A Cloud of Faithful Witnesses, Commentary 14
Rahabs Faith.
VERSE 31.
By faith, Rahab the harlot perished not, with them which obeyed not, when shee had receiued the Spies peaceably.
IN this verse the holy Ghost proceedes further, in declaring the power of faith; and, for this ende, commends vntounto vsus the faith of Rahab. The words contain the summe and abbridgement of the second and sixt chapters of Iosua: the meaning of them is plaine.
The points herein to be considered, are three: 1. The person beleeuing; to wit, Rahab. 2. The reward of her faith giuen by Iosuah: Shee perished not, but was preserued in the destruction of Iericho. 3. The testimonie of her faith, so called by Saint Iames, chapter 2. verse 25, and set down in the end of this verse, When shee had receiued the spies peaceably.
For the person: Rahab was a woman of Canaan, dwelling in Iericho; as wee may reade Iosuah 2: there shee liued and had her abode: shee was no Israelite, but a forrainer in regard of her birth, and a Stranger from GODs Church. How then comes it to passe, that she is commended for her faith, and here put into the Catalogue of these renowned beleeuers? Why are not the rest of the Cananites preferred to this honour as well as shee? Answere. Wee must knowe this, that from the beginning of the world to the time of Christes ascension, the Church of God was small; sometime shut vp in some fewe families, as, from the floud, to the giuing of the Law; and after limited to a small Kingdom and people in the Land of Canaan, where the Lords people dwelt. During which time, all other Nations and people of the world, besides this little company, were no people of God, but strangers from the couenant of promise, and (as Pau… saith) Without God in the world. And howsoeuer Gods Church was thus shut vp,Ephe. 2.12. as it were in a corner; yet now and then it pleased God to reach out his mercifull hand to some of the heathen, calling them into his Church, and receiuing them into his couenant: and they are called in the newe testament, Proselytes. In Abrahams family,Gen. 17.27. his bond-men and seruants were circumcised, and made members of the Church of GOD. And in Moses dayes Iethro Moses father in Law,Exod. 18.1….12. a Priest of Midian, obtained this at Gods hands, to be ioyned vntounto Gods Church: and so was Ruth the Moabite, Ruth 1.16: and Naaman the Assyrian, 2. Kings 5.17: and as some think Nabuchadonozer, Daniel 4.3, but that is not so certaine. And so was the Eunuch of Ethiopia, Candaces the Queene of Ethiopias chiefe gouernour, Acts 8.27. Now, as God in mercy dealt with these, so did he in like mercy call Rahab the harlot aboue all the people of Iericho; for, they trusted to their strong walls, and therefore died; but Rahab beleeued, that the God of Israell was the true God, and so had mercy shewed vntounto her. Now, after the time of Christes ascension, God dealt more bountifully with the world: for he sent the light of his Gospell into all Nations; and (as the Scripture saith) their sound went through all the earth, and their words to the ends of the world, Rom. 10.18.
The consideration of this limited estate of the Church of God for so long a time, serues to discouer vntounto vsus the errour of those that maintaine and hold vniuersall calling of all and eueryevery man to the state of grace and saluation: but if that were so, then in former ages the Gentiles would hauehave beleeued; whereas we see, that before the ascension of Christ, the Church of God was but a small remnant, among the people of the Iewes onelyonly; and not one of tenne thousand beleeued among the Gentiles. Now, if all men had beene effectually called, then all would hauehave receiued the promise of the Gospell; but many Nations in former ages neuer heard of Christ: and therefore there was neuer in all ages a generall effectuall calling of all men.
Obiect. Paul saith, God reconciled the world vntounto himselfe by Christ, 2. Cor. 5.19: and if that be so, then hee called all men effectually? Answer. We must vnderstand the Apostle according to his meaning: for, Romans 11.15, he expounds himselfe, & shewes what he meanes by the world; saying, That the falling away of the Iewes, is the reconciling of the world: which cannot be vnderstoode of men in all the ages; but in the last age of the world after Christs ascension, wherein God offered to all the world life euerlasting by Christ.
Further, Rahab is here noted by a notorious vice, shee is called a harlot; whereby, shee was infamous among the men of Iericho. Certaine of the Iewes which are enemies to the new Testament, say, That the Author of this Epistle, and S. Iames doe great wrong vntounto Rahab for calling her an harlot; for (say they) in Iosuah shee is called but a Tauerner or Hostesse?
