Works of Joseph Hall, Book 8 – Dedication 38
Contemplations. THE EIGHTH BOOKE.
Of RAHAB.
IOſhua was one of thoſe twelue ſearchers which were ſent to view the Land of Canaan; yet now he addreſſes two Spyes, for a more particular Suruey: Thoſe twelue were onelyonly to enquire of the generall condition of the people, and Land; theſe two finde out the beſt entrance into the next part of the Countrey, and into their greateſt Citie. Ioſhua himſelfe was full of Gods Spirit, and had the Oracle of God ready for his direction: yet now he goes not to the Propitiatorie for conſultation, but to the Spyes. Except where ordinary means faile vsus, it is no appealing the immediate helpe of GOD; we may not ſeeke to the poſterne, but where the common gate is ſhut. It was promiſed Ioſhua, that he ſhould leade Iſrael into the promiſed Land; yet he knew it was vnſafe to preſume. The condition of his prouident care was included in that aſſurance of ſucceſſe. Heauen is promiſed to vsus, but not to our careleſneſſe, infidelitie, diſobedience. He that hath ſet this bleſſed Inheritance before vsus, preſuppoſes our wiſdome, faith, holineſſe.
Either force or policy, are fit to be vſed vntounto Canaanites. He that would be happy in this ſpirituall warfare, muſt know where the ſtrength of his enemy lyeth; and muſt frame his guard, according to the others aſſault. It is a great aduantage to a Chriſtian, to know the faſhion of Satans onſets, that he may the more eaſily compoſe himſelfe to reſiſt. Many a ſoule hath miſcaried, through the ignorance of his enemy, which had not periſhed, if it had well knowne that the weakneſſe of Satan ſtands in our faith.
The Spyes can finde no other lodging, but Rahabs houſe. Shee was a victualler by profeſſion, and (as thoſe perſons and trades, by reaſon of the commonneſſe of entertainment, were amongſt the Iewes infamous by name, and note) ſhee was Rahab the Harlot, I will not thinke ſhe profeſſed filthineſſe: onelyonly her publike trade (through the corruption of thoſe times) hath caſt vponupon her this name of reproach; yea, rather will I admire her faith, then make excuſes for her calling. How many women in Iſrael (now Miriam was dead) hauehave giuen ſuch proofes of their knowledge, and faith? How noble is that confeſſion, which ſhe makes of the power and truth of God? Yea I ſee here, not onelyonly a Diſciple of God, but a Propheteſſe. Or if ſhe had once been publike, as her houſe was; now … worthy Co…t; and ſo approued her ſelfe for honeſt and wiſe behauiour, that ſhe is …ought w…hy to bee the great Grandmother of Dauids Father: and …e holy Line of the Meſſias, is not aſhamed to admit her into … happy Pedegree… …he mercy of our God doth not meaſure vsus, by what w… were; It would be wide with the beſt of vsus, if the eye of God ſhould looke backward to our former eſtate: there …e ſhould ſee Abraham an Idolater; Paul a Perſecu… Manaſses a Necromancer; Mary Magdalen a Curtizan; and the beſt, vile enough to be aſhamed of himſelfe. Who can deſpaire of mercy, that ſees euen Rahab fetcht into the blood of Iſrael, and line of Chriſt?
If Rahab had not receiued theſe Spies, but as vnknowne paſſengers, with reſpect to their money, and not to their errand, it had been no praiſe: for in ſuch caſes, the thanke is rather to the gheſt, then to the Oaſt: but now, ſhe knew their purpoſe; ſhe knew that the harbor of them, was the danger of her owne life: and yet, ſhee hazards this entertainment. Either faith or friendſhip are neuer tried, but in extremities. To ſhew countenance to the meſſengers of God, whiles the publike face of the State ſmiles vponupon them, is but a courteſie of courſe; but to hide out owne liues in theirs, when they are perſecuted, is an act that lookes for a reward. Theſe times need not fauour; wee know not what may come: Alas! how likely is it they would ſhelter them in danger, which reſpect them not in proſperity?
All intelligences of State come firſt to the Court; It moſt concernes Princes to harken after the affaires of each other. If this poore Inholder knew of the Sea dried vp before Iſrael, and of the diſcomfiture of Og and Sehon; Surely this rumour was ſtale with the King of Iericho; he had heard it, and feared: and yet in ſtead of ſending Ambaſſadors for peace, hee ſends Purſui…nts for the Spyes. The ſpirit of Rahab … with that ſame report, wherewith the King of Iericho was hard…ed: all make not and vſe of the meſſages of the proceedings of God.
The King ſends to tell her, what ſhe knew; ſhee had not hid them, if ſhee had not knowne their errand. I know not whether firſt to wonder at the gracious prouiſion of God for the Spies; or at the ſtrong faith which hee hath wrought in the heart of a weake woman: two ſtrangers, Iſraelites, Spies (and noted for all theſe) in a foraine, in an hoſtile Land, hauehave a ſafe harbour prouided them, euen amongſt their enemies; In Iericho, at the very Court gate, againſt the Proclamation of a King, againſt the indeuours of the people. Where cannot the God of heauen either find, or raiſe vp friends to his owne cauſe and ſeruants?
Who could hauehave hoped for ſuch faith in Rahab? which contemned her life for the preſent, that ſhe might ſaue it for the future; neglected her owne King and Country, for ſtrangers, which ſhe neuer ſaw; and more feared the deſtruction of that Citie, before it knew that it had an aduerſarie, then the diſpleaſure of her King, in the mortall reuenge of that, which he would hauehave accounted treacherie. She brings them vp to the roofe of her houſe, and hides them with ſtalkes of Flax: That plant which was made to hide the body from nakedneſſe and ſhame, now is vſed to hide the Spies from death. Neuer could theſe ſtalkes hauehave been improued ſo well with all her houſwifery, after they were bruiſed, as now before they were fitted to her wheele: Of theſe ſhee hath wouen an euerlaſting web, both of life and propagation. And now her tongue hides them no leſſe then her hand: her charitie was good, her excuſe was not good. Euill may not be done, that good may come of it; we may doe any thing but ſinne, for promoting a good cauſe: And if not in ſo maine occaſions; how ſhall God take it, that weare not dainty of falſhoods in trifles?
No man will looke that theſe Spies could take any ſound ſleepe, in theſe beds of ſtalkes; It is enough for them that they liue, though they reſt not. And now, when they heard Rahab comming vp the ſtaires, doubtleſſe they looked for an executioner: but behold, ſhe comes vp with a meſſage better then their ſleepe, adding to their protection, aduice for their future ſafety; whereto ſhe makes way by a faithfull report of Gods former wonders, and the preſent diſpoſition of her people; and by wiſe capitulations for the life, and ſecurity of her Family. The newes of Gods miraculous proceedings for Iſrael, hauehave made her reſolue of their ſucceſſe, and the ruines of Iericho. Then only doe we make a right vſe of the workes of God, when by his iudgements vponupon others, weare warned to auoid our owne. He intends his acts for preſidents of iuſtice.
The parents and brethren of Rahab take their reſt; They are not troubled with the feare and care of the ſucceſſe of Iſrael; but ſecurely goe with the current of the preſent condition: She watches for them all; and breakes her mid-night ſleepe, to preuent their laſt. One wiſe and faithfull perſon does well in an houſe; where all are careleſſe, there is no comfort, but in periſhing together. It had been an ill nature in Rahab, if ſhe had been content to be ſaued alone: that her louelove might be a match to her faith, ſhee couenants for all her Family; and ſo returnes life to thoſe, of whom ſhee receiued it. But the bond of nature, and of grace, will draw al ours, to the participation of the ſame good, with our ſelues.
