Commentary on Genesis and Exodus, Commentary · Chapter 19

Commentary on Genesis and Exodus · Commentary · Chapter 19

p. 176CHAP. XIX.

1. The Method.

THis Chapter intreateth of such things as happened to Sodome, and of such matters as concerne Lot.

Three things are declared touching Lot, his hospitality in receiving the Angels, vers. 1, 2, 3. his deliverance out of Sodome, which containeth: 1. the warning which Lot gave to his kindred, and their refusall, vers. 12, 13, 14. 2. The mercy of God in hastening and pulling Lot out of the City, 15, 16, 17. 3. The request of Lot concerning Zoar, vers. 19. to vers. 23. 4. The judgement upon Lots wife, vers. 26. Thirdly, concerning Lot is expressed, the incestuous practice of his daughters, and the fruit and issue thereof, 31. to the end.

Concerning Sodome, first their sinne and iniquity is set forth: where, 1. we have their ungodly attempt against the young men in Lots house, vers. 4, 5. 2. Lots pacification with their outrage, vers. 5. to 10. 3. The punishment of blindnesse upon the Sodomites, vers. 11.

Secondly, the overthrow and destruction of Sodome is described. 1. the cause God rained from heaven… 2▪ The manner, fire and brimstone. 3. The lamentable effect, the Cities were overthrowne.

2. The divers readings.

H.c.v. 1. Lot sate in the ga…es of the City. H. gates of Sodome. caet.

worshipped with his face to the ground. H. S. C. bowed himselfe with his face. T.P.G.B. heb. Shacah: to bow or humble the body.

S.c. S.H. de. T.G.r. S.B. mut. temp. T.G. S. det. T.G.r.v. 6. that we may company with them. S. know them, caet.

v. 9. he came in as a stranger. H. came in to dwell. H. one came to sojourne, C. P. he came alone as a stranger. G. he came as one to sojourne. B. this man but one came to sojourne. T. heb. eechad. one.

v. 14. which married his daughters. S.B.P. which were to marry his daughters. H.T.G.C.

v. 15. in the punishment of the City. T.G. sinne of the City. sic heb. gnaven.

v. 16. and set them without the City. Sept. have not this clause, as the rest have.

v. 17. lest I be overtaken. S. lest I perish. caet.

v. 19. I cannot be saved in the mountaine. S.C.H.B. I cannot escape to the mountaine. P. T. G. heb. malat. to escape: so it is taken, v. 17. escape to the mountaine.

T. c.v 20. is it not a little one? meaning, City, cater. is not res perixigna, a small matter, I. which I aske. T. it seemeth rather to be referred to the City. segnai little, whereof the City was called tsegnar, or Zoar.

S. ad.my soule shall live because of thee. S. my soule shall live. caeter.

v. 21. I have admired thy face in this word. S. I have received thy face in this thing; caet. nasah. to receive. T. interp. T. inter.I have respect of thee, or unto thee.

v. 26. his wife looked backward. S. looked behind her. H. C. Lots wife behind him: G. or following him looked backe:T.G.r. S.c. S.H. ad. B. his wife looked backe behind him: P.T. sic heb. for Lot went after his wife, to set her forwards.

28. flame arised: S. sparkes: H. smoke: cae. chit…r: smoke.

v. 33. he knew not when he slept and when he rose: S. when he lay downe and rose up: c…t.

p. 17738. Called his name Ammon, the sonne of my sonne in law. S. Ammon. 1. the sonne of my people: H. called him the sonne of my people: C. called him Ben Ammi: c…t. sic heb.

The explanation of doubts.

QVEST. I. Why Lot sate in the gate of the City.

Vers. 1. LOt sate at the gate of the City, &c. 1. Neither as a Judge, because hee sate in the gate, which was the place of judgement. 2. Neither to meet his shepherds with their flockes. 3. But Lot there sate as Abraham in his tent doore, to take occasion to entertaine strangers, as also knowing the wicked use of the City, to preserve them from their rage and violence. Calvin.

QVEST. II. Of the 2. Angels that came in the evening.

Vers. 1. IN the evening came two Angels. These two were not the sonne and the holy Ghost, as some thinke, and that God the father staid still with Abraham: but they were, as they are called Angels. 2. They are two, nor for that one had commission to destroy Sodome, the other to deliver Lot, or as though one Angell had not sufficed for this businesse; but they were both joyned in commission, as it pleased God. 3. These were Angels and not Prophets: which are also called men, because they were Angels in nature, and men in their habit. 4. They stayed not 5. houres in the way, as the Hebrewes thinke, but Sodome was of such distance from Abrahams tent, that the journey might well aske 5. or 6. houres. 5. They came about eventide to Lot, at noone and in the cleare day to Abraham: they were to him messengers of joy, but now Ministers of judgement. 6. Lot bowed himselfe upon his face aphim, his nose touched the ground: which is not added here and not before concerning Abrahams obeysance, as though Abraham being the more worthy person, would not bow so low, as Rabbi Carus: but it is added, ex abundanti: Mercerus.

QVEST. III. Of Lots inviting of the Angels into his house.

Vers. 2. SEemy Lords. 1. It is but a curious observation: that adonai is here written with patach, as being but a civill salutation, and before, c. 18.3. with camets as being then properly spoken of God: for neither did Abraham know them at the first to bee Angels, nor yet is the word in most copies there written with cametz. 2. Neither doth Lot say turne aside into my house, as by the posterne or privy gate, for feare of the Sodomites, as Rasi, for their going in was well knowne unto them. 3. It is also a curious note, that Lot would have them first goe in, and then wash, that they might not bee seene washing in the streets. 4. Neither doe the Angels at the first refuse, that Lot might not come in danger for lodging of strangers, which was publikely forbidden, as some thinke, in Sodome: But they civilly refused, to make triall of Lots humanity, as for the same cause our Saviour did the like, to make his two Disciples more earnest. Luke 24. Mercer.

QVEST. IV. Whether the children and all the people of Sodome came together.

Vers. 4. FRom the young to the old; all the people from all places: 1. Not such children only as were of discretion came together, Cajetane: but even the youth of the City corrupt by the evill example of the rest, flocked together with the rest: Calvin: as wee see that children, where an unruly company is assembled, doe run on heapes. 2. Neither as Lyranus and Tostatus, is it an hyperbolicall speech that all the people came together: but it is most like, that this was a generall concourse of the whole City, all besetting Lots house, some nearer, some further off. Pererius. 3. Some thinke that the Sodomites would admit no strangers to come in among them, and therefore they were so earnest against these young men: for whereas there are 4. properties among men, 1. mine is mine, thine is thine, 2. mine is thine, and thine is mine, 3. mine is mine, and thine is mine, 4. mine is thine, and thine is thine: the 1. of naturall men, the 2. of populare, the 3. of cruell men, the 4. of godly: the Sodomites were of the first and third ranke being unmercifull to others, all having to themselves. Mercer.

