Contemplations vpon the principal passages of the holy story. The second volume; in foure books. By I. Hall, Dr. of Diuinity

Achan.

WHen the walls of Ieri∣cho were fallen, Ioshua charged the Israelites but with two precepts; Of sparing. Rahabs house; and of abstaining frō that treasure, which was anathematized to GOD; & one of them is broken: As in the entrance to Paradise, but one tree was forbidden, and that was ea∣ten of. GOD hath prouided for our weaknesse in the paucitie of commaunds: but our innocencie•• stands not so much in hauing few••

precepts, as in keeping those wee haue. So much more guiltie are we in the breach of one, as we are more fauoured in the number.

They needed no commaund to spare no liuing thing in Ieri∣cho: but to spare the treasure, no commaund was enough. Impar∣tialitie of execution is easier to performe, then contempt of these worldly things; because wee are more prone to couet for our selues, then to pitty others. Had Ioshua bidden to saue the men, & diuide the treasure, his charge had been more plausible, then now to kill the men, and saue the treasure: or, if they must kill, earthly mindes would more glad∣ly shed their enemies bloud, for a

booty, then out of obedience, for the glory of their Maker. But now, it is good reason, since God threw downe those walls, and not they; that both the bloud of that wicked Citie should be spilt to him, not to their owne reuenge; and that the treasure should bee reserued for his vse, not for theirs. VVho but a miscreant can grudge, that GOD should serue himselfe of his owne? I can∣not blame the rest of Israel, if they were well pleased with these con∣ditions; onely one Achan, trou∣bles the peace, and his sinne is imputed to Israel: the innocence of so many thousand Israelites, is not so forceable to excuse his one sinne, as his one sinne is to taint all Israel.

A lewd man is a pernicious creature: That hee damnes his ovvne soule, is the least part of his mischiefe; hee commonlie drawes vengeance vpon a thou∣sand, either by the desert of his sinne, or by the infection. VVho vvould not haue hoped, that the same GOD, vvhich for tenne righteous men would haue spared fiue vvicked Cit∣ties, should not haue been con∣tent to drovvne one sinne, in the obedience of so many righ∣teous? But so venomous is sinne, (especiallie, vvhen it lights a∣mong GODs people) that one ••ramme of it is able to infect the ••hole mass of Israel.

Oh righteous people of Isra∣el, that had but one Achan! How had their late circumcision cut a∣way the vncleane foreskin of their disobedience? How had the blood of their Paschall Lambe scoured their soules from couetous de∣sires? The world was well men∣ded with them, since their stub∣burne murmurings, in the desert. Since the death of Moses, and the gouernment of Ioshua, I doe not finde them in any disorder. After that the Law hath brought vs vn∣der the conduct of the true Iesus▪ our sinnes are more rare, and our liues more conscionable. Whiles we are vnder the Law, wee do no•• so keepe it, as when wee are deli∣uered from it: our Christian free∣dome, is more holy then our ser∣uitude.

Then haue the Sacraments of God their due effect, when their receit purgeth vs from our old sinnes, and makes our conuersa∣tion cleane, and spirituall.

Little did Iosua know that there was any sacriledge committed by Israel: that sinne is not halfe cun∣ning enough, that hath not lear∣ned secrecy. Ioshua was a vigilant Leader, yet some sins will escape him: Onely that eye which is e∣uery where, findes vs out in our close wickednesse. It is no blame to authority, that some sinnes are secretly committed: The holiest congregation, or family, may be blemisht with some malefactors: It is iust blame, that open sinnes are not punished; we shall wrong

gouernment, if wee shall expect the reach of it should be infinite. Hee therefore, which if hee had knowne the offence, would haue sent vp prayers, and teares to GOD, now sends Spyes for a further discouery of Ai; They returne, with newes of the weak∣nesse of their aduersaries: and (as contemning their paucitie) per∣swade Ioshua, that a vving of Is∣rael is enough to ouershadow this Citie of Ai. The Israelites were so fleshed vvith their for∣mer victorie, that now they think no walls, or men can stand be∣fore them. Good successe lifts vppe the heart vvith too much confidence; and vvhiles it dis∣swades men from dooing their best, oft-times disappoynts them.

With God, the meanes can neuer be too weake; without him, neuer strong enough.

It is not good to contemne an impotent enemy. In this second battell the Israelites are beaten: It was not the fewness of their as∣saylants that ouerthrew them, but the sin that lay lurking at home. If all the host of Israel, had sette vpon this poore village of Ai, ••hey had beene all equally dis∣comfited: the wedge of Achan did more fight against them, then ••ll the swords of the Canaanites. The victories of GOD go not by strength, but by innocence.