It had been neuer the better for the Spies, if after this nights lodging, they had been turned out of doores to the hazard of the way; For ſo the purſuers had light vponupon them, and preuented their returne with their death. Rahabs counſell therefore was better then her harbour; which ſent them (no doubt, with victuals in their hands) to ſeek ſafety in the mountaines, till the heat of that ſearch were paſt. He that hath giuen vsus charge of our liues, will not ſuffer vsus to caſt them vponupon wilfull aduentures: Had not theſe Spyes hid themſelues in thoſe Deſart hils, Iſrael had wanted directors for their enterpriſes. There is nothing more expedient for the Church, then that ſome of Gods faithfull meſſengers ſhould withdraw themſelues, and giuegive way to perſecutions. Courage in thoſe that muſt die, is not a greater aduantage to the Goſpell, then a prudent retiring of thoſe, which may ſuruiue, to maintaine and propagate it.
It was a iuſt and reaſonable tranſaction betwixt them, that her life ſhould bee ſaued by them, which had ſaued theirs; They owe no leſſe to her, to whom they were not ſo much gheſts, as priſoners: And now they paſſe not their promiſe onelyonly, but their oath. They were ſtrangers to Rahab, and for ought ſhe knew, might hauehave been godleſſe: yet ſhe dares truſt her life vponupon their oath. So ſacred and inuiolable hath this bond euer beene, that an heathen woman thought her ſelfe ſecure, vponupon the oath of an Iſraelite.
Neither is ſhe more confident of their oath taken, then they are carefull both of taking, and performing it. So farre are they from deſiring to ſalue vp any breach of promiſe, by equiuocation, that they explaine all conditions; and would preuent all poſſibilities of violation. All Rahabs Family muſt be gathered into her houſe; and that red cord, which was an inſtrument of their deliuerie, muſt be a ſigne of hers. Behold, this is the ſauing colour: The deſtroying Angell ſees the doore-cheekes of the Iſraelites ſprinkled with red, and paſſes them ouer. The Warriours of Iſrael ſee the window of Rahab dyed with red, and ſaue her Family from the common deſtruction. If our ſoules hauehave this tincture of the precious blood of our Sauiour, vponupon our doores, or windows, we are ſafe.
But if any … the brethren of Rahab ſhall fly from this red flag, and roue about the City, and not containe himſelfe vndet that roofe, which hid the Spyes, it is vaine for him to tell the auengers, that he is Rahabs brother: That title will not ſaue him in the ſtreet, within doores it will. If we will wander out of the limits that God hath ſet vsus, we caſt our ſelues out of his protection; we cannot challenge the benefit of his gracious Preſeruation, and our moſt precious Redemption, when we fly out, into the by-wayes of our owne hearts; Not for innocence, but for ſafety and harbour: the Church is that houſe of Rahab, which is ſaued, when all Iericho ſhall periſh. Whiles we keepe vsus in the liſts thereof, we cannot miſcary, through miſ-opinion; but when once we runne out of it, let vsus looke for iudgement from God, and errour in our owne iudgement.
Of Jordan diuided.
THe two Spies returned with newes of the victory that ſhould be. I doe not heare them ſay, The Land is vnpeopled; or the people are vnfurniſhed with armes; vnskilfull of the diſcipline of warre; but (They faint becauſe of vsus: therefore their Land is ours.) Either ſucceſſe, or diſcomfiture, begins euer at the heart. A mans inward diſpoſition doth more then preſage the euent. As a man raiſes vp his owne heart, before his fall; and depreſſes it, before his glory: ſo God raiſes it vp, before his exaltation; and caſts it downe, before his ruine. It is no otherwiſe in our ſpirituall conflicts: If Satan ſee vsus once faint, hee giues himſelfe the day. There is no way to ſafety, but that our hearts bee the laſt that ſhall yeeld. That which the heathens attributed to Fortune, we may iuſtly to the hand of God; That he ſpeedeth thoſe that are forward. All the ground that we loſe, is giuen to our aduerſaries.
This newes is brought but ouer-night; Ioſhua is on his way by morning, and preuents the Sunne for haſte. Delayes, whether in the buſineſſe of God or our owne, are hatefull and preiudiciall. Many a one loſes the Land of Promiſe, by lingring: if we neglect Gods time, it is iuſt with him, to croſſe vsus in ours.
Ioſhua haſtens till he hauehave brought Iſrael to the verge of the promiſed Land: Nothing parts them now, but the riuer of Iordan. There he ſtayes a time: that the Iſraelites might feed themſelues a while with the ſight of that, which they ſhould afterwards enioy. That which they had beene forty yeares in ſeeking, may not be ſeized vponupon too ſuddenly: God loues to giuegive vsus cooles, and heats in our deſires; and will ſo allay our ioyes, that their fruition hurt vsus not. He knowes, that as it is in meats; the long forbearance where of cauſes a ſurfet, when we come to full feed: ſo it fares in the contentments of the mind; therefore he feeds vsus not with the diſh, but with the ſpoon; and will hauehave vsus, neither cloyed nor famiſhed. If the mercy of God hauehave brought vsus within fight of heauen, let vsus bee content to pauſe a while, and vponupon the banks of Iordan, fit our ſelues for our entrance.
Now that Iſrael is brought to the brim of Canaan, the cloud is vaniſhed, which led them all the way: And as ſoone as they hauehave but croſſed Iordan, the Manna ceaſeth, which nouriſht them all the way. The cloud and Manna were for their paſſage, not for their reſt; for the Wilderneſſe, not for Canaan. It were as eaſie for God to worke miracles alwayes; but he knowes, that cuſtome were the way to make them no miracles. He goes by wayes, but till he hauehave brought vsus into the Roade; and then he refers vsus to his ordinary proceedings. That Iſraelite ſhould hauehave beene very fooliſh, that would ſtill hauehave ſaid, I will not ſtirre, till I ſee the cloud; I wil not eate, vnleſſe I may hauehave that food of Angels. Wherefore ſerues the Arke, but for their direction? Wherefore ſerues the Wheat of Canaan, but for bread? So fond is that Chriſtian, that will ſtill depend vponupon expectation of miracles, after the fulneſſe of Gods Kingdome. If God beare vsus in his armes, when we are children, yet when we are well-growne, he looks we ſhould goe on our owne feet: it is enough, that he vpholds vsus, though he cary vsus not.
He that hitherto had gone before them in the cloud, doth now goe before them in the Arke; the ſame guide, in two diuers ſignes of his preſence. The cloud was for Moſes, the Arke of Ioſhua's time: the cloud was fit for Moſes; the Law offered vsus Chriſt, but enwrapped in many obſcurities. If he were ſeene in the cloud, hee was heard from the couer of the Arke. Why was it the Arke of the Teſtimony, but becauſe it witneſſed both his preſence and louelove? And within it were, his Word, the Law; and his Sacrament, the Manna. Who can wiſh a better Guide, then the God of heauen, in his Word, and Sacraments? Who can know the way into the Land of Promiſe, ſo well as he that ownes it? And what means can better direct vsus thither, then thoſe of his Inſtitution?
