recognized the character of his heavenly Visitors, though, with the delicacy and modesty so peculiarly his,

he received and entertained them according to the manner in which they presented themselves to him. The

object of their visit was twofold - the one bearing reference to Sarah, the other to Abraham. If Sarah was to

become the mother of the promised seed, she also must learn to believe. (Hebrews 11:11) Probably she had

not received quite in faith the account which Abraham had given of his last vision of Jehovah. At any rate,

the first inquiry of the three was after Sarah. The message of the birth of a son was now addressed directly

to her; and as her non-belief appeared in her laughter, it was first reproved and then removed. The first

object of t heir visit accomplished, the Three pursue their way towards Sodom, accompanied by Abraham.

Now it was that Jehovah Himself (Genesis 18:17) opened to the patriarch the other purpose of their coming.

It was to tell him the impending doom of the cities of the plain, and that for two reasons: because Abraham

was the heir to the promises, and because he would "command his children and his household after him, and

they shall keep the way of Jehovah, to do justice and judgment." From the latter words we gather that the

doom of Sodom was communicated to Abraham that it might serve as a warning to the children of Israel. It

was not to be regarded as an isolated judgment; but the scene of desolation, which was for ever to occupy

the site of the cities of the plain, would also for ever exhibit to Israel the consequences of sin, and be to

them a type of future judgment. It is in this light that the Scriptures both of the Old and the New Testament

present to us the destruction of Sodom and Gomorrah. On the other hand, as God had in the covenant made

gift of the land to Abraham and to his seed, it seemed fitting that he should know of the terrible desolation

which was so soon to spread over part of it; and that in his character as the medium of blessing to all, he

should be allowed to intercede for their preservation, as formerly he had been called to fight for their

deliverance. It was therefore neither on account of the intimate converse between God and Abraham, nor yet

because Lot, the nephew of Abraham, was involved in t he catastrophe, but strictly in accordance with God's

covenant-promise, that God made a communication of the coming judgment to Abraham, and that he was

allowed to plead in the case.

Mercy, indeed, was extended to Lot; but he did not escape the consequences of his selfish and sinful

choice of a portion in this world. A second time was he to be taught that it is not in the abundance of the

things which a man hath that wealth or happiness consists. Jehovah so far listened to the pleading of

Abraham, whose believing urgency reminds us of the holy "importunity," (Luke 11:8) characteristic of all

true prayer, that He promised to spare the cities of the plain if even ten righteous men were found in them.

But the result of the trial by the two angels who went to Sodom was even more terrible than could have been

anticipated. The last brief night of horror in Sodom was soon past; and, as the morning glow lay on the hills

of Moab, the angels almost constrained Lot and his family to leave the doomed city. Lingering regret for it

led Lot's wife to look behind her, when judgment overtook her also, and she was changed into a pillar of salt.

Tradition has since pointed out a mountain of salt, at the southern extremity of the Dead Sea, as the spot

where the occurrence had taken place. It need scarcely be said that, like most traditions, which only import a

disturbing element into our thinking, this also is not founded on fact. The judgment which descended on the

doomed cities is described in the sacred text as a "rain of brimstone and fire from Jehovah out of heaven,"

by which the whole district was overthrown. This account in all its literality has been again confirmed by the

late investigations of Canon Tristram, made on the spot. The whole neighborhood of the Dead Sea abounds

with sulphur and bitumen, furnishing the materials for the terrible conflagration which ensued when the

lightning from heaven struck it, probably accompanied by an earthquake, which would throw up fresh

masses of combustible matter. Far and wide the smo ke of the burning country was seen to ascend; and as

Abraham watched it on the height beyond Hebron, where the evening before he had spoken the last

pleading words to Jehovah, it seemed like a vast furnace, from which the cloud of smoke rose to heaven.

The basin of the Dead Sea has been specially examined by an American expedition under Lieutenant Lynch.

The results of their soundings have brought to light the remarkable fact that it really consists of two lakes,

the one, thirteen, the other one thousand t hree hundred feet deep, - the former being regarded as the site of

the doomed cities, and the latter as probably a sweetwater lake, whose waters had washed their shores. In

that case, the suggestion is that the catastrophe was brought about by volcanic agency. But whatever

changes in the appearance of the country the judgment from heaven may have produced, the most

trustworthy authorities have given up the view that the cities of the plain have been submerged by volcanic