Doubtlesse these men of Ai, in∣sulted in this foyle of Israel, and

said; Loe these are the men, from whose presence the waters of Ior∣dan ran back, now they run as fast away from ours: These are they, before whom the walls of Iericho fell downe; now they are fallen as fast before vs; & all their neigh∣bours tooke heart from this victo∣ry. Wherein I doubt not, but be∣sides the punishment of Israels sin, God intended the further obdu∣ration of the Canaanites: Like as some skilfull player loses on pur∣pose, at the beginning of the game, to draw on the more abet∣ments. The newes of their ouer∣throw spred as far as the fame of their speed; and euery Cittie of Canaan could say, Why not wee, as well as Ai?

But good Ioshua, that succee∣ded Moses, no lesse in the care of Gods glory, then in his gouern∣ment, is much deiected with this euent. Hee rends his clothes, falls on his face, casts dust vpon his head, and (as if he had learned of his Maister, how to expostulate with GOD) sayes, What wilt thou doe to thy mighty Name?

That Ioshua might see, GOD tooke no pleasure to let the Israe∣lites lie dead vpon the earth, be∣fore their enemies; himselfe is tax∣ed, for but lying all day, vpon his face, before the Arke. All his ex∣postulations are answered in one word, Get thee vp, Israel hath sin∣ned. I doe not heare God say, Ly still, and moure for the sinne of

Israel. It is to no purpose to pray against punishment, while the sin continues. And though GOD loues to be sued to; yet hee holds our requests vnseasonable, till there be care had of satisfaction. When we haue risen, and redres∣sed sinne, then may we fall down for pardon.

Victorie is in the free hand of God, to dispose where hee will; and no man can maruell that the dice of Warre run euer with ha∣zard, on both sides: so as GOD needed not to haue giuen any o∣ther reason of this discomfiture of Israel, but his owne pleasure: yet Ioshua must now know, that Israel, which before preuailed for their faith, is beaten for their sin. When

we are crossed in iust, and holie quarrells, we may well think there is some secret euil vnrepented of, which GOD would punish in vs; which, tho we see not, yet hee so hates, that he will rather be want∣ing to his owne cause, then not reuenge it. When we goe about any enterprise of God, it is good to see that our hearts bee cleare from any pollution of sinne; and when wee are thwarted in our hopes, it is our best course to ransack our selues, and to search for some sinne hid from vs in our bosome, but open to the view of GOD.

The oracle of God, which told him a great offence was com∣mitted, yet reueales not the

person: It had beene as easie for him, to haue named the man, as the crime. Neither dooth Ioshua request it; but referres that disco∣uery to such a meanes; as where∣by the offender (finding himselfe singled out by the lot) might bee most conuinced. Achan thought he might haue lyen as close in all that throng of Israel, as the wedge of Gold lay in his Tent. The same hope of secrecie which mooued him to sinne, mooued him to con∣fidence in his sin: but now, when he saw the lot fall vpon his Tribe, hee began to start a little; when vpon his family, hee beganne to change countenance; when vpon his houshold, to tremble and fear; when vpon his person, to be vtter∣ly confounded in himselfe. Foo∣lish

men thinke to run away with their priuie sinnes; and say, Tush, no eye shall see me: but whē they think themselues safest, God pulls them out with shame. The man that hath escaped iustice, and now is lying downe in death, vvould thinke; My shame shall neuer be disclosed: but, before men and Angels shall hee bee brought on the scaffold, and finde confusion, as sure, as late.

What needed any other eui∣dence, when GOD had accused Achan? Yet Ioshua will haue the sinne out of his mouth, in whose hart it was hatched; My sonne, I beseech thee, giue glory to GOD. Whom God had conuinced as a malefactor, Ioshua beseeches as a

son. Some hote spirit would haue said; Thou wretched traytor, how hast thou pilfred from thy GOD, and shedde the bloud of so many Israelites, and caused the host of Israel to show their backs, with dishonour, to the heathens: now shall wee fetch this sin out: of thee with tortures; and plague thee with a condigne death. But like the disciple of him▪ whose seruant he was, he meekly intreates that, which hee might haue extorted by violence, (My son, I beseech thee). Sweetnes of compellation, is a great help towards the good entertainment of an admonition: roughnes and rigor, many times hardens those harts, which meek∣nesse would haue melted to re∣pentance: whether wee sue, o••

conuince, or reproue, little good is gotten by bitternesse. Detesta∣tion of the sinne, may well stand with fauour to the person: And these two, not distinguished, cause great wrong, either in our chari∣ty, or iustice; for, either wee vn∣charitably hate the creature of GOD, or vniustly affect the euil of men. Subiects are, as they are called, sonnes to the Magistrate: All Israel was not onely of the fa∣mily, but, as of the loynes of Io∣shua; such must be the correcti∣ons, such the prouisions of Go∣uernours, as for their children; as againe, the obedience and loue of subiects must be filiall.

