Commentary on Jude, Biblical commentary · Verse 7
Verſ. 7.
Even as Sodom and Gomorrah 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 eternal fire.
IN this verſe is the third example, fitly ſuited to the former, the Angels had the bleſſings of Heaven, the Iſraelites of the Church, and Sodom of the World. But the Angels upon their Apoſtaſie loſt Heaven; the murmuring Iſraelites were ſhut out of Canaan; and the Sodomites were together with their fruitful ſoil and pleaſant land deſtroyed; you ſee Heaven mercies, and Churth mercies, and World mercies are all forfeited by the Creatures ingratitude. This laſt inſtance is propounded as the firſt part of a ſimilitude, the reddition of which is in the next verſe.
In the words obſerve, 1. The places or people judged, [Sodom and Gomorrah, and the Cities round about them in like manner] thoſe two Cities are onelyonly mentioned here, as alſo Gen. 19. 14. becauſe the principal, in Hoſea 11. 8. two others are onelyonly mentioned Admah and Zeboim, but Deut. 29. 23. all four are mentioned, the whole land is brimſtone, ſalt and burning like the overthrow of Sodome and Gomorrah, Admah and Zeboim which the Lord overthrew in his anger and in his wrath. Now the Cities are mentioned rather then the Perſons to note the utter deſtruction of the places together with the inhabitants; for that clauſe [the Cities about them in like manner] in the original foreign, the word for [them] is in the maſculine gender; whereas [Cities] the next Antecedent is in the feminine; therefore ſome refers it to the remote Antecedent▪ the Angels and Iſraelites as they were puniſhed, ſo Sodom and thoſe Cities in like manner. So Junius, but I ſuppoſe becauſe [Cities] doth not only imply the places but the inhabitants; therefore the maſculine gender was uſed by the Apoſtle.
2. Their ſin is ſpecified [giving themſelves over to fornication and going after ſtrange fleſh.] Here are two great ſins charged upon them. 1. The firſt is [giving themſelves over to fornication▪ ] foreign, the word is unuſual, and therefore diverſly rendred. One tranſlation, [defiles themſelves with fornication] the vulgar, …x fornicatae, as noting the ſtrangeneſs and abhominableneſſe of their luſt, but that is implyed in the next expreſſion, our tranſlation fitly rendereth it by ſuch a phraſe as ſignifieth their exceſſe and vehement addictedneſs to unclean practices. 2. The next fin is [going after ſtrange fleſh] 'Tis a modeſt and covert expreſſion, implying their monſtrous and unlawful luſts, contrary to the courſe and inſtitution of nature, a fil…hineſſe ſcarſe to be named, from them called Sodomies; the Apoſtle Paul expreſſeth it thus, Rom 1. 27. Leaving the natural uſe of the Woman tkey b…ned in their luſt …ne t…wards another, men with men working that which is unſce…ly. 'Tis called here [ſtrange fleſh] foreign ▪ other fleſh, as being other then what nature hath appointed, or becauſe 'tis impoſſible that man and man in that execrable Act ſhould make one fleſh, as man and woman do. 3. Their judgement is ſet down [ſuffering the vengeance of eternal fire] Sodom we know and the Cities round about it were conſumed by fire and brimſtone rained down from Heaven; which though a dreadful, was but a temoral fire: in what ſenſe doth the Apoſtle call it here eternal life? ſome to mollifie the ſeeming auſterity of the phraſe, read thus, [were made an example of eternal fire ſuffering vengeance] that is, in that judgement which was executed upon them. God would give the world a Type and Figure of Hell. Others by eternal fire? underſtand the duration of the effects of the firſt temporal puniſhment; the ſoil thereabout wearing the marks of Gods curſe to this day. Others not much differing from the former: by eternal fire underſtand an utter deſtruction▪ and labour to evince it from the uſe of the phraſe in a like ſenſe, and the paralel place in Peter, 2 Pet. 2. 6. he turned the Cities of Sodom and Gomorrah into aſhes, and condemned them with an overthrow, that is, utterly deſtroyed them; but why we need to be ſo tender I know not, the Sodomites being generally repreſented as men under everlaſting judgement, Matth. 11. 24. and the temporal judgement making way for eternal▪ though as to the ſtate of particular perſons we judge not. See Rivet in Gen. exercit. 97. pag. 474.
