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it; woe be to that person that works it; for both of them have sold themselves, the one to servitude, the other to sin.

I do not hear Moses repine at God's choice, and grudge that this sceptre of his is not hereditary; but he willingly lays hands upon his servant, to consecrate him for his successor. Joshua was

a good man, yet he had some sparks of envy; for when Eldad and Medad prophesied, he stomached it; My lord Moses, forbid them. He that would not abide two of the elders of Israel to prophesy, how would he have allowed his servant to sit in his throne! What an example of meekness (besides all the rest) doth he here see in this last act of his master, who without all murmuring resigns his chair of state to his page! It is all one to a gracious heart, whom God will please to advance: emulation and discontentment are the affections of carnal minds. Humility goes ever with regeneration; which teaches a man to think, whatever honour be put upon others, "I have more than I am worthy of."

The same God, that by the hands of his angels carried up the soul of Moses to his glory; doth also by the hand of his angels carry his body down into the valley of Moab, to his sepulture. Those hands which had taken the law from him, those eyes that had seen his presence, those lips that had conferred so often with him, that face that did so shine with the beams of his glory, may not be neglected when the soul is gone; he, that took charge of his birth and preservation in the reeds, takes charge of his carriage out of the world: the care of God ceaseth not over his own, either in death or after it. How justly do we take care of the comely burials of our friends, when God himself gives us this example!

If the ministry of man had been used in this grave of Moses, the place might have been known to the Israelites: but God purposely conceals this treasure, both from men and devils, that so he might both cross their curiosity, and prevent their superstition. If God had loved the adoration of his servants' reliques, he could never have had a fitter opportunity for this devotion, than in the body of Moses. It is folly to place religion in those things, which God hides on purpose from us; it is not the property of the Almighty, to restrain us from good.

Yet that divine hand, which locked up this treasure, and kept the key of it, brought it forth afterwards, glorious. In the transfiguration, this body, which was hid in the valley of Moab, appeared in the hill of Tabor; that we may know, these bodies of ours are not lost, but laid up; and shall as sure be raised in glory, as they are laid down in corruption. We know that when he shall appear, we shall also appear with him in glory. Num. xxvii, Deut. xxxiv.

CONTEMPLATIONS.

BOOK VIII.

TO THE TRULY NOBLE, AND WORTHILY HONOURED
GENTLEMAN,

MASTER ROBERT HAY,

ONE OF THE Attendants of HIS MAJESTY'S BEDCHAMBER,

A SINCERE FRIEND OF VIRTUE, AND LOVER
OF LEARNING;

J. H.

WITH APPRECATION OF ALL HAPPINESS,

DEDICATES THIS PART OF HIS MEDITATIONS.

RAHAB.

JOSHUA was one of those twelve searchers which were sent to view the land of Canaan; yet now he addresses two spies, for a more particular survey: those twelve were only to inquire of the general condition of the people and land; these two, to find out the best entrance into the next part of the country, and into their greatest city. Joshua himself was full of God's Spirit, and had the oracle of God ready for his direction; yet now he goes not to the propitiatory for consultation, but to the spies. Except where ordinary means fail us, it is no appealing to the immediate help of God: we may not seek to the postern, but where the common gate is shut. It was promised Joshua, that he should lead Israel into the promised land; yet he knew it was unsafe to presume. The condition of his provident care was included in that assurance of success. Heaven is promised to us, but not to our carelessness, infidelity, disobedience. He, that hath set this blessed inheritance before us, presupposes our wisdom, faith, holiness.

Either force or policy is fit to be used unto Canaanites. He, that would be happy in this spiritual warfare, must know where the strength of his enemy lieth, and must frame his guard according to the other's assault. It is a great advantage to a Christian, to know the fashion of Satan's onsets, that he may the more easily compose himself to resist. Many a soul hath miscarried, through the ignorance of his enemy, which had not perished, if it had well known that the weakness of Satan stands in our faith.

The spies can find no other lodging but Rahab's house. She was a victualler by profession, and (as those persons and trades, by reason of the commonness of entertainment, were amongst the Jews infamous by name and note) she was Rahab the harlot: I will not think she professed filthiness: only her public trade, through the corruption of those times, hath cast upon her this name of reproach; yea, rather will I admire her faith, than make excuses for her call, ing, How many women in Israel, now Miriam was dead, have given such proofs of their knowledge and faith! How noble is that confession, which she makes of the power and truth of God! Yea, I see here, not only a disciple of God, but a prophetess. Or if she had once been public, as her house was; now she is a chaste and worthy convert; and so approved herself for honest and wise be haviour, that she is thought worthy to be the great grandmother of David's father; and the holy line of the Messias is not ashamed to admit her into that happy pedigree, The mercy of our God doth not measure us by what we were. It would be wide with the best of us, if the eye of God should look backward to our former estate there he should see Abraham an idolater, Paul a persecu tor, Manasses a necromancer, Mary Magdalen a courtesan, and the best vile enough to be ashamed of himself. Who can despair of mercy, that sees even Rahab fetched into the blood of Israel and line of Christ?

If Rahab had not received these spies, but as unknown passengers, with respect to their money and not to their errand, it had been no praise; for in such cases, the thank is rather to the guest, than to the host; but now she knew their purpose: she knew that the harbour of them was the danger of her own life, and yet she hazards this entertainment. Either faith or friendship is never tried, but in extremities. To shew countenance to the messengers of God, while the public face of the state smiles upon them, is but a courtesy of course; but to hide our own lives in theirs, when they are persecuted, is an act that looks for a reward. These times need not our favour; we know not what may come: alas! how likely is it they would shelter them in danger, which respect them not in prosperity ?