That Arke which before was as the heart is now as the head: It was in the middeſt of Iſrael, whiles they camped in the Deſart; now when the cloud is remoued, it is in the front of the Army; That as before they depended vponupon it for life, ſo now, they ſhould for direction. It muſt goe before them, on the ſhoulders of the ſonnes of Leui; they muſt follow it, but within fight, not within breathing. The Leuites may not touch the Arke, but onelyonly the barres: The Iſraelites may not approach neerer then a thouſand paces to it. What awfull reſpects doth God require to be giuen vntounto the teſtimony of his preſence? Vzzah paid deare for touching it; the men ef Bethſhemeſh, for looking into it. It is a dangerous thing to be too bold with the ordinances of God. Though the Iſraelites were ſanctified, yet they might not come neere either the mount Sinai, when the Law was deliuered; or the Arke of the Couenant, wherein the Law was written. How fearfull ſhall their eſtate be, that come with vnhallowed hearts and hands to the Word of the Goſpel, and the true Manna of the Euangelicall Sacrament? As we vſe to ſay of the Court and of fire; ſo may we of theſe diuine Inſtitutions, We freeze, if we be farre off from them; and if we be more neere then befits vsus, wee burne. VnderUnder the Law. wee might looke at Chriſt aloofe; now vnderunder the Goſpell, wee may come neere him: He cals vsus to him; yea, he enters into vsus.
Neither was it onelyonly for reuerence, that the Arke muſt be, not ſtumbled at, but waited on, afar; but alſo for conuenience, both of ſight, and paſſage: Thoſe things that are neere vsus, though they be leſſe, fill our eye; Neither could, ſo many thouſand eyes ſee the ſame obiect, vponupon a leuell but by diſtance: It would not content God, that one Iſraelite ſhould tell another, Now the Arke goes, now it turnes, now it ſtands; but hee would hauehave eueryevery one his own witneſſe. What can be ſo comfortable to a good heart, as to ſee the pledges of Gods preſence, and fauour? To heare the louing kindneſſes of God, is pleaſant; but to behold, and feele the euidences of his mercy, is vnſpeakably delectable: Hence the Saints of God, not contenting themſelues with faith, hauehave ſtill prayed for ſight, and fruition, and mourned when they hauehave wanted it. What an happy proſpect hath God ſet before vsus of Chriſt Ieſus crucified before vsus, and offered vntounto vsus?
Ere God will worke a miracle before Iſrael, they hauehave charge to be ſanctified. There is an holineſſe required, to make vsus either patients, or beholders of the great workes of God; how much more when we ſhould be actors in his ſacred ſeruices? There is more vſe of ſanctification, when wee muſt preſent ſomething to God, then when he muſt doe ought to vsus.
The ſame power that diuided the red Sea before Moſes, diuides Iordan before Ioſhua; that they might ſee the Arke no leſſe effectuall, then the cloud; and the hand of God as preſent with Ioſhua, to bring them into Canaan, as it was with Moſes to bring them out of Egypt: The bearers of the Arke had need be faithfull; they muſt firſt ſet their foot into the ſtreames of Iordan, and beleeue that it will giuegive way; The ſame faith that led Peter vponupon the water, muſt carie them into it. There can be no Chriſtian without beliefe in God; but thoſe that are neere to God, in his immediate ſeruices, muſt goe before others, no leſſe in beleeuing, then they doe in example.
The waters know their Maker: That Iordan, which flowed with full ſtreames, when Chriſt went into it, to be baptized; now giues way, when the ſame God muſt paſſe thorow it in ſtate: Then there was vſe of his water, now of his ſand: I heare no newes of any rod to ſtrike the waters; the preſence of the Arke of the Lord God, the Lord of all the World, is ſigne enough to theſe waues; which now, as if a ſinew were broken, runne backe to our Iſſues, and dare not ſo much as wet the feet of the Prieſts, that bore it; What ayled thee, O Sea, that thou fleddeſt, and thou, Iordan, that thou wert driuen back? Ye mountaines, that ye leaped like Rammes, and ye little hils, like Lambs? The earth trembled at the preſence of the Lord; at the preſence of the God of Iacob. How obſeruant are all the Creatures to the God that made them? How glorious a God doe we ſerue? whom all the powers of the Heauens and Elements are willingly ſubiect vntounto; and gladly take that nature which he pleaſes to giuegive them. He could hauehave made Iordan like ſome ſolid pauement of Chryſtall, for the Iſraelites feet to hauehave trod vponupon; but this worke had not bin ſo magnificent. EueryEvery ſtrong Froſt congeales the water, in a natural courſe: but for the Riuer to ſtand ſtill, and runne on heapes, and to be made a liquid wall for the paſſage of Gods people, is, for Nature to runne out of it ſelfe, to do homage to her Creator: Now muſt the Iſraelites needs thinke; How can the Canaanites ſtand out againſt vsus, when the Seas and Riuers giuegive vsus way? With what ioy did they now trample vponupon the dry channell of Iordan, whiles they might ſee the dry Deſarts ouercome; the promiſed Land before them, the very waters ſo glad of them, that they ranne back to welcome them into Canaan? The paſſages into our promiſed Land are troubleſome and perillous; and euen at laſt, offer themſelues to vsus the maine hinderances of our ſaluation; which after all our hopes, threaten to defeat vsus: for what will it auaile vsus to hauehave paſſed a Wilderneſſe, if the waues of Iordan ſhould ſwallow vsus vp? But the ſame hand that hath made the way hard, hath made it ſure: He that made the Wilderneſſe comfortable, will make Iordan dry; he will maſter all difficulties for vsus; and thoſe things, which we moſt feared, will he make moſt ſoueraigne, and beneficiall to vsus. O God, as we hauehave truſted thee with the beginning, ſo will wee with the finiſhing of our glory. Faithfull art thou that haſt promiſed, which wilt alſo doe it.
Hee that led them about, in forty yeares iourney, thorow the Wilderneſſe, yet now leades them the neereſt cut to Iericho; He will not ſo much as ſeeke for a Foord for their paſſage; but diuides the waters. What a ſight was this to their heathen aduerſaries, to ſee the waters make both a lane, and a wall for Iſrael? Their hearts could not chooſe, but be broken, to ſee the ſtreames broken off for a way to their enemies. I doe not ſee Ioſhua haſting thorow this channell, as if hee feared, leſt the Tide of Iordan ſhould returne; but as knowing that watery wall ſtronger then the wals of Iericho, he paces ſlowly: And leſt this miracle ſhould paſſe away with themſelues, he commands twelue ſtones to be taken out of the channell of Iordan, by twelue ſelected men, from eueryevery Tribe, which ſhall be pitched in Gilgal; and twelue other ſtones to be ſet in the midſt of Iordan, where the feet of the Prieſts had ſtood, with the Arke; That ſo both land and water might teſtifie the miraculous way of Iſrael, whiles it ſhould bee ſaid of the one; Theſe ſtones were fetcht out of the pauement of Iordan; of the other, There did the Arke reſt, whiles we walked dry-ſhod thorow the deepes of Iordan: Of the one, Iordan was once as dry as this Gilgal; Of the other, Thoſe waues which drowne theſe ſtones, had ſo drowned vsus, if the power of the Almighty had not reſtrained them. Many a great worke had God done for Iſrael, which was now forgotten: Ioſhua therefore wil hauehave monuments of Gods mercy, that future Ages might be both witneſſes, and applauders of the great workes of their God.
Of the Siege of Jericho.
IOſhua begins his warres vvith the Circumciſion and Paſſeouer; Hee knew that the way to keepe the blood of his people from ſhedding, was to let out that Paganiſh blood of their vncircumciſion. The perſon muſt be in fauour, ere the worke can hope to proſper: His predeceſſor Moſes had like to hauehave beene ſlaine for neglect of this Sacrament, when hee went to call the people out of Egypt: he iuſtly feares his owne ſafety, if now he omit it, vvhen they are brought into Canaan: vve hauehave no right of inheritance in the ſpirituall Canaan, the Church of God, till vvee hauehave receiued the Sacrament of our matriculation: So ſoone as our couenants are renued with our Creator, wee may well looke for the viſion of God, for the aſſurance of victory.
