Chapter 4

Delusions to which the Young in particular are exposed--Lot's erroneous Choice--Sin brings Punishment--Advantages of Lot's Wife--Her remarkable Deliverance--Her Guilt--General Causes of Apostacy traced, Fear, Love of the World, Levity of Mind, Pride--Doom of Lot's Wife.

"Judge not," said our Saviour, "according to the appearance, but judge righteous judgment." This is a maxim which, though originally uttered in vindication of his character against the reproaches of the Jews, is capable of a more extensive application.

Captivated by the fascinating exterior of the world, the prospect of temporal advantage, and diversified enjoyment, how many neglect to regulate their desires by those superior principles which Revelation inculcates, and which alone can secure substantial happiness! The young, especially suffer by this delusion. Lively in imagination, but immature in judgment; easily, and therefore frequently deceived; they are hurried into those premature determinations which cannot be corrected when they come to discover their mistakes. It is to be deeply deplored, when young persons, through refusing to listen to the dictates of wisdom or the suggestions of experienced age, precipitate themselves into misery, and sacrifice to the fleeting possessions and pleasures of this life, the higher interests of another existence. Deeming themselves privileged to disregard, if not to ridicule religion, by virtue of their age, rank, or talents; and living as though they held their present being by no precarious tenure, they trifle away their time in criminal indulgences, and "lose their own souls" by a guilty procrastination. To persons of this class, Solomon suggests a most important truth, in the form of a sarcastic appeal--"Rejoice, O young man in thy youth, and let thy heart cheer thee in the days of thy youth; and walk in the ways of thine heart, and in the sight of thine eyes; but know thou, that for all these things God will bring thee into judgment."

There are also young persons of another description, who, though partially influenced by such motives, possess upon the whole a different character. Their inconsistencies, although highly detrimental, result rather from temporary illusion than from radical depravity. The passions which through grace are habitually subjugated to the yoke of reason and religion, acquire, on some occasions, a momentary ascendency; and, as the apostle describes it, "they do" that which they "allow not," and that which they "would," they "do not." They are, for a time, inveigled by their senses--their eyes are dazzled, and their minds perverted. Their mistakes both of judgment and of feeling, connect themselves, perhaps, with a long series of disasters, neither to be foreseen nor prevented. Sometimes the individual himself does not discover his error for a lapse of years; continuing under the deception, till the course of providential events awakens him from the dream of enjoyment, and successive afflictions restore him to his "right mind."

If at that unhappy moment, when Lot, regarding temporal advantages only, and forgetting his religious dangers, "lifted up his eyes and beheld all the plain of Jordan, that it was well watered every where, before the Lord destroyed Sodom and Gomorrah, even as the garden of the Lord, like the land of Egypt, as thou comest unto Zoar"--if he could have anticipated the melancholy consequences of one false step, surely he would not have chosen the plain of Jordan for a residence, or pitched his tent towards the city of Sodom! Infinitely better had it been for him to have accompanied Abraham to Mamre, or even to have lived in a retired and desolate wilderness.

The most exalted piety does not necessarily exempt the individual who possesses it from the trials of life; but it prepares the mind for enduring and improving them. In some instances, it obviates those external calamities which befall an ungodly world, supplying the means of escaping from many of the punishments and penalties which the wicked suffer; but, in all cases, it prevents that anguish which arises from the secret conviction, that the afflictions of life are the consequences of personal guilt and misconduct--sent, it is true, for their ultimate benefit; but sent in judgment, and expressive of displeasure. Sin is always pernicious. It not only involves the impenitent in present sufferings and future wo, but inflicts even on the people of God, in proportion to the degree in which it prevails, embarrassments and calamities.

If we direct our course by mere worldly considerations, however fair the prospect may seem, the luxuriant plain is likely to become overspread with confusion, and deluged with misery. In consequence of the fatal choice of Lot, he soon became a captive, then a fugitive. He lost his liberty, his peace, his possessions, and finally his dearest connexion in life, by one of those awful dispensations in which the hand of God is so visible, the punishment of sin so striking, and the lessons of divine justice so terrible. We are admonished to "remember Lot's wife;" and truly, her _advantages_, her _deliverance_, her _guilt_, and her _doom_, furnish so many subjects of instructive reflection.

