An Exposition of Genesis, Genesis · Chapter 19

An Exposition of Genesis · Genesis · Chapter 19

p. 228CHAP. XIX.

THis Chapter containeth the history of the execution of Gods threatned vengeance on Sodom and the cities about it. In the whole are these parts. 1. The accesse of the executioners, and entertainment of them by Lot. Ver. 1.2.3. 2. The high provocation of the Sodomites at this very instant of judgment. Ver. 4 to the end of Ver. 11. Thirdly. The deliverance of Lot & his. V. 12. to 23. Fourthly the execution done, and judgment on Lots wife. V. 24. to 26. Fiftly. The care of Abraham and Gods respect to him in it. Ver. 27. to 29. Sixtly. The condition of Lot after his deliverance. Ver. 30 to 38.

First. In the first general passage of this history are to be noted these particulars, 1. The accesse of the messengers for execution unto Sodom▪

And there came two angels to Sodom in the even. S…ptuag. and Cald. same.Ver. 1. — 1. The subject of accesse, two angels, they were two of those three, who dined with Abraham, stiled men, and dispatched away by the third for this work intended. Chap. 18. ver. 2.22. Yet here called Angels: so they were in their own natures as well as office; onelyonly for this time God clothed them with humane shapes and natures. 2. The accesse, they came (or were come) to Sodom, there indeed they were at present to execute the work injoyned on them, for vengeance on the place, and deliverance of Lot and his. Their number hath no mysterie. 3. The time, it was the even of that day when they dined with Abraham; they hastened according to their charge, for it was the space of five German, or fifteen English miles between Abrahams place and Sodom. For the possibility of their conveiance in such a time it cannot be doubtful; why the even is pitched on, vaine are conjectures, which make it emblematical of sad tidings, as the morning and midday of good. It is enough so providence ordered it, and perhaps that they might be eye-witnesses of their horrid practises in the night. But at this time they are come. 2. The providential posture of Lot, described.

And Lot was sitting in the gate of Sodom. — Sept. and Cald. same. Herein are obvious. 1. The subject, Lot, the man whome providence appointed to be saved from Sodoms overthrow and therefore put's him in the way of the Angels at that time. 2. The posture of him, he sate in the gate of Sodom. The history is literal, therefore his session was as men use to rest their bodies or to wait for any, so the gate note's nothing but the entrance into the city, a place fittest to meet with travellers, and so ordered by God that now he should be there; as to that conjecture which makes the gate to be taken figuratively, as if it should mean, that Lot sat there as a judg because their sessions were kept in the gates of cities, it is altogether unapt for this place, as also untrue, for Lot was no ruler as appeare's, Ver. 9.

3. The salutation given by Lot upon his first view of them.

And Lot saw, and rose to meet them, and bowed himself with the face on the earth. — Worshipped, &c. Sept. and Cald. Wherein are observable. 1. Readiness, to observe his providential guests, he saw. 2. Diligence, and stirring to take p. 229oportunity of receiving them. 3. Humility, towards those whom doubtless by some intimations he might perceive were sent of God. So he doth not onelyonly eye them, and meet them, but prostrates himself before them.

Learn from it.

D. 1. Gods dignation of humane shapes takes not away the nature of Angels. But they abide such still.

D. 2. Angels are speedie messengers to execute judgment upon the wicked, and to work deliverance for the righteous.

D. 3. Providence puts men in the way of mercy to whom he sends deliverance.

D. 4. God makes his servants to eye, and meet, and honour the instruments of salvation, and of vengeance. Ver. 1.

4. The invitation which Lot giveth them. Wherein. 1. His compellation of them is recorded — And he said, Behold I pray my Lords. Ver. 2.This is an honorable bespeaking of them, upon whom doubtless he perceived some eminent character of their special dignity and office. That criticism between the twoe vowells in Adonai, is but weak. Doubtless though the name primitively is Gods, yet this as well as others is transferred to Angels and to men. 2. His friendly invitation of them. 1. To a stop, and digression into his habitation.

Turn aside I pray you into your servants house, — Sept. and Cald. same. Thus far he offereth them a shelter; wherein appear. (1) his fair intreaty; I pray, a term noting real desire. (2) His care of them, turn ye out of the street into a house. He knew it would not be so safe abroad for them in the night; here may be noted that gates and houses were proper unto cities and fenced places. Abraham dwelt in an oak-grove, and a tent sufficed him, but Lot had an house within gates and fences, and yet not so safe. (3) His humility acknowledging himself their servant, and his house so far theirs. 2. To a lodging, — and stay all night, or lodge with me, as the night requireth your repose. foreign, Sept. 3. To a refreshing of their bodies, for their better progress the next day.

And wash your feet, and ye shall rise up early and go on in your way. — Sept: and Cald. same. We have here. 1. His refreshing offered, washing, which was very needful for travellers in that country, walking mostly bare footed. 2. The end of his offer, to help them onward in their journey, he knowing not yet the business about which they came, he would not hinder them by kindnes. Fifthly. The deniall of the Angels unto this invitation.

And they said no, for we wil lodg in the street, or stay the night there. — Sept. and Cald. same. 1. Their denial was real, not feigned. 2. Their reason noteth their purpose, to lodg in the street, perhaps to discover the wickedness of the place, which appeared to them afterward in the house.

Learn from it.

D. 1. The Spirit of grace is courteous and humble towards the messengers of God, though they be strangers.

D. 2. A gracious soul is free, and real in inviting such strangers to shelter, lodging, and refreshing needful for them.

D. 3. Gates & houses are mens safeguards; yet none without God.

D. 4. Gracious hospitality, would be no hinderance to Gods servants, but help them in their way.

D. 5. Gods messengers may deny the kindness of Saints without breach of charity upon special grounds. Ver. 2.

Sixtly. The importunity of Lot for all this denial, thus recorded.

And he forced upon them exceedingly, i. e.Ver. 3. with his mouth, — And he violently compelled them, Sept. Cald. This doubtles was a force of love overcomming them with great importunity; he did not coldly intreat, but with all his might begged them to be his guests. The intention of his intreaty is superlative.

7. The grant of the Angels hereupon:

And they turned into him, and entred into his house — Sept. and Cald. same. Herein they yeild his request, without lightness or aequivocation; for their purpose was real to abide in the street; and yet did not intend upon importunity wholy to deny him.

8. The provision made by Lot and their acceptance.

And he made them a banquet, and baked, unleav'ned bread or cakes; and they did eat. — Cald. same. — A drinking. Sept. 1. Lots entertainment.

1. He made for them a feast, a word not used in Abrahams entertainment, yet p. 230doubtless not intending much more; however the corruption of that place, which was fulness of bread, among the rest, might perhaps intice Lot to imitate somthing; but here we have no complaint of him; though it was charged heavily upon Sodom; not that God gave them fulness, but that they abused it to gluttony and drunkenness, which stirred up all other beastly lusts in them. Their fulness was of their owne making, even to the overcharging of nature, and besotting of it. Ezek. 16.49. 2. He baked unleavened cakes, such as soonest could be provided, and doubtless the best he had. This hath not to do with the Law of unleavened bread, given by Moses, however some phansie this was occasional onelyonly, and for common use. 2 The guests acceptance and compliance, they eat of what was provided for them; under which action sweet society and communion are carried, Angels converse with gracious men, and these have fellowship with them.

Learn we hence.

D. 1. Gracious love is violent for doing good to Gods messengers, and will have no nay.

D. 2. God and his servants are somtimes overcome with the importunity of his loving Saints.

D. 3. Love in Saints is free and liberall to all whom from God it entertaineth.

D. 4. There may be honest feasting in Lot's house among the riott and gluttonie of the Sodomites.

D. 5. Such feasting is allowed and accepted by God and his servants. Hebr. 13.

D. 6. God, and Angels, and gracious men, may eat and drink and have sweet society or communion with each other. Ver 3. It is good feasting when a man hath God and Angels at his table.

Secondly In the next general passage, which is the Sodomites provocation in present unto vengeance, occurre; 1. Their assault upon Lots house, ver. 4.5. 2. Lots intervention to prevent evill, ver. 6.7.8. 3. The Sodomites violence upon him, ver. 9. 4. The rescue of Lot by the Angels, ver. 10. 5. The frustration of the Sodomit's designe, ver. 11.

First, in their assault these particulars are considerable, 1. The time of it.

Ver. 4.Before that they lay downe, — But before they slept, Sept. — Yet they lay not down. Cald. The expression noteth the season to be the night, when men should rest, this is the oportunity which sin taketh to express it's fury, Lot feared it would have proved a bad time abroad, but conceived there would be more security in his house, yet this time was taken, which was also the instant of judgment. 2. The assailants, — thus characterised.

And the men of the city, the men of Sodom, from the child to the ancient, all the people from the end, or border of it. — All the people together. Sept. Cald. Such a description of an universal contagion, that is not ordinarily heard. 1. From ages, Old and young, 2. From universality, all the people, 3. From their bounds, throughout the city from end to end. All these conclude that ten righteous could not be found. 3. The Assault.

They compass…d the house, — Sept. same. — They trencht about the house, Cald. The sense is, so they rounded it that no escape should be made out of their violent hands, neither at fore doore nor at posterne, ver. 4.

4. The summons which they gave, wherein may be seen, 1. Their clamour.

And they cried upon Lot; and said; Ver. 5.— And they called unto Lot, &c Doubtless the cry was impetuous and mutinous; violent, and irresistible by him; so sin useth to clamour. 2. Their question made to him.

Where the men which came unto thee, this night? — Where are? — Sept. and Cald. This inquisition also was not of wise and sober men, for safety in looking after strangers, but of man-slayers who lay in wait to defile and destroy, even an inquisition unto the utmost of filthiness. 3. Their demand.

And we will know them, — That we may congenerate which them, Sept. Cald. as Hebr. In which expression according to wat Lot answereth, is discovered the height of wickedness, & the loud cry of their abominations, from which vengeance could not stay longer. 1. In requiring harmless strangers from their place of rest to be delivered unto their violence 2. In the end of their demand, which was to make them objects of unnatural lusts, the most horrid abomination, even to commit filthiness with them; which is the sense of their knowing them here, as Lots words do import. That sin which hence is called Sodomy, the defiling of mens selves with mankind. — Notorious wickednes! Ezek. 16. v. 49.50. Rom. 1.27. 1. Tim. 1.10.

Learn from it.