QVEST. V. Of the beastly and immoderate lust of the Sodomites.

Vers. 5. BRing them to us, that we may know them, &c. 1. Their meaning is not that they would know what guests hee had received into his house. 2. Neither did they by a mannerly tearme conceale their vile lust. Calvin. 3. But they were come to that impudency that they were not ashamed publikely to proclaime their wickednesse: but the Scripture setteth downe an unhonest thing by an hohonest name. 4. And this seemeth to have beene extraordinary, and not usuall thus to beset Lots house, both because these two young men, were of excellent and Angelicall beauty and favour, which kindled their filthy lust: and God so disposing, that before their destruction they should come to the height of sinne.

QVEST. VI. Why Lot stayed in Sodome so wicked a place.

NOw whereas it may be questioned, why Lot would stay in such a wicked City, the answer is. 1. That by this occasion a triall might bee had of the horrible wickednesse of the Sodomites. 2. And that Gods mercy might appeare in Lots deliverance. 3. Chrysostome addeth further: that Lot staid, ut …icut optimus p. 178medicus morbos eorum emendaret, that as a good Physitian hee might cure their diseases: and though he saw that he little prevailed, yet he was not to give over, as a good Physitian though he cure not, nihil de arte sua, Chrys. hom. in Gen. c. 43.Gen 43vel officio praetermittit, he doth omit nothing of his art or duty.

QVEST. VII. Whether Lot offended in offering his daughters.

Vers. 8. BEhold now I have two daughters: This fact of Lots, in offering his daughters to the rage of the Sodomites is diversly excused. 1. Ambrose reason is, minus erat secundum naturam coire, quam adversus naturam delinquere: it was a lesse fault to company with his daughter, according to nature, than with the young men against nature: and so according to that saying, of two evils the lesse is to bee chosen;Lib. 1. de Abraham. c. 6. which rule indeed holdeth in such evils, as are punishments, but not in such evils as are sinnes: in corporall things, not in spirituall: no evill or sinne is to bee admitted at all: neither is it commendable before God to escape a greater sinne by doing a lesse: there is no such necessity, that a man should commit sinne; hee ought rather to dye than to sinne. If hee bee blessed that condemneth not himselfe, in the thing hee alloweth,Of two evils the lesse to be chosen, wherein it holdeth. Rom. 14.22. then hee is not blessed, that alloweth a sinfull thing in act, which hee condemneth in judgement. 2. Chrysostomes excuse is, that Lot did it, ut servaret hospitib. honorem: that he might preserve his guests from shame and violence. But for this Saint Paul hath given us a rule, not to do evil, that good may come thereof, Rom. 3.8.3. Augustine maketh this supposition, though he allow it not; noverat …as non peccare, si in ipsis fieret, quod in vita fieri in se sustinebant: hee knew that his daughters should not sin, if they were forced to endure that, which was against their wils: and therefore his daughters not sinning, hee sinned not. But Augustine himselfe doth very well answer this objection, that if the maidens had consented to the Sodomites,Cont. Mendac. c. 9. facient cum Sodomitis te authore nequitiam: thou shouldest be the author of their sinne, if not patientur a Sodomitis te authore violentiam: thou art the author of this violence. 1. It was uncertaine, whether they might have beene drawne to consent. 2. yet was it a sinne in Lot to prostitute his daughters, especially being betrothed to others, as it may appeare, v. 14.

4. Cajetane thinketh, that Lot did not offer his daughters with any purpose to put off one sin with another, but useth an hyperbolicall kind of submission, thinking thereby to appease their rage; some adde further, that Lot knew, they would not desire his daughters, being espoused already to some great men of the City; ex Calvin. But this had beene too great presumption in Lot, and tempting of God, to make such an offer to so unruly a multitude, hoping that it would not be taken.

5. Some thinke, that though a man in himselfe is not to doe a lesse evill to avoid a greater, yet it is lawfull, when we see another obstinately set to commit a great wickednesse, to mollifie his mind with a perswasion or insinuation to a lesse evill,Whether a lesse evill may be perswaded to avoyd a greater. Hom. 27. ad popul. Antioch. as Chrysostome would have those that are accustomed to sweare, rather to sweare by their owne head, than by God: Gregory resembleth it thus: qui murorum vndique ambitu clauditur ne fugiat, ibi se in fugam praecipitet, ubi brevior murus invenitur: hee that is shut up within the wall, that he cannot flye, let him escape that way where the wall is lowest. Contra. 1. This is a good rule, where wee are perswaders only from evill, and not actors our selves of evill; for Augustines rule is good, peccare omnino non debemus, ne alij gravius peccent: we must not sinne at all, lest other sinne more; If Lot had perswaded them rather to have gone to the maids of the towne, and let the young men alone, it had beene more tolerable, than to prostitute his owne daughters. 2. Though in it selfe it be a greater sinne, to abuse men unto lust, than women, yet was it a greater fault for Lot to be the author and counsellor of this attempt against his daughters, than to suffer his guests to be abused.

6. Wherefore this fact of Lot cannot bee justified, no more than that of the Ephrathite, Iud. 19.24. though it may be somewhat qualified: 1. in respect of Lots good charitable affection to use all meanes to preserve his guests from violence. 2. in regard of those times, when knowledge was not so ripe, nor it might be this point so well cleared to Lots judgement, whether a lesse evill might not be admitted, that a greater be avoided. 3. Lot, as Augustine well conjectureth, did it animo perturbato, with a troubled minde, and of a sudden, and therefore not so well advised. 4. If any shall urge S. Peters words, 2. epist. 3.7. And delivered just Lot vexed with the uncleane conversation of the wicked; and hence conclude that Lot was herein blamelesse: hee shall not so reason well: for though generally Lot bee called a just man, yet it followeth not, that every particular act of his was just: for then his incest with his two daughters would finde defence.

QVEST. VIII. With what kind of blindnesse the Sodomites were smitten.

