William Jenkyn
VER. 7.
Even as Sodom and Gomorrha, and the Cities about them, in like manner giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternall fire.
THis Verse containes the third example of Gods severe displeasure, against the sinners of former times, and it is that of Sodom and Gomorrha, &c. which the Apostle sets down by way of comparison, noted in these words [Even as;] the former part, or proposition whereof is in this verse, and the reddition, or second part in the two next following.
In this example I observe four parts.
1. The Places punished; Sodom and Gomorrha, and the cities about them.
2. The deserving cause of their punishment; In like manner giving themselves over to fornication, and going after strange flesh.
3. The severity of their punishment; Suffering the vengeance of eternall fire.
4. The end and use of their punishment; they are set forth for an example.
For the first, The Places punished; Sodom and Gomorrha, and the cities about them.
Four things may be by way of Explication inquired into.
1. What places these cities of Sodom and Gomorrha were.
2. What were these Cities about them.
3. Why Sodom and Gomorrha are rather named, then those Cities about them.
4. Why these places are rather named, then the persons and inhabitants thereof.
1. For the first, concerning the Cities of Sodom and Gomorrha, (to reserve the speaking of their sin and punnishment unto the two following parts of the text.) Wee read Gen. 13.10. upon occasion of Lots choice of the plain of Jordan for the place of his habitation, that all that plain was well watred every where, before the Lord destroyed Sodom and Gomorrha, even as the garden of the Lord, like the land of Egypt, Hoc cave cum Lyrano referas ad proxime dictum, de Egypto, quasi Aegyptum ve•it esse feracem maxime, qua ex ea venitur ad Segor; Id non vult, sed cum remotiori jungendum; Erat inquam illa Jordanis planicies irrigua qua itur in Segorem Mercerus in locum. Hanc Lectionem amplectuntur. Musculus, Mercerus, Pererius, Willetus. as thou comest unto Zoar. The River Jordan taking beginning from the mountain Libanus, and arising (say some) out of two fountaines call’d Dan and Jor (which joyned together make the name Jordan) after it hath run (saith Pererius) about fifteen miles, falleth into the lake Samechonitis (the same that is call’d the waters of Merome, Josh. 11.7.) then it passing along by Chorazin and Capernaum, falleth into the lake Genesareth, and so it having continued a current of an hundred miles in length, till it falleth into the lake Asphaltites, or the dead sea, with it’s most pleasant streams inriches and adorns the plain through which it passeth (wherein these cities of Sodom and Gomorrha were conteined) with such great fertility and pleasantnesse, that its compared to the Garden of God; which expression of the Garden of God (as some think) is given to these places after the manner of Scripture, wherin things which are eminently great and goodly, are attributed to God; all excellencie, Omne spacium cursus Jordanis a Libano usque ad Asphaltit•n centum circiter passuum millibus definitur, & in toto eo decursu utrinque latis amoenis & fertilibus campis, qui utrinque montibus sibi invicem succedentibus a tque cohaerentihus circundati sunt, undique cingitur. Perer. in Gen. 13. pag. 489. Scriptura res quas commendare vult solet Domino tribuere, ut montes Dei, &c. Sic hic putant illam Jordanis planiciem dici hortum Domini, quod si in terris habitare vellet Deus, hic esset suum hortum & mansionem habiturus. Mercer. in loc. Sed revera intelligit de certo terrarum loco. Id. Ib. Cogito ego hunc ipsum locum fuisse Paradisum. Luth. in loc. both being from, and for him; and that of these places being so great, that it might seem, if God himself-would dwel upon earth; after the manner of men, he would make choice of them for his mansionplace, or garden. Luther rejecting this interpretation as Judaicall, thinks (though according to my observation without company) that this place of Sodom and Gomorrha, was Paradise it self, or the Garden of Eden. I rather conceive with Augustine of old, Calvin, Mercer, Rivet, and others of late, that the place wherein Sodom and Gomorrha stood, for its wonderfull delightfulnesse, is compared to that garden of God, properly call’d Paradise; Quod terra Sodomaeorum comparatur paradiso Dei, satis ostendit quomodo intelligi debeat ille Paradisus quem plantavit Deus, & ubi constituit Adam. Aug. 27. q. in Gen. 〈Greek〉. 70. Joe. 2.3. or that garden of Eden, call’d the garden of God, because planted by God himselfe, wherein Adam was first placed, and whence afterward he was expell’d for sin; the rather, because, as in the description of the pleasantnesse of the garden of Eden, its expresly said, that it was watred with a river; so in this place the watering of this plain with Jordan is particularly mention’d, as that which made it so fruitfull and delightfull; and thus we are in other places to understand this Adagy of the garden of God, as Isai. 51.3. He will make her wildernesse like Eden, and her desert like the garden of the Lord. So Ezek. 28.13. its said of the King of Tyre, that he had been in Eden, the garden of God. And that these places where formerly Sodom and Gomorrha stood, are compared to that same ancient Eden in which Adam was placed, I am yet the more inclinable to beleeve, because Egypt, mentioned in the next branch of the comparison, is a place properly so call’d; this plain, wherein dwelt the Sodomites, being also said to be like the land of Egypt; Horreum caeterarum regionum Riv. in Gen. Dicuntur Aegyptii saepius in anno serere, imò singulis pene mensibus. Id. Ib. a country whose fruitfulnesse, by reason of the overflowing of Nilus, was so great, that it was commonly call’d the Granary of other nations, the Egyptians themselves sowing almost every month; in regard whereof, when other countries were afflicted with famine, the Egyptians had not only corn sufficient for their owne use, but also for the relief of their neighbours; Nor was Sodom unlike to Egypt in respect of this plenty of bread, the fulnesse whereof is, Ezek. 16.49. expresly said to be the iniquity of Sodom. And in respect of the plenty, pleasantnesse and pride of the cities of the plaine, possibly it came to passe that Chedorlaomer made them by force subject to himself, as also that they afterward rebelled against him; Gen. 14. whereupon ensued that war between him (assisted with three other Kings) and them, wherein Chedorlaomer and his confederates getting the victory, they took all the goods of Sodom and Gomorrha.
