disagree in secular conditions and interest, yea, and may have their private quarrels among themselves, yet in offending God they are unanimous; and though it be possible that they may agree with the people of God in civill concernments, yet in the matter of holinesse, they will ever differ. There may be many grudges and quarrels between the souldiers of the same army among themselves, who yet all consent to oppose the common enemy. The heads of Samsons Foxes were turned contrary wayes, but the Foxes met in the tail and the fire brand. The heads, the policies of sinners may be divided, but in their lusts they are united. They are acted by one spirit, and agree in that which is naturall, though they differ in regard of what is accidentall. How good is God to his people, to divide sinners among themselves in their worldly interests! to order that by the contests between the Pharisees and Sadduces, Paul should find favour; and by the conflicts between Saul and the Philistims, David should escape! yea how just is it, that they who agree against God, should disagree with one another! And that they who sin, should also suffer after the like manner; that they who are unanimous in the same sin of filthinesse, should also be swept away in the same showr of fire.
2. Observ. 2. Great is our pronenesse to follow corrupt example, and a multitude to do evill; to sin in like manner. We are apt Scholers in sinfull lessons. How easy is it to be, nay, how hard not to be carried down the stream, when at once we go with the wind of example, and the tide of nature? The diseases of the soul are very catching; and when the times are corrupted, the soul is more indangered, than is the body by the corruption of aire. One Proctor for Satan shall have more Clients, then an hundred Pleaders for Jesus Christ. Rusty Armour layd neer that which is bright, infects it with rustinesse; but the bright imparts not its brightnesse to that which is rusty: The finer bread in the Oven pertakes of the courser, but seldome doth the brown take away any of the white. How great should be our care to be holy in bad times and companies! It was the failing of righteous Lot to live in Sodom; but it was his greater commendation, to be righteous in Sodom: Though these Cities about Sodom sinn’d in like manner, yet so did not Lot, though Sodom and Sodomites were round about him: It shewed that his holinesse was of a strong complexion, to retain its healthfulnesse in so corrupt an aire. He is a star, that can shine in a dark night. If we can do the wicked no good, it is our unhapinesse; but if they do us hurt, Phil. 2.15. Sicut gravior is culpae est, inter bonos bonum non esse; ita immensi est praeconii, bonum etiam inter malos extitisse. Greg. l. 1. Mor. c. 1. Non mediocr is titulus virtutis est, inter pravos vivere bonum, & inter malignan tes innocentiae retinere ca• dorem, versari inter spinas & minime laedi divinae potentiae est, non virtutis tuae. Bern. ser. 48. in Cant. its our sin. Noah was upright, and walked with God, even when all flesh had corrupted their way. How kindly doth Christ take it, when we will shine as lights in the midst of a crooked, and perverse generation, and sail against the wind of example! It’s no commendation to be good in good company. A Swine may for a while possibly be clean in a fair meadow, the difficulty is when the mire is presented, to abhor wallowing in it. As it’s a great sin to be bad among the good, so it’s an high commendation to be good among the bad, to continue a lilly among thornes, and to have a fire of zeal for God, the more hotly burning, by how much the cold of prophanenesse is the more increased; but as this shews the strength of grace, so yet doth that grace the greatnesse of Gods power. Insteed of imitation, let us bewayle the sins of the times, and what we cannot bear down for the good of others, with a stream of power, let us for our owne, overcome with a floud of teares.
3. Corrupt greatnesse is very influentiall upon, Observ. 3. and into inferiors. The lesser Cities sinn’d after the same manner with Sodom and Gomorrha: Jeroboam the son of Nebat made Israel to sin: Ephraim walked after the Commandment, Hos. 5.11. When the sin which we love, is joynd with that greatnesse which we admire, needs must it be very drawing. Rev. 13.3 All the world wondred at the beast, which had received power and authority. Let those who are powerfull in place, take heed lest they bee strong to sin; Exod. 2.2. Dan 3.18. Amandus est generator, sed praeponendus est Creator. Tert. l. 1. de idol. c. 12. Jussum est principis ore Galieni Quod princeps colit ut colamus omnes Aeternum colo principem dierum, Factorem dominumque Galieni. Prud. Hyrn. 6 for if they improve their power against God, they shall be powerfully punish’d by God. Who so causeth the righteous to go astray in an evill way, he shall fall himself into his own pit, Prov. 28. Without the sins of others, our own would be insupportable, if unpardoed; and ‘tis too much to be so much as a follower in sin. The Examples, yea the injunctions of the best, the greatest, are limitted and bounded by the pleasure of a greater. The Midwives of Egypt, and the three servants of God, threatned with the fiery furnace, are standing monuments of religious disoebdience: Fear God is put before that of Honouring the King. Our earthly is below our heavenly Father: he who begat us, is to be beloved; but he who created us, is to be preferred. The greatest, the richest cannot put in security to save us harmlesse at the day of Judgement for following their example; even their followers shall be punish’d. Admah and Zeboim, the daughters of Sodom, sinn’d and smarted in like manner with Sodom.
4. Observ 4. How fitly is the title of Spirituall Sodom bestowed upon Rome! Sodom hath now met with her match. Not to speak of that cloystred crew of Sodomiticall shavelings, Vid. Speeds History. the Leprosie of whose sin had eaten so deeply into the wals of their Monasteries in England, Bale de act. Rom. Pont. Bishop Jewel defens. Apol. p. 354. Sleid Commen. ad annum 1550 Constans fuit opinio, Casam Pauli secundi gratiam, prae ce teris egregiè au cupatum, sibi ad purpuratorum patrum decus aditum paravisse, quorum in cortu clamà pontifice adnumera tus cum esset ac designatus, invida mox sug gerentium ex prorbatione, turpi lasciviae notâ culpatus, &c. Job. Imperialis Musae um Historic. pag. 27. Tolle de Ecclesiâ honorabile conjugium, nonne reples eam concubinariis incestuofis, masculorum concubitoribus. Bern. Cant. ser. 66. A lupanari ad missam unus tantum passus. Rivet. that the justice of God both pulled down them, and pluck’d up their foundations; but look upon their holy Fathers, and their purple Cardmals, their Mitred Prelates, and you shall find a second Sodom raised out of the ashes of the former. My pen is ashamed to write what I read concerning the two Juliusses, the second and third, Sixtus the fourth, Paul the third, Leo the tenth: Prodigious was that impure Monster John Casa, Arch-Bishop of Beneventum, and Legat Apostolicall, who wrote a book in commendation of the sin of Sodomy, and printed it at Venice: and by the license of Julius the third were other books set forth in praise of that villany. Perpetuall will be the infamy of that Johannes imperialis, a Popish Writer, who published a book in commendation of this Arch Bishop Casa, and others of the same stamp, wherein he writes, [That when Pope Paul the second (observe his Holinesse) endeavoured to advance the said Casa to the dignity of a Cardinall, he was by some persons enviously upbraided, and blamed for lasciviousnesse.] Nor will Rome ever be, or be accounted other then as Sodom, a mother of Harlots, and a stable of uncleanness (a fit place for the seat of the beast) so long as her lawes for prohibiting of Marriage, and permitting of Whoredome, are in force.
5. Observ. 5. How hellish black is the depraved nature of man! The fountaine surely was filthy and poysonfull, that sent forth such streams of Sodomiticall uncleanness. Sodoms lake of Brimstone is not half so unsavoury, as were their streams of Fornication; nor were these so filthy as that springing puddle of polluted nature from which they issued. Who reads not without horror and amazement, the overflowing of this sin of Sodom, into the lives of those accounted the best of heathen, and the wisest of Philosophers, Rom. 1.19. 〈Greek〉, &c. 〈Greek〉 Greg. Naz. O. rat, 1. Contra. Jul. pag. mini. 78. Laert. in vita Platonis. Lego partem semen•ae Atticae, in Socraiem, corruptorem a doles•entium pronuntiatam. Tert. Apol. cap 46. to whom that which might he known of God was manifest; who professed themselves wise, and yet burned in lust one toward another? Tertullian, and Gregory Nazianzen charge this foul abomination upon Socrates himself, and others upon Aristotle, Zeno, and Periander; but most of all upon Plato (how unworthy the name of divine!) Who might not be more then amazed to read that Solon and Licurgus should make laws (as they did, according to Chrysostome) for the toleration of this sin! To the fountain of this Heathenish filthinesse we are led by the Apostle, when he declares that Rom. 1. this uncleannesse was Through the lusts of their own hearts. What cause of humility have the best, when they consider they were born with the nature of the blackest Sodomites! And how greatly should they praise and admire that love whereby, and laver wherein they were washed and sanctified! To conclude this, What is there in the world for which tears and blushing seem to be made, but for the pollution of that nature, which is the same with that of a Sodomite.