Answer. Wee must knowe that the word which is vsed in Iosuah, signifieth two things; a Tauerner and an harlot. Now, take the word properly, as it is generally vsed in the olde Testament, and then most commonly it is put for an harlot. And therefore in the new Testament, Rahab hath no wrong done her, by this title. For, it is the thing that Iosuah intended, to shew what a one shee had beene: and therefore in speaking of her to the spies, hee bids them goe into That harlots house, Iosuah 6.22; vsing such an Article as implies, that shee had beene infamous and notorious in that kinde. And yet we must not thinke that she playd the harlot, after shee had receiued grace to beleeue, but long before; for, faith purifieth the heart: neither will it suffer any sinne to raigne therein. She is called a harlot, therefore, in regard of her life past; for which, shee was infamous among the men of Iericho, before her calling to the faith.
Quest. How could she beleeue, being a harlot in former times? for it is said, That neither fornicators, nor adulterers, shall inherite the Kingdome of heauen, 1. Cor. 6.9. Answere. That is true according to the Law: but the Gospell giues this exception, vnlesse they repent. And so are all legall threatnings to be vnderstood in the word of God.
In this circumstance of the person, and in the quality of her sinne, we may note the endlesse mercy of God towards sinners; for, he hath vouchsafed to call most notorious and grieuous sinners to the state of saluation: as Isay saith, The Lord is very ready to forgiue, Isay 55.7: yea, with the Lord is plentifull redemption, Psal. 130.7. This appeares, by vouchsafing mercy to Rahab a notable harlot: and as he dealeth with Rahab here, so hath he shewed like mercy to other notorious sinners. King Manasses had sold himselfe to Idolatry and witchcraft, and had shed innocent bloud exceeding much, and caused Iudah to sinne, 2. Kings 21, 6, 16; for which he was led captiue: yet when he humbled himselfe and prayed, God was intreated of him. 2. Chron. 33.13. And Paul saith of himselfe; When he was a blasphemer and a persecuter, and an oppresser, he was receiued to mercy, though he were the head of all sinners; that Christ might first shew on him all long suffering, vntounto the example of them, which shall in time to come beleeue in him vntounto euerlasting life, 1. Tim. 1, 13, 16.
The consideration of this exceeding mercy of God towards sinners, is of great vse. First, it armeth a poore soule against despaire: whereinto the diuell would draw it vponupon the view of the multitude; and greatnesse of his sinnes: for, many reason thus: My sinnes are so haynous, so many, and so vile, that I dare not come to God, neither can I be perswaded of the pardon of them. But behold heere the endlesse mercy of God, in forgiuing sinnes to them that repent, though they be like crimson and scarlet, and neuer so many. This must comfort the wounded soule, and encourage all touched hearts, to repent, and to sue to the Lord for mercy and pardon.
Secondly, it must moue eueryevery one of vsus now to begin to repent, if we hauehave not repented heretofore: and, if wee hauehave begun, to doe it more earnestly; for God is most mercifull, and with him is plentifull redemption. Yet wee must beware that we take not occasion heereby to liue in sinne, because God is mercifull: for, this is to turne the grace of God into wantonnesse; which, Saint Iude makes a brand of the vngodly,Iude 4. and a signe of the reprobate, who (as the Apostle there saith) are appointed to condemnation: yea, this is a despising of the bountifulnesse of God, which should leade them to repentance; and heereby they heape vp vntounto themselues wrath against the day of wrath, Romanes, chapter 2, verses 4, 5. Let vsus therefore remember this counsell of Paul, Shall wee sinne that grace may abound? God forbid. Wee must all, but especially young men take heede of this course: for, if wee blesse our selues in our heart, and say wee shall hauehave peace, though we liue in sinne, God wil not be mercifull vntounto vsus, but his wrath shall smoke against vsus.Deut. 29.19, 20.
