but this to our spirituall aduersaries it were as impossible for vs 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 soldiours set strong gards to the gates and walls and now would perswade one another that vnlesse Israel could fly into their city the siege was vaine Vaine worldlings think their rampires and Barricadoes can keepe out the vengeance of God Their blindnesse suffers them to looke no further then the meanes The supreme hand of the Almighty comes not within the compasse of their feares Euery carnall heart is a Iericho shut vp GOD sets downe before it and displayes mercy and iudgement in sight of the walls thereof It hardens it selfe in a wilfull securitie and saith Tush I shall neuer bee mooued Yet their courage fear fight together within their walls within their bosoms Their courage tells 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 haue shut out their enemy they haue shut in their owne terrour The most secure hart in the world hath some flashes of feare for it cannot but sometimes looke out of it selfe and see vvhat it would not Rahab had notified that their hearts fainted and yet now their faces bewray nothing but resolution I knowe not vvhether the heart or the face of an hypocrite be more false and as each of them seeks 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 vvho vvould not thinke a blasphemer or profane man resolutely carelesse If thou hadst a vvindowe into his heart thou shouldst see him tormented with horrors of conscience Now the Israelites see those walled cities towers whose height was reported to reach to heauen the same wherof 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 wee vse to so great a worke GOD preuents their infidelity Beholde I haue giuen Iericho into thine hand If their walls had their foundations laid in the center of the earth If the battlements had beene so high built that an Egle could not soare ouer them this is enough I haue giuen it thee For on whose earth haue they raised these castles Out of whose treasure did they digge those piles of stone Whence had they their strength and time to build Can not he that gaue recall his owne O yee fooles of Iericho what if your walls bee strong your men valiant your leaders skilfull your King wise when God hath said I haue giuen thee the City What can swords or speares doe against the Lord of hostes Without him meanes can doe nothing how much lesse against him How vain 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 haue beene opened Israel could no more haue entred then they can now bee kept from entring when the walls were falne What courses soeuer wee take for our safety it is good making GOD of our side Neither men nor diuels can hurt vs against him neither men nor Angels can secure vs from him There was neuer so strange a siege as this of Iericho Heere vvas no mount raised no sword drawen no engine planted no pioners vndermining Here were trumpets sounded but no enemy seene Heere were armed men but no stroke giuen They must walke and not fight seuen seuerall dayes must they pase about the walles which they may not once looke ouer to see what was within Doubtlesse these inhabitants of Iericho made themselues merry with this sight When they had stood sixe dayes vppon their walles and beheld none but a walking enemy vvhat saie they could Israel find no walk to breath them with but about our walls Haue they not traueled enough in their forty yeeres pilgrimage but they must stretch their limmes in this circle surely if their eies were engines our walls could not stand wee see they are good foot-men but when shall we trie their hands What doo these vaine men thinke Iericho will be wonne with looking at Or doe they onely come to count how many pases it is about our City If this bee their manner of siege wee shall haue no great cause to feare the sword of Israel Wicked men thinke GOD in iest when hee is preparing for their iudgement The Almighty hath waies and counsells of his owne vtterlie vnlike to ours which because our reason cannot reach we are ready to condemne of foolishnesse and impossibilitie With vs there is no way to victorie but fighting and the strongest carryes the spoile GOD can giue victory to the feet as well as to the hands and when hee will makes weaknesse no disaduantage What should we doe but follow GOD through by-wayes and knowe that he will in spight of nature lead vs to our ende All the men of war must compasse the City yet it was not the presence of the great warriours of Israel that threw downe the walls of Iericho Those foundations were not so slightly laide as that they could not indure eyther a looke or a march or a batterie It was the Ark of God vvhose presence demolished the walles of that wicked Citie The same power that droue backe the waters of Iordan before and afterwardes laide Dagon on the floore cast downe all those forts The Priests beare on their shoulders that mighty engine of God before which those walles if they had been of molten brasse could not stand Those spirituall wickednesses yea those gates of hell vvhich to nature are vtterlie inuincible by the power of the worde of GOD which hee hath committed to the carriage of his weake seruants are ouerthrowne and triumphed ouer Thy Arke O GOD hath beene long amongst vs howe is it that the walles of our corruptions