6. Nor yet should the most deeply defiled, Observ. 6. Zech. 13.1. either in nature or practise, despair. Even Sodomites returning, shal be accepted; and washing in the fountain (set open even for their uncleannesse) shall be cleansed. The blood of Christ can wash from the sins of Sodom. Even a people as bad as Sodomites have been invited by, and unto mercy; for Isai. 1.10. the Prophet calls the Jewish Princes, the Princes of Sodom, and their people, the people of Gomorrha; that is, such Princes and people as matched Sodom and Gomorrha in wickednesse; and yet he inviteth them unto repentance, with proffer of mercy, and promise of pardon; and though their sins were as red as scarlet, yet he saith, that he would make them as white as snow, ver. 18. The Apostle tels the Corinthians, 1 Cor. 6.9.11. that some of them had wallowed in this sin of Sodomy; but (saith he) you are washed and sanctified. The Gospel refuseth to pardon no sin, for which the soul can be humbled. Free grace can bring those to heaven, whose sin equalized theirs who were thrown into hell. The least sinner hath cause of humility, nay in himself of despair; the greatest hath by closing with Christ ground of hope. If it be the glory of God to pardon great sins; Multo plura quam debeamus Christus pro nobis solvit, tantoque plura quanto guttulam exiguam pelagus excellit immensum. Chrys. in 5 Rom. Hom. 11. Observ. 7. it is his greatest glory to pardon the greatest sinners. There is no spot so deep, which the blood of God cannot wash away. The Argument which David used for the pardoning of his sin, could only be prevalent with a God; Pardon my sin (saith he, Psal. 25.11.) for it is great. There is infinitely a greater disproportion between the blood of Christ, and the greatest number of greatest sins; then between the smallest pibble and the vastest ocean.
7. The toleration of some places of uncleannesse is no means to prevent the spreading of this sin. Sodom had liberty enough of sinning, but their lust increased with their liberty. The cause of Sodoms sin against nature, was not the penury, but the ordinarinesse of the other way of sinning with the Female. Lust is insatiable and excessive, nor will any liberty seem enough to it; indulgence makes it insolent; It will not be perswaded by fair means, Insania Sodomitica non à penuria muliebris commercii, sed à nauseâ. Musc. in 19. Gen. In rebus humanis non peccat magistratus si meretricibus certum locum urbis incolend•m attribuat, quamvis certo sciat eo loco ipsas non bene usuras. Potest enim permittere minus malum, ut majora impediantur. Bel. l. 2. de amis. gr. & stat. pec. c. 18. nor must this nettle be gently touch’d, but roughly handled and nipt, if we would not have it sting. If the Flood-gate of restraint be pull’d up, lust keeps no measure in its powring forth; The more we grant to it, the more it will desire from us. To prevent sin by permitting it, is to quench fire with oyl, to make the plaister of poyson, and to throw out Satan by Satan. Improvident and impure is that remedy used in the Papacy for the preserving of people chast. I mean the toleration of Places of uncleanness. Romana scorta in singulas bebdomadas Juli um pendent pontificii, qui census annuus nonnunquam viginti millia ducatos excedit, adeoque Ecclesiae procerum id munus est, ut una cum Ecclesiarum proventibus, etiam lenociniorum numerent mercedem. Agrip. de van. scient. c. 64. But so the Romane Pander may fill his own coffers with the tribute, he can be indulgent to the sin of whoredome.
8. Observ. 8. Corrupt nature delights in that which is strange to Gods ordination. In the room of accompanying of Male and Female, which was appointed by God, Sodomites go after strange flesh. Marriage was ordained by God, Gen. 2.22: but nature being depraved, forsakes that way, and imbraceth the forbidden bosome of a stranger, Prov. 5.20. a strange woman not standing in the former relation. The marriage of one man and one woman was the ordination of God; but instead thereof mans corruption hath brought in Polygāmy. Nor is the depravation of mans nature lesse opposite to religious ordinations. God appointed that he alone should be worship’d; but corrupt nature puts man upon serving strange Gods, Jer. 5.19. called also Jer. 8.19. strange vanities. The true God hath appointed the manner of his worship, and strictly doth he forbid the offring of strange incense, Exod. 30.9. but the same corruption which put the Sodomites upon following strange flesh, puts Nadab and Abihu upon offering strange fire. Man hath found out many, Numb. 3.4. and goeth a whoring after his own inventions, and delights only in deviating from Gods way. The wicked go astray from the womb. How justly may our crooked natures be charged with what was unjustly imputed to the Apostles; namely, the turning of the world upside down? All the breaches of ranks, all the confusions and disorders upon earth, proceed from our distempered hearts. How comely an order would there be upon the face of the whole world, if sin did not meddle!
9. Little do they who allow themselves in sin, Observ. 7. know where they shall make a stop. Once over the shoos in this puddle, rarely will Satan leave, till he have by degrees got them over head and ears. The modest beginnings of sin, make way for the immodest and irrecoverable proceedings. The sin of the Sodomites, which began at the unclean motions of the heart, at length ariseth to a prodigious tallnesse of impudency and obstinacy; The smallest spark may be blown up to a flame, the flame upon the hearth may, if not quenched, fire the chimney. None provide so wisely for themselves, as they who kill sin in the cradle; how easily do we proceed from one degree of sin to another; and how ordinarily doth God punish one degree of sin with another! He who allowes himselfe in speculative filthinesse, may at length arrive at Sodomy: He who now gives way to sin, may shortly be given over to sin.
10. Observ. 10. 〈Greek〉, Sinners prosecute their lusts most laboriously. The Sodomites weary and spend themselves in uncleannesse, and painfully pull down a showr of fire and brimstone upon their heads: Incomparably sorer is the labour of sinners in damning, then of Saints in saving themselves: The sinner is the only true drudge, sin the only true slavery; and therefore much greater then any other, because they who are in it, delight to be so, and are angry with the offer of a release. Lusts are many and opposite and yet one sinner must be servant to them all; and they all agree in rending and tearing the soul: They are cruel, insteed of wages, giving only wounds and scourges, and that to the tendrest part, the conscience. Nor doth the body escape the tyranny of lust; Envy, intemperance, wrath, luxury, have had more martyrs than ever had holinesse: Such is the goodnesse of God, and the sweetnesse of his service, that it’s beneficiall even to the body; but through how many troubles and woes do wicked men passe to greater! Wofull and the life of a Sodomite been, though the fire and brimstone had never fallen; Great should be the grief of Gods servants, that Satans slaves should do more for him that will shed their blood, than they can do for him, who shed his blood for them; that the former should give themselvs over to uncleanness, and the later not more willingly yeeld themselves to the Lord.
11. Observ. ult. By viewing the odiousnesse of this sin in the Sodomites, it’s our duty to avoid it our selves. To this end,
1. Labour for a sorrowfull sensibleness of that inward corruption of nature, from which alone ariseth the flame of uncleannesse; Lay the foundation of mortification deep. Throw the water at the bottom of the flame, stop the fountain; the hating of some outward acts of this sin may go without any abhorrence of that which is the principle and fountain thereof. Psal. 5.5. David began at the right end, when he abhorr’d and confess’d that poyson wherewith his mother had warmed him in the womb. Actuall abomination comes from the naturall pollution; Imbred concupiscence is the body; that outward is but a toe or a finger of that body. The inward dunghill, if unremoved, will steam forth into a thousand adulteries; till this be healed, thy cure will be but Palliative (as Physicians speak) not Eradicative. Tertullian holily derides the folly of the Heathen Democratus, who to prevent lust, would needs put out his eyes. Christianus salvis oculis foeminam videt; adversus libidinem coecus est. Tert. Apol. c. 46. The Christian (saith he) can safely look upon a woman, being mind-blind unto lust. Lay thy Mine under the foundation; silence that bosome Orator which pleads for uncleannesse. The bird which gets loose from the stone or stick to which it’s tyed, yet if flying with the string about its leg, is intangled in the next bough. Though some courses of actuall uncleannesse be for the present escap’d, yet if the intangling inclination be still entertained, it will ensnare upon any after occasions and tentations.
2. Banish unclean contemplations, and Ideall uncleannesses; Cleanse the stie of thoughts; stifle them when they begin to plod and plot, and contrive uncleanly; let not thy spirit be their through-fare; Cleanse your thoughts, ye sinners, Jam. 4.8. Satan, when he inflames with lust, throws his fireballs into the thoughts. Fill these table-books with holy contemplations, that there may be no room in them for the impression of unclean injections.
3. Beware of plausible excuses for the extenuating of uncleannesse. Abhor the aprons of fig-leaves, of nature, constitution, allurements, example; Look upon this sin as it is, not as it is coloured; behold it with Scripture spectacles; consider it’s true complexion, under the falsenesse of paint; and contemplate it as tumbling in the mire of its owne filthinesse, and in the blood of thy precious soul.
4. Fear God. He who fears God, can never find a place dark enough to offend. Joseph knew that all the favours of his Egyptian Mistris, or of Egypt it self, could not buy off the guilt of this one sin. Dream not of impunity; Whoremongers and adulterers God will judge; secrecy, power, can never carry it away from omnisciency, omnipotency; what a filly shelter is closenesse! Thou canst never shake off thy punishment, unlesse thy being, thy self. Its easie for God to make thee terrible to thy selfe, and thine own tormentor; yea more desirous to utter thy sin openly for thine ease, then ever thou wast to act it secretly for thine honor.
5. Fear thy self; Renounce all selfe confidence, and ventrousnesse upon thine own strength. The Lord is as truly the keeper the heart, as of the City. Rather fear then scorn snares. The best way never to fall, is ever to fear. 1 Cor. 10.12.
6. Take heed of feeding the humor of lust. 1. Keep thy selfe from being fit ground, or meet mould for the Divell to cast in his seed; Whether, 1. by Gluttony, or 2. by Idlenesse: Both these were Sodoms sins, Ezek. 16.49.