Vers. 11. THey smote the men with blindnesse, &c. that they were weary in seeking the doore, &c. 1. Chrysostome noteth, non tantum excoecati sed viribus dissoluti, &c. they were not only blinded, but their strength failed: this also may well be conjectured, yet the word beareth not that sense, but only that they were weary in seeking the doore, so Laah signifieth. 2. one Ribera, as Pererius noteth, would have it understood, not of Lots doore, but that every man returning was weary in seeking his owne doore: because it is said, Wisd. 19.16. Every one being compassed with darknesse, sought the entrance of his doore: which words are uttered of the darknesse of the Aegyptians, not of the blindnesse of the Sodomites: and it is evident by the text, that the Sodomites sought to finde that doore, which the Angels pulled in Lot by. 3. This blindnesse, was neither an utter deprivation of their sight, for then as Augustine saith, they would rather have sought them guides to have led them, than laboured to find the doore: neither was it an obscuring of their sight concerning the object of the doore only, as Perer. neither was it a blindnesse procured by any naturall meanes, as by the obscuring the object, darkning the aire, or weakning the sight, as Pererius imagineth: but it was a miraculous and immediate worke: they smote the men with blindnesse; p. 179they smote not the medium or the object: but their sight was generally blind, that they had no discerning of one thing from another: as the Aramites were blinded, that they could neither discerne Elisha the prophet, the way, nor the City. Calvin. so that both their discerning and seeing faculty, both inward and outward sense were dazled, and therefore the word sanuere, is put in the plurall number, San…erim: they were then as it were san blind, which word may very well bee derived from the Hebrew: so is the property of such, not to discry or discerne things of any distance from them.

QVEST. IX. Lot had only two daughters, no other children.

Vers. 14. LOt went and spake to his sonnes in law, &c. 1. These were the men unto whom Lots daughters were espoused, not already married, as some of the Hebrewes thinke, and Mercerus, that Lot beside the two Virgins, had two other daughters married: but it may appeare that Lot had no more sonnes or daughters, but only two: because when the Angell had bid him bring out his sonnes in law, his sons and daughters, hee onelyonly spake to his sonnes in law: therefore sonnes he had none, nor other daughters to speake unto, but those two which were with him. 2. It is evident also, that only Lot, his wife,OnelyOnly foure persons escaped from Sodome. and two daughters were delivered out of the flames of Sodome: 1. that it might appeare, that there were no more righteous persons in Sodome, so that the number of ten last mentioned by Abraham, could not bee made up. 2. If any other had escaped, if men, Lots daughters would rather have practised with them than their father, if women, they would have entised them to doe the like as they did. As for the wine, which they drunke, they might either carry it themselves, or upon beasts, there was no such necessary use of servants in that behalfe: or which is most like, they brought it with them from Zoar. Mercer.

QVEST. X. Why Lot is willed to speake to those that would not heare him.

Vers. 14. HE seemed, as though he had mocked. It will be here questioned, why the Lord willeth such to be warned, whom hee knew would despise their calling. The answer is ready, God notwithstanding would have them to be called, that they might be more inexcusable, and his judgements appeare to be most just: like as he hath appointed the Gospell to be preached to all the world, yet many are called and few chosen, as our Saviour saith, Mat. 20.16. ex Calvin.

QVEST. XI. Why Lot and the rest are forbidden to looke backe.

Vers. 17. LOoke not behind thee. The Lord forbade Lot, and likewise the rest with him, to looke behind them, not either because of the Angell that destroyed Sodome, or for that it was dangerous to looke into the infected aire, as the Hebr. but for these reasons: 1. to try their obedience, as hee did Adams in prohibiting the eating of an apple. 2. to shew hereby the indignity of that place, that was not worthy by any honest man to bee looked upon. 3. to stay Lots curiosity, that he should not too narrowly looke into Gods judgements, or gaze upon his workes. Perer. 4. as also for more speed sake, as the Apostles were likewise forbidden to salute any by the way. Iun. 5. that Lots desire and affection might bee sequestred from the pleasures and wealth of the City. Calvin.

QVEST. XII. How Lots wife looked behind him.

Vers. 26. HIs wife looked backe behind him. 1. not behind her selfe, as the Latine readeth: 2. nether yet being behind Lot, dragging after him, did shee looke backe, as Cajetane in c. 19. Genes. & Mercer. 3. neither did she looke behind upon Lot, that she might come after him. Calvin. for then she had not broken the Angels charge. 4. but she looked toward Sodome behind and beyond her husband. Iun.

QVEST. XIII. Why God so severely punished Lots wife.

SHe was turned into a pillar of Salt. God shewed this example of severity upon Lots wife, 1. for her disobedience. 2. her incredulity, in not giving credit to Gods word. 3. her curiosity in desiring to see the City burning. 4. her foolishnesse in pitying the ruine of her countrey, kindred, and people. 5. her affection seemed yet to bee addicted to the pleasures of Sodome, and therefore our Saviour giveth a caveat hereof, Remember Lots wife, Luke 17.32. that wee for saving and loving of this life, lose not the next. Perer. Calvin.

QVEST. XIV. What pillar of Salt Lots wife was turned into.

PIllar of Salt. 1. Not because Lots wife perished in the fire of brimstone mingled with salt, as it is Deut. 29.23. as Aben Ezra: for it might as well be said a pillar of brimstone. 2. neither is it so called only because it was a durable pillar: as an everlasting covenant is called a covenant of salt. Numb. 18.19. for salt hath a property to preserve things from corruption and decaying. 3. Neither was she turned into a pillar of salt, because she refused to bring the guests salt the day before, as some of the Hebrewes dreame. 4. Neither yet is it an allegory, to signifie such to be as senslesse pillars, which divert their affections from spirituall to earthly and sensuall things: as Philo applieth it. 5. But hereby is signified, that she both was turned into a pillar of materiall salt, and that also durable and of long continuance, which Iosephus saith, remained to be seene in his time, B…rchardus long after maketh mention of it in his description of the holy land: and the Thargum Hierosolymit. saith, that it is duratura us que ad tempus resurrectionis, August lib. 16. de deciv. dei. c. 30.to continue till the resurrection: but God would have that monument, ut praestet fidelibus condimentum, &c. that it might be a seasoning to faithfull men to take heed of backsliding, as Augustine noteth.

p. 180QVEST. XV. What became of Lots wife.

FUrther, 1. Neither must it bee supposed that her soule, but her body onelyonly was turned into a pillar of salt. Calvin. 2. And the Lord might have mercy upon her soule, though this chastisement was shewed upon her body. 3. And it is most like that this miracle was done before Lot came to Zoar: neither is it to be thought, that Lot and his two daughters went before, and his wife staid behind in the field to looke backe, as Cajetane thinketh: but it was done in Lots sight and presence, for the better example sake, before they entred into Zoar:In what place Lots wife was turned into a pillar of Salt. for when Lot departed out of Zoar, mention is made only of him and his two daughters. And they which have travelled that countrey doe testifie, that this pillar was to be seene betweene Segor and the dead Sea, where Sodome and Gomorrha stood. Perer. ex Borchard.