4. Here is the end and all of the judgement [are ſet forth for an example] that is, to be a noteable document and inſtruction to the world, to keep them under the law of God; and therefore every in the prophetick threatnings of the word is this inſtance alluded unto.
The words are explained, but how ſhall we accommodate them to the Apoſtles purpoſe? I anſwer, very well; there is a fit correſpondency between the caſe in hand and this example, the Sodomites went after ſtrange fleſh, and theſe Apoſtles after ſtrange opinions: Theſe errors and opinions of theirs tended to ſenſuality, and ſo ſtill there is a greater ſuitableneſſe; The School of Simon, the Nic… laitans, the Gnoſticks did defile themſelves with monſtrous and abominable luſt as the Sodomites did: and therefore he threatneth them with a deſtruction like to that of Sodom, yea with eternal fire figured thereby eſpecially they having been formerly enlightned with ſome knowledge of the truth, which the Sodomites were not. Let me now come to the Obſervations.
Cities and Countries ſuffer for the evil of the Inhabitants, Obſerv. 1.as Sodom and Gomorrah and the Cities round about them were conſumed with fire and brimſtone, and turned into a dead like. Original ſin brought on an Original curſe; Adams fall, a curſe upon the whole earth, Gen. 3. 17. Curſed is the ground for thy ſake, thorne… and thiſtl…s ſhall it bring forth to thee: and actual ſins do bring on an actual curſe, Pſal. 107. 34. He turneth a pleaſant land into ſaltneſs, for the wickedneſs of them that dwell therein. A Traytor forfeits not onelyonly his life but his goods, ſo do we not onelyonly forfeit our perſons, but all our comforts into God hands, and 'tis but fit that the earth ſhould be to us after all our labours, what we are to God after all his huſbandry beſtowed upon us; we are barren of good fruits as to God, and ſo juſtly may the land be to us. I Remember the Apoſtle ſaith the Creature was made ſubject to vanity, foreign, not willingly, Rom. 8. 19. the creature hath onelyonly a natural tendency and inclination, and that carries it to its own good; we had free-will and choice, but abuſed it, and ſo brought our ſelves and the creature under the bondage and thraldom of corruption, ſo that the earth which was intended to be a monument of Gods glory is now a great part a monument of Gods diſpleaſure and our rebellion; 'Tis obſervable on the contrary ſide, that the glorious times of the Goſpel are expreſſed by the reſtoration of the creatures, Iſa. 30. 23. 24, 25, 26. and Iſa. 11. 6, 7, 8. For as the condition of the Servant doth depend on the Maſter, ſo doth the ſtate of the creature upon our conformity or diſobedience to God. Well then avoid ſin, if not in pity to your poor ſouls, in pity to the poor creatures, to your poor countrey; as David ſaid, What have theſe poor Sheep done? So what have the Creatures done that you kindle a burning under their glory? See Jer. 2. 18 19. The land is laid waſte, an Citie burnt without an inhabitant; What is the cauſe of all this? even our ſins againſt the Lord, that a man ſhall be the ruine of his Country and native ſoile; this ſhould go nere to us; ſhal we turn this pleaſant land into ſaltneſs and lay theſe dwellings waſte! theſe ſtreets into aſhes! carnal men are uſually moved by carnal arguments, and tremble more to hear of the loſs of their eſtates then of their ſoules: we are ſtartled to hear of ſcarſity, and famine, and fires, and peſtilences: all theſe are the fruits of ſin.
Thoſe Cities were utterly deſtroyed, and accordingly isObſerv. 2. the deſtruction of Sodom put for an utter overthrow. See Iſa. 13. 19. Zeph▪ 2 9 Jer. 48. 18. Jer 50. 40. 2 Pet. 2. 6. Thence, that in judgements wicked men may be brought to an utter deſtruction. The Synagogue of Sathan may be utterly deſtroyed but not the City of God, in the ſaddeſt miſeries there is hope of Gods Children that their dead ſtock will bud and ſent again, Zach. 9. 12. Priſoners of hope, the cutting off of root and branch, is the judgement of the wicked, Mal. 4. 1. Their memorial may be blotted out but Syons cannot, 'tis the deſign of the enemies to extinguiſh the memory of the Church, and many times to appearance there is none left, yet out of their ruines and aſhes, there ſpringeth up a new brood, and holy ſeed to God, they are ſorely afflicted, Pſal. 129. 1, 2. yet Chriſt ſtands his ground, they are not wholly prevailed over, the Church may viſibly faile but not totally; well then, in the middeſt of ſad miſeries; bleſs God for a remnant, it may be bad▪ but 'tis not as Sodome, Iſa. 1. 9. In times of general defection there will be two or three berries in the top of the uppermoſt bough, Iſa. 17. Some that may continue the name of God, and ſurvive the Churches troubles, that may yet praiſe him. Again, do not inhaunt with the wicked, and ſuffer your ſoules to enter into their ſecret evil ſocieties, may be abſolutely deſtroyed root and branch: Sodom was condemned with an overthrow; 'tis ſeaſonable advice, come out of her my people, leſt you partake of her plagues, Rev. 18. 4. Babylon that was a neſt for unclean ſinners, will be made cage for unclean birds.
