Remember Lots Wife, Sermon 2
The ſecond Sermon. Lots Wife.
IN the former part, we hauehave bin incited to the true vſe of memorie, by the conſideration of the Action commaunded, Remember. Now are we likewiſe furthered in the ſame, by the conſideration of the ſubiect or matter héere mentioned, namely, Lots Wife. Neither can it be impertinent to our purpoſe, if alſo we call to mind, as well Lot, as his Wife, in whome, an excellent example of Gods merciemercy appeareth, as of his fearefull iudgemēts on her: for as when light and darkenes, ſwéete and ſoure, fire and water, and things contrarie are compared together, either of them is the better diſcerned from other. So by the conſideration of Lot, and then, by conferring him with his wife, and by noting the contrarie diſpoſitions and lots of them both, we ſhall in much better ſort from either of them learne that, which the holie Spirit, by reſeruing their examples for our memories, will ſuggerate vntounto vsus.
From Lot, Lot.is there learned the lot of a godly man in this life, with a comfort vntounto the godly through the merciemercy of God on him.
From Lots Wife, Lots wife.is learned the lot of the wicked in this world, with a terror vntounto all backſliders and wicked Apoſtates, by the terrible iudgements of God on the wicked Sodomites, and Lots Wife. Therefore firſt beholding Lot. himſelfe, therein conſider theſe circumſtances.
1 Who this Lot was.
2 By what meanes he came to Sodom.
3 How he behaued himſelfe in Sodom among the vngodly.
4 What entertainement he found among them.
5 How that God loued him, and deliuered him not onelyonly from the ſinnes, but alſo from the puniſhmēt of the Sodomites.
We finde in Gen. 11.27. that Lot was the Sonne of Haran, What Lot was.which was brother vntounto Abraham, who was contented (as one beléeuing ye Lord) to accompanie his Vncle Abraham, whē he forſooke his owne Countrey, and his fathers houſe, out from Vr of the Caldees, and went ſoiourning as a Stranger into the land of Canaan, at the commandement of the Lord God. And héereby is he noted to be of the faithfull: as alſo more effectually by that, when being among the wicked, he neuertheles feared the Lord in all things. The Wiſeman, Sapi. 10.6. Sap. 10.6. 2. Pet. 2.calleth Lot, The Righteous man. And S. Peter in his 2. Chapter of his ſecond Epiſtle calleth him Iuſt Lot. Righteous in déede and iuſt both before God and man: Before God, by the forgiuenes of ſinne, through merciemercy and apprehenſion of righteouſnes by faith. Before men, as well by his godly conuerſation and vertues, as alſo in reſpect of the wicked Sodomits, before whome, he was farre preferred. Thus was he a righteous man. And heereof it was, that he liued ſo vnſpotted among the wicked, vexing his righteous ſoule, that he ſaw the two Angels comming into Sodom, and roſe vp to méete them,Gen. 18. that he bowed himſelfe with his face to the ground, and inuited them gladly to his houſe, that he entertained them reuerently, and defended them againſt the rage of the Sodomits: that he beleeued the words of the Angels, and moſt obediently followed them, departing frō Sodom without deſire to retire: that he contemned the ſinnes and ſocietie of the Sodomits, and forſaking all the truſt of the world, depended onelyonly on the merciemercy of God, whom he knew to be able and willing to prouide a better habitation for him. But it is a thing worth the noting, how Lot came into Sodom, 2. How he came to Sodom.which was vponupon two occaſions, the one, by his vnhappie departure from his Vncle Abraham: the other, by the fooliſh luſt of his eye in his vnhappie choice. For as we reade in Gen: 13.6. Gen. 13.6.when theſe two godly perſons Abraham and Lot were greatly increaſed, and their flocks could not paſture together in one countrey, without contētion betwéene their ſeruants: it was the counſell of Abraham, that to eſchue that inconuenience betweene them, being as brethren, they ſhould ſunder themſelues and their flocks one from another, and therein he did not ſticke to giuegive the choice vntounto Lot, ſaying vntounto him: Is not the whole land before thee? Depart I pray thee from me: If thou wilt take the left hand, then will I go to the right: Or if thou go to the right hand, then I will take the left. So when Lot beheld the Countrey, he perceiued that all the playne of Iordane was watered eueryevery where: for it was (before the deſtruction of Sodom and Gomorrhe) as the Garden of Eden. And ſo Lot choſe vntounto him all the plaine of Iordan, yea, he pitched his Tent euen to Sodom. But hinc ille lachrymae, wo vntounto thée ſeely Lot, Lots vnhappie choice.for whiles thou goeſt about to pleaſe thine eye, thou woundeſt thine heart, thou luſteſt for the plaine, but the buſhes incloſe thée: thou delighteſt in the waters of Iordan, but thou art in danger of the fire of Sodom: thou thoughteſt thou haddeſt gotten thee into heauen,Aug. de ci. Dei. 21. but thou art come to the gate of hell. Sodom is faire and fruitfull, but thou muſt not taſte of their fruites,Egeſippus. for their Apples fall to duſt and ſcinders if thou touch them, their hearbs be hurtfull, and death is in their pot. To be plaine, there is bona terra, mala gens, a good Countrey, but a wicked people: for it is truely ſayd, Gen. 13.13. that the men of Sodom were wicked, Cauſe of ſeparatiō.and exceeding ſinners againſt the Lord. This ſeparation betweene Abraham and Lot, came of contention and ſtrife, a cauſe of diuiſion euen among breethren: this contention and ſtrife grew, of the aboundance of worldly wealth, a cauſe of much diſcord euen betweene the children of one parentage, whereof there be too many examples, beſides commō experience. This choiſe of Sodom, came of the luſt of the eye, which enſnareth many men by the hooke of voluptuouſnes, and draweth them to horrible inconueniences, as innumerable teſtimonies, with ſemblable examples, and our daily experience do alſo witnes at the full. Beware of contention about theſe vayne earthly things, beware of a deſire to be made rich, beware of luſt of the eye, and pleaſure of the fleſh, which is in the world (as Iohn ſaith) and is an enemy to the Lord. And if this good man could not rule himſelfe therein, neither eſchew ſome paine thereof enſewing: Let vsus not preſume to promiſe our ſelues ſafetie and eaſe in theſe pricking thornes.
Now may we ſee in what ſort Lot 3 How Lot liued thereliued in Sodome among the vngodly. It is a verie difficult thing for a man to eſcape the infection of the plague, whereas the very ayre is corrupted. It is not eaſie to touch pitch, and not be therewith defiled, and to ſtand in the furnace of fire with the three children, and not hauehave aſmuch as a heare burned, is altogither of Gods power, and not of mans wit. Lot is in Sodome, as in a place of infection, as in the pit of pitch and furnace of vncleanneſſe, and yet is he there righteous among them. Yet as a Lillie among the thornes, as a childe among the Scorpions, and as a woman groning in trauaile, he endureth it. As a preacher of righteouſnes, he ceaſſeth not; as a Pellican in the wilderneſſe he reioyceth not: but preacheth, prayeth,A cauſe of Lots ſorowe. lamenteth, and vexeth his righteous ſoule: as mooued therevnto by their great ſinnes, to beholde, how wickedneſſe was extolled, and vertues trodden downe: how right was exiled, and wrong dealing in price: how ſinnes did abound; and righteouſneſſe, faith and truth was ſcarce found: and he ſawe the Angell (whereof Iohn ſpeaketh) Reuel. 10. to put his right foote on the Sea,Aret. in Apo. 10. verſ. 1.2. but his left on the earth, when the wicked ſeemed more to flouriſh in worldly ſway and eſtimation than the godly, which had none honor at all. The Prophet Ieremie Ieremy. 9. Lam. 1.liuing among the like kinde of people, was forced to vexe his minde with their vngodlineſſe, and the conſideration of their payne enſuing: (as it can not be but a greefe vntounto a godly man to ſee the people ſo obſtinate, indurate and wicked to their own deſtruction:) and thus he breaketh out: Oh that my head were full of water & mine eyes a fountaine of teares, that I might weepe day and night for the ſlayne of the daughter of my people! Agayne: Oh that I had in the wilderneſſe a wayfaring mans cottage, that I might leaue my people, and go from them: for they be all adulterers and an aſſembly of rebels. Hereof was our Sauiour Chriſt mooued to weepe ouer Ieruſalem. I would to God the godly men now had not the like occaſion giuen them to vexe their godlie mindes: but it is truely ſayd, and too truely verified: LoueLove waxeth colde, and the Sonne of man readie to come vponupon vsus: faith ſtarteth aſide and is ſcarcely found but as a pilgrime on the earth. Tongues are bent as bowes to ſhoote foorth lyes, but for the truth they hauehave broken ſtrings: they proceed from euill to that which is worſe, and care not for the knowledge of God: neither brother, nor friend, nor neighbour may be truſted. This is a cauſe of confuſion and plague, the Lord of his merciemercy deliuer vsus.4 His enterteynment in Sodom See now (I pray you) what good Lot gayned by his being in Sodom: his deſire of pleaſures procured him payne: his hope of friendſhip, nothing but afflictions. Firſt, being among the Sodomites, Lot had many afflictions and daungers amōg the Sodomites.he was taken priſoner with his wife and all his ſubſtance, together with the Kings of Sodom and Gomorrha, by Amraphel King of Shinar, Arioch King of Eleaſar, Chedarlaomer King of Elam, and Tidal King of the Nations, in great daunger of his life. Well, the vngodly may bée ſometimes fauoured by the meanes of the godly men among them: but this is ſure, that the godly can hauehave no good by ioyning hands with the vngodly, or being among them. The tares may be ſuffered for a time, becauſe of the corne: but in the meane while, the corne is annoyed by the growing vp of the tares with it. Therfore Pharaos Court is no place for Moſes to wayt in, nor Putiphars houſe for Ioſeph to ſerue in, nor Baltazars feaſt for Daniel to banquet in, nor Nabucadnezars glorie for Sidrach to worſhip in, nor the open land for Dina to gad in, nor the high Prieſtes pallace for Peter to come in, nor Sodom a Citie for iuſt Lot to inhabite in. It is commaunded: Come out from Babilon my people, leaſt ye be polluted with their ſinnes, and ſo take parte of their plagues.