What ſure worke did the King of Iericho thinke he had made! hee blocked vp the paſſages, barred vp the gates, defended the wals, and did enough to keepe out a common enemy: If we could doe but this to our ſpirituall aduerſaries, it were as impoſſible for vsus to be ſurpriſed, as for Iericho to be ſafe. Me thinkes I ſee how they called their councell of warre; debated of all meanes of defence; gathered their forces, trained their ſouldiours, ſet ſtrong guards to the gates, and wals; and now would perſwade one another, that vnleſſe Iſrael could fly into their City, the ſiege was vaine. Vaine worldlings thinke their Rampiers and Barricadoes can keepe out the vengeance of God; their blindneſſe ſuffers them to looke no further then the means: The Supreme hand of the Almighty comes not within the compaſſe of their feares. EueryEvery carnall heart is a Iericho ſhut vp; God ſets downe before it, and diſplayes mercy and iudgement, in ſight of the wals thereof; It hardens it ſelfe in a wilfull ſecuritie; and faith, Tuſh, I ſhall neuer be moued.
Yet their courage and feare fight together within their wals, within their boſomes: Their courage tels them of their owne ſtrength; their feare ſuggeſts the miraculous ſucceſſe of this (as they could not but thinke) inchanted generation; and now whiles they hauehave ſhut out their enemy, they hauehave ſhut in their owne terror. The moſt ſecure heart in the world hath ſome flaſhes of feare; for it cannot but ſometimes looke out of it ſelfe, and ſee what it would not. Rahab had notified that their hearts fainted: and yet now, their faces bewray nothing but reſolution. I know not whether the heart, or the face of an hypocrite be more falſe; and as each of them ſeekes to beguile the other, ſo both of them agree to deceiue the beholders: In the midſt of laughter, their heart is heauy; who would not thinke him merry that laughs? Yet their reioycing is but in the face: who would not think a blaſphemer, or prophane man reſolutely careleſſe? If thou hadſt a window into his heart, thou ſhouldeſt ſee him tormented vvith horrors of conſcience.
Now the Iſraelites ſee thoſe walled cities, and towers; whoſe height was reported to reach to heauen; the fame whereof had ſo affrighted them, ere they ſaw them, and were ready doubtleſſe to ſay, in their diſtruſt, Which way ſhall wee ſcale theſe inuincible fortifications? what ladders, what engines ſhall we vſe to ſo great worke? God preuents their infidelity; Behold, I hauehave giuen Iericho into thine hand. If their wals had their foundations laid in the center of the earth; If the battlements had been ſo high built, that an Eagle could not ſoare ouer them; this is enough, I hauehave giuen it thee. For, on whoſe earth hauehave they raiſed theſe caſtles? Out of whoſe treaſure did they digge thoſe piles of ſtone? Whence had they their ſtrength, and time to build? Cannot he that gaue, recall his owne? O ye fooles of Iericho; what if your wals be ſtrong, your men valiant, your leaders skilfull, your King wiſe, when God hath ſaid, I hauehave giuen thee the Citie: What can ſwords or ſpeares doe againſt the Lord of Hoſts? Without him, meanes can doe nothing: how much leſſe againſt him? How vaine and idle is that reckoning, wherein God is left out? Had the Captaine of the Lords hoſt drawne his ſword for Iericho, the gates might hauehave been opened; Iſrael could no more hauehave entred, then they can now be kept from entring, when the wals were falne. What courſes ſoeuer we take for our ſafety, it is good making God of our ſide: Neither men, nor deuils can hurt vsus againſt him; neither men nor Angels can ſecure vsus from him. There was neuer ſo ſtrange a ſiege as this of Iericho: Here was no mount raiſed, no ſword drawne, no engine planted, no Pioners vndermining; Heere vvere trumpets ſounded, but no enemy ſeen; Here were armed men, but no ſtroke giuen: They muſt vvalke; and not fight, ſeuen ſeueral dayes muſt they pace about the wals, which they may not once look ouer, to ſee what was within. Doubtleſſe, the inhabitants of Iericho made themſelues merry with this ſight: When they had ſtood ſix daies vponupon their wals, & beheld none but a walking enemy; What (ſay they) could Iſrael finde no walke to breathe them vvith, but about our wals? HaueHave they not trauelled enough in their forty yeares Pilgrimage, but they muſt ſtretch their limmes in this circle? Surely if their eyes were engines, our wals could not ſtand: wee ſee they are good footmen; but when ſhall vve try their hands? What, doe theſe vaine men thinke Iericho will be won with looking at? Or, doe they onelyonly come to count how many paces it is about our City? If this be their manner of ſiege, we ſhall hauehave no great cauſe to feare the ſword of Iſrael. Wicked men thinke God in ieſt, when he is preparing for their iudgement. The Almighty hath vvayes and counſels of his owne, vtterly vnlike to ours: vvhichwhich becauſe our reaſon cannot reach, we are ready to condemne of fooliſhneſſe and impoſſibilitie. With vsus, there is no way to victory but fighting; and the ſtrongeſt caries the ſpoyle: God can giuegive victory to the feet, as well as to the hands; and when he will, makes weakneſſe no diſaduantage. What ſhould we doe but follow God through by-wayes, and know, that he will in ſpight of nature lead vsus to our end?
All the men of warre muſt compaſſe the Citie; yet it was not the preſence of the great warriours of Iſrael that threw down the wals of Iericho. Thoſe foundations were not ſo ſlightly laid, as that they could not endure either a looke, or a march, or a battery: It was the Arke of God whoſe preſence demoliſhed the wals of that wicked City. The ſame power that draue backe the waters of Iordan before, and afterwards laid Dagon on the floore, caſt down all thoſe forts. The Prieſts beare on their ſhoulders that mighty engine of God, before which thoſe wals, if they had beene of molten braſſe, could not ſtand. Thoſe ſpirituall wickedneſſes, yea, thoſe gates of hell, which to nature are vtterly inuincible, by the power of the Word of God (which he hath committed to the cariage of his weake ſeruants) are ouerthrowne, and triumphed ouer. Thy Arke, O God, hath beene long amongſt vsus; how is it that the wals of our corruptions ſtand ſtill vnruined? It hath gone before vsus; his Prieſts hauehave caried it, wee hauehave not followed it, our hearts hauehave not attended vponupon it; and therefore, how mighty ſoeuer it is in it ſelfe; yet to vsus, it hath not been ſo powerfull, as it would.
Seuen dayes together they walkt this round; They made this therefore their Sabbath-dayes iourney; and who knowes whether the laſt, and longeſt walke, which brought victory to Iſrael, were not on this day? Not long before, an Iſraelite is ſtoned to death, for but gathering a few ſticks, that day: Now all the hoſt of Iſrael muſt walke about the wals of a large and populous City, and yet doe not violate the day. Gods precept is the rule of the iuſtice, and holineſſe of all our actions: Or was it, for that reuenge vponupon Gods enemies is an holy worke, and ſuch as God vouchſafes to priuiledge with his owne day? Or, becauſe when we hauehave vndertaken the exploits of God, he will abide no intermiſſion, till we hauehave fulfilled them? Hee allowes vsus to breathe; not to breake off, till we hauehave finiſhed.