D. 1. The season of rest for the innocent p. 231is the time of rage for wickedness.

D. 2. Cities usually are seats of greatest sinnes. It was the city Sodom, walled to secure their wickedness.

D. 3. The universal corruption of all ages is a sad presage of universal desolation.

D. 4. Sinnes flock from every corner to joyn hands in wicked abominations.

D. 5. Houses are smal defences against the violence of impetuous sinners. They easily beset them. Ver. 4.

D. 6. Impetuous are the clamours of violent sinners upon the righteous.

D. 7. Inquisitive is wickedness to find a prey for itself to feed on.

D. 8. Violent sinners demand the innocent to be given up unto them.

D. 9. Sin groweth to it's full pitch, when it carrieth men to unnatural lust. Sodomy is an high crying sin. Ver. 5.

Secondly The next particular is Lots intervention for the safety of his guests, who were now invironed with beastly enemies, wherein we have to consider, 1. His adventure in going out to appease them. ver. 6.Ver. 6.

And Lot went out unto them to the fore doore, and shut the portal after him. — So the Sept. express it by foreign, & foreign; The Cald. may sute also with it. Wherein the pious care which he had of his guests appear's, 1. In his exposing himself to danger rather than them, He himself went out to this furious multitude; His courage and fidelity were eminent in this; in faith and duty appeareth his boldness, to put himself in the throng of such neighing horses. 2. In shutting them in; by which he laboured to prevent the violence of the Sodomites in entring the house; as doors are made, and shut, to keep all safe within. To shut the door, was to secure the house and all within it.

Learn from it.

D. 1. Gracious soules will indanger their own lives, to secure the messengers of God under their roofe.

D. 2. It is bounden fidelity to secure innocent strangers against wicked violence.

D. 3. Faith, and love of duty will incourage the Saints to such hard enterprises.

D. 4. Saints providence would serve Gods, in shutting doors against incroaching danger. Ver. 6.

2. His advise to them by way of dehortation, ver. 7.Ver. 7.

And he said, brethren, pray do not evil, or wickedly. — By no means, men brethren, doe not wickedness. Sept. — Cald. same. Wherein we have to note, 1. His compellation, brethren, so he stileth either for creation, or cohabitation, not for combination in evill. Thus with soft words he labours to qualify the heat of their fury. 2. His counsel by way of dehortation, I pray do not wickedly; Thus far his righteous soul striveth lawfully against the violence of their sinful attempt, sweet words and sound counsells are the means which thus far he useth to oppose violent transgressours, if it might be to keep them from evil, even from that odious sin intended by them.

Learn hence.

D. 1. It is not unbeseeming Saints in some respect to stile the vilest of men brethren, to win them from evil.

D. 2. Kindness which is comely in the Saints must not flatter men to keep them in sin.

D. 3. Pious soules put out all their strength in disswading the wicked from sin. Ver. 7.

Thirdly. His offer by way of remedy, which he maketh, to prevent this evil from his guests. Ver. 8.Ver. 8. Herein we have also to consider, 1. His humility in bespeaking them, — Behold I pray, — Cald. the same — Sept. wants it. It is an humble frame of speech to quench the fury of violent sinners, that were inraged with lust. 2. His discovery to them, I have two daughters who have not known man.

That is, they were virgins, and yet betrothed unto husbands, but not married, nor in cohabitation with them. 3. His proffer.

I wil bring out them I pray, and do to them as is good in your eyes. — And use them as it pleaseth you, Sept. — Cald. as Heb. Wherein, 1. His indulgence offered to their fury, I wil bring them out unto you, that is, deliver them into your hands, rather then give up innocent strangers to you. 2. His license, Use them, as p. 232seem's good unto you, although it be unto defilement; a strange remedy, but yet a great condescension, in denying his own and childrens comfort to secure strangers.

Fourthly. His exemption of his guests upon this account from violence, and danger, wherein occurr, 1. His exception.

OnelyOnly to these men, do not a word, or thing. That is, any thing of evill; — Do no unrighteous thing, Sept. — Cald. as Heb. That is the meaning, do no such hurt or evil, which your clamour makes known. That abominable wickedness which cryeth unto heaven. 2. His reason, alleadged — For therefore are they come under the shaddow of my raster, or roof. Synecd. — Under the covering of my beams, Sep. A paraphrase of his house, that is, those innocent are come in, to be sheltred by me under my roof, therefore do them no wrong.

Quest. Was Lots offer good in this matter?

Answ. It is maintained so by many, and that several wayes, but chiefly, because some conceive, Lot intended no such thing, as the defilement of his daughters; but spake it onelyonly to curb thier unnatural lusts, as Reuben said to Jacob, kill my sonnes, if I bring not Benjamin again; his mind was not to have his sons slain, but to shew the care he would have of his yonger brother. Gen. 42. ver. 37. So is conceived to be Lots mind, let my daughters be defiled rather then these strangers abused; but desiring neither. Yet the form of words seem to carry that Lot would have done this, to secure his guests; and therefore is it reckoned among his slips. But doubtless not to be laid as his reproach, who was now put upon such a great temptation.

Learn from it.

D. 1. Humble carriage is best to overcome the proud insultations of the wicked.

D. 2. Gracious soules choose rather to suffer in their own dearest comforts then expose the messengers of God and strangers unto violence.

D. 3. Gracious hearts in the heat of temptation may pitch upon evil meanes to doe good and prevent a greater.

D. 4. God doth not reproach such for their failings.

D. 5. It is the Saints property to be very solicitous of securing such as are of Gods family with them.

D. 6. Fidelity preswades Christians to secure innocent ones that are come to them for shelter. Ver. 8.

Thirdly. The third particular noted in the second general now followeth which is the violence of the Sodomites upon Lot. Ver. 9.Ver. 9. Wherein we have to consider these particulars. 1. Their reply by way of slighting and contempt, which is exprest in two passages from them,

1. — And they said, be gone further. — Depart there, Sept. — Go back there, Cald. A contemptuous expression; as when we say get you gon, and not induring to see or speak with any one: so they impatient of any more words from Lot, reject him with this scornful apage, be gon, stand back.

2. — And they said, this one came to sojourn, and judging he wil judge, or will he judging judge? — Thou camest in, to sojourn, was it also to judge judgment? Sept. — This one, &c. and behold he judgeth judgment. Cald. — Which is as much as, he takes upon himself to be a judge, wherein they reproach him. 1. With his pilgrim condition, This one came to sojourn, having no place of his own; a poor snaake that knew not where to have shelter; and is but one single fellow, and he to talk to all us the congregation of Sodom? We will not bear it. 2. With usurpation, and he wil be judging judge. So some read it as a scornful expostulation; but others positively, as a malicious charge or accusation. This strange fellow will needs be judge and give lawes to us, to bring us under; but we will have none of this. So the best counsells are taken by the wicked with the worst interpretations. 2. Their reply by way of menacing and threat.

Now wil we do evil to thee above them. — Now we will afflict thee more than them. Sept. — Cald as Heb. Here's the devillish retribution of wicked men to such as seek to save them by good counsel. 1. The matter of the threatning, is to doe him mischief, doubtless the same in kind with what they intended to his strangers, for whom he adventureth himself. 2. The subject of this threatning, Lot himself, his own body. 3. The measure of it, set down comparatively more to him than to them. So wickedness return's to the opposers of it.

3. Their attempt to doe what they threatned.

And they thrust upon the man, upon Lot very much: and drew neer to break the door. — And they forced the man even Lot exceedingly, &c. Sept. — And they pressed the man Lot mightily. Cald. Wherein double violence is offered. 1. Upon Lot himself, their act was a violent pressing to take him and prostrate him to their wickedness; the intention of their act is, that they forced exceedingly, with all their might.

p. 2332. Upon his house and guests within, they drew neer to break the door; gates nor doors can withstand the fury of an inraged sinful multitude; by this, they intended to enter and have their lustful wills upon whom they pleased; this was the fruit of Lots striving with the wicked Sodomites.

Learn from it.

D. 1. It is height of wickedness to be impatient of hearing good counsel.

D. 2. Impudent sinners recompence the best counsels with scornful taunts, and false criminations.

D. 3. Strangeness in the world exposeth the Saints of God to the scorn and abuses of worldly men.

D. 4. Multitudes in wickedness think to carry out all their villany against single Saints.

D. 5. Friendly counsels are received by the wicked but as usurpations.

D. 6. The wicked hand of violence is more inraged to doe mischief upon them that doe withstand it. Sin groweth so by rebukes.

D. 7. Obstinate sinners doe not onelyonly threaten but act violence to the highest upon the best, who do oppose them.

D. 8. Neither men, nor gates, nor doors can withstand the violence of lustful men; when God gives them up. Ver. 9.

4. The fourth particular in the second general is Lot's rescue. ver. 10.Ver. 10. Wherein also are to be considered. 1. The deliverers.

The men, even the Angels in humane shapes, whom Lot entertained and for whom he had so much adventured himself. 2. The acts making up Lots rescue or deliverance, these. 1. — And they sent out their hand, — stretched forth their hands, Sept. and Cald. Such now the Angels had in their assumed bodies, and these are made instruments of Lots preservation being now pressed with the violence of the Sodomits. The hands of these were mightier then all the wicked. 2.

And they made Lot come in unto them into the house. — They drew Lot, &c. Sept. Force to force, but this greater: the meaning is clear, they brought him out of the hands of the Sodomits into his house for safety. 3, — And they shut the door. — so Sept. and Cald. That is against their violent pursuit, and it is fast shut when Angels shut it; men cannot open such doors to enter or to hurt any within.

Learn hence.

D. 1. God in his Angels appears seasonably a deliverer to his Saints, who are but weak undertakers for him.

D. 2. Angels may have hands created, and them put forth for the rescue of indangered Saints.

D. 3. Saints are caught somtimes by Angels into safety, when they seem to be caught by wicked hands to misery.

D. 4. The houses of Gods Saints are safe, when the Angels shut the doors. V. 10.

Fifthly. The Sodomits frustration followeth which helped on Lots safety as it is described. ver. 11.Ver. 11. Wherein are to be noted. 1. An act of judgment miraculous upon them, stopping their present fury.

And they smote the men which were at the doore of the house with blindednesses, from the little to the great, — foreign, Sept. — Avidentia, August. 1. The inflicters were the Angels in the forms of men. 2. The object the Sodomits, set out, both by their present imploiment, they were surrounding Lots house, and approaching the doore to break in by violence: and also by the universality of them, from the least to the greatest, as many as were equal in sin are the same in judgment. 3. The infliction itself, they were smitten with blindnesses.foreign (1) The evill inflicted is blindnesses in the plural, both of eyes and mind, this word is but twise used, here and 2. King. 6.18. (2) The infliction was judicial from God by his Angels, which at Gods word they can do, yea and the devils to, when God will give up men unto them. Whether this were by mis-representing the object, or by darkning the air, or by smiting the visive faculty and organ, or by all, it matters not, but this was the hand of God on them.