QVEST. XVI. Why Lot refuseth to goe to the mountaines.

Vers. 20. SEe now this City hereby, &c. 1. Neither was this done in mystery, that Lot refused the mountaine to dwell in Zoar, to signifie, as Gregory collecteth, that a low, humble, and meane life, is to bee preferred before high places. 2. neither did Lot refuse the high places, because of the craggy rockes and steepe hils, which are to bee seene in the mountaines of Engaddi: 3. But Lot himselfe giveth two reasons, why he preferreth Zoar before the mountaines: one in respect of himselfe, because the City was hard by, and he might sooner escape thither, than to the mountaine: the other in behalfe of the City, he intreateth for it, because it was but a little one, and not likely to bee so wicked, as the more populous Cities

QVEST. XVII. How the Lord saith, I can doe nothing.

Vers. 22. I Can doe nothing, &c. 1. Some apply this to the Angels, which could not exceed Gods commission. Muscul. 2. Some to Christ in respect of his humanity to be assumed. 3. But it is better understood of Christ as hee is God; neither doth this restraine the power of God, which is no otherwise executed, but according to his will: hee cannot, because hee will not, neither can change his decree concerning the saving and delivering of Lot: as in the like phrase of speech, it is said in the Gospell, that Christ could doe no great workes in his owne countrey, because of their unbeleefe. Mark. 6.5. for like as the Lord promiseth and purposeth a blessing to the faithfull, as here deliverance to Lot, so he hath decreed to with-hold it from unbeleevers. 4. The Hebrewes doe here but trifle, that the Angell is here deprived of his power, because hee did arrogate it to himselfe, v. 13. and that they were deprived of their ministry: 138. yeares, till Iacobs ladder.

QVEST. XVIII. Of the name of the City Zoar.

Vers. 22. THe name of the City was called Zoar. 1. It is then corruptly called Segor, as the Latine and Septuagint read.Qu. 6. in Gen. 2. Theodoret also is deceived, that saith Segor signifieth the opening of the earth, because the earth swallowed up the inhabitants of this City: for that is the signification of Bela, which was before the name of the place, Gen. 14.2. derived of the word balaug, to swallow or devoure. 3. The right etymology then of the word is here given by Lot, because it was tsegnar, a little one. 4. This was an happy change, not only of the name, but of the condition and state of the City: before it had the name of destruction, but now it is called little, that it might put them in mind of Gods mercy in sparing of the City for that time at Lots request. Muscul.

QVEST. XIX. How the Lord rained from the Lord.

Vers. 24. THe Lord rained brimstone and fire from the Lord out of heaven, &c. 1. This is not all one, to say the Lord rained fire from himselfe, as Vatablu…, Oleaster, with others: that note this to be a phrase of the Hebrewes, to put nownes for pronownes: as Gen. 4. Lamech saith, heare ô ye wives of Lamech for my wives: 2. Neither doth it only signifie, that this was an extraordinary and miraculous raine, caused by the Lord himselfe, beside the course of naturall causes: as Cajetane. 3. But this place was well urged by the fathers,Socrates lib. 2. c 30. Siriniens. c. 16. to prove the eternity of Christ: that the Lord Christ, to whom the father hath committed all judgement, did raine from Jehovah his father. Thus the fathers applied this text. Iustinus, Tertullian, Cyprian, Epiphanias, Cyril, with others. Thus Marcus Arethusus, in the Syrinian Councell did godlily interpret this place against the heresie of Photinus, that held Christ not to have beene before his mother. 4. For thus the Lord hath tempered the Scriptures, that beside the literall sense, in divers places of the old testament, the mystery of the Trinity is insinuated: Gen. as Let us make man: Psal. 1. This day have I begotten thee: which the Jewes understand literally; the first they say is but a phrase of speech: the second uttered of David. But to our understanding, the mystery of the Trinity is here revealed.

QVEST. XX. Of the raine of fire and brimstone, the beginning and manner thereof.

RAined brimstone and fire. 1. This was a miraculous and extraordinary raine, wherein fell together fire and brimstone, as a fit matter to disperse the fire, and salt also: as it may bee gathered, Deut. 29.23. The land shall burne with brimstone and salt: and it may bee, that water powred downe also, whence was gathered the dead sea remaining to this day. 2. This raine came from heaven, that is the upper region of the aire, the place for fiery meteors: and it is not unlike, but that the nature of the soile, being full of pitch and slime and other combustible matter. Gen. 14.10. did much increase the combustion: though p. 181Strabo be deceived, who thinketh, that this fierce fire did break out first from the earth, lib. 17. 3. This was a fit punishment for this wicked people, that as they burned with unnaturall lust, so they should be consumed with unnaturall fire, Gregor. 4. The subversion of these cities was very sudden:The most fearefull example of the destruction of Sodome and Gomorrhe. it was done, as Ieremy saith, in a moment, Lament. 4.6. And Abraham rising up early in the morning, saw onelyonly the smoake, and not the falling of the fire: and yet the sunne was but in rising, when it began to raine fire and brimstone, Gen. 19.24, 28. by the breake of day the Angell hastened Lot forward, v. 15. betweene which and the Sun rising one may goe foure miles, as the Hebrewes. 5. Of all examples of Gods judgements, this is the most fearefull in Scripture: 1. because of the strange punishment: 2. the suddennesse of their destruction. 3. The perpetuall monument thereof to this day. 4. And it was a forerunner of everlasting fire and perdition, Iude v. 7.

QUEST. XXI. How many Cities were destroyed with Sodome.

Vers. 24. VPonUpon Sodome and Gomorrhe. 1. Neither were these two cities onelyonly destroyed, as Solinus. 2. Nor yet tenne cities, as Stephanus, or thirteene, as Strabo. 3. nor five, as Lyranus, Lyran. in cap. 19. Genes. Theod q. 69. in Gen.Theodoretus, who thinke, that Zoar also was destroyed after Lots departure. 4. But it is most like, that onelyonly foure cities were overthrowne, Sodome, Gomorrhe, Admah, Zeboim; for these onelyonly are rehearsed, Deut. 29.23. for Zoar was preserved by the intercession of Lot, v. 21. I will not overthrow this citie, for the which thou hast spoken: and it was known by the name of Zoar in Isayas time, cap. 15. 5. Hierome also maketh mention of it in his dayes, and saith, Sola de quin que Sodomorum urbib. precib. Lot preservatae est: it was onelyonly of the five cities of the Sodomites preserved by the prayer of Lot. 5. But whereas it is said, Sapient, 10.6. that the fire came downe vponupon the five cities: the word is pentapolis, which is taken joyntly for the whole region, wherein the five cities stood, not for the five cities severally: ex Perer.