GOD had glorified himselfe sufficiently, in finding out the

wickednesse of Achan; neither need he honor from men, much lesse from sinners; They can dis∣honor him by their iniquities: but what recompence can they giue him, for their wrongs? yet Ioshua sayes, My sonne, giue glory to God; Israel should now see, that the tongue of Achan did iustifie God in his lot. The confession of our sinnes doth no lesse honour God, then his glory is blemished by their commission. Who would not be glad to redeem the honor of his Redeemer, with his owne shame?

The lot of God, and the milde words of Ioshua, won Achan to ac∣cuse himself, ingenuously, impar∣tially: a storm perhaps would not

haue done that, which a sunshine hath done. If Achan had come in vncalled, and before any question made, out of an honest remorse, had brought in this sacrilegious booty, & cast himselfe and it, at the foot of Ioshua; doubtless, Israel had prospered, & his sin had caried a∣way pardon: now, he hath gotten thus much thanke, that he is not a desperat sinner. GOD will once wring frō the conscience of wic∣ked men their owne inditements; They haue not more carefullie hid their sin, then they shall one day freely proclaime their owne shame.

Achans confession, tho it were ••ate, yet was it free, and full: For hee doth not onely acknow∣ledge

the act, but the ground 〈◊〉〈◊〉 his sin; I saw, and coueted, and too•••• The eye betrayed the heart; an•• that, the hand; and now all con∣spire in the offence. If we list n•••• to flatter our selues, this hath b•• the order of our crimes: Euill 〈◊〉〈◊〉 vniforme; and beginning at th•• senses, takes the inmost fort 〈◊〉〈◊〉 the soule, and then armes o•• owne outward forces, against v•• This shall once be the lasciuio•• mans song, I saw, and coueted, tooke: This the thieues; this th•• idolaters; this the gluttons an•• drunkards: All these receiue the death by their eye. But, oh fo••••lish Achan! with what eyes did thou look vpon that spoile, whi•••• thy fellowes saw, and contemned Why couldest thou not before,

well as now, see shame hid vnder ••hat gay Babylonish garment? and ••n heape of stones couered with ••hose shekels of siluer? The ouer∣••rizing, & ouer-desiring of these ••arthly things, caries vs into all mischiefe; and hides vs from the ••••ght of Gods iudgements: who∣soeuer admires the glory of me∣••alls, or of gay clothes, or honor, ••annot be innocent.

Well might Ioshua haue pro∣••eeded to the execution of him, whom GOD, and his own mouth ••ccused: but, as one that thought ••o euidence could be too strong 〈◊〉〈◊〉 a case, that was capitall; hee ••ends to see, whether there was ••s much truth in the confession, as ••ere was falshood in the stealth.

Magistrates and Iudges, must pase slowly, & sure, in the punishment of offenders. Presumptions are not ground enough for the sen∣tence of death; no, not in some cases, the confessions of the guil∣tie: It is no warrant for the Law to wrong a man, that hee hath before wronged himselfe. There is lesse ill in sparing an offen∣der, then in punishing the inno∣cent.

Who wold not haue expected, since the confession of Achan was ingenuous, and his pillage still found entyre, that his life should haue beene pardoned? But heere was, Confesse, and dye: He had been too long sick of this disease, to bee recouered. Had his con∣fession

beene speedy, and free, it had saued him. How dangerous it is, to suffer sin to lye fretting in∣to the soule! vvhich if it vvere washt off betimes with our repen∣tance, could not kill vs. In mortall offences, the course of humane iustice is not stayd by our peni∣tence: It is wel for our soules that we haue repented; but the lawes of men take not notice of our sor∣row. I knowe not whether the death, or the teares of a malefac∣tor, be a better sight: The censures of the Church are wip't off with vveeping, not the penalties of lawes.

Neither is Achan alone cald foorth to death, but all his fa∣milie, all his substance. The

actor alone doth not smart with sacriledge; all that concerns him is enwrapped, in the iudgement. Those that defile their hands with holy goods, are enemies to their owne flesh, & blood. Gods first reuenges are so much the more fearefull, because they must be exem∣plary.