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.