QUEST. XXII. Of the largenesse of the plaine that was destroyed.

Verse 25. ANd overthrew those cities and all the plaine, &c. where now standeth the dead and salt lake or sea. 1. Plinie saith, it is above an hundred miles long, and twenty five broad. 2. But Iosephus, which better knew, being brought up in the countrey, giveth it …ut 580 furlongs in length,Plin. l. 5. c. 16. Lib. 5. de bell. Iudaic. c. 5. Lib. 2. Meteor. that is, 72. miles and somewhat more, and 150. stadia or furlongs broad, that is, nineteene miles or thereabout. By this it may appeare what a great destruction this was, which overflowed such a great circuit of ground. 3. Aristotle also testifieth by heare-say, that the thicknesse and saltnesse of the water is such, that it beareth up man or beast, throwne into it, ex Perer.

QUEST. XXIII. Whether any were saved beside Lot and his company.

ALL the inhabitants of the cities. 1. Then Strabo … deceived, which thinketh that some of the cities were forsaken of those which could flie away, lib. 17. so that he supposeth, that divers escaped: but the Scripture testifieth, that all the inhabitants saving Lot, his wife, and two daughters were destroyed. 2. Not onelyonly the men and women, but the infants also perished in the fire, so that there remained no seed or off-spring of the Sodomites: as the Prophet witnesseth, Isai. 1.19. Except the Lord had reserved unto us a seed, wee should have beene as Sodome, &c. This the Lord did,Whether the infants were destroyed, and wherefore. 1. to increase their sorrow and torment in seeing the destruction of their children. 2. to shew his perfect detestation of that wicked nation, whose very seed was accursed. 3. Although those infants were not guilty of their fathers actuall sinnes, yet it may stand with Gods justice temporally to chastise the children for their fathers sins, as Davids childe begotten in adulterie died, Perer. 4. God hath absolute power and free choice to shew mercy to whom he will, and to withhold it at his pleasure. 5. Gods judgements are secret, yet most just.Whether the wicked Sodomites were damned in hel. Hieron. in 1. cap. Na…m. Calvin. 4. This destruction of the Sodomites by fire was a foreshewing of everlasting fire, the vengeance whereof they now suffer, Iude 7. therefore Hierome is deceived, that saith, Deum ad praes…ns reddidisse supplici…, ne in aeternum puniret; that God did chastise them presently, that hee should not punish them eternally. Unlesse Hierome bee expounded to speake conditionally, if they repented, which it is not like they did. Wee may therefore safely subscribe to the sentence of Saint Iude, that the Sodomites are eternally punished: for neither were there any just men left after Lot was gone out, upon whom God might shew merciemercy: neither is it like they did repent in that instant, seeing they scorned Lots warning before: neither can any temporall punishment whatsoever, redeeme or buy our everlasting damnation.

QUEST. XXIV. Of the barrennesse of the ground where Sodome stood, and the strange fruit there growing.

Verse 25. ANd all that grew upon the earth. 1. Not onelyonly for that time were the plants and herbs smitten, but the earth was stricken with barrennesse for ever. As the Psalme hath reference to this example, 107.34. A fruitfull land turneth he into barrennesse or saltnesse for the wickednesse of the inhabitants. Aristotle also witnesseth, that the bitternesse and saltnesse of the water is such, that no fish can live therein, lib. 2. meteor. 2. Borchardus also that spent 10. yeares in the viewing of that countrey, saith, that no grasse groweth there, and that it alwaies smoaketh: 1. pars. c. 7. num. 38. which is agreeable to that place of the Prophet Isay, 34.9. The rivers thereof shall be turned into pitch, the dust thereof into brimstone, the smoake thereof shall goe up for evermore. 3. Others also doe write, that the fruit which there groweth, is outwardly like other fruit, but within the rine there is nothing but dust and ashes. Ioseph. li. 5. de bell. Iudaio. Solinus saith, Fuliginem favillaceam ambitus extimae cutis cohibet, that the goodly outward rine or skinne onelyonly doth keepe in the filthy soily embers, cap. 37. Pererius.

p. 182QUEST. XXV. Why Lot feareth to stay in Zoar.

Vers. 30. HE feared to tarry in Zoar, &c. 1. Not so much for that the City was subject to earth-quakes, and had divers times before beene thereby overthrowne, whereupon it was called Bala, of Balaug, which signifieth to swallow or devoure; and therefore Lot might thinke, that now much more the same calamity might befall it in this fearefull tempest of fire and brimstone, sic Hieron. in tradition. Hebraic. 2. But rather Lot seeing the same sinnes to reigne in this place, might feare lest the same punishment should overtake them: wherein notwithstanding he sheweth his weaknesse in not staying upon the Lords promise, Calvin. 3. As also that fearefull judgement which fell upon his wife at his entring into Zoar might move him the sooner to depart from thence.

QUEST. XXVI. How Lot is said to be delivered for Abrahams sake.

Vers. 29. GOd thought upon Abraham, and sent Lot out, &c. It may bee here questioned how Lot is said for Abrahams sake to be sent out, when Saint Peter saith, That just Lot was delivered, 2 Pet. 3.7. he was then delivered for his owne righteousnesse by the Apostles sentence. The answer here is not that Lot was delivered for his service to Abraham in Egypt, in concealing Sarah to be his wife, or following him out of his Countrey; but, 1. Lot was indeed principally delivered, neither for Abrahams, nor his owne righteousnesse, but for the Lords owne mercy and goodnesse sake: and it is most certaine that Lot should have beene delivered, though he had not beene Abrahams nephew: yet the Lord to testifie his love to Abraham, and to encourage us one to pray for another, doth shew how much the prayers of the faithfull prevaile with him. 2. God is said to remember Abraham, not what hee prayed, but what God said to him, that he would not destroy the righteous with the wicked, Muscul. 3. As also it may be referred to the Lords first promise made to Abraham, I will blesse them that blesse thee, Gen. 12. so that Lots deliverance dependeth not upon any merit in Abraham, but Gods gracious promise toward him, Iun.

QUEST. XVII, Whether Lots daughter were indeed ignorant that there was no man left alive but her father.