stand still vnruined It hath gone before vs his Priests haue carryed it wee haue not followed it our hearts haue not attended vppon it and therefore how mighty soeuer it is in it selfe yet to vs it hath not beene so powerfull as it vvould Seuen dayes together they walkt this round They made this therfore their Sabaoth-daies iourny and who knowes whether the last and longest walke which brought victory to Israel were not on this day Not long before an Israelit is stoned to death for but gathering a few sticks that daie Nowe all the host of Israel must walke about the walls of a large and populous City and yet doe not violate the day Gods precept is the rule of the iustice and holines of all our actions Or was it for that reuenge vpon Gods enemies is an holy worke and such as God vouchsafes to
lesse is the danger of seducement The errour of the mighty is armed with authority and in a sort commaunds assent whether in good or euill greatnes hath euer a traine to followe it at the heeles Forty dayes they spent in this search and this cowardly vnbeleefe in the search shall cost them forty yeeres delay of the fruition Who can abide to see the rulers of Israel so basely timorous They commend the Land the fruit commends it selfe and yet they plead difficulty Wee be not able to goe vp Their shoulders are laden with the grapes and yet their hearts are ouerlaid with vnbeliefe It is an vnwoorthy thing to plead hardnes of atchieuing where the benefit will more then requite the indeuour Our Land of Promise is aboue we knowe the fruit therof is sweet and glorious the passage difficult The giantly sonnes of Anak the powers of darknesse stand in our way If wee sit downe and complaine we shall once knowe that without shall be the fearefull See the idle pleas of distrust We are not able They are stronger Could not God inable them was he not stronger then their giants Had he not promised to displace the Canaanites to settle them in their stead How much more easie is it for vs to spy their weaknes then for them to espy the strength of their aduersaries When wee measure our spirituall successe by our owne power we are vanquished before we fight Hee that would ouercome must neither look vpon his owne arme nor the arme of his enemy but the mouth and hand of him that hath promised and can performe Who are we flesh and blood with our breath in our nostrills that we should fight with Principalities powers spirituall wickednesses in heauenly places The match is too vnequall wee are not like grashoppers to these giants when we compare our selues with them how can we but despaire when wee compare them with God how can we be discouraged Hee that hath brought vs into this fielde hath promised vs victory GOD knew their strength ere hee offered to commit vs. Well might they haue thought Were not the Amalekites stronger then we were not they armed we naked Did not the only hand of Moses by lifting vp beat them downe were not the Egyptians no lesse our maisters Did not Death come running after vs in their chariots Did wee not leaue these buryed in the sea the other vnburied in the Wildernesse Whence had the Anakims their strength but from him that bids vs goe vp against them Why haue the bodies of our forefathers taken possession of their Hebron but for vs But now their feare hath not left them so much reason as to compare their aduersaries with others but onely with themselues Doubtlesse these giants were mighty but their feare hath stretched them out some cubits beyond their stature Distrust makes our dangers greater and our helps lesse then they are and forecasts euer woorse then shall be and if euills be possible it makes them certaine Amongst those twelue messengers whom our second Moses sent through the Land of Promise there was but one Iudas But amongst those twelue which the former Moses addressed through the same Land there is but one Caleb and yet those were chosen out of the meanest these out of the heads of Israel As there is no societie free from some corruption so it is hard if in a community of men there be not some faithfulnesse We shall wrong GOD if we feare least good causes shall bee quite forsaken He knowes how to serue himselfe of the best if the fewest And could as easily be attended with a multitude if he did not seeke his owne glory in vnlikelihoods Ioshua was silent and wisely spared his tongue for a further aduantage Onely Caleb spake I doe not heare him say Who am I to striue with a multitude What can Ioshua and I doe against ten rulers It is better to sit stil then to rise fal But he resolues to swim against this streame and will either drawe friends to the truth or enemies vpon himselfe True Christian fortitude teaches vs not to regard the number or quality of the opponents but the equitie of the cause and cares not to stand alone challenge all commers and if it could be opposed by as many worlds as men it may be ouerborne but it cannot be daunted Whereas popularitie carryes weak minds and teaches them the safety of erring with a multitude Caleb saw the giantly Anakims and the walled citties as well as the rest and yet he saies Let vs go vp and possesse it As if it were no more but to go and see and conquer Faith is couragious and makes nothing of those dangers wherewith others are quayled It is very materiall with what