From that [and the Cities about them in like manner.] Obſerve, likeneſs in ſin will involve us in the ſame puniſhment; Obſerv. 3.they periſhed and the other Cities in like manner: none had ſafety but Lot, who conſented not, but grieved for theſe impurities, 2 Pet. 2. 8. Gods wrath maketh no diſtinction Quos una impietas prophanavit, una ſententia delicit (ſaith Ambroſe) they were found in the ſame ſin, and therefore ſurprized by the ſame judgement, the deſtruction of the tranſgreſſors and ſinners ſhall be together, Iſa. 1. 28. That is the one as well as the other, by what names or titles ſoever diſtinguiſhed. Why? I anſwer, fellowſhip in evil can neither excuſe ſin, nor keep off wrath: it cannot excuſe ſin, nothing more uſual then for men to ſay; they do as others do; if you do as others do, you ſhall ſuffer as others do: example doth not leſſen ſin but encreaſe i…, partly becauſe their own Act is an approbation of the Act of others: immitation is a poſtconſtat, and ſo beſides your own guilt, you are guilty of their ſins that ſinned before you, partly becauſe 'tis hard to ſin againſt example, but we ſin againſt conſcience; we allowing that in our ſelves which we formerly condemned in another: partly becauſe 'tis a ſin againſt warning to ſtumble at the ſtone, at which we ſee others ſtumble is an errot, and without excuſe:*Non ego ſum ambitioſus ſed nemo aliter Romae vivere poteſt, &c. Say not then 'tis the faſhion and guiſe, how can we do otherwiſe? be not conformed to the faſhions of this world: you ſhould be like Lot, chaſt in Sodom, or like thoſe Chriſtians that were godly in Nero's Court. Again, it doth not keep off wrath; multitudes and ſingle perſons are all one to avenging Juſtice, the devouring burning of Gods wrath can break through Bryars and Thorns. 'Tis ſaid Prov. 11. 21. Though hand joyn in hand, the wicked ſhall not be unpuniſhed. Conſederations and ſocieties in evil are as nothing to the power of God: though ſometimes the Sons of Zerviah, powerful oppreſſors, with their combined intereſts may be too hard for men. Well then, learn to live by rule, and not by example, and propoſe the ſins of others to your griefe, not imitation: have no fellowſhip with the unfruitful works of darkneſs, b…t reprove them rather, Eph. 5. their practice will never afford you excuſe, nor exemption. Your duty is to be good in a wicked age, ſreſh like fiſh in the ſalt water, follow not a multitude to do evil, wickedneſs is never the leſs odious becauſe 'tis more common, 'tis not ſafe alwayes to keep the road, the bad way is known by the breadth of it, and the much company in it, Matth. 7. 13. to walk with God is praiſe worthy, though none do it beſides thy ſelf, and to walk with men in the way of ſin is dangerous, though millions do it beſides thee.
Again, from that. [And the Cities about them in like Obſer 4. … ▪manner] the leſſer Cities imitated the greater, Admah and Zeboim followed the example of Sodom and Gomorrah; An error in the firſt concoction is ſeldome mended in the ſecond, if ſin paſſe the heads and chiefes of the people, 'tis taken up by others under their command; when the firſt ſheet is done off, others are printed by the ſame ſtamps. Majeſtrates are publike fountains of good or evil, to the people over whom they are ſet: if they be cold and careleſſe in the worſhip of God, given to contempt of the Miniſtery, enemies to Reformation 'twill be generally taken up as a faſhion by others. When the head is ſick, the whole heart is faint, Iſa. 1. 5. Diodorus Sieulus telleth us of a people in Ethiopia, that if their Kings halted, they would maim themſelves that they might halt likewiſe, if they wanted an eye, in a fooliſh imitation they would make themſelves blind, that they might comply even with the defects and Diſeaſes of their Princes: the vices of them in place and power are authorized by their example and paſs for virtues; if they be ſlight in the uſe of Ordinances, 'twill be taken up as a piece of Religion by inferiors to be ſo too.
