were flat-roofed, and had two ascents, one without and the other within, by which they went up to the roof. Christ's meaning, therefore, was, that as soon as they observed the signs of impending ruin, they were to fly for their lives, without staying to save their substance. He who was on the house-top was not to go down into the house to secure his stuff, but to go off by the outer passage, as the speediest way of escape.

To enforce this warning, he refers them to the example of Lot's wife, intimating, that the danger was as threatening, and the necessity of haste as urgent, in their case, as in her's.

The story here referred to, is well known. You have often read it in the 19th chapter of Genesis.

The men of Sodom were wicked, and sinners before the Lord exceedingly. Unreclaimed by the ministry of Lot, they were doomed to an exemplary destruction. Lot was warned of their impending danger, and commanded to flee with his family from the devoted city. While he lingered, the angel of God laid hold on his hand, on the hand of his wife, and on the hands of his daughters, and set them without the city, and said, “Escape for thy life, look not behind thee, stay not in all the plain, but escape to the mountain, lest thou be consumed." In obedience to the heavenly warning, they began their flight; but his wife, either through affection for her friends in the city, or through a fondness to save her substance, or through disbelief of the threatning, stopped in her way, and perhaps turned back to save her substance, and thus was overtaken by the fiery storm.

This example our Lord applies to his disciples as a warning to make their speedy escape from the impending destruction of Jerusalem; and with equal propriety may it be applied to sinners in general, to urge their flight from the wrath to come.

In reference to such, I shall improve the example.

In the case of Lot's wife, there are several things worthy to be remembered: Such as the warnings which were given her-the instructions which were added-her conduct under them-the causes of this conduct—and the consequences which followed.

I. Remember the warnings which were given to Lot's wife. Here several particulars deserve our attention.

1. She was warned by angels from heaven.

The angels, whom Lot had entertained, said to him, "Hast thou here any besides" those whom we see under thy roof? "Son-in-law, and thy sons, and thy daughters, and whatsoever thou hast in this city, bring them out of this place; for we will destroy this place, because the cry of them hath waxen great before the Lord, and he hath sent us to destroy it." "And Lot went out and spake unto his sons-in-law, and said, Up, get you out of this place, for the Lord will destroy this city."

As this warning of the angels was given in Lot's house, his wife probably heard it from them. Or, if she then was not present, she certainly heard it from him. When he went and informed his friends in the city of the message which he had received, surely he would not forget those of his own house. She had, therefore, sufficient notice of the danger which threatened her; and her disobedience was inexcusable.

What then shall we say of the stupidity of sinners under the gospel. To warn them of their danger, and to hasten their escape from it, God has sent his own Son from heaven. "And if the word spoken by angels was stedfast, and every transgression received a just recompense of reward; how will they escape who neglect that great salvation, which began to be spoken by the Lord, and was confirmed by them that heard him ?"

2. Lot's wife had sufficient evidence that the warning given her was from heaven. The wickedness of the city in which she dwelt, rendered it credible, that a just and holy God would soon shew some awful tokens of his displeasure against it. The angels, who announced its destruction, produced competent credentials of their Divine commission. They, by a miraculous power, rescued Lot from the violence of a lawless mob, and smote with blindness the ruffians who assaulted his house, and threatened his person.

But more convincing demonstration has God given, that there is destruction for the wicked, and a strange punishment for the workers of iniquity.

If we consider the holiness, justice, and wisdom of God, we must conclude, that he hates sin, and will manifest his displeasure

against it-that, in regard to the honor of his own character and government, he will make a difference between the good and the bad, and that consequently he will sooner, or later, set forth irreclaimable sinners as examples of his wrath.

If we consider the nature of sin, the incapacity for happiness which it introduces into the soul, and the misery which naturally grows out of it, we shall be led to the same conclusion. God is the fountain of all real felicity-the object of all rational enjoyment. There can be no moral pleasure without a conformity of heart to his character, and a conscious interest in his favor. "Whom have I in heaven, but thee?" says the Psalmist, "and there is none on earth, that I desire besides thee." "Thou art

my portion, O God; I entreat thy favor with my whole heart." All sin is opposite to the nature, and contradictory to the will of God, and consequently the habitual, impenitent sinner must be

miserable.