2. It may be enquired what these cities about Sodom and Gomorrha were, which (Jude saith) were destroyed. In Scripture we read but of two, that (besides Sodom and Gomorrha) were overthrown, viz. Admah and Zeboim: of these we have frequent mention in Scripture, as, Deut. 29.23. where we read only of the overthrow of Sodom and Gomorrha, Admah and Zeboim; as also Hos. 11.8. Lyra, Theodoret, and Suidas think, that Zoar was also involved in that calamity after Lots departure from it, mentioned Gen. 19.30. but it seems rather that Zoar was totally spared at the intercession of Lot, Gen. 19.21. I will not overthrow this city for which thou hast spoken, and long after the consuming of Sodom and Gomorrha, Zoar is mentioned in Scripture, as Deut. 34.3. Isai. 15.5. and Zoara sola de quinque Sodomorum urbibus praeservata. Imminet mari mortuo praesidium in ea positum est militum Romanorum, apud eam gignitur balsamum, &c. Hier. de loc. Heb. Sap. 10.6. Hierom saith, that of all the five cities, only Zoar was spared, and that in his time it stood between the dead sea and the mount of Engedy. Nor must the Authour of the book of Wisdome, when he speaks of the fire that fell down upon the five cities, necessarily be understood to speak of the five cities severally: But the word Pentapolis, may be taken joyntly for the region wherein the five cities stood, and of them so call’d. Strabo mentions the overthrow of thirteen cities by fire, of which, he saith, that Sodom was the Metropolis. Others speak of a greater number, and these possibly do the more boldly mention so considerable a number, in regard of the largenesse of the sulphureous lake, or the dead sea, which covereth that region where the cities stood. Plin. l. 5. c. 16. Jos. l. 5. de bel. Jud. c. 5. Pliny saith, that this sea is above an hundred miles in length, and twenty five miles in breadth; But Josephus, who better knew, giveth it but five hundred and eighty furlongs in length; that is, seventy two miles and somewhat more; and an hundred and fifty furlongs in bredth; that is, nineteen miles or there abouts.
3. For the third; viz. The naming of Sodome and Gomorrha rather then the other cities of the plain; ‘Tis not only observable in this, Isai. 1.9. Isai. 13.19. Jer. 23.14. Jer. 49.18. Jer. 50.40. Amos 4.12. Zeph. 2.9. Mat. 10.15. Mar. 6.11. Rom. 9.29. 2 Pet. 2.6. but in most of those places where the sin and destruction of these cities are mentioned; See Isai. 1.9, 10. and 13.19. Jerem. 23.14. and 49.18. &c. And it is not doubted, but that 1. These two were the chief and principall of all those cities which were destroyed, the Kings of Sodom and Gomorrha are eminently mention’d above the rest of the five Kings, Gen. 14.10. and though every one of the five cities had a King peculiarly belonging to it, Gen. 14.2, 8. yet Sodom was the Metropolis, or chief city; hence we read so frequently, Ezek. 16.46, 48, 49, 53, 55, &c. that the other cities which God overthrew, are call’d the Daughters of Sodom: And it’s probable that Gomorrha was next to Sodom in dignity. 2. These two cities were the most infamously and eminently wicked: Hence it is that great sinners are call’d the inhabitants of Sodom and Gomorrha, Isai. 1.10. Jer. 23.14. Mat. 10.15. &c. And Jerusalem is call’d the Sister of Sodom, Ezek. 16.46. And a wicked life is compared to the Vine of Sodom and Gomorrha, Deut 32.32. The cry of the sins of Sodom and Gomorrha is peculiarly mentioned, Gen. 18.20. and when God expressed how much he abhord the Prophets of Jerusalem for sin, he saith, They were to him as Sodom and Gomorrha; and when he sets forth the impiety of the rulers and people of Jerusalem, he cals them, The Rulers of Sodom, and people of Gomorrha, Isai. 1.10. The seat of Anti-christ is call’d Spirituall Sodom, Rev. 10.8. And it’s observable that the sin for which these Cities were so infamous, receives it’s denomination from Sodom, rather then from any of the rest of the Cities, it being to this day call’d Sodomy. These cities then being more wealthy, were also more wicked then the rest, and from them, as from the head there came a defluxion of sin upon the rest. Jon. 1.2. It’s said that Nineveh was a great city, and the wickednesse thereof came up before the Lord.
4. For the fourth; in the description of this punishment, these Places and cities are rather named then the Persons and Inhabitants thereof, to note, that their overthrow was universall and totall; they were all, and utterly ruin’d, God hath made them cease from being a people; he not only cutting off some branches, but plucking them up by the root; not only executing the rebels, but demolishing their fortifications, and at once both firing the Bees and the Hive. The overthrow of Sodom was totall, both in respect of the Inhabitants and the Place it self; for the former only one Lot was excepted from this destruction, Luk. 17.39. 2 Pet. 2.7. Hence it is the Prophet saith, Isai. 1.9. Except the Lord of Hosts had left unto us a very small remnant, we should have been as Sodom, and like unto Gomorrha. Had there been ten righteous, all should have been spared; but there being but one righteous, there was but one delivered. The punishment was as universall as the provocation; From the sole of the soot even to the head, there was no soundnesse in them: And in Scripture a general calamity is proverbially exprest by the overthrow of Sodom and Gomorrha; Jer. 49.18.50.40. concerning Edom and Babylon, it’s said, As in the overthrow of Sodom and Gomorrha, no man shall abide there, neither shall a son of man dwell in it. Totall also was the destruction of these Cities in respect of their place. To this purpose speaks Peter, 2 Pet. 2.7. where he saith, that God turning their cities into ashes, condemned them with an overthrow: Hence we find that the plaine wherein they were seated, was overthrown with the Cities, Gen. 19.25 and that the whole land is Brimstone, Salt, and burning; and it is not sown, nor beareth, nor any grasse groweth therein, Deut. 29.23. the salt, or dead sea hath not only overwhelmed the place it selfe where the Cities stood, but (as seems to be gathered from this Deut. 29.33. and 32.32.) the grounds which bordered upon them, Poma oculis tenus contacta cinerescunt. Tert. Apol. c. 40. Forinsecus matura, intrinsecus sumea. Aug. de C. D. l. 21. c. 7. are spoyl’d, the fruits whereof (if any be) are most loathsome and unsavoury; as Josephus, Solinus, Strabo, and also Tertullian and Augustine report, who say of the apples which grow there, that to see to, they are apples, but being touched, they fall into ashes; and that when they seem to be ripe, they are within only smoaky; that an outward rine doth keep in the filthy embers: And hence it is, that in Scripture a totall and irrecoverable subversion is compared to that of Sodom and Gomorha: Jer. 20.16. Ezek. 16.53, 55 Zeph. 2.9. The Cities (saith Jeremy) which the Lord overthrew and repented not. Moab (saith Zephany) shall be as Sodom, and the children of Ammon as Gomorrha; Even the breeding of Nettles and Saltpits, and a perpetuall desolation, Zeph. 2.9.