eyes we looke vpon all obiects Feare doth not more multiply euills then faith diminisheth them which is therefore bold because either it sees not or contemnes that terrour which feare represents to the weake There is none so valiant as the beleeuer It had beene happy for Israel if Calebs counsell had beene as effectuall as good But how easily haue these rulers discouraged a faint-hearted people In stead of lifting vp their ensignes and marching towards Canaan They sit them down lift vp their voice and cry The roddes of their Egyptian task-maisters had neuer beene so fit for them as now for crying They had cause indeed to weep for the sinne of their infidelity but now they weep forfeare of those enemies they saw not I feare if there had beene ten Calebs to perswade and but two faint spies to discourage them those two cowards would haue preuailed against those tenne solicitors How much more now ten oppose but two incourage An easie Rhetorick drawes vs to the worse part yea it is hard not to runne downe the hill The faction of euill is so much stronger in our nature then that of Good that euery least motion preuailes for the one scarce any suite for the other Now is Moses in danger of losing all the cost and care that euer he bestowed vpon Israel His people are already gone backe to Egypt in their hearts and their bodies are returning Oh yee rebellious Hebrewes where shall GOD haue you at last Did euer Moses promise to bring you to a fruitfull Land without inhabitants To giue you a rich country without resistance Are not the graues of Canaan as good as those of Egypt What can ye but die at the hands of the Anakims Can yee hope for lesse from the Egyptians What madnes is this to wish to die for feare of death Is there lesse hope from your enemies that shall be when ye goe vnder strong and expert leaders then from the enemies that were when yee shall returne maisterlesse Can those cruell Egyptians so soone haue forgotten the blood of their fathers children brothers husbands which perished in pursuing you Had ye rather trust the mercy of knowne enemies then the promise of a faithfull GOD Which way will yee
some Clients after him It hath bin euer a dangerous policy of Satan To assault the best hee knowes that the multitude as we say of Bees wil follow their maister Nothing can bee more pleasing to the vulgar sort then to heare their gouernours taxed and themselues flattered All the Congregation is holy Euery one of them Wherefore lift yee vp your selues Euery word is a falshood For Moses deiected himself Who am I GOD lifted him vp ouer Israel And so was Israel holy as Moses was ambitious What holinesse was there in so much infidelity feare Idolatry mutinie disobedience What could make them vncleane if this were holinesse They had scarce wip't their mouthes or washt their hands since their last obstinacy and yet these pick-thanks say All Israell is holy I would neuer desire a better proofe of a false teacher then flattery True meaning neede not vphold it selfe by soothing There is nothing easier then to perswade men well of themselues when a mans self-loue meets with anothers flattery it is an hy praise that will not be belieued It was more out of opposition then beliefe that these men plead the holines of Israel Violent aduersaries to vphold a side will mainetaine those things they belieue not Moses argues not for himselfe but appeales to GOD neither speakes for his owne right but his brother Aarons He knew that Gods immediate seruice vvas woorthy to bee more precious then his gouernment That his Princedome serued but to the glory of his Maister Good Magistrates are more tender ouer Gods honour then their owne and are more sensible of the wrongs offred to religion then to themselues It is safest to trust God with his owne causes If Aaron had beene chosen by Israel Moses would haue sheltred him vnder their authoritie Now that GOD did immediatly appoint him his patronage is sought whose the election was We may easily fault in the menaging of diuine affaires and so our want of successe cannot want sin He knowes how to vse how to blesse his own meanes As there was a difference betwixt the people and Leuites so betwixt the Leuites and Priests The GOD of order loues to haue our degrees kept Whiles the Leuites would be looking vp to the Priests Moses sends downe their eyes to the people The way not to repine at those aboue vs is to looke at those below vs. There is no better remedy for ambition then to cast vp our former receyts and to compare them with our deseruings and to conferre our owne estate with inferiours So shall wee finde cause to be thankfull that wee are aboue any rather then of enuie that any is aboue vs. Moses hath chid the sonnes of Leui for mutining against Aaron and so much the more because they were of his own Tribe now hee sends for the Reubenites vvhich rose against himselfe They come not and their message is worse then their absence Moses is accused of iniustice crueltie falshood treacherie vsurpation and Egypt it selfe must bee commended rather then Moses shall vvant reproche Innocencie is no shelter from ill tongues Malice neuer regards hovv true any accusation is but hovv spightfull Now it was time for Moses to be angry They durst not haue been thus bold if they had not seen his mildnesse Lenity is ill