From the firſt crime here ſpecified [giving themſelves Obſerv. 5.over to Fornication] That Adulterous uncleanneſs doth much diſpleaſe God. When they were given over to fornication, they were given over to judgement. 1. This is a ſin that doth not onelyonly defile the Soul but the Body, 1 Cor. 6. 18. Every ſin that a man doth is without the body, but he that committeth Adultery ſinneth againſt his own body: moſt other ſins imply an injury done to others, to God or our Neighbour: this more directly an injury to our ſelves, to our own bodies: 'tis a wrong to the body conſidered either *1 Theſ, 4. 4.as our veſſel, or as the *1 Cor. 6. 9.Temple of the holy Ghoſt: if you conſider it as our veſſel or inſtrument for natural uſes, you wrong it by uncleanneſſe: namely, as it deſtroyeth the health of the body, quencheth the vigour of it, and blaſteth the beauty, and ſo 'tis ſelfemurder: if you conſider it as Temple of the Holy Ghoſt, 'tis a diſhonour to the body to make it a channel for luſt to paſſe through, ſhall we make a ſty of a Temple? abuſe that to ſo vile a purpoſe which the Holy Ghoſt hath choſen to dwell in, to plant it into Chriſt, as a part of his myſtical body, to uſe it as an inſtrument in Gods ſervice, and finally to raiſe it out of the grave, and conform it to Chriſts glorious body? The dignity of the body well conſidered, is a great preſervative againſt luſt. 2. It brawneth the ſoul, the ſoftneſſe of all ſenſual pleaſures hardneth the heart, but this ſin as being the conſummate act of ſenſuality much more, Hoſea 4. 11. Whoredom and Wine take away the heart; theſe two are mentioned, becauſe uſually they go together, and both take away the heart, beſot the conſcience, take away the tenderneſs of the affections: ſo that men are not aſhamed of ſin, inſenſible of danger, and unfit for duty; and ſo grow ſapleſſe, careleſſe, ſenſeleſſe. 3. Next to the Body and Soul, there is the name, now it blotteth the name, Prov. 6. 33. a wound and a diſhonour ſhall …e get, and a reproach that ſhall not be wiped off. Senſual wickedneſſe is moſt diſgraceful, as having turpitude in it, and being ſooner diſcerned then ſpiritual. 4. It blaſteth the eſtate, Heb. 13. 4 Whoremongers and Adulterers God will judge; he will …udge others, but ſurely theſe, and that remarkably in this life 5 This doth exceedingly pervert the order of humane ſocieties, Solomon maketh it worſe then theft. Prov. 6. 29, 30, 31. 32. A Thiefe ſtealeth out of neceſſity, but here is no … gent neceſſity; the loſſe here is not repairable, as that which is made by theft: it bringeth in great confuſion in families, &c. therefore Adultery under the Law was puniſhed by death, which theft was not. 6. It is a ſinne uſually accompanied with impenitency; namely, as it weareth out remorſe, and every ſpark of good conſciences; read thoſe cutting places, Prov 22. 14. The mo…th of a ſtrange woman is a deep pit, and he that is abhorred of the Lord ſhall fall therein: ſo Prov. 2. 19. none that go unto her return again, do they take hold of the ways of life? So ſee Eccleſ. 7. 26, 27, 28. verſes. It is ſin into which God uſeth to give over Reprobates; Solomon ſaith he knew but one returning. Well then, be not drunk with the Wine of Sodom, and do not ſcruze out the cluſters of Gomorrah: Whoredom is a deep ditch or gulf, wherein thoſe that are abhorred of the Lord are ſuffered to fall; beware of all tendings that way; do not ſoak and ſteep the ſoule in pleaſures; take heed of effemina…y foreign, the ſoft or effeminate ſhall not enter into the Kingdom of God, 1 Cor. 6 9. Beware of luſtful glances, Matth. 5. 28 Of rolling the fancy upon undone objects heart defilement maketh way for corporal; luſt beginneth in wanton eyes many times, and 'tis fed by a delicacy and unworthy ſoftneſs Guard the ſenſes, cut off the proviſions of the fleſh, avoid occaſions, be employed. Again, if you have ſtumbled into this deep ditch, repent the more ſpeedily, the more ſeriouſly, the caſe is ſad▪ but not altogether deſperate; we read of a poſſibility for Publicans and Harlots entring into the Kingdom of God. Bewaile your eſtate as David doth, Pſal. 51. His Adultery leſt a ſtain upon him, Except in the matter of Ʋriah, &c. Job ſaith, 'tis a fire that conſumeth to deſtruction and will ro…t out all your encreaſe, Job 31. 12▪ therefore quench it the ſooner, &c.