It had been as eaſie for God, to hauehave giuen this ſucceſſe to their firſt dayes walke, yea to their firſt pace, or their firſt ſight of Iericho; yet he will not giuegive it, vntill the end of their ſeuen dayes toyle: It is the pleaſure of God to hold vsus both in worke, and in expectation; And though hee require our continuall indeuours for the ſubduing of our corruptions, during the ſixe dayes of our life, yet we ſhall neuer find it perfectly effected till the very euening of our laſt day: In the meane time, it muſt content vsus, that we are in our walke, and that theſe wals cannot ſtand, when wee come to the meaſure, and number of our perfection. A good heart grones vnderunder the ſenſe of his infirmities, faine would be rid of them, and ſtriues and prayes: but when hee hath all done, vntill the end of the ſeuenth day, it cannot be: If a ſtone or two moulder off from theſe wals, in the meane time, that is all; but the foundations will not be remoued till then.
When we heare of ſo great a deſigne as the miraculous winning of a mighty City, who would not looke for ſome glorious meanes to worke it? when we heare that the Arke of God muſt beſiege Iericho, who would not looke for ſome royall equipage▪ But behold …here ſeuen Prieſts muſt go before it, with ſeuen Trumpets of Rams horns. The Iſraelites had trumpets of ſiluer, which God had appointed for the vſe of aſſembling, and diſſoluing the Congregation, for warre, and for peace. Now I doe not heare them called for; but in ſtead thereof, Trumpets of Rams hornes; baſe for the matter, and not loud for ſound; the ſhortneſſe and equall meaſure of thoſe inſtruments could not afford, either ſhrilneſſe of noiſe, or variety. How meane and homely are thoſe meanes which God commonly vſes in the moſt glorious workes! No doubt, the Citizens of Iericho anſwered this dull alarum of theirs, from their wals, with other inſtruments of lowder report, and more martiall oſtentation: and the vulgar Iſraelites thought, We hauehave as cleare, and as coſtly trumpets as theirs; yet no man dares offer to ſound the better, when the worſe are commanded. If we finde the ordinances of God poore and weake; let it content vsus that they are of his owne chooſing, and ſuch, as whereby he will ſo much more honour himſelfe, as they in themſelues are more inglorious. Not the outſide, but the efficacie, is it that God cares for.
No Ramme of iron could hauehave been ſo forceable for battery, as theſe Rams horns: For when they ſounded long, and were ſeconded with the ſhout of the Iſraelites, all the walls of Iericho fell downe at once: They made the Heauen ring with their ſhout: but the ruine of thoſe wals drowned their voice, and gaue a pleaſant kinde of horrour to the Iſraelites: The earth ſhooke vnderunder them, with the fall; but the hearts of the Inhabitants ſhooke yet more: many of them doubtleſſe were ſlaine with thoſe walles, wherein they had truſted: A man might ſee death in the faces of all the reſt that remained; who now being halfe dead with aſtoniſhment, expected the other halfe from the ſword of their enemies; They had now, neither meanes, nor will to reſiſt; for if onelyonly one breach had beene made (as it vſes in other ſieges) for the entrance of the enemy; perhaps new ſupplyes of defendants might hauehave made it vp with their carkaſſes: but now, that at once Iericho is turned to a plaine field, eueryevery Iſraelite, without reſiſtance, might runne to the next booty; and the throats of their enemies ſeemed to inuite their ſwords to a diſpatch.
If but one Iſraelite had knockt at the gates of Iericho, it might hauehave been thought, their hand had helped to the victory: Now, that God may hauehave all the glory, without the ſhow of any riuall, yea of any meanes, they doe but walke and ſhout, and the walls giuegive way. He cannot abide to part with any honour, from himſelfe: As hee doth all things, ſo he would be acknowledged.
They ſhout all at once. It is the preſence of Gods Arke and our conioyned prayers, that are effectuall to the beating downe of wickedneſſe. They may not ſhout, till they be bidden. If we will be vnſeaſonable in our good actions, we may hurt, and not benefit our ſelues.
EueryEvery liuing thing in Iericho, man, woman, child, cattell, muſt die: our folly would thinke this mercileſſe: but there can bee no mercy in iniuſtice, and nothing but iniuſtice in not fulfilling the charge of God: The death of Malefactors, the condemnation of wicked men, ſeeme harſh to vsus; but we muſt learne of God, that there is a puniſhing mercy. Curſed be that mercy, that oppoſes the God of mercy.
Yet was not Ioſhua ſo intent vponupon the ſlaughter, as not to be mindfull of Gods part, and Rahabs: Firſt, he giues charge (vnderunder a curſe) of reſeruing all the treaſure for God; Then of preſeruing the family of Rahab. Thoſe two Spyes, that receiued life from her, now returne it to her, and hers: They call at the window with the red cord; and ſend vp newes of life to her, the ſame way which they receiued theirs: Her houſe is no part of Iericho; neither may fire be ſet to any building of that City, till Rahab and her family be ſet ſafe without the hoſt. The actions of our faith and charity will be ſure to pay vsus; if late, yet ſurely. Now Rahab findes what it is to beleeue God; whiles out of an impure idolatrous Citie, ſhe is tranſplanted into the Church of God, and made a mother of a royall and holy poſteritie.
Of ACHAN.
WHen the wals of Iericho were falne, Ioſhua charged the Iſraelites but with two precepts; Of ſparing Rahabs houſe; and of abſtaining from that treaſure, which was anathematized to God; and one of them is broken: As in the entrance to Paradiſe, but one tree was forbidden, and that was eaten of. God hath prouided for our weakneſſe in the paucity of commands: but our innocency ſtands not ſo much in hauing few precepts, as in keeping thoſe we hauehave. So much more guilty are wee in the breach of one, as wee are more fauoured in the number.
They needed no command to ſpare no liuing thing in Iericho: but to ſpare the treaſure, no command was enough. Impartialitie of execution is eaſier to performe, then contempt of theſe worldly things; becauſe we are more prone to couet for our ſelues, then to pitie others. Had Ioſhua bidden ſaue the men, and 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 minds would more gladly ſhead their enemies blood, for a bootie, then out of obedience, for the glory of their Maker. But now, it is good reaſon, ſince God threw downe thoſe wals, and not they; that both the blood 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. Who but a miſcreant can grudge, that God ſhould ſerue himſelfe of his owne? I cannot blame the reſt of Iſrael, if they were vvell pleaſed with their conditions; onelyonly one Achan troubles 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 owne ſoule, is the leaſt part of his miſchiefe; he commonly drawes vengeance vponupon a thouſand, either by the deſert of his ſinne, or by the infection. Who would not hauehave hoped, that the ſame God, which for ten righteous men would hauehave ſpared the fiue wicked Cities, ſhould not hauehave beene content to drowne one ſinne, in the obedience of ſo many righteous? But ſo venemous is ſinne, (eſpecially, when it lights among Gods people) that one dram of it is able to infect the whole maſſe of Iſrael.
Oh righteous people of Iſrael, that had but one Achan! How had their late circumciſion cut away the vncleane foreskin of their diſobedience? How had the blood of their Paſchal Lambe ſcoured their ſoules from couetous deſires? The world was well mended with them, ſince their ſtubborne murmurings in the Deſart. Since the death of Moſes, and the gouernment of Ioſhua, I doe not find them in any diſorder. After that the Law hath brought vsus vnderunder the conduct of the true Ieſus, our ſinnes are more rare, and our liues are more conſcionable. Whiles we are vnderunder the Law, we do not ſo keep it, as when wee are deliuered from it: our Chriſtian freedome is more holy then our ſeruitude. Then hauehave the Sacraments of God their due effect, when their receit purgeth vsus from our old ſinnes; and makes our conuerſation cleane and ſpirituall.