Further note, that howsoeuer shee was a sinner, and a most infamous harlot: yet when shee repents, God doth honour and grace her with the title of a beleeuer; and that among those most renowned beleeuers that euer liued before Christ: euen to be one of that cloude of witnesses, Hebr. 12, 1.in whō faith is commended to the Church for euer. Hence also it is,Math. 1.5. that Saint Matthew reckons her in the Genealogie of Christ, to be one of his predecessours; when as Amasia, Achas, and such like, who (for ought wee knowe) did neuer repent, are not once named. Herein wee may see Gods wonderfull mercy in honouring sinners, if they doe repent. The consideration whereof must mooue vsus, not onelyonly to learne the doctrine of Repentance, and to hauehave it in our mouthes, but to labour that it may be settled in our hearts; that wee may shewe forth the power thereof in our liues. All of vsus desire honour and reputation among m…n. Well: if wee would be honoured indeede, wee must repent, and then God himselfe will honour vsus; neither hauehave our sinnes made vsus so infamous, as by our repentance God shall make vsus honourable.
Further, concerning the partie: How could Rahab come by faith? seeing shee liued out of the Church, where the word was neuer preached vntounto her.
Answere. If wee reade the Storie, wee shall finde that shee came to beleeue, by a report of Gods meruailous acts:Iosh. 2.20. for, when the Lord deliuered the Israelites out of Egypt through the red sea, and drowned Pharaoh therein with all his …oast▪ as they went further, he deliuered the Kings of the Nations into their hands: as, Og the King of Baashan, with the Kings of the Amorites and Amalekites.
Now, the report heereof came to the people of Iericho: whereupon they were strik…n with a wonderfull great feare▪ And howsoeuer the men of Iericho made no other vse of it, but to arme and prepare themselues to resist and beate backe the Israelites: yet this report wrought further with Rahab; and therefore shee came to the Spies, whom shee had receiued, and hid vponupon the roofe of her house, & there confessed the God of Israel to be the true God, in heauen aboue,Iosh. 29.10, 11. and in the earth beneath.
Here we may note, that when ordinary meanes faile, for the beginning and increase of faith; as the word preached, and the Sacraments: then God can worke faith extraordinarily, euen by reports, and rumors. For, thus Rahab, and many of the heathen came to beleeue. We say of the Church of Rome, that it is no true Church, and that their religion cannot saue a man: Hereupon, many that sauour that way, reply and say; Will you therefore condemne all your forefathers, that liued and died in time of Popery? Wee answer, no: we dare not giuegive such censure vponupon them; but rather iudge charitably of them: yea, wee hauehave great hope that many of them were saued. For, thogh they wanted preaching & reading, yet God might worke faith in them extraordinarily, and blesse euen good reports and speeches vntounto them, with the reading of other godly bookes, besides Gods word, which some of them had. We need not then giuegive so hard a censure of them; because God is not tied to ordinary meanes, but can saue extraordinarily, when meanes faile.
Further, concerning Rahabs faith, it may be demanded whether it was weake or strong? because, before shee had done this fact of faith, her whole abode was among the heathen. Answ. Wee must knowe, that there is in the childe of God a certaine seede, or beginning, or preparation to a true and liuely faith; which our Sauiour Christ in the Scriptures, doth honour with the title of a true & liuely faith: as, when a man knowes no more but this, that Christ Iesus is the true Messias; hauing withall, a care and conscience to profit and increase in the true knowledge of the Gospel, and to ioyne practice therewith, in his life and calling. Examples hereof, wee hauehave many in Gods word: A certaine Ruler came to Christ, and besought him to goe downe & heale his sonne, Ioh. 4.49, 50. &c. Iesus but said vntounto him, Goe thy way, thy sonne liueth; and the Ruler beleeued the word that Iesus spake vntounto him, and his sonne liued. Now, inquiring of the hower, and finding it to be the same time when Iesus said, Thy sonne liueth; the text saith, He beleeued and all his houshold. Now, what was this mans faith? Surely, he onelyonly acknowledged, that Christ was the true Messias: and withall, resigned himselfe and his family to be instructed further therein. And though they knewe nothing particularly, of the means wherby Christ should be a Sauiour; yet for this willingnes in embracing Christ, and readinesse to be taught, the holy Ghost saith, they did beleeue. So in the same Chapter, vers. 29, the woman of Samaria (beeing conuicted in her conscience, of the things that Christ told her) runnes