2. The effect of this blinding judgment.

And they grievously laboured, or wearied themselves to find the door. — And they fainted seeking the door. Sept. — Cald. as Hebr. Wherein are these two evils dispensed on them. 1. Great toil, pain, labour unto weariness and fainting. 2. Frustration, they seek but never find, so that the walls were enough to contend with blind men. The like was to the Syrians. 2. Kings. 6.18.

p. 234It learneth us.

D. 1. In the worst and most violent pursuit of Saints and innocent ones, God can blind, and infatuate their wicked persecutors.

D. 2. Vniversal is Gods judgment usually, when universal is the sinne provoking, upon small and great.

D. 3. Sore pain do the wicked take and suffer in prosecuting violence against Gods Saints.

D. 4. All the labour of the wicked is lost against Gods people, they may seek but shall not find. V. 11.

Thirdly, the next general head of the chapter followeth, which containeth the history of Lots salvation and deliverance from Sodoms destruction, wherein are observable. 1. The Angels warning him to be gon. ver. 12.13.

2. Lots warning thereupon to his sons. 14.

3. The Angels dispatching Lot away, with Gods charge to him. ver 15.16.17.

4. Lots supplication for a place of refuge. ver. 18.19.20.

5. The Lords answere of grant unto him. ver. 21.22.23.

In the first of these we have these particulars to consider. 1. The Angels expostulation with Lot.

And the men said to Lot, who yet belongeth to thee here? Sep. and Cald. express not this question, which yet is not to be omitted. 1. The inquisitours, by their name and appearance men, by their nature and office, the Angels of Jehovah. 2. The inquiry, which is not from ignorance as if they knew not Lots allies, but of providence and care, over Lot and his, to call them altogether and save them. Who or what more belongeth to thee yet here? We will look to all that is thine.

2. The Angels admonition to him.

Son in Law, and thy sonnes, and thy daughters, and whatsoever is to thee in the city, bring out of the place. — Hast thou here sonnes in law, or sonnes or daughters? or if thou have any other in this city, &c. Sept. — Cald. to the same purpose. 1. Here is the matter of the Angels care, all that was neer and dear to Lot in that place, noted by relation.

2. The act of care in advising, bring them all out of this place, let none stay here behind. ver. 12.Vers. 12. 3. The Angels reason of this their advice, which is threefold. 1. Their present purpose of destroying it.

Because we are destroying or about to destroy this place, — We do destroy, Sept. — We will destroy, Cald. The summe is, destruction is determined upon this place, and the time of execution is come, therefore bring out all thine and be gon, least you perish in the ruines of it. What destruction this was will appear hereafter. Good Angels do it.

2. The cry of their abominations before the Lord, which was very great. And the cause of it. — Because the cry of them is grown great to the face of Jehovah. — Sept. Their cry is exalted, &c. — Cald. their cry is great. — Therefore would the Angels have Lot gon from amid'st the crying sinnes of that people.

1. The evill is The cry of sinnes. 2. The aggravation, It is exalted, or grown great. 3. The provocation of them, it is In the Very face of God, and against his visitation and threatnings. 3. The commission from Jehovah unto them to destroy the place and inhabitants.

And Jehovah hath sent us to destroy it, — And the Lord hath sent us to blott it out. Septua. — Cald. as Hebr. 1. The power commissionating, Jehovah the everlasting God, who ruleth in Heaven and Earth. 2. The mission, he sent them in this manner to try the Sodomites, and find out their wickedness. 3. The commission is utterly to destroy place and people where wickedness cryeth so loud; the eminency of which destruction is declared in the execution. Ver. 13.Ver. 13.

We may learn from all this.

D. 1. While God blind's the wicked, he maketh way for his servants to escape. Connection.

D. 2. Sweet is the providence, and solicitous is the care of God by his Angel, over his Saints to save them.

D. 3. Sonnes and Daughters fare the better with God for being related to holy parents.

D. 4. God calleth his, and all that are neer and dear to him out of the place, upon which vengeance is determined. So out of Spirituall Sodom. Rev. 18.4.

D. 5. Approaching vengeance discovered should make Saints quit themselves from among the wicked. V. 12.

D. 6. When the cry of sinnes groweth great against Gods face, it is time for Saints to hasle from thence.

D. 7. Jehovah commissionat's destroyers to blot out the wicked in the earth.

p. 235D. 8. Good Angels are somtimes commissionated to destroy the wicked as well as to save the righteous. Ver. 13.

2. The next particular in the third generall is Lots warning to his sons in law. ver. 14.Ver. 14. Wherein are. 1. His access to them — And Lot went out, The connection supposeth, that by the judgment of blindness cast upon the Sodomits, the tumult was ceased, and the assailants drawn of from the house, then Lot according to the item of the Angels goeth about the saving of his allies, if yet it might be; out therefore he goeth to their habitations timely to warn them. 2. His admonition or advise unto them, wherein. 1. The intention of it, in the double expression used, — And he spake, and he said, — So Sept. and Cald. It note's the earnestness of heart in fastning timely advise upon them. He spake it, and said it again. 2. The object of it to whome it was spoken, described. 1. By their relation, — To his sons-in-law, such as were mentioned before by the Angels. 2. By the ground of this relation, — Receiving his daughters, or being about to take them, — Who had taken his daughters,foreign Sept. — Cald. as Hebr. The expression in the letter is present, taking, which some read future, that they were now about to take his daughters for wives: others as Septuagint. read it in time past which had taken his daughters; and so determine that Lot had some daughters married, beside the two virgins, which went out with him, and they with their husbands by unbeleef perished; but to be peremptory in saying that he had, or had not more children, where no revelation is made to us, will be but rashness.

3. The matter of his advise.

Arise, go out of this place, for Iehovah is destroying the city. — Sept. and Cald. same. Wherein we have. 1. His advise, arise; that is, suddenly bestirr your selves, go ye out of this place, leave all you have here, come and escape with me. 2. His reason, which was strong faith upon Gods revelation, Jehovah is destroying, or about to destroy the city. (1) He beleeveth, the eternall God was now provoked to execute wrath. (2) The act mentioned, which in Hebr, is in the present time, but here rightly rendred in the future by Sept. and ours, for as yet execution was not done; (3) The object upon which this destruction was to come,foreign the city where they dwelt, which was enough as to them that they might provide presently to be gon with him. No stateliness of cities exempt them from Gods vengeance.

3. His entertainment which he find's with his sons in law.

And he was as one mocking in the eyes of his sons in law, and he seemed to do ridiculously before his sons in law, Sept. foreign. — And he was as a laughing stocke unto his sons in Law. Cald. Their entertainment is with derision and scorn. Wherein, 1. The party devided, Lot with his message, and with his God, 2. The derision, he and all he said from his God was made as ridiculous, that they giered; and laughed him to scorn for his advise. 3. The deriders, sons in law, of neer relation but none of his religion in truth; such as loved Sodom better then Gods Church; these though nature might teach them to reverence, yet they deride their father, as a doter, dreaming of vengeance, which they would not beleeve.

Quest. Why doth God send Lot unto such wicked men?

Answ. His reason is best known to himself, yet surely we may conclude, it was for the glorifying of himself. 1. In warning them to fly from wrath. 2. In rendring them thereby more inexcusable. 3. In declaring his judgments to be most righteous.

Learn.

D. 1. Good fathers make haste inmidst of dangers to keep their children from destruction, Being fore-warned of Gods Judgements.

D. 2. Gracious parents are earnest with children to press on counsels for their good and safety.

D. 3. Neer relations in the flesh, though wicked, yet are deare unto gracious soules to save them.

D. 4. Faith concerning Gods judgments revealed, will put gracious hearts upon hastening others out of them.

D. 5. Places of habitation when they be places of vengeance, as well as of sin, must be abhorred and forsaken by Gods Saints.

D. 6. Cities though never so strong and stately cannot secure sinners from ruine. It and they shall perish.

D. 7. Jehovah is the Author of destruction upon places of wickedness, who cannot be resisted.

D. 8. God sends messengers of salvation somtimes to the vilest of men, to Lots sons, &c.

D. 9. God, his messengers, and his p. 236messages of vengeance, are all but scorns and derisions to wicked men.

D. 10. Secure scorning of destruction from God is the immediate fore-runner of it: as here. Ver. 14.

3. The next particular noted about Lot's deliverance is the angels speeding him out of Sodom, Ver. 15.16.17. wherein wee have to note.

1. The angels urgency in word, and therein, 1. The season which they took to presse him. — And as that very morning did ascend. — As it was the dawning of the day, Sept. — Cald. as Hebr. It was but a bad night with Lot by reason of the violence of the Sodomit's, now early at the dawning of the day is Lot stirr'd up by the angels, because vengeance hastned on that wicked place. 2. Their urgency on him in pressing terms.

And the Angels pressed upon Lot, in saying, arise, take thy wise, and thy two daughters, here found, or present. — The angels hastned Lot, saying, arising take thy wife, and the daughters which thou hast, and be gon out. Sept. — The angels forced Lot, &c. and thy daughters which are found faithful with thee. Cald. — (1) The manner of urging him was earnest, pressing, restless, giving him no pause. (2) The matter urged was to quit himself, wife and children of the place, arise, take, be gon. So backward are Gods Saints somtimes to depart from sinners.

3. The reason of their speed and urgency.

Least thou be consumed in the iniquity of the city. — That thou be not destroyed together with the iniquities of the city Septua. — Least perhaps thou be smitten in the sinnes of the city. Cald. 1. Prevention of direful destruction from Lot and his, moveth the angels so to press him. 2. The provocation by the sinnes and abominations of the city, on which God was now resolv'd to take full vengeance; iniquity is here put for the punishment due unto sinners, and vengeance ready to be inflicted on them; from both the angels would save Lot; therefore they are so earnest. Ver. 15.Ver. 15.

Learn hence.

D. 1. Early are Gods Angels up to save his gracious accepted ones.

D. 2. When the night brings trouble, the dawning day may bring reliefe and comfort unto Gods holy ones. Psalm. 30.5.

D. 3. Zealous, earnest, and pressing is the ministry of angels for the salvation of the Saints.

D. 4. Saints must arise and be gon with theirs from the wicked, if they reach to Gods salvation. This is their duty.

D. 5. Continuance with the wicked against Gods call, subject's such soules to destruction with them. Ver. 15.

Secondly. The angels urgency in deed. Wherein are, 1. The occasion, being Lots demeanour upon all this, — And he delayed, Ver. 16.— And they were troubled, Sept. — Cald. as Heb. This delay, implying loath to depart, discovers Lots hankering yet after his pleasant place in Sodom, it is by the Seventy spoken of all, Lot his wife, &c. that they were all troubled; that is, distracted about their affaires and sudden warning to be gon, and thereupon delay was made, to the indangering of him and his. 2. The urgency of the angels itself by action upon Lot. Wherein, 1. We have their act, which is twofold. 1. Apprehension of him, his wife, and daughters.