Little did Ioſhua know that there was any ſacriledge committed by Iſrael: that ſinne is not halfe cunning enough, that hath not learned ſecrecie▪ Ioſhua was a vigilant Leader, yet ſome ſinnes will eſcape him: OnelyOnly that eye which is eueryevery where, findes vsus out in our cloſe wickedneſſe. It is no blame to authoritie, 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; wee ſhall wrong gouernment, if wee ſhall expect, the reach of it ſhould be infinite. Hee therefore, which if he had knowne the offence, would hauehave ſent vp prayers and teares to God, now ſends Spyes for a further diſcouery of Ai; They turne, with newes of the weakneſſe of their aduerſaries: and (as contemning their paucity) perſwades Ioſhua, that a wing of Iſrael is enough to ouerſhadow this city of Ai. The Iſraelites were ſo fleſhed with their former victory, that now they thinke no wals or men can ſtand before them. Good ſucceſſe lifts vp the heart with too much confidence; and whiles it diſſwades men from doing their beſt, oft-times diſappoints them. With God, the meanes can neuer bee 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 fewneſſe of their aſſailants that ouerthrow them, but the ſin that lay lurking at home. If all the Hoſt of Iſrael had ſet vponupon this poore village of Ai, they had beene all equally diſcomfited: the wedge of Achan did more fight againſt them, then all the ſwords of the Canaanites. The victories of God go not by ſtrength, but by innocence.
Doubtleſſe, theſe men of Ai inſulted in this foyle of Iſrael, and ſaid; Loe, theſe are the men, from whoſe preſence the waters of Iordan ran backe, now they runne as faſt away from ours: Theſe are they, before whom the wals of Iericho fell downe; now they are falne as faſt before vsus; and all their neighbours tooke heart from this victory. Wherein I doubt not, but beſides the puniſhment of Iſraels ſinne, God intended the further obduration of the Canaanites: Like as ſome skilfull player loſes on purpoſe at the beginning of the game, to draw on the more abetments. The newes of their ouerthrow ſpred as farre as the fame of their ſpeed; and eueryevery City of Canaan could ſay, Why not we as well as Ai▪
But good Ioſhua that ſucceeded Moſes, no leſſe in the care of Gods glory, then in his gouernment, is much deiected with this euent. Hee rends his clothes, fals on his face, caſts duſt vponupon his head, and (as if he had learned of his Maſter, 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 Iſraelites lye dead vponupon the earth, before their enemies; himſelfe is taxed, for but lying all day, vponupon his face, before the Arke. All his expoſtulations are anſwered in one word, Get thee vp, Iſrael hath ſinned. I do not heare God ſay, Lye ſtill, and mourne for the ſin of Iſrael. It is to no purpoſe to pray againſt puniſhment, while the ſinne continues. And though God loues to be ſued to; yet he holds our requeſts vnſeaſonable, till there bee care had of ſatisfaction. When we hauehave riſen, and redreſſed ſin, then may we fall downe for pardon.
Victory 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 hazard, on both ſides: ſo as God needed not to hauehave giuen any other 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 holy quarrels, we may well thinke there is ſome ſecret euill vnrepented of, which God would puniſh in vsus; which, though we ſee not, yet he ſo hates, that he will rather bee wanting to his owne cauſe, then not reuenge it. When we goe about any enterpriſe of God, it is good to ſee that our hearts be cleere from any pollution of ſin; and when wee are thwarted in our hopes, it is our beſt courſe to ranſack our ſelues, and to ſearch for ſome ſin hid from vsus in our boſome, but open to the view of God.
The Oracle of God, which told him, a great offence was committed, yet reueales not the perſon: It had been as eaſie for him, to hauehave named the man, as the crime. Neither doth Ioſhua requeſt it; but refers that diſcouery to ſuch a meanes, as whereby the offender (finding himſelfe ſingled out by the lot) might bee moſt conuinced. Achan thought he might hauehave lyen as cloſe in all that throng of Iſrael, as the wedge of Gold lay in his Tent. The ſame hope of ſecreſie which moued him to ſinne, moued him to confidence in his ſinne: but now, when hee ſaw the lot fall vponupon his Tribe, hee began to ſtart a little; when vponupon his family, he began to change countenance: when vponupon his houſhold, to tremble and feare; when vponupon his perſon, to be vtterly confounded in himſelfe. Fooliſh men thinke to runne away with their priuie ſinnes; and ſay, Tuſh, no eye ſhall ſee me: but when they thinke themſelues ſafeſt, God puls them out with ſhame. The man that hath eſcaped iuſtice, and now is lying downe in death, would thinke; My ſhame ſhall neuer be diſcloſed: but, before Men and Angels ſhall he be brought on the ſcaffold, and find confuſion, as ſure as late.
What needed any other euidence, when God had accuſed Achan? Yet Ioſhua will hauehave the ſinne out of his mouth, in whoſe heart it was hatched; My ſonne, I beſeech thee giuegive glory to God. Whom God had conuinced as a malefactor, Ioſhua beſeeches as a ſon. Some hot ſpirit would hauehave ſaid; Thou wretched traitor, how haſt thou pilfred from thy God, and ſhed the blood of ſo many Iſraelites, and cauſed the Hoſt of Iſrael to ſhew their backes, with diſhonour to the Heathen? now ſhall we 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 meekely intreats that, which he might hauehave extorted by violence, (My ſon, I beſeech thee.) Sweetneſſe of compellation, is a great helpe towards the good entertainment of an admonition: roughneſſe and rigor, many times hardens thoſe hearts, which meekeneſſe would hauehave melted to repentance: whether we ſue, or conuince, or reproue, little good is gotten by bitterneſſe. Deteſtation of the ſin, may well ſtand with fauour to the perſon: and theſe two not diſtinguiſhed, cauſe great wrong, either in our charity, or iuſtice; for, either we vncharitably hate the creature of God, or vniuſtly affect the euill of men. Subiects are, as they are called, ſonnes to the Magiſtrate: All Iſrael was not onelyonly of the family, but as of the loynes of Ioſhua; ſuch muſt be the corrections, ſuch the prouiſions of Gouernorus, as for their children; as againe, the obedience and louelove of ſubiects muſt be filiall.
God had glorified himſelfe ſufficiently, in finding out the wickedneſſe of Achan; neither need he honour from men, much leſſe from ſinners; They can diſhonour him by their iniquities: but what recompence can they giuegive him for their wrongs? yet Ioſhua ſayes, My ſonne, giuegive glory to God. Iſrael ſhould now ſee, that the tongue of Achan did iuſtifie God in his lot. The confeſſion of our ſins doth no leſſe honour God, then his glory is blemiſhed by their commiſſion. Who would not be glad to redeeme the honour of his Redemer, with his owne ſhame?
The lot of God, and the mild words of Ioſhua, wonne Achan to accuſe himſelfe, ingenuouſly, impartially: a ſtorme perhaps would not hauehave done that, which a Sunſhine had done. If Achan had come in vncalled; and before any queſtion made, out of an honeſt remorſe, had brought in this ſacrilegious booty, and caſt himſelfe and it at the foot of Ioſhua; doubtleſſe, Iſrael had proſpered, and his ſinne had caried away pardon: now, he hath gotten thus much thanke, that he is not a deſperate ſinner. God will once wring from the conſcience of wicked men their owne inditements; They hauehave not more carefully hid their ſinne, then they ſhall one day freely proclaime their owne ſhame.