And although we learne (as afterward it ſhall be declared) that the baniſhing hence of the righteous, haſteneth deſtruction on the reſt;The vngodly can not abide the righteous among them. yet cannot the vngodly hauehave quiet mindes vntill they hauehave extirpated and rooted out al the godly from among them. The ſame wee ſee in this example of Lot, who could not enioy the benefite of any Superſedeas among the Citizens of Sodom. He did not only vexe his righteous ſoule there with beholding their ſinnes, but alſo he was violētly oppreſſed with their crueltie. They ruſhed in vponupon him ſaying: Thou art come hether, Gen. 19.but as a ſtraunger among vsus, and wilt thou bee our Iudge? Thou art no towne borne child, nor citizen of ours, nor of this countrie, thou art not of our ſocietie and companie, nor of our conditions: we did neuer beare thee ſuch good will to make thee a Iudge ouer vsus, or to bee tryed by thy determination: no, but wee will deale worſe with thee, then with theſe men, whom thou harboreſt.
Oh good Lot! couldeſt thou ſo long time abide there, where thou couldeſt neuer bee welcome? What gayneſt thou among ſuch vngodly perſons? Thou mayſt ſay: Only this, a triall of my patience and pietie: An experience of the great might and merciemercy of the Lord. Such is Lots enterteynment in Sodom. God graunt that his children may be betimes warned to take heed of ſuch enterteyners: and that wee our ſelues be not contented to yeeld hatred vntounto them, that deſerue to be welcome among vsus.
Another affliction had this good man,Lots own wife was an affliction to him. which peraduenture did touch him neerer, namely by this, that his owne wife which lay in his boſome, and ſhould of all other be a comfort vntounto him, became a griefe and coraſiue to his heart.
It was no ſmall griefe to Dauid, that his owne ſonne, ſought after his life: And our Sauiour proteſteth with no little ſorow of ſoule, that the ſame which eate bread with him, lifted vp his heele agaynſt him. And it may bee, this godly man would not hauehave ſtayed ſo long in Sodom, had not his wife been a vehement cauſe thereof.
Vnequall yokes.Here then let vsus learne to take heede vnderunder what yokes ye ſubmit your ſelues, and with what wiues ye ioyne.Ioſ. 24. It was ſayd of the women of the Nations: they will be vntounto you, ſnares, prickes in your eyes, and whippes on your ſides: they will allure you, ſeduce you, drawe you to Idolatrie. Did not Salomon the King of Iſrael ſinne in theſe things?Nehe. 13.24. Did not the daughters of men defile the childrē of God?Gen. 6. Was not Iezabell a pricker forward of Ahab to eueryevery miſchiefe? Did not Saule prouide Michol to be a ſnare vntounto Dauid? and did ſhe not mocke at him openly? Did not Iobs wife greeue him in the bitterneſſe of his heart? Was not Eſau blamed for taking wiues of the Hittites, a griefe of minde to old Iſaak and Rebeccha? Therefore Iacob was ſtraitly charged by his parents to eſchew ſuch women. Abraham ſware his ſeruant, that he ſhould not take a wife for Iſaak of theſe nations: and a lawe was ratified by Moſes to that ende.1. Cor. 7. This is Paules charge: Beare not the yoke with Infidels. Let vsus take heede then of vnequall matches. The man which is vnwilling to be drowned, doth not caſt himſelfe deſperatly into the Sea: and it is agaynſt nature for a perſon to ſeeke comfort of that which by nature yeeldeth corraſiues and griefes. Lots wife being by nature euill, could not do any good to her huſband in all her life. A great affliction.
This thing alſo is general, that the godly, whereſoeuer they come, ſhall be as welcome vntounto the worldlings, as water to the fire, as Lot was to Sodom. Chriſt telleth this playnlie: Ye ſhall be hated of all men for my names ſake. And Iohn his holy Apoſtle ſayth: Marueile not my brethren, though the world hate you. Doth not Cain enuie Abel? Is not the olde world agaynſt Noah? Iſmael agaynſt Iſaak? Eſau agaynſt Iacob? Doth not Saule enuie Dauid for his victorie? Do not the Lords of Babilon hate Daniel for his pietie? Do not all the Nations conſpire together agaynſt Iſrael? Yea more yet: though Ephraim deuoureth Manaſſes, and Manaſſes deuour Ephraim, yet do not they both ioyne hand in hand to deuoure Iuda the Lords inheritance? As Pilate agaynſt Herod, and Herod agaynſt Pilate, but both of them againſt Chriſt? what concord betweene fire and water? what peace betweene Chriſt and Belial, may be found? But yet, why doth the world thus hate the children of God, whom they hauehave rather cauſe to louelove? The children of God be brethren at amitie in themſelues, whoſe ſocietie Satan ſéeketh to diuide, that his owne arme may be the ſtronger, and that one houſe may fall vponupon another. They be the redeemed from the earth, & from the power of darknes, whome he ſeeketh againe to drawe vntounto him: they follow the Lamb whereſoeuer he goeth, to the great griefe of Satan: they be not of the world, but choſen out of the world, therefore they be hated, but hauehave the worldlings any iuſt cauſe of hatred giuen them? no truely, for as Chriſt was hated without a cauſe of them that ſhould hauehave rather loued him, ſo are his childrē. Yet they alleadge cauſes alſo for themſelues, whoſe imaginations, the Wiſe man deſcrieth in his 2. Chapt. of the booke of Wiſedome:Sap. 2. where he telleth, that the vngodly being not fully perſuaded of a better life after this, and therefore minding to take their fill of pleaſure heere in deſpight of Gods threatnings, & in contempt of his promiſes, without any cōtroulment or contradiction of the righteous, which can not but ſpeake againſt them, they thus reſolue and conclude againſt the righteous, Let vsus oppreſſe the poore man that is ſo righteous. Will ye oppreſſe, nay rather, deale iuſtly. Will ye hurt the poore? nay rather helpe him. Will ye do violence to the righteous man? nay rather do him good. But ye will not be reſtrained: ye will oppreſſe him, and why? he is not for our profit: he is contrary to our doings: he checketh vsus for offending: he accounteth vsus tranſgreſſors of diſcipline: he boſteth himſelfe of the knowledge of God: he ſaith he is Gods ſonne: he is made to reproue our thoughts: it greeueth vsus to ſee him: his life is not like other mens: his wayes are of another ſort: he accounteth vsus as baſtards: he abhorreth our wayes: he commendeth only the latter end of the righteous, therefore we will examin him with rebukes and torments, we will condemne him to a ſhamefull death. Alas ye miſerable caitiffes, be theſe your profound arguments? Indéed theſe beſeeme him that ſaith in the pride of his heart, Sic volo, ſiu iubeo, ſtat pro ratione voluntas: I will hauehave it ſo, ſo I commaund it to be done, my will is an argument forcible ynough. This is the manner of dealing of the worldlings againſt the righteous: So is Lot entertained. Now ſéeing the caſe thus ſtandeth,The godly are to ioyne together in louelove. oh how ready ſhould the godly be to ioyne together, and liue in concord together? a thing both godly and profitable, as Dauid ſingeth, Ecce quam bonum, &c. for the houſe is not deſolate, nor the kingdome confounded, where louelove and concord dwelleth and raigneth. It is good for birds of one flight to flye together, chickens of one hen to couch together, ſhéepe of one fold to flock together, ſtrings of one inſtrument to ſound in harmonie together, members of one bodie to ioyne together, and Chriſtians of one calling to louelove together, as ſonnes of one father, brethren