CHAP. VII.

JOshua the seventh contains an Account of Achan's Sacrliedge, described in three parts. (1.) How it was Committed, vers. 1. (2.) How it was Detected, vers. 2. to 23. (3.) How it was Punished, vers. 24.25, 26.

The first Part affords these Remarks.

The First Remark is, That the Sin of one Man, or of a few Men may be attributed to the whole Congregation: [The Children of Israel are said to have sinned] when one Man only had done so, ver. 1. Reasons hereof be, because (1.) This does show how hateful to God sin is, how hurtful to Men it is also. (2.) The Body Politick, like the Body Na∣tural, doth Communicate one Member with another, both in Joys and Griefs, as the Head and Heart are Affected or Afflicted with the Weal or Woe of Hands, Feet, &c. (3.) All are here involved, that all the Members (of Church or State) may learn not only to be solicitous each for himself, but also one for another, Levit. 19.17. every Man is bound to be his Brother's Keeper (Gen. 4.9. wicked Cain will not be so,) for the advantage and weal of the whole Body. (4.) Because one sinner may destroy much good, Eccles. 9.18. as Achan did here, till his Sin was punish'd, and so put away by the Peo∣ple whom the Lord did justly correct for the neglect of their Duty. Besides, they were such a People as could not want grievous Sins of their own, for which God now pu∣nish'd them, or divers of them might sin by coveting with their Minds, what Achan acted with his Hands, or by concealing it, and not mourning for it and endeavouring to purge themselves from this fault, which probably was known to others, &c.

The Second Remark is, The Description of this Sinner; (1.) By his Name, Achan here is call'd Achar, (which signisies to trouble) 1 Chron. 2.7. because he was a troubler of Israel, as Joshua call'd him, vers. 25. (2.) By his Pedigree, he was Nobly descended from the Tribe of Judah, vers. 1. yet became he a foul stain to his fair Ancestors, where∣by a good caution is given to all Parents for the most careful Education of their Chil∣dren in God's fear, that they may not prove a dishonour to them when they are Dead. (3.) By his Temper, which the Tempter well knew to be Covetous, he felt his Pulse, so fitted him a Pennyworth suitable to his Temper. Now this Covetous Temper was the worse in Achan, because he had Oxen, Asses, Sheep, and a Tent well furnished with goods, ver. 24. and therefore he had less need to covet Consecrated Goods.

The Third Remark is, The Narrative of his Sin: Namely, his taking of the Accursed thing, vers. 1. there in General, but ver. 21. 'tis confess'd by himself more distinctly in particular, shewing the Progress and Gradation of it: As, (1.) It began at his Eyes, (having made no Covenant with them, as Job did with his, Job 31.1.) He first looked at li∣berty upon those glittering Objects, the Wedge of Gold, the Babylonish Garment, &c. Then (2.) He lusted after them, his Concupiscence did covet them, when it was inflam'd by the Burning-Glass of his Eyes. (3.) That Covetousness (call'd the Lust of the Eyes, 1 Joh. 2.16.) puts him upon actual taking them as his own, which was a Sacrilegious Stealing from God against his express Command, Josh. 6.18, 19. And (4.) His hiding them in his Tent, that he might convert them to his own private use.

Page  28 The second Part, How Achan's sin was discovered, wherein those Remarks are, As,

First, The occasion of its Discovery, which was Israel's warring against Ai without success (as they had against Jericho) but on the contrary with Slaughter and Flight, ver. 2, 3, 4, 5. there was an over-ruling hand of God's Providence, that Joshua should follow the direction of the Spyes, (sent to view Ai) in sending only 3000 Men against so strong a City wherein there were far more Valiant Men to defend it, than those were that came against it, assuredly the ease of Israel's Army was more consulted than their safety herein: At first sight it seemed greater policy to have sent the whole Ar∣my, and not so small a Squadron; but God's Holy Hand was in it, and his Holy Will must be done and suffered: God's Design was, that this Forlorn Hope should be defeated, and thereby Achan's Sin (that was yet secret) might be detected: Oh Divine Chymi∣stry, God never suffers evil to be, but he knows how to extract the greatest good out of the greatest evil: God had withdrawn himself and his Spirit of Courage from those 3000 Men (because of Achan's Sin) that they, being now dispirited, very probably did not endure the first brunt of the Battel, but fled away at their Enemies first Approach and Assault. Seeing these Israelites that were slain, are said to be smitten not in Fight, but in Flight, ver. 5. this small discomfiture proved a great discouragement, it caused a con∣sternation among the People, ver. 5. and among the Grandees also, ver. 6. because they saw that God was displeased, and for this time departed also: Hereupon Joshua rent his Cloaths, ver. 7. in token that his heart was rent with grief, and expostulates the case with God; to vers. 10.

