A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Chapter 2
CHAP. II.
NOW when General Joſhua was thus Animated with a generous Spirit by all thoſe Divine encouragements aforeſaid, from ver. 2. to verſ. 10. Chap. 1. Moreover, finding Vox Populi to be Vox Dei; the Voice of the People to have ſo happy a concurrency with the Voice of God, verſ. 6, 18. and their promiſe by their Princes of their Homage and Fealty to his Government, from verſ. 10. to 18. upon this confirmation to the full from both God and Men, Joſhua begins his firſt expedition, namely, his ſending Spies to ſearch the Land, even Jericho, Joſh. 2.
The Hiſtory of that miſſion conſiſts of ſundry Heads, as deſcribed in the 2d. Chapter (1.) The Searchers ſent in ſundry circumſtances, verſ. 1. (2.) The Peril they met with in the place they ſearched, with the circumſtances thereof, verſ. 1, 2, 3, 7. (3.) Their deliverance from that danger, by whom and by what means, verſ. 4, 5, 16. (4) The Intelligence they received, there concerning the Univerſal Conſternation both of Jericho, and of all the Region round about it, verſ. 8, 9, 10, 11. (5) The Covenant they made with their Hoſteſs for ſaving her Life and the Lives of her Relations, found in her Houſe, verſ. 12, 13, 14, 16, 18, 19, 20. (6.) Their Diſmiſſion from Jericho and ſafe Eſcape, verſ. 15, 16, 21. (7.) Their returning in ſafety to Joſhua in Shittim, with good tidings, verſ. 22, 23, 24.
This Sevenfold Hiſtory containeth a manifold Myſtery and meaning, to be diſcourſed upon orderly, in ſundry Remarks.
The Firſt is upon Joſhua's Miſſion of the Spies to Jericho: This was Joſhua's Firſt Pious and Politick Exploit. Some object againſt this Act, ſaying, How could this be well done by Joſhua, when the ſame Act in Moſes had ſuch evil ſucceſs? Numb. 13.3. &c. and 14.1, &c. Beſide, Joſhua ſhould have Acquieſced in the bare Promiſe of God for Performance, &c. Anſwer in General; There is much difference betwixt Moſes and Joſhua's Miſſion of Spies both in the Actors, Motives, and in the the Manner and end: For (1.) In the firſt Miſſion the People made the firſt motion of it unto Moſes out of their Fear and Diſtruſt, not from the Lord, who commanded them immediately to go up without dread or diſcouragement, Deut. 1.19, 21, 24. Moſes upon the People's importunity conſults with God, who ſeeing they would not be ſatisfied without it, permits it to be done, but afterwards puniſheth it with a ſad ſucceſs; whereas in the (2.) Miſſion Joſhua acted alone without the People, but undoubtedly with advice from God (who had promiſed to be preſent with him in all his Enterprizes, Joſh. 1.9.) tho' not recorded in Circumſtances as thoſe of Gideon were, Judg. 6.36, 39. and 7.2, 4, 5, 7, 9. All wonderful condeſcenſions in God to Man.
Secondly; In Moſes's Miſſion there were 12 Spies, out of every Tribe one; not only becauſe it was done primarily and principally at the Inſtigation of all the Tribes, but alſo becauſe they were to ſearch the whole Land in a time of deep ſecurity. Beſide, Thoſe 12. proved too many by ten; for only two kept tight to their integrity, the other ten did much miſchief among the People at their Return: But in Joſhua's Miſſion, two were enough to keep Counſel, to ſearch ſecretly, and that but a ſmall ſpace of Ground; no Man knew of their Miſſion ſave Joſhua and themſelves; and notwithſtanding all this privacy, they had much adoe to ſecure themſelves in that City, the People of the Land being now alarm'd and awakened.
Thirdly; In Moſes's Miſſion, the 12 Spies, being publickly ſent forth, gave an Account at their Return to the whole Congregation, Numb. 13.26. which was the cauſe of their murmuring and Rebellion. But in Joſhua's Miſſion the 2 Spies, being ſent out privately, gave an Account of their hazardous expedition to Joſhua alone Joſh. 2.23, 24.