of one Chriſt, and Saints of one God. This is expreſſely commaunded by Chriſt: this is the badge or recognizance whereby we be knowne, and heereby we be aſſured of our tranſlation frō death to life, as S. Iohn ſaith. And the Apoſtles ſpeaking heereof, lay oftentimes our Sauiour for a patterne before vsus, who commaunded his Diſciples to louelove together, as he had loued them: that was (as one noteth) Veraciter ſine ſimulatione: prudenter ſine corruptione: temperanter ſub Dei dilectione: generaliter ſine exceptione. That is, without ſimulation truly: without corruption wiſely: vnderunder the louelove of God temperately: without exception generally. Heere is not taught the louelove of Cayne to Abel, of Saul to Dauid, of Iudas to Chriſt: but heere is the louelove of Dauid to Ionathas, of Ruth to Naomi, of Paul to Barnabas, of Chriſt to Iohn. Againe, heere is taught to louelove not the errors, but the vertues of our brethren, to hate the ſinne with louelove of the perſon: to louelove not for wealth, nor fauour, nor ſtrength: but for that he is thy brother a Chriſtian. Yet ſo as this louelove muſt not exceede the louelove of our God, whome aboue all things we muſt louelove: that in regard of that, we muſt euen forſake all other things which may hinder vsus from the ſame. For whoſoeuer loueth either father or mother, wife or children, yea, or his owne life, more then me (ſaith Chriſt) is not worthy of me: heerein then is temperance learned. Let vsus louelove hartely, but yet in the feare of God: and vnderunder his louelove, yet ſo reuerently, as we may honor God in our louelove. Laſtly, we are taught by this rule, to louelove generally, I ſay not all men alike: for although God in merciemercy maketh his ſunne to ſhine aſwell on the euill, as on the good: and ſo they féele as it were the beames of Gods louelove, whereof they be moſt vnworthy: yet hath he euer had an eſpeciall louelove to his own children. The houſhold of faith muſt be preferred before the worldlings, as Iacob before Eſau, Iſaac before Iſmael, Abel before Cayne, Dauid before Saule, Salomon beſore Abſolon, Iohn before Iudas, but I ſpeake heere only of the brethren. This rule is enioined to the flock vnderunder one ſhepheard, to louelove and embrace, of what nation, kinred, toong or ſexe ſoeuer they be. Thus let vsus louelove without exception, ſo ſhall we yeeld and obey as good childrē to our heauenly father: ſo ſhall we ſhew our ſelues his ſchollers: ſo ſhall we aſſure election to our ſelues: ſo ſhall we be ſtrong in our ſelues: ſo ſhall we withſtand our enemies on eueryevery ſide, and ſhine as lights in the middeſt of a crooked generation, and thus hauehave we ſeene the entertainement of Lot in Sodom.
Now are we to conſider, how that this good man,5 The deliuerie of Lot. notwithſtāding the hatred of his Citizens, obteined the louelove and mercy of the Lord, through whom, not only himſelf was wonderfully deliuered from deſtruction, bu alſo his aduerſaries for a time fared the better for his preſence.P. Mart. in Gen. 19. It may be that now the prayer of Abraham had his effect in this, that God deſtroyeth not Lot with Sodom. For it is ſaid, that God remembring Abraham (and therein his prayer) tooke Lot out of the middeſt of the ouerthrowe. Heereof it was, that God was mercifull vntounto him, and therefore ſent his Angell to deliuer him: yea and when he delayed, the Angell did euen perforce conſtraine him to flie. But ſo much the rather, in that Lot was alſo a righteous man: whereof Dauid argueth (no doubt) among the ſemblable examples, I neuer ſawe the righteous forſaken. And why Gen. 18. Gen. 18.ſhould not the Iudge of all the world do according vntounto right? and who is righteous? euen Lot, in that by his faith he obteined merciemercy: and therefore he is ſaued (though by nature ſinfull) yet by the merciemercy of the Lord made righteous. But frō what other example might Dauid gather this aſſurance? was not Noah ſaued from periſhing by water, with his family, when all the world was ouerwhelmed? was not Abraham and Sara preſerued in a ſtrange land & was not Iſaac wonderfully preſerued by the Angell, when his father held vp the knife to hauehave killed him & was not Iacob … Lords prouidence, heere is his fault & fall: ſuch is mans wiſedome, and therevnto it tendeth: a note of diſgrace in ſo godly a mā. But God is yet mercifull vntounto Lot, yea and ſpareth for a time Sodom through him. And heere obſerue, that whereas the Lord ſtayed the wrath of his rod from his enemies, till time that Lot was gone out of Sodom, leaſt happely the righteous had periſhed among the wicked, which God forbid, as Abraham praied. So do we ſee that commandement of the tares heere verified, Let them yet alone, leaſt whiles ye weed out them, yee pluck vp alſo the corne. The Angels ſaid plainely to Lot, whē they willed him to haſten vntounto Zoar, We can do nothing vntill thou be come thither. And this is a generall thing, that whē God determineth to extirpate and roote out Nations,When good men be taken hence, plagues may be feared to follow. Kingdomes, and people, he firſt taketh away the godly from among them, and leauing only a confuſed heape of vngodlie perſons, a free paſſage is giuen to the execution of his iudgements. When we ſee therefore that good men do ſlide from vsus, let vsus feare of a iudgement enſuing, & with repentant hearts turne vntounto the Lord, and craue merciemercy in time conuenient. The Prophet Ezechiel telleth, that when the Lord could find no zealous man among them Ezech. 22.31. he powred out his wrath, and conſumed them. Iſaiah Iſa 57.1.ſaith, that the righteous men do dye, and be taken away from the euill that commeth after them. And Dauid witneſſeth,Pſal. 12. that the godly men be gone, and the wrath of God recompenceth the remaynder. Examples héereof we hauehave many. Among which we remember, that when Noah Noah.was gone from the world, and was encloſed in the Arke, the water foorthwith fell downe vponupon the world, and drowned it. Whē King Hezekiah Hezekiah.was layde to his Fathers in peace, the plague fell downe vponupon Iuda, which the Lord had by promiſe reſtrained all the time of his life. The like in effect is mentioned of Ioſias, Ioſias.Chriſt & his Apoſtles being departed from Ieruſalem, and not one left there, but counterfeit Iewes, Chriſt and the Apoſtles.and notorious euill ſinners, all the plagues that tended to the vtter deſtruction of that City, immediatly followed,Matth. 22. Thy houſe is left deſolate, for yee ſhall not ſee me hencefoorth, &c. So heere, Lot Lot.the righteous man, being gone out of Sodom, the Lord rained vponupon them fire and brimſtone from heauen,Aug. de ciu. dei. 21 Solinus. Egeſippus. and conſumed them all, and their Countrie, as many auncient Teſtimonies, eſpecially the holie Scripture reporte.
The conſideration hereof might moue euen the vngodly, to wiſh for and deſire the peace of Ieruſalem, & gladlie to enterteyne and reteyne the ſocietie of righteous Lots among them. And when they perceiue them departing, to dread great iudgements imminent,1. Sam. 3. as the daughter of old Eli did, who hearing that the Arke of God was taken away from Iſrael, cried out in great feare: Now is the glorie gone from Iſrael, for the Arke of God is taken away! And thus much for the perſon of Lot.
Now are wee come to the view of Lots wife.Lots wife. Wherein wee are to conſider: Firſt, what ſhe was. Secondly, what ſinnes are chiefly noted in her. Thirdly, what was her plague or puniſhment.