1. Gluttony (saith one) is the gallery that lechery goes through, The nutritive faculty is the shop of the generative; The belly well fed (saith Jerome) quickly disposeth a man to lust. Swine love not to tumble in dry dust, nor doth the spirit of uncleannesse delight in a body exercised to fasting, though the body be not to be starved, yet neither to be pampered; 1 Cor. 9 25. the body must be kept down, that lust grow not mallapert; The right way to put out the fire of lust, is to withdraw the fuel of excess; A pamperd horse is hard to rule; A servant delicately fed, will be cheek-mate with his master; Venter est molestus cliens The flesh too much cherish’d will kick against the soul; Keep under the beast by taking away the provender: Magna corporis cura, magna animi in curia The belly is an unpatient sutor; but having food and raiment, let us therewith be content. They who have taken the measure of mans throat, say, it is lesse then in other creatures of answerable proportion, to teach us temperance; The Divell chuseth to enter into the greedy swine; Esau was a greedy eater and a fornicator. The looking upon the wine when it is red, and giving its colour in the cup, and the looking upon strange women, are put together, Prov. 23.33. Paul allowes even weak Timothy but a little wine, 1 Tim. 5.23.
2. Idlenesse, another of Sodoms sins, is also a feeder of uncleannesse: Chambering, or lying in bed, is joyned with wantonnesse, Rom. 13.13. [Our sleep (saith Jerom) must not be the buriall of one suffocated, Non sepultura suffocati sed requies lassati. Hier. but the rest of a wearyed man. The standing-pool will gather filth, and be full of Toads and Vermin. Labour is a good remedy against lust: The same servant is called slothfull and wicked. Slow bellies are called evill beasts. Mat. 25.26. Israel was safer in the Brick-kills of Egypt, then in the Plains of Moab: Lust conquered good David, when he was idle and at ease. In troubles, when he prevented the morning watch, he was innocent and holy; but when Satan finds him wallowing upon his bed, he thinks him fit for a tentation. Lust can be no stanger to an idle bosome. While we work not our selves, Satan works on us. The sitting bird is the Fowlers mark. The earth stands still, and therefore it becomes natures common sewer. The heavens that are ever in motion, are always pure: Quò major sum, magis labo ro; & quò magis laboro, major sum. By how much the greater I am (saith one) by so much the more I labour; by how much the more I labour, by so much the greater I am.
2. As we must keep our selves from being meet mould or fit ground for the divell to cast in this seed of lust, so must we also beware of those objects and allurements which do water concupiscence: Set a watch before thy senses; The sons of God looked on, and lusted after the daughters of men: Gen. 6.2. 35.7. 2 Sam. 11.2. The eye of David, and Josephs Mistris led their hearts. Thamar desiring to be unclean with Judah, sat (as we translate it) in an open place; (but ‘tis in the Hebrew) in the door of the eyes, Gen. 38.14. Sin gets in at the senses, like the wind at the crevis. The order of sin is the same with that of Achan; Tu otiosè spectas, otiosè non spectaris. Tu spectas curiosè, spectaris curiosius. Bern. I saw, I coveted, and took, looking upon a woman and lusting after her, are put together, Mat. 5.26. and we read 2 Pet. 2.14. of eyes full of adultery, or the adulteress. But willingly neither be, nor behold a provocation of sin; God will preserve thee in thy wayes, not in thy wandrings. Dinah was not safe out of the womans orb, the house; only to see, is not sufficient warrant to draw us to the suspected places: What wise man will go to an house infected with the Plague, only to see the fits of the visited. It is good to keep tentation at the staves end; and not to let it into the grapple; for though possibly we may fight and conquer, yet it was our fault that we were put to fight. The project of Balaam was too prosperous; had the Moabites sent their strongest souldiers to perswade the Israelites to idolatry, they had been returned with contempt; but as God fetches glory to himself out of the worst actions of men; so men often undo themselves by the fairest works of God.
Thus far of the second particular, considerable in this example of Sodom, viz. the cause of their punishment; the third followes; namely the severity of their punishment, their suffering the vengeance of everlasting fire.
The punishment being set out, 1. More generally, so its called Vengeance.
2. More particulary; so it was a vengeance manifested by eternall fire; Wherein is considerable, 1. By what they were punished, by fire. 2. In what measure, or how long they were punished; the fire is Eternall.
I shall here enquire, what we are to understand by this Vengeance. Fire, here called Eternall.
1. The word δίκη, here translated Vengeance, is of a signification belonging to the proceedings of Courts of Justice; and it is taken severall wayes, 1. Properly it signifies right or justice; in which respect among the Heathens, the Goddess of just vengeance (Nemesis) was called Δίκη, Justice or Vengeance, Act. 21.4. No doubt (say the Barbarians of Paul) this man is a murderer, whom though he hath escaped the sea, Non dubito quin sicut plurimis locis 〈Greek〉 accipitur pro 〈Greek〉, & 〈Greek〉 pro 〈Greek〉, sic etiam 〈Greek〉 ponatur hoc loco, pro 〈Greek〉. Bez. in Act. 25. 〈Greek〉 Comprehendit seriem totam judicii, usque ad executionem. Lorin. in Act. 25. yet (ἡ δίκη) vengeance suffereth not to live. 2. It is taken for the Sentence of damnation given by the Judge, as Act. 25.15. where it is said, that the chief Priests and Elders, desired to have (δίκην) judgement against Paul. 3. For the punishment it self inflicted after the passing of sentence: thus, 2 Thes. 1.9. the Apostle saith, The wicked shall be punished (〈Greek〉) and thus it is taken in this place by Jude, who fitly expresseth the punishment inflicted by God upon the Sodomites by this word, because it was most justly, and according to the merit of the offence and offenders, executed by the Judge of all the world, who is righteous in all he brings upon sinners; yea, is righteousnesse it selfe, whose very judgements, even because they are his, are just and righteous; and as to the case of Sodom and Gomorrha, so eminent was the righteousnesse of Gods judiciall proceeding, Gen. 18.21. that he would go down to see whether they had done altogether according to the cry of their sin: where he speaks after the manner of men, who ought not to condemn any before an accurate examination of the cause. But of this, by occasion of the words (judgement and, the Great Day) much hath been spoken in the foregoing verse.
For the second, the fire wherewith these Sodomites were punish’d.
They burnt with a threefold fire. 1. The fire of lust (both sin and punishment) They burned in their lust one toward another, 1 Cor. 7.9 Rom. 1.27. and God gave them up to uncleannesse and to vile affections.
2. The fire which was rained down from heaven upon them, His verbis significatur quod preter naturalem rerum cursum, miraculum operatus est, puniendo iniquos; ad differentiam enim naturalium causarum naturali ordine occurentium ad generandum sulphur & ignem, idjunctum est illud à Jeho veb. Cajetan. sic quoque, Tostatus, Pererius, & è nostris. Calvin. Zanch. Muscul. Pareus. Rivet. Gen. 19.24. the remarkablenesse of which punish ment by fire, appears in sundry respects: It was 1. A miraculous fire, besides the course of nature. Brimstone (to which some add salt) and all that vast quantity of fiery matter, were never produced by naturall causes; God it was who provided the matter for so great a flame, the fall wherof also he ordered for time and place. Hence its said, that the Lord rained brimstone and fire from the Lord, (that is) by an elegant Hebraism, from himselfe, the Noune being put in the place of the Pronoune, as 1 Sam. 15.22. 1 King. 8.1. 2 Tim. 1.18. &c.) to shew, that the raining there mentioned was not from the strength of naturall causes, nor after a naturall manner, but immediately from the Lord himself, and by the putting forth of his owne omnipotent arme 2. It was an abundant fire, of a vast quantity; and hence it is said to be rained down; it was not a sprinkling, but a showre; Here were not sparks, but flakes, sheets of fire, rivers of brimstone. 3. It was a Sudden fire. It came not by degrees, when the morning arose, or at break of day there were no tydings of destruction; till then Lot was in Sodom, and yet when the Sun arose, Gen. 19.24. Cen. 19.28. fire was rained down; and early in the morning Abram beheld the smoak of the country; haply the work was done in a quarter of an hour; Lam. 4.6. Sodom was overthrown, as in a moment. 4. It was a tormenting fire: The execution by fire hath ever been accounted one of the most afflictive to sense, and therefore imposed upon the greatest offenders. How great is the torment when the skin is puckerd, the sinews crack’d, the blood scalded: Famine, the greatest of punishments, is but a kind of fire, whereby the naturall moysture is dryed up; nay, fire lends a resemblance to the torments of hell. 5. It was a destructive fire, utterly consuming all upon which it fell; Gen. 19.25. Deut. 29.23. Cities, Inhabitants, the plain, and all that grew upon it; and (as Brochardus reports) so far as the vapour arising out of lake of Sodom is carried by the wind, it makes all places dry and barren, destroying all fruits, grasse, plants, and what ever the earth yeilds. And so poysonfully is that brimstony lake tainted, which is now in the place where Sodom stood, that it is called the Deadsea, having neither fish nor any living creature therein. Called also Joh. 3.16. The salt sea. Ezek. 47.8. And this is confirmed by the Prophet, who foretelling how these waters should be healed by the waters running out of the Sanctuary eastward, on which side this lake is situate, and that then the creatures should live therein, that there should be a multitude of fish, and that the fishers should stand upon it, from Engedy even unto Eneglaim, the two cities at either end of the lake, doth hereby imply, that for the present, before this healing, the waters were dead, that no fish, nor any creatures lived therein, and that no fisher man did frequent the same, as they did the lake of Genezareth and other places, Olet adhuc incendio terra. Tert. Apol. c. 40. Penpetuo poenas luere videtur. Brocard. 1▪ p. c. 7. thorow which the River Jordan did run. 6. The punishment by this fire is lasting, ever lasting, a standing monument of Gods displeasure; in Mosee’s time it was so, Deut. 29. and the Lord never repented him of this overthrow; It is under a perpetuall destruction, recorded by Authors of great credit and reputation, Strabo Solinus Tacitus Josephus Plinius Tertul. c. 40. Augustin de C. D. c. 21. Adrichomius. Brochardus. and it shall continue as long as the world shall last, or there shall be any time or age, in allusion whereunto, when the enemies of the Church are destroyed, it is foretold that their Land shall become burning pitch. It shall not be quenched night nor day, the smoak thereof shall go up for ever.