Fourthly; In Moſes's Miſſion, the People prompted the ſending of the 12 Spies, from a diſtruſtful fear and depending more on their own prudence and policy, than on the precious promiſe and powerful Providence of God, as plainly appeareth by the Conſequences thereof; but Joſhua, like a prudent General, ſent out his 2 Spies to view the Fortifications of the City, and the Fortitude of the Citizens, that he might the better manage his Siege againſt it; yet not without due dependance upon Divine Aſſiſtance in the uſe of means.
Fifthly; Tho' it be objected, that it was Joſhua's duty to depend upon God's Promiſe to deliver up the Land; yet had it been no better than a tempting of God in Joſhua, to neglect the means: Our Faith is never ſo ſtrong, as not to need farther confirmation, as appeareth in the Inſtance of Gideon aforeſaid; nor doth aſſurance of the end, occaſion us to neglect the means conducing to the end, in ſubſerviency to Gods providence; this rather cauſeth us to uſe them with more confidence and comfort.
The ſecond Head of diſcourſe upon thoſe Spies ſent out by Joſhua, is, the peril they paſſed in their Spying work, with Remarks upon it. As (1.) The Hebrew Doctors take upon them to tell us the names of thoſe two Spies, calling them, (Caleb and Phineas) who did hazard their Lives in ſearching Jericho, &c. Wherein the Weal both of the State and of the Church of Iſrael ran a deſperate Riſcue; for Caleb was a Pious Prince (as appeared by his former Faithfulneſs in Moſes's Miſſion of him, Numb. 14.24, &c. And Phineas was a Pious Prieſt, Pſal. 106.33. The loſs of thoſe 2 Men of figure, had been a great loſs to Iſrael.
The ſecond Remark is, Their danger was deſperate, for the Spies themſelves were Spied by ſome of the Citizens, which gave an Alarm to the whole City. Thoſe two Spies paſſing over the Fords of Jordan (mentioned, Joſh. 2.7. and Judg. 3.28. and 12.5.) came by a Divine inſtinct in the twilight unto Rahabs Houſe (ſuppoſed a Victualling-houſe) the moſt convenient Hiding-place for them, becauſe her Houſe was nigh to the Gate, and ſtood upon the Walls of the City; from the high Roof of which the Spies had a fair Proſpect both of the City and of the Country adjoyning: Tho' they ſlip'd in ſo ſecretly as they could before the Gates were ſhut, yet was there a Watch ſet at the Gate (becauſe a powerful Adverſary was not far from them) who took notice of thoſe two ſuſpicious Perſons, gave notice of it to the King, who evermore hath long Ears, and who immediately (upon this Univerſal Alarm) ſent to ſeize the Spies at Rahabs Houſe, Joſh. 2.1, 2, 3. This could not but break their Sleep, tho' wearied with their long Walk, and their Reſt not ſo long as that of the Ark in the midſt of Jordan after, Joſh. 3.13.
The third Head of diſcourſe upon thoſe Spies is, Their deliverance from this imminent danger; by whom and by what? The firſt Remark, is, upon the Perſon who delivered the two Spies. Rahab, tho' ſhe had been an Harlot (as the word Zona ſignifies, and as ſhe is called, Heb. 11.31. and Jam. 2.25.) heretofore, yet now was become a true Convert being furniſhed with the graces both of Faith and Repentance. As the two Scriptures afore quoted do give an account of her Faith, in entertaining the Spies in Peace; ſo her whole diſcourſe with thoſe Spies did demonſtrate her to be a true penitent. She doth not only abſtain from doing any Injury her ſelf unto thoſe Spies, but was alſo faithful to them in not treacherouſly betraying them to the Kings Purſevants that came to catch them, which could not be, had ſhe not been a true Convert.