into the towne, and saith; Come see a man that hath told me all things that euer I did: Is not hee the Christ? Then the text saith, Many of the Samaritans beleeued, because of the saying of the woman. Now, what faith had these Samaritans? Surely, they did onelyonly acknowledge him to be the true Messias, and were willing to bee further instructed in his doctrine; which they testified, by going to heare him in their owne persons. So likewise, Christ giues a notable testimony to the confession of the Apostles faith (Math. 16.17, 18) in the person of Peter, saying; Thou art Peter, and vponupon this rocke (that is, vponupon this your faith, which thou confessest) will I build my Church; and yet the Apostles were ignorant of some maine points of the Gospel. For a little after, when Christ tels them of his going to Ierusalem, and of his passion, for the redemption of them, and all the elect, Peter perswades him to the contrary, saying; Master, spare thy selfe, these things shall not be vntounto thee. Whereby it appeares, that Peter did not know how Christ should be a Sauiour; neither did the Apostles particularly knowe Christ his resurrection, till he was risen againe: yea, at the very time of his ascension, they knew not the nature of Christes Kingdome; and therefore they asked him, Lord, wilt thou now restore the Kingdome to Israel? (Acts 1.6) dreaming still of a temporall Kingdome: for which Christ rebukes them. And notwithstanding all these wants, Christ saith, they had true faith; yea, such faith as the gates of hell should neuer preuaile against. This then is a most comfortable truth, That if a man (in the want of meanes of further knowledge) doe hold Christ Iesus to be the true Messias, and yeeld himselfe willing to learne the doctrine of the Gospell, and (withall) ioyne obedience to his knowledge, the Lord is willing for a time, to accept of this as of true faith.
Now, to apply this to Rahabs faith: Her faith was but a weake faith, or rather the seede and beginning of a liuely faith afterward. For, as we may reade, all that shee knew was this, that the God of Israell was the onelyonly true God, and that hee would certainly deliuer the Land of Canaan into the Israelites hands.Iosh. 2.11. This was a notable perswasion wrought by a report; and accordingly she ioynes her selfe to Gods people, and resignes her selfe to obey the God of Israel: but whether she knew the particular doctrine of saluation by Christ, it is not here set down; and it is very like, that as yet she was altogether ignorant of it. For, heere are all things set down, that tend to her commendation. So that her faith was very weake, and onelyonly the seede of a liuely faith: and yet heere the holy Ghost doth commend her for her faith, among the most renowned beleeuers that euer were.
Hence we may learne many good instructions. First, That God makes much account of a little grace: if he see in a man but the seeds of grace, he doth highly esteeme therof. When the young man came to Christ, and asked him what he should doe to be saued;Marke 10.17. Christ tells him, hee must keepe the commaundements: the young man answeres, that he had kept them from his youth; at which answere it is said, Christ looked vponupon him, and loued him. This he he did for the shew of Grace, which appeared in his answer: much more then wil he like of that, which is true grace indeede. So, likewise Christ reasoning with the Scribe, concerning the first and great commandement, and perceiuing that he had answered discreetly, he said vntounto him; Thou art not farre from the Kingdome of God ▪ Mark 12.34: shewing hereby how deeply hee tenders the sparks and seedes of true grace: nay, hee makes much of a very shew of grace: which if it be so, then if God hauehave giuen to any of vsus but one spark of true grace, how ought wee to tender it, and cherish it, and to reioyce therein, with all thankfulnes to God for it? yea, wee must seek to encrease the same: for, according to our grace, is our acceptance and respect with God in Christ.
Secondly, whereas Rahabs weake faith is thus commended, here is comfort for all those that are willing to learne Gods word, and to obay the same. Many are willing to learne: but they are so wonderfully troubled with dulnesse and want of memory, that they cannot learne; and hereupon they grow to doubt much of their estate towards God. But these mē must cōfort themselues: for though they hauehave but little knowledge, yet if they hauehave care to encrease in knowledge, & make cōscience of obedience to so much as they know, God wil account of thē as of true beleeuers: & in truth such are to be cōmēded aboue those which hauehave much knowledge, & so seeme to hauehave much faith, and yet shew forth no obedience answerable to their knowledge; for, they hauehave a shew of godlines, but want the power of it.