The ADVANTAGES of Lot's wife were considerable. She was the nearest connection of a "just or pious man;" who though he dwelt in Sodom, the very rendezvous of all the vices, "vexed his righteous soul from day to day," with the "unlawful deeds," and "filthy conversation" of its wicked inhabitants.

Obvious and lamentable as were the defects in the character of Lot, it must, nevertheless, be admitted that he was a man of eminent piety--a piety the more conspicuous, from the circumstances in which he was placed. His fellow citizens were inexpressibly depraved; so much so, that in all the annals of sacred and profane history, we find no parallel example. Sodom was, in fact, one mass of pollution. High and low, rich and poor, seem to have been infected with moral contamination; and every day their excessive immoralities dared the vengeance of Heaven. Lot stood alone and unsupported, struggling against the torrent of iniquity that flowed down every street, and inundated with its filthiness the adjacent cities of the plain.

Society animates the desponding spirit amidst discouragements. It inspires diligence, quickens zeal, and strengthens against resistance. The example of the multitude often operates with pernicious influence in situations where the pious experience considerable co-operation; and considering the weakness of human nature, the force of temptation, the numerous instances of defection which occur even within the pale of the Christian church, continuance in well doing is a just cause of congratulation under any circumstances. But that this holy man should have remained steadfast and immoveable amidst the abominations of Sodom, is a proof of the confirmed stability and superior excellence of his religion. Neither promises nor threatenings, neither ridicule nor flattery could divert him from his course. He was neither to be cajoled nor coerced; but set his face like a flint, and pursued the narrow path of obedience to God with undeviating perseverance. Piety had, in fact, exalted him to a higher sphere, and, like the sun, that pursues his circuit alike through the calm or the stormy day, the obstructions which impiety seemed to throw in his path, proved nothing but cloud and vapour before his resistless progress.

It must have been a singular privilege to have sustained the intimate relationship of a _wife_ to one so excellent, and at a period, not only when immorality had acquired such an odious ascendency in the particular place of their residence, but when there was little religion in the world. His favoured partner had every opportunity of knowing his views upon the most important religious topics, and especially of being informed or reminded of the great designs of eternal Providence respecting the future mission of our Saviour; to which bright consummation of human happiness the saints of God, in the remotest ages, look forward with confident anticipation.

She had, besides, the best means of observing the influence of true religion upon the character. She saw him in every position, and witnessed his conduct every day. If she were no stranger to many of his imperfections, and these attach more or less to every one in the present state, she could not fail of perceiving a mighty contrast between his general deportment and spirit, and that of the guilty inhabitants of Sodom. He was not only unseduced by their example, but detested their practices; and bore a decided, if it were an unavailing, testimony against them. She must have seen that his passions were under the regulation of principles to which _they_ were perfect strangers; and that his whole character was cast in a different mould. His fellow-citizens, indeed, possessed the advantage of his public example and judicious reproofs, although they were too base to receive any impression; but _she_ saw him at home, and had the privilege of domestic intercourse. There he presented his private and frequent devotions--there, no doubt, he erected the family altar, and day by day offered the solemn sacrifices of prayer and praise. Upon that house the eye of God was fixed, and there his blessing descended. One voice in Sodom, discordant to the universal chorus of imprecation and blasphemy was harmonious in the ear of Heaven--one hallowed flame ascended amidst the fires of lust--one drop of purity mingled with an ocean of wickedness!

Whether the wife of Lot were benefited by his example, or properly observant of his actions, or whether she were infected by the general contagion, it is not possible to ascertain with certainty: her subsequent conduct renders us suspicious of her having been, if not a practitioner of atrocious crimes, at least in love with the world, and destitute of real religion.