Beſides, tho' the word Zonah doth ſignify an Harlot (as before) yet it ſignifies an Hoſteſs or Victualler, one that dreſſeth and ſelleth Meat, ſo Lzun and Zona are uſed for Meat, Dan. 4.12. and Pſal. 144.13. and this probably was Rahabs profeſſion, which was a Trade Infamous among the Jews, becauſe of the commonneſs of entertainment: But had ſhe now been a known Harlot, thoſe two good Men (the two Spies) would not have adventured their Lives in Lodging with her, leſt ſome of her Gallants might do them miſchief; much leſs would Salmon, that Prince of Judah, have married an infamous Strumpet for his Wife and Princeſs as he did, Math. 1.5. and leaſt of all would the Redeemer of the World (our Lord Jeſus) have deſcended from her as he did in that Genealogy. 'Tis true, the Jews judged the hardlier of her, becauſe ſhe kept a publick Houſe of Hoſpitality, yet had no Husband; for ſhe contracted with thoſe two Spies for ſaving the lives of her Father, Mother, Brothers, Siſters and Kindred, but no mention is made of any Husband ſhe had, Joſh. 2.13. In a word, whatever ſhe had been before, ſhe was now become a Woman famous for Piety, and eminent both for her Faith, Hebr. 11.31. and for her works, Jam. 2.25. For (1.) She had a ſtronger Faith (tho' but an Hoſteſs in Jericho) than ſix hundred thouſand Men of Iſrael had, who had ſeen the Wonders of the Lord wrought for them, both in Egypt and in the Wilderneſs; yet ſtagger'd they at Gods promiſe, and more at the performance of his promiſe: Whereas ſhe (upon a bare Hear-ſay and Report of thoſe miraculous miracles for Iſrael) believed in God, Joſh. 2.9. She acted Faith in hiding the Spies Heb. 11.31. And ſo (2.) became eminent for her works alſo; not only in entertaining thoſe Spies as Gods Angels (for ſo the word is, Jam. 2.25.) and ſent them ſafe away, &c. Had ſhe only ſaid to thoſe Spies [I do believe the God of Heaven and Earth hath given you this whole Land for your poſſeſſion &c. Yet dare I not ſhew you any Kindneſs in this City, leſt I betray my own Life, in betraying my King and Country, &c.] then had her Faith been a dead Faith, but her Faith prevailed to works as James ſheweth.
From hence may be inferred, that Inn-Keepers and Victuallers may be good themſelves, tho' their Employs do daily expoſe them to manifold Evils; tho' it be a Trade made up of many Temptations, yet is it a Calling both lawful and neceſſary, eſpecially in Cities that are populous, where there are many, both Gentlemen and Tradeſmen, that cannot be Houſe-keepers, beſide ſtrangers and travellers, &c. Here Rahab teacheth them, How they may be good Perſons in ſuſpicious and tempting (if not bad) Employments: She renounceth her Paganiſm, believeth in the God of Iſrael (both as to his Divine promiſes to the Holy Iſraelites, and his Divine Threatnings to the wicked Canaanites): She uſeth Religious and Savoury diſcourſe to her Gueſts, obligeth Joſhua to be her Friend, by making much of Joſhua's Meſſengers, entertaining them as Angels, &c. I wiſh all Keepers of publick Houſes would learn from this Hoſteſs to oblige Jeſus (our Joſhua) that he may be their Friend, by an amicable entertainment of his Meſſengers or Miniſters: Such Houſes are worthy of them, …th. 10.19, 13.