1. With admirable wisdome hath God ordered, that there should be such variety of places for mans habitation. Sodom and Gomorrha were seated in the fruitfull valley, the country near it, was more barren and mountainous. Some countries are high, and thirsty, and barren; Others low, and water’d, and fruitfull. God could have made the whole earth to have been alike in all places, and not so variously orderd. But this singular diversity doth excellently praise the wisdome of his providence. They who live in the barren mountains, which are only waterd by the showres of Heaven, are compell’d to acknowledg, that they owe all their increase to a blessing from above. They who inhabite the fruitfull vallies enriched with Fountains and Rivers, are admonish’d of the bounty of Gods providence to them above others, in the plenty of their supplies. They who live in mountainous and barren places, shew the goodness of God in susteining them even in such places of scarcity, and that it is not necessary for mans preservation to live delicately; those who fare more hardly, often living more healthfully, then those who swim in great abundance. In a word, by this variety, places are made helpfull and beneficiall one to another; some places abound with the blessings of one kind; some with those of another; the mountains with health, the valleys with wealth; the mountain wants the valley for supply of food, the valley is beholding to the mountain for strength and defence. Every place enjoys not every comfort, but is necessitated to crave supply from a neighboring country. The City cannot live without the food of the Countrey; nor the Country without the Coyn and Commodities of the City; The poor wants the rich, and the rich the poor: the one is helpfull by his labours, Pauper rogat, dives erogat. the other by his rewards: the one by work, the other by wages; True is that of Solomon, Pro. 22.2. The rich and the poor meet together, and the Lord is the maker of them all; Who by this variety both advanceth the honour of his owne wisdome, and provideth for the good of humane society. Observ. 2. Bona gens mala mens. Babylon irrigua, & fertilis, Aegyptus irrigua, & amaena; & tamen utra que quasi carcere usus est Dominus ad castigandum Israelem: Sic exposcit humani ingenii corruptio, ut locis amaenioribus utatur Deus, non ad delicias, sed ad tristem servitutem & castigationem populi sui. Musc. in Gen. 13.
2. God often affords the richest habitations, and the greatest earthly plenty to the greatest sinners. Sodom for wealth and fertility is compared to the Garden of God; and yet God bestowes it upon the worst of men. Egypt and Babylon abounding with waters and plenty, are given, not onely unto those who are without the Church, but who are enemies of the Church. In these countries God made his people slaves and captives (and truly it’s safest for Israel to meet with most woe in places of most wealth.) God gives his enemies their heaven, their portion, their all in this life, Psal. 17.14. they here receive their good things: and have all in hand, nothing in hope; all in possession, nothing in future reversion. By this distribution of earthly plenty, God would have us to see how slightly and meanly he esteems it. He throws the best things that this world affords, upon the worst, and (as Daniel speaks) the basest of men: Who but the Nimrods, the Nebuchadnezzars, the Alexanders, the Caesars, have ordinarily been the Lords of the world? These have fleeted off the cream of earthly enjoyments, when the portion of Saints hath been thin, and lean, and poor. Some observe, that Daniel expresseth the Monarchies of the world, by sundry sorts of cruel Beasts; to shew, that as they were gotten by beastly cruelty, so enjoyed with brutish sensuality. The great Turkish Empire is but as a crust which God throws unto an hungry Dog. Luther. God sometimes indeed (lest riches should be accounted in themselves evill) gives them to the good; but ordinarily, lest they should be accounted the chiefest good, he bestowes them upon the bad; oftner making them the portion of foes then of sons. What is it to receive, and not to be received; to have nothing from God but what he may give in hatred; to have (with Sodomites) a Garden of God upon earth, with the losse of the true Paradise! In a word; To have no other dewes of blessing, but such as may be followed with showrs of fire!