Some of the best of men have suffered this severe affliction. The chosen companions of their pilgrimage have been strangers to their religious feelings, and could cherish no kindred sympathies. Instead of proving help meets, they have been hinderances; instead of assisting, they have retarded their journey. In some cases, this must be imputed to themselves, as their _own fault_. They have been misled by their passions; and, in consequence of "entering into temptation," they have plunged themselves into inevitable wretchedness. This is a sin which, we should hope, is not often committed; and, as a means of prevention, we would enforce a contrary conduct by all the authority which can attach to the language of an inspired adviser. Paul exhorts us to marry "only in the Lord;" and he sustains his admonitions by irresistible argument: "Be ye not unequally yoked together with unbelievers; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel?"

There is one case, in which we must rather pity than censure this incongruous association. Previous to that essential change of character which is introductory to the kingdom of heaven, and which the New Testament represents as being "brought out of darkness into marvellous light," the woman and the man have, perhaps, become "equally yoked" in unbelief. At the period of their early matrimonial connection, no dissimilarity in point of religious principle existed. Both were "lovers of pleasure more than lovers of God;" and unhappily, neither of them felt the importance of securing permanent and solid enjoyment, by constructing it on the basis of genuine religion. Resembling others in the same period of youth and illusion, they embarked on the smooth and inviting surface, unaware of what storms awaited them, or what dangers lurked in the perilous sea of life. It was, morning--the scene was new--the prospect gay--and their fair horizon seemed to encircle an earthly paradise! They knew not it was a _painted_ landscape, and that "pure and undefiled religion" alone could effectually prepare them for the disappointment.

Since that period, one of this happy pair has become "a follower of God," the other remains "a servant of sin"--the one has discovered the paramount importance of the interest of eternity, the other has not yet learned the necessity of salvation, or the value of the soul. Now is fulfilled the prediction of Christ, "I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law; and a man's foes shall be those of _his own household_."

Let those who are thus united together by the conjugal tie, although dissimilar in character, be excited to a consideration of their respective duties. The religious party should pursue a system of conciliation and kindness, as best calculated to exemplify the excellence of religion, and _win_ the disobedient yoke-fellow; and the irreligious husband or wife should study the virtuous peculiarities, and worthy example, of the pious partner: the one being anxious to exhibit the genuine effect of religion--the other to examine with impartiality, and an unprejudiced attention, the operation of grace.

Another circumstance to which our attention is directed, in the history of Lot's wife, is her DELIVERANCE from the miraculous conflagration of Sodom. The angelic messengers who were sent to Lot, conducted him and his family from the scene of danger. They first distinctly predicted the destruction of the city, on account of its extreme iniquity, and intimated that they were commissioned to execute this awful purpose of eternal justice. They then inquired about his relations, commanding him to bring them out of the place; but, with a spirit of infatuation too common to the impenitent, the earnest solicitations of Lot were utterly rejected, and even ridiculed. "Up," said he, "get you out of this place, for the Lord will destroy this city! But he seemed as one that mocked unto his sons-in-law."

On the ensuing morning, at a very early hour, the two commissioned angels urged Lot to use all possible despatch in his departure, and to take with him his wife and daughters. The predestined moment was at hand; the windows of heaven were opening, and the burning tempest ready to descend. "And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the Lord being merciful unto him; and they brought him forth, and set him without the city. And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed."

This narrative intimates with sufficient plainness that Lot's wife and daughters were spared for _his sake_; and that it was nothing but the impenitent obstinacy of his other family connexions, that prevented their escape. They would not listen, even though he "lingered," probably, to persuade them to accompany his flight; they must, therefore, perish. It appears that his wife and daughters also were reluctant, as the angels were obliged to take them each by the hand, and conduct them into the plain; but, _for the sake of Lot_, they were happily compelled to flee. If this woman had not been the wife, and these the daughters of a _good man_, they would have shared the tremendous fate of the other inhabitants of the city; their near connection with him, unquestionably saved their otherwise unprotected lives.