The ſecond Remark is upon the Means ſhe made uſe of in order to deliver the Spies from their danger of the Kings Purſevants. It is ſaid, That ſhe took the Spies (upon the Alarm of their being diſcovered) and hid them, or Hebr. hid him; that is, hid each of them apart, leſt the Bulk of both their Bodies together laying under the Line-ſtalks which ſhe dried in the Sun upon the Roof of her Houſe) ſhould be eaſilier diſcerned by the Searchers, who, notwithſtanding, were over-ruled by providence never to attempt the ſearching of her Houſe for them, but were left to their own fond credulity to believe they were run away (as ſhe ſuggeſted to the King's Meſſengers) and to purſue them, verſ. 4, 5, 6, 7. Some (indeed) would excuſe Rahab, and juſtify the means ſhe uſed, for ſaving the Spies, judging ſhe might have other gueſts in her Inn that night, who were really gone away as ſhe told the Kings Meſſengers; ſo ſpoke her words in truth, as to them, &c. But the truth is, her whole ſpeech was a continual Equivocation, containing no fewer than four Masked Lies, all uttered at one breath, in the Branches of it; and the beſt that can be made of her Anſwer to the King's Officers amounts only to an officious Lie: Indeed at the firſt ſhe made an ingenuous Confeſſion, that ſome Gueſts did come to her Houſe, whom ſhe could not but look upon as honeſt Men, therefore ought not be blamed for ſo doing, ſeeing it was her way of livelihood. Probably thoſe Gueſts were obſerved to take up their lodging at Rahab's Houſe, by the Watch of the City-gate; ſo ſhe, out of Policy, freely acknowledged, what could not poſſibly be denied; deſigning to pain the better credit with thoſe Sergeants (that examin'd her) in her following plauſible and politick diſcourſes; wherewith ſhe effectually diverted them from ſearching her Houſe.
Firſt Object; If ſo much Sin was found in this Action of Rahab, why is it ſo honourably mentioned in Scripture as a praiſe worthy Action? Anſwer (1.) to ſhew the mercy of God, and the method of his mercy towards his choſen and called Ones, in whom he findeth Truth and Sincerity for the main. God hideth his Eyes from beholding evil circumſtances in the good Actions of his Servants; Rahab's Action herein is twice commended by God in his word, (Heb. 11.31. and Jam. 2.15.) yet maketh he no mention at all of her beguiling or guileful Equivocations, in either of thoſe two Scriptures; as the Limner that drew Alexander's picture (who had a Scar upon his Face) did cover the Scar with his Finger, and ſo drew him as if he had no Scar: So God (as it were) layeth the Finger of his Mercy upon the Scar of Rahab's frailty, and thereby hideth it in both Scriptures above-quoted. The like God doth for Sarah, 1 Pet. 3.6. [even as Sarah obeyed Abraham, calling him Lord] the place alluded to is Gen. 18.12. where Sarah's whole ſentence was full of Unbelief, and there was but one good word in the whole, which was that of [Lord] denoting her due Reſpect and Reverence to her Husband, and that alone the Spirit of God taketh notice of: The like is likewiſe done to Job, Jam. 5.11. Ye have heard of the Patience of Job; not at all mentioning any of his Murmurings or Impatiency in curſing the Day of his Birth, &c. Thus God Acts contrary to the wicked World, which over-looks the good in Gods Servants, and pitches only on their failings.
Second Anſwer; Rahab was a a poor Ignorant Pagan, and had as yet learnt no better Leſſons, but to look upon officious Lies, as but a Light trivial matter: yea, Auguſtin himſelf ſaith, That to make an officious Lie to be a downright Sin, hath even wearied learned Men: See more of this point in the firſt Volume upon the Midwives to Pharaoh, Exod. 1.19. If Jacob himſelf told three Lies to his Father, Gen. 27. &c. What could better be expected from Rahab now but a New-Convert?
The Second Objection. But was not this Action of Rahab's both a Treacherous and a Treaſonable Action againſt her King and Country? Was ſhe not a betrayer of Canaan herein?
Anſwer. It may not be ſaid ſo, for ſhe being the firſt Fruits of the curſed Canaanites, and (according to the ſignification of her Name Rahab) one enlarged from the Pagan Religion, had undoubtedly a particular Revelation from God that the Land of Canaan, and ſo her Town Jericho, were proſcribed by the great Creator, and given to the Iſraelites, Joſh. 2.9, 10, 11, &c. This did abſolve her from all Laws of her King and Country, and laid a New Law upon her, to Incorporate her ſelf into the Common-wealth of Iſrael, and to promote their welfare; ſaith Calvin upon that Scripture.