Again, from the other ſin, [and going after ſtrange Obſer. 6.fleſh] Obſerve ſin is never at a ſtay; firſt, uncleanneſſe, and then given over to uncleanneſſe and then ſtrange fleſh; when a ſtone runneth down hill it ſtayeth not till it cometh to the bottom; a filthy ſinner is growing more filthy ſtill, untill he hath out grown the heart of a man, as the Sodomites did, m…n with men working that which is unſeemly; a ſin which none but a Divel in the likeneſſe of a man would commit, a ſin that hath filthineſſe enough in it, to defile the tongue that ſpeaketh of it. Well then, here is a glaſs wherein to ſee the wickedneſs of our natures, who would think reaſon ſhould invent ſo horrid an Act? Rom 1. 27. they had no more original corruption, then thou and I have; if God remove the bridle, whither ſhall ſhall we run? Let wicked men conſider hence, how fooliſhly they promiſe themſelvs immunity from drunkeneſs adultery, or any groſs wickedneſſe. Caution any of them againſt thoſe things, no I warrant you (ſay they) do you think I am ſuch a wretch? is thy ſervant a dog? 2 King. 8. 13.
From that, [the vengeance of eternal fire] The wickedObſerv. 7. Sodomites were not onelyonly burnt up by that temporal judgement, but caſt into Hell, which is here called Eternal fire: Hell is ſet forth by two notions, a Worm that nev…r dyeth, and a fire that never goeth out, Mark 9. 44. In both which expreſſions there is an alluſion to the Worms that breed in dead bodies, and the fire wherewith they were wont to burn their dead in former times. And the one implyeth the Worm of Conſcience, the other the fire of Gods wrath. 1. The Worm is bred in the body its ſelfe, and therefore fitly repreſenteth the gnawings of Conſcience; the Worm of Conſcience conſiſteth in three things, there is memoria prae…eritorum, ſenſus praeſtutium, & metus futurorum. Firſt, Conſcience worketh on what is paſt the remembrance of their former enjoyments and paſt pleaſures Luk. 16. 25. Son remember that thou in thy life time, &c. ſo of time waſted, opportunities of grace ſlighted, the folly of their own choice, &c. all which are ſad reflections to them. Secondly, There is a ſenſe of the preſent pain; here when they were corrected they were ſenſeleſſe, like ſtocks and ſtones; but then there being nothing to mitigate their grief or beguile the ſenſe of it, no carnal pleaſures wherein to ſteep conſcience: there muſt needs be ſenſe and feeling joyned with a bitter diſcontent at their condition. Thirdly, For the future their condition is hopeleſs; deſpair is one ingredient into their torment, Heb 10 27. there remaineth nothing but a fearful looking for the fiery indignation of the Lord. Thus for the Worm.