Thirdly, this confuteth our ignorant boasters, who say, they hauehave as much knowledge as any man needs to hauehave: for, they knowe, that a man must louelove God aboue all; &, that Christ Iesus is the Sauiour of the world: & this (say they) is enough; and hereupon they take vp their rest for matters of religion, & seek to go no further. But these men know nothing at all: for, if they would ad to this which they know, though it be but little, a care to encrease in knowledge, & with their knowledge ioin obediēce, thē it were somthing. But whiles they hauehave no care neither to get more knowledge, nor to shew forth obedience to that they knowe, they do heereby shew plainly, that there is no drop of sauing knowledge, nor true faith in their hearts.
Fourthly, seeing God commends the seedes of true faith, for true faith indeede; This must encourage all men to vse all good meanes to come by true faith and repentance. For though as yet thou hast but little knowledge, and therefore but little faith and repentance: yet if thou ioyne hereto an endeuour to get more knowledge, and hauehave also care to practice that which thou knowest; then will the Lord encrease thy knowledge and thy small faith, till thou hauehave sufficient, and in the meane time accept of thee as a true beleeuer. And thus much for the measure of Rahabs faith.
The second point to be considered is, the reward which Rahab receiued at the hands of Ioshua, and the Israelites, for her faith; Shee perished not with them that obeyed not: that is, she with her family was preserued aliue, when as Iosuah destroyed all that liued in Iericho, young and olde, man, woman, and childe.
But some will say; The Israelites were the people of God, a religious people: now, it may seeme to be a cruell part to destroy all; for, what had the young Infants done? Answer. In mans reason it may seeme so indeede: yet it could not be a cruell part, because they did no more then that which God commaunded them. For, it was Gods ordinance, that the Canaanites should be rooted out, and that the Israelites should shew no compassion on them, Deut. 7.3. Besides, euen in reason the Israelites had some cause to deale thus: for, God gaue this charge to the Israelites, that when they came to any Citie or people, First, they must offer peace; and if they answered pea…eably, then they must be saued, and become their tributaries and seruants, Deuteronomie 20.10: but if they would not make peace, then they must put them to the edge of the sword (Verse 17) man, woman, and childe, being inhabitants of Canaan, or neere adioyning. And thus no doubt Ioshua dealt when he came to Iericho; first, he offered peace if they would become their tributaries: but they trusted to their strong walls, and would not yeeld to become their seruants; for which cause he put them all to the edge of the sword: and therefore it was no cruelty, because it was Gods commaundement; for, Gods will is the rule of iustice.
But was not this partiall dealing, To spare Rahab with her family, who were inhabitants of Iericho as well as the rest? Answer. There were two causes why shee should escape: First, because shee yeelded her selfe to the people of Israell, and ioyned her selfe vntounto them, and was content to become one of their religion; and therefore the cō maundement of putting all to death, did not take holde of her. Secondly, Rahab obtained this of the spies, and bound them to it by an oath, that when they came to destroy Iericho, they should spare her and her family: and therefore also did she escape.
In this preseruation of Rahab, wee may learne sundry points: first, whereas she is saued aliue, because of the oath of the spies, wee see what speciall care eueryevery one ought to hauehave for the doing of those lawfull things whatsoeuer they are, whereto he bindes himselfe by an oath. Ioshua knowing this bond of the spies to Rahab (as we may reade) giues speciall charge for her preseruation. Hence Dauid saith,Iosh. 6.22. If a man binde himselfe with an oath, he must keepe it, though it be to his owne hinderance, Psal. 15.4. EueryEvery single promise bindes a mans conscience, if it be lawfull: But when an oath is adioyned, then there is a double bond. And therefore the Author to the Hebrewes saith, that God, to make knowen the stablenesse of his counsell promised, Heb. 6.17.18bound himselfe with an oath; that by two immutable things (to wit, Gods promise, and oath) we might hauehave strong consolation: so that an oath binds a man double to the performing of his promise. And that this conscience is to be made of a lawful oath, appeareth thus: If a man make a lawfull oath, and yet bee induced to doe it by fraud; he must perform it, and not faile: as appeareth by Iosuahs facte to the Gibeonites, Iosuah 9.19. For, when they came to the Iewes craftily, as though they had beene men of a farre countrie, and had brought them to sweare that they would not hurt them: though the hoast of Israel murmured at it, when they came to their cities; and though they might hauehave reasoned thus, that they got it of them by fraud, and therefore they would not keepe it: yet, this is the answer of Iosuah and the Princes vntounto the people, That they had sworne vntounto them, by the Lord God of Israel, and therefore they might not touch them. And when king Saul, in zeale to Israel, had broken this oath of Iosuah, and the Princes, by destroying the Gibeonites, 2. Sam. 21. there came a plague vponupon the Land, for three yeares space; and was not staied, till seauen of Sauls sonnes were hanged, for Sauls fact. So, that the breach of an oath is a most dangerous thing; and therefore, he that hath bound himselfe thereby, must hauehave great care to keep it.
