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?

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 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

might see death in the faces of all the rest that remained; who now, being half dead with astonishment, expected the other half from the sword of their enemies. They had now neither means, nor will to resist; for if only one breach had been made, as it uses in other sieges, for the entrance of the enemy, perhaps new supplies of defendants might have made it up with their carcases; but now that at once Jericho is turned to a plain field, every raelite, without resistance, might run to the next booty, and the throats of their enemies seemed to invite their swords to a dispatch.

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If but one Israelite had knocked at the gates of Jericho, it might have been thought their hand had helped to the victory; now, that God may have all the glory, without the show of any rival, yea of any means, they do but walk and shout, and the walls give way. He cannot abide to part with any honour, from himself: as he doth all things, so he would be acknowledged.

They shout all at once. It is the presence of God's ark and our conjoining prayers, that are effectual to the beating down of wickedness. They may not shout, till they be bidden: if we will be unseasonable in our good actions, we may hurt, and not benefit ourselves.

Every living thing in Jericho, man, woman, child, cattle, must die our folly would think this merciless; but there can be no mercy in injustice, and nothing but injustice.in not fulfilling the charge of God. The death of malefactors, the condemnation of wicked men, seem harsh to us; but we must learn of God, that there is a punishing mercy. Cursed be that mercy, that opposes the God of mercy.

Yet was not Joshua so intent upon the slaughter, as not to be mindful of God's part, and Rahab's: first, he gives charge (under a curse) of reserving all the treasure for God; then, of preserving the family of Rahab. Those two spies, that received life from her, now return it to her, and hers: they call at the window with the red cord; and send up news of life to her, the same way which they received theirs her house is no part of Jericho; neither may fire be set to any building of that city, till Rahab and her family be set safe without the host. The actions of our faith and charity will be sure to pay us; if late, yet surely. Now Rahab finds what it is to believe God; while, out of an impure idolatrous city, she is transplanted into the Church of God, and made a mother of a royal and holy posterity. Jos. vi.

OF ACHAN.

WHEN the walls of Jericho were fallen, Joshua charged the Israelites but with two precepts; of sparing Rahab's house, and of abstaining from that treasure which was anathematized to God; and one of them is broken: as in the entrance to Paradise, but one tree was forbidden, and that was eaten of God hath provided for our weakness in the paucity of commands; but our innocence stands

not so much in having few precepts, as in keeping those we have. So much more guilty are we in the breach of one, as we are more favoured in the number.

They needed no command, to spare no living thing in Jericho; but to spare the treasure, no command was enough. Impartiality of execution is easier to perform, than contempt of these worldly things; because we are more prone to covet for ourselves, than to pity others. Had Joshua bidden save the men and divide the treasure, his charge had been more plausible, than now to kill the men and save the treasure; or, if they must kill, earthly minds would more gladly shed their enemies' blood for a booty, than out of obedience for the glory of their Maker. But now, it is good reason, since God threw down those walls and not they, that both the blood of that wicked city should be spilt to him, not to their own revenge; and that the treasure should be reserved for his use, not for theirs. Who but a miscreant can grudge, that God should serve himself of his own? I cannot blame the rest of Israel, if they were well pleased with their conditions; only one Achan troubles the peace, and his sin is imputed to Israel: the innocence of so many thousand Israelites, is not so forcible to excuse his one sin, as his one sin is to taint all Israel.

A lewd man is a pernicious creature: that he damns his own soul, is the least part of his mischief; he commonly draws vengeance upon a thousand, either by the desert of his sin, or by the infection. Who would not have hoped, that the saine God, which for ten righteous men would have spared the five wicked cities, should not have been content to drown one sin in the obedience of so many righteous? But so venomous is sin, especially when it lights among God's people, that one dram of it is able to infect the whole mass of Israel.

O righteous people of Israel, that had but one Achan! How had their late circumcision cut away the unclean foreskin of their disobedience! How had the blood of their paschal lamb scoured their souls from covetous desires! The world was well mended with them, since their stubborn murmurings in the desert. Since the death of Moses, and the government of Joshua, I do not find them in any disorder. After that the Law hath brought us under the conduct of the true Jesus, our sins are more rare and ourselves are more conscionable. While we are under the Law, we do not so keep it, as when we are delivered from it: our Christian freedom is more holy than our servitude. Then have the sacraments of God their due effect, when their receipt purgeth us from our old sins, and makes our conversation clean and spiritual.

Little did Joshua know, that there was any sacrilege committed by Israel: that sin is not half cunning enough, that hath not learned secrecy. Joshua was a vigilant leader, yet some sins will escape him only that eye which is every where, finds us out in our close wickedness. It is no blame to authority, that some sins are secretly committed. The holiest congregation, or family, may be blemished with some malefactors. It is just blame, that open sins are

not punished: we shall wrong government, if we shall expect the reach of it should be infinite.

