the great in civil distinctions, that the humblest, as well as the most sinful of God's creatures, are far more honourable in His sight, when they have forsaken their evil courses and cast themselves humbly, but confidingly, upon His mercy; than they who are "clothed in fine linen and fare sumptuously every day," but "regard not the work of the Lord, neither consider the operation of His hands." The life of Rahab, is conclusive of God's readiness to receive such as return to Him from the "barren land," where no "well of salvation" springs, and to carry them where they shall "eat the bread of life," and "drink the water of life freely."

It is, however, important to consider that, before the Divine favour can be secured to the habitual sinner, there must be a sacrifice of evil affections. There must be a reclamation to piety. There must be a devotion of heart to God. Neither lip homage nor "eye service" will suffice. Sincere repentance for past sin, combined with a holy determination of future improvement, practically shown in our words and works, constitute the entire process by which this great spiritual result is to be accomplished. We do not now require to be convinced that the most odious offender may cast off his transgressions, and offer up his whole heart and soul to Him, who is alone able to renew the one and bless the other, and that He will most readily accept the offering. This, need I tell a congregation of Christians, is their "reasonable service;"

and you will remember we have the blessed assurance of that Word which is unchangeable and eternal, that, they who diligently and sincerely perform this service, "shall in no wise be cast out."

SERMON XVII.

RAHAB'S IMPUTED TREACHERY.

HEBREWS, CHAP. XI. VER. 31.

"By faith, the harlot Rahab perished not with them that believed not, when she had received the spies with peace."

In this passage, St. Paul gives his testimony in favour of Rahab, whom he commends for her faith, exhibited in her trust in the true God, whose messengers she entertained, and in the oath which they sware unto her, to preserve herself and family, on the destruction of Jericho, which subsequently took place. It will be observed, that the Apostle enumerates the most distinguished personages, from the age of Adam downward, as patterns of faith, and among these he places the hostess of Jericho, whom, though he applies to her a term of opprobrium, indicating an unchaste life, he nevertheless introduces to

us as an example of that holy affiance which every member of the Christian family must possess, in order to be acknowledged by his Heavenly Father.

I have already shown, how the character of Rahab may be relieved from the disgrace which the expression of the text attaches to her, and thus reconciled with St. Paul's approbation. "But for what does he commend her?" enquires the unbeliever-answering his own scoffing question with a smile of sinister derision ;-" for an act of treachery towards her own nation, rendered successful by the superadded wickedness of a lie." This is a stern censure. Let us see how it is to be answered. I shall chiefly confine myself, upon the present occasion, to the first exception taken against the conduct of this Canaanitish woman, her treachery towards her own nation, which accusation, I trust I shall be able to show, is supported upon no sufficient foundation.

There is good reason for presuming, even from the very fact of this imputed treachery, that Rahab was not a descendant of the new race inhabiting the land at the period of the Israelitish invasion, but of the ancient Canaanites, who occupied it in the days of Abraham. The former were interlopers, then comparatively modern, who had proceeded out of Egypt and the adjacent territories, and having expelled the original occupiers of the soil, or the greater part of them, took forcible possession of their property, which they retained, until, in their turn,

they were compelled to relinquish it to the superior might of the armies of Israel.

The old Canaanites, living under the usurped dominion of their heathen conquerors, naturally enough considered that they owed no allegiance to tyrants, who, besides depriving them of their patrimonies and other civil rights, probably aggravated these hard privations by subjecting them to the grossest indignities. A few words respecting the original inhabitants of Canaan, will clear the for the better understanding of my way argument, and for the fuller vindication of Rahab in giving the Hebrew spies that important information which, under Divine Providence, no doubt facilitated the conquest of the land, by which they realized the promise made to Abraham in their behalf.

It has been conjectured, with great show of likelihood, that, after the dispersion in the plains of Shinar, a portion of the Shemites, or sons of Shem, settled on the banks of the Nile in Egypt; and as they could not have entered the latter country without passing through Canaan, it is not unreasonable to infer—an inference greatly strengthened in the subsequent sections of the Sacred Narrative, that they likewise occupied part of this territory. The Puranas, or Sacred Scriptures of the Hindoos, and these are among the oldest writings existing after the Bible, verify this conclusion so far as their authority may be held valid.*

* See Fragments to Calmet's Dictionary of the Bible, 543.

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