2. The next notion is that of the Text fire, or the wrath of God tranſacted upon them. In the ſufferings of the damned God hath an immediate hand, H…b. 10. 33. no creature is ſtrong enough to convey all his wrath; in being this wrath the capacity of the creature is enlarged to the uttermoſt; and in their puniſhment God ſets himſelfe a work to ſhew the glory of his ſtrength, Rom. 9. 22. he with-holdeth the Creature with one hand, and puniſheth it with the other: If his anger be but kindled a little, and a ſpark of it fly into the conſcience, the poor Creature is at his wits end: but how dreadful will their portion be, againſt whom *Pſal 78. ….he ſtirreth up all his wrath? the humane nature of the Lord Chriſt in a juſt abhorrency recoyled when he was to taſte of this cup: we that cannot endure the gripes of the Chollick, the torment of the Stone, the pain of the Rack, how ſhall we dwell with devouring burnings? and all this is for ever. As our Obligations to God are infinite, and as we turn back upon eternal happineſſe offered in the Goſpel, uſed as the Majeſty offended by ſin is infinite, ſo that we cannot reſtore the honour to God which we have taken away. Therefore by juſt reaſon is our puniſhment eternal. In the other World men are in their final eſtate; the fuel continueth for ever, the Creature is not aboliſhed, and the fire continueth for ever, the breath of the living Lord ſtill keepeth the flame burning We think a Prayer long, a Sermon long; what will Hell be? In the night if we cannot ſleep, we count the hours, and every minute ſeemes tedious. Oh what will they do that are tormented night and day for ever and ever? Rev. 20. 10▪ Now this is the portion of all that forget God; Oh who would run this hazard for a little temporal ſatiſfaction? the ſcourges of conſcience that we meet with here, are too great price for the ſhort pleaſures of a bruitiſh luſt, much more the Worm that never dyeth, the Fire that ſhall never be quenched.
There is one note more, and that is from that clauſe [are ſet forth for an example.] Obſerve thence, That Sodoms Obſerv. 8.deſtruction is the worlds great example. Both Peter and Jude ſhew that this was the end of Gods judgements upon Sodom, that they might be an example to all that live ungodly.
You will ſay, what have we to do with Sodom? their ſinnes being ſo unnatural, their judgements ſo unuſuall 1. As to their ſins, I enquire, are there none of Sodoms ſins amongſt us? If not going after ſtrange fleſh, yet fornication; if not fornication, yet pride, and idleneſſe, and fulneſs of bread? I ſay again, though our ſins be not ſo great in themſelves, yet by neceſſary circumſtance and aggravation, they may be greater; as impenitency, unbelief, abuſe and neglect of the Goſpel, deſpiſing the offers of grace; the groſſeſt ſins againſt the Law are not ſo great as ſins againſt the Goſpel, Matth. 11. 24. It ſhall be more tolerable for Sodom, &c. We ſin againſt more light, more love, &c. 2. As to the judgements, though God doth now adays ſmite a Countrey with judgments immediately from Heaven, or make it utterly unuſeful, as he did Sodom; yet his diſpeaſure is no leſs againſt ſin; and if not the ſame, a like judgement, one very grievous may come upon us.
This being premiſed, let us come to open this example, in which theſe three things are conſiderable. 1. TheIngentia. Beneficia. Flagitia Supplicia. ſtate of Sodom. 2. The ſins of Sodom. 3. The judgement. The firſt will ſhew you Gods mercy, the ſecond their guilt, the third Gods juſtice. Uſually theſe three follow one another, great mercies make way for great ſins, and great ſins for great judgements.
1. I begin with the ſtate of Sodom. There 1. the quality of the place; there were ſundry goodly Cities, of which Sodom was the principal, fairly ſituated in the plain of Jordan, full of people, and well ſupplyed with Corn, Wine and Oyl, and all earthly contentments; 'tis ſaid, Gen. 19. 10. Sodom was pleaſant, and as the Garden of the Lord. And yet afterwards this was the place which was the Scene of ſo much wrath & utter deſolation. What may the wourld learn from hence? that we muſt give an account for common mercies; God reckoned with the ſervant that had but one Talent, Matth. 25. The world is a place of tryal, all men have a truſt committed to them; The Talents of the Heathens were fruitful ſeaſons, food and gladneſſe. Act 14. 17. God that never left himſelfe foreign, without a witneſs, hath left us foreign, without excuſe: a plentiful ſoil doth not argue a good people, but a good God. Sodom was pleaſantly and richly ſituated. If we had nothing elſe to anſwer for, but an Iſland of bleſſings, how poorly have we diſcharged this truſt? 