Vers. 31. THere is not a man in the earth to come in unto us, &c. 1. Origen thinketh that Lots daughters thought ver…y that all the world had beene destroyed by fire;Hom. 5. in Gen. as it is like that they had heard of their father that there should be a conflagration of the world, but they perfectly understood it not: But this is not like, for they might easily have discerned from the hils, the rest of the Countrey to be untouched, and they came but lately from Zoar, which was preserved. 2. Some thinke further, that this ignorance of theirs was invincible and remedilesse, and by this argument would excuse their practice with their father, sic Ioseph. lib. antiq. Irenaeus lib. 4. c. 51. Ambrose lib. 1. de Abraham. c. 6. 3. Others thnke that indeed Lots daughters did thus ignorantly perswade themselves, but so as that present arguments were offered to cause them to thinke otherwise, and therefore their ignorance was not invincible▪ as the view of the Countrey, the preservation of Zoar, which upon their fathers feare they might imagine also to bee destroyed; the remembrance that Sodome was punished for their particular sinnes: they knew also that their father had a godly uncle, and a great kindred; at the least they might before this attempt have consulted with their father Cajetan. Perer. 4. But I rather subscribe to Calvin, that they doe not so speake, as though all men of the world were perished (which they did know upon the former reasons) but onelyonly the men of that place; as Iunius well translateth, In tera hac; In this Countrey; and they being shut up in the Cave could have no accesse unto others, Mercer. Though that other conjecture of Calvins, that there might be beside some of their servants, be not so probable, for they would not then have practised with their father.

QUEST. XVIII. Lots drunkennesse whether to be excused.

Vers. 32. WE will make our father d…unke with wine. &c. 1. Some doe altogether excuse Lot in that he was d…unken, b…cause he did it not of intemperancie, but onelyonly to mitigate and allay his griefe and heavinesse, Chrysostom. hom. 44. in Gen. And Thomas saith, that Lot totaliter excusatur à culpa, that Lot is wholly to be excused; and his reason is, because, Actus praecedens talis fuit, ut ex eo sequeretur ebrietas sine peccato; The preceding act was such, that drunkennesse followed without sinne: which is not true, for wine cannot be taken with excesse without sinne; as Saint Paul saith, Ephes. 5.18. Be not drunke with wine wherein is excesse: Quest. 69. in Gen.the very excesse is sinfull howsoever taken. 2. Theodoret will not wholly excuse Lot, Ebrietas Lot nonnullam habet r…prehensionem, venia tamen temperatam; Lots drunkenn…sse hath some reprehension bu… worthy of pardon because, Vino animi aegritudinem solabatur; He did allay his sorrow with wine. 3. But Augustine doth wholly condemne it, thinking that it became not a just man, Talem adhibere consala …nem, Lib 22. cont. …. cap. 43.…o use such a kinde of consolation: And indeed in this case though Lot might have more freely used wine in this forlorn estate, yet to use it in excesse to drunkennesse and lust, can have no excuse, Muscul.

QUEST. XXIX. The incest of Lots daughters no wayes excusable.

Lib. 4. cap. 51.Vers. 32. THat we may preserve seed of our father. 1. Some doe excuse this fact of Lots daughters; first, Irenaeus saith, ipsae excusabiles, arbitrantes se solas relictas ad conservationem generis humani; They are excusable thinking they were onelyonly left for the preservation of mankinde. Answ. 1. A good intention maketh not a good action; it is not enough to propound a good end, but the meanes also must be good; their desire to preserve mankinde was commendable, but the means to compasse it, by incest with their father, was not justifiable. 2. It seemeth also that they sinned against their conscience, knowing that their father p. 183would never have assented to them, if he had not beene made drunken first to forget himselfe.

Secondly, Chrysostome before alleaged, faith, it is extreme madnesse to condemne those, Quos Scriptura ab omni liberat crimine; Whom the Scripture freeth from all blame. Answ. Hom. 44. in Gen.The Scripture setteth downe only a plaine narration of the fact, without either praise or dispraise, according to the holy manner thereof, leaving the consideration thereof to the godly wise Reader: It sheweth that they committed this fact of ignorance, and love of posterity, rather than of intemperancie, which is not enough for the approbation of their fact, though it be somewhat for the qualification thereof.

Thirdly, Irenaeus useth another reason of excuse, because of the mysticall signification: he would have Lot signifie Christ, his daughters the two synagogues, &c. Answ. 1. This mysticall application hath no warrant in Scripture, but is onelyonly devised by man. 2. Though it were, yet the argument followeth not: for the Scripture borroweth similitudes and allegories from things which are not allowed: as from the enchanter or charmer, Psal. 58.5. Christs suddaine comming is compared to the theefe, 1 Thess. 5.2.

2. Wherefore this attempt of Lots daughters is no way excusable. 1. Because incest with the father is a sinne against the law of nature, and no wayes tolerable. 2. They could not be ignorant, that, although those few Cities were desolate, the whole world was not emptied of people. 3. Their owne conscience gave them that they did not well, because they did intoxicate their father with drinke, thinking, that if he were in his perfect memory, he would not consent unto them. 4. Though procreation of children, and the propagation of man-kinde be a thing to be desired, yet was it not lawfull by unlawfull meanes to compasse it: in this case the Apostles rule must stand, not to doe evill, that good may come thereof. Rom. 3.8. 5. The resolution then is this: first that the sinne of Lots daughters was greater than their fathers: for his chiefe fault was his drunkennesse: but they committed a double fault, in making him drunke, and committing incest with him: therefore Augustine saith well: Culpandus est Lot, non quantum ille incestus, Lib …2. co…t. Faust. cap. 43.sed quantum illa ebrietas merebatur: Lot was to be blamed, not as much as this incest, but his drunkennesse deserved: for the one was voluntary, the other involuntary: Secondly, his daughters sinned the lesse, because they desired their fathers company, not for lust, but for procreation: as both their words shew, and for that they did it but once, Calvin: yet was their offence very great, being against the law of nature: and therefore Augustine saith well: Potius nunquam esse matres, quam sic uti patre debuerunt: ibid. It had beene better for them never to have beene mo…hers, than to have used their father so.

QVEST. XXX. The copulation of the father and daughter in no necessity lawfull or tolerable.

FUrther, if this question be moved, whether in this case, if there had beene no more men in the world left but Lot, it had beene lawfull for his daughters to have conceived by him. 1. Ambrose affirmeth it by the example of Adam and Eva, which was taken out of Adam, and yet carnally knowne by him. But this example is not proper, for Eve cannot be said to be Adams daughter, seeing the beginning of such kindreds is by carnall copulation and commixtion; neither will God ever suffer in his providence such necessicie to fall out, that none but the father and daughter should be lest for procreation; which necessity, if ever it were likely to be, had bin seene in Noahs floud; when notwithstanding God would rather preserve wicked Cham for the generation of the world, than bring in any such necessity of unnaturall copulation.