'Tis true, Abulenſis ſaith, that Rahab had not Sinned, if ſhe had betrayed the Spies into the Sergeants Hands, but this is directly againſt the expreſs Teſtimony of the above-quoted Scriptures, that makes her hiding them from their Hands, a noble Act of Faith. Much better ſaith Maſius, in ſaying, Rahab
Firſt Underſtood, neither that the Life of the Spies would be the Deſtruction, nor their Death the Salvation of her Country.
And ſecondly, when ſhe knew, that her Country was proſcribed by God, and given to the Iſraelites, ſhe neither ought nor could, either oppoſe a juſt cauſe, or patronize the unjuſt▪ &c. There can no Bond be obliging againſt the declared will of God: It would have alterd the caſe, had her action been ſubſervient only to her own advantage, and not alſo to Gods will.
The fourth Head of Diſcourſe is, the intelligence thoſe▪ Spies received of Rahab, concerning the Univerſal conſternation both of Jericho, and of all the Region round about, verſ. 8, 9, 10, 11. Wherein Rahab declareth the cauſe of her deſerting the cauſe of her King, and like a good Houſe-wife, not only cover'd the Spies with the Green Stalks of Flax (which ſhe had to dry in the Sun upon the flat Roof of her Houſe) but alſo Span a fair Thread out of it, and did Weave for her ſelf a beautiful Webb (as may be ſaid) of both her Temporal Preſervation and Propagation, and of her Eternal Life and Salvation alſo: Hereupon both the Apoſtles (James, and Paul as above) take notice of her faith in God and obedience to him; but make no mention of her Falſhood and Lies or Equivocations to Men. Her good intentions preponderated the evil of ſome circumſtances in her Actions.
The Firſt Remark is, It was a generous Act of Rahabs Faith, to venture her own Life thus for ſaving the Lives of the Spies concealed by her; but much more to furniſh them with means to eſcape, and with intelligence to carry back unto Joſhua, that the Town and Country was his own; Yet moſt of all, in taking an Oath of theſe Spies for her own ſecurity and her Relations, as if Jericho had been now in their Hands: (But of that afterwards) notwithſtanding the ſtrength and ſecurity of the City.
The ſecond Remark is, no ſooner had Rahab ſecured her own Houſe from the Kings Searchers, by Infatuating and Diſmiſſing them into a fond purſuit, but then ſhe declareth the grounds of her Heroick Faith to Joſhua's Searchers, ſaying, [I know, &c.] grounding her confidence upon two ſpecial Miracles, that the God of Iſrael had wrought for Iſrael, namely (1.) the drying up the Red-Sea and (2.) their Conqueſt of the two Kings) Og, and Sihon) and of both their Kingdoms, concluding the ſame omnipotent Arm would dry up Jordan (a ſmall River) much more, and enable Iſrael to conquer the Kings and Kingdoms of Canaan: And by this token ſhe aſſured them hereof becauſe a general Conſternation was come upon her City, &c. Whereas God had given Joſhua and his company great courage, becoming Conquerors.
The Third Remark, The Apoſtle James joyneth the Faith of Abraham (which carried him through his ten Tryals) with this Faith of Rahab (which carried her only through this one Trial) and the exerciſe whereof was only in Civil entertainment (yet for Religious ends) both together, Jam. 2.23, 25. to ſhew that the weakeſt as well as ſtrongeſt Faith muſt evidence its truth and Life by its works; and not only ſo, but alſo to incourage thoſe that be in the loweſt form of Faith, may find favour with God, as well as thoſe of the higheſt form▪ provided there be any evidences of a living Faith, as in Rahab. Few can climb ſo high as Abraham, the Father of the faithful, and the Pattern of Believers: as Chriſt takes notice of the Green Figs, Can. 2.13. ſo even of Buds and Bloſſoms. Can. 7.12. and will bleſs the Buds, Iſa. 44 3. according to the Old Tranſlation, Tho' faith be as ſmall as a grain of Muſtard-ſeed.