And the men caught by his hand, and by the hand of his wife, and by the hand of his two daughters. Here is a further demonstration of saving providence when words will not do, even to lay hands upon poore men to save them. The angels as men lay hold on Lot while he is lingring himself into danger. 2. Disposition, or placing them out in the way of escaping.

And they brought him forth, and set him at rest without the city. The Seventy leave out this. The Caldee as Hebr. In this case we see the angels of God move with effect toward the safety of Gods servants. 1. They move them from that inveagling place, which inticed them into danger; Lot under some temptation by divers occurrencies is tossed between God and the creatures, probably with some doubts of the event foretold, being willing to keep his earthly place, now therefore by force they draw him out. 2. They set him in the way of deliverance out of the gates of the city, the expression noteth, a setting of him to rest, that he might be at peace, being separated from the iniquities and desolation of the wicked; so as it is derived from one word;foreign but as most agree from foreign or foreign it note's, a placing or setting of him in the way of escaping onelyonly.

2. The reason efficient of this act of the angels, thus expressed.

In the mercy of Jehovah toward him, or in the indulgence, and pardon of Jehovah — In the Lords sparing him, Sept. — Because God had pitty on him, Cald. — The gracious acceptance, mercy, and indulgence of Jehovah to Lot, was the cause of this ministration of the Angels, who go and do at his word.

p. 237Learn here.

D. 1. Saints by infirmity may delay their own salvation, when hastened by the messengers of God. Flesh may hinder and delay.

D. 2. Providence order's his angels to take hold of hands to deliver, when they cannot perswade hearts. Works shall doe what words did not.

D. 3. Gods angels leave not the conduct of his Saints until they set them without danger.

D. 4. Gods free grace and mercy to his servants is the onelyonly cause of all their deliverances by angels. Ver. 16. From all danger.

3. Now followeth Gods special command to Lot, being now set in the way of deliverance, Ver. 17^th Wherein 1. The occasion of the command, is thus recorded — And it was, as they brought them forth. — Sept. and Cald. same. At that time when by the angels Lot and his, were placed out of Sodom to be gon, God himself now appear's, to warrant their action and advice; when ministry was done, God sets home his command. 2. The command itself, which God giveth to Lot is threefold.

And he said, deliver thy self in thy life, deliver thy self to the mountain. This counsel or command is double, the first and the last, saving; — Save thine own life, be saved in the mountain, Sept. — Pitty thine own life, and save thy self in the mountain. Cald. — 1. The commander here is God himself, who now appears to Lot as he did to Abraham, and giveth him express command to obey for safety. 2. The work commanded, in the same word doubled, which noteth the certainty and necessity of it to be done, Escape, Escape, or deliver, deliver. 3. The object, his life, and the life of all with him, escape for thy life, or deliver thy self in thy life. 4. The term of this escape, the mountain which was beyond the bound of intended destruction. There God would save him, but not in Sodom.

2. The next command is — Look not back behind thee. — Sept. and Cald. to same. This however directed to Lot was given to all, which his wife afterward felt by her transgression.

This doubtless forbad the very outward turning of the eye any more to Sodom; which yet intended the taking of their hearts utterly from that wicked place. God giveth command therefore that not one should look back toward it, as shewing any pitty to it, or hankering after it.

3. And stand not in all the plain. — Stand not in all the region round about, Sept. — Cald. as Hebr. 1. Station prohibited, nor stand, nor stay, must be, before God appoints it. 2. Place prohibited, the plain, upon which God resolved to powre out his vengeance; stand not there, where wrath is determined.

Thirdly. The reason of Gods command, the same which the Angels urge for their haste upon him. Least thou be consumed or destroyed. — Least thou be taken away with them. Sept. least perhaps thou perish, Cald. Yea and all with thee. Though God can absolutely save, yet will he have his Saints use the means, and not abide among such upon whom destruction is comming. Gods commands must be obeyed if Lot be saved.

Learn from it.

D. 1. When Gods Angels have done their ministry to the Saints, God giveth in his own commands for their duties.

D. 2. Gods command requireth Saints obedience in order to the obtaining of the salvation of grace.

D. 3. Mans own motion for escaping vengeance, must follow Gods grace in promising salvation.

D. 4. Gods express mind is that his saved should not look toward, nor hanker after the wicked which are about to be destroyed.

D. 5. God would not have his redeemed stand, where destruction must be revealed.

D. 6. Commands and threatnings are needful to bring about Gods salvation to his Saints. V. 17.

Fourthly. Lots prayer for another place of refuge beside the mountain, unto which God had designed him, is the next particular about his deliverance, as followeth. ver. 18.19.20. Wherein these heads are observable.

1. Deprecation. ver. 18.

And Lot said unto them, not I pray my Lord. — I pray Lord. Sept. — I beseech you now my Lords. Cald. The originall expresseth it by way of deprecation of some evill which seemed to be threatned, ver. 17.Ver. 17. unless he escaped to the mountain. Wherein. 1. The petitioner, Lot, now fairly delivered, warned, and charged of God. 2. The manner of expressing his desire, he spake or said, 3. The witnesses before whom, the Angels, p. 238or men spoken of, to them, that is, in their hearing; for I conceive not that they were the objects of his prayer; but Jehovah who spake to him before. 4. The matter of his deprecation Let it not be now, that is, let me not be bound to the mountain, nor for falling short be consumed, as was threatned. And this he directs to the Lord, who spake to him, Adonai, which is by some read plural my Lords, but more apposit to the precedent, my Lord, in the singular; and so the 70 read. O Lord.

Quest. Why doth Lot turn his prayer against Gods command?

Answ. Surely this was his infirmity, not to acquiesce in Gods word, and yet some hope he conceiveth through Gods favour to be secure in a neerer place.

Learn from it.

D. 1. Saints warned of God and partly saved may yet be backward unto full salvation in Gods own way discovered to them. Lot is not for the mountains, but Zoar.

D. 2. The infirmities of Saints may put them on prayer for safety against Gods command; and deprecate that place or way of salvation which God promiseth. Ver. 18.

2. Confession, whereby he labours to mitigate his former deprecation, and make way for another prayer.

Behold now or I pray thy servant hath found grace in thine eyes, and thou hast magnified thy mercy, which thou hast made with me, to quicken or keep alive my soul. — For as much as I thy servant have found grace before thee, and thou hast magnified thy righteousness, according to what thou doest upon me to keep alive my soul. Septu. — By sustaining my soul. Cald. In which confession occurr. 1. The demonstration Behold I pray, he hideth not but proclaimeth all the mercy shewed him already, & this humbly as a supplicant.

2. The matter confessed. 1. That he had found free grace in Gods sight, he deserved no more then others to be delivered, but yet God of his free love shewed respect to him, this he had found experimentally thus far. 2. That God had shewed him great mercy as well as free, no small favour had God vouchsafed, which maketh him now so bold; (1) He acknowledgeth himself the subject of it, thou hast don to me, unworthy me, (2) The greatness of it, much goodness, great righteousness did God now shew forth, making good his promise.

3. That God had kept him alive, great was the mercy to quicken and keep his soul among the living, when he might have bin consumed; all this grace he maketh use of as an invitation to beg more.

3. Exception against Gods command for his escaping unto the mountain, thus expressed.

And I cannot deliver my self to the mountain, least evill cleave to me, and I dye. — I shall not be able to be saved on the mountain, least evils take me, &c. Sept. — Cald. to the same. A bad excuse to refuse the command of God his saviour. It is wholly a bewraying of the weakness of his faith. 1. In his position, I cannot be saved in the mountain, what not where God commanded salvation? Poor Lot! But the length of way and desolatness of place, it is likely did dismay him, and made his sense too strong for his faith; that he concludes impossibility of being saved, where God designes him. 2. In his fear, least evil cleave to me, and I dye, Why was there any evill too hard for God? Could not God save him alive in the mountain as well as in the plain? O Lot, carnall fear weaken's faith. But yet this exception he make's as one ground of his former deprecation, and following prayer, though it be but weak. All this is maintained as right by some, but all in vaine.

Learn here.

D. 1. Gracious soules in their weaknesses will acknowledge the freeness & greatness of Gods mercy to them.

D. 2. Infirmity yet turn's such confession aside, to a wrong use; even to desire things against Gods will.

D. 3. Saving soules alive in the midst of destructions is a free and great mercy.

D. 4. Weakness of faith and strength of sense may make Gods word seem impossible unto his servants.

D. 5. Infirmity of faith create's many fears of evil even against Gods promise.

D. 6. Saints through infirmity apprehend death, where God clearly promiseth and giveth life. Ver. 19.Ver. 19.

4. Supplication, whereabout these particulars are considerable.

1. His pointing out the place of safety after his mind.

Behold I pray, this city is neer to fly thither, Ver. 20.and it is little. — Sept. and Cald. to the same. Herein Lots choice is opposite p. 239to Gods as for a place of security, in these respects. 1. Lot would have a city, and God a mountain, so he points out, behold this city. 2. Lot would have the place neerer, God further of. This city is neer, which in his sense he could reach sooner, yet unto God it was as easy to save farther of; whome he had no cause to mistrust. 3. Lot would make his flight thither, though God gave him time to betake himself to the mountain. 4. Lot plead's the littleness of it, for his escape thither; it may be because a little refuge of mans owne seem's better than a great one from God, or it may be as the place was less then the other cities so were their sinnes also. Whereupon Lot was the more bold to intreat. However afterward he was weary of it, and chose the mountain before it. See ver. 30.

2. His petition about it.

Pray I wil deliver my self there, or let me escape or deliver, &c. — And I shall be saved, Sept. and Cald. But the future here is used for the imperative, in way of prayer, Oh, now, pray let me escape there. Thus Lot's own mind make's him pray. 3. His reason, which is twofold.

1. Taken from the place, — Is it not a little one? as if he should say, Lord it is but a small thing I pray for, and if iniquity be there, it is the less, oh spare that little one for a refuge.

2. Taken from himself, — And my soul shal live. — And my soul shall live for thy sake. Sept. — Cald. as Heb. This he prayeth, and promiseth himself, that he shall rather live in the city then in the mountain; it is likely he thought better entertainment was there then in a wilderness; although a wilderness be better when God chooseth it.

Learn hence.

D. 1. Saints thorough weakness would be their own choosers for the place of their rest and safety, rather then to let God choose for them.

D. 2. Sense even in Saints would choose cities rather then mountaines for their safety.

D. 3. Neerest to sense for slight, is that which Saints in their flesh desire to be their refuge.

D. 4. A little refuge of mans own seem's better, then a greater from God.

D. 5. Saints guided by sense pray to be secured in their own choice places.

D. 6. Gods Saints are too bold with God somtimes in lesser things.

D. 7. Saints somtimes pray for, and promise themselves life in their own way and places. Ver. 23.

Fiftly. Gods answer to Lots request now followeth, Ver. 21.22.23. Wherein these special heads are to be noted. 1. Gods acceptance of Lot in his prayer, ver. 21. Set forth, 1. By respect to his person.

