him by their iniquities; but what recompense can they give him for their wrongs? Yet Joshua says, "My son, give glory to God." Israel should now see, that the tongue of Achan did justify God in his lot. The confession of our sins doth no less honour God, than his glory is blemished by their commission. Who would not be glad to redeem the honour of his Redeemer with his own shame? stealth. Magistrates and judges must pace slowly and sure in the punishment of offenders. Presumptions are not ground enough for the sentence of death; no, not, in some cases, the confessions of the guilty. It is no warrant for the law to wrong a man, that he hath before wronged himself. There is less ill in sparing an offender, than in punishing the innocent. Who would not have expected, since the confession of Achan was ingenuous, and his pillage still found entire, that his life should have been pardoned? But here was, Confess and die: he had been too long sick of this disease, to be recovered. Had his confession been speedy and free, it had saved him. How dangerous it is to suffer sin to lie fretting into the soul, which, if it were washed off betimes with our re The lot of God, and the mild words of Joshua, won Achan to accuse himself, ingenuously, impartially. A storm, perhaps, would not have done that which a sunshine had done. If Achan had come in uncalled, and, before any question made, out of an honest remorse, had brought in his sacrilegious booty, and cast himself and it at the foot of Joshua, doubtless Israel had prospered, and his sin had carried away par-pentance, could not kill us! In mortal ofdon; now he hath gotten thus much thank, that he is not a desperate sinner. God will once wring from the conscience of wicked men their own indictments; they have not more carefully hid their sin, than they shall one day freely proclaim their own shame. Achan's confession, though it were late, yet was it free and full: for he doth not only acknowledge the act, but the ground of his sin: "I saw, and coveted, and took." The eye betrayed the heart, and that the hand, and now all conspire in the offence. If we list not to flatter ourselves, this hath been the order of our crimes. Evil is uniform; and, beginning at the senses, takes the inmost fort of the soul, and then arms our own outward forces against us. This shall once be the lascivious man's song, "I saw, and coveted, and took;" this the thief's, this the idolater's, this the glutton's and drunkard's all these receive their death by the eye. But, O foolish Achan, with what eyes didst thou look upon that spoil, which thy fellows saw and contemned! Why couldst thou not before, as well as now, see shame hid under that gay Babylonish garment, and a heap of stones covered with those shekels of silver? The over-prizing and overdesiring of these earthly things, carries us into all mischief, and hides from us the sight of God's judgments. Whosoever desires the glory of metals, or of gay clothes, or honour, cannot be innocent. Well might Joshua have proceeded to the execution of him, whom God and his own mouth accused: but, as one that thought no evidence could be too strong, in a case that was capital, he sends to see whether there was as much truth in the confession, as there was falsehood in the fences, the course of human justice is not stayed by our penitence. It is well for our souls that we have repented; but the laws of men take not notice of our sorrow. I know not whether the death or the tears of a malefactor, be a better sight. The censures of the church are wiped off with weeping, not the penalties of laws. Neither is Achan alone called forth to death, but all his family, all his substance. The actor alone doth not smart with sacrilege: all that concerns him is enwrapped in the judgment. Those that defile their hands with holy goods, are enemies to their own flesh and blood. God's first revenges are so much the more fearful, because they must be exemplary. CONTEMPLATION V.THE GIBEONITES. THE news of Israel's victory had flown over all the mountains and valleys of Canaan; and yet those heathenish kings and people are mustered together against them. They might have seen themselves in Jericho and Ai, and have well perceived it was not an arm of flesh that they must resist ; yet they gather their forces and say, Tush, we shall speed better. It is madness in a man not to be warned, but to run upon the point of those judgments wherewith he sees others miscarry, and not to believe till he cannot recover. Our assent is purchased too late, when we have overstayed prevention, and trust to that experience which we cannot live to redeem. Only the Hivites are wiser than their fellows, and will rather yield and live. Their intelligence was not diverse from the rest; all had equally heard of the miI raculous conduct and success of Israel: