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?

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 way 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 an 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. But 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 light 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 desart 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 themselves, 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 betwixt 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 an heathen woman thought herself secure upon the oath of an Israelite.

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Neither is she more confident of their oath taken, that 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 violation. 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. hold, 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 limits 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 Jericho shall perish. While we keep us in the lists thereof, we cannot miscarry through misopinion; but, when once we run out of it, let us look for judgment from God, and error in our own judgment.

CONTEMPLATION II.

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 success, or discomfiture, begins ever at the heart. A man's inward disposition doth more than presage the event. As a man raises up his own heart before his fall, and depresses it before his glory; so God raises it up before his exaltation, and casts it down before his ruin. It is no otherways in our spiritual conflicts. If Satan sees us once faint, he gives himself the day. There is no way to safety, but that our hearts be the last that shall yield. That which the heathens attributed to fortune, we may justly to the hand of God, that he speedeth those that are forward. All the ground that we lose, is given to our adversaries.

This news is brought but over night; Joshua is on his way by morning, and prevents the sun for haste. Delays, whether in the business of God or our own, are hateful and prejudicial. Many a one loses the land of promise by lingering. If we neglect God's time, it is just with him to cross us in ours.

Joshua hastens till he have brought Israel to the verge of the promised land: nothing parts them now but the river of Jordan. There he stays a time, that the Israelites might feed themselves a while with the sight of that which they should afterwards enjoy. That which they had been forty years in seeking, may not be seized upon too suddenly. God loves to give us cools and heats in our desires; and will so allay our joys, that their fruition hurt us not. He knows, that as it is in meats, the long forbearance whereof causes a surfeit when we come to full feed; so it fares in the contentments of the mind: therefore he feeds us not with the dish, but with the spoon, and will have us neither cloyed nor famished. If the mercy of God have brought us within sight of heaven, let us be content to pause a while, and, upon the banks of Jordan, fit ourselves for our entrance.

Now, that Israel is brought to the brim of Canaan, the cloud is vanished which led them all the way; and, as soon as they have but crossed Jordan, the manna ceaseth, which

nourished them all the way. The cloud and manna were for their passage, not for their rest; for the wilderness, not for Canaan. It were as easy for God to work miracles always; but he knows that custom were the way to make them no miracles. He goes bye-ways but till he have brought us into the road, and then he refers us to his ordinary proceedings. That Israelite should have been very foolish, that would still have said, I will not stir till I see the cloud; I will not eat, unless I may have that food of angels. Wherefore serves the ark, but for their direction?-wherefore serves the wheat of Canaan, but for bread? So fond is that Christian, that will still depend upon expectation of miracles, after the fulness of God's kingdom. If God bear us in his arms when we are children, yet when we are well grown, he looks we should go on our own feet: it is enough that he upholds us, though he carry us not.

He, that hitherto had gone before them in the cloud, doth now go before them in the ark; the same guide in two diverse signs of his presence. The cloud was for Moses, the ark for Joshua's time. The cloud was fit for Moses; the law offered us Christ, but enwrapped in many obscurities. If he were seen in the cloud, he was heard from the cover of the ark. Why was it the ark of the testimony, but because it witnessed both his presence and love; and within it were his word the law, and his sacrament the manna? Who can wish a better guide than the God of heaven, in his word and sacraments? Who can know the way into the land of promise so well as he that owns it?-and what means can better direct us thither than those of his institution?

That ark, which before was as the heart, is now as the head; it was in the midst of Israel, while they camped in the desert; now, when the cloud is removed, it is in the front of the army; that, as before they depended upon it for life, so now they should for direction. It must go before them on the shoulders of the sons of Levi: they must follow it, but within sight, not within breathing. The Levites may not touch the ark, but only the bars: the Israelites may not approach nearer than a thousand paces to it. What awful respects doth God require to be given unto the testimonies of his presence! Uzzah paid dear for touching it; the men of Bethshemesh for looking into it. It is a dangerous thing to be too bold with the ordinances of God. Though the

Israelites were sanctified, yet they might not come near either the mount of Sinai, when the law was delivered, or the ark of the covenant, wherein the law was written. How fearful shall their estate be, that come with unhallowed hearts and hands to the word of the gospel, and the true manna of the evangelical sacrament? As we use to say of the court, and of fire, so may we of these divine institutions,-We freeze, if we be far off from them; and if we be more near than befits us, we burn. Under the law we might look at Christ aloof; now, under the gospel, we may come near him: he calls us to him; yea, he enters into us.

Neither was it only for reverence that the ark must be not stumbled at, but waited on afar; but also for convenience, both of sight and passage. Those things that are near us, though they be less, fill our eye; neither could so many thousand eyes see the same object upon a level, but by distance. It would not content God, that one Israelite should tell another, Now the ark goes, now it turns, now it stands; but he would have every one his own witness. What can be so comfortable to a good heart, as to see the pledges of God's presence and favour? To hear of the loving-kindnesses of God is pleasant; but to behold and feel the evidences of his mercy, is unspeakably delectable. Hence the saints of God, not contenting themselves with faith, have still prayed for sight and fruition, and mourned when they have wanted it. What an happy prospect hath God set before us of Christ Jesus crucified for us, and offered unto us!

Ere God will work a miracle before Israel, they have charge to be sanctified. There is an holiness required, to make us either patients or beholders of the great works of God; how much more, when we should be actors in his sacred services! There is more use of sanctification when we must present something to God, than when he must do ought to us.

The same power that divided the Red Sea before Moses, divides Jordan before Joshua, that they might see the ark no less effectual than the cloud; and the hand of God as present with Joshua to bring them into Canaan, as it was with Moses to bring them out of Egypt. The bearers of the ark had need be faithful; they must first set their foot into the streams of Jordan, and believe that it will give way; the same faith that led Peter upon the water, must carry them into it. There can be no Christian without belief in God; but those