2. Take notice of their late deliverance, four Kings made war upon them, by whom they were carryed captive, and reſcued by Abraham, Gen. 14. 15, 16 Deliverances from war and captivity leave a great engagement; When God hath once ſpared us, if we repent not, the next turn is utter deſtruction. Deliverances if not improved, are but reprivals; we are not ſo much preſerved, as reſerved to a greater miſery; hoiſted up, that our fall may be the more dreadful; ſnatched out of one miſery, that we may be caſt into a worſe: Oh what have we to anſwer for our late deliverances! Sodom was but once ſaved in war, we many times; 'tis to be feared that paſſage recordeth our doom, Pſal. 166. 43. Many times did he deliver them, but they provoked him by their counſel, and were brought low for their iniquity: deliverances not improved are pledges of certain ruine. 3. Gods patience in bearing with them: Sodom for a long time ſlept quietly in their ſins unmoleſted, undiſturbed; *Miſericordia mea ſuadet ut parcam peccatorum clamor cogit ut puniam. Salvianus.the times of Sodom cry to me: the Lord profered Abraham, if there were but ten righteous perſons found there, he would ſpare the Cities: in four Cities not ten righteous perſons! God is ſilent as long as their ſins would let him be quiet; but then when he could no longer bear, he goeth down to take vengeance: how long doth the Lord protract the ruine of theſe wicked Cities? juſtice is his ſtrange work, but 'tis his work; mercy doth much with God, but not all, juſtice muſt be heard, eſpecially when it pleadeth on the behalfe of abuſed mercy; God that would ſpare the ſinner, yet hateth the ſinne. When a people do nothing but weary juſtice, and abuſe mercy *Dominus Chriſtus a dcmino patre Concil. Syrm.the Lord will raine from the Lord, &c. Gen 19. 24. Chriſt will enterpoſe for ſuch a peoples deſtruction; Heaven will rain down Hell upon a people ſo obſtinately wicked. The Lord is gracious, but not ſenſeleſſe: as he will not always contend, ſo not always forbear. 4. Lots admonition, it ſeemeth he frequently reproved them, and therefore do they ſcorn him, Gen. 19. 9 This one fellow came in to ſojourn amongſt us, and he will needs be a Judge; his ſoul was not only vexed with thoſe leud courſes, but as occaſion was offered, he ſought to diſſwade them. Thence learn, That God ſeldome puniſheth without warning: the old World had Noahs miniſtry, and Sodom Lots admonitions: the Lord may ſay to every puniſhed people, as Reuben to his breren, Did not I warn you, and you would not hear? Gen. 42. 22. Seldome doth he hew a people with the ſword, but firſt he heweth them by Prophets: means of conviction aggravate both the ſin and the judgement: Ah we have a clearer light, and therefore muſt expect an heavier doome, Matth. 10 15. ſins are aggravated not onelyonly by the foulneſſe of the Act, but the degrees of light againſt which they are committed Sodom ſinned ſorely, as to the act, but they could not ſin againſt ſo much light as we do; therefore it ſhall be eaſier for them at the day of judgement. 5. They had the benefit of Magiſtracy, thoſe were Cities that were brought into government, we read of the King of Sodom, Gen. 14 2. but it ſeems he did not enterpoſe his Authority, but rather connive at, and tolerate the wickedneſſe of this people; yea rather approve and partake with them in their abominations. Conſider when the vices of inferiours are diſſembled and winked at by Governours, the Lord himſelfe taketh the matter in hand: and then look for nothing but ſpeedy ruine, the guilt of a Nation is much encreaſed when ſin is tolerated, yea favoured and countenanced, eſpecially when righteouſneſſe is rather reſtrained and curbed then ſin, as the affronts done to Lot witneſſed; the end why Magiſtracy was ordained is then perverted, 1 Tim. 2. 2. Rom. 13. 5. namely, for the puniſhment of evil doers and that goodneſſe be encouraged; they were puniſhed for allowing the filthineſſe of ſtrange fleſh. What will become of us if Magiſtrates ſhould be careleſſe and wink at, yea countenance strange opinions, as horrid and as much againſt the light of Chriſtianity, as that was againſt the light of Nature.
Secondly, let us look upon the ſinnes of Sodom. See Ezek. 16. 49. Loe this was the iniquity of thy Siſter Sodom, pride, fulneſs of bread, and aboundance of idleneſs, neither did ſhe ſtrengthen the hand of the poor and needy; to which adde the ſins of the Text, and then this black roll is compleat. I ſhall conſider, 1. The Sins▪ 2. The Aggravations.