but their resolution was diverse. As Rahab saved her family in the midst of Jericho, so these four cities preserved themselves in the midst of Canaan; and both of them by believing what God would do. The efficacy of God's marvellous works is not in the acts themselves, but in our apprehension: some are overcome with those motives which others have contemned for weak. Had these Gibeonites joined with the forces of all their neighbours, they had perished in their common slaughter; if they had not gone away by themselves, death had met them. It may have more pleasure, it cannot have so much safety, to follow the multitude. If examples may lead us, the greatest part shuts out God upon earth, and is excluded from God elsewhere. Some few poor Hivites yield to the church of God, and escape the condemnation of the world. It is very like, their neighbours flouted at this base submission of the Gibeonites, and, out of their terms of honour, scorned to beg life of an enemy, while they were out of the compass of mercy; but, when the bodies of these proud Jebusites and Perizites lay strewed upon the earth, and the Gibeonites survived, whether was more worthy of scorn and insultation? If the Gibeonites had stayed till Israel had besieged their cities, their yieldance had been fruitless: now they make an early peace, and are preserved. There is no wisdom in staying till a judgment come home to us; the only way to avoid it, is to meet it half way. These is the same remedy of war and of danger. To provoke an enemy in his own borders is the best stay of invasion; and to solicit God betimes, in a manifest danger, is the best antidote for death. I commend their wisdom in seeking peace; I do not commend their falsehood in the manner of seeking it: who can look for any better of pagans! But as the faith of Rahab is so rewarded, that her lie is not punished, so the fraud of these Gibeonites is not an equal match of their belief, since the name of the Lord God of Israel brought them to this suit of peace. Nothing is found fitter to deceive God's people, than a counterfeit copy of age. Here are old sacks, old bottles, old shoes, old garments, old bread. The Israelites, that had worn one suit forty years, seemed new clad in comparison of them. It is no new policy, that Satan would beguile us with a vain colour of antiquity, clothing falsehood in rags. Errors are never the older for their patching. Corruption can do the same that time would do we may make age as well as suffer it. These Gibeonites did tear their bottles and shoes, and clothes, and made them naught, that they might seem old: so do the false patrons of new errors. If we be caught with this Gibeonite stratagem, it is a sign we have not consulted with God. The sentence of death was gone out against all the inhabitants of Canaan. These Hivites acknowledge the truth and judgments of God, and yet seek to escape by a league with Israel. The general denunciations of the vengeance of God enwrap all sinners; yet may we not despair of mercy. If the secret counsel of the Almighty had not designed these men to live, Joshua could not have been deceived with their league. In the generality there is no hope. Let us come, in the old rags of our vileness, to the true Joshua, and make our truce with him: we may live, yea, we shall live. Some of the Israelites suspect the fraud; and, notwithstanding all their old garments and provisions, can say, “It may be, thou dwellest amongst us." If Joshua had continued this doubt, the Gibeonites had torn their bottles in vain. In cases and persons unknown, it is safe not to be too credulous. Charity itself will allow suspicion, where we have seen no cause to trust. If these Hivites had not put on new faces with their old clothes, they had surely changed countenance when they heard this argument of the Israelites, "It may be, thou dwellest among us; how then can I make a league with thee?" They had, perhaps, hoped their submission would not have been refused, wheresoever they had dwelt: but, lest their neighbourhood might be a prejudice, they come disguised; and now hear, that their nearness of abode was an unremoveable bar of peace. It was quarrel enough that they were Canaanites : God had forbidden both the league and the life of the native inhabitants. He that calls himself the God of peace, proclaims himself the God of hosts: and not to fight where he hath commanded, is to break the peace with God, while we nourish it with men. Contention with brethren is not more hateful to him, than leagues with idolaters. The condition that he hath set to our peace, is our possibility and power: that falls not within the possibility of our power, which we cannot do lawfully. What a smooth tale did these Gibeonites tell for themselves, of the remoteness of their country, the motives of their journey, the consultation