He therefore, which if he had known the offence, would have sent up prayers and tears to God, now sends spies for a further discovery of Ai: they return, with news of the weakness of their adversaries; and, as contemning their paucity, persuade Joshua, that a wing of Israel is enough to overshadow this city of Ai. The Israelites were so flushed with their former victory, that now they think no walls or men can stand before them. Good success lifts up the heart with too much confidence; and while it dissuades men from doing their best, oft-times disappoints them. With God, the means can never be too weak; without him, never strong enough.

It is not good to contemn an impotent enemy. In this second battle the Israelites are beaten: it was not the fewness of their assailants that overthrew them, but the sin that lay lurking at home. If all the host of Israel had set upon this poor village of Ai, they had been all equally discomfited: the wedge of Achan did more fight against them, than all the swords of the Canaanites. The victories of God go not by strength, but by innocence.

Doubtless, these men of Ai insulted in this foil of Israel, and said; "Lo, these are the men, from whose presence the waters of Jordan ran back; now they run as fast away from ours: these are they, before whom the walls of Jericho fell down; now they are fallen as fast before us." And all their neighbours took heart from this victory: wherein, I doubt not but besides the punishment of Israel's sin, God intended the further obduration of the Canaanites; like as some skilful player loses on purpose at the beginning of the game, to draw on the more abetments. The news of their overthrow spread as far as the fame of their speed; and every city of Canaan could say, Why not we as well as Ai?"

But good Joshua, that succeeded Moses, no less in the care of God's glory than in his government, is much dejected with this event. He rends his clothes, falls on his face, casts dust upon his head, and, as if he had learned of his master how to expostulate with God, says, What wilt thou do to thy mighty name?

That Joshua might see, God took no pleasure to let the Israelites lie dead upon the earth, before their enemies; himself is taxed for but lying all day, upon his face, before the ark. All his expostulations are answered in one word; Get thee up, Israel hath sinned. I do not hear God say, "Lie still, and mourn for the sin of Israel." It is to no purpose to pray against punishment, while the sin continues. And though God loves to be sued to, yet he holds our requests unseasonable, till there be care had of satisfaction. When we have risen, and redressed sin, then may we falldown for pardon.

Victory is in the free hand of God, to dispose where he will; and no man can marvel that the dice of war run ever with hazard, on both sides, so as God needed not to have given any other reason of this discomfiture of Israel, but his own pleasure: yet Joshua

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must now know, that Israel, which before prevailed for their faith, is beaten for their sin. When we are crossed in just and holy quarrels, we may well think there is some secret evil unrepented of, which God would punish in us; which though we see not, yet he so hates, that he will rather be wanting to his own cause, than not revenge it. When we go about any enterprise of God, it is good to see that our hearts be clear from any pollution of sin; and when we are thwarted in our hopes, it is our best course to ransack ourselves, and to search for some sin hid from us in our bosom, but open to the view of God.

The oracle of God, which told him a great offence was committed, yet reveals not the person. It had been as easy for him, to have named the man as the crime. Neither doth Joshua request it; but refers that discovery to such a means, as whereby the offender, finding himself singled out by the lot, might be most convinced. Achan thought he might have lain as close in all that throng of Israel, as the wedge of gold lay in his tent. The same hope of secrecy, which moved him to sin, moved him to confidence in his sin: but now, when he saw the lot fall upon his tribe, he began to start a little; when upon his family, he began to change countenance; when upon his household, to tremble and fear; when upon his person, to be utterly confounded in himself. Foolish men think to run away with their privy sins; and say, Tush, no eye shall see me; but when they think themselves safest, God pulls them out with shame. The man, that hath escaped justice, and now is lying down in death, would think, "My shame shall never be disclosed;" but before men and angels shall he be brought on scaffold, and find confusion, as sure as late. the

What needed any other evidence, when God had accused Achan? Yet Joshua will have the sin out of his mouth, in whose heart it was hatched; My son, I beseech thee give glory to God. Whom God had convinced as a malefactor, Joshua beseeches as a son. Some hot spirit would have said, "Thou wretched traitor, how hast thou pilfered from thy God, and shed the blood of so many. Israelites, and caused the host of Israel to shew their backs, with dishonour, to the heathen! Now shall we fetch this sin out of thee with tortures; and plague thee with a condign death." But, like the disciple of him whose servant he was, he meekly entreats that, which he might have extorted by violence; My son, I beseech thee. Sweetness of compellation is a great help towards the good entertainment of an admonition: roughness and rigour many times harden those hearts, which meekness would have melted to repentance: whether we sue, or convince, or reprove, little good is gotten by bitterness. Detestation of the sin may well stand with favour to the person; and these two not distinguished cause great wrong, either in our charity or justice; for, either we uncharitably hate the creature of God, or unjustly affect the evil of men. Subjects are, as they are called, sons to the magistrate: all Israel was not only of the family, but as of the loins of Joshua.. Such must be the corrections, such the provisions of governors, as for