1. The Sins. 1. Pride; 'Tis hard to enjoy plenty, and not to grow haughty; proſperous Winds ſoon fill the Sailes, but blowing too ſtrongly, overturn the Veſſel; how few are able to carry a full Cup without ſpilling? to manage plenty without pride? men grow rich and then high minded, and that's the next way to ruine. 2. Idleneſſe, an eaſie careleſſe life maketh way for danger, God ſent all into the world for action, ſtanding pooles putrifie, and things not uſed, contract ruſt; ſo doth id…e perſons ſettle into vile and degenerate luſts. 3. Fulneſſe of bread; that is corporal delights, Luk. 17. 28. They eat, they drunk, they bought, they ſold, they builded; their whole lives were but a diverſion from one pleaſure to another; how ſoon are earthly comforts abuſed into luxury and exceſſe? Fulneſſe of eſtate maketh way for fulneſſe of bread, and many beaſtly ſins. 4. Ʋnmercifulneſſe, you never knew any Prodigal, but they were alſo uncharitable; as Sodom here and the Epicure, Luk. 16. and you ſhall ſee James 5. 4, 5▪ thoſe that nouriſhed their hearts as in a day of ſlaughter, oppreſſed the labourers; they that ſet their hearts for eaſe and pleaſure, know not the bitterneſſe of griefe, and therefore do not compaſſionate it in others, Amos 6. 6. 5. Ʋncleanneſſe, and fornication, this followeth on the former; fulneſſe of bread muſt be emptied and unladed in luſt. 6. That beaſtly wickedneſſe implyed in the Text. When the Angels came to deſtroy them, becauſe they were of a comely viſage, they came raging at the doors, Gen. 19. as uſually wickedneſs is encreaſed to the height when God cometh to puniſh it. Well then if we put all theſe together, they were a lazy, eaſie, ſecure, oppreſſing, filthy and unclean people: we may wonder more at Gods patience that he bore with them ſo long, then at his juſtice, that he puniſhed them ſo ſorely.
2. The Aggravations: 1. Shameleſneſſe, Iſa▪ 3. 9. they declare their ſin as Sodom, they publiſh it as Gomorrah▪ when a people are paſt ſhame they are paſt hope, ſuch do dare God to puniſh them. 2. Contempt of reproofe, a ſure fore-runner of ruine, when the reprover of ſin is blamed more then the actor. Lot ſeemed as one that mocked, Gen. 19. 14. when Gods Meſſengers are contemned, he can hold no longer.
Thirdly, their judgement. The Lord rained from the Lord fire and brimſtone upon them. Obſerve here, 1. The ſuddainneſſe the Sun ſhone in the morning as at other times, Gen. 19. 23. they had not the leaſt fear of any ſuch miſchief at hand; God uſually ſurprizeth a people in their ſecurity▪ after a great calm cometh a ſtorm. Periſh in the mid way, Pſal 21. 11. in their full carere,Sulpher futorem hab…t…ignis ardorem. when they dream of no ſuch matter. 2. The equity; The ſin was like the puniſhment. They firſt burned with luſts, and then with fire: they burnt with vile unnatural luſts, and therefore againſt the ordinary courſe of nature, fire falleth down from Heaven: in this fire there was ſtink for their filthineſſe. Thus doth God retaliate; Nadab and Abihu offered ſtrange fire, and they were conſumed with ſtrange fire comming down from Heaven. Job profeſsing his innocency in caſe of Adultery, otherwiſe let my Wife grind to another, and a ſtranger bow down upon her, Job 31. 11. implying that God would puniſh him in his own bed, if he had violated anothers: in the Goſpel we read, Luk. 16. that he was denied a drop that would not give a crumb▪ &c. 3. Obſerve the power of God, God a little before had drowned the world with Water, now he conſumeth Sodom by fire, all the Elements are at his beck, the Creatures are his Hosts, Job. 37. 6. If God ſay be thou upon the earth, they preſently obey; if we find ſins God will find puniſhments, he can execute judgements by contrary meanes, now drown and then burn. 4. The ſeverity of God, he raineth down fire and brimſtone, which is Map and Type of Hell, Iſa. 30. laſt, Rev. 21. 15. The calamities that light upon the Godly are*Phil. 1. 28. a token of Heaven; namely, as they work to purifie us from ſin; but thoſe on the wicked are Types of Hell, preambles to future woes, as darkneſſe on the Egyptians was a figure of utter darkneſs. So theſe were firſt turned to deſtruction, and then into Hell; 'tis ſad to think of the judgement paſt; worſe, of judgement to come.
Thus God delighteth to make thoſe that have been examples to others in ſinning, examples to them in puniſhment.