This woman by all likelihood was of the Cananites, but farre vnlike the woman of Canaan that cryed after Chriſt for her daughter. And it may eaſely bee gathered that Lot maried this woman either in or about Sodom, whereas he pitched his tent: partly for that wee do not finde in the hiſtorie that ſhe came thether with him, as Sarai did with Abraham: partly for that ſhe had ſuch an earneſt deſire to ſtay, and dwel there among them. And it is true,Canaanites bee mixt with the Iſraelites. that notwithſtanding the commaundement of God to the contrarie, ſome Canaanites are not onelyonly dwelling, but alſo ioyning vntounto them of Iſrael: which cannot do them any good, but euill as long as they liue. As long as the godly man ſoweth corne in this world, will the enuious man caſt in his tares among. While the net is in the Sea, the bad fiſhes wil be taken together with the good: whiles the Muſtard ſeede groweth vp to a tree, the birds of all ſorts will rowſt vnderunder the ſame. The beaſtes of al kinde will be found in the Arke, and Cham wil couch betwene Shem and Iaphet, Gen. 10.and growe to a mightie nation to diuide their Tabernacles aſunder: that now the Lords flocke, in reſpect of all the reſt, is called little. As if the Lord had choſen of all birdes one Doue, of all beaſtes one Sheepe, of all trees one Cedar in Libanus: of all pittes, one Riuer Iordan: of all hilles, one Sion: of all people, one Iſrael: of al Cities, one Ieruſalem: & out of all Sodom, Lot: but not Lots wife. As all the world to Noah: all Baals Prieſtes to Elias, all the rebellious Iſraelites to Ioſhua. Ioſ. 24All Ieruſalem to Chriſt and his Apoſtles. So is Sodom to Lot, yea and with them his owne wife. This is not Sarah to Abraham, nor Rebeccah to Iſaak, nor Heſter to Aſhuerus, nor Suſanna to Ioachim, nor Elizabeth to Zacharias, nor Mary to Ioſeph: but here is ſo heauie a yoke, as good Lot could not well beare, and ſuch a burden as he was not able to bring forth from Sodom to Zoar. Here is a curſt Xantippe to a learned and patient Socrates: here is a murmuring Annah to an holie Tobiah, yea more yet than that: here is a diſdaynfull and mocking Micholl to a zealous Dauid, and a curſed woman to a bleſſed Iob. But wee may note in her ſome particular ſinnes, and eſchew them the better by the conſideration of her euill ſucceſſe for the ſame.
Firſt we note in her infidelitie.1 Infidelitie For ſhe beleeued not the words of the Angels which ſayd: We be come hither to deſtroy this place. And herein ſhe ioyned hands with all her kinne in that citie, who eſteemed the report of Lot, touching the wordes of the Angels, as fables vainely inuented: or ſhee thought yt God would hauehave ſpared ſo beautifull a thing, notwithſtanding the Angels words. So Thomas was incredulous, and would not beleeue the words of them which ſayd, they had ſeene Chriſte after his death, But yet bleſſed are they, which hauehave not ſeene, and yet hauehave beleeued. Sarah, Heb. 11.that woman is commended for her fayth by the Apoſtle. The wife of Manoah alſo is commended in that ſhee beleeued the Angels words to her.Iudg. 13. Anna alſo the mother of Samuel, Rahab, Ruth, Mary, Martha, Elizabeth, Damaris, and other like women are for their faith prayſed: but Lots wife is diffamed by her vnbeleefe.
This is the ſubtiltie of Satan:Satans craft to take away a mans faith. firſt to pull out faith from mans heart, which being once gone, he knoweth that man is neither able to reſiſt him, nor to quench his fierie dartes. He doth therein as the Rauen, which firſt picketh out the ſheepes eye, and afterward deuoureth his bodie: And faith is in a man, the eye of the ſoule. Satan knoweth, that faith is the pillar whereon our building ſtandeth. Therefore he ſhaketh it to caſt downe our building. He knoweth that faith is as a Tower which giueth vsus two aduantages agaynſt him: namely, to defende our ſelues thereby from him, and to caſt out from thence the ſtrokes of thundring Ordinances to annoy him. Therefore he firſt aymeth to our faith.
Heb. 11. Ephe. 6. 1. Pet. 1. Rom. 9. 1. Cor. 10. Rom. 11.The Apoſtle ſhewing the commodities of faith by the examples of Abraham, Iſaak, Iacob, Sarah, and other Saincts, doth thereto oppoſe the infidelitie of ſuch as hauehave thereby purchaſed iuſt paynes for recompence. Adam by his vnbeleefe, with Eua, were caſt out of Paradiſe: the Iewes wanting faith could not come into the land of promiſe, but periſhed in the wilderneſſe: he that beleeued not the Prophet, was trodden on in the gate of the Citie: Zacharie was dumbe becauſe he did not beleeue the worde of the Angell: the Apoſtles were checked for their vnbeléef, and Lots wife is plagued. The world is reprooued for ſinne by the holie Ghoſt,Io. 16. becauſe they beleeue not: as if vnderunder this one ſinne al other ſinnes were comprehended, and well worthie: for without faith it is impoſſible to pleaſe God, ſeeing whatſoeuer is done, is ſinne. The Iewes, by their vnbeleefe, were not onelyonly vnworthie that Chriſt ſhould work any myracle among them in his owne countrie … but alſo they alienated the fauour of God from them and their children. This is if grieuous ſinne.
Let vsus take heed of vnbeleefe and eſchew the payne therof, by a perfect faith in Chriſt. Let vsus beleeue the voyce of the Angell: let vsus hearken vntounto our greate Archangell Chriſt and his word preached by his Miniſters, that wee may beleeue: for faith commeth by hearing, and faith hath more commodities, than I am able to expreſſe at this time. When Satan deſired to ſift vsus as wheate, Chriſt prayed that our faith might not fayle. The Lord therefore helpe our vnbeleefe, and encreaſe our faith in vsus euermore, that thereby we may haſten from Sodom with righteous Lot, and not ſtay, or turne thether agayne, to periſh with his vnrighteous wife.
Secondly, in her is noted the ſinne of diſobedience.2 Diſobedience. Lot obeyed the voyce of the Angels, and departed from Sodom, without retyre or looking backe: but ſhe diſobeyed that voyce in looking backe. And no maruaile, for ſhe beleeued not. For obedience is not expected from infidelitie, no more than the ſtanding of an houſe without a foundation, or ſweete fruite to growe on the tree that hath a bitter roote. She would not come forth to Zoar to ſaue her felfe there. She looked back to Sodom. Though obedience be better than Sacrifice, as Samuel ſayd to Saule, & to hearken is better than the blood of Goates, and diſobedience is as the ſinne of witchcraft: yet ſhe obeyeth not, ſhe hearkeneth not, but rebelleth. Although it was commaunded by the Lord, enioyned by the Angell:Gen. 19. Deut. 28. and obedience hath a promiſe of the beſt thing in the lande, and diſobedience a commination of plagues which ſurely bee performed, and that not the hearers of the lawe be iuſtified but the doers: yet is ſhe diſobedient. Would to God, the moſt part in theſe dayes did not followe her therein. Take heede of the iudgements thereunto belonging. Saule for diſobedience is reiected, and his kingdome taken from him. The man of God was ſlayne of a Lion,1. Sam. 15 1. Kin. 13. becauſe he did eate bread in the old Prophets houſe, contrary to Gods expreſſe commandement. The good King Ioſiah, in that he obeyed not the Lord, ſpeaking out of the mouth of Neco King of Egypt, yet a wicked King, was ſtriken that he dyed. The fathers in the wilderneſſe periſhed through diſobedience, yea and many that did things with a good intent, yet diſobediently, were ſurely reproued and puniſhed. Vſſah touched the Arke as it was falling, with entent to ſtay it vp: it apperteyned not to him, therefore is he ſtriken. Nadab and Abihu the ſonnes of Aaron tooke ſtraunge fire in their Cenſors, thinking they did well, but being contrarie to the commaundement, they hauehave therfore a grieuous puniſhment. In theſe, yea euen in theſe perſons was this ſinne puniſhed. But what of that? Shall we then thinke to eſcape vnpuniſhed for the like, yea and greater breaches of Gods holie commaundement?Heb. 10.20 29. Deut. 19.15. If he that deſpiſeth Moſes law dyeth without merciemercy vnderunder two or three witneſſes; of how much greater puniſhment ſuppoſe ye ſhall he bee worthie of, which hath troden vnderunder foote the Sonne of God, and hath counted the bloud of the Couenant, wherein he was ſanctified, an vnholy thing: and hath done deſpight vntounto the Spirite of grace?1. Pet. 4.17. The time is come that iudgement beginneth at the houſehold of God: and if it begin there, what ſhall be the end of them that beleeue not the Goſpell? I begin (ſayth the Lord) to plague the Citie whereon my name is called, Ier. 25.29.and thinke you, I will ſuffer you to eſcape? No, ye ſhall not go quite. Take heede then of this ſinne of Lots wife. Wee do reade of other women, which hauehave gotten both fauour and commendation by obedience to GOD and their owne huſbands; but Lots wife looſeth all good reporte, yea her life and health too, through diſobedience.
