and oppressing Israel in Egypt, "Israel is my son, even my first born, and if thou wilt not let him go, that he may serve me, I will slay thy son, even thy first born." A tender parent is very sensible of inju-. ries done to his children, because he is more tenderly affected towards them than others. And such is the love of God to his people, that he says of them, "He that toucheth you toucheth the apple of his eye."

When

3. God has expressed his love and care for the righteous, not only in his word, but in his conduct. Love is manifested by a constant and careful attention to the beloved object, when in danger; and a readiness to afford assistance in seasons of difficulty; and the strength, or degree of this love is discovered, in the things it will do for the good of its object. See this love and care of God, toward the righteous, displayed in the salvation of Noah and his family, who were the only righteous persons on the earth, when he brought the flood upon the world of the ungodly. God had determined to destroy the world for its wickedness, he acquainted Noah with his design, and pointed out to him the way and means of escape. Thus God took peculiar care of Abraham, that no man should hurt him; and reproved kings for his sake; and made him great and prosperous in a strange land. See the love and care of God strikingly exhibited in the preservation and exaltation of Joseph in Egypt; and in the deliverance of Israel from their bondage in that land. But I must not pass over the tender expressions of divine love to Lot and his family. It is very evident, that Lot was the only pious man in

Sodom; and some of his family shared in his deliverance, because of their connexion with him. How remarkably was the care of God displayed towards righteous Lot, when he would no longer bear with the wickedness of that people! The destruction of Sodom seems to have been committed to two angels, who after they had left the tent of Abraham, called, in the evening on Lot, who lived in Sodom, and acquainted him with their commission, and directed him to fly with his family to the mountain, without the limits of the dreadful conflagration. Lot believed that the city would be destroyed, and therefore went out and "spake unto his sons in law; but his words seemed unto them as one who mocked." Why have good men believed, and why do they still believe, that God will destroy the wicked? Is it because they have no benevolence? Read over again the intercession of Abraham for Sodom, and say, whether he discovered a want of feeling for the wicked. Why then did Abraham and Lot believe, that God would destroy the wicked, while the men of Sodom, disbelieved it. The reason is, Abraham, Lot, and all pious men have different views of the evil of si, from the wicked.

And while Lot lingered, desirous of persuading his friends to go with him, "the angels laid hold on his hand, and upon the hand of his wife, and upon the hand of his two daughters, the Lord being merciful unto him." The angels assured him, they could do nothing until he was gone; that is, they could not destroy the city, while one righteous man remained in it. God's regard to one true saint was sufficient to restrain

his anger from falling on this wicked city. When the angels had led him out of the city, and directed him to fly to the mountain, the natural apprehension of danger, from being left defenceless in the wilderness, among wild beasts, took possession of his mind; and he requested, that he might retire to Zoar, a little city in the confines of Sodom, which, with the cities of the plain, was to have been destroyed. Lot said, "Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life, and I cannot escape to the mountain lest some evil take me, and I die,; behold now, this city is near to flee unto, and it is a little one. Oh let me escape thither, (is it not a little one?) and my soul shall live." Though Lot might have rested sure that God, who had taken care to save him from the destruction of the city, would have protected him in the wilderness; yet God, in condescension to the natural infirmities of human nature, not only grants his request, but saves the city on his account. said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken." I might multiply instances almost without number, in which the love of God has been manifested to his people, all along through the Jewish dispensation; in the time of Christ and his apostles; in the miraculous preservations they experienced, and their inward supports and comforts under their trials: but this is unnecessary. We have already in some degree anticipated our

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II. Head, which was to show, that such is the love of God to the righteous, that he often spares the wicked for their sakes. This observation is true of the world at large. That God may accomplish his designs of mercy to his church, is the only reason, why the world is continued. God saves the world of sinners from destruction, for the sake of his people, who are scattered up and down in it. Were it not for these, God would soon destroy the earth. This may be argued, from what God has done in times past, when the world universally, (Noah and his family excepted) had become wicked. God provided for their safety, and the world was immediately destroyed. While Lot continued in Sodom, it was spared; but as soon as he departed, the flame kindled. When he entered Zoar, this little city had a pledge of its safety. And had there been only ten such characters as Lot found in these cities, they would have been saved for their sake. How often did God spare the Jewish nation, for the sake of a pious few, who were among them! This was particularly the case in the time of Elijah; God had then reserved unto himself seven thousand, who had not bowed the knee to the image of Baal; and the nation was saved for their sakes. The prophet Isaiah confirms this sentiment, that God spares the wicked for the sake of the righteous among them. In his day, that nation were extremely corrupt, and he assigns this as the reason, why they were not destroyed, like Sodom and Gomorrah. "Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto

Gomorrah. These brief observations may be suffi cient to bring to your recollection, a truth abund antly taught in the word of God. Some useful remarks will now close.

IMPROVEMENT.

1. This subject teaches us the meaning of Christ's words to his disciples, "Ye are the salt of the earth." Christians preserve the world from ruin-from greater degrees of corruption, as salt does those substances, with which it is mixed. God saves the world for their sakes; and by their example, influence and prayers, the world enjoys many blessings. When God bestows temporal blessings on the wicked, he does it in answer to the prayers of the righteous. And when he bestows spiritual blessings, it is done in answer to prayer. When Zion travails, in prayer to God, she brings forth spiritual children.

2. This subject teaches us, that there are yet those in the world, who love and fear God. God spares the wicked, and bestows innumerable mercies upon the world. This is an evidence that there are righteous men in the world. Though we have reason to fear, that their number is comparatively small, yet doubtless, God now has a seed to seek him, and a generation to serve him, on whose account the wicked receive favours, while God is gathering in his people.

3. This subject shows us, that the wicked have no reason to conclude, that it is out of regard to them, that God bestows favours on them. God is angry with the wicked, while he bestows his favours abund