The Filth Head of Diſcourſe is, the Oath or Covenant made by the Spies to Rahab, at her Demand, for ſaving her Life, and the Lives of her Relations, verſ. 12, 13, 14, 16, 18, 19, 20.
The Remarks upon it are (1.) Oaths are an Antient way of ending Strife, Heb. 7.16. and this poor penitent Pagan thought her ſelf ſecure by this means, verſ. 12. No doubt this was a great exerciſe of her ſmall faith to be thus confiding in a Covenant with thoſe Spies, as if they had▪ the power of Life and Death at this time in their Hands, who themſelves were as yet in a deſperate caſe, and could not ſecure their own Lives: In all this ſhe far exceeded the Faith of all Iſrael, who now ſtaggerd at Gods promiſe, and more at the performance of it, tho' they had ſeen all his Wonders, and ſhe had only heard the Reports of them: Nor doth ſhe mention one word for ſaving her ſelf in this Sacred Swearing, becauſe the Law of equity obliged them to preſerve their Preſerver. All her care was carried forth for her carnal Relations, leſt they ſhould periſh in an unconverted State.
The Second Remark is, the Token of their inviolably keeping this Covenant, ſhe demanded of them, verſ. 13, 21. was the Red Cord by which ſhe let them down for their eſcape, Joſh. 6.23, 25. This was the outward means of her and her Friends Salvation, Red is a ſaving colour: As Iſralel's Doors were Red with the Blood of the Paſchal Lamb that the deſtroying Angel might paſs over their Houſes, Exod. 12.7, 13. &c. So Rahabs, Window muſt have the Scarlet Line tied to it, Joſh. 2.21. The Door is of uſe to let in Paſſengers, and the uſe of the Window is to let in light into the Houſe: The Soul of Man hath its Door, namely the Ear, to let in Doctrines; and its Window, namely the Eye, to let in knowledg; therefore, both of them do need to be made Red with the Scarlet-Blood of the Lamb of God, whoſe Fleece alſo affordeth the Right Red Line which is effectual for our Salvation.
The Third Remark is, The ſtrict and punctual Terms of thoſe two parties in this Reciprocal Covenant, having conditions on both Hands.
Firſt Rahab's part was to bind the Scarlet Thread to her Window, as a Token whereby all Iſraelites might know her Houſe, when they came to ſtorm Jericho, and ſhe with her Friends muſt keep within her Houſe during the Deſtruction of the City; moreover, ſhe muſt bind her ſelf to conceal this Covenant from all the Citizens, diſcovering it only to her kindred in the fitteſt ſeaſon.
Then the ſecond part of the Spies followeth, they upon thoſe conditious aforeſaid (expreſſed, verſ. 18.19, 20.) take a ſolemn Oath with all caution and circumſpection, not in Jeſt but in Judgment, Jer. 4.2. Iſa. 48.1. clearing up the Terms whereunto they Sware, (tho' they were in deſperate haſt to be gone) leſt any ſuſpition of Perjury ſhould after be laid to their charge. 'Twere well if common ſwearers could conſider, that Swearing by Gods name is one eminent Act of Gods worſhip, not to be done raſhly, and in Choler, but with an Awful fear of God, Deut. 10.20. Levit. 5.4. 1 Sam. 14.39, 44.
The Fourth Remark is, Tho' thoſe two parties were of two ſeveral Nations, yet might they underſtand each other in this long familiar conference; for, (1.) the Language of the Iſraelites and that of the Canaanites were but different Dialects of one and the ſame Tongue, as appeareth by the names of the Canaanites Cities, ſuch as Jericho, Salem Sichem, Bethlehem, &c. all their names before the Iſraelites came thither (2.) that difference 'twixt the Dialects, Iſraelites might learn from conquered Amorites on this ſide Jordan with whom they converſed.