Achans confeſſion, though it were late, yet was it free and full: For he doth not onelyonly acknowledge the act, but the ground of his ſinne; I ſaw, and coueted, and tooke. The eye betrayed the heart; and that, the hand; and now all conſpire in the offence. If wee liſt not to flatter our ſelues, this hath beene the order of our crimes. Euill is vniforme; and beginning at the ſenſes, takes the inmoſt fort of the ſoule, and then armes our own outward forces againſt vsus; This ſhall once be the laſciuious mans ſong, I ſaw, and coueted, and tooke: This the theeues; this the Idolaters; this the gluttons & drunkards: All theſe receiue their death by the eye. But, oh fooliſh Achan! with what eyes didſt thou looke vponupon that ſpoile, which thy fellowes ſaw and contemned? Why couldeſt thou not before, as well as now, ſee ſhame hid vnderunder that gay Babyloniſh garment? and an heape of ſtones couered with thoſe ſhekels of ſiluer? The ouer-prizing, and ouer-deſiring of theſe earthly things, caries vsus into all miſchiefe; and hides from vsus the ſight of Gods iudgements: whoſoeuer deſires the glory of metals, or of gay clothes▪ or honor, cannot be innocent.
Well might Ioſhua hauehave proceeded to the execution of him, whom God and his owne mouth accuſed: but as one that thought no euidence could be too ſtrong, in a caſe that was capitall; he ſends to ſee, whether there was as much truth in the confeſſion, as there was falſhood in the ſtealth. Magiſtrates and Iudges 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 himſelfe. There is leſſe ill in ſparing an offender, then in puniſhing the innocent.
Who would not hauehave expected, ſince the confeſſion of Achan was ingenuous, and his pillage ſtill found entire, that his life ſhould hauehave beene pardoned? But here was, Confeſſe and die; he had beene too long ſicke of this diſeaſe, to be recouered. Had his confeſſion beene ſpeedy and free, it had ſaued him. How dangerous it is, to ſuffer ſin to lye fretting into the ſoule! which if it were waſht off betimes with our repentance, could not kill vsus. In mortall offences, the courſe of humane iuſtice is not ſtayd by our penitence: It is well for our ſoules that we hauehave repented; but the lawes of men take not notice of our ſorrow. I know not whether the death, or the teares of a malefactor, be a better ſight: The cenſures of the Church are wip't off with weeping, not the penalties of lawes.
Neither is Achan alone called forth to death, but all his family, all his ſubſtance. The actor alone doth not ſmart with ſacriledge; all that concernes him, is enwrapped in the iudgement. Thoſe that defile their hands with holy goods, are enemies to their owne fleſh and blood. Gods firſt reuenges are ſo much the more fearefull, becauſe they muſt be exemplary.
Of the Gibeonites.
THe newes of Iſraels victory had flowne ouer all the Mountaines & Valleys of Canaan; and yet thoſe Heatheniſh Kings and people, are muſtered together againſt them. They might hauehave ſeene themſelues in Iericho and Ai; and hauehave well perceiued, it was not an arme of fleſh, that they muſt reſiſt; yet they gather their forces, and ſay, Tuſh, we ſhall ſpeed better. It is madneſſe in a man, not to be warned, but to run vponupon the point of thoſe iudgments, wherewith he ſees others miſcary, and not to beleeue, till he cannot recouer. Our aſſent is purchaſed too late, when we hauehave ouerſtayed preuention; and truſt to that experience which wee cannot liue to redeeme.
OnelyOnly the Hiuites are wiſer then their fellowes, and will rather yeeld & liue. Their intelligence was not diuerſe from the reſt; all had equally heard of the miraculous conduct, and ſucceſſe of Iſrael: but their reſolution was diuerſe. As Rahab ſaued her Family, in the midſt of Iericho: ſo theſe foure cities preſerued themſelues, in the midſt of Canaan; and both of them, by beleeuing what God would doe. The efficacy of Gods maruellous workes, is not in the acts themſelues, but in our apprehenſion; ſome are ouer come with thoſe motiues, which others hauehave contemned for weake.
Had theſe Gibeonites ioyned with the forces of all their neighbours, they had periſhed in their common ſlaughter; If they had not gone away by themſelues, death had met them; It may hauehave more pleaſure, it cannot hauehave ſo much ſafety to follow the multitude. If examples may lead vsus, the greateſt part ſhuts out God vponupon earth, and is excluded from God elſe where. Some few poore …iuites yeeld to the Church of God, and eſcape the condemnation of the world: It is very like, their neighbors flouted at this baſe ſubmiſſion of the Gibeonites; and out of their termes of honour, ſcorned to beg life of an enemy, whiles they were out of the compaſſe of mercy: but when the bodies of theſe proud Iebuſites and Perizzites lay ſtrewed vponupon the earth, and the Gibeonites ſuruiued; whether was more worthy of ſcorne and inſultation?
If the Gibeonites had ſtayed till Iſrael had beſieged their Cities, their yeeldance had been fruitleſſe; now they make an early peace, and are preſerued. There is no wiſdome in ſtaying till a iudgement come home to vsus; the only way to auoid it, is to meet it halfe way. There is the ſame remedy of warre and of danger: To prouoke an enemy in his owne borders, is the beſt ſtay of inuaſion; and to ſollicit God betimes in a manifeſt danger, is the beſt antidote for death.
I commend their wiſdome in ſeeking peace; I doe not commend their falſhood, in the manner of ſeeking it: who can looke for any better of Pagans? But as the faith of Rahab is ſo rewarded, that her lye is not puniſhed: ſo the fraud of theſe Gibeonites is not an equal match of their beliefe; ſince the name of the Lord God of Iſrael brought them to this ſuit of peace.
Nothing is found fitter to deceiue Gods people, then a counterfeit copy of age: Here are old ſacks, old bottles, old ſhooes, old garments, old bread. The Iſraelites that had worne one ſuit forty yeares, ſeemed new clad in compariſon of them. It is no new policie, that Satan would beguile vsus with a vaine colour of antiquity, clothing falſhood in rags. Errors are neuer the elder, for their patching: Corruption can doe the ſame that time would doe: we may make age, as well as ſuffer it. Theſe Gibeonites did teare their bottles, and ſhooes, and clothes, and made them naught, that they might ſeeme old: ſo doe the falſe patrons of new errors. If we be caught with this Gibeonitiſh ſtratagem, it is a ſigne we hauehave not conſulted with God.
The ſentence of death was gone out againſt all the inhabitants of Canaan. Theſe Hiuites acknowledge the truth, and iudgements of God, and yet ſeeke to eſcape by a league with Iſrael. The generall denunciations of the vengeance of God, enwrap all ſinners; Yet may we not deſpaire of mercy. If the ſecret counſell of the Almightie had not deſigned theſe men to life, Ioſhua could not hauehave beene deceiued with their league. In the generality there is no hope: Let vsus come in old rags of our vileneſſe, to the true Ioſhua, and make our truce with him; we may liue, yea, we ſhall liue. Some of the Iſraelites ſuſpect the fraud; and notwithſtanding all their old garments, and prouiſions, can ſay, It may be thou dwelleſt amongst vsus. If Ioſhua had continued this doubt, the Gibeonites had torne their bottles in vaine. In caſes and perſons vnknowne, it is ſafe not to be too credulous: Charity it ſelfe will allow ſuſpition, where wee hauehave ſeene no cauſe to truſt.
If theſe Hiuites 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 bee thou dwelleſt amongst vsus; how then can I make a league with thee?) They had (perhaps) hoped, their ſubmiſſion would not hauehave been refuſed, whereſoeuer they had dwelt: but leſt, their neighbourhood might be a preiudice, they come diſguiſed; and now heare, that their neereneſſe of abode was an vnremoueable barre of peace. It was quarrell enough, that they were Canaanites; God had forbidden both the league, and the life of the natiue inhabitants. He that cals himſelfe the God of peace, proclaimes himſelfe the God of Hoſts: and not to fight where he hath commanded, is to breake the peace with God, whiles wee nouriſh it with men. Contention with brethren is not more hatefull to him then leagues with Idolaters. The condition that hee hath ſet to our peace is our poſſibility and power. That fals not within the poſſibility of our power, which we cannot doe lawfully.