The Second Remark is, The Author of the Discovery of Achan's Sin, to wit, God himself in answer to Joshua's Praying and Fasting, God will be found of such as thus seek him in truth, vers. 10.11. God tells Joshua, Israel had sinned, therefore could they not stand in Batttl, ver. 12. then God prescribes (1.) The means of finding out the Sacri∣legious Person, ver. 13, 14. and (2.) The punishment to be inflicted upon him, ver. 15. behold how God aggravates Achan's Sin by the several Circumstances of it, ver. 11. this Achan should have done, and thus we should do, Levit. 16.21. and so prevent the Lord, 1 Cor. 11.31. behold God's mercy at one time that he was but six days in making the World, yet took six days to destroy Jericho, giving them that time wherein to Re∣pent, and lastly behold God's Justice at another time, that he who would for the sake of Ten Righteous Men, have spared five wicked Cities, Gen. 18.32. yet will not be content here to drown in Oblivion this one Sin of Achan, notwithstanding the many Righteous ones that made up the Church of God in Joshua's Day.

The Third Remark from the second Part is, The manner how Aehan was found out, as by an ordinary Process at Law to be the grand Sinner. In this Judiciary proceeding observe,

First, The Inquest, enquiry is made after the sinner by casting Lots (as by an Hue and Cry) ver. 16, 17, 18. Though the Lord had said [I will be with you no more] ver. 12. yet when they had sanctified themselves (both legally and spiritually, for he will be San∣ctified of all them that draw nigh to him, Levit. 10.3.) the Lord returns now, and draw∣eth nigh to them, in this his Ordinance of casting Lots, which is wholly at God's disposal, Prov. 16.33. whereas the Lord could at the first have pointed out this sinner by Name, yet was it his pleasure to proceed in this method, that by this gradual proceeding he might convince Achan of his sin, and bring him to a timely Repentance and Confession of it, or at least leave him the more inexcusable: Nor doth the Lord usually in the pas∣sages of his Providence act immediately by himself, but useth Men and Means as Instru∣ments to serve his Providence, and to joyn Humane Endeavours for the effecting of his Divine Works as he doth here, and Joshua here, calling all the Tribes of Israel together, for the finding out of one Man, is a Type of our blessed Joshua, or Jesus, who at the last day, will call all the Families of the Earth together, out of them a small number shall be deducted that have heard of Christ, out of them, those that have professed Christ, and out of them, those that have professed him in sincerity, having not only the form of Godliness, but the power also, 2 Tim. 3.5, which Christ calls 〈 in non-Latin alphabet 〉, a little, little Flock, Luke 12.32. a very small few doubtless: As no Saint shall be lost by him, Joh. 6.39. and 17.12. so no sinner can possibly lurch him (who knoweth all things, Joh. 21.17, &c.) every individual Sinner shall then be found out by his own Sin, Numb. 32.23.) much more by the searcher of all hearts, Act. 1.24. at the day of Judgment, as Achan was f•••d out here by Lot.

Page  29 Secondly observe here, The Examination of the sinner when the Inquest had found him out, ver. 19. wherein Joshua the Judge (1.) Useth a candid Compellation to him (calling him my Son) to shew respect to his Person, and that he was not giving judg∣ment against him out of any Rage or Revenge. But (2.) his aim was only God's Glory and Israel's Peace. And (3.) says, Hide not thy Fact from me, thou canst not hide it (as thou seest) from an All seeing God, who hath discover'd thee to be the sinner by his lot. To confess sin is the way to find mercy, Prov. 28.13. 1 John 1.9. &c.