3. The plenty of places oft occasions much wickednesse and impiety. Commonly where there is no want, Observ. 3. there is much wantonnesse. The ranknesse of the soyl, occasions much ranknesse in sin: Sodom, which was watred with Jordan, and fatted with prosperity, was a nursery of all impiety: She had fulnesse of bread, and therefore abundance of idlenesse; Neither did she strengthen the hands of the poor: And they were haughty, and committed abomination before me, Ezek. 16.49, 50. Jesurun waxed fat and kick’d, Deuter. 32.15. The drunkards of Ephraim were on the head of the fat valleys, Isai. 28.1. Wealth unsanctified, is but as oyl to nourish the flame of lust. How deceitfull an Argument of Gods love is worldly abundance! Not the having, but the holy improvement of wealth, is the distinguishing mercy. God cuts his people short of bodily supplies in much love to their souls: His Daniels thrive best with the diet of Pulse: I never yet heard or read, that prosperity occasioned the conversion of one soul. Cyrus (they say) would not suffer his Persians to change a barren soyl for a fruitfull, because dainty habitations, make dainty inhabitants: Rich cities have ever been the stoves of luxury. Men have naturall inclinations according to the Genius of their country; and it’s rare to see Religion flourish in a rich soyle. In the scantinesse of earthly injoyments, want restrains, and stints our appetites; but where there’s abundance, and the measure is left to our own discretion, we seldome know what moderation means. Ilands are the richest soyls, and Ilanders are held the most riotous people; we in this City, lie in the bosome, and at the dugs of an indulgent mother; we live in as dangerous a place for prosperity, as Sodom: and as the fattest earth is most slippery for footing, we had need of speciall grace at every turn, and of that watchfulnesse whereby, in the midst of abundance, we may not want temperance. How hard is it, with holy Paul, to know how to be full, and to abound! How holy is that man who can be chast, temperate, Nullos esse Deos, inane Coelum affirmat Selius probatque quod se factum dum negat haec videt beatum, Mart. l. 4. Epig. 21. heavenly in Sodom! Let us not only be content to want, but even pray against those riches which may occasion us, being full, to deny God, Prov. 30.8, 9. It’s a most unwise choice, with Lot, to leave Abraham to inhabite Sodom! and an ill exchange, to go (with Jacob) from Bethel the house of God, to Bethlehem, though an house of bread and plenty. They, who for worldly advantages, betake themselvs to places only of outward accommodations, soon find, with Lot, the recompence of their inexcusable error. How much more commendable was the choice of holy Galeacius, who forsook all the wealth and honours of Italy, to enjoy God in the purity of his ordinances in a poor Geneva! It’s much better to travell to Zion through the valley of Baca, then to pitch our tents in the Plains of Sodom.
4. Observ. 4. Sinners are not better’d by premonition. They commonly remaine unreformed, notwithstanding the bitter fore-tastes of judgments. How soon hath Sodom forgot that shee was spoyled and wasted by Chedorlaomer and the other Kings! But sinners grow worse by afflictions, as water grows more cold after an heating. If that wicked City had been warned by the sword, it had escaped the fire. But now this visitation hath not made ten good men in those five cities. And as they leave not sinning, so God leaves not plaguing them, but still follows them with a succession of judgements. There’s no greater sign of finall overthrow, then a mis-improving of judgements. Oh, that the time which we spend in an impatient fretfulnesse under them, because they are so great, we would more profitably imploy in a humble mourning for our unprofitableness under them, lest they be the forerunners of greater.
5. The greatest, Observ. 5. the strongest Cities cannot keep off judgement; Nor are they shot-proof against the arrowes of vengeance. Great sins will overturn the foundations of Sodom and Gomorrha, and the cities about them. Nothing can defend where Gods justice will strike, as there is nothing can offend where his goodnesse will preserve. The height of a Cities proud Towers may hold the earth in awe, but they cannot threaten heaven; and the closer they presse to the seat of God, the nearer they lie to his lightning. The bars of our gates cannot keep out judgements. What is the greatnesse of Sodom, though the mother city, compared with the greatnesse of the Lord of Hosts! The lands of Alcibiades, in the Map of the whole world, could not be espied. The Nations are as the drop of a bucket, as the small dust of the balance; Isai. 40.15. He taketh up the Isles as a very little thing: An nations before him are as nothing, and lesse then nothing, and vanity: Jerusalem was the perfection of beauty and the joy of the whole earth; yet how were her gates sunk into the ground, Lam. 2.15. her bars broken: Sion was so desolate, that the Foxes ran upon it. Her strength was such before, Lam. 5.18. that the inhabitants of the world would never have beleeved that the enemy would have entred Jerusalem. Lam. 4.12. Greatnesse of sin will shake the foundations of the greatest Cities upon earth: If their heads stood among the stars, iniquity will bring them down into the dust. Even of Babylon the great (that Spirituall Sodome) shall it be said, Rev. 18.2. It is fallen. Urbs aeterna. Ammianus Marcellinus, call’d Rome the everlasting City; but even she shall see the day when the eternity of her name, and the immortality of her soul, wherewith she is quickned, (which (saith a Learned man) is the supremacy of her Prelates, above Emperours and Princes) shall be taken from her, and as Babylon hath left her the inheritance of her name, so shall it leave her the inheritance of her destruction. In vaine do we build, unlesse the Lord lay the first stone; or plant, unlesse he say, Let it grow. Blessed is the City whose gates God barreth up with his power, and openeth with his mercy; Otherwise Sodoms plenty, and power, cannot secure it’s inhabitants. It’s said of Tyrus, that Her Merchants were Princes, and her Traffickers the Honourable men of the earth; yet how doth God deride her greatnesse, at the time of her overthrow! Is this that glorious City? (Isai. 23.7.) her own feet shall carry her far off to sojourne. The Lord of Hosts hath purposed it, to stain the pride of all glory, and to bring to contempt all the honourable of the earth. Sodome, Babylon, Jerusalem, Constantinople, &c. have felt the weight of Gods power, and their own impieties; God once ask’d Nah. 3.10. Niniveh, whether she was greater then No: Let me ask London, whether she be greater then those cities which, for sin, God hath made small, yea brought to nothing. He who in former great plagues hath made grasse to grow in the streets of London for want of passengers; is able again to stretch out upon it the line of consusion, the stones of emptinesse, Isai. 34.11. and to turn the glory of our dwellings into plowed fields. The fear of God is the strongest refuge; and righteousness a stronger bulwark then walls of brasse. Prov. 10.25. How great is the folly of the greatest City, to be at the same time sinfull and secure! There’s no fortification against, no evasion from the Lord. There’s no way to fly from him, but by flying to him; by making him, in Christ, our friend; by becoming enemies to sin, and by reforming.