3. The fire of Hell: and this (some think) the Apostle only here intends, because he calls it, Eternall fire. I acknowledge that these Sodomites were punished with the eternall fire of hell (Gods dealing with some infants or aged, I dare not determin; but ‘tis sure, their children were part of their parents enjoyments, by nature the children of wrath, and that God is an absolute Lord; and the Lord saith concerning Sodom remarkably, Ezek. 16.5. I took them away as I thought good) Christ saith it shall be more tolerable for Sodom and Gomorrha in the day of Judgment, then for Corazin, &c. but a more tolerable condition in regard of degrees, takes not away, but implies the kind of the condition; the temporall punishment of the impenitent Sodomites, was but a degree to the eternall, and in regard of the suddenness of their destruction, they might want time of repentance. Notwithstanding all which, with submission to better judgements, I conceive that the Apostle doth not in this place intend primarily (much lesse solely) the destruction of these Sodomites by hell-fire. Inclusively, and secondarily I suppose, he doth, as the fire of hell was typified by that which fell upon them from heaven. Nor do I clearly understand, how these cities can be set forth as an example to sinners, by suffering the punishment of hell-fire, when of that the History of Genesis doth not speak at all, and the example (saith Quomodo civitates illae per hoc quòd sustinent poenam ignis aeterni, sunt peccatoribus in exemplum propositae, cum de poena ignis aeterni Genesis historia non loquatur; exemplum autem ab historia petatur. Ut omittam quod exemplum sumi debeat à re not â, notum autem non. crat peccatoribus adversus quos hic agitur Sodomitas igne aeterno cruciari. Estius in loc. Sic Lorinus Probabilior expositio, quod ignis aet crnus dicitur, quia civitates igne deletae nunquam restituendae sunt, & effect us illius perseverat, nec unquam cessaret si mundus uunquam desineret. Sci Rivet. 97. exerc. in Gen. Ignis aeternus intelligi potest cujus effectus in illa regione perpetuò manent. Heb. 5.6.7.17. Gen. 48.4. Exod. 32.13. Jer. 7.7.25.25. Psal. 74.1. Illud [ignis aeterni] etsi jungi potest cum illo paenam sustinen tes; commodius tamen aptatur illi voci: [exemplum,] ut sit sensus, Sodomiticum illud incendium fuisse exemplum ignis aeterni. Peter. in Gen. 19. Vid. Estium quoque in Judam. Estius) should be taken from the History, which sinners may read and hear. And although it be said, the fire wherewith these Sodomites were punished, was eternall, yet is it not necessarily to be understood of hell fire, for even that fire which consumed these Cities may be called eternall, 1. Because the punishment by this fire is rreparable, to last to the end of the world, these cities being never to be restored; and in this sense eternall is often taken in Scripture, where we read of the eternall hils, Deut. 33.15. Psal. 74.3. Perpetuall desolations; That the land of Canaan was given to the seed of Abraham, for an everlasting habitation, Gen. 17.8. and for ever, Gen. 13.8. That the Leviticall Ceremonies are for ever, Lev. 6.22.
2. Because these cities suffering the punishment of fire and brimstone described in Genesis, are a type or figure of Everlasting fire, and of the eternall punishment of wicked men therein. And this some learned men seem to make good out of the text, they reading these words, as referring eternall fire to example, thus: are set forth for an example of eternall fire, suffering vengeance; not as here our Translators do, who refer Eternall fire, to Vengeance, thus, are set forth for an example, suffering the vengeance of eternall fire: by which construction they gather that the fire which irreparably hath destroy’d Sodom, was a figure or type of that eternall fire reserved for wicked men in hell, and by which sinners ought to be warned. And (as Learned Paget (in that Treatise of his, called Meditations of death) observes) Hell is denominated from the similitude of this place, * The lake of fire burning with brimstone. And of the Great Whore it is said, Her smoke rose up for ever and ever. [And God (saith he) hath made a visible hell in that great lake which had once been a pleasant plain.] And Brochardus, who spent ten yeers in the viewing of the Country, saith, [That the Dead-sea is alwayes black, smoaking, and the very face of hell.]
Nor yet do I conceive, because in these words [Eternall fire] Jude may also include the punishment of the Sodomites in hell fire; that therefore they are there tormented with materiall or bodily fire; it is sufficient that the torments of the damned, are set out by the paines of fire, then which no creature is accounted by men more tormenting; so that undoubtedly they are unconceivably greater, and more exquisite then are any which can be caused by materiall fire; and they are more tormenting in sundry respects. Hell fire burns the soul; Christ bids us fear none but soul-torments; Mat. 10.28. and indeed, if we can bear them least, we should fear them most. Hell fire though it burns, yet it consumes not; the wicked shall be its perpetuall fuel, and it shall be a living death preying upon them, not making an end of them. Hell fire cannot, as ours, be relieving or refreshing; they who are in it shall never say, Aha, I have seen the fire; but, Oh, I am tormented in this flame. Hell fire is blowne, not as ours, Isai. 44.16. Luk. 16.24. by the breath of man, or any other created blast, but by God himself, whose breath is both the fire and a stream of brimstone, (Isai. 30.33.) and the bellowes. A powerfull God, powerfully punisheth, as is he, so is his strength. How unsupportable must needs be the pains inflicted by angry omnipotency! Hell fire cannot be extinguished; Mat. 25.41, 46. Hell fire cannot be extinguished; nor tears, nor time can put it out. The many thousands of yeers that the effect of Sodoms fire lasteth here upon earth, are but a faint resemblance of the true everlastingnesse of hell fire. Nor yet is God unjust in punishing those eternally, who have sinned but a little time: He measures the punishment by the greatnesse of the offence, not by the time of the doing the crime; Treason or Murder may be committed in an instant, but the punishment may last for scores of yeers; nay when men punish by death, there is a removing of the Malefactor from the society of men for ever; and if the offence committed against God be infinitely heinous, why may not the punishment be infinitely lasting; besides, how ordinarily do men sell away their possessions by bargaine, or refuse an offered gift in a moment, which thereby they part with for ever! and how justly are sinners deprived of true blessednesse (and that is not less then eternall) which, in a short time they refused, and sold away for the satisfying of their lusts! Nor can it be unjust with God to punish those in his eternity, who have sinned against him in theirs, who if they had to eternity been allowed to live, would have improved it altogether in sin; yea, and who dispositively, and in respect of their inclination, did so?
1. The sin of uncleannesse, is remarkably followed with vengeance; As pleasure is that which the unclean mainly expect, and which this lust principally promiseth, so woes and pains, are afterward by God constantly inflicted: fornication and vengeance, are by Jude joyned together.
1. Spirituall vengeance attends upon this sin. 1. It ensnares and captivates the soul; God oft justly saith to the lovers thereof, He that is filthy, let him be filthy still; It is both an inlet to all impiety in the world (a lustfull man bogling at no sin that may bring him to enjoy his impure pleasure) and also a lust which so binds down a sinner, ingulphs him in, and engageth him so deeply to the love of it self, that notwithstanding the longer he lives in it, the more he is afflicted, and weakned by it, yet the more unable and unwilling he is to leave it; it lyes down with sinners in the dust. Seldome is this sin found in the way of repentance; a whore is a deep ditch. Few are the foot-prints of returners from this den, Prov. 23.27. and they too have escaped very narrowly. In steed of repentance, it labours concealment; and men rather study to hide it, then to turn it out of doors; to cover it with a rag of secrecy, then to cure with the plaister of repentance. Nor doth this sin less disquiet then captivate: It wasteth both the strength of the body, and the peace of the conscience: It’s pleasures are short, It’s terrors are lasting: By how much the sweeter Satan makes it in the mouth, by so much the bitterer God makes it in the stomack: The fall into this sin brake Davids bones; Psal. 51.8. The deep impression of its stain, and the communicativenesse of its guilt and defilement to others, are standing troubles to the conscience, when once it is awakened.
2. This sin is pursued with Externall vengeance: 1. Upon the name; a dishonour is gotten; and a reproach that shall not be wiped away. Prov. 6.33. Though the sore may be heald, yet the scar abides, although repentance should be the plaister. Though Samson and Solomon were pardoned, as to their own execution, yet were they burnt in the hand, and branded in the fore head, for a warning to others. Such was the hatred of God against this sin, that God hath not left it a blank, but a blemish in Davids story: Nay, so deep was the spot of dishonour which cleaved to this sin, that the bastard issue of the adulterer was shut out from the congregation to the tenth generation. 2. Upon the body: It makes a man the Divels martyr; Deut. 23.2. this sin is the seed of diseases, and though it loves to lie hid in the shop, yet the distempers bewray it, that are laid in open view upon the stall. The noysome breath, the unclean botches, the inflamed blood, the consumed flesh, the speedy age, the short life, Prov. 5.11. Lev. 20.10. Deut. 22.22. of many are some of the favourablest productions of carnall uncleannesse. The penalty inflicted by the law of God upon adultery, was death by stoning (as it is generally thought) and for some other excesses in this sin, death by burning. The woman suspected of adultery, Mumb. 5.27. drinking those waters of jelousie which (if she were guilty) plagued her with the rotting of her belly and thigh, was a cleer testimony of the heinousnesse of this sin; and if these instances suffice not, remember the death of 24000 Israelites at Peor. 3. Upon the estate: Lust is a flame that hath burnt down whole families, cities, it spoyled David’s posterity of the greatest part of his kingdome; It gives raggs for its livery, and though it be furthered by the fulnesse, Prov. 5.10.6.26. Job. 31.12. yet its followed with a morsell of bread. It is a fire (saith Job) that consumeth to destruction, and roots up all increase. It is a secret canker and moth in the substance of the wealthiest: Witnesse, the destruction of many Noble Families, and irreligious houses in England.