Humiliating as the sentiment may be to the enemies of religion, it is clearly deducible from this affecting narrative, and strikingly confirmed by other scriptural accounts, that righteous persons are the salt of the earth; the means, not only of preserving it from becoming an entire mass of corruption, but of averting the judgments of Heaven from others; and especially of preserving those from awful calamity, who are more immediately connected with them by the ties of consanguinity or friendship.

The escape of Lot's wife and daughters, on this disastrous occasion, was an illustration of the promise which had but a short time before been made to Abraham, when he was permitted to commune with Jehovah respecting the destruction of this city. Having been informed of the divine determinations, Abraham, deeply affected with the condition of his wicked neighbours, but feeling a peculiar concern for his nephew, drew near with holy boldness to inquire whether the righteous and the wicked were to be involved in the same common catastrophe; and whether, if fifty righteous persons could be found, the city might not be spared? To this he obtained full consent: upon which he ventured to limit the pious number, for whose sake all the inhabitants should be spared, to forty-five--then to forty--to thirty--to twenty--and to ten; "And the Lord said, I will not destroy it for ten's sake."

Here it is observable, that the patriarch did not request the preservation of the wicked for _their own sake_, or because of any supposed severity in the predicted punishment, but solely for the sake of the _righteous_ who might be discovered in the place. Value your connexion, then, with the people of God. To be born of pious parents, or to be situated amidst religious advantages, is an unspeakable favour. The church of Christ, especially, is a privileged spot--there celestial mercy takes her favourite walks--thither she conveys her choicest blessings--and to that sacred enclosure from the world, she extends her most powerful protection. How many families, besides the house of Obed-edom, have been blessed "because of the ark of God!"

[Sidenote: Years before Christ, 1897.] The inspired history, in the next place, particularly points out the GUILT of Lot's wife. As soon as this favoured family had reached the suburbs, and at a moment when the rising sun shed his unclouded radiance over the devoted scene, and, consequently, indicated no approaching storm, the mighty tragedy commenced. Down came the burning sulphureous deluge upon Sodom, Gomorrah, Admah, and Zeboim; which, mingling with the bituminous soil of the valley, and blazing with inconceivable intensity, spread sudden, awful, and universal desolation. From this horrible moment, the site of these ancient cities became converted into a lake, which, from its bituminous quality, is termed the lake _Asphaltites_, and sometimes the _Dead Sea_, from the idea that no creature can exist in its waters. [11]

During this miraculous tempest, the wife of Lot, who was now flying to Zoar, "LOOKED BACK FROM BEHIND HIM;" and in consequence, suffered an instantaneous judgment, which we shall presently have occasion to notice.

And was this the whole amount of her criminality? Was it a mere glance of the eye, for which she is become an object of execration, and a warning to all ages? Was this the single action for which she suffered?--Have we not been led to suppose, that apostacy is rather a _course of conduct_, than the perpetration of any particular crime, however atrocious? And yet does not the wife of Lot appear to have been punished as an apostate?

Beware of forming a hasty judgment, and recollect that, in some cases, a single action is an infallible criterion of a most impious character. It is the _last in a series of crimes_, although, perhaps, the only _discovered_ iniquity. The rest have been concealed by circumstances, or by artifice; and, like the apex and point of a rock piercing the surface of the deep, which indicates its immense magnitude and elevation above the bottom of the ocean, _one_ considerable act of baseness indicates the real existence of an immense accumulation of secret iniquity. Such was the character of _Judas,_ and probably of _Lot's wife_.

The recorded action in question indicated, in fact, a very complicated crime. It was a direct disobedience to an express and solemn command; and whether the command respected a mere look, or a mighty undertaking, the _principle_ which influenced the conduct, was equally censurable. We must abstain from _whatever_ is interdicted, whether it respect the tasting of fruit, as in the case of Eve, or the looking back to relinquished possessions, as in the example of Lot's wife. Unbelief was also a probable concomitant in this transgression. She might doubt the reality of the threatened destruction, or be influenced by a spirit of unhallowed curiosity: or, if she heard the descending tempest, some dread of being overtaken by it might induce her to look back. But, above all, our Lord, in commenting upon her conduct, intimates that her _heart_ lingered after the possessions she had left, and her look implied a _wish_ to return to their enjoyment.