And he said unto him, behold I have listed up thy face also for this word or matter. — I have admired thy face, or made it admirable, Sept. foreign. Used in a bad sense as to corrupt men; Jude, ver. 16. But here of God it note's an excellent act of grace. Cald. as Heb. 1. The accepter is Jehovah. 2. The accepted is Lot. 3. The acceptance itself, is regarding his person, expressed by listing up his face; for however this somtimes is used to express respect of persons, which is an evil denied of God, charged on men, yet here it noteth a pure act of grace; that however Lot had crossed Gods command, and exceeded his bounds in seeking refuge in this city, for which God had cause to be angry, and to cast down Lots countenance, yet freely he indulgeth Lots infirmity, and accept's his person. 4. The matter wherein he was accepted, that very prayer, word, or thing, for which he intreated, ver. 20.

2. By sparing the place, for which he prayed, that it might be his refuge.

That I am not overthrowing the city which thou hast mentioned. — Even in this word, not to overthrow the city of which thou hast spoken, Sept. — For which thou hast prayed. Cald. Herein is a real proof of Gods acceptance, that of the five cites on which vengeance was denounced, one should be spared upon Lot's intreaty: there is no difficulty in the words, onelyonly about the thing some questions are made.

Quest. 1. Was it God himself who thus answereth Lot? Or the angels?

Answ. (1) The singular expression notes but one answering. (2) This one was God himself to whome the prayer was directed, for the angels would not rob God of his glory, neither indeed was it in their power to save or exempt any thing determined by God to destruction.

Quest. 2. How can God grant this against his own decree, doth he change his mind?

Answ. (1) It is not against his decree, for no where it is found that God determined to destroy this city. (2) Gods threatnings carry usually some condition with them, as that to Nineveh; and doubtless God knew what he would doe concerning Lot and Zoar. When wee see God grants respit for the place to him, we may safely conclude God determined to doe so. It is therefore but a fable which the Jewes report, that the angels spared Zoar against Gods will, and therefore were deprived p. 240of their ministry until the time of Jacobs vision, 138 years after.

Quest. 3. Why did God yeild this to Lot, to go to Zoar?

Answ. Gods reasons are not declared, yet somthing may be safely conjectured, 1. To let Lot see the comfort of his own choice, how empty it was, for he was quickly weary of residing there, and afterward goeth whether God bids him. 2. It might be to the greater conviction of that place, which was then spared, and the aggravation of their sin, who repented not. 3. Gods glory was his main end in sparing and punishing, where and when he pleaseth.

Learn hence.

D. 1. Gods grace somtimes overlooketh the irregularities of his Saints prayers and accepteth their persons.

D. 2. God somtimes grants the thing to his servants, which is irregularly desired, though not so good for them.

D. 3. God would have his Saints take notice of his indulgence toward their desires, and to make right use of it. Behold.

D. 4. Wicked places deserving suddain destruction are somtimes spared from it for the Saints prayers. Zoar was beholden to Lot at this time, more than they were sensible of. Ver. 21.

2. Gods injunction to Lot hereupon, ver. 22.Ver. 22. Wherein; 1. The matter of the injunction. — Haste thou, deliver thy self there. — Haste therefore to be saved there. Sept. — Be saved there. Cald. Two things are injoyned him. 1. Haste, speed, no more lingring, judgment was hastning, and therefore time for Lot to run. 2. Self-deliverance though God saved him, yet Lot must walk and travel to have Gods deliverance made good unto him. Yea and to the place determined; deliverance no where els is to be expected; Lots deliverance of himself was but his obedience. 2. The reason of the injunction.

Because I am able to do not a word, a thing, a jot, until thou come there. — Sept. and Cald. same. These words by some are transferred to the angels, that they could not proceed to execution according to their commission, until Lot was secured; but the expression is singular and concerneth God himself who heard Lot, accepted him, and injoyned him haste. This reason of Lots haste as urged by God is made up, 1. Of the obstacle put upon Gods power as expressed, because I cannot; why could not God do what he pleased? He would not, therefore could not, for otherwise Lot could not have hindred. 2. Of the let upon execution, not one thing was to be done upon Sodom, not a flash of fire to goe out, until Lot was secured. 3. Of the stint put upon the place unto which Lot was to betake himself, until he arrived thither, judgment could not proceed; therefore God commands him to hasten. 3. The issue of all this passage between God and Lot; to make a memorial of it, in the nomination of the place. — Therefore he called the name of the city Tsoar. — Sygor, Sept. — Sogor, Cald. — Segor, Lat. 1. The imposer of the name is God, he who injoyned Lot to make speed, as it all run's in that third person most rationally. 2. The subject of this imposition, that city which Lot had beg'd for his refuge, heretofore called Bela. Gen. 14.2. 3. The name imposed Tsoar, which signifieth little, which was the reason that Lot urged for his flight thither, It was but a little one; now that little one God granted him for his present repose; and to keep a memorial of Lots prayer, and Gods answer, this name is now left upon that city; as if God should say to Lot, this is the little refuge which thou desiredst rather then the place assigned by me, now thou hast thy desire, and hence forth know it by that name, the little one, or Lots little one, which yeelded him but little rest, when he came thither to reside.

Learn from it.

D. 1. Whom God accepts to save, he injoyns their duty in order to that salvation.

D. 2. Haste unto self deliverance by obedience, is to be made by them who would see Gods salvation.

D. 3. What God will not, God cannot doe either in saving or destroying; will and power are one in God, when once he hath limited himselfe.

D. 4. God will not let vengeance proceed, until his accepted ones be secured.

D. 5. God would mind the Saints of their little gain in their irregular desires, by making comforts little.

D. 6. Memorialls would God have kept of Saints weakness and his own indulgence, to profit them, and honor himself. Ver. 22.

3. Lots arrival with the season of it, in answer to Gods speedy injunction. Ver. 23.

p. 241The sun went forth upon the earth, and Lot came into Tsoar. — Sept. and Cald. same. Where we have to note, 1. The season of Lots entrance into this place of refuge, was at the sun rising. So soon as the morning dawned, he was roused up to be gon, and by sun rising, he was at the place appointed. This point of time determined salvation to Lot, but destruction to Sodom and the other cities. There is a morning which brings joy after a night of darkness and trouble, and there is a morning that brings vengeance after a night of security Isai. 47.11. Thou shalt not know the morning thereof, &c. 2. The arrival itself, Lot then entred into Tsoar; happy day for them, that Lot came thither, it would else have bin heavy. Good haste, doubtless he made from Sodom to Tsoar notwithstanding lets by the way that he might not be backward unto Gods command.

Learn thence.

D. 1. Early must the obedience of Saints be, when the command of God is speedy.

D. 2. Early obedience meets with early deliverance. The sun's going out is the Saints comming into safety.

D. 3. Destruction commeth as early on the wicked, as salvation on the just.

D. 4. Sad nights may have joyful mornings for the Saints, but nights of security bring the morning of misery to the wicked. Ver. 23.Ver. 23.

Fourthly, the next general head containeth the execution of the threatned vengeance on Sodom, as wel as a spectacle of justice upon backsliders in Lot's wife. Two main peeces of judgment we have then to note, 1. Vengeance upon Sodom, ver. 24.25. Where about.

Ver. 24.1. The author of it, — And Jehovah from Jehovah, — The Lord, from the Lord Sept. — The Lord from the face of the Lord, or from before the Lord, Cald. The eternal and almighty being from himself is the author of this vengeance; that God the son did act this judgment for God the father, who gave all into his hand, is truth; and so the distinction of relations in the Deity is here hinted. But to the unbeleeving Jew this is no forcing argument, because it is a proper Hebraism, to say Jehovah did work from Jehovah, that is, from himself. As the Lord said, is any thing too hard for the Lord? That is, my self? &c. Gen. 18.13.14. Yet the light of the Gospel may give Christians ground, rightly to understand it both of the Father and son. The eternity of the author is notable. Fiftly The acting of it set out in two direful expressions. 1. — Rained, or made to rain brimstone and fire. Sept. and Cald. same. Here, 1. The matter used for their vengeance, is prodigiously tormenting; fire as hot as Gods wrath, and this spread all over by brimstone, horried stench and burning torment; punishment fitted, for unheard of uncleanness, and burning lust. 2. The manner of inflicting, God rained it down, which notes a real, full, and unavoidable execution, as the rain falleth on the earth, and that in fullness, and returneth not again until it hath done its work; so this storm and showre of vengeance fell certainly, fully, and unavoidably, none could cover himself from this storm, but it strook houses, caves, cities, and fields; no running out of this rain. 2. — And he overthrew or subverted. Sept.Ver. 25. and Cald. the same, he overturned. This is the effect of the former execution, even an utter ruine and destruction brought upon those abominable provoking sinners. The same expression is used. Deut. 29.23. 2. Pet. 2.6. Burning them to ashes, he condemned them with an overthrow; that is, he made an utter end of them, as much as fire could do upon the fuell. Such fiery storms could do no less then burn up their foundations, and not leave a stone upon a stone. All this done suddenly. — Lam. 4.6. And God never repented of it. Ier. 20.16.

Thirdly. The place of its rise, whence this fire is rained down. — from heaven. So Sept. and Cald. Which must intend the middle region, where by the law of providence sulphureous meteors are generated and thence powred down at Gods command. However somthing was in this work more miraculous, the Angels doubtless acting now at the command of God, and extraordinarily raising storm and tempest, raining down fire and brimstone, when it is conceived the sun shone in its brightness. From heaven thus God takes vengeance, whence there is no escaping. Heaven hath plagues enough to be avenged on earths transgressors. Fourthly. The object of all this vengeance set out under several expressions. 1. By special name.

Upon Sodom and Gomorrah. It seem's these were the two eminent and leading places for sin, so they are usually pared together. Math. 10.15. Ier. 49.18. 2. By a more general notation. — Those cities, That is, not onelyonly these two, but the cities about them, which were two more, Admah and Zeboim mentioned by Moses. Deut. 29.23. 3. By the whole continent. — And all the plain — Sept. All the region round about. All this was turned into the salt sea or dead sea, mentioned. Gen. 14.3. That place which formerly was as the garden of the Lord. Gen. 13.10. All that was turned into a sulphureous p. 242lake; the compass of which is diversly expressed, some say 580 furlongs in length, & 150 in breadth, others make it in breadth 5 or 6 miles, in length 4 or 5 dayes journy. Historians speak diversly of it, that no living thing is in it, and what flieth over, falleth down dead, but as to that we have no infallible author; yet such a subversion was of this plain to be turned into a sulphureous sea, called Asphallites.