3. Eternall vengeance followes this sin. Whoremongers and adulterers God himself will judg. Heb. 13.4. God returns flames for flames, and revengeth the hell of this fire in the heart, with the fire of hell: The strange woman lodgeth her guests in the dephs of hell, Prov. 9.18. Nor shall dogs be admitted into the new Jerusalem, Rev. 21.15. nor the unholy see the face of God. How great then is their sin, who account this carnall uncleanness no sin; who drink down this pleasant poyson of stoln waters, and never think of its certain operation; and throwing this fire brand into their beds, their bodies, families, revenues, say they are in sport! What prodigious heaven-daring impudence is it, to glory in this, both sin and shame! What are those bold enticers to it, by paint, speeches, naked-breasts, (fire and brimstone shall one day cover them) but the Divels dequoyes, the emissaries and factors of hell, the stratagems of Satan, the increasers of transgressours! Prov. 23.28. Let it be too much for Rome to suffer it to set open shop by toleration; why do we punish the stealing of a piece of silver with death, If we connive at these whose theft flies higher, even at estate, health, honour, life, nay the soul it selfe! In short, How nearly doth it concern those who have burnt in these impure flames of uncleannesse, and thereby have also kindled the flames of Gods wrath, to labour to cool and quench them with the blood of Jesus. Christ, which alone can allay the heats of sin in them, and wrath in God; as also to cast their tears of Godly sorrow into the flame; because they have not been pure hearted Josephs. to become broken hearted Davids? while for future they carefully avoid all those objects, whereby their lust hath too frequently been, and is too forward again to be inflamed.
2. God punisheth sinners in a way of judiciary processe; Observ. 2. even with the greatest equity and righteousnesse. His vengeanceeven upon Sodom was δίκη, A vengeance of Justice. Gen. 4. Gen. 11. In his proceedings with our first parents after their sin, as also with Cain and the Babel-builders, first he accurately examines and inquires into the fact, and afterwards he pronounceth sentence. As the word Vengeance, here used by Jude, hath righteousnesse included in its signification; so in the work of vengeance, as storyed in Genesis, righteousnesse is as openly displayed as wrath. The cry of Sodoms sin, was no uncertain rumour, requiring that God should go down and see, for his better information, Gen. 18. whether they had done altogether according to the cry thereof. He who knew the secret sins of the heart, could not be ignorant of the proclaimed sins of Sodom; nor was any proper descension consistent with his omnipresence, nor information with his omniscience; but hereby he would become exemplary to Judges, who ought to take heed of their precipitancy in judgement, and never proceed to condemnation without accurate examination. In Sodoms punishment there was a Map of hell, a sea of wrath, not a drop of injustice: Sin can make God angry, not unrighteous; Though sometimes he may destroy his creatures, yet never deny himself. How contented should this make us to be under the smartest providences! A gracious heart will justifie God, when God sentenceth him Thou art just (saith Nehemiah) in all that thou hast brought upon us, Neb. 9.33. for thou hast done right, and we have done wickedly. That we are spared, its mercy; that we are punished; it cannot be injustice. Could we have harder thoughts of sin, our thoughts of Gods dealing would be more honorable.
3. Observ. 3 Great is the patience and long-suffering of God even toward great sinners. God overthrew not Sodom till they gave themselves over to fornication; till they were impudent in sin, and it became crying: God did not shew that he heard it, till they proclaimed it to every one. He puts not in his siclke into Sodom, till it was ripe. He goes down to see whither they had done altogether according to the cry of it, altogether, Caedi aures suas Deus dicit clamoribus peccatorum, ut non differatur poena peccantium. Ostendit Dominus quàm invitus puniat, dicens quod clamor Sodomorum ad se ascenderit. Hoc est dicere, Misericordia mea mihi suadit ut parcam, sed tamen peccatorum clamor cogit ut puniam. Sal. de prov. l. 1. or (as the Hebrew hath it) whether they had made a consummation, i.e. whether their iniquities were full; God hereby shewing his purpose to spare them till it was so: He loves to clear his justice before man, as well as to execute it upon man: He shews how mercy pleaseth him, even when he puts forth justice. There is no judging of Gods love, by our impunity, or having the space, without the grace of repentance. God bears with the wicked, but yet not that they may be so. The longer the sinner is spared, the more the sin is aggravated. Sinners are beholding to God for their being spared so long, to themselves for their being spared no longer. Unsesse Sodoms sin had cryed importunately, God had not answered it: Even by this expression of the crying of sin (saith Salvian) God sheweth how unwilling he is to punish sinners; and that mercy perswades him to spare them, did not the cry of sin constrein him to punish them.
4. The justice of God is not abolished by his mercy. Observ. 4. So good was God in his gracious condescension even to the lowest step of Abrahams request for Sodom; unto such a measure did God suffer the sin of unpunished Sodom to swell, that justice seem’d to be laid aside; but though it had woollen and leaden, silent and slow feet, yet had it also iron hands, which at length the Sodomites felt to their cost. Justice may be dormant, and yet not cease to be; it may be said of it (as once Christ did of Lazarus) it is not dead, but sleepeth. God is long suffering, not ever suffering; The rising of the Sun in the morning was no sign that fire and brimstone should not fall upon Sodom before the evening. Gods forbearance to strike, shews not that he will alwayes spare, but that we should now repent. If we will sin by his long-suffering, we shall smart by his severity; These things hast thou done, and I kept silence, and thou thoughtest I was altogether such an one as thy selfe, Psal. 50.21. but I will reprove thee, &c. When God comes to exact the punishment, he will require interest for his forbearance; and indeed, God is never more angry then when he suffers men to go on securely, and un-interrupted in sin, by sparing them. Let not the indulgence of God make us presume, but let us understand the language of love, that we may not undergo the load of his wrath. These Sodomites, notwithstanding their sin, Luk. 17.28. were so securely asleep in their delights of eating, drinking, buying, selling, planting, building, that nothing could awaken them but the fire which destroyed them; This point should also be improved for imitation: To spare all offenders, is cruelty equall to a sparing of none. Deut. 33.24.25. Ashers foot was dip’d in oyl; yet his shoos were iron and brasse.
5. Observ. 5. Nothing is so dreadful as the wrath of God. Sodoms fire and brimstone showred down in a sweeping and overwhelming plenty, are but shadows of the wrath of God incensed. Heb. 12.22. Our God is a consuming fire, his wrath is the fire, yea, the very hell of hell. When God Almighty sets himself to be tormenting, and to shew what he is able to do against a worm; God (I say) who can marshall and draw into a body, all the forces of the Creation together, and then can draw forth all their vertue and vigor, and which is more, set on every degree of that force and vigour, according to the strength of his own all-powerfull arme, yea, and create infinitely more and greater torments, then we can either oppose or apprehend; how sorely, how unsupportably, shall his wrath wrack and torment the creature! How great and how inexcusable, is the stupidity of every sinner! the fire on earth is but painted and imaginary, in comparison of that of Gods wrath. If he who cryes Fire, Fire, at midnight, at once both wakens and affrights us, how amazingly should they affect us, who know and denounce the terror of the Lord! Psal. 90.11. Who knoweth the power of his anger, even according to his fear, so is his wrath! What interest have we in the world comparable to that of making him our friend in Christ! he is the severest enemy, but the sweetest friend; Psal. 2.12. When his wrath is kindled but a little, blessed are all they that put their trust in him; Greater is the disproportion between the pleasure and paines of sin, then between a drop of honey and an Ocean of gall. Consider, O sinner, when thou art bathing thy soul by the fire of lust, how thy soul shall burn in the flames of hell; and remember that fire and brimstone lye under the skin of every Sodomiticall apple, and are in the belly of every lust. Meditate, Oh Saint, of the love of Christ in delivering thee from this eternall fire, this wrath to come, in becoming a skreen between that flame and thy soul, in cooling of thee, thoughby scorching of himselfe. To conclude this, If he hath delivered us from this eternall, how patiently should we endure any trying fire, and how cool should we account the hottest service in which God imployes us in this life! (All is mercy besides hell.) And how should we pity and pull back those who are posting (and that painfully) toward these pains of eternall fire!