6. Observ. 6. Gen. 19.35. Sin brings a curse upon every thing that belongs to man. The sin of Sodomites overthrew them, their houses, their cities, their children, yea, their plaine, and all that grew upon the earth. The curse of Thorns and Bryers grew out of the soyle of sin. The punishment of Amalek, reached even the Infant and Suckling; yea the Ox and Sheep, the Camel and Asse. 1 Sam. 15.3. That which was made and bestowed for mans comfort, may justly be destroyed for mans wickednesse. Who wonders to see the children, the followers, the palaces, and gardens of a Traytor to droop and decay; and the armes of his house, and the Badge of his Nobility, to be defac’d and revers’d? That which is abused by man to the dishonor of God, may justly be destroyed by God to the detriment of man. How deservedly may God demolish and dismantle those fortifications, and break in pieces those engines, in and by which rebellious man fights against his Supreme Lord, and Soveraign! How profitably may we improve all the miseries which we behold disperst upon the whole creation! How fruitfull a Meditation may we raise from the barrennesse of the earth! Psal. 107.34. A fruitfull land turneth he into barrennesse, for the wickednesse of them that dwell therein. All the Monnuments of ruine, the demolish’d Monasteries, and overthrown Abbies, and subverted Cels of Sodomiticall and lazy Fryers, full fed, and unclean inhabitants, are but the scratches that sin hath made upon the fair faces of Nations. Oh, that England would look with Scripture spectacles upon all its fired Towns, and razed mansions, and say, and beleeve, If sin had not been, these had not lien here; Vestigia peccati and that these demolitions are but the foot-prints of sin; that so having found out sin, we may voice it, and deal with it as the Philistins did with Samson, Judg. 16.24. Who (said they) was the destroyer of their country. Certainly, that which wants reason is by God ruin’d, that we who have reason may thereby be reformed. We should say in the destruction of the creatures, as David in the death of his subjects, I and my Fathers house have sinned; These sheep what have they done? and we should look upon Gods taking away of abused comforts, as stoppages in our way of sin, and the withdrawings of the fuel of lust; God as it were firing our ships, and breaking down our bridges, lest by these we should depart from him.
7. Observ. 7. Great is the difference between Gods chastising of his people, and his punishing of Sodomites. The universality of Sodoms ruine, followed the community of its sin. The Church of God is never destroyed utterly, but in it he alwayes leaves a number; Except the Lord had left us a seed (saith Paul) we should have been as Sodom, Rom. 9.29. and like unto Gomorrha. Though an housholder spend and sel the greatest part of the corn of the Harvest Crop, yet he will be sure to reserve a little seed corn, to sow his ground for a new corp; Though Sodom be utterly consumed by fire; yet Jerusalem is as a brand pluck’d out of the fire. God makes a light account of whole cities full of sinners, Psal. 119.119. he takes away the ungodly of the earth like drosse, which is put into the fire to be consum’d; his own people being like gold only, put in to be purged: A man when his house is on fire, more regards a small box full of Jewels, then a great room full of ordinary Lumber. God having intimated to his people, Hos. 11.6. that they deserved to be made as Admah and Zeboim, (the two Cities that were destroyed with Sodom and Gomorrha;) he subjoyns ver. 9. I will not returne to destroy Ephraim; Vid. Rivetum in loc. by not returning to destroy, he means, he will not utterly destroy; he will not be like a Conqueror, who having overcome a City, and in the heat of blood, destroyed all with whom he met, at length indeed gives over, but afterward returns to make a totall destruction thereof; though God make a full end of all nations, yet he will not make a full end of his people, Jer. 30.11. Jer. 46.28. Am. 4.11. Zech. 3.2. Isai. 6.13. Isai. 10.22. but correct them in measure, yet not leave them altogether unpunished; he will ever have some to serve him, and to be monuments of his mercy: God will deal with his people as he enjoyned them to do, in gathering their grapes at Vintage, Lev. 19.10. the gleaning of grapes he wil leave in it. Isai. 17.6. and as the shaking of an Olive tree, two or three berries in the top of the uppermost bough. God will have evermore some of his people above the reach of their enemies. This indulgence of God should both teach us Humility, considering what we deserve; and Thankfulnesse, considering what we escape, it being the Lords mercies that we are not utterly consumed.
This for the first part of this seventh verse, viz. the Places punished. The second followes, namely, the Deserving cause of their punishment; exprest by the Apostle in these words; In like manner giving themselves over to fornication, and going after strange flesh.
Wherein he sets down, 1. The sin of some; (namely, of the Cities about Sodom and Gomorrha) which was to sin in like manner.
2. The sin of all the cities destroyed.
Wherein I consider 1. Into what they fell; viz. uncleannesse; yea, one of the most odious sorts of uncleannesse, Sodomy, or pollution with strange flesh.
2. The Degree or measure of their embracing this sin; They gave themselves over to the one; they went after the other.
In the Explication of this second part; viz. their sin, three things principally are considerable.
1. What wee are to understand by this sinning in like manner.
2. What by fornication and strange flesh.
3. What by this giving themselves to the former, and going after the later.
For the first: These words, In like manner, in the Original τὸν ὅμοιον τούτοις τρόπον; Sodoma & Gomorrhae vestigia secutae. Neque nos offendere debet generis mutatio, urbium enim nomine, incolas comprehendit. Beza. Simili modo nempe cum Sodomâ & Gomorrha. Estius in loc. Hoc non ad Israelitas, & Angelos, sed mutuo ad Sodomam et Gomorrham refero. Nec obstat quod pronomen 〈Greek〉 masculinum est; nam ad incolas potius, quam ad loca Judas respexit. Calv. in loc. Comprehendit Apostolus, nomine fornicationis, quam alibi omnem viri & foeminae, commixtionem extra matrimonium. Est. in 1 Tim. 1.9. 〈Greek〉. Some refer them not to the cities of Sodom and Gomorrha, but to the Israelites & Angels of whom the Apostle spake in the fore-going verses; as if he had intended, that these Cities about Sodom and Gomorrha sinn’d after that manner in which the Israelites and Angels sinn’d: and their only reason is, because the Gender is changed in this word τούτοις, which (say they) cannot be referred to the cities of Sodom and Gomorrha, but to those Israelites and Angels of whom he spake before, and who sinn’d, though not in that bodily uncleannesse which Jude afterwards mentions, yet by spirituall Whoredome, in making defection from God. But I conceive, with Beza, Calvin, and Estius upon the place, that Jude intends that these Cities about Sodom and Gomorrha sinn’d after the same manner with these greater cities, whose steps and examples they followed, and therefore were involv’d in their punishment. Wee never find in Scripture, that the Israelites finned in following of strange flesh, nor can we either according to Scripture or reason, attribute this sin to Angels: and as for the change of the Gender in the word τούτοις, by a Metonymie of the Subject, the Scripture often puts the City for the Inhabitants of the City, as Mat. 8.34. The whole City went out to meet Jesus, &c.