The case of this woman is peculiarly affecting, from other considerations. It has been already stated, she had peculiar advantages, being the wife of a righteous man--she had thus far escaped the pollutions of Sodom, and avoided its destiny--she had obeyed the voice of the celestial messenger, and was led forth under a heavenly ministration--she was in the company of the pious--participated the deliverance of her husband, and was on the point of having completely escaped--Sodom was left behind--Zoar was at hand--the raging storm was desolating the devoted cities, while the bright sun of the morning lighted the fugitives on their way. Before, all was smiling! Behind, all was tempestuous!--Salvation, if they persevered! Perdition, if they retreated or looked back!--It is written in the book of God--may it be written indelibly on every heart--"If any man draw back, my soul shall have no pleasure in him."

It will conduce to the purposes of instruction, if we generalize this subject, by briefly stating a few of the most usual causes of apostacy from God; some of which are strictly applicable to the history of Lot's wife.

Sometimes it originates in _fear_; and though every period could furnish instances, we must expect to find them principally in times of persecution. Many, under the awful apprehension of excruciating torments, and some even from very inferior reasons of alarm, have signed their recantation of principles which they had long professed to venerate; but few have imitated the noble heroism of a CRANMER, who publicly denounced his own recantation, and resolutely thrust the hand that signed it first into the fire, on the day of his martyrdom, calling it, "this unworthy right hand!"

But in all ages a _love of the world_ may be justly considered as a much more prevalent occasion of apostacy than fear. Demas, and the wife of Lot, live again in a thousand wretched examples. It may be acknowledged difficult to point out in all cases with perfect exactitude, the precise line of demarkation between a proper and an inordinate pursuit of worldly good, and thus to detect the first commencement of an avaricious temper, the embryo germ of an apostate disposition; but at least no difficulty should remain with _the individual himself_ in deciding upon his own actual state, even though he be not guilty of flagrant immoralities, if conscious that his heart is in his covetousness--if the love of gain have usurped the dominion of his soul, and dethroned the love of God--if he gladly embrace every opportunity of promoting his worldly interest, and obey but slowly and reluctantly the calls of duty. Let him apprehend that he is drifting along to ruin--let him fear, and fear justly, that the pleasant gale of success to which he has expanded all his powers, is only bearing him upon the rocks of eternal destruction. Be not deceived, though they appear covered with flowers of surpassing beauty, and exquisite fragrance. "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him."

_Levity of mind_ is a frequent occasion of apostacy. It predisposes the unhappy individual to the ruinous influence of vicious society and injurious publications. These, most fatally adapted to their purpose, soon induce the unwary to neglect, and finally to despise all religious institutions. The apostle Paul intimates that some are "tossed to and fro, and carried about with every wind of doctrine," like clouds which, possessing no solidity, are driven in every direction through the atmosphere. Persons of this description are easily persuaded by a plausible reasoner, that his opinions are true, and with equal facility submit to the next artful sophist, who avows even contrary sentiments. The natural effect of this inconstancy will be, a disregard of ALL truth, and a ready admission of every sceptical principle. When the mind is in such a state of fluctuation and uncertainty, or rather the willing slave of every tyrant, it is well prepared for vice: it will admit a criminal thought, as well as a sentimental error, and the same plausibility which could successfully insinuate a sceptical principle, can excite to an immoral practice. In the circles of gay dissipation, every remaining scruple is easily dissipated; the poison of "evil communications" is voraciously swallowed, and "good morals are corrupted."