2. Therefore Augustine thinketh more truly, that in this supposed case it had not beene lawfull for Lots daughters to doe as they did; because Veticia est lege naturali talis commixtio, Lib 22. cont. Faust. cap. 43.such c…rnall commixtion is forbidden by the law of nature, and admitteth no dispensation. And againe, their owne minde gave them that they did not well; the care of conservation of man-kinde belonged to their father, and therefore they should have consulted with him; they then not consulting with their father, feared his consent, and so condemned in their conscience their owne act.

QVEST. XXXI. Whether Lot were altogether ignorant what was done to his daughters.

Vers. 33. HE knew not when she lay downe, nor when she rose up. 1. It can neither be as the Septuag. read; he know not when he lay downe, or rose up: for Lot was not so se…sl…sse, not to know what he did, when he a woke and rose up. 2. Neither is it a thing incredible, nescientem coire quemp…am; Hier. in tradition Heb…ew. Tostat. …nc. …9. Genes.for a man not knowing in his sleepe to doe the act of generation, seeing the Scripture so testifieth here of Lot. 3. Neither is Lyranus opinion right, that Lot onelyonly was ignorant when his daughters came to him and rose up but he knew wha… he did in the act, supposing through forgetfulnesse that it might be his wife: for Lot if he remembred himselfe, when hee awaked, what he had done, would not have committed the same thing againe. 4. Neither is Tostatus conceit out of Thomas probable, that Lots daughter conceived by him by nocturnall pollution and shedding of seed, not by the act of generation, as Thomas reporteth of one, that was by that meanes with child by her father, who for preserving of her virginity, kept her in his owne bed: for the text it selfe overthroweth this conceit; they consulted to lie with their father, or as the Septuagint reade▪ sleepe with him, and so they did. 5. Therefore Cajetanus opinion is to bee preferred… Lot omnino nescivisse univers…m rem gestam: that Lot was ignorant of the whole matter what was done from the first to the last: of which opinion Chrysostome was before: the reasons are these. 1. Chrysostome: ea peccata nos condemnant, quae scienter facimus: those sinnes condemne us, which we doe wittingly: but the Scripture excuseth this fact of Lot by his ignorance. 2. Cajetane saith, hoc omne …pios perfici posse imped to rationis usu: that his businesse may be done, though the use of reason be hindred, as in those that are drunken. 3. Pererius addeth, that the progressive faculty may be exercised in sleepe: as many walke, carry things from place to place, and doe such like things in their sleepe: and of the same sort might this act … 4. The Devill also to helpe forward this worke, might worke such a fantasie in Lots minde, being asleepe. p. 1845. Calvins conjecture is best; Non tam vino fuisse obrutum, quam propter intemperiem divinitus percussum spiritu stup…ris; That Lot was not so much oppressed with wine, as stricken with a spirit of slumber and senslesnesse from God, because of his intemperance: to which agreeth that saying of Chrysostome; Divina dispensatione factum, ut sic illo vino gravaretur, ut omnino ignoraret: That God so disposed, that he should be so overcome of wine, that he was utterly ignorant. It was not then the operation onelyonly of the wine, but Gods worke withall, that caused this senslesse ignorance.

QUEST. XXXII. The causes why the Lord suffered Lot thus to fall.

THe causes why Lot was permitted thus to fall, are rendred to be these. 1. His double incredulity, in not giving credit to the Angell promising him safety, first in the mountaine, and then in Zoar, caused him to be punished with these two sinnes of drunkennesse and incontinencie, Hierome. 2. His drunkennesse made way unto his lust, Calvin. 3. God hereby sheweth his great goodnesse and singular providence, who can turne evill unto good: for of Moab, one of those incestuous births, came Ruth, which was married to Booz, of whose line came our Saviour after the flesh, Perer. 4. God hath set forth this example, to make us circumspect: Ne abeamus in securitatem: that we be not secure, Luther. If Lot so excellent a man fell into such grievous sinnes, of drunkennesse and incest, who ought not to be humbled, and take heed to his wayes, and depend upon God for his direction?

4. Places of Doctrine.

1. Doct. None perfectly just in this life.

Vers. 8. BEhold I have two daughters, &c. Calvin from hence concludeth, that no mans works are so perfect, but in some things they faile. The Scripture calleth Lot a righteous man, but secundum quendam modum, Aug. q. 45. in Gen.after a certaine manner, as Augustine saith. The Scripture noteth six great faults in this righteous man: 1. His contention with Abraham, Gen. 13. 2. His offering of his daughters to the rage of the Sodomites. 3. His incredulity in doubting to be saved in the mountaine. 4. His weaknesse of faith in fearing to stay in Zoar, which the Lord promised to save for his sake. 5. His drunkennesse. 6. His incestuous act, though involuntary. Therefore as Saint Iames saith, In many things we offend all, Iam. 3.1. so there is none so righteous, but in some things he offendeth.

2. Doct. The elect Angels ministers of Gods judgements upon the wicked.

Vers. 13. THe Lord hath sent us to destroy it. The good Angels then, as they are Ministers of Gods mercies toward the elect, Psal. 91.11. He shall give his Angels charge over thee: so are they the executors of Gods judgements upon the wicked, as upon the host of Senacherib, 2 King. 19. and here upon the City of Sodome. Sometime also the elect Angels doe execute Gods judgements upon his owne people, as 2 Sam. 24. when David had numbred his people: but this is more rare, and then when such judgements tend rather to our good than hurt, our correction rather than confusion.

3. Doct. No man can deliver himselfe from the bondage of sinne.

Vers. 16. THe men caught him and his wife by the hands, &c. As Lot would not have hastened to come out of Sodome, if the Angels had not pulled him by the hands; so cannot we free our selves from the bondage of sinne, nor come forth out of the wickednesse of the world, except the Lord doe call us out: as our Saviour saith, None can come unto me except my father draw him, Ioh. 6.44.

4. Doct. We must abandon whatsoever belongeth to Babylon.

Vers. 17. NEither tarry thou in all the plaine. Lot is not onelyonly taken forth of Sodome, but forbidden to stay in the plaine that belonged thereunto: so is it not enough to come forth from the grosse superstition of the Romish Babylon, but we must shake off whatsoever hath any affinity or agreement with it, sic Muscul. as the Apostle saith, Abstaine from all appearance of evill, 1 Thess. 5.22.