Thirdly observe here Achan's Confession, (1.) In its form, which is either General, ver. 20. or special and particular, ver. 21. And (2.) The Adjunct thereof, the truth of what Achan confess'd, was really confirmed, ver. 22, 23. least any of his Friends should imagine his Confession was forced from him. Hence

Note the First is, See how Satan had Gagg'd Achan, and had hardned his heart by that deceitful sin of cursed Covetousness, the poisonful property whereof is to change Mens Hearts into Earth and Mud, and afterward to congeal and freeze them into an Icy Flint, and Adamant; for though the Lord in disposing of the Lots to discover the Sacrilege came nearer, and nearer Achan at every step. (1.) The Lord by Lot took his Tribe of Judah. (2.) His Family of the Zarhites. And (3.) his Houshold of Zabdi, before that Houshold were call'd forth Man by Man to take himself, ver. 16, 17, 18. Yet all this while Achan's Conscience awaketh not, he Repenteth not, he Confes∣seth not his fault. Satan knoweth that the Sin-sick Soul hath no way to purge, or ex∣onerate it self but upwards (Confession being its Spiritual Vomit.) He therefore holdeth the Lips close so long as he can, that the Heart may have no vent to disburden it self.

The Second Note hence is, No Person should dare to sin in hope of Secresie; for no sin can be secret to an Omniscient God, 2 Chron. 16.9. Psal. 139. 2, 3, 4, &c. to 14. Heb. 4.13, &c. As the Guilt of Sin will haunt the most secret Sinner like a Bloud-hound at his Heels, and the punishment thereof will pursue and overtake him, Numb. 32.23. So 'tis God's great work to bring to light the most hidden things of Darkness. 1 Cor. 4.5. our secret Sins are in the light of God's Countenance, Psal. 90.8. therefore did David de∣fire to be purged from them, Psal. 19.12. Nothing is so secret, but it shall be made ma∣nifest, &c. Luke 8.17. Some Mens sins are open beforehand, going before to Judgment, and others do follow after, 1 Tim. 5.24. Whoso hideth his sin, shall not prosper, Prov. 28.13. Achan hides his Sin so long as he could with his stolen stuff in his Tent, but at last all comes to light, nor did he prosper, because he put God to the proof of it, as those Mis∣creants did, Jer. 2.35.

The Third Note is, 'Tis the Opinion of some Learned Authors, that Achan Dyed a true Penitent, and so escaped eternal Damnation, because he seems to make a Sincere and Ingenuous Confession, and loads his sin with all loathsome, yet just Aggravations, ver. 19, 20. wherein he judgeth himself to have sinned against the Glorious Attributes, and express Commands of that God, who had chosen him and all Israel, to be the pecu∣liar People of his Care and Love, so was not to be judged unto Condemnation, 1 Cor. 11.31, 32. this is the judgment of the Jewish Rabbins, that he both by his Confession and by his Death (whereby he satisfied the Law) obtained mercy from the Lord; but the Scripture being silent in this point, and joyns forsaking with Confessing for finding favour, Prov. 28.13. He must stand or fall to his own Master, Rom. 14.4.) this may probably be said of him, that he had an hope his Soul might live after his Body was dead, for by what other hope could this Man be brought to confess such a Capital Crime as this, for which he was sure to die? If he had not Some hope in his Death, as Solomon saith concerning the Righteous, Prov. 14.32.

The Third Part is, How Achan was punish'd for his Sins. Remarks upon this are,

First, The Place and the Name of it, ver. 24. the place of the Punishment was the Valley of Achor, which signifies Trouble, so called by Anticipation, because not only all Israel was troubled here for Achan's Sacriledge, but also himself and all his were troubled here with a double trouble expressed, ver. 15. and 25. this Valley was nigh to Jericho, and was fertile, fat, and full of Vines, Isa. 65.10. 'Tis thought to be the same with Engedi, oft mentioned in the Canticles, and it was an Inlet into Canaan, call'd therefore a door of Hope, Hos. 2.15. because here Israel began to eat first the fruits of the Promised Land, whereof this Valley was a Pledge and Earnest, assoon as they had removed the Accursed thing from them, &c. Accordingly the first fruits and earnest of the Spirit given to us, breedeth an assured hope of the Harvest of Happiness, and of the whole bargain of Sal∣vation by Christ: This Valley of trouble is not a place to abide long in, but is an Inlet to Page  30Mercy. and Hope sets us upon Pisgah, giving a prospect of Heaven (as Moses had of Canaan) as it is the evidence of things not seen, Hebr. 11.1.