4. By the inhabitants.

And all inhabiting the cities. — Sept. and Cald. same. In summe, all the people, men, women and children, they were all a cursed seed, and God makes them all examples. He left not one to live. Isai. 1.9. Ier. 49:18. Ier. 50.40.

5. By the fruit of the ground.

And the bud of the ground, — And things that spring upon the earth. Sept. A good paraphrase; Where there were as fruits of paradise, now not a tree or shrub left, but all destroyed, or turned into most odious fruit. Wisd. 10.7. Some report, that fruit like apples have grown there, and with a touch, they fall to ashes and stink of brimstone; such an universall, fatall overthrow did God make. So we read of the vine of Sodom, &c. Deut. 32.32. This unparalleld example of vengeance is held out to all sorts of sinners in the world, both within and without the Church: To Israel. Deut. 29.23. To judah. Isa. 3.9. To Babylon. Isai. 13.19. To Jerusalem. Ier. 23.14. To Edom. Ier. 49.18. To Samaria and Jerusalem. Ezek. 16.46, &c. Amos 4.11. — To Moab & Ammon. Zeph. 2.9. To all Gospell despisers. Math. 10.15. Ch. 11.23.24. Mar. 6.11. To secure sinners. Luk. 17.29. To hereticks and ungodly wretches. 2. Pet. 2.6. Iude. ver. 17. To the western Babylon Rome Papall. Rev. 11.8.

Learn from it.

D. 1. Vengeance followeth close upon the wicked, after the salvation of the just.

D. 2. The eternal Jehovah from himself will torment the wicked. An everlasting arm doth punish them.

D. 3. The vilest stench and hottest burning is the due punishment of unnatural lusts. Brimstone and fire. Psa. 11.

D. 4. God can rain fire as well as water upon sinners, when he pleaseth.

D. 5. Heaven hath torment enough toreward sinners on earth. V. 24.

D. 6. God's vengeance ends not but in the overthrow of sinners.

D. 7. Vniversal destruction usually followeth upon universal corruption.

D. 8. Cities, inhabitants, cattel, fruit of the earth, all perish for mans sin.

D. 9. Gods vengeance upon Sodom and the cities about it is intended for a perpetual example to warnsecure sinners, and shew them their doom without repentance.

2. The next peece of judgment executed was upon Lots wife. ver. 26.Ver. 26. About which we have to consider. 1. The time of execution to be judged by the connection.

And, then, but, when, so this term is rendred. However it is connective to what went before, and though this verse may seem to belong more neerly to ver. 23. yet it is placed rightly as it is, and followeth in time the former vengeance; for doubtless this was acted upon her, when the showre of fire and brimstone fell upon the plain which appear's by considering. 1. God would do nothing in his execution upon Sodom, untill Lot was come to Soar, now if his wife had entred with him, she could not then look back, being within gates and walls. 2. That she lingred behind him in the plain, where the storm overtook her, and God made her such an example to backsliders, for had she bin in Zoar she had bin safe. Unto which agreeth the relation of historians, that the Pillar was between Zoar and the dead sea, which was the plain. 2. The sin provoking.

His wise looked back from behind him, — And his wife looked upon the things behind. Sept. — Behind her self. Cald. This must be before they came to Zoar. 1. The subject spoken of, is Lots wife, the neerest relation. 2. The act was looking back, or looking upon the things behind herself Sodom; and the events spoken about it. Was this such an eevil? Yea, if all circumstances be considered it was full of bitterness. 1. She knew the wickedness of the place. 2. She was brought out of it with her husband to be saved. 3. She was commanded to hasten with her husband and not look back. — 4. She was threatned if she did, to perish in the iniquity of Sodom. Now notwithstanding all this. 1. She lingreth behind her husband in the plain. 2. She beleeved not Gods commands and threatnings. 3. She expresly rebelled, and did look back. 4. She foolishly affected the pleasures of Sodom which provoked God, seeming rather desirous to perish with them than to be saved with Gods remnant. These aggravations make the sin great. Wisd. 10.7.8.3. The judgment executed on her.

And she was a pillar of salt. — A stature of salt. Sept. 1. The subject of this punishment is the same that sinned. 2. The p. 243executioner though not expressed was God. 3. The punishment itself is a metamorphosis, or changing of her from the shape of a woman into a pillar of salt, — About which some queries may be expecting our solution.

Quest. 1. What was thus metamorphosed?

Answ. Her body onelyonly, but not her soul, that is visible.

Quest. 2, Into what was it changed?

Answ. Into a pillar of salt, 1. The matter was salt really, somthing symbolizing with brimstone which God rained downe, and this hard as a rock, 2. The form was a pillar, statue, or image, that which might be looked on. It is a Jewish tradition that it shall continue to the day of judgment.

Quest. 3. Why was she thus changed into salt?

Answ. 1. Gods pleasure is reason enough. 2. Salt did note duration, as a Covenant of salt, and so might be used to be a perpetual monument against withdrawers; so Christ himself made use of it. Luk. 17.32. Remember Lots wife. It is a fable of the Rabbins who say it was because she denied salt to her gueste.

Quest. 4. What became of her soul?

Answ. 1. That is hid among Gods secrets; 2. Yet it is conjectured by the best, that God accepted and saved it; which may be safe for us to think in charity; for God hath laid severe stroaks upon the bodies of his Saints often, and yet hath bin no enemy to their soules.

Learn hence.

D. 1. The time of vengeance on the wicked may be that of severe judgment upon the righteous, who haste not from it.

D. 2. Neerest relations may besomtimes the greatest crosses to Gods Saints.

D. 3. Rebellion against Gods express commands & threatnings is a provoking evil.

D. 4. It is very evil to have withdrawing hearts from Gods salvation, and inclining to the wickeds destruction.

D. 5. God somtimes meet's with rebellion and Apostasy in the very act, and judgeth it.

D. 6. Eminent sinnes are answered somtimes with eminent judgments.

D. 7. God can turn flesh into salt and stones, and he alone.

D. 8. God maketh some of his severe acts of punishment to be perpetual examples against sin in all ages. So here. Ver. 26.

Fiftly, the next head of this Chapter containeth Abrahams sollicitousness about Sodom and his Nephew Lot. Ver. 27.28.29. And herein occurr these particulars. 1. Abrahams care about this matter express'd. (1) In his early rising.

And Abraham stirred himself early in the morning — Or he gat up early in the morning, Sept. — He rose — Cald. — He was doubtless affected with Gods discoveries on the day before, and could not rest well, but desired to see the event; to the letter, He morning'd it in the morning. He took the first peeping light to observe Gods dealings with the place for which he had so much interceded. 1. The subject is Abraham a praying soul. 2. The act, early stirring to see what became of his intercession, if there were ten in Sodom to preserve the place; he knew by Gods dealings, his own number was not found. This is continued to the former history, as appertaining thereunto. (2) In his address unto the place of discovery.

To the place where there he had stood to the faces of Jehovah. — Before the Lord. Sept. — Where he stood in prayer before the Lord. Cald. This was the place of his parting with the angels the day before, and of his conference and intercession with God, it seem's it was a convenient place for prospect, whence some signalls might be perceived at great distance. Whether he had any secret intimation for comming thither is not revealed; but this plain, where he made his prayer, thither he came for an answere of it. Ver. 27.Ver. 27. (3) In his aspect to the place.

And he looked unto the face of Sodom and Gomorrah, Ver. 89.and over al the face of the land of the plain. — Of the region about. Septu. — Of the champian land. Cald. For all this he interceded and therefore to all this he had respect, having understood Gods purpose about it and how would know what God had determined. This was no sin in Abraham, God forbad him not. (4) In his observation of the event.

And he saw, and behold there went up the smoak of the land as the smoak of a furnace. — A flame out of the land, &c. Sept. — Cald. as Hebr. Now Abraham seeth, that his charity was mistaken, that God was most righteous in his proceedings, there being p. 244such an universal contagion, that not ten righteous persons could be found. So judgment had freedom to proceed upon Abrahams terms. Ver. 28. He seeth smoak, but the execution was done.

2. Gods care of Abraham and his prayer, wherein two things are observable from God to Abraham. 1. Gods remembrance of Abraham and his intercession.

And it was in Gods destroying the cities of the plain, then Elohim remembred Abraham, — When God wore out or wasted the cities of the region about, &c. Sept. — Champian cities. Cald. — 1. The season, in the instant of destroying the wicked, and bringing them to destruction for their sin. 2. The act of grace, Elohim remembred Abraham, that is, his prayers, and desire of his soul, and accepted him and them, and resolved to grant beyond his desire, God bounds the fire to the plaine. 2. The effect of Gods remmebrance.

And he sent Lot out of the midst of the overthrow in overthrowing the cities where among them Lot dwelt, — Sept. and Cald. to same. So farre God heard Abraham that he would not destroy the righteous with the wicked, and that he would preserve one dear to Abraham because dear to himself, wherein. 1. The just occasion of Lots destruction, he dwelt among Gods enemies, and probably somwhat taken with delight there. There he was among them upon his own choice. 2. The gracious exemption of Lot notwithstanding, that however justice proceeded to the subversion of the place, yet God sent Lot out before destruction came. 3. The just execution of all the rest, God overthrew them. And so Abraham was answered, the wicked were destroyed, and the righteous delivered. Ver. 29.Ver. 29.

Learn we thence.

D. 1. Praying soules are early up to observe Gods answere to their desires. Psal. 5.3.

D. 2. Where soules have once mett with God, well may they hasten to hear returne of prayer from him there againe. V. 27.

D. 3. Saints under Gods indulgence may be solicitous about the state of the wicked, to look after them.

D. 4. The righteous see somtimes vengeance executed upon the ungodly, notwithstanding all mediation made with God for them.

D. 5. Where the smoak of sin hath offended Gods eyes, the smoak of vengeance shall arise there. So it was with this Sodom, so it shall be with that Spiritual Sodom, Rome the seat of Antichrist. Rev. 11. 8. Ch. 9.3. Ch. 18 9.19. V. 28.

D. 6. In the midst of powring out fury on the wicked, God is mindful of the mediation of his Saints.

D. 7. One righteous soul may fare the better for the intercession of another. Lot for Abraham.

D. 8. Righteous soules may put themselves in danger of destruction by sitting down among the wicked.

D. 9. The righteous God in his execution spareth, and destroyeth not the righteous with the wicked.

D. 10. Some spectacles of mercy God hath made, in snatching them from the midst of his overthrow, as brands out of the burning, as well as he hath made others examples of his vengeance. Ver. 29.