6. Gods anger changeth the use of the creatures; Observ. 6. It turns helps into plagues. The fire which God appointed to warm and purifie, shall, if God be our enemy, consume and burn us to ashes; the air shall poyson us, our houses shall be prisons to keep us for execution by flames. The Sun shall hold, or rather be the candle to give light to our slaughter, as in Joshuabs time; the earth which should bear, shall devour us: The seas which serve for conveyance, shall swallow us up; the Stars which at sometimes are sweetly influentiall, shall (if God be angry) fight in their courses against Sisera; the Heavens which are wont to afford ther fruitfull drops shall showr down fire and brimstone, and by both barrennesse. The usefullest creatures of God, if hee bid them, shall go upon errands of destruction, in obedience to their Commander in chief, who can commissionate and impower for services of bloodyest severity and revenge not only his chief officers, the glorious Angels, but even his Common souldiers, the poorest of creatures. If he be our foe, even those shall hurt us from whom we have formerly received, and now expect most friendship. Our greatest comforts shall become our greatest crosses. The wife of the bosom, the children that came out of our loyns, may become our butchers and traytors; yea God can make our selves our own deadliest enemies: Let none be secure in their freedom from enemies, till God be their friend; nor in the multitude of friends, so long as God is their enemy. God can punish unexpectedly, even such a way as we never dream of. Jerusalem (saith the Prophet) came down wonderfully, Lam. 1.9. and what Sodomite ever heard before of a showr of fire? but unheard of sins, procure unheard of punishments.
7. Observ. 7. Most heinous is the sin of contempt of the Gospel. These Sodomites were sinners and sufferers even to amazement. Sodom was a hell for sin, and typically a hell for punishment, and yet Christ saith, It shall be more tolerable for the land of Sodome and Gomorrha in the day of judgement, Mat. 10, 15. then for the City which is guilty of this sin: Unbelief is worse then Sodomy: Of all sins, Gospelsins damn most unavoidably. The pollutions of Sodom defile not so deeply, as doth the refusing of that blood which should eleanse us. How dangerous is the condition of that man, who pleasing himselfe in a civill conversation and freedome from those sins which bring, him within the compass of mans law, allowes himself in that one which concludes him under the curse of the law of God. Of this before.
8. Observ 8. God often proportions the punishment to the sin. Sodoms sin was against the light and use, their punishment against the course of nature; they fetch up hell to the earth, and God sends hell out of heaven. Their sinne was notorious, and proclaimed in the face of the Sun; their punishment was, nay yet is visible to all the world. Their sin was universall, and the raining of fire and brimstone (saith Christ) destroyed them all. Luk. 17.29. Exod. 21.24. Psal. 55.23. Mat. 26.52. Job. 31.9, 10. Judg. 1.7. Their sin was a flame of lust, and their punishment a flame of fire. Their sin was filthy, not without abominating it, to be named; their punishment, as by fire, so by brimstone, was so unsavoury to the smell, as not to be endured. How happy were it for us, if as our sins lead God to inflict such a kind of punishment, so that punishment may lead us back againe to find out the sinne! But of this before, ver. 5.
9. Great is Gods care of mans safety, Observ. 9. and humane society. How angry was God with the Sodomites for a sin committed against their own bodies, and the honour of one another. God hath appointed and executed punishments for & upon any that shall abuse poor sinfull man; and with whom is God so angry as with those who hurt themselves most! How strong an hedge hath he set about mans welfare in his ten Commandments; in them he distinctly provides for mans authority, life, chastity, estate, name, and generally in them all for his soul. All the rebellions, murders, rapes, oppression, defamations, &c. in the world, whereby men suffer from men, are from hence, that God is not obeyed by men; and all the violencies among men proceed from the violation of the law of God, which were it observed, what a face of calmnesse and comelinesse would be upon the whole earth! God is infinitely better to us, then we are to our selves, to one another. How observable is the difference between those places where the fear of God swaies, and others, even in respect of civill, comely, and honest behaviour! To conclude, Though God might have enjoyned us the worshipping and serving of himselfe, without any regard of our own benefit, yet such is his love to man, that as no command doth hinder, so most are intended for the furthring of mans outward welfare. How strong an engagement lies upon us to be studious of giving him that honour which we owe, who is so carefull to make that provision for us which he owes us not.
Thus far of the third particular, the severity of the punishment inflicted upon the Sodomites, viz. the vengeance of eternall fire. The fourth and last followes, the end and use of that punishment, in these words, Are set forth for an example.
Two things here for Explication.
1. What kind of example these Sodomites were set forth to be.
2. Why any example of this kind was thus set forth.
For the first; Δεικνύω five δείκνυμι ostendo, Indico. Mar. 14.15. Joh. 2.18. Δειγματίζω. Traduco palam. Ostento. Col. 2.15. Significat aliquem per publicum caetum spectantium, ducere sicut olim, Romani victores, hostes victos, manibus retro de vinctis, in conspectum ho minum, ad perpetuam illorum ignominiam ducere solebant. Significat spectandum omnibus proponere. Vide Laurent. in 2 Pet. 2. The word example in the Greek is δεῖγμα, and it signifies not only that which is openly shewen, and pointed at, and exactly to be observed, as Matth. 8.4. Christ commanded the leper, whom he had cleansed, to go and shew himselfe to the Priest; so Mar. 1.44. Luk. 5.14. But also a shewing by way of exposing to open infamy and disgrace; and thus it is said, that Christ having spoyled principalities and powers, ἐδειγμάτισε, made a shew of them openly, where the word signifies (saith Zanchy) a leading, a shewing them in the publick view of all spectators to their perpetuall infamy, as captives were wont to be led with their hands tyed behind them; the Compound word, παραδειγματίζω, signifying to set an offender before others as a publick spectacle of shame and infamy, for the warning of all the beholders; in which sense this word δεῖγμα is to be taken in this place, as also is that word ὑπόδειγμα, used in that place 1 Pet. 2.6. (paralell’d with this of Jude) and translated also Example, it also signifying the setting before the eye, or subjecting of something to a mans view or sight, not only for caution and warning (saith Gerhard) as in that place of Peter, but even for imitation also, as Joh. 13.15. Jam. 5.10. and sometimes it signifieth a type or figure of something, as Heb. 8.5.9.23.
These punished Sodomites, then, were set forth for an example, not of imitation, their courses thus described and punished, requiring rather our detestation; nor therefore, 2, Of Gods mercy and compassion, as Paul saith of himself, that in him Jesus Christ shewed forth all long-suffering πρὸς ὑποτύπωσιν, for a pattern and example to them who should heafter beleeve.
But, 1. For an example, by way of pattern, type, and figure of those who are tormented in hell with fire truly eternall, Ipsa verha 〈Greek〉, vel legipossunt cum commate post vocem 〈Greek〉 ut fit sensus, propositae sunt exemplo; vel cum commate post vocem 〈Greek〉, proposita sunt exemplo ignis eterni: prior tamen lectio magis congruit cum loco Petri, & communiter probatur inter pretibus. Laur. in 2 Pet. 2. in which respect (as I noted before) some read the text not with a Comma after the word Δεῖγμα; example, as our Translators, and most interpreters do, who read the words thus, are set forth for an example, suffering the vengeance, but with a Comma after the word fire, thus; are set forth for an example or figure of everlasting fire, suffering vengeance; though when I consider that paralell place in Peter, where it is said, that they are made an example to those that afterwards should live ungodly: I conceive, we should rather keep the ordinary reading, viz. are made an example, suffering, &c. It being neverthelesse plaine from what was said before, that the fire wherewith the Sodomites were punished, was a type of hell fire, and that the Sodomites are set forth as punished with fire from Heaven, that they who afterward should live ungodly might be cautioned and warned to shun that Eternall fire in hell, whereof the Sodomiticall fire was a type. And therefore,
2. And principally, these Sodomites were set forth as an example of caution, warning or admonition, that sinners for time to come, might by their plague, take heed of their sin. Noct. Attic. l. 6. c. 14. The Philosophers of old (as Gellius saith) thought there were three causes of punishing offences. 1. That which is called νουθεσία, when punishment was inflicted for the amendment of the party punished for the time to come. The second they call’d τιμωρία, when any were punished for the preservation of the honour of him, against whom the offence was committed, lest indulgence should occasion contempt of his dignity. The third they called παράδειγμα, when an offender was punished for examples sake, that so others might be deterred from the like practice; this was the end (here mentioned by Jude, and before by Peter) of the judgement of these Sodomites; God dealing with them as a Judge doth with some notorious murderer, whom he sentenceth to hang in chains by the way side, to warn others by his suffering; or as a pilferer or cheator is set forth upon the pillory in some publick place of the City, with his crime written and pinned upon his breast. And that in this punishment of Sodom, Deut. 29.23.32.32, Isai. 1.9.13.19. Jer. 23.14.49.48.50.40. Lam. 4.6. Ezek. 16.46, 48, 49. Hos. 11.8. Am. 4.11. Zeph. 2.9. Mat. 10.15.11.23, 34 Luk. 10.12.17.29. Rom. 9.29. God did intend a speciall example of Caution, seems evident, because no one judgment of God upon sinners is so frequently in Scripture recall’d to the minds of sinners, as this, repeated even above twenty times; as also because God hath made the signes and effects of Sodoms overthrow, to continue to this very day, as Historians unanimously report, as if he intended the laying forth, or publick placing of this standing monument of his wrath, before the eyes of men, as a warning to all the world. Nor are these examples of Caution strange in Scripture. God ye now unto my place which was in Shiloh (saith God unto the Jews) where I set my name at the first, and see what I did to it, for the wickednesse of my people Israel. God commands, Deut. 13.10. that the entiser to idolatry should be put to death, to which he immediately subjoyns, ver. 11. the end thereof, and all Israel shall hear, and fear, and do no more such wickednesse as this is among you. And the Apostle tels the Corinthians, that the destructions of the Israelites in the wildernesse, hapned unto them for ensamples; and they are written (saith he) for our admonition, upon whom the ends of the world are come. And these things were our ensamples to the intent that we should not lust after evill things, 1 Cor. 10.6, 11 as they also lusted; and he warneth the Hebrews to take heed of falling after the same example of unbelief; as likewise doth Christ his Disciples, Heb. 4.11. by remembring Lots wife, Luk. 17.32.