All intelligences of state come first to the court: it most concerns princes, to hearken after the affairs of each other. If this poor innholder knew of the sea dried up before Israel, and of the discomfiture of Og and Sehon; surely this rumour was stale with the king of Jericho: he had heard it and feared; and yet, instead of sending ambassadors for peace, he sends pursuivants for the spies. The spirit of Rahab melted with that same report, wherewith the king of Jericho was hardened: all make not one use of the messages of the proceedings of God.

or at the

The king sends to tell her what she knew she had not hid them, if she had not known their errand. I know not whether first to wonder at the gracious provision of God for the spies, strong faith which he hath wrought in the heart of a weak woman: two strangers, Israelites, spies (and noted for all these) in a foreign,

in a hostile land, have a safe harbour provided them, even amongst their enemies; in Jericho, at the very court-gate, against the proclamation of a king, against the endeavours of the people. Where cannot the God of heaven either find or raise up friends to his own causes and servants?

Who could have hoped for such faith in Rahab? which contemned her life for the present, that she might save it for the future; neglected her own king and country, for strangers which she never saw; and more feared the destruction of that city, before it knew that it had an adversary, than the displeasure of her king, in the mortal revenge of that, which he would have accounted treachery. She brings them up to the roof of her house, and hides them with stalks of flax: that plant which was made to hide the body from nakedness and shame, now is used to hide the spies from death. Never could these stalks have been improved so well with all her housewifery, after they were bruised, as now before they were fitted to her wheel: of these she hath woven an everlasting web, both of life and propagation. And now her tongue hides them no less than her hand her charity was good, her excuse was not good. Evil may not be done, that good may come of it: we may do any thing but sin, for promoting a good cause; and if not in so main occasions, how shall God take it, that we are not dainty of falsehoods in trifles?

way

No man will look that these spies could take any sound sleep in these beds of stalks: it is enough for them that they live, though they rest not. And now when they hear Rahab coming up the stairs, doubtless they looked for an executioner; but behold, she comes up with a message better than their sleep, adding to their protection advice for their future safety; whereto she makes by a faithful report of God's former wonders, and the present disposition of her people, and by wise capitulations for the life and security of her family. The news of God's miraculous proceedings for Israel, have made her resolve of their success and the ruins of Jericho. Then only do we make a right use of the works of God, when by his judgments upon others we are warned to avoid our own. He intends his acts for precedents of justice.

The parents and brethren of Rahab take their rest: they are not troubled with the fear and care of the success of Israel, but securely go with the current of the present condition. She watches for them all, and breaks her midnight sleep to prevent their last. One wise and faithful person does well in a house: where all are careless there is no comfort, but in perishing together. It had been an ill nature in Rahab, if she had been content to be saved alone: that her love might be a match to her faith, she covenants for all her family; and so returns life to those, of whom she received it. Both the bond of nature and of grace will draw all ours, to the participation of the same good with ourselves.

It had been never the better for the spies, if after this night's lodging they had been turned out of doors to the hazard of the way; for so the pursuers had lighted upon them, and prevented their return with their death. Rahab's counsel therefore was better than

her harbour; which sent them (no doubt, with victuals in their hands) to seek safety in the mountains, till the heat of that search were past. He, that hath given us charge of our lives, will not suffer us to cast them upon wilful adventures. Had not these spies hid themselves in those desert hills, Israel had wanted directors for their enterprises. There is nothing more expedient for the Church, than that some of God's faithful messengers should withdraw them selves, and give way to persecutions. Courage in those that must die is not a greater advantage to the Gospel, than a prudent retiring of those which may survive to maintain and propagate it.

It was a just and reasonable transaction between them, that her life should be saved by them which had saved theirs: they owe no less to her, to whom they were not so much guests as prisoners. And now they pass not their promise only, but their oath. They were strangers to Rahab, and for ought she knew, might have been godless; yet she dares trust her life upon their oath. So sacred and inviolable hath this bond ever been, that a Heathen woman thought herself secure upon the oath of an Israelite.

Neither is she more confident of their oath taken, than they are careful both of taking and performing it. So far are they from desiring to salve up any breach of promise by equivocation, that they explain all conditions, and would prevent all possibilities of viola tion. All Rahab's family must be gathered into her house; and that red cord, which was an instrument of their delivery, must be a sign of hers. Behold, this is the saving colour: the destroying angel sees the door-cheeks of the Israelites sprinkled with red, and passes them over: the warriors of Israel see the window of Rahab dyed with red, and save her family from the common destruction. If our souls have this tincture of the precious blood of our Saviour, upon our doors or windows, we are safe.

But if any one of the brethren of Rahab shall fly from this red flag, and rove about the city, and not contain himself under that roof which hid the spies, it is in vain for him to tell the avengers that he is Rahab's brother: that title will not save him in the street; within doors it will. If we will wander out of the li mits that God hath set us, we cast ourselves out of his protection; we cannot challenge the benefit of his gracious preservation, and our most precious redemption, when we fly out into the bye-ways of our own hearts, not for innocence, but for safety and harbour. The Church is that house of Rahab, which is saved when all Jeri cho shall perish. While we keep us in the lists thereof, we cannot miscarry, through mis-opinion; but when once we run out of it, let us look for judgment from God, and error in our own judgment. Jos, u.

JORDAN DIVIDED.

THE two spies returned with news of the victory that should be. I do not hear them say, "The land is unpeopled, or the people are unfurnished with arms; unskilful in the discipline of war; but, They faint because of us; therefore their land is ours. Either

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