Sixthly. The last general head of the chapter containeth Lots demeanour and the effects of it after God had delivered him from the great overthrow of Sodom. Herein these particulars occurr. A double sin.

1. Lots disobedience in leaving the place allotted without Gods present command ver. 30.Ver. 30. Wherein are. 1. His motion.

And Lot ascended from Tsoar. — He went out of Segor. Sept. — Cald. as Hebr. 1. The subject and author of this motion is Lot himself; here is no mention of any word from God about his removal at this time though he commanded him to go thither at first; when God would, then he would not; and when God biddeth not, then he goeth; this was his infirmity. 2. His motion, he ascended from this Tsoar one of the cities of the plain, toward the hill, or mountain, whereof God formerly spake unto him. He moveth more freely upon his own will, then Gods word. 2. His pitching there.

And he sat down in the mountain, he and his two daughters with him. Sept. and Cald. same. Here are reported.

1. His fixing, he sat down, and dwelt and took up his habitation.

2. His place, the Mountain, doubtless that which God at first pointed him unto; when he had tried his own choise, though God promised him safety there, yet he is weary of it, and then though God bid him not, yet he betakes himself to an experience of the place, which God offered, and he formerly refused. 3. His company p. 245which satt down with him there, his two daughters were onley with him as the history relateth. A deep silence is concerning any els which at this time should remove with him; although by reason of provisions to be carried with them it seem's probable to some, that servants went with them also. However the text speaks of no more, neither is it necessary for us to know more. This is again repeated in this verse, that he and his daughters sat in a cave, which was in this mountain; that no doubt might be of their cohabitation: in a naked, void uncouth place they take up their dwelling. 3. The reason of both the former, Because he feared to sit still in Tsoar, — Or to dwell, &c. Sept. His passion here is the cause of his motion, feare possessed him in the place of his own choise. What might be the reason of his fear, may be guessed, though it be not expressed; either the wickedness of the place, which provoked God, or some apprehension of vengeance hanging over there, or other evils that might be offered to him or his in this city by the inhabitants, whether all or some of these or more besides might work this fear, it matters not much: but sure it is, he was heartily affraid to stay any longer in that place, for which he had intreated that he might live in it. How long his stay was there is not expressed, but doubtless long it could not be ere he was disquieted, and through fear removed his dwelling to the mountain.

It teacheth us.

D. 1. Mans choise of rest and safety crossing Gods command will not content him long.

D. 2. Man upon the failing of expected comfort in his own way, may be then mooved to try Gods.

D. 3. Weakness in the best of men may be such, as disobediently to do that which somtimes God justly commands: so Lot goeth when God bids not, to the place formerly commanded.

D. 4. Naturally mans own will maketh him move faster then the will of God.

D. 5. Solitary and sad may be the peregrinations and habitations of the best families here below. Lot and his daughters, in a cave, not a city.

D. 6. Fear of sin and vengeance and evill to come will make a soul fly from its desired refuge in the World.

D. 7. A cave or den in a mountain with God is a better habitation then a palace in a city of sin. Lot chooseth so. V. 30.

Sixthly, Lot's incest is here observed as a bad return for one delivered out of Sodom to fall into any of Sodoms uncleanness, about which evil we have these things declared. 1. The insnaring counsel taken by his daughters, ver. 31.32. — 2. The betraying practise of his two daughters. v. 33.34.35.

3. The sad event of all in two effects. (1) The incestuous conception. ver. 36. (2) The incestuous birth from both, ver. 37.38.

To the first, which is the daughters consultation, to bring their father and themselves into great guilt.

Herein are observable. 1. The consulters.

And the first born said to the yonger, Ver. 31.— The elder said to the yonger, — Sept. 1. The connective particle, and or then is to be viewed, this coupleth the present counsel to the precedent state, and experience of former occurrencies; ere while they were delivered out of Sodom, were saved in Zoar, and but now for fear of further evil were come to their solitary habitation, where being alone, Satan visit's them and tempt's them unto this great evil. 2. The counsellor by whom Satan works, is the elder sister, she move's first whose example might prevail most. 3. The counselled, which is the yonger Sister, she that was aptest to follow, so the devill useth his methods to deceive, to lead the leader, and bring on the follower.

2. The matter of the consultation, which is twofold. 1. About their Father. — Our Father is old — Sept. and Cald. the same. In summe she seem's to speak thus, Sister you see into what a solitary condition we are reduced, hopes once we had, we might have bin the mothers of children but now unless we take a course more then ordinary, our hope must dye, here is our father with us, and a seed of him is more desirable then of other families of the earth, now you know he is old, he decline's in life and in strength for generation, if we have any from him it must speedily be attempted, time must not be lost in this. 2. About other men which might be hoped for, to be more fit for this design then he.

And a man is not in the land to come in unto us, according to the way of all the earth. — As is convenient for the whole earth. Sept. — According to the custome, — Cald. In this passage, she concludeth, there was not any man for whom they might hope; therefore a necessity must be of making use of their Father for their intended event.

Quest. Was there no man upon Earth, or did Lots Daughters beleeve there was none?

p. 246Answ. 1. Surely men were upon the earth, for Zoar was not destroyed.

2. They knew they came from thence, where men were alive.

3. The earth must be taken here for a limited place, as the place about them.

4. They could not be ignorant of their great uncle Abraham and his family who lived not very far of. The scope therefore of all must be, there was not a man of their stock to whom God was known, that the seed might be reckoned from their Father; and they being impatient of delay, conclude it in vain to look for any. To know man as the way of the earth was, is their desire, none is found sutable to their mind, therefore they plead a necessity of using their Father this way.

Quest. But suppose there had not bin a man indeed, doth this make their counsel and practise lawful?

Answ. No by no means, it being a sin against the light of nature: neither doth the instance of Eve taken out of Adam any way favour such a case, though it be presented for that purpose, to make these women wholy innocent in what they did; God made and gave them to each other, but God hath forbidden such knowledg between Fathers and Daughters.

It was therefore doubtless evil counsel given and taken about this matter. ver. 31. 3. The resolve of the elder sister upon these debates, which was to bring their Father into a double sin. 1. Of drunkenness.

Come, or so then, let us make our Father to drink wine; — Let us drunken him with wine. Sept. — Cald. to same. The reason of this resolve must be a former debate, our father will not doe this when he is sober and himself; the fact is too odious to motion it to him; therefore to bring about our design we must take away his understanding by wine. 1. The term of incitation, come, let us set about it. 2. The evill determined to make their Father drunk; herein doubtless they dealt also deceitfully, under pretence of his heaviness and sadness, they perswade him to chear his heart, until they had besotted him. To inquire how they came by this wine is needless, they themselves might bring it from Zoar with them; the Spirit think's not fit to set down every circumstance, but wine they had for their purpose. 2. Of unnatural incestuous uncleanness.

And let us lye with him, We will lye with him; — And let us sleep with him. Sept. This is aggravated sin unto the former, to uncover the fathers nakedness, and to make use of him in such a way of uncleanness, when he knew not what he did. Yet this is their resolve by Satans suggestion, the sinful desire of their own flesh, and Gods overruling permission. 4. The end of all consultation and resolution, — And let us quicken, or keep alive a seed from our Father. — And let us raise a seed. Sept. — And we will reserve sonnes from our Father, Cald. The terms are plaine, the drift herein seemeth to be to preserve their Fathers name by a seed on the earth, whereas yet he had no more but themselves.

Quest. Was this the onelyonly end?

Answ. It is onelyonly expressed, and some conceive it to be so, and therefore excuse them from all sin in this project. But it is hard to say that this was all; and that they had no lustful intention at all in it, circumstances cast them guilty.

Quest. But suppose that was their onelyonly end, doth that excuse them from sin?

Answ. No by no meanes, for though the end may be good, we may not do evill that good may come thereof. Therefore it was sin and grievous sin. ver. 32.Ver. 32.

Learn thence.

D. 1. Solitude without conversing with God, and remembring his works, may occasion the best to fall into the worst of evills.

D. 2. In tempting, the Devill is wily to order them that shal lead and follow.

D. 4. The elder relations are shewed examples to the yonger for wicedness, if grace hinder not.

D. 4. It is sad consulting for children to bring parents into sin, yet temptation may move to this in good families.

D. 5. Sin is speedy to attain it's end, especially on such as may grow too old for it.

D. 6. Sin pretends necessity to have it's will, when indeed there is none, so they. There is not a man, which is not so simply, yet no necessity to sin.

D. 7. The way or fashion of the Earth is too much desired by many in the Church. V. 31.

D. 8. Sinful debates usually bring forth sinful resolutions.

D. 9. Drunkenness will hasten on that sin which sobriety hateth.

D. 10. Incest and worst of uncleanness may be done by a drunken Father.

D. 11. Lust and sinful dispositions p. 247may put even children upon such unnatural counsels against, and practises upon good Fathers.

D. 12. A seed to propagate the name of Fathers somtimes puts them upon wicked practises, who professe better both to God and man. V. 32.

2. The next step to this great sin of Lot is the treacherous practise of his daughters. ver. 33.34.35. Wherein these particulars occur.

1. Their attempt and execution of the first incestuous act upon the eldest Daughter, where are related, 1. The inebriation of him to bring him to their fowl purpose.

Ver. 33.And they gave their Father wine to drink in that night. — Sept. and Cald. same. Thus they put the first part of their consultation into execution, it was bad to have in their thoughts to besot their Father, it is worse to act it.

1. The actors are here both daughters; their neer relations and united strength make them so prevalent. 2. Their act, They drunken their Father wieh wine, that is meant, by giving him wine to drink; doubtless by intreaties and glossing arguments they circumvent him, and ply him with wine, to take away not onelyonly his sadness but his senses. 3. The time or season of this, in that very night which followed their consultations; sin delayeth not; however it takes the night as fittest for it's fowl acts. Secondly. The pollution of him by the eldest.

And the first born came, and lay with her Father. — And the eldest coming slept with her Father that night, Sept. 1. The agent here is single, the first born, she led in counsel, and so she doth in execution. 2. The act, (1) The aggresse to her Fathers bed, too shameful this, (2) The incestuous use of him for deflowring her self. The Sept. repeat the time again, but that need's not. Thirdly. The fascination of him, to keep him from knowing the fact.

And he knew not in her lying down, and in her rising up. — When she lay down, nor when she arose, — In his lying downe, &c. Septu. That is, he was not sensible either of her company or of the fact, but wholy ignorant of what was done. The Sep. is much out here, reading, he knew not in his lying down to sleep, nor in his rising, that is, when he lay down, &c. But that could not be true. The text notes his ignorance either of her aggresse or departure.

Quest. 1. It is questioned, how Lot could be drawn so intemperatly to drink who was grieved with such wickednes in Sodom?