The Second Remark, is, The Punishment it self, which is double. (1.) To be stoned with Stones. And (2.) To be burned with Fire, ver. 15. and 25.

First, Stoning with Stones, was the Punishment appointed for Presumptuous Offenders, and for Blasphemers by the Law, Levit. 24.14. Numb. 15.30.35. every Presumptuous Sinner is a kind of a Blasphemer, Ezek. 20.27. whose Sin is not to be expiated by Sacri∣fice. And

Secondly, Burning with Fire, the Law likewise appointed for those Persons and things that were Accursed, Gen. 38.24. Levit. 21.9. Deut. 13.16. and so notorious was Achan's sin, that it seems here to be doomed to a double Death, therefore is it aggravated as folly in Israel, ver. 15. So Sin is oft called in Scripture, Gen. 34.7. Judg. 20.6, and 2 Sam. 13.12. all intimating, that Sin is the basest, most senceless, and foolish Deed, it is folly in the Abstract, as it is a turning from God the greatest Good, and a turning to that which is the greatest evil, and that [in Israel] too, among the People of God, who had such excellent Laws to direct them, and such an All-sufficient God to provide for them, as he had done for Achan, to whom the Lord had given Sons and Daughters, Oxen, Asses, and Sheep, together with a well furnish'd Tent, ver. 24. therefore having no colour of necessity to induce him unto this folly, a double Doom is upon him.

The Third Remark is, The Persons and Things thus doomed and executed, were, (1.) Achan and his Accomplices, that is, his Sons and Daughters, which were part of his Goods, together with (2.) all his other Goods, Animate and Inanimate, both those that God had given him by his Providence, and those that he had taken to himself by a Sa∣crilegious stealth, even he, and all that he had, ver. 15.24.

Objection 1. But this Doom seems hard and unjust, if not absurd, as it is doubled, no person could be both Stoned to death, and Burnt to death too.

Answ. 1. There is no doubt concerning Achan's deserving this double Doom; for he committed his Sacriledge most probably upon the Sabbath-Day, (which was the Se∣venth Day, wherein Israel compass'd Jericho seven times and took the City) so he was a Sabbath breaker, and therefore to be stoned, Numb. 15.32.36. and God doom'd him to be burnt, because he was a Sacrilegious sinner, stealing things from God himself, as they were devoted to God by a Curse, and all Accursed things were doomed to be burn∣ed, Deut. 13.16. This was God's Doom upon Achan, Josh. 7.15. and executed by Joshua, ver. 25. yet may not we suppose that he was burnt alive, but it was only his Carcase after he had been stoned, for that was a burning in common with all the Goods he had both stoln and unstoln, which were lifeless things: Or he might (as some say) be first burnt alive, and then said to be stoned, when the People raised over his Ashes a great heap of Stones, as 'tis said, ver. 26. as was done upon the King of Ai, Josh. 8.29. and upon Absolom, 2 Sam. 18.17.

Answ. 2. The doubt is greater about the Justice and equity of this Doom, than is a∣bout the Absurdity of it, because his Sons and his Daughters die with him for his Sin, which is contrary to that Law [Children shall not be put to Death for their Fathers sin, &c.] Deut. 24.16. But we must consider,

First, That Law was given to Man, and not to God, who certainly hath a greater Soveraignty, and a more absolute power over Men, than one Man hath over another. There can be no Injustice in God, whose Will is not only Recta but Regula, both right and the Rule of Right. He punishes the Iniquity of Fathers upon their Children, Exod. 20.5. He may do what he will with his own, Matth. 20.15. he is not bound to give an Account to us for his doings, Job 33.13. none may say to God [What dost thou?] Much less than to a King, Eccles. 8 4. 'tis not safe for silly Man (of a shallow Mind) to repre∣hend the Works of God, which he cannot comprehend, &c.