of their elders, the ageing of their provisions by the way: that it might seem not only safe, but deserved on their parts, that they should be admitted to a peace so far sought, and purchased with so much toil and importunity. Their clothes and their tongues agreed together; and both disagree from the truth. Deceit is ever lightly wrapped up in plausibility of words; as fair faces oftentimes hide much unchastity. But this guile sped the better, because it was clad with much plainness: for who would have suspected, that clouted shoes and ragged coats could have covered so much subtilty? The case seemed so clear, that the Israelites thought it needless to consult with the mouth of the Lord. Their own eyes and ears were called only to counsel; and now their credulity hath drawn them into inconvenience. There is no way to convince the Gibeonitish pretences of antiquity, but to have recourse to the oracle of God. Had this been advised with, none of these false rags had shamed the church of God. Whether in our practice or judgment, this direction cannot fail; whereas what we take upon the words of men, proves ever either light or false wares. | gers: yet he durst neither repeal it himself, neither do I hear him sue to Eleazar the high-priest to dispense with it, but takes himself tied to the very strict words of his oath, not to his own purpose. His tongue had bound his heart and hands, so as nei. ther might stir; lest, while he was curious of fulfilling the word of God, he should violate the oath of God. And if the Gibeonites had not known these holy bonds indissoluble, they neither had been so importunate to obtain their vow, nor durst they have trusted it, being obtained. If either dispensation with oaths, or equivocation in oaths, had been known in the world, or at least approved, these Gibeonites had not lived, and Israel had slain them without sin. Either Israel wanted skill, or our reservers honesty. The multitude of Israel, when they came to the walls of these four exempted cities, itched to be at the spoil. Not out of a desire to fulfil God's commandment, but to enrich themselves, would they have fallen upon these Hivites: they thought all lost that fell beside their fingers. The wealthy city of Jericho was first altogether inter dicted them: the walls and houses either fell or must be burnt, the men and cattle killed, the goods and treasure confiscate to The facility of Israel had led them into God. Achan's booty shows, that that a league, to an oath, for the safety of the city was both rich and proud; yet Israel Gibeonites and now, within three days, might be no whit the better for them, they find both their neighbourhood and carrying away nothing but empty victory: deceit. Those old shoes of theirs would and now four other cities must be exempted easily hold to carry them back to their from their pillage. Many an envious look home. The march of a great army is easy; did Israel therefore cast upon these walls; yet within three days the Israelites were be- and many bitter words did they cast out fore their cities. Joshua might now have against their princes, the enemies of their taken advantage of their own words, to gain, whether for swearing, or for that they dissolve his league; and have said, Ye are would not forswear. But, howsoever, the come from a far country; these cities are princes might have said, in a return to their near these are not therefore the people fraud, We swore indeed to you, but not to to whom we are engaged by our promise the people; yet, if any Israelite had but and oath; and if these cities be yours, yet pulled down one stone from their walls, or ye are not yourselves. Erewhile ye were shed one drop of Gibeonitish blood, he had strangers; now ye are Hivites born, and no less plagued all Israel for perjury than dwelling in the midst of Canaan: we will Achan had before plagued them for sacritherefore destroy these cities near hand, and lege. The sequel shows how God would do you save your people afar off. It would have taken it; for when, three hundred seem very questionable, whether Joshua years after, Saul (perhaps forgetting the needed to hold himself bound to this oath ; vow of his forefathers) slew some of these for fraudulent conventions oblige not; and Gibeonites, although out of a well-meant Israel had put in a direct caveat of their vi- zeal, all Israel smarted for the fact, with cinity: yet dare not Joshua and the princes a three years' famine, and that in David's trust to shifts, for the eluding their oath, reign, who received this oracle from God: but must faithfully perform what they have" It is for Saul, and for his bloody house, rashly promised. Joshua's heart was clear from any intention of a league with a Canaanite, when he gave ins oath to these disguised stran because he slew the Gibeonites." Neither could