Yet here some cases may be propounded, worthy our consideration. For first, what if a man hauehave taken an oath to doe an vnlawful thing, must he then keep his oath? Ans. If his conscience tell him, out of Gods word, that the thing is not lawful, then he must not keep it; for, an oath may not be the bond of iniquitie: the keeping of it is a doubling of the sin. Dauid, in his anger, had sworn to slay Nabal, and all the men in his family, for denying reliefe vntounto his seruants, 1. Sam. 25.22. This was a rash oath, and therfore afterward, when hee was preuented by Abigails good counsell, hee blesseth God for it, and breakes his oath which hee had made, vers. 32.
Quest. 2. What if a man take an oath, and yet afterward in consciēce doubts of the lawfulnes of that which he hath sworne to do: what must be don in this case? Ans. So long as he doubteth, hee must defer the performāce of it. For, he that doth a thing doubtingly, condemnes himselfe in the thing he doth, because he doth it not of faith: and whatsoeuer is not of faith, is sinne, Rom. 14.23.
Quest. 3. What if a man be vrged by feare to take an oath, must hee afterward keepe it? As for example: a man is taken of theeues; now, wanting money, they charge him on paine of death, to fetch them money, and they binde him hereto by an oath: what must bee done in this case, considering there must such great care bee had in keeping of an oath? Answ. So long as the thing which hee is bound by oath to doe, respecteth his priuate dammage onelyonly, he must keep his oath; yet so, as he declare his case to the Magistrate, because their course is against the common good: now the Magistrate hearing of it, is according to equity, to prouide for his defence, & for the safety of his goods.
A second point to be considered, in Rahabs preseruation, is this; Rahab escaped a common danger (but not without all meanes) onelyonly staying her selfe on the bare promise of the Spies: but, as shee beleeued in the true God, so shee vsed meanes, whereby shee might bee sure of her preseruation, and that is this; Shee bindes the Spies by an oath, to saue her life, and to spare her houshold:Ioh. 2.18, 21. also, shee keepes within, and ties the corde of red threed in her windowe ▪ according to their mutuall couenant. Thus shee vseth meanes for her temporall safety: and so hauehave other of GODs children done in like case. When King Hezekiah (2. Kings 20.6.) was sicke, hee was certified by the Prophet from GOD, that hee should liue fifteene yeares longer; yet hee neglected not the meanes whereby he should be healed, and liue: for, hee applied dry figges to his byle; and vsed foode, and raiment for his bodily life, during the whole space of those fifteene yeares. So the Apostle S. Paul, in his voyage by Sea to Rome, was assured by a vision, that none of them that were with him should perish, but all come safe to land: and yet, when the Mariners would hauehave gone out, hee tels the Centurion, that vnlesse those staied in the ship (that so they might vse the ordinary means) they could not be safe. Now, as it fareth temporally for the saving of the body; so is it in the spirituall case, for the salvation of the soule: men must vse means to come by grace, & so to salvation. But, many in this regard be great enemies to their owne soules: they say, God is mercifull, and Christ is a Saviour, & I hope he will saue me; yet they wil not vse the means to come to saluation. But if we would be saued, thē with our inward faith, we must ioyn the obseruatiō of the outward ordinary means whereby God vseth to saue mens soules; as namely, the hearing of Gods word, calling vponupon God by prayer, and the receiuing of the sacraments; that thereby our sinfull lyues may bee amended, and our faith strengthened. This must bee remembred of vsus: for, they that contemne or neglect the means, despise the grace and mercy of God offered therein: and therfore Paul saith of the Iewes, when they put the Gospel from them, that they did iudge themselues vnworthy eternall life, Act. 13.46. It followeth;
With them that disobeyed: That is, with the people of Iericho. Quest. How did they disobey? Ans. Thus: When Iosuah and the people came vntounto them, and offered them peace, if so be they would becom their tributaries and seruants, the inhabitants of Iericho would not yield vntounto thē, but set themselues against the people of Israel, and so against God, in that they would not vndertake that estate which God offered vntounto them: and therefore they are here esteemed disobedient.