The third fault we note in her, is Pride:3 Pride. this thing did the deuil ioyne to infidelitie & diſobedience of Euah; who would willingly be as God. So this woman aſpiring aboue degree, therby contemneth the ſimple eſtate of her owne huſband, and the worde of the Lord. Oh how much better had Chriſtian humilitie beſeemed her! It is the beſt ornament of a faithfull perſon. Abraham was beautified therewith, when comming before the Lord, he accompted himſelfe vile duſt and aſhes, vnworthie to ſpeake vntounto his Maieſtie. This Dauid alſo had, when he daunced bare before the Arke, though Micholl his owne wife diſdained him thereat. This vertue did Chriſt himſelfe embrace, who oftentimes fell on his face to the earth, when he prayed, yea and yeelded himſelf to the great contempt of the Croſſe. Humilitie lifteth that vp into heauen, which pride aſſayeth to caſt downe in hell. The humble and lowe degree of Mary the Lords handmayd is eſteemed, and ſhe accompted bleſſed: the poore Publican is …, Dauid obteyneth merciemercy: but the proude Phariſte Antiochus, Senacherib, Herod, and other proude perſons hauehave been caſt downe. Lots wife in her pride diſdayned the vocation of her huſband, ſhe contemned the Countrie whereinto he was going from Sodom, ſhe thought ſcorne to make ſuch a chaunge, and to endure in ſteede of pleaſure affliction: for delicate fare, hunger and colde: for eaſe, trauayle: for fine apparell, Camels hayre: for ſeeled houſes, Caues of earth: for Iuorie beddes, the harde ſtones, or graſſe in the fieldes: in ſteede of companie, ſolitarineſſe: for mirth, mourning: and ſorrowes for ſolace. She diſliked now after ſo many wealthie pleaſures in Sodom, to become as a Pellican in Wilderneſſe, as a doue alone mourning, as the ſparrowe on the houſe top ſorrowing. She could not abide that, for there is nothing more contrary to the croſſe of Chriſt, than Pride. Except ye humble your ſelues and become as children, ye cannot enter into the kingdome of heauen, ſayth Chriſt.
Pride bringeth men with ſpeede to Babel, yeeldeth confuſion, ſhame and fall. I would to God there were not found too many poſſeſſed with this deuil among vsus, who, albeit they bee called Chriſtians, whoſe méekeneſſe they ſhould followe, do yet in the pride of their hearts diſdaine ſimple Ieſus and his word, and that were it not for the louelove of worldly eſtimation and wealth, would euen openly contemne the profeſſion of humble Ieſus. The Lord ſtop the great inconuenience of this ſinne, to the caſting downe of proud Lucifer and his members, that the glorie of Ieſus Chriſt might be the better embraced euen in humilitie.
Another fault we note in this vngracious woman: that is, wanton and worldly pleaſure,4 Worldly pleaſure. which was of force to withſtand her proceeding. Sodom was a pleaſant Countrie, as the garden of Eden, ſo well watred, and the Apples and fruites therein moſt beautifull to the eye.Video meliora proboque, &c And hereon Appetite tooke occaſion to contend with reaſon, and in her preuayled, that with Medaea ſhe could now diſpute, and thus reſolue: yet wil I follow my pleaſures, be they neuer ſo noyſome, and eate theſe apples be they neuer ſo venimous, though I ſee that which is wholſomer and cannot but commend it. Theſe ſnares doth Satan caſt before the hungrie foules to take them, & merily ſingeth when he deceiueth. The Syrenes ſing ſweetly, the Lamaei ſhine beautifully, the Serpent ſuggeſteth ſubtiltie, and the deuill promiſeth al the glorie of the world to them that worſhip him.
But they reaſon for themſelues and will coyne excuſes, although he that had maried a wife had none excuſe at all: Shall I abandon worldly pleaſures? I am yet but a yong man. Shal I not hauehave a wanton eye? I am but a girle. Shal I looſe the aſſurance of my delights here, and truſt to an vncerteyntie? Take heede, O yong man:Eccle. 11. and knowe that an accompt ſhall bee called of thy youthfull yeeres: and a payne will enſue theſe pleaſures. The Apples of Sodom bee fayre to behold; but touch them, and they fall to ſinders: and the ſtinging Hydra lyeth vnderunder the golden ſwarth. Remember, that Heuah loſt the true pleaſures of Paradiſe, by following her pleaſant appetite. Eſau for a meſſe of pottage, and his worldly pleaſure, did loſe both the birthright and bleſſing: the man that had wedded himſelfe to his delights, could not enioy the benefite of the mariage feaſt: and Lots wife for the wanton pleaſures of Sodom, loſt the ſaftie of Zoar, and turning from heauen, was deuoured of hell. Remember what our Lord ſayd: Whoſoever loveth either father or mother, wife or children, or any thing in the world more than me, is not worthie of me. And remember what father Abraham ſayd to the proude rich man in hell: Sonne, (ſayth he) remember that thou in thy life time haddeſt thy pleaſure, but contrariwiſe Lazarus received paynes: but now he is comforted and thou art puniſhed. Arguing a matter of Iuſtice to giuegive torments and paynes after death to them that hauehave giuen themſelues to paſtime and pleaſure in this life: which alſo S. Iames Iam. 5.in a manner confirmeth in his 5. Chapter. Remember that Moſes hauing hereof right conſideration, did not only put off his ſhooes from his feete, the clogges that might hauehave hindred him from comming to the Lord and from doing his duetie:Exod 3. but alſo he choſe affliction with the people of God in the wilderneſſe,Heb. 11. before the pleaſures of ſinne in Egypt for a ſeaſon. The Lord in his merciemercy perſwade vsus with Iaphet to departe from the ſocietie and pleaſures of Cham, and … dwell in the tabernacles of bleſſed Shem, that we may not ſerue the deuill among the manie of this world in theſe vaine and fleſhlie pleaſures, which confounded Sodom, and with them Lots wife.
Further, wee note in this woman a diſtruſt of Gods prouidence mixt with worldly carefulneſſe;5 Diſtruſt of Gods prouidēce & worldly carefulnes. inconueniences which alway followe infidelitie. O woman, thou diſtruſting one thing, takeſt care for many things. Doeſt thou thinke, that the great omnipotent God is not thereby ritch and liberall, mightie and moſt willing to prouide for his children? Could not he hauehave giuen thee enough without Sodom? And wilt thou diſtruſt him and care for thy ſelfe without him? Wilt thou looke backe to the things left behinde thee in Sodome? The Hebrew text hath it thus, foreign that is, his wife looked back behind her. Which the Greeke tranſlation yeeldeth, foreign. that is: She looked backe, or had reſpect to the things behind her, or on that which ſhe had left in Sodom. She thought that God would not hauehave ſo well prouided for her, elſwhere, as ſhe was prouided for in Sodom: therfore ſhe had a carefull deſire of the things left behinde her, and a mind to prouide for her ſelf. Thus the Iſraelites in the Wilderneſſe, diſtruſting God, wiſhed for the fleſh and fare of Egypt agayne. Oh that ſhe had remembred the goodneſſe of God to Abraham and her owne huſband Lot. She neuer ſawe the righteous forſaken, nor his ſeede to begge. Behold, he feedeth the yong Rauens that crye vntounto him: and will he not feed his own children? Do bodily fathers offer vntounto their childrē not ſtones but bread, and not Scorpions but fiſhes: and ſhall not our heauenly father giuegive good things to ſuch as aſke thē of him? Shall the birdes feede their Chickens, and the beaſtes their young, and will not he feede his children? O woman, what meaneſt thou? Would to God this maladie had not alſo infected vsus; then would we not by ſuch indirect meanes as wee vſe, endeuour to prouide for our backe and our bellie: then would wee not ſo murmur agaynſt God, as we do with mindes neuer content. But ſome do decipher themſelues hereby to be not true ſonnes, but baſtards. For if we aſſure our ſelues to bee his children, and be our father, then alſo do wee aſſure our ſelues of his prouiſion for vsus, that he …eepeth vsus, as the apple of his eye, and not ſuffer one hayre of our head to periſh, much leſſe our life. He fed Eliah by the miniſterie of Rauens: he ſent meate to Daniel in the Lions denne: he fed an hundred Prophets by the hand of Obadiah in Caues: he gaue water to Sampſon from the Iaw bone of an Aſſe, and honie from the dead carcaſſe of a Lion: the widowes had their oyle and flower encreaſed in the famine. He gaue Manna from heauen, water from the Rocke, and Quayles from the ayre vntounto the Iſraelites. In Samaria there is plentie of flower on a ſodayne: and our Sauiour Chriſt feedeth ſometime 4000. ſometime 500. perſons with fine loaues and two fiſhes, and yet more is taken vp in fragments, then was layd downe in the whole. Why then ſhould we murmur? Why ſhould we exceſſiuely care for the morrowe and vexe our mindes? Let vsus rather applie our vocations according to the rule of his word with the ordinarie and lawfull meanes, and affixe our mindes on him and truſt in his merciemercy, knowing that man liueth not by bread only, but by eueryevery word that proceedeth out of the mouth of God. The Iſraelites cryed for fleſh, they hauehave it and dye thereof for their murmuring diſtruſt. And ſo Lots wife diſtruſting God, ſhe murmureth in mind, ſhe bendeth back, as though her owne care had been better than Gods grace for her ſaftie: but ſhe hath a reward. Remember her diſtruſt and worldly carefulnes.
