priesthood to spill the blood of a fornicator | and idolater? Ordinary justice will bear out Phineas in this act. It is not for every man to challenge this office, which this double proclamation allowed to Phineas. All that private persons can do, is either to lift up their hands to heaven for redress of sin; or to lift up their hands against the sin, not against the person. "Who made thee a judge?" is a lawful question, if it meet with a person unwarranted.

Now the sin is punished, the plague ceaseth. The revenge of God sets out ever after the sin; but if the revenge of men (which commonly comes later) can overtake it, God gives over the chase. How oft hath the infliction of a less punishment avoided a greater! There are none so good friends to the state, as courageous and impartial ministers of justice: these are the reconcilers of God and the people, more than the prayers of them that sit still and do nothing.

CONTEMPLATION V. —THE DEATH OF MOSES.

AFTER many painful and perilous enterprises, now is Moses drawing to his rest. He hath brought his Israelites from Egypt, through the sea and wilderness, within the sight of their promised land: and now himself must take possession of that land where of Canaan was but a type. When we have done what we came for, it is time for us to be gone. This earth is only made for action, not for fruition. The services of God's children should be ill rewarded, if they must stay here always. Let no man think much, that those are fetched away which are faithful to God; they should not change, if it were not to their preferment. It is our folly that we would have good men live for ever, and account it a hard measure that they were. He that lends them to the world, owes them a better turn than this earth can pay them. It were injurious to wish, that goodness should hinder any man from glory. So is the death of God's saints precious, that it is certain.

Moses must go up to mount Nebo and die. The time, the place, and every circumstance of his dissolution, is determined. That one dies in the field, another in his bed, another in the water, one in a foreign nation, another in his own, is fore-decreed in heaven. And though we hear it not vocally, yet God hath called every man by his name, and saith, Die thou there. One

man seems to die casually, another by unexpected violence: both fall by destiny and all is set down to us by an eternal de cree. He that brought us into the world, will carry us out according to his own purposes.

Moses must ascend up the hill to die. He received his charge for Israel upon the hill of Sinai; and now he delivers up his charge on the hill of Nebo: his brother Aaron died on one hill, he on another. As Christ was transfigured on a hill, so was this excellent type of his neither doubt I, but that these hills were types to them of that heaven whither they were aspiring. It is the goodness of our God, that he will not have his children die any where, but where they may see the land of promise before them: neither can they depart without much comfort, to have seen it: contrarily, a wicked man that looks down, and sees hell before him, how can he choose but find more horror in the end of death, than in the way!

How familiarly doth Moses hear of his end! It is no more betwixt God and Moses, but Go up and die. If he had invited him to a meal, it could not have been in a more sociable compellation: no otherways than he said to his other prophet, Up and eat. It is neither harsh, nor news to God's children, to hear or think of their departure: to them, death hath lost his horror through acquaintance. Those faces which at first sight seemed ill-favoured, by oft viewing grow out of dislike: they have so oft thought and resolved of the necessity, and of the issue of their dissolution, that they cannot hold it either strange or unwelcome. He that hath had such entire conversation with God, cannot fear to go to him. Those that know him not, or know that he will not know them, no marvel if they tremble,

This is no small favour, that God warns Moses of his end. He that had so oft made Moses of his counsel what he meant to do with Israel, would not now do aught with himself without his knowledge. Expectation of any main event is a great advantage to a wise heart. If the fiery chariot had fetched away Elias unlooked for, we should have doubted of the favour of his transportation: it is a token of judgment, to come as a thief in tre night. God forewarns one by sickness, another by age, another by his secret instincts, to prepare for their end. If our hearts be not now in a readiness, we are worthy to be surprised.

But what is this I hear? displeasure mixed with love, and that to so faithful a

fittest deputy for God. He, that abode still in the tabernacle of Ohel-moed, as God's attendant, was fittest to be sent forth from him, as his lieutenant. But O the unsearchable counsel of the Almighty! | Aged Caleb, and all the princes of Israel, are past over, and Joshua, the servant of Moses, is chosen to succeed his master. The eye of God is not blinded either with gifts, or with blood, or with beauty, or with strength; but as in his eternal elections, so in his temporary, " He will have mercy on whom he will."

And well doth Joshua succeed Moses. The very acts of God of old were allegories. Where the law ends, there the Saviour begins. We may see the land of promise in the law only Jesus, the Mediator of the New Testament, can bring us into it. So was he a servant of the law, that he supplies all the defects of the law to us. He hath taken possession of the promised land for us: he shall carry us from this wilderness to our rest.

It is no small happiness to any state, when their governors are chosen by worchiness; and such elections are ever from God; whereas the intrusions of bribery, and unjust favour, or violence, as they make the commonwealth miserable, so they come from him which is the author of confusion. Woe be to that state that suffers 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 hands 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 oft 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."

BOOK VIII.

CONTEMPLATION I.-OF 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

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 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 director 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 aught 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 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. 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 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.