Exposition of Jude, Exegesis of Jude · Verse 7 · Part 3
EXPLICATION.
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 foreign; 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 foreign 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. foreign.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 foreign, 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 foreign, 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 foreign, 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 foreign and foreign, Effeminateneſſe and Ʋncleanneſſe, 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 foreign, 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, foreign, and foreign 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 foreign, 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 foreign, 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. foreign. 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 foreign, Abomination. And when the foreign, 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. foreign, 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 Ar…dius, 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. foreign, quaſi foreign, 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 foreign, Vulgata barbare ex fornicarae. Bez. in loc.being in Compoſition in the word foreign, 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, foreign, &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, foreign, 2 Pet. 2.7. where he ſpeaks of the foreign, the filthy converſation of the Sodomites; the word foreign, comprehending not only all kinds of luſt and obſcenity, but alſo a monſtrous profuſion, a violent ſpending ones ſelfe without meaſure in all laſciviouſneſſe, foreign. 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 foreign 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 pe… ſwaſion? 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?