Secondly, 'Tis not improbable but those Sons and Daughters were Accessories, as Achan was principal, in the sin, for Achan being now old as being the fifth from Judah, see ver. 1. his Sons and Daughters must likely be grown up, and so capable of knowing, and concealing or revealing this Fact, they living in the same Tent with their Father, nor are they call'd [Children] much less [Infants] nor doth it follow, that they were not guilty, because it is not said so. For divers Circumstances are omitted in Scripture-Hi∣story, which sometimes are supplyed from other places: Hereunto add, the Rabbi-Tal∣mudists do rationally affirm that they must be conscious of their Fathers Fact, for he could not dig, and hide those Accursed things in the Tent wherein they dwelt, but most easily must they know of it.

Page  31 Thirdly consider, These Sons and Daughters might not die simply for their Father's sins, but only paid that Debt of Nature and of their own sins, which Debt God (the Supream Lord) might require when and how he pleased, and now they died honoura∣bly thus far, that this severity upon them at the beginning of this new erected Empire, might be so in terrorem to after Ages, as to prevent the Death of Millions that would beware of such pernicious Practices by their dreadful Example, whom if the fear of God did not, yet the love of their own Lives, and of their dear Childrens Lives, would powerfully restrain them. Aliorum perditio posterorum fiat cautio. Their direful Woe, was a warning to Posterity.

Objection 2. As to the things (2dly.) that perished with Achan, seems not this a cru∣elty to the Creature, that Sheep, Oxen, and Asses, &c. which were not capable of sinning, nor of punishment properly so called, because they cannot sin, which is the cause procuring it?

Answ. 1. Though God's Judgments be often unsearchable and above the reach of Man's reason, yet are they always Just and Righteous, Gen. 18.25. Jer. 12.1. Psal. 145.17. God's Judgments both upon the Persons and upon the things here, must be Just. No Iniquity is found in God.

Answ. 2. Those Animate things (thus doom'd to be burned) were made for Man's use, and such Creatures, as Sheep and Oxen, are daily killed for Man's Food, and there∣fore it should not seem strange, if they be killed for Man's Good, and for the Instruction of his mind, namely, that Man may know, that such is the detestable and contagious nature of sin, as it involves innocent Creatures in its Plagues and Punish∣ments: The very Instruments of sin are accursed.

Answ. 3. Hence none can doubt of the Doom concer•ing the Inanimate things that were burned, such as the dig, Spade, &c. which were Instruments Achan used in his Act of sinful hiding the Accursed Goods, much less of the Justness in burning the stolen stuff, as the Babylonish Garment, &c. Assuredly it is highly desireable (as well as just) that all the Babylonish Garments in the World were burned: This undoubtedly the Lord will do, the Whore of Babylon and all her Vestments will be burnt together. To conclude. Junius's Note is excellent here, saying, In the Persons God Condemn'd the Contagion of Conscience, but in the things, he Condemn'd the Instruments of Contagion: Besides from these premises may we learn this Divine Lesson, That if the very Goods (which God gives us for our good) both Animate and Inanimate, be so liable to Punishments for our sins, how much more are we, (to whom God hath given his Holy Laws, and that ex∣cellent Gift of Reason to restrain us from transgressing that Law) guilty of greater Provocations, and so liable to more unexpressible, and the severest Sufferings, &c. God hangs up some in Gibbets as it were, for publick Example to others; the destruction of others, should be a terrour unto us, that we may wash our Feet in the Blood of the Wicked, Psal. 52.6. worthily are they made Examples, that will not take them. Austin saith well, some wicked God punishes here, least his Providence, but not all, least his Patience and Promise of Judgment should be call'd into Question. Those few God punishes here, are for our Example and Admonition, 1 Cor. 10.6.11. 'Tis a just presage and desert of our own Ruine not to be warned by the Ruine of others.

The Last Remark upon this Seventh Chapter, ver. 26. is, The effect of all the afore∣said Impartial Administration of Justice upon Achan, &c. which was this, the People of God are Reconciled to God, when they had executed his Just Commands, and when they had set up a Monument of Stone for a lasting Memorial of Man's Sin, and of God's Judgment for that sin, and that they all might be warned not to commit the like sin, when their new erected Empire should be farther advanced into a prosperous Conquest of the Land of Canaan, and that none might dare to retard it, as Achan had done, who by his foul fault and folly, had already exposed Thirty and six Soldiers to the Slaughter, ver. 5. that were innocent of Achan's Sacriledge, though for their own sins (known to God) they had justly deserved to die at that time, and in that way. After this Israel went on without any Obstruction in Conquering Canaan.