This conclusion seems plain and undeniable: But lest sinners, intent on their guilty pursuits, should be regardless of the voice of reason, God has spoken to them in a more plain, solemn and commanding manner. He has sent his own Divine Son, and, after him, the holy apostles, to deliver to men, in express words, these certain dictates of sober reason. And that he might awaken their attention and regard to the messengers whom he has sent, he has confirmed their words by miracles, signs and wonders. The wrath of God is now revealed from heaven against all ungodliness and unrighteousness of men. Assurance is given us that God has appointed a day in which he will judge, not merely this, or that person, city or country, but the whole world of mankind, and will render to every man according to his works; indignation and wrath to every soul of man that doth evil; but glory, honor and peace to him that worketh good. To prove the certainty of a future state of rewards and punishments, there is no need of a labored train of reasoning; for we find this solemn doctrine expressly and abundantly asserted in the gospel, which has been demonstrated by miracles to be a revelation from God. The man, therefore, who continues in sin, acts in open and bold

contempt of God's threatnings; he dares the thunder of heaven, and bids defiance to the tempest which threatens him.

3. The evil from which the destruction of her city. gels, "We will destroy this

Lot's wife was warned to escape, was This was the declaration of the anplace, because the cry of it is waxen

great, and the Lord hath sent us to destroy it." It was a temporal destruction, from which she was commanded to flee. Jude in

deed says, "Sodom and Gomorrha are set forth as an example, suffering the vengeance of eternal fire." The fire which consumed these cities is called eternal, because it gave them a total overthrow, and they never could be restored; as it was said of Amalek, "His end shall be that he perish forever"-and as it was said of the idolatrous city; "It shall be burnt with fire, and shall be an heap forever, and shall never be built again.”

The destruction from which the gospel warns sinners to flee, is more terrible than this. It is the vengeance of eternal fire; not in the sense in which the fire of Sodom was so called, because it made an end of the subject; but in a more solemn and awful sense, because it will burn for ever, and none can quench it—neither the sufferers will die, nor the flames be extinguished.

4. The destruction of which this woman was warned, was near at hand. There was, in her case, no time for debate or delay. What she had to do, she must do immediately. The angels declared, that God had sent them to destroy the city; and they were now come on the business. They did not fix the moment when execution was to begin; but they plainly signified that the day was come, and that before they left the ground, they should perform their work.

This circumstance in the case of Lot's wife, sinners in general ought to remember and apply.

God has not seen fit to inform you, how long his patience will wait on you; but he assures you, that there is only a day of salvation, a limited time of acceptance, and that this time is short. Your days are an hand-breadth; your age is as nothing. A few more giddy rounds of sin and pleasure will close this mortal scene, and put an eternal period to your space of repentance. If you

should spin out the tender thread of life to its utmost extent, yet, in the review, it will appear to be what the Psalmist calls it, a span-vanity-nothing. You know not the time of your death. It may be nearer than you imagine. Lot's wife was allowed only one day to prepare for her flight. You cannot boast of so much. Your souls may this night be required of you. The destroying angel may be already on his way to your dwelling. The storm of brimstone and fire may be now gathering in your sky. Snares and destruction may, in a few hours, or moments, be rained on your guilty heads. "The day of the Lord so cometh, as a thief in the night; for when men shall say, peace and safety, then sudden destruction cometh upon them. But ye are not in darkness, that that day should overtake you as a thief. Ye are the children of light and of the day. Therefore, sleep not as do others; but watch and be sober."

5. The warning sent to Lot's wife was not only given her plainly, but repeated to her, and pressed upon her earnestly and affectionately. "When the morning appeared, the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, who are here, lest thou be consumed in the iniquity of the city. And while he lingered, they laid hold on his hand, and on the hand of his wife, and on the hands of his two daughters, the Lord being merciful unto him, and they brought him forth and set him without the city, and said, Escape for thy life."

escape,

As frequent and urgent are God's warnings to sinners in general. If he had only pointed out to them their danger and the way of their inattention must have been without excuse, and their destruction must have been chargeable on themselves. But being merciful to them, and not willing that they should perish, he, from time to time, renews his applications to them, and urges them with compassionate vehemence. He warns them by his standing revelation, and the ordinary dispensations of his providence. He sends among them his ministers to instruct them in their duty, admonish them of their danger, and call them to repentance. He often orders events, in his providence, with a particular design to awaken and alarm them. To external means he