by plunder, and in perpetual warfare with all the world-remote from cities, and scattered in wandering tribes over the desert-resisted, yet invincible-they are "wild men;" their "hand is against every man". and "every man's hand is against them"-and they "dwell in the presence of all their brethren." Heaven does not interpose to cherish a proud spirit, but to subdue it; and Hagar, having provoked the harshness with which her mistress treated her, is expected to make concessions, and commanded to return to Sarai. Her master's roof once more shelters her; and under its. shadow the promised child is born.

Thirteen years from this period, God renewed his covenant with Abram; and gave the seal of circumcision. On this memorable occasion, the names of the patriarch, and of his wife, were changed to ABRAHAM and SARAH, as more appropriate to the blessings that awaited them. Abram signifies high, or exalted father a name of great respectability: Abraham implies father of nations-a name that embraces the latitude of the divine promise. Sarai signifies My princess-an appellation of fond regard: Sarah implies a princess-a title of honor, dignity, and dominion.

In the same year the Deity again visited him as he sat at the door of his tent on the plains of Mamre. Three personages, apparently men, approached him: but although so thick a veil concealed them, he soon discovered that they were more than human. The promise of a child by Sarah, was confirmed by new protestations. We presume not to develope the mys tery of these three extraordinary characters. Various conjectures have been formed respecting them; and to listen to conjectures is a fruitless and an endless labor. The person who remained with Abraham, when two departed towards Sodom, carries features of marked

pre eminence; and is expressly called JEHOVAH. Some have supposed that an angel, bearing the commands of Deity, was honored with that awful name, and used the lofty and dignified language which appears on this part of the sacred record. We believe that, on this supposition, this instance is unparalleled in the scriptures. Others again imagine, as it appears to us, with greater reason, that it was the Son of God, attended by two angels. To him, this great and lofty name belongs by right; and to him it is repeatedly assigned in the Bible. Jeremiah applies it to Jesus Christ without scruple. "Behold, the days come, saith the LORD, that I will raise unto David a righteous branch; and a king shall reign and prosper, and shall execute judgment and justice in the earth. In his days, shall Judah be saved, and Israel shall dwell safely; and this is the NAME whereby he shall be calledJEHOVAH OUR RIGHTEOUSNESS.*"

The two angels having departed, the august personage, who bears every feature of Deity, and whom Abraham addresses with all the humility which a deep sense of the Divine presence alone can inspire, imparted his displeasure, and his designs against Sodom and Gomorrah, with the cities of the plain.† The remembrance of Lot, conspired with the feelings of humanity, to raise the combined voices of affection and of pity on behalf of the rebels doomed to destruction. Compassion touched his heart for the offenders, while he loathed their guilt; and the residence of a part of his own family among them, suggested a plea,-"Wilt thou also destroy the righteous with the wicked?" His language is powerful; for the heart dictated it: but it

Jer. xxiii, 5, 6.

†See note 2, at the end of the volume.

is submissive; for the spirit of real religion directed it. What a pattern for us, in our addresses to the Deity! "Behold now, I have taken upon me to speak unto the LORD, which am but dust and ashes!""Oh, let not the LORD be angry, and I will speak!"-and this humility introduces and pervades every petition. What a reproof to those who dare to approach the Majesty of heaven irreverently; and to speak with unhallowed familiarity to the high and lofty One who inhabiteth the praises of eternity!

According to the hospitality of the ancients, Lot sat at the gate of the city to invite to his habitation any stranger who might enter. To refresh the heart of the traveller, wearied with the toils of the day, and wayworn; to wash his feet; to give him a morsel of bread, a pillow for repose, a smile of peace; and to send him on his way rejoicing, in the morning-this was practical religion, beaming forth in her native simplicity, from a patriarch's eyes. The two angels, who had left Lot addressed them Abraham, approached Sodom.

"Behold now, servant's house,

in language which implied that he was about to receive, and not to confer an obligation. my lords, turn in, I pray you, into your and tarry all night, and wash your feet, and ye shall rise up early and go on your ways. And they said, Nay, but we will abide in the street all night. And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat." This is the politeness of nature; and the true method of conferring a favor. It does not appear that, at this time, he knew them: and, referring most probably to this event, the apostle who wrote to the Hebrews directs, "Be not forgetful to entertain stran

gers; for thereby some have entertained angels unawares."

We draw a veil over the brutal scene which follows. It is sufficient to remark, that such was the extreme and unpardonable wickedness of those detestable cities, that the indignation of God, manifested on their polluted plains, must be completely justified, even in the apprehension of short-sighted mortals.

At length their commission is opened before Lot. He is commanded to bring all that he held dear from a place devoted to destruction. He was compelled reluctantly to abandon his sons-in-law: who regarded him "as one that mocked." The angels hastened his lingering steps urged his immediate departuresnatched him from his dangerous hesitation-and left him not, till they had conducted him to a place of safety. "Then the LORD reigned upon Sodom and upon Gomorrah, brimstone and fire from the LORD out of heaven."

We have now touched the principal point of the present Lecture. THE DESTRUCTION OF SODOM AND GOMORRAH, is confirmed and established, by evidences at once short, comprehensive, and satisfactory. They are included in the following arrangement: The narrative of Moses: the testimony of ancient writers; and the features of desolation remaining on the spot.

I. THE NARRATIVE OF MOSES.

We have selected for our contemplation, the moment when the attention is arrested by the conviction of impending danger; and the point of history where the interest of the reader is excited in anticipation of its issue. The sacred writer discovers in this, as in every record of his pen, sirgular ability in touching the heart;

1

while he preserves a wonderful simplicity throughout the whole narration. All is nature in his descriptions; and his assertions bear, on their very face, the impress of truth. With what grandeur the scene opens upon us. The day dawns, which is to vanish from the eyes of the wicked before its meridian; and they gaze, unconscious of danger, upon the earliest glories of the east, which are so soon, as it respects them, to be extinguished in eternal night. Lot emerges from the polluted scenes of depravity, an instance of the goodness of God; and escapes the desolation which demonstrated his just severity. "And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city." The night isthe season of alarm and of danger. As the gloom thickens, every object wears a portentous aspect. Its solemnity deepens the cloud of affliction; and throws a darker shade over sorrow itself. It is the time for awful deeds. Then the murderer stalks abroad to destroy; and his "feet are swift to shed blood." Then the adultress spreads her toils to ensnare. Then violence is prepared to "smite with the fist of wickedness;" and the thief treads softly, that he may "break through and steal." Then the sinner hastens to iniquity, in imaginary security under the covert of midnight, and says, in the ignorance and presumption of his heart, "Tush! God th not see!" It was at night, that the destroying angel passed through Egypt to slay the firstborn: at night,that the sword of the Lord penetrated the camp of Assyria, and destroyed an hundred and eighty five thousand men: at night, that the shadow of a hand wrote on the wall of Belshazzar's palace, the departure of his kingdom, the close of his glories, and of