Hence we learne, that if it shall please God at any time to put vsus out of these temporary benefits which we enioy in goods and possessions; wee must bee contented with Gods will and prouidence, and seeke to obey God therein. The inhabitants of Iericho pay deerely for their disobedience in this case: God sets the Israelites as Lords over them: and because they will not yield to become their seruants, they die for it. Dauids practice was commendable in this case: for, when he was put out of his owne Kingdom, by his owne sonne, hee murmured not, but said thus; If I shall finde fauour in the eies of the Lord, he will bring me againe: but, if he say thus, I hauehave no delight in thee; beholde, here I am, let him doe to me as seemeth good in his eies, 2. Sam. 15.25, 26. In other countries, we see Cities and Townes spoyled and sacked: what must the people doe? Answ. They must submit themselues to the Lords pleasure; knowing that he permitteth it, who may doe what he will. And so, if it shall please God to bring vsus into the like case; as to suffer our enemies to hauehave dominion ouer vsus, and to dispossesse vsus of our places: we must submit our selues to Gods good pleasure, when wee see no helpe by lawfull meanes: wee must not murmure or rebell; for, that is but to disobey, as the people of Iericho did: and so shall we be destroyed, as they were. And thus much for the second point.
The third thing to be considered in this example, is the testimony of her faith, in receiuing the Spies peaceably. This was a notable worke of faith, as Saint Iames noteth, Iam. 2.25; and the more commendable, because shee receiued them into her house, and entertained them: yea, shee preserued them in danger of her owne life; for, shee did it contrary to the pleasure of the State vnderunder which shee liued. But against this may be obiected: first, that shee lyed in this fact; for, when the King of Iericho's messengers came to search for the Spies, whom shee had hid in the top of her house, shee said to the messengers, they were gone another way. Now, how can it bee a good worke, which was don with lying; especially to our Superior, who hath power to aske vsus, and to whom wee are double bound to speake the truth? Answ. Wee must knowe that the worke was good which shee did; and a worke of mercy, to preserue Gods people, although shee failed in the manner of doing it: shee receiued them by faith, though shee shewed distrust, in lying for their safetie. It was a notable worke of Rebecca, Gen. 27. to cause her sonne Iacob to get his fathers blessing; for so God had determined, and yet shee failed in the manner.
Quest. But how could this worke be good, being faulty in the manner of doing it? Ans. It might: for, Rebecca's person stood righteous before God in Christ. Now, the worker beeing acceptable vntounto God, the worke must needs be good also: and though the worker failed in the circumstances; yet the euill of the worke, was couered in the obedience of Christ: and so the goodnes of it was approoued, and the fault thereof couered.
The vse of this doctrine is two-folde▪ first, it shews that the works of Gods children, are partly good, and partly bad; euen the best works they doe, are imperfect. Secondly, this shewes the true meaning of Saint Iames, when hee saith, that Rahab was iustified by her works: hereby he means, that by her works she declared her selfe to be iust. For, that shee was not iustified by her works, appeareth plaine; because the worke which shee did, was faulty in the manner, and not perfectly good: and therfore could not be answerable to the perfect iustice of God.
But some will further say, that this concealing of the Spies, and lying to the Kings messengers, was a worke of Treachery against her owne country; and therefore was a notorious fault, and so no worke of faith? Answ. Treachery indeed, is as great villany, as one man can practice against another; and therefore ought to bee abhorred and detested of all men: but yet wee must knowe, that Rahab in this place is no Traytor. For, she had a plaine Certificat in her conscience, that the Land of Canaan, and the citie Iericho, were giuen by the Lord to the people of Israel, and that they were the right Lords thereof, and should enioy them: so that she hid the Spies, not in treachery, but in faith.