2. We are to enquire what the Apostle here intends, 1. By Fornication; and 2. By strange flesh.
First, Fornication, I take not properly and strictly for that act of uncleannesse committed between persons unmarried; but as in Scripture it’s put Mat. 5.32. for μοιχεία, Adultery, where Christ saith, Whosoever shall put away his wife, saving for the cause of fornication, &c. so is it here to be taken for all sorts of carnall uncleanesse, and as comprising all breaches of chastity.
The impure pens, of those more impure penmen, the Jesuites (and among them of Thomas Sanchez, in his Treatise of Matrimony) have in their casuisticall discourses run out so odiously upon this Subject (a work fit for those whose father, his unholinesse the Pope, Talia, quae vix Diabolus ipse, studium omne adhibendo, suggerere posset. Nonsolum genera, species, sed & modos omnes, subjecta, objecta, minutatim examinant. Rivet. in Decal. pag, 245. Gen. 38.9. 1 Cor. 6.9. Col. 3.5. Levit. 18.23.20.13. Exod. 22.19. Pudicitia non perdi•a, sed prodita. Gen. 34.2. 2 Sam. 13.14. Rom. 1.27. 1 Tim. 1.9. 1 Cor. 6.9. Levit. 18.20. Prov. 2.16.17.5. 7, 8, 20. invites to the publick profession of Whordome) that (as Rivet notes) they utter such things as scarce the Divell himself with all his study would have suggested, they examining not only the kinds and severall sorts, but even every manner, object, subject, circumstance of this sin so exactly, and by peecemeall, that chast Readers cannot read them without blushing and abomination. To mention therefore only the principall sorts of carnall uncleanness, and such as we find (though with sacred modesty) set down in Scripture. This sin, if practised with a mans own body, according to the opinion of some, its called μαλακία and ἀκαθαρσία, Effeminatenesse and Uncleannesse, for which God slew Onan; if with a beast, it’s bestiality, a sin forbidden, and severely to he punish’d by Gods law; if with mankind unwillingly, the party patient not agreeing, it’s call’d ravishing; if the parties agreeing be males, they are called ἀρσενοκοῖται, and their sin, to the perpetuall infamy of Sodom, is call’d Sodomy: The parties being of a different sex, and if the sin be committed with more, there being a pretext of marriage, it’s called Polygamie; there being no such pretext, Scortatio, Whoredome, or uncleanesse, transported to the abuse of many. If uncleanesse be committed by parties, between whom there’s consanguinity or affinity, in the degrees forbidden by God, it’s incest; if by parties not so allyed, when both or either of them be marryed, it’s adultery. If the female be a virgin and not marryed, it’s stuprum, or a deflowring of her; if she be retayned peculiarly to one, she is a Concubine, Judg. 19.1. if the act be oft repeated, it’s call’d luxury; and he who sets himselfe after it a Whoremonger. Nor is it impossible but that uncleanesse may be between marryed couples, when the use of the marriage bed is in a season prohibited, or in a measure not moderated, or in a manner not ordained, or to an end not warranted. To all which may be added the sin called Lenocinium, when a Female is prostituted to the lusts of another, either for gaine or favour; forbidden, Levit. 19.29. with which some joyn the toleration of uncleannesse, either in private families, or in publick states, as in Rome that Spirituall Sodom. As also all those things which incite, dispose, or provoke to actuall uncleannesse; as immodest kisses, embraces, glances, filthy speeches, impure books, amorous songs, mixt dancings, lascivious attire, &c. And lastly, the concupiscence, boyling or burning lustfulnesse of the heart (out of which proceed evill thoughts, murders, adulteries, fornications, Mat. 15.19.) called 1 Cor. 7.9. burning; and Col. 3.5. Evill concupiscence.
It’s most probable that these impure Sodomites, at first began at some of the lower and lesse heinous of the forementioned sorts of uncleannesse, and that they went through most, if not all of them, before they came to be such hellish proficients and practicioners in their villanies, Nausea & fastidium muliebris commercii in Sodomitis. Musc. in Gen. p. 464. Vid. Mr. D. Rogers, in his excellent Treatise, called Matrimoniall Honour.—Liber amorque; denique cum mentes bominum furiarit uterque, & pu dor, et probitas, & metus omnis abest. as to abuse themselves with mankind: the heinousnesse of which abomination, either swallowes up the mention of the rest; or if from them they did abstain, it was neither for feat or shame, but because they accounted them (as Musculus speaks) to be ranks too inconsiderable and ordinary for them, who left the naturall use of the woman, and burnt in lust towards one another, and (as Jude saith) followed after strange flesh.