For the second; viz. Why the Lord would shew forth such an example of Caution. Hereby he would shew,
1. Our naturall forwardnesse to sin in like manner. He who saith, Take heed of such a practice, shews a likelihood (without care) of doing the very same. The naturall inclination of our hearts, answers to that of the greatest sinners, as face answers face in the glasse. Their practices are but expositions upon our natures: It is a Proverb [What fools speak, wise men think] I am sure ‘tis a truth, To that which the worst man acteth, the heart of the best man without grace, inclines. And though the godly are not companions with the wicked in sin, yet should they be humble, for the very sinning of the wicked.
2. His constant abhorrence of sin. Examples of Caution speak both Gods hatred of the sin of those who went before, whose punishments are the monuments of his vengeance, as also his equall dislike of it in those who succeed, against whom (if they will sin) he is prepared to do what he hath done against the former. Though Gods forbearance towards some, shews that sometime he can spare sinners; yet his punishing of others, shews that he never loves sin.
3. The aptitude of examples for to prevent sin. Greater is our forwardnesse to be affected with what we see executed, then with what we hear denounced; My eye (saith the Prophet) affecteth mine heart. Examples either of imitation, or caution, work more on us then Doctrines. The rod hath a louder voice then the word; a mans word will not be so soon taken, as his hand and seal: God hath not only set seals to his promises, but to his threatnings also; and such seals as are examples. Israel saw that great work which the Lord did upon the Egyptians, and the people feared the Lord, and beleeved, &c Exod. 14.31. When thy judgements are in the earth, the inhabitants of the world will learn righteousnesse, Isai. 26.9. When a scorner is punished (saith Solomon) the simple is made wise, Prov. 21.11. At the death of Ananias and Saphira, Act. 5.11. Luk. 16.30. great fear came upon all the Church: If one went from the dead (said that tormented Glutton) they will repent.
4. His mercifull willingnesse to prevent our ruine. The Lord gives us to see, that so we may not be examples; and lets us read the stories of others, that so we may not be stories to others: Such is the goodnesse of God, that he had rather we should be drove away from, then destroyed in sin. Oft doth God recall to the minds of Israel the sins and punishments of their forefathers, and his plagues upon the Egyptians. It had been as easie for God to have destroyed them with, as warned them by others, had not mercy pleased him. Quot vulnera, tot ora: Every wound of another, is a mouth that calls upon us to repent.
5. The inexcusablenesse of sinning after the setting examples before us. Dan. 5.22. This was the great aggravation of Belshazzers pride, that he humbled not his heart, though he knew the judgment which God had layed upon his father, for the very sin of pride. Thus likewise the Prophet hightens the impiety of Judah, in that notwithstanding Judah saw the idolatry which Israel had committed against God, and what judgements God had laid upon Israel, yet Judah feared not, but went and played the harlot also. How just is God in hitting those, to whom he had said before, Stand off. They who sin against examples, sin presumptuously, and even to a contempt of all Gods attributes, his Immutability, Power, Righteousnesse, Long suffering, &c. They cannot sin at so cheap a rate, as those who never were warned. He who will ride into the depth of the river, notwithstanding the stake, deserves irrecoverably to be drowned. That thief offends obstinately, who will rob in that place where his fellow hangs in chains.
1. The works of God, especially his judgements, Observ. 1. have a language, as well as his word. Examples of judgement, are visible Sermons, and speak the pleasure of God. When God forbears to punish, he is said to keep silence. Then shall he speak unto them in his wrath (saith the Psalmist) and vex them in his sore displeasure. A word is significative, and God is not only known by his word, but even by his works also, and particularly by his judgment which he executeth. Psa. l 9.16. Idem Deo facere & loqui. A word is not more easily uttered, then the greatest work is performed by God. There is nothing done by God, but (as a word is filia mentis produced by the mind) was first determined before in his secret counsell. There is no word so diffusive and scattered among so many as the works of God are, (there being no speech nor language where their voice is not heard.) In short, Quot verbera, tot verba. No word or speech requires so much attention, as the works of God do observation. It is a shame for us, that God hath spoken so often, and so loud, so long, so plainly by them, and that wee will not hear. If that voice be not loud enough, and if he hath stood too far to be heard, he will speak more loudly, and come nearer to us to our cost. Intreat the Lord to open the ear, as well as to speak the word, and to teach, as well as to speak. Psal. 94.12
2 Great, Observ. 2. is the excellency of the word in point of purity. It sets not forth sins by way of meer relation, much lesse by way of imitation, but by way of caution. As in it, the filthiest of sins are spoken of modestly and purely; so they are mentioned as punished severely. Gen. 39.5. Gen. 38.26. Lev. 18.6, 7. Sodoms filthinesse is set forth in Scripture, but so likewise are Sodoms flames, and both to warn us, not to allure us. The Scripture mentions the scourge as well as the sin of the holyest man, the Medicine as well as the Malady; how groundlesse is their impiety who take liberty to sin from reading of sins (especially of good men) in the Word; what is this but to read it with Satans spectacles, who, as he cites, so alwayes shews Scripture by halfs. To sin without examples of caution is bad, to sin against them is worse, to sin by them is worst of all; the first is to walk, the second to run, the third to flye to hell.
3 Publick and notorious offenders, Observ. 3. ought to be open examples. Sodom is not afraid to declare their sin, and God declares it to make others afraid. Though punishment should reach but a few, yet fear should reach all: Secret punishment is a plaister not broad enough for an open, a scandalous fault. God threatens, even his otherwise dear David, that he who had made the enemies of the Lord to blaspheme, 2 Sam. 12.12. should be punished before all Israel, and before the Sun. Private corrections for open crimes, are not plaisters to cure, but only to cover the sore. If sin be impudent, reproof and correction should not be bashfull. If a Minister sees that error and profanenesse seek no corners, he should not hide truth in a corner. Publick offences are like a bag of poyson thrown into a common fountain, serving for the use of a whole city: And the end at which God aimed in the punishing of offenders, Deut. 17.7. was that all Israel should hear, and fear, and do no more any such wickednesse. The Syrians cared not to fight with small or great, but with the king of Israel, and Magistrates and Ministers should principally strike at reigning sins. All the reproofs of the Prophet’s and Christ were bent against the impieties of their times. I verily beleeve that one main sin, whereby God is provoked to make publick officers in Church and State, so contemptible as they are, is their fear to oppose publick and spreading sins so freely as they should.
4. Observ 4. In this our present condition we want as well the affrightments of fear, as the allurements of love to keep us from sin. The burnt Sodomites should make us fear the fire. The overthrow of the Israelites are examples to Saints under the New Testament. And let us (saith the Apostle) therefore (he means by the example of the unbeleeving Israelites) fear, lest a promise being left us of entring into his rest, any of you should seem to come short of it. I am (saith holy David) afraid of thy judgements. Psal. 119.120. Jer. 10 7. Who (saith Jeremy) would not fear thee, Oh King of Nations? and Rev. 15.4. Who shall not fear thee, O Lord &c. for thy judgements are made manifest. Fear him (saith Christ) who is able to throw soul and body into hell. Faith is as truly due to Threatnings, as Promises; and Holy fear is the proper effect of that faith; By faith Noah being warned of God, moved with fear, &c. Nor is it possible or profitable, so long as we have such an eager pronenesse to sin, to want a stoppage by fear. So unwilling are we to be weaned from the forbidden breasts of sinfull pleasures, that we daily need to fear the wormwood and alloes wherwith the Lord imbitters them; & all little enough; only heaven perfects love and casts out fear.
5. There is a pronenesse to sin in every age of the world. Observ 5. Why should God make Sodom an example of Caution to succeeding ages, if these were not forward to make Sodom an example of imitation? Peter saith expresly, that these overthrown cities were made an example to those who after should live ungodly. The world alwayes was, Mundus semper fuit, est, & erit mundus, Lutb. is and will be the world (saith Luther.) The severall ages of the world have differed in their other fashions, but sin was never out of fashion. Look over all times and places, and it will be found true in both the whole world lies in wickednesse; And of all times (so true was that prediction of the Apostle) the last dayes are the most perillous. We now live in the sink, the dregs of time, Satan now labours to do much mischief, and posteth the faster because he shall not long have day-sight. Men likewise by long practising, and by the sinfull experiments of former times, are now grown (as in other things so) in sin greater Artists then heretofore. How carefull should we be that God may have some the more for us (even in these worst of times) who may love holinesse, when most leave it; controul, if not conquer sin; who may shine as lights in the world; and who, if they can do no good to others, yet may get no hurt from others: To conclude this; Though evill times should not damp our zeal, yet neither should they make us impatient: The tares and wheat will grow together till the approaching Harvest. Mean while, none is so much provoked, as that God who is most patient. Nor should we forget, that all foregoing ages have abounded with those sins and difficulties, which much imbittered the lives of holy men who lived in them; in which respect we may wisely make use of that counsell of Solomon, Say not thou, What is the cause that the former times were better then these? Eccles. 7.10. The errours and impieties of these, were in former times, and are now but newly acted over; and let us rejoyce, that though the sins of the times should make us mourners for them, yet they cannot make us followers of them.