5. Doct. The destruction of the world by fire shall be sudden.

Vers. 28. HE saw the smoake of the land mounting, &c. Abraham saw not the raine of fire and brimstone, but the smoake onelyonly thereof, and yet he rose very early: so that it seemeth the burning of Sodome was done in a moment: for the raine fell not till Lot was entred into Zoar, which was about the Sunne rising, vers. 23. By this we may see, how suddenly the world at Christs comming shall be consumed with fire, and we changed in a moment, in the twinkling of an eye, 1 Cor. 15.52. Muscul.

6. Doct. Wherefore unlawfull copulations are often more fruitfull than lawfull.

Vers. 36. THus were both the daughters of Lot with childe, &c. We finde in Scripture, that many lawfully companying with their husbands, as Sara, Rebecca, Rachel, Anna, yet hardly conceived: and yet divers with one unlawfull copulation were with childe, as Thamar with Iuda, Bersebe with David, Lots daughters with their father: which the Lord doth not, as more favouring such unlawfull conjunctions, but to this end, that such secret uncleane works should come to light, for their conversion, as in Iuda, David; or confusion, Marlor.

p. 1855. Places of Confutation.

1. Confut. Vniversality no sure marke of the Church.

Vers. 4. ALL the people from all quarters. All rhe whole City of Sodome consented in evill, onelyonly Lot and his family were free. Universality then is but a slender or uncertaine argument of the truth, or Church that professeth it. It is oftner seene, that the greater part is the worse, than otherwise. The Romanists therefore reason but simply, that their religion is the best, because the greater part of the world received it: for by the same reason, the uncleane conversation of Sodome might bee justified against Lot.

2. Confut. Against Atheists, that beleeve not the transmutation of Lots wi….

Vers. 26. SHe became a pillar of salt. Let not prophane persons scoffe at this, as though it were one of Ovids Metamorphosis fables. There is a great difference betweene Gods actions, and Poets fictions: he that beleeveth that God made all things of nothing, which dayly seeth birds to come forth of egges, and living creatures to be ingendred by dead seed, and hopeth for the resurrection of the body, cannot doubt, but that God could turne a womans body into a salty pillar.

3. Confut. Monkish and solitary life maketh not more holy.

Vers. 38. HE dwelt in a cave. Even Lot in a solitary cave committed sinne: it is not then the place that amendeth mens manners. Gregory well saith, sic desit spiritus non adjuvat locus: Hom. 1. in Ezek.If an heart be wanting, the place helpeth not. Lot sinned in the mountaine, Adam fell in Paradise, the Angels in heaven. It is then but a Popish fantasie, that a Monks coule, a cloister life, an Hermites weed, can make a man more holy. But it is to be feared, that as dtunkennesse and incest were committed even in the cave, so the Gloisters and Cells of Popish votaries are not free from the like uncleannesse.

6. Places of morall observation.

1. Observ. Vnruly people to be gently handled.

Vers. 7. I Pray you my brethren doe not so wickedly, &c. Lot sheweth that a furious multitude is to be gently dealt withall, and not to be exasperated with sharpe words: as here Lot calleth the Sodomites his brethren, not in the same profession, but in respect of his cohabitation, and common condition of life. This is S. Pauls rule, Instructing them with meeknesse that are contrary minded, 2 Tim. 2.25.

2. Observ. God delivereth in extremity.

Vers. 10. THe men put forth their hands and pulled Lot, &c. The Lord though he deferre his helpe, yet will not faile us in the greatest danger, when we are brought to a straight. As here Lot was delivered from the Sodomites, as from raging Lions, when he was as under their pawes, Calvin. In the like pinch, the Lord delivered David, when Saul had compassed him in, 1 Sam. 23.26.

3. Observ. Prophane persons make a mocke of Gods judgements.

Vers. 14. HE seemed to his sons in law, as though he had mocked, &c. Such are the prophane Atheists and worldlings, that make but a mocke and scorne of Gods judgements, and are no better perswaded of the end of the world by fire, than these wretches were of the destruction of Sodome: of such S. Peter speaketh; That there shall be in the last dayes mockers, &c. which shall say, where is the promise of his comming, &c. 2 Pet. 3.3. Calvin.

4. Observ. We must not deferre our turning to God.

Vers. 16. AS he prolonged the time. By Lots example, who delaying the time, if God had not beene more mercifull to draw him forth, might have perished in the overthrow of Sodome: wee are taught, how dangerous a thing it is to deferre our calling, and to trifle or dally with Gods judgements. Therefore the Prophet Amos saith, Prepare to meet thy God O Israel, Amos 4.12. better to meet and prevent the Lord by repentance, than to stay till his judgements overtake us.

5. Observ. We must not forsake our calling.

Vers. 26. HIs wife looked backe. This teacheth us, that a man should not fall away from his profession and calling, whereinto he is once entred; as our Saviour saith, He that setteth his hand to the plowe and looketh back, is not fit for the kingdome of God, Luk: 9.26. Muscul.

6. Obser. He that wavereth in faith is never setled.

Vers. 28. NOt so my Lord: Lot not following the Lords direction, to goe first to the mountaine, entreateth for Zoar: yet being in Zoar, he is not contented to stay there. So they which doe not submit themselves to Gods ordinance, but are doubtfull, in faith, are unconstant and wavering, and never setled: as Saint Iames saith, A wavering minded man is unstable in all his wayes.

p. 1867. Observ. Custome and continuance in sinne dangerous.

Vers. 35. THey made their father drunke that night also, &c. We see then what a dangerous thing it is once to give way to the tentation of Satan: Lot having beene once drunken already, is more apt to fall into it againe: so fearefull is a custome and continuance in sinne. Our instruction is therefore, that we should resist the temptation at the first, and not by yeelding to give way for a second assault: … the Apostle saith, Be not overcome of evill, but overcome evill with goodnesse, Rom. 12.21.

8. Observ. The sinne of drunkennesse how dangerous.

FUrther, we see how much drunkennesse is to be taken heed of, which did prostitute Lot so excellent a man, to such beastly uncleannesse. Origen well noteth, Decepit Lot ebrietas, quem Sodoma non decepit, uritur ebrius flammis mulierum, quem sobriam sulphurea flamma non attigerat: drunkennesse deceived Lot, whom Sodome could not deceive: he burneth with the lust of women, being drunken, whom while he was sober, the flames of brimstone touched not. Wherefore let us alwayes remember that saying of the Apostle. Be not drunke with wine wherein is excesse, but be ye fulfilled with the spirit, Eph. 5.15.