Breifly (now) though sutably to this branch of Explication, I shall add to the discovery of the sorts of uncleanness, a touch of the peculiar odiousnesse of this sin (to defer the consideration of the wrath of God against it, till we come to the next part.) 1. It’s a close and cleaving sin, much cherish’d by corrupt nature. It bears (as a Reverend Divine notes) the name of it’s mother, which is called in generall lust, or concupiscence; it hath the name of it is kind, and therefore it is lust, eminently; it lies near the heart, and sleeps in the bosome. 2. It’s an Infatuating sin, Hos. 4.11. taking away the heart; even David was led with a stupor of spirit for a whole year together, after his uncleannesse. How did this sin besot Samson? It blunts the edge not of grace only, but even of reason also; even Solomon himselfe could not keep his wisdome and women at once. 3. Its an Injurious sin to others; It loves not to go to hell without company: An Adulterer cannot say (as some other sinners may) that he is his own greatest enemy. How many doth it (besides those whom it kils in soul) wound in body, name, at one shoot! and for this wound there can be no salve of restitution or recompence. 4. Its an attended sin; not only inducing others to sin, but it brings on other sins with it; it’s like the needle which draws the thread after it; idolatry, perjuries, murders, riot, defrauding even of nearest relations. The Apostle joyns fornication and wickednesse, Πορνεία, and Πονηρία together, Rom. 1.29. An unclean person runs downe the hill and cannot stop his course in sin. 5. It’s a Dishonourable sin to be the body; and 1 Cor. 6.18. peculiarly said to be against the body. The unclean person makes himself a stigmatick, he brands his body, and leaves upon it a loathsome staine; Other sins comparatively are without the body, by it, not in it; this both; it being a more bodily sin, and requiring more of the body for the perfecting of it. 6. It’s a Sacrilegious sin: It takes away from God that which is his own; he made our bodies, Psal. 139.15. and curioufly wrought them like a piece of tapestry, and he will not have them to be spotted. 1 Cor. 6.15, 16, 18, 19. Our bodies are the members of Christ our mysticall head, united strongly, though Spiritually. If it were heinous for David to cut off the skirt of Sauls garment, what is it for any to divide between Christ and his members, and that by making them the members of an Harlot? Our bodies are the temples of the Holy Ghost, therefore not to be the Styes for Swine; dedicated, therefore not to to be prophaned. 7. Its an Heathenish sin. Gentiles walk, 1 Thes. 4.5. in the lust of concupiscence: and a sin before conversion, 1 Cor. 6.9. Such were some of you. A sin of night and darknesse, wherein men care not how much their apparel be spotted or torn. A sin not to be named amongst Christians; In a word, a sin not of Saints, but of Sodomites: Who,
2. Are specially taxed with the breach of chastity in pollutions by strange flesh. Quidam censent per εὐφημισμὸν, per verecundam se. synecdochen, carnis nomine intelligi membrum genetale, vel potius nefarium illius membri in illicito coitu abusum. Gerard. in 2 Pet. 2.10. Rom. 1.27. The words in the Originall are σαρκὸς ἑτέρας, properly signifying another flesh. Whereby the Apostle intends, such a flesh as was another, or different from that which was afforded to their naturall use by the law of nature, or a flesh that was made by God to another use and end, than that unto which they abused it. Or as Oecumenius thinks, that flesh which they followed may be called another, or strange, because God never appointed that Male and Male, but only that Male and Female should be one flesh; in which respect, as to a male, the flesh of a Male must alwayes be another flesh. And Chrysostome well observes on Rom. 1.27. that whereas by Gods ordinance in lawfull copulation by marriage, two became one flesh, both sexes were joyned together in one; by Sondomiticall uncleannesse, the same flesh is divided into two; Men with men working uncleannesse as with women; of one sex making (as it were) two.
Of this sin of pollution with strange or another flesh, in Scripture two sorts are mentioned; The one, carnall joyning with a beast, which is of another kind, prohibited Levit 18.23. and punished with death, Levit. 20.15 wherein it’s observable, that the very Beast is also appointed to be slain (as in another case the Ox that goared one to death was to be killed, Exod. 21.28.) by which was manifested the detestablenesse of that sin, in that it polluted the very beasts, Ad ipsum innoxium annimal poena transit. Calv. πάθη ἀτιμίας. תועבה Βδέλυγμα. Nefas, de quo ne fari licet; of which it is not lawfull to speak, or as Varro deriveth it, as though they vvho committed it vvere ne farre digni, not vvorthy to eat bred. Vid. Willet in Lev. p. 504. and makes even the unclean creatures more unclean, and the beast below a beast, and not worthy of living the very life of a beast; but especially (as Calvin notes) the Lord would shew how much this sin displeath him, when he commands that even the harmless beast, neither capable of, nor provoking to thesin, was punish’d with death. 2. The other sort of pollution by strange flesh, was that which is properly termed Sodomy, committed when persons defile themselvs with their own sex; The sin which the Gentiles committed when God gave them up to vile affections, or affections of dishonor and ignominie, where by men with men wrought that which was unseemly, Rom. 1.27. whereby as they had left the authour, they were also suffered to leave the order of nature. A sin called an abomination, Lev. 20.13. sending an abominable favour unto the Lord. Incest with the daughter in law, is called confusion; with the mother and daughter, wickedness. This sin of Sodom is called βδέλυγμα, Abomination. And when the ἐβδελυγμένοι, Abominable, are unmbred among the fearfull, unbeleevers, &c. who shall have their part in the lake which burneth with fire and brimstone; by Abominable, many learned men understand those who are given to this sin against nature, as if abomination were properly belonging to it. In adultery, violence is offered to marriage; in Incest, to affinity; but in this sin (as Tostatus observes) infamy is offered to the whole humane nature. And Ex eo quod relatione ad Deum sub nomine tetragrammaton, dicuntur valde mali & peccatores, significatur eos contra jus naturae valde peccasse. Erant enim mali homines, & declinabant à recto naturali, ut eorum venerea contra naturam testantur. Per. in Gen. 13. Infamia irrogatur toti bumanae naturae Sulphure significatus & punitus fuit Peccatorum foetor, igne libidinis ardor. Ger. l. 4. Mor. c. 10. Pererius notes, because it’s said these Sodomites were sinners before the Lord, the word being Jehovah, that it signified they sinned against the right and light of nature. And its called (as Gerard notes) Sap. 14.26. 〈Greek〉, a changing of birth. The unsavoury sulphur that was mixt with the flames of Sodome, and (if travellers may be beleeved) the still continuing stink of that sulphureous lake where Sodom once stood, seem to be comments upon the abhorred unsavouriness of this sin. By the law of Theodosius and Arcadius, Sodomites were adjudged to the fire. Among the Athenians, he who defiled the male was put to death, and the party abus’d was barred from all office. In the Councell of Vienna, the templers who were found guilty of this sin, were decreed to be burnt. Among the Romans it was lawfull for him who was attempted to that abuse, to kill him who made the assault; Probus adoleseens facere periculosè quam turpiter perpeti maluit. Orat. p•o Milon. Quâ indignati one tantū nefas prosequar? Vincit officium lenguae, sceleris magnitudo. Piget dicere. Lact. l. 6. c. 23. de vero cultu. Sexum nec foemineum mutat Christianus—Christianus uxori suae soli masculus nascitur. Non deli cta, sed monstra. Tertull. de pud. Κίναιδος, quasi 〈Greek〉, quia vacat pudore. Justinian. in 1 Cor. 6.9. and thus C. Lucius did, who (as Tully saith of him) had rather do dangerously, than suffer shamefully. In short, against this sin of Sodomy no indignation (as Lact antius speaks) is enough. The greatnesse of the sin, overcomes the office of the tongue. Tertullian brings in Christianity triumphing over Paganism, because this sin was peculiar to heathens, and that Christians neither changed the sex, nor accompanied with any but their own wives. This and such like (as Tertullian speaks) being not so much to be called offences, as monsters; and not to be named, without holy detestation by Saints, though they be committed without shame by Sodomites.