6. Observ. 6, In all ages God is the same. He hates the same sins in after times, which he hated in the former. Sodomy is now as abominable in his sight as heretofore; He is the same yesterday, and to day, and for ever; in him there is no shadow of change; he loves the same holinesse now which he ever loved. How great a terror is this to those who live in those sins against which God hath formerly declared his wrath. God will not go out of his way to gratifie their lusts; no, it is the duty of the sinner to change: Psal. 7.12. If he turn not, he will whet his sword, &c. Much may this comfort those who walk in the steps of former Saints. 1 Tim. 1.16. Paul was a pattern to those who hereafter should beleeve: They find God as ready to accept them as any heretofore. Psal. 22.4. This comforted the Psalmist, Our Fathers (saith he) trusted in thee, and thou didst deliver them. We are forward to entertain hard thoughts of God: if he continue not the same favours to us, which he afforded to others: we think he changeth, whereas we alone are to be blamed. Its not the shore which moves, but the boat: If we will turn to God, we know where to have him; our prayers and repentance will make a change in us, and make us fit to be accepted, they make no alteration in him at all: as they who being in a ship, and pull at a rope fastned to a Rock, move not the Rock to them, but themselves to the Rock.
7. God is gracious even in his greatest severity. Observ. 7. Even when he was punishing of Sodom with fire and brimstone, he had thoughts of preventing the like punishment upon others for the time to come. He warns even when he wounds, and punisheth a few, that he may spare many: he takes occasion by the sin and punishment of Sodom, to do good to following ages; his justice magnifies his mercy. God layes up Manna with the rod; and is not forgetfull to feed us, even when he smites: In his smiles he will be feared, in his frowns he will be loved: in the midst of judgement he remembers mercy. If God be so sweet in his bitter administrations, how sweet will he be when he is altogether imployed in the wayes of grace! We should herein look upon the Lord as our pattern; severity should not make us forget and throw off tender-heartednesse: We should have mercifull ends in our severest punishing of offenders, and not wound like murderers to destroy, but like Chyrurgeons to cure, and to prevent the spreading of sin yea punishment.
8. Observ, 8. It should be our great desire by all our own sufferings for sin, to prevent the like sin in, and sufferings of others. We must not be like those that have the Plague, who love to inffect others with it. A gracious heart rather desires to hear of converts by his falls and woes, then to have companions in either. They who have been by sin examples of imitation, should pray that by their sufferings they may become examples of Caution; How rare is this heavenly temper in sufferers? Most Christians when they are in troubles, only desire the removall of them, perhaps the sanctifying of them to themselves; but who prayes for the sanctifying of them unto others! Its ordinary for men under their sufferings, to have thoughts of impatience against God, and of revenge against the instrument of their troubles; but unusuall for men to have aimes of benefiting beholders by their troubles. If the Lord would throughly affect us with love to his glory, and hatred to sin, we should be willing to have the house pulled down upon our own heads, so as sin may be destroyed in others; and hereby we may do more good at our death then we have done throughout our whole lives.
The sinners of these laters times sin more heinously then they who lived in former ages. Observ. 9. The sins committed by those who have others for an example, are greater then those committed formerly, though they be the same for kind. He who falls by stumbling at the same stone at which he dash’d who went before him, falls without apology. Wee in these times stand upon the shoulders of those who lived of old, and therefore ought to see further; we may behold by what meanes they stood, where also, and how they fell, and how by either they sped. More exactnesse in working and walking becomes us who have more light to guide us. How happy were we if as we strive to excell our forefathers in other arts, we did not come behind them in that heavenly art of a holy life, though their helps were fewer then ours! It is a common observation concerning our buildings, that though they are of more curious contrivement, yet lesse substantiall and durable then those of old time; Non tulit nos sine exemplo, ut inveniat sine delicto, vel tollat sine patrocinio. I fear this may be more truly said of our religion then of our buildings; It will be more tolerable at the last day for those who lived in the times of Sodom, then for sinners in these days, upon whom the ends of the world are come. Unto whomsoever much is given, of him shall be much required, Surely, as we pay dearer for our worldly commodities, we must pay much dearer for our sinfull pleasures then our fore-fathers have done. We had better never have heard of Sodoms ruin, then not to mend our lives by the example.
10. Observ. 10 Its our duty to make an holy improvement of the worst things which fall out in the world. Even Sodom and Gomorrha were our examples, and we should make lye to cleanse us of their ashes. A good man should sail (as they say of skilfull Mariners) with every wind, and (as Samson) take honey out of the carcass of the Lion. Vespasian raised gain out of an excrement; the Estrich concocts iron. Even the waters of jelousie which rotted the bellies and limbs of some, made others healthfull and fruitfull. The sins of the worst should, and sometimes do teach the godly to walk more closely and humbly with God. Were we not wanting to our selves, the sin of Sodom might be to us felix culpa, an happy fault. But alas, most men more imitate then shun the sins of others, nay which is much worse, they rather take occasion to oppose, deride, and so get hurt by seeing the holy strictnesse of the godly, then to grow more watchfull and holy by observing the sinfull loosenesse of the wicked. But here is the excellency of grace, to make a man like David, Therefore to love the Commandments of God, Psal. 119. i 27. because wicked men make void the Law.
11. Observ. ult. It is our wisdome to learn how to behold the examples of caution which God hath set forth (especially in Scripture) with most advantage to our souls. Against that which God shews, we must not shut our eyes. To this end.
1. Let us give our assent to the truth of examples, as delivered in Scripture, which doth not only relate the judgments themselves, but their causes also, the supreme, God; the deserving, sin. Faith takes into its vast comprehension, every part of Gods word. It hath been the Divels policy to strike at the truths of Scripture-stories, either by denying, or adulterating them. Prophani quidam ex Schola Porphirii ut miraculū elevarent Confinxerunt Mosem peritissimum naturae, observasse fluxum & refluxum maris Erithraei & refluente illo suos traduxisse. Riv. in Exod. Porphiry, to overturn the miraculousnesse of the Israelites passing through the Red sea, saith, that Moses took the advantage of a low ebbing water, and so went through safely, which the Egyptians not understanding, were drowned by the flowing of the water. Strabo likewise perverts the truth of this story of the destruction of Sodom and Gomorrha, Graeci Scriptores Sodomam cum vicinis civitatibus, eam ob causam incendio periisse sentiunt, quod regio illa cavernosa esset & sulphurea, atque ita hujusmodi exitio obnoxia. Muscul. in 19. Gen. by attributing it to naturall causes, and reporting that these cities were seated on a soyl sulphureous, and full of holes, from which, fire breaking forth, consumed them. Examples of the dreadfullest aspect, will never affright us from sin, when we look upon them in the Divels dress. Let us not sport at examples, and make them our play-fellows. Read not the example of Lots wife as the Poeticall fiction of turning Niobe into a stone. What judgement thou readest beleeve, though never so severe, never so farre beyond thy apprehension.
2. Look upon examples with deep and diligent observation. They must sink into us, we must set our hearts to them: Steep our thoughts in them, and ponder them in their certainty, causes, severity. Posting passengers cannot be serious observers of any place. How profitable is it sometime to dwel in our meditations upon these monuments of divine justice? Assent must be followed with consideration: Transient thoughts become not permanent examples.
3. Look upon these examples with an impartiall examination. Enquire within whether was such an one whom vengeance overtook, a greater sinner then I am. Ask thy conscience that question, which the Prophet put to the Israelites, are there not with me, even with me, the same sins against the Lord? Ransack thy soul to find out the traytor; hide not that in secret, which hath made so many publick examples.
6. Behold examples in a way of particular application; not with selfe exception, but as bringing thee tydings of thine own ruine. Without repentance, never say, What is this to me? unless I repent, I shall likewise perish. Most hearing of examples of Gods judgment, say to themselves as Peter to Christ, These things shall not be to us. Look not upon any outward thing, as able to ward off the blow, or priviledge thee from punishment. Wealth cannot raise a ransome, power cannot prevail, wisdome cannot contrive, secrecy cannot shelter one from wrath: God hath as many arrowes in his quiver as he had before ever he began to shoot any. We have no protection against the arrest of justice. Outward priviledges, nay, saving grace it selfe, can give thee no dispensation to sin.
5. With an eye of prudent prevention. Fly from that wrath of which thou art now warned; it’s easier to keep out then to get out of the snare; even beasts will avoid the places where they see their fellowes have miscarryed. Happy would they, who are thy examples, think themselves, had they the opportunities of preventing that which they now feel. While the enemy is in the way, agree with him; while judgment is approaching, consider whether thou beestable with thy ten, to meet him that cometh against thee with twenty thousand. Oh weak sinner, while he is (as yet through his forbearance) at some distance, send an Embassage, and desire conditions of peace, in the way of sincere turning to the Lord. All the armies and examples of vengeance, which compasse thee about in the world, shall retire from thee, if thou wilt throw the head of Sheba over the wall, the sin that God strook at in others.
6. Lastly, Look we upon examples with humble thankfulnesse. Not as rejoycing in the sorrows of others, but as blessing God for his mercy towards our selves. How happy were we, and how cheap our Schooling, to have all our learning at the cost of another! Admire that free grace which made a difference between us and the filthiest Sodomites; our sins have some aggravations which neither these, nor the sins of thousands in hell admitted. It was the meer pleasure of God that Sodomites were not in our room, and we in theirs, and that we should not equalize those in punishment whom we have exceeded in sin.