Answ. Doubtless the causes of it were, 1. His own corruption remaining. 2. The subtile temptation of his daughters. 3. The secret assistance of Satan. 4. The wise and just permission and ordering of God for his own ends.

Quest. 2. How could Lot be so ignorant of such a fact?

Answ. 1. His stupefaction by wine was much. 2. His fascination by Satan permitted of God, who hideth sinne somtimes from knowledge and remorse. 3. The hand of God was not the least in this, so smiting him for his drunkenness; that after he might see the odiousness of it.

2. The second assault by these daughters followeth, wherein. 1. A new consultation is taken, ver. 34.Ver. 34. And therein are, first. The time of it.

And it was on the morrow, or next day after, or from the morrow after, — The day following. Cald. Then begin new counsells of the same kind to sin, so the morrow is made as the day before it. Secondly. The precedent example urged.

And the first born said to the yonger, hehold I lay with my Father the night past, — Sept. and Cald. same. The elder to the yonger. 1. The tempter, here the first born or eldest. 2. The tempted, the yonger sister. 3. The temptation, her lewd practise leading, which she sets before her as a copy to follow, speaking of it in shameless boasting; as if she had done some notable prank in it, to be imitated. Thirdly. The counsel given, which is in two branches. 1. For inebriation of their father once more.

Let us give him wine to drink also this night, or let us drunken him with wine this night also. — Sept. and Cald. to same. — Sin keep's it's method to draw in one by another. 2. For a second polluton of him in incest with the yongest.

And go in, lye with him. — Impudent counsel and horrid from a sister against their own Father. — Sept. and Cald. to same. Fourthly, The reason of it, the same as before.

And we wil quicken a seed from our Father, — And we will raise up seed, &c. Sept. — That we may reserve sonn's of our Father, Cald. This is their pretended end, to propagate, their Fathers name in their seed; otherwise there were enough in the world by whome they might have borne. The Fathers seed onelyonly pleaseth them, which was so much displeasing unto God, that daughters should bear seed to their Fathers. It is a bad excuse which some make from hence for these women.

2. A new execution speedily made of this counsel, ver. 36. Wherein. 1. Their joynt action is recorded.

And they made their Father drink wine in that night also. — Sept. and Cald.Ver. 35. same. Both are still conspiring to besot him; doubtless with inveagling words, and much subtilty, otherwise it is not likely p. 248that he should so soon be overcom; to return again to this beastly sin. 2. The single action of the yongest.

And the yonger arose and lay with him. — And the yonger going in stept with her Father, Sept. 1. The assailant, the yonger. 2. The assault. 1. In preparation, she arose at her appointed season. 2. In execution, she did the same wickedness as the elder before her, even in polluting her Father, and bringing on him a second incestuous act. 3. The fascination of the Father from knowing either person or sin that had bin with him. And he knew not, &c. As before.

Quest. Why should Lot so fowly fall thus twise together?

Answ. The sin of himself, daughters, and Satan being permitted was enough thus to foil him. But the overruling hand of God, took occasion there by to glorify himself; by the nations to be born, by their enmity to his Church, by calling some of them unto Christ; and by judging the rest who were combined against him. He that can bring good out of evill, may permit and order it as often as he please, and none can hinder.

Learn hence.

D. 1. Wicked counsails are not satisfied until they come to execution. Sin in thought will be sin in act.

D. 2. Neer resolutions combined are powerful to carry the best of men into foule iniquity.

D. 3. Sin make's it's executions swift and sutable to the vileness of them, in time and place. All for night.

D. 4. Wine is a mocker and besot's shamefully such as are deceived by it.

D. 5. The first in counsel to sin, usually is first in execution.

D. 6. God permitting, lust may lead the best to the foulest unnatural acts of uncleanness.

D. 7. God somtimes may suffer his own to be fascinated in sin, that they should not know it. Ver. 33.

D. 8. Sin to day doth provide for sin tomorrow, to bring it about, and make soules worse.

D. 9. Sin makes soules impudent, yea and boast themselves as examples unto others.

D. 10. Sin once acted beget's now counsels for the propagating of itself.

D. 11. Lust make's much use of wine to deceive, and lead sons into greater trangressions.

D. 12. Vnnatural ends carry men somtimes to unnatural lust. As daughters to have seed from Fathers. Ver. 34.

D. 13. Double counsels bring forth doubled practises of lust, upon those whom they should fear and reverence.

D. 14. Night after night sin is never weary but seeketh to spread itself. Custome in sin multiplieth it.

D. 15. The yonger groweth bold to doe wickedly upon the example of the elder.

D. 16. Inadvertency groweth more, when sin increaseth upon the soul.

D. 17. Wise is Gods providence in ordering the multiplied iniquity of his servants to his own glory. Ver. 35.

3. The last particular in the last general of the Chapter, is the sad event of this doubled drunkenness and uncleanness charged on Lot. Which is twofold. 1. An incestuous conception by both his daughters. Ver. 36:Ver. 36.

And the two daughters of Lot conceived of their Father. — Sept. and Cald. same. In this first sad event, we have to note.

1. The connection of it to the precedent actions of uncleanness. And then, or thus. That is, immediately upon wickedness committed, God orders the fruit of it to appear; so in wisdom he makes sin come to light.

2. The subjects of this sad event, the two daughters of Lot, who were in the former plot and practise of corrupting their Father, upon them God orders, that their design should come to pass.

3. The event itself, conception with child, foreignthe word note's somtimes the whole travail of the mother from conception to birth. 1. Chro. 4.17. But here the first act onelyonly of conceiving, the birth is related afterward. Now the seed was formed in the womb.

4. The principle of this seed, from whom this was conceived by them, from their Father, and his knowledg of them. This was all sad and horried, if it had gon no farther, but had bin shut up in the womb. The daughters conception from a Father.

p. 249Learn from it.

D. 1. Vnclean attempts may be answered with speedy conceptions.

D. 2. God may make adulterous wombs fruitful, when the chaste are barren. He hath reason for his own work.

D. 3. God let's incestuous designes have their desired issue somtimes, though he abhorr them. Even a Fathers incest with his daughters. Ver. 36.

2. An incestuous birth which was twofold. 1. Of the elder daughter, ver. 37.Ver. 37. Wherein occurr, 1. The birth itself. — And the first born bare a son, or brought forth. — And the elder. Sept. and Cald. 1. The subject of this bearing, the first born, she first sinned and is first delivered. 2. The act of bearing, she brought forth, without danger or interruption, she had her desired deliverance, as much as heart could wish. 3. The fruit born, a son, such a one as she desired, that might propagate her Fathers name. This was proper to sonnes. 2. The naming of the birth.

And she called his name Moab. — So the Cald. — The Septua. addes saying, of my Father, that is, she had him by her Father. In which passage are. 1. The imponent, the party naming, who was doubtless the mother, yet not without the overruling hand of God, ordering her therein. 2. The imposition, she called, that is, put it as a name whereby he was to be called by others. 3. The name itself imposed, Moab, which signifieth from the Father, and that the 70 note to be the reason of the name, because she had him from her owne Father. However it was good as God ordered it, for his own glory, yet it was impudency in her to spread her sin unto all generations even in the name which she giveth to her son.

3. The line of this birth, He the Father of Moab even to this day. — He is the Father of the Moabites, &c. Sept. and Cald. That is the usual language with the Hebrewes, Israel, for Israelites, Gen. 34.7. So Moab for Moabites. The summe of this history is, that this incestuous brat, was the orginal of a nation most notorious for enmity and persecution of the Church of God, concerning which nation, we have recorded in Scripture, (1) Their original here. (2) Their opposition to Israel Gods Church, Num. 22. (3) Gods care over them notwithstanding, not to dispossesse them, Deut. 2.9. (4) Gods exclusion of them from his Church. Deut. 23.3. (5) Gods threatning their destruction, Jer. 48. Psal. 60.8. (6) Gods grace to a remnant. Ruth, 4. Especially that one should be in the line for bringing forth Christ. Ver. 37.

2. The birth from the yonger sister, or her deliverance is next related. Wherein also are obvious, 1. The subject spoken of, the yonger sister, she that followed in sin followed in the issue, foreign. Sept. 2. The matter related of her, She hare a son also.

That is she found the same success of her sin as the elder did,Ver. 38. God vouchsafeth safe deliverance to her also, and she brings forth a son so much desired, as that she took such a course to have it. Strange is Luthers conjecture that Abraham should direct to the naming of these sons. 3. The nomination of this son also.

And she called his name Ben-Ammi, that is, the son of my people, or a son of her own kindred; bearing her sin also in her childs name, it is the son I had by the neerest of my people, even her own Father. No doubt God overruled in this act also for his own glory to be declared upon this issue, foreign. Sept. 4. The progeny of this son is also added.

He the father of the children of Ammon unto this day. — He the Father of the Ammonites unto this day, these dwelt neer to Moab and were confederates to oppress Israel the Church of God; they are made notorious in the Prophets, Psa. 83.7 Of these also we have recorded, (1) Their incestuous original in this place. (2) Gods care of them, Deut. 2.19. (3) Their enmity against Israel, Amos. 1.13. (4) Gods excommunication of them. Deut. 23.3. (5) Gods vengeance threatned, Zeph. 2.8.9. (6) Gods grace toward them, Jer. 49.6. Both these people were known by the name of the children of Lot. Deut. 2.9.19. Psal. 83.8. So these wicked people did hold up the name of Lot as his issue, which was the daughters designe, but it was an infamous record of him and his seed. Here endeth all the history of Lot, which the Spirit giveth of him; we read nothing of his after-life or death; onelyonly the Apostle Peter mentions him as an eminent Saint, and Christ himself note's him with honour. Luke. 17.28.

Learn from it.

D. 1. Incestuous conceptions may be seconded with prosperous births. When the chaste may die in travel. So did Rachel.

D. 2. Incestuous impudence under Gods providence may blazon its sin in the name of its issue.

D. 3. Gods justice maketh such incestuous issue the original of a cursed posterity.

p. 250D. 4, Elder and yonger sisters in uncleanness under Gods indulgence boast in their wickedness together.

D. 5. The opinion and practise of uncovering the neerest kindreds nakedness against Gods command hath but incestuous authours.

D. 6. A Fathers or families name propagated by uncleanness is a reproach and curse to it.

D. 7. Renowned nations among men may issue from the sinnes of Gods Saints. The excrements of the Church. Abraham had an Ishmael.

D. 8. The children of Lot, Moab and Ammon are but a sad memorial of their Fathers sin to this day, and of Gods vengeance upon the same in their hardning. Ver. 37. and. 38.

A closing note to this history of Lot may be, The repentance of fallen Saints, though it be not alwayes recorded in Scripture, yet it can not reasonably he doubted or denied. He hath a sweet record given him by Christ and Peter as before.