The Sixth Head of Diſcourſe is, The ſafe Diſmiſſion and Eſcape of the Spies, verſ. 15, 16, 21. The Remarks thereon be (1.) Rahab's letting the Spies down with a Line of a Scarlet Thread, &c. This muſt (no doubt) be done after the whole Tranſaction of the conditions of the Covenant and taking the Oath, (tho' verſ. 17, 18, 19, 20. ſeem to intimate that it was done before) for it is very improbable, either that ſhe would diſmiſs them before a full agreement, or that this diſcourſe about ſuch ſecret and important Affairs, was under the Window, where the Watch (going the Round) or ſome neighbours, might over hear them; therefore, ſome do ſalve this doubt by an Enallage of tenſes, Reading the words thus [this Thread, which thou letteſt us down by] that is, about to do: But if this were done after, it muſt be Attributed to the ſingular providence of God over-ruling the matter ſo, that none did either hear this diſcourſe (haſtily run over in the Chamber, but amplified upon, when more out of Danger) or ſee the Spies let down the Wall through the Window.
The ſecond Remark is, The marvelous providence of God in placing Rahabs Houſe, in ſuch an outward corner upon the Wall of the City among the Poor, every way accommodated for this preſent purpoſe: 'Tis the Lord that appoints the bounds of all our Habitations, Act. 17.26. Zebulon ſhall dwell at the Haven of the Sea, or by the Sea-Shore, Gen. 49.13. So Rahab (as we all) ſhall dwell in Gods Appointed place. Maſius is of opinion, that Rahab in the time of her Harlotry did make uſe of this Scarlet Line to draw up, and let down her fornicators for promoting her ſecret ſervice, that ſo the ſame Inſtrument, which had been before of her Tranſgreſſion, might now become the means of her Salvation being now fixed to the Window upon the Wall, her forerooms, towards the City, being for more publick entertainment of her Gueſts, &c.
The Third Remark is, the farewel-ſpeech of the Spies to Rahab [We will be blameleſs of this thy Oath, if thou and thy friends keep not within the doors of this Houſe that hath the Scarlet-line, &c.] verſ. 17.18, 19, 20. unto which ſhe conſented, verſ. 12. In which Hiſtory there is this Myſtery: As they that ſtaid not under this Red Cord but Gadded abroad into the ſtreets (when the City was ſtormed) were guilty of their own Blood and periſhed at their own peril: So ſuch as are not of the houſhold of Faith, and keeps not within Gods Doors, are deſtroyed; the Devil ſweeps away all that are out of the Covenant, and ſuch as Wander out of Gods Precincts, are out of Gods Protection. It was not enough for any to ſay (in the Streets of Jericho when ſtormed) unto Joſhua, I am Rahabs brother, &c. nor will it be enough for us (at the day of Judgment) to ſay to Jeſus, I am a profeſſour, a Church-member, &c. He will ſay [I know you not, &c.] Matth. 7.22, 23.
The Seventh Head of Diſcourſe is, The Spies Returning in ſafety from Jericho to Joſhua in Shittim, verſ. 22, 23, 24. Remarks upon this are (1.) 'tis more than probable Rahab did bind the Scarlet Line to her window, before ſhe diſmiſs'd the Spies, leſt a matter of that Moment might be forgotten, and leſt her Houſe might be miſtaken, when the City was ſtormed, which Miſtake was prevented by the Spies beholding it done before their departure, whereby they might know it at diſtance at their Return, &c. moreover, it muſt needs be a great confirmation of her own Faith, to behold daily this Pledg of her ſafety; nor did ſhe know, either when or how the Army would take the City, ſeeing ſhe had Aſſigned them three days to lay hid in the Mountains. Nor could this Cord Cauſe any ſuſpicion to the Citizens, for ſhe might uſe it frequently for other uſes, her Houſe ſtanding upon the Wall.