this wrong be expiated, but by the blood of Saul's seven sons, hanged up at the very court gates of their father. Joshua and the princes had promised them life; they promised them not liberty: no covenant was passed against their servitude. It was just, therefore, with the rulers of Israel, to make slavery the price both of their lives and their deceit. The Israelites had themselves been drudges, if the Gibeonites had not beguiled them and lived. The old rags, therefore, wherewith they came disguised, must now be their best suits, and their life must be toilsomely spent in hewing of wood and drawing of water for all Israel. How dear is life to our nature, that men can be content to purchase it with servitude! It is the wisdom of God's children to make good use of their oversights. The rash oath of Israel proves their advantage. Even wicked men gain by the outside of good actions; good men make a benefit of their sins. BOOK IX. CONTEMPLATION I.-THE RESCUE OF GIBEON. THE life of the Gibeonites must cost them servitude from Israel, and dangers from their neighbours. If Joshua will but sit still, the deceit of the Gibeonites shall be revenged by his enemies. Five kings are up in arms against them, and are ready to pay their fraud with violence. What should these poor men do? If they make not their peace, they die by strangers; if they do make their peace with foreigners, they must die by neighbours. There is no course that threatens not some danger. We have sped well, if our choice hath lighted upon the easiest inconvenience. If these Hivites have sinned against God, against Israel; yet what have they done to their neighbours? I hear of no treachery, no secret information, no attempt. I see no sin but their league with Israel, and their life; yet, for aught we find, they were free men, no way either obliged or obnoxious. As Satan, so wicked men cannot abide to lose any of their community. If a convert come home, the angels welcome him with songs, the devils follow him with uproar and fury, his old partners with scorns and obloquy. I find these neighbour princes half dead with fear, and yet they can find time to be sick of envy. Malice in a wicked heart is the king of passions: all other vail and bow when it comes in place. Even their own life was not so dear to them as revenge. Who would not rather have looked that these kings should have tried to have followed the copy of this league? Or, if their fingers did itch to fight, why did they not rather think of a defensive war against Is rael, than an offensive against the Gibeonites? Gibeon was strong, and would not be won without blood; yet these Amorites, which at their best were too weak for Israel, would spend their forces before-hand on their neighbours. Here was a strong hatred in weak breasts: they feared, and yet began to fight; they feared Israel, yet began to fight with Gibeon. If they had sat still, their destruction had not been so sudden. The malice of the wicked hastens the pace of their own judgment. No rod is so fit for a mischievous man as his own. Gibeon and these other cities of the Hivites, had no king; and none yielded and escaped but they. Their elders consulted before for their league; neither is there any challenge sent to the king, but to the city. And now these five kings of the Amorites have unjustly compacted against them. Sovereignty abused is a great spur to courage. The conceit of authority, in great persons, many times lies in the way of their own safety, while it will not let them stoop to the ordinary courses of inferiors. Hence it is, that heaven is peopled with so few great ones; nence it is, that true contentment seldom dwells high, while meaner men of humble spirits enjoy both earth and heaven. The Gibeonites had well proved, that though they wanted a head, yet they wanted not wit; and now the same wit that won Joshua and Israel to their friendship and protection, teacheth them to make use of those they had won. If they had not more trusted Joshua than their walls, they had never stolen that league; and when should they have use of their new protectors, but now that they were assailed? Whither should we fly, but to our Joshua, when the powers of darkness, like mighty Amorites, have besieged us? If ever we will send up our prayers to him, it will be when we are beleaguered with evils. we trust to our own resistance, we cannot stand; we cannot miscarry, if we trust to his. In vain shall we send to our Joshua in these straits, if we have not before come to him in our freedom. If Which of us would not have thought Joshua had a good pretence for his forbearance, and have said, You have stolen your league with me; why do you expect help from him whom ye have deceived? All that we promised you was a sufferance to live. Enjoy what we promised: we will not take your life from you. Hath