Such a disposition is closely allied to _pride,_ which often "goes before, destruction, and a haughty spirit before a fall." Praised by their companions as persons of distinguished genius, or admired for a natural wit, they sacrifice every thing to flattery. They have been stimulated to believe that the possession of religion is a decisive proof of intellectual inferiority; or at least, that a punctilious observance of its practices, or a fervent attachment to its peculiar doctrines, is enthusiastic. They listen to the artful seducer, who assures them that their principles are too evidently drawn from the lessons of the nursery, and that it is time to shake off--their own penetration, indeed, will lead them to discard--the mere prejudices of an illiberal education. It is not improbable they may meet with some advocate of deistical principles or libertine conduct, who zealously instils into them the maxim of the well-known Earl of Shaftesbury, that "whoever is searching for truth, should examine if they cannot find out something that may be justly laughed at;" and if they can be persuaded as he was, "not to think on the subject of religion, without endeavouring to put himself in as good a humour as possible," it is not unlikely they may adopt what he calls a _natural suspicion_, that "the holy records themselves were no other than the pure invention and artificial compliment of an interested party, in behalf of the richest corporation and most profitable monopoly which could be erected in the world."

In the scriptural statement of the fall of man, it appears that pride and sensuality were the first dispositions which polluted the human mind in paradise, and their contaminating influence has descended upon the whole human race. From these two springs the torrent of corruption originated, and has never ceased to pursue its course and widen its channel through the successive ages of time. "When the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat; and gave also unto her husband with her, and he did eat."

The DOOM of Lot's wife is one of the most memorable in the records of either profane or sacred history. It is said, that "she became a pillar of salt," or a nitro-sulphureous pillar; the singularity and severity of her punishment being thus proportioned to the atrocity of her crime. When we recollect that Jehovah afterward proclaimed himself to Moses as "the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, and transgression, and sin;" that he is frequently celebrated by the inspired writers, as "ready to pardon, slow to anger, of great kindness, plenteous in mercy, full of compassion;" that he is represented by the apostle John as "love" itself; and that infinite benignity is essential to his nature, and characteristic of his dispensations--we cannot but tremble at the sight of such a visitation.

Inexpressibly awful as the overthrow of Sodom, Gomorrah, Admah, and Zeboim appears, there is an additional feature of horror in the destruction of this woman. Our imagination is bewildered amidst the general ruin of multitudes; while, by the contemplation of an individual instance, appointed to a separate and peculiar punishment, we become excited to deeper feeling. From the very constitution of our nature, we view the doom of numbers with a diminished impression; we have not time to select and meditate upon the peculiarities of individual agonies, and regard them only in one vast heterogeneous mass, consigned to one common portion of suffering: but the emotion is widely different, and incalculably more poignant, when a solitary example is presented to us, alike distinguished for guilt and for punishment. In the present case, too, the degree of sensibility excited into action is necessarily more acute, from the very circumstance forbidding us to pity, and demanding an unmingled overwhelming sense of omnipotent justice. Nor is this a censurable, but a necessary feeling, indicative of a proper coincidence of mind with the perfect will of Heaven: it is allied to the sentiments attributed to purer spirits, who, when they witness the seven angels distributing the seven last plagues in which is filled up the wrath of God, are represented as standing on the sea of glass, having the harps of God.--"And they sing the song of Moses the servant of God, and the song of the Lamb, saying, great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy, for all nations shall come and worship before thee: for thy JUDGMENTS are made manifest." In the same spirit, the heavens, the holy apostles and prophets, are called upon to rejoice over Babylon in the hour of her destruction; and a great voice of much people is heard in heaven, saying, "Alleluia; salvation and glory, and honour, and power, unto the Lord our God; for true and righteous are his JUDGMENTS." "And again they said, Alleluia. And her smoke rose up for ever and ever."