The Second Remark is, The good Counſel that Rahab gave to the Spies (for hiding themſelves in the Mountains betwixt Jericho and Jordan) proved ſucceſsful for their ſafety, verſ. 22. The Searchers found them not. 'Tis a Vulgar ſaying, [the Wit of a Woman at a Pinch is above a Mans, who muſt have Time for Deliberation.] Which holds true here, and in other Inſtances in Scripture-Record as in Rebekah, Gen. 27.5, 6, 7, 8. &c. and in Abigail, 1 Sam. 25.14, 18. to 35. and in Manoah's Wife, Judg. 13.22, 23. and ſuch like: All theſe were at a pinch and on the ſuddain, &c. As [the Searchers not finding the Spies] doth commend highly the excellency of Rahab's Counſel: So it illuſtrates greatly both the eminency of their Danger, and of their deliverance from it by Divine protection. They are well hid. whom God Hides, as Jeremy and Baruch were, 'tis ſaid [the Lord hid them] Jer. 36.26.
The Third Remark is, The time of the Spies Abſconding is ſaid to be three Days, verſ. 22. What they lived upon all that time is a Queſtion which is variouſly Anſwered (1.) There be ſome whoſe ſentiments are, that they kept a three days Faſt, which was not Unuſual. (2.) Others more probably think that Rahab out of her Hoſpitality furniſh'd them with full Proviſions for three days, and it was the cuſtom of that Age for Travellers to carry neceſſaries along with them; as Judg. 19.19, 20.
But Thirdly, the opinion of Dr. Lightfoot, upon thoſe three days is moſt Remarkable, ſaying, thoſe two Spies ſent on the ſixth Day of Niſan into Jericho, came out that Night, lay hid in the Mountains all the Seventh Day, and on the Eighth, returned to the Camp, which three Days are counted juſt as the three Days of our Saviours Burial.
The Fourth Remark is, The difference Remarkable betwixt thoſe two Spies, Joſhua ſent, and the 12 Spies Moſes ſent (who proved ten too many) Numb. 13. &c. Thoſe two were rightly qualified both with Wiſdom and with courage for their ſpecial Spying work, which the ten (that Moſes ſent) were wanting in.
Firſt; Their Wiſdom was evident, in giving a full Relation of all Occurrences in their adventure unto General Joſhua alone, and not to the Mobile or Multitude (as Moſes's Ten did) well knowing that [Neutrum Modò, mas modò vulgus] the vulgar are apt at ſuch a Narrative, to take in impreſſions either of too much fear, or too much forwardneſs as they did in Moſes's Day, Numb. 14, 18, 40.
Secondly; Their courage, verſ. 23. They did not diſcourage the Hearts of the People as the ten cowardly Spies did with Stories of the Anakim Giants, and of Cities Walled up to Heaven, &c. but theſe two tells Joſhua verſ, 24. [that God had delivered the Land of Canaan into Iſrael's Hands] as if it had been already done, &c. We do not Read of any ſuch deſperate dangers that Moſes's ten Spies met with in their enterprize (as thoſe two Spies of Joſhua's did) yet the fewer that their hazards had been, the leſſer was their courage and encouragement. So true is that of Solomon [He that ſends a meſſage by the Hands of a Fool, cutteth off the Feet and drinketh damage,] Prov. 26.6. Whereas thoſe two, the more miſchievous Perils they met with, the more Magnanimous they were made by their eſcape, from them, and the more did they promiſe to themſelves, and to their People Iſrael, a compleat Conqueſt of Canaan. In fine. Tho' thoſe two Spies were Men of courage, yet were they not Fool-hardy, but their Wiſdom had the conduct of their courage. They do not over-daringly outface danger (either in Rahab's Houſe or in their return home) but improve the means, where the Lord had not promis'd Miracles; upon this Account our Redeemer ſaith to Satan [Thou ſhalt not tempt the Lord thy God] Matth. 4.7. So as to neglect means, &c.