Exposition of Jude, Exegesis of Jude · Verse 7 · Part 4
OBSERVATIONS.
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 …ith God, even when all fleſh had corrupted their way. …ow 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. 6for 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. foreign, &c. foreign 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. foreign, 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 cliensThe 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 curiaThe 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 …equies. 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.