The justice of God displayed even in the awful form which it assumes in the punishment of the wife of Lot, is, in fact, only a modification of goodness, and therefore a proper reason both for angelic and human celebration. The love of order is no less essential to a holy being than the love of mercy; and therefore it is compatible with the most perfect goodness, in its association with justice, to punish transgressors either on their own account or for the sake of others--either for the purpose of individual correction or of general warning. It would be a far less display of goodness to suffer men to persevere in sin without any control, than to arrest them by some powerful stroke. In the former case, they not only plunge into ruin themselves, but draw others, by their fatal and malignant attraction, into perdition: in the latter, a salutary precaution is given to such as lie within the reach of their mischievous influence. Whatever has a tendency to prevent sin is a benevolent exercise of power; because sin is the source of individual and universal misery: if it had never entered into this world, man would still have been happy; and when, in the merciful appointments of Heaven, the guilt which now stains the moral creation shall be purified away by the efficacy of the blood of Christ, paradise will be restored, and the long-renowned tabernacle of God again descend to be with men. To this glorious consummation of human felicity, all the dispensations of Providence point; and to produce it, all his judgments are inflicted: the promises and the threatenings have each a similar design, and will ultimately promote the same general object. The tempest and the tornado have their peculiar uses, as well as the small rain that descends upon the tender herb. "Mercy and truth meet together--righteousness and peace kiss each other."

In turning our eyes, then, towards the plain of Sodom, we must combine a sentiment of holy reverence with trembling horror. The destiny of the atrocious sinner was intended to produce salutary apprehensions in her surviving relatives, and in all her posterity. Upon that accursed plain Eternal Justice erected a monument of infinite displeasure; but the hand which raised the pillar of salt, at the same time inscribed upon it, in characters too large and legible to be mistaken, "FEAR GOD, AND KEEP HIS COMMANDMENTS."

The terrific nature of this judgment was enhanced by the _instantaneous_ manner in which it occurred. No sooner did the wife of Lot look back, than she was converted into a pillar of salt, [12]--_this moment_ in the midst of life, and apparently escaping from the scene of danger--_the next_, a monument of wrath! What a transition from happiness to misery! What a descent from the summit of hope to the depths of despair! Mercy had almost conducted her to Zoar--Guilt transported her to the abyss of wo! She had even tasted the cup of blessing; but, dashing it from her lips in the spirit of daring rebellion, she was made to drink "the wine-cup of fury."

It elucidates the divine condescension and forbearance, when the wicked, instead of being withered at a touch, are allowed time for reflection.-- The ordinary dispensations of Providence are characterized by a merciful tardiness: the daring transgressor is addressed by reiterated appeals, and perhaps placed under a course of moral discipline: he is not smit by the thunder, or blasted by the lightning; but a series of smaller precursory punishments precedes a great catastrophe: his way is hedged up; reproofs, remonstrances, losses, afflictions, bereavements, constitute so many obstructions thrown across the path to perdition; and if he perish, it is necessary to force his way through them with a daring and infatuated heroism: voices from heaven and earth precede the infliction of merited vengeance, saying with loud and harmonious exclamations, "Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon."

But in the present melancholy instance, the wife of Lot was cut off as in a moment: she was ripe for the sickle, and justice delayed not to gather her into the storehouse of wrath; she cumbered the ground by her impieties, and was worthy of no additional cultivation. Here we behold an awful specimen of the obstinacy of sinners, the effect of disobedience, and the determination of God, in a visible and striking manner, to vindicate his holy name.

Reader! flatter not yourself that the circumstance of having hitherto escaped remarkable judgment is any real indemnification against future punishment: do not imagine that the supreme God is unobservant, because he is not vindictive; that it is possible to elude his eye, because you have not yet been slain by his sword. The delay, which is intended as a benefit, may, and often does, by perversion, aggravate the sinner's doom: and indeed it is one of the most lamentable proofs of human degeneracy, that the very circumstance in which the goodness of God is singularly apparent, and which ought to lead to repentance, is made the occasion of more atrocious crime and more resolute perseverance.

But delay is no evidence of indifference; and if justice have hitherto slept, it is to be apprehended it will rise with recruited vigour. While you go on still in your trespasses, be assured the glittering sword is drawing from its scabbard--it is even whetting to the final stroke!

Rebekah.