What a ſmooth tale did theſe Gibeonites tell for themſelues? of the remoteneſſe of their Countrey; the motiues of their iourney; the conſultation of their Elders; the ageing of their prouiſions in the way: that it might ſeeme not onelyonly ſafe, but deſerued on their parts, that they ſhould bee admitted to a peace, ſo farre ſought, and purchaſed with ſo much toyle, and importunity. Their clothes, and their tongues agreed together; and both diſagree from the truth. Deceit is euer lightly wrapped vp in plauſibilitie of words; as faire faces oft times hide much vnchaſtitie. But this guile ſped the better, becauſe it was clad with much plainneſſe: For who would hauehave ſuſpected, that clouted ſhooes, and ragged coats could hauehave couered ſo much ſubtiltie? The caſe ſeemed ſo cleare, that the Iſraelites thought it needleſſe to conſult with the mouth of the Lord. Their owne eyes and eares were called onelyonly to counſell; and now their credulity hath drawne them into inconuenience.
There is no way to conuince the Gibeonitiſh pretences of antiquity, but to hauehave recourſe to the Oracle of God. Had this beene aduiſed with, none of theſe falſe rags had ſhamed the Church of God: whether in our practice, or iudgement, this direction cannot faile vsus, whereas what we take vp on the words of men, proues euer either light, or falſe wares.
The facility of Iſrael had led them into a league, to an oath, for the ſafety of the Gibeonites: and now within three daies they find both their neighbourhood and deceit. Thoſe old ſhooes of theirs would eaſily hold to cary them backe to their home. The march of a great Army is eaſie: yet within three dayes the Iſraelites were before their Cities, Ioſhua might now hauehave taken aduantage of their owne words, to diſſolue his league, and hauehave ſaid; Ye are come from a farre Country, theſe Cities are neere; Theſe are not therefore the people, to whom we are ingaged by our promiſe, and oath: And if theſe Cities be yours, yet yee are not your ſelues. Ere while, ye were ſtrangers; now ye are Hiuites borne, and dwelling in the midſt of Canaan: wee will therefore deſtroy theſe Cities neerehand, and doe you ſaue your people afarre off. It would ſeeme very queſtionable, Whether Ioſhua needed to hold himſelfe bound to this oath; for fraudulent conuentions oblige not; and Iſrael had put in a direct caueat of their vicinity: yet dare not Ioſhua and the Princes truſt to ſhifts, for the eluding their oath; but muſt faithfully performe, what they hauehave raſhly promiſed.
Ioſhuaes heart was cleare from any intention of a league with a Canaanite, when he gaue his oath to theſe diſguiſed ſtrangers: yet he durſt neither repeale it himſelfe, neither doe I heare him ſue to Eleazar the High-Prieſt, to diſpence with it; but takes himſelfe tied to the very ſtrict words of his oath; not to his owne purpoſe. His tongue had bound his heart and hands, ſo as neither might ſtirre; leſt while he was curious of fulfilling the will of God, he ſhould violate the oath of God. And if the Gibeonites had not knowne theſe holy bonds indiſſoluble, they neither had beene ſo importunate to obtaine their vow, nor durſt hauehave truſted it being obtained. If either diſpenſation with oathes, or equiuocation in oathes, had been knowne in the world, or at leaſt approued, theſe Gibeonites had not liued, and Iſraell had ſlaine them without ſinne: Either Iſrael wanted skill; or our reſeruers honeſty.
The multitude of Iſrael, when they came to the wals of theſe foure exempted Cities, itched to be at the ſpoile: Not out of a deſire to fulfill Gods commandement, but to enrich themſelues, would they hauehave falne vponupon theſe Hiuites; They thought all loſt that fell beſides their fingers. The wealthy City of Iericho was firſt altogether interdicted them; the wals and houſes either fell, or muſt be burnt; the men and cattell killed; the goods and treaſure confiſcate to God. Achans booty ſhewes, that City was both rich, and proud: yet Iſrael might be no whit the better for them, carying away nothing but empty victory: and now foure other cities muſt be exempted from their pillage. Many an enuious look did Iſrael therefore caſt vponupon theſe wals; and many bitter words did they caſt out againſt their Princes, the enemies of their gaine; whether for ſwearing, or for that they would not forſweare: But howſoeuer, the Princes might hauehave ſaid in a returne to their fraud; We ſwore indeed to you, but not the people: yet, if any Iſraelite had but pulled downe one ſtone from their wals, or ſhed one drop of Gibeonitiſh blood; he had no leſſe plagued all Iſrael for periury, then Achan had before plagued them for ſacriledge. The ſequell ſhewes how God would hauehave taken it: For, when three hundred yeeres after, Saul (perhaps forgetting the vow of his fore-fathers) ſlew ſome of theſe Gibeonites, although out of a wel-meant zeale; all Iſrael ſmarted for the fact, with a three yeers famine, and that in Dauids raigne: who receiued this Oracle from God; It is for Saul, and for his bloody houſe; becauſe he ſlue the Gibeonites. Neither could this wrong be expiated, but by the blood of Sauls ſeuen ſonnes, hanged vp at the very Court-gates of their father.
Ioſhua and the Princes had promiſed them life, they promiſed them not liberty: no Couenant was paſt againſt their ſeruitude. It was iuſt therefore with the Rulers of Iſrael, to make ſlauery the price both of their liues, and their deceit. The Iſraelites had themſelues beene drudges, if the Gibeonites had not beguiled them, and liued. The old rags therefore wherewith they came diſguiſed, muſt now be their beſt ſuites, and their life muſt be toileſomely ſpent in hewing of wood, and drawing of water for all Iſrael. How deare is life to our nature, that men can be content to purchaſe it with ſeruitude? It is the wiſdome of Gods children to make good vſe of their ouer-ſights. The raſh oath of Iſrael proues their aduantage: Euen wicked men gaine by the outſide of good actions: Good men make a benefit of their ſinnes.
CONTEMPLATIONS VPONUPON THE PRINCIPALL PASSAGES OF THE HOLY HJSTORY.
The third Volume. JN THREE BOOKES.
By IOS. HALL, D. of Diuinity, and Deane of VVorcester.
AT LONDON Printed by IOHN BEALE and NATHANIEL BVTTER. Ann. Dom. 1624.
CONTEMPLATIONS.
❧ The ninth BOOKE.
CONTAINING
The Reſcue of Gibeon.
The Altar of the Reubenites.
Ehud and Eglon.
Jael and Ciſera.
Gideons calling.
Gideons preparation and victory.
The reuenge of Succoth and Penuel.
Abimelech's vſurpation.
AT LONDON, Printed by IOHN BEALE and NATHANIEL BVTTER. Ann. Dom. 1624.
TO THE RIGHT HONOVRABLE MY SINGVLAR GOOD LORD▪ SIR THOMAS EGERTON KNIGHT, LORD ELLESMERE, LORD CHANCELLOR OF ENGLAND, CHANCELLOR OF THE VNIVERSITIE OF OXFORD, THE SINCERE AND GRAVE ORACLE OF EQVITIE, THE GREAT AND SVRE FRIEND OF THE CHVRCH, THE SANCTVARY OF THE CLERGIE, THE BOVNTIFVLL ENCOVRAGER OF LEARNING: I. H.
With Thankfull AcknowledgeMENT OF GODS BLESSING VPONUPON THIS STATE, IN SO WORTHY AN INSTRVMENT, AND HVMBLE PRAYERS FOR HIS HAPPY CONTINVANCE, DEDICATES THIS POORE AND VNWORTHY PART OF HIS LABOVRS.