your faithfulness deserved to expect more than our covenant? We never promised to hazard our lives for you; to give you life with the loss of our own. But that good man durst not construe his own covenant to such an advantage. He knew little difference betwixt killing them with his own sword, and the sword of an Amorite: whosoever should give the blow, the murder would be his. Even permission, in those things we may remedy, makes us no less actors, than consent. Some men kill as much by looking on, as others by smiting. We are guilty of all the evil we might have hindered. The noble disposition of Joshua, besides his engagement, will not let him forsake his new vassals: their confidence in him is argument enough to draw him into the field. The greatest obligation to a good mind is another's trust; which to disappoint, were mercilessly perfidious. How much less shall our true Joshua fail the confidence of our faith! O my Saviour, if we send the messengers of our prayers to thee into thy Gilgal, thy mercy binds thee to relief. Never any soul miscarried that trusted thee. We may be wanting in our trust, our trust can never want success. Speed in bestowing, doubles a gift; a benefit deferred, loses the thanks, and proves unprofitable. Joshua marches all night, and fights all day for the Gibeonites. They took not so much pains in coming to deceive him, as he in going to deliver them. It is the noblest victory to overcome evil with good. If his very Israelites had been in danger, he could have done no more. God and his Joshua make no difference betwixt Gibeonites Israelited, and his own natural people. All are Israelites whom he hath taken to league. We, strangers of the Gentiles, are now the true Jews. God never did more for the natural olive, than | for that wild imp which he had graffed in. And as these Hivites could never be thankful enough to such a Joshua, no more can we to so gracious a Redeemer, who, forgetting our unworthiness, descended to our Gibeon, and rescued us from the powers of hell and death. Joshua fought, but God discomfited the Amorites. The praise is to the workman, not to the instrument. Neither did God slay them only with Joshua's sword, but with his own hailstones; that now the Amorites may see both these revenges come from one hand. These bullets of God do not wound, but kill. It is no wonder than these five kings fly: they may soon run away from their hope, never from their horror. If they look behind, there is the sword of Israel, which they dare not turn upon, because God had taken their heart from them, before their life: if they look upwards, there is the hail-shot of God fighting against them out of heaven, which they can neither resist nor avoid. If they had no enemy but Israel, they might hope to run away from death, since fear is a better footman than desire of revenge; but now, whithersoever they run, heaven will be about their heads. And now, all the reason that is left them, in this confusion of their thoughts, is to wish themselves well dead. There is no evasion, where God intends a revenge. We men have devised to imitate these instruments of death, and send forth deadly bullets out of a cloud of smoke; wherein yet as there is much danger, so much uncertainty; but this God, that discharges his ordnance from heaven, directs every shot to a head, and can as easily kill as shoot. "It is a fearful thing to fall into the hands of the living God." He hath more ways of vengeance than he hath creatures. The same heaven that sent forth water to the old world, fire to the Sodomites, lightning and thunderbolts to the Egyptians, sends out hailstones to the Amorites. It is a good care how we may not anger God; it is a vain study how we may fly from his judgments, when we have angered him: if we could run out of the world, even there shall we find his revenges far greater. For Was it not miracle enough that God did brain their adversaries from heaven, but that the sun and moon must stand still in heaven? It is not enough that the Amorites fly, but that the greatest planets of heaven must stay their own course, to witness and wonder at the discomfiture. him, which gave them both being and motion, to bid them stand still, it seems no difficulty, although the rareness would deserve admiration; but for a man to command the chief stars of heaven (by whose influence he liveth), as the centurion would do his servant (Sun, stay in Gibeon, and moon stand still in Ajalon). it is more than a wonder. It was not Joshua, but his faith, that did this; not by way of precept, but of prayer: if I may not say, that the request of a faithful man, as we say of the great, commands. God's glory was that which Joshua aimed at: he knew that all the world must needs be witnesses of that which the eye of the world stood still to Had he respected but the slaughtor see. |