6 Fooliſh pitie.Another fault we find in this faithles woman (as cords of vanitie do euer linck together to pull men from God,) and that is fooliſh pitie, which is alſo too common among vsus. She was moued for her friends and old acquaintance, whoſe companie and conditions ſhe loued, which ſhe ſhould rather hauehave hated: and ſhe thought it a pitifull thing, that ſinners ſhould be puniſhed.Pſa. 101.3 I hate thē (ſaith Dauid to the Lord) that hate thee; and am grieved with them that riſe vp againſt thee: Pſal. 15.4.being perſuaded that he only ſhould dwell in the Lords tabernacle, and reſt vponupon his holy hill, in whoſe eyes a vile perſon is contemned. Therefore he ſaith againe:Pſal. 26.5. I have hated the companie of the evill, a froward heart ſhall depart from me, Pſa. 101.7I will knowe none evill perſon: for thus ſaith the Lord, There ſhall no deceitfull perſon dwell in my houſe. Let Magiſtrates take heed of fooliſh pitie. Remember how King Saul for pitying Agag the Amalakite, was reproued and plagued: that Achab, for letting go of Benhadad King of Siria, was reprehended & endangered. On the other ſide: Remember what Iehu did to Iezabel and the wicked houſe of Achab, without compaſſion, and that he was promiſed by the Lord for doing this thing, his ſonnes ſhould ſurely ſit on the throane after him to the third and fourth generation. Remember alſo, what a good report zealous Phinehas obtained, whē with his ſword he flewe Zimri and Cozbi, and ceaſſed the plague, which was accounted vntounto him for righteouſnes throughout all generations. And it is for eueryevery man to be zealous in the Lords cauſe with Chriſt (who was deuoured with the zeale of his fathers houſe) not to giuegive ayme to ſinne, nor ſuffer the honor of the Lord God of Iſrael to be prophaned: but to deſire with heart the conuerſion of ſinners, to withſtand their open abhominations, to reproue ſinne, and by lawfull meanes to ſéeke the execution of iuſtice againſt ſinne: eueryevery maiſter in his houſe, eueryevery father in his family, and eueryevery true Chriſtian in his place, is to take heed that he withſtand ſinne in his ſeruants, in his children, in his brethren, though with reprehenſion, with due correction, and the lawfull execution of the end of iuſtice, as the caſe or cauſe ſhall require without fooliſh pitie. But how negligently this is obſerued, the verie ſtreetes of the Citie do teſtifie, when as ſeruants, children, and thoſe that ſhould knowe how to meaſure their words with diſcretion, be nothing fearefull to ſweate and blaſpheme the holy name of God in their common conferences: neither do they ſhame to commit ſinne openly as Sodom did, and there is found no iuſt Lot to reproue them: but there be found too many maiſters, fathers, and others, that with Lots wife will rather giuegive ayme vntounto their vngodlines, and be vnwilling in hart that any correction, reprehenſion or puniſhment at all ſhould be giuen them, Remember Lots wife.
Another fault is found in this vnhappie woman, ſlouth and negligence7 Slouth, and negligence. in hir iourney foorth. There is none excuſe can be admitted againſt the Lords commandement, neither the ſtammering toong of Moſes that could not ſpeake, nor ye tendernes of Ieremy being but a child, nor the ſimplicitie of Dauid the leaſt among his brethren, nor the pouertie of Gedeon ſo meane, nor the baſhfulnes of Ionas ſo fearefull, nor the former life of Saul a perſecutor, may iuſtly offer excuſes of delayes in their lawfull vocation. But ſéeme the thing neuer ſo hard, ſtrange, obſcure, vneaſie or impoſſible,Note this. if the Lord once bid vsus to procéede, we may not bée ſlacke nor negligent, nor refuſe to obeye. And this is taught vsus by many examples: Peter in priſon is commanded to riſe vp quickly, and ſo he did.Acts. 12. Zacheus being called from the figge tree by our Sauiour, he cō meth downe quickly. The children of Iſrael did eate the Paſſouer haſtely as they were commanded, and Paul doth the worke of the Lord without negligence, as the Spirit moueth him. We muſt ſtrike whiles the iron is hoate, and ſeeke the Lord whiles he may be found, for the tyde carieth for no man. We muſt knock in time,Iſa. 55. Eccles. 3.1. and enter in before the gate be ſhut: for there is a time of merciemercy, and a time of wrath: of merciemercy, whiles Abraham praieth, and Lot is yet in Sodom: of wrath, when Abraham ceaſſeth to pray, and Lot is departed. Do not then ſay, when ye are called by the word of the Lord to come to him: I am but young, and too young to ſerue God yet: I will ſerue him when I am old: ſay not, I will firſt go and burie my father, I wil go & bid thē farewell at home: neither make delayes or excuſes by buying Oxen, fyning farmes, marying wiues: but to day, if ye will heare the Lords voice, harden not your hearts: The Lord promiſeth not to ſtay for you till to morrow, though he promiſe that at what time ſoeuer ye repent, he will forgiue you. Therefore delay not, he only winneth the goale that runneth ſwiftly, he obtaineth the victorie that ſtriueth valiantly, he entreth into the gate, that waiteth carefully, and he is heard worthely, that craueth timely. Runne then, make haſte, the day is at hand, the time is vncertaine, the enemie is ſtrong, Sodom is ſinfull, the Angels be come to deſtroy the vngodly, the cale is taken, the Lord is not intreated, the nomber of the godly is ſmall, there is none to ſtop the Lords wrath, not one to ſtand vp in the gap for the Citie that can be heard, and the fire will not be …uenched, therefore it is more then time to flye hence. Heereat Lot with his two daughters do runne hence with his ſpeede, but his wife hath many heauie clogs, ſhe is ſlouthfull, negligent, full of delayes, and is ouertaken with deſtruction.