Thus having in the second place spoken of the fornication of these Sodomites, and their pollution by strange flesh, it remains that briefly, in the third place, wee should enquire what was their giving themselves over to the former, and their going after the later; both these are contained in a double expression in the originall, the first is the Preposition ἐκ, Vulgata barbare ex fornicarae. Bez. in loc. being in Composition in the word ἐκπορνεύσασαι, by the addition whereof the signification of the word (saith Gerard) is dilated, inlarged, increased; as also are the significations of other words by the same Preposition. The second is in the words, ἀπελθοῦσαι, &c. going after, &c. whereby is intended more then the accepting or embracing, even the prosecuting the motions of their unnaturall uncleanness. In sum, I conceive by these expressions of their giving over themselves, and following after strange, &c. here is noted, besides the Originall root and fountain both of uncleanness and all other lusts; I mean, that fomes innatus, that imbred occasion of sin; as also, besides the arising of unclean motions in the heart, the delighting in such motions, the consent to those motions so delighted in, the actuall performance, and execution of those motions so consented to; I say, besides all these, which are supposed in these expressions of the Apostle, there is intended, the more hideous hight, and prodigious eminency of this Sodomiticall uncleannesse; and that in sundry respects. As,
1. Of their making Provision, and in projecting for their lusts; and that both by spending their time, pains, cost in fetching in, and laying on its fuel; the constant, providing and pouring on of oyl to keep in, and increase the flame, by fulnesse of bread, and excessive eating and drinking; and also by listning after, relating of, and laying out for such objects as seemed to promise most satisfaction to their unsatiable lusts, which appeared by the sudden notice, and shamefull resentment of the arrivall of Lots beautifull guests.
2. Their excessivenesse and exuberancy in pouring out themselves upon their lust, even to the consuming wearing, and wearying themselves by uncleannesse; the boyling over of their strength and lusts together (though with difference, the former being hereby impaired, the later increased;) and in a word, their becoming hereby their own destroyers, and the Divels Martyrs. And this the Apostle Peter intends clearly in that word, ἀσέλγεια, 2 Pet. 2.7. where he speaks of the ἀναστροφὴ ἐν ἀσελγείᾳ, the filthy conversation of the Sodomites; the word ἀσέλγεια, comprehending not only all kinds of lust and obscenity, but also a monstrous profusion, a violent spending ones selfe without measure in all lasciviousnesse, 〈Greek〉. 1 Pet. 4.4. even the greatest excess of riot.
3. Their Impudency and shamelesnesse in sinning, whereby they fear’d not to own their impurity before all the world. These Sodomites were not only practitioners and proficients in, but also professors of their black and hellish art of uncleannesse. Hence it is (say some) that the men of Sodom are said to be sinners before the Lord: Gen. 13.13. that is (say they) publickly and shamelesly, without any regard of Gods eye or observation. Hence likewise Isai. 3.10. Tostatus in loc. Potest idem signifioare quod palam & publice. Perer. in loc. Nihil magis in naturâ suâ, laudare se dicebat quam ἀδιατρεψίαν. Suet. in Calig. the Prophet reproving boldnesse of sinning in the Jewes, saith, that they declared their sin as Sodom, whose inhabitants hid not their filthinesse in corners, but by their countenance, carriage. and words proclaimed it to all spectators. This impudence was noted by the Heathen Historian as the height of wickednesse in Caligula, one of the worst of men; but in Sodom, behold a City full of Caligulaes. The sin of these miscreants abhon’d secrecy; they blushed not, though the Sun was a blushing witnesse of their filthinesse. They glory’d in their shame because they had out-sinn’d all shame. Their hands were the organs, and their tongues the trumpets of wickedness. Would any but a company, who had more of Monsters then men in them, have made such a demand in the open streets, as is mentioned Gen. 19.5. Bring them out to us, that we may know them?
4. Their obstinacy, and pertinacy in sinning. The late bloody war, the spoyling and plundering of their city, the preaching of Lots life, the perswasions of his tongue, their plague of blindness could not reclaim them, but they are by these rather exasperated then amended; like violent streams, that when they are resisted by Floodgates, swell over the banks. After they were smitten with blindness, Quamvis obcoecati essent, osti um tamen ad fatigationem usque frustra quaerebant. Mu. in loc. it’s said, Gen. 19.11. that they wearyed themselves to find the door, upon which place Musculus well notes, that such was their obstinacy in sin, that even after their blindnesse, they were as mad upon their lust as before, even unto wearynesse of body. What were all the means which were used to amend them, but the pouring of oyl down the chimney? By an hellish antiperistasis they become more hotly furious by calm and cool opposition; and all that Lot could gain by his meek and earnest disswasion from abusing his guests was but a scoff for becoming a Judge, and a threat that they would deal worse with him, then with them. Were not these possessed with the unclean spirit of lust, who could break in sunder all the chains of reproof and perswasion? Were they not throughly scorched with the heat and thirst of lust, thus to break through armies of opposition to draw the stoln waters of unnaturall and poysonfull pleasures?