Thus wee see her facte. The duties which wee learne hence, are these: First, it is said that this harlot Rahab, beeing by calling an Hostesse and a Victualler, receiued the spies peaceably. Hence, Inn-keepers are taught their dutie. First, if they will shew themselues faithfull, they must hauehave special regard and respect vntounto such guests of theirs, as be the seruants of GOD, and feare him. This was the worke of Rahabs faith towards the spies of Gods people. Dauid makes this the property of eueryevery godly man, That in his eyes a vile person is contemned, but hee honoureth them that feare the Lord, Psalme 15. verse 4: And therefore if Inn-keepers will shewe themselues godly, they must so doe. And to encourage each one heereto, our Sauiour Christ makes this notable promise (Matthew chapter 10. verse 41) Hee that receiueth a Prophet, in the name of a Prophet, shall receiue a Prophets reward: and hee that receiueth a iust man in the name of a iust man, shall receiue a iust mans reward. And, if any shall giuegive, to one of these little ones to drinke, a cuppe of colde water onelyonly, in the name of a Disciple; Verily I say vntounto you, hee shall not lose his reward.
Also Strangers are heere taught, that in seeking places for their abode, they must make choyse to bee with those that feare the Lord: so GOD directs these spies to doe. And when Christ sent his Disciples to preach, he bade them (Mathew, chapter 10. verse 11) when they entred into a Citie, To enquire who is worthy in that Citie, and there to abide till they departed. But alas, these duties are little performed; especially the first. For, Inn-keepers and such as entertaine Strangers, doe make most of those that giuegive themselues to ryote and good fellow…hip: they are best welcom, that spend most in gaming, drinking, and lasciuiousnesse. These might learne otherwise of Rahab, who did better, though she had beene an harlot.
Thirdly, In-keepers must here learne, that when a man comes into their house (if he be no malefactor) they must giuegive him protection. Thus, Rahab doth heere to the spies of the Israelites, euen with the danger of her owne life. The like also we may reade of Lot: for, when two Angels in the likenesse of men came into his house, and the men of Sodome would hauehave had them out; Lot besought them to let them alone, Gen. 19.8. And his reason is, because they came vnderunder the shadow of his roofe.
Againe, hence we may learne another generall duty; to wit, that a Christian man in the time of persecution & danger, is not to discouer his fellow brethren, or to detect them; but must rather indanger his owne life, by concealing them for their preseruation. This was practiced by good Obadiah: when Iesabel killed the Lords Prophets, he hid them by fifties in a Caue; which if it had been knowen, would hauehave cost him his life. And so did the Apostles and brethren in the Primitiue Church; when the Iewes would hauehave slaine Paul in Damascus, the brethren tooke him by night, and let him downe through the wall in a basket to saue his life, Acts 9.25: And since those times, in the History of the Church vnderunder the Gospell, wee may finde, that when the Christians were vrged by persecuters to reueale their brethren, they rather chose to lay down their owne lyues, then to betray their brethrē into their enemies hands. And this is true louelove indeede, such as the holy Ghost commendeth, When a man will giuegive his life for his brother, 1. Iohn 3.16.
Lastly, whereas Rahab receiued the spies peaceably, wee note that it is a speciall fruite of faith, to be peaceable and kinde. The holy Ghost, repeating the fruites of the spirit, names Peace and meeknesse among them. Gal. 4.22.Now, this peace is, when a man is kinde and peaceable to all, but especially to those that …e of the houshold of faith. And vndoubtedly it is a fruite of faith, which the Prophet Isay fore-told should be vnderunder the Gospel, Isay 11.6; that then the Wolfe should dwell with the Lamb, and the Leopard lie with the Kid: signifying, that howsoeuer men by nature were as sauage as Wolues, yet beeing conuerted to the Kingdome of Christ, they should become gentle as Lambs, being kinde and peaceable one to another. This peaceablenesse is especially to be shewed in the place and calling where a man liues: for, there did Rahab shew forth hers, when the spies came vntounto her. And, where this is truly in outward action, there is faith in the heart: it is a good token that a man is at peace with God, when he liues peaceably with men. Which being so; we must learne, not to giuegive place to our heady affections, but must rather bridle the rage of malice and anger, and endeuour to liue peaceably with all, especially with those that be members of Gods Church. And thus much of this example.