Laſtly, this vngodly Woman being by the deuill, the world, and the fleſh,8 Apoſtacie. ſo mightely hindered frō the good courſe, now thereby in the end maketh ſhipwrack of all together: for ſhe doth apoſtate and turne backe from the Lord to Sodom. There be two kinds of returnes,2. kinds of returne. the one good & commendable, the other wicked and abhominable. It is a good thing to turne vntounto the Lord, and to change our ſelues, foreign, by true Repentance, to amend & become new creatures in Chriſt. This is that new birth which Chriſt ſheweth to Nicodemus, Iohn. 3. and this bringeth merciemercy and forgiuenes in Chriſt, righteouſnes, holines, and eternall glorie. But it is a dangerous thing to turne back againe, being cōparable to the dog that reſumeth his vomit againe, and to the ſowe being waſhed, to her wallowing againe in the mire. She went from Sodom, and ſéemed to procéede well for a time with her huſband: but ſhe ſhould alſo hauehave quite forgotten her owne people, and her fathers houſe: ſhe being in the féeld, ſhould not hauehave turned backe to that ſhe left in the Citie. Héere be two in one bed, the one receiued, the other forſaken. An hypocriteAn hipocrite. giueth a ſhew of that which is not: ſo did Lots wife: but now it is apparant what ſhe is, when with Demas ſhe leaueth Paul, and turneth back to Sodom ward. Nothing feigned is of continuance, nor an hypocrite can long conceale the malice of his mind, Quis enim relaverit ignem? Cayne gaue a faire ſhew for a time, he ſacrificed as Abell did, though not with Abels heart. King Saul ſhewed many reſemblances of vertue, but wherevnto that grew, it appeared plainly in his diſobedience.2. King. King Ioas in the lifetime of Iehoida the Prieſt, by whome he was inſtructed, procéeded with commendation: but Iehoida being taken away, he plainely deciphereth himſelfe, by murthering the Prophet, and committing wickednes againſt God. Abſalom ſtale away the hearts of the people: Oh that I were King (ſaith he) then would I do iuſtice? but his hypocriſie in the end appéered moſt publikly. Iezabel had her Prophets, and when Naboth ſhould be put to death, ſhe pretended holines by proclaiming a faſt▪ &c. but her wickednes is bewraied and puniſhed. So Herod pretended a deſire to go and worſhip Chriſt, whē he determined to murther him: and Iudas was for the poore in open ſhewe, becauſe he bare the bagge, and would deceiue the poore. Thus the verie Deuil himſelfe being moſt execrable wicked, will yet tranſforme himſelfe into an Angell of light, till he hath brought foorth the lumpe of his lewdnes, to the diſhonor of God, and hurt of men:
Et gandet ſe neſciri, & ſua facta lateri:
Et nocuiſſe tamen, ſed non nocuiſſe videri.
And ſo ſecretly doth he wrap vp his deuiſes, that when he hurteth moſt, he will pretend greateſt honeſtie. And thus Lots wife bewrayeth her ſecret folly in the end, by her bending backe. She now fully declareth what ſhe is, by forſaking her vocation and backſliding.
Learne heere by the way, that the worke of the Lord muſt not only be taken in hand, but alſo continued:The work of the Lord muſt be continued in token thereof, Ioſeph hath his long coate, and the verie tayles of the beaſts were ſacrificed with their bodies, and he that is vnworthy, and continueth not in his calling accordingly, hath this cenſure layd on him by the holy Ghoſt, Epiſcopatum cius accipiat alter, Acts. 2. Pſal. 109.Let him be taken away, and another put in his place.
It had bin good for thée, thou Wife of Lot, to hauehave called to mind thine Aunt Sarah, Abrahams Wife, who béeing faithfull, denied not, but moſt willingly conſented to follow her huſband at the commandement of God, from Vr of the Caldees, with a long iourney and great danger, into an vnknowne and ſtrange land, to her great commendation, and how that God had euerie way prouided mercifully for her, but ſhe forgat all, being blinded with impietie: I pray God we be not forgetfull with Lots wife.
There hauehave bin many good women.We hauehave heard of many good women ſithence then, that do teach vsus continuance, and an obedient willingnes in our duties. What is ſaid of Rebekah? ſhe left her fathers houſe, and accompanied Abrahams ſeruant vntounto Izhak her huſband with great chaſtitie: alſo Leah and Rahel the wiues of Iaakob came with him from their fathers houſe willingly: Naomi goeth with her huſband Elimelech into Moab, when foode wanted in Iſrael. Moreouer, Rahab of Ierico, Zipporah the wife of Moſes, Anna the wife of Tobias, and Sarra his ſonnes wife, Mary the mother of Chriſt, and many other good women, hauehave moſt worthely declared their faith by chriſtian conſtancie: thus ought we to do: and ſo ſhould Lots wife hauehave done: for theſe women before mentioned, were righteous in their liues, and be in memorie with the Saincts: but this vnhappy woman by bending backe from her huſband, and ſo from God, is noted to be vnrighteous and infamous among the reprobate for euer.
Oh that we were frée from ſuch women! and all men from their infections: but it is to be feared, that too manie in theſe our dayes, euen now whiles the Goſpell is yet preached, and the Sonne of righteouſnes giueth vsus light, do refuſe to follow their huſbands, and them that are willing to further them, I will not ſay into the mountaines, but euen into the Church where the word of God is preached. If Lots wife was puniſhed then for that, alas what iudgements remaine for theſe? This I ſay, ta… héede of backſliding. Remember the iudgements of God on ſuch hypocrites and Apoſtates. Remember Lots wife.
3. The puniſhment of Lots wife.
This wretched bodie eſcapeth not without her rewarde and puniſhment, and ſo much the ſorer is ſhe plagued, for that once ſhe began to followe, but afterward looked backe and forſooke him. It had been much better for her neuer to hauehave come forth from Sodom, then being come foorth agayne to returne. Of this turning about ſpeaketh the Apoſtle to the Hebrewes, Chap. 6.4. and Chap. 10.26. ſaying: It is impoſsible for ſuch to bee renewed by repentance: for there remayneth no more Sacrifice for ſinnes, but a fearefull expectation of the Iudgement▪ and violent fire which ſhall deuoure the adverſaries: This is a terror to them that conſider both the ſinne and the iudgement: but a bitter hell and torment to them that feele the ſame. Let the Magiſtrate, the Miniſter, the people, the citie, the countrie, and our whole land by the due conſideration hereof bee humbled in feare, and pray heartely to the Lord to deliuer them from this outragious euill.
Lots wife is plagued: but doth not her huſband herein helpe her?The huſband helpeth not the wife in this plague. Note here. The preheminence of the good man cannot ſerue the euill woman herein. Then take heede, waxe not bold on other mens vertues: truſt not to others oyle. Abſalom was Dauids ſonne, and Eſau firſt borne vntounto Izhak: but what of that? They be both reiected: hauehave faith in God: hauehave faith in your ſelues: the iuſt man liueth by his owne faith, and not by anothers faith. Though Daniel, Noah, and Iob had been there, yet could not this vngodly woman eſcape, no, albeit Abraham prayed for the Sodomites, and among them for her: yet ſhe periſheth, becauſe ſhe remayned euill.
Lot periſheth not among the wicked: but Lots wife being wicked. And although his two daughters for his comfort in his great ſorowe are with him brought foorth from Sodom, yet may not they boaſt of their merites: but rather ſtand in awe an… ſinne no more. Neither can it profite any man, that his father, mother, wife, brother or ſiſter are godly and accepted with the Lord,Ezek. 18. except that himſelfe do immitate and reſemble them truely in godlineſſe. Therefore Lots wife being wicked, eſcapeth not with the iuſt man, but periſheth.
But what plague ouertooke this vngodlie woman?The manner of her plague. A plague of bodie, and torment of ſoule. But leauing her ſoule to the ſecrete iudgements of God among the ſinfull Sodomites, with whom ſhe periſhed: we finde it mentioned in the Scripture, Gen. 8. That ſhe was turned into a pillar of Salt, ſtanding as a monument to the poſterities. Inaſmuch as ſhe was a chaungeling, ſhe was chaunged: ſhe turned about and ſhe is turned. A ſodayne chaunge and ſtraunge Metamorphoſis, not faigned by the Poets, but wrought in deede by the power of God, teſtified by his holie Spirite, wrote in a booke by Moſes his ſeruant, and remembred by our Lord Chriſt for our inſtruction.
The Poets faigne tranſformations of ſhapes, ſome into birdes: ſome into beaſtes, ſome into trées, ſome into ſtones: but a more true Metamorphoſis we hauehave teſtified in the Propheſie of Daniel, of Nabucadnezzar, the Monarke of the earth, who became as a beaſt of a brutiſh and ſauage minde. Yet here a more maruailous tranſformation: A righteous mans wife is turned into a pillar of Salt. Her minde was not only monſtrous in her life: but her bodie alſo, a note of inconſtancie and iniquitie in her death.
I knowe that ſome of the Hebrewes hauehave giuen this Interpretation:Pet. Mar. in Gen. Et fuit cumulus, vel ſtatua ſalis. And there was an heape or pillar of Salt: not of Lots wife, but of the earth, which ſhe ſawe behind h… when ſhe looked backe to Sodom. She did ſee, ſay they, the earth or the land, and it was an heape of Salt, by reaſon of the burning: but this Interpretation is ouerthrowne by theſe reaſons. Firſt, the daughters of Lot would not hauehave vrged ſeede of their father,Sap. 10.7. had their mother been then liuing. Secondlie, the Wiſe man ſayth of her: for the remembrance of the vnfaithfull Soule, there ſtandeth a pillar of Salt. Thirdly, Ioſephus witneſſeth, that he ſawe ſuch a pillar of Salt. Fourthly, S. Auguſtine is of the opinion, that ſuch a thing was done in deed: that is, in Salem verſam eſſe vxorem Loth…. Lots wife was chaunged into a pillar of Salte. Laſtly, Chriſt himſelfe noteth in her a ſtraunge puniſhment, when talking of the Iewes Apoſtaſie and latter deſtruction, he ſayth: Remember Lots wife. So we gather, that this is to be vnderſtood of the woman her ſelfe: and therefore as wee receiue it, doth Munſter tranſlate, Et facta eſt ſtatua Salis: She was made a Salt ſtone, or pillar.
She is turned into a pillar or ſtone:A ſtone. to note, the hardneſſe of her heart, which the true propheſie of the Angels and the words of her huſband could not mollifie. A ſtone, to note her coldneſſe in the true Religion, wherein zeale is required, and heat of Gods grace. A ſtone, to note the nature of ſuch, as like ſtones, will rather reſiſt the drops of rayne, than receiue moyſture, as the obſtinate and ſtubborne hearts accuſtome to do. A ſtone, to note her barrayne breaſt and vnfruitfull faith. A ſtone, not of the corner, but caſt aſide and ſet alone, though not in Ierico, yet not in Ieruſalem, but betweene them both: not in Egypt, nor yet in Canaan, but in the wilderneſſe, where many hauehave periſhed for want of faithfull continuance. She halteth betweene both: And therefore is ſhe loathed of the Lord and abandoned of good men. She ſtandeth as a pillar, not for any goodneſſe in her ſelfe, but to note her vngodlineſſe, fooliſhneſſe, and plague. She is famed, but yet with diffame, as Horoſtratus, who to get him a name ſet the temple of Diana on fire. She was reſpited a while for her huſbands ſake: but now is ſhe plagued for her owne ſinnes. Sodom nothing helpeth her, for it cannot helpe it ſelf. Her glorie is turned into ſhame by her returne, which ſhe gayned before, by her comming foorth. She deſperatly falleth headlong into miſfortunes, and might (if God would) hauehave incurred the plagues of Kain for his murther: of Saule, for his diſobedience: of Nabal, for his fooliſhneſſe: of Iezebel, for her ſorceries: of Athaliah, for her treacheries: of Antiochus, for his blaſphemies: but yet ſhe hath another kinde of plague: for ſhe is turned into a pillar of Salt.
Salt ſignifieth, ſometimes diſcretion,Why ſhe is turned into Salt. Col. 4. the word of God, Doctrine. And Salt is good if it want not ſauour. And the Apoſtle would that our Doctrine bee ſo ſeaſoned. Plinie Plin. lib. 31. cap. 2.vſeth a Metaphor taken from the vſe of Salt. In all meates it is vſed in ſteede of a Sawce to eſchew greedineſſe and ſurfeyte. Neither can a man well liue without Salt. So neceſſarie an element is it. Such are the ornaments of mans life. And it is commaunded in the lawe, that eueryevery Sacrifice ſhall be ſeaſoned with Salt: to note, that no Sacrifice can pleaſe God,Leuit. 2. but that which is done with diſcretion. And therefore it is charged, Ne auferes Sal faederis dei tui de Sacrificio tuo: Thou ſhalt alwaies vſe Salt in eueryevery gift, which thou ſhalt offer vntounto mee, by reaſon of the Couenant which I hauehave made with thee. And for the doctrine of truth, the Apoſtles be called Sal terrae, The Salt of the earth: for as Salt is bitter to the taſte, and fretteth away the corruptions of the fleſh, ſo is the truth vntounto ſinfull man. Howbeit, this miſerable woman is by that nothing the better, inaſmuch as that which is now in her, ſerueth wholie to the vſe of other, and not of her ſelfe. She is like in this to the heart of a poyſoned man, which as ſome ſay, will not burne, but waxe hard in the fire, as a ſtone, and will become a ſoueraigne medicin for others againſt poiſon. She ſtandeth therefore a piller of Salt for a document vntounto others, which by her example flying the like puniſhment, are the happier.
Beſides that, ſhe is ſalt in another ſenſe, for ſalt doth not only note diſcretion, wiſedome, doctrine, and ſuch, but alſo it ſignifieth barraines: for eueryevery place of the earth where ſalt is found (ſaith Pliny Plin. li. 31. cap. 7.) is barraine, and apt to no fruite. Therefore Abimelech (as we reade in the ninth Chapter of the booke of the Iudges Iudg. 9.) ſowed ſalt in Sichem. And ſo ſpeaketh Zephenaiah: Zeph. …As I liue, ſayth the Lord of hoaſtes, the God of Iſrael, ſurely Moab ſhall be as Sodom, and the children of Ammon, as Gomorah, euen the breeding of Nettles and Salt pits, and a perpetuall deſolation. And ſuch a place doth Iſaiah Iſai. 34.13deſcribe in his 34. Chapter, ſpeaking of the deſtruction of the Sinagogue (a worthie figure whereof appeareth in this woman) he that readeth it, let him vnderſtand it. And thus hauehave we ſéene the puniſhment and plague of Lots vnfaithfull, and ſo vnequall yokefellow: Oh remember this ye that forget God: O kiſſe the Sonne, Pſal. 50. Pſal. 2.leaſt he be angrie, and ſo ye periſh from the right way, if his wrath be kindled againſt you euen but a little: Oh put away diſpleaſure out of your hearts, Eccl. 12.1.and remoue evill from your bodyes in ſeaſon, for childhood and youth, is but vanitie. Let vsus conſider to what ende we hauehave our mindes and memories giuen vsus: let vsus with thankefulnes remember God and his mercies towards vsus: let vsus thinke of our ſinnes, and amend our liues with faithfulnes: let vsus knowe the time of our viſitation with watchfulnes: let vsus beware of thoſe horrible ſinnes noted in Lots wife, and eſchue the danger of her puniſhment with godlie carefulnes. Let the Magiſtrate continue his calling without wearines: the Miniſter go too and hold on the Plough without loathſomnes, the people procéede in their calling without ſluggiſhnes, the Citie to fight in faith without faintnes, the Countrey to be religious without malitiouſnes, and the whole land to ſerue the Lord without fearefulnes. Let this perſwade Iapheth, to dwell in ye Tabernacles of Shem: let this moue Ioſeph to eſchue the polluted bed of Potiphar: eueryevery chaſte Suſanna to denie the deſire of the vngodlie Elders: eueryevery Shiphrah, and Puah (as they did in Aegypt) to feare the Lord, and not men. Let this ſtirre vp Mordecai, to prouide for the ſafetie of his people: Quéene Heſther, to pray for her ſelfe and her people, and eueryevery faithfull Abraham, to forſake old Adam, and the affections of man. Let vsus all with that kinglie Prophet David, deſire to be rather doorekeepers in Gods houſe, then to dwell in the Tabernacles of the vngodly. Let vsus with Moſes rather chooſe affliction with the people of God in the Wildernes, than the pleaſures of Sinne in Aegypt. Let vsus deſire rather Hieruſalem, than Ierico, and Canaan, before Babylon. Let vsus flye from Sodom and Gomorah with iuſt Lot, and not returne againe with Lots wife.Pſal. 1. Let vsus procéede from vertue to vertue, and be fruitfull in the ſame: Let vsus ſet God euer before our faces, as our Sauiour Chriſt teacheth vsus: and let vsus with S. Paul fight a good fight: keepe on the good courſe: continue to the end conſtantlie without fainting: expecting faithfully that eternall Crowne of glorie, which all ſuch as by the bloud of Chriſt the immaculate Lamb hauehave bin Victors, ſhall be crowned with in his euerlaſting Kingdome. This grace and bleſſednes the Almightie graunt vntounto vsus, for Ieſus Chriſt his ſake: to whome, with the holie Ghoſt, three perſons, and one moſt mightie and eternall God, be aſcribed all honor, might, maieſtie, and dominion, now, and for euermore.
Amen. foreign.
End of the text · John Carpenter, Remember Lots Wife (1588)