bestowed vpon stubburne natures It is an iniurious senselesnesse not to feel the wounds of our reputation It well appeares he is angry when he prayes against them He was displeased before but when he was most bitter against them hee still pray'd for them but now hee bends his very prayers against them Looke not to their offering There can be no greater reuenge then the imprecation of the righteous There can bee no greater iudgement then Gods reiection of our seruices With vs men what more argues dislike of the person then the turning back of his present What will GOD accept from vs if not prayers The innocence of Moses calls for reuenge on his Aduersaries If hee had wronged them in his gouernment in vaine should hee haue looked to Gods hand for right Our sinnes exclude vs from Gods protection whereas vprightnesse challenges and findes his patronage An asse taken had made him vncapable of fauour Corrupt Gouernours lose the comfort of their owne brest and the tuition of God The same tongue that prayed against the Conspirators prayes for the people As lewd men thinke to carry it with number Corah had so farre preuailed that hee had drawne the multitude to his side GOD the auenger of treasons would haue consumed them all at once Moses and Aaron pray for their rebels Although they were vvoorthy of death and nothing but death could stoppe their mouthes yet their mercifull Leaders vvill not buy their owne peace with the losse of such enemies Oh rare and imitable mercy The people rise vp against their Gouernors Their Gouernours fall on their faces to God for the people So far are they from plotting reuenge that they will not indure God should reuenge for them Moses knew wel enough that all those Israelites must perish in the Wildernesse GOD had vow'd it for their former insurrection yet how earnestly doth hee sue to GOD not to consume them at once The very respite of euills is a fauour next to the remoueall Corah kindled the fire the two hundred and fiftie Captaines brought sticks to it All Israel warm'd thēselues by it onely the incendiaries perish Now doe the Israelites owe their life to them whose death they intended God Moses knowe to distinguish betwixt the heads of a faction the train though neither be faultless yet the one is plagued the other forgiuen Gods vengeance when it is at the hotest makes differēces of men Get you away from about the Tabernacles of Corah Euer before common iudgements there is a separation In the vniuersall iudgement of all the earth the Iudge himselfe will separate in these particular executions wee must separate our selues The societie of wicked men especially in their sinnes is mortally dangerous whiles wee will not be parted how can we complaine if we be enwrapped in their condemnation Our very company sins with them why should wee not smart with them also Moses had well hoped that when these rebels should see all the Israelites runne from them as from monsters and looking affrightedly vpon their Tents and should heare that fearfull proclaclamation of vengeance against them howsoeuer they did before set a face on their conspiracie yet now their hearts would haue misgiuen But loe these bold Traytors stand impudently staring in the doore of their tents as if they would out-face the reuenge of GOD As if Moses had neuer wrought miracle before them As if no one Israelite had euer bledde for rebelling Those that shall perish are blinded Pride and infidelity obdures the hart and makes euen cowards fearelesse So soone as the innocent are seuered the guilty perish the earth cleaues and swallowes vp the rebels This element was not vsed to such morsels
easily create a voyce without a body as a body without a voyce Who now can heerafter plead his simplicity and dulnes of apprehending spiritual things when he sees how God exalts the eyes of a beast to see a spirit Who can be proud of seeing visions since an Angel appeared to a beast neither was his skin better after it then others of his kinde Who can complaine of his owne rudenesse and inability to reply in a good cause when the very beast is inabled by God to conuince his maister There is no mouth into which GOD cannot put words and how oft dooth he choose the weake and vnwise to confound the learned and mighty What had it beene better for the asse to see the Angell if hee had rushed still vpon his sword Euills were as good not seene as not auoyded But now hee declines the way and saues his burden It were happy for peruerse sinners if they could learne of this beast to run away from foreseene iudgements The reuenging Angel stands before vs and though we knowe we shall as sure die as sinne yet we haue not the witte or grace to giue backe though it bee with the hurt of a foot to saue the body with the paine of the body to saue the soule I see what fury and stripes the impotent Prophet bestowes vpon this poore beast because hee will not goe on yet if he had gone on himselfe had perished How oft doe we wish those things the not obtaining whereof is mercy We grudge to be staid in the way to death fly vpon those which oppose our perdition I doe not as who would not expect see Balaams haire stand vpright nor himselfe alighting and appalled at this monster of miracles But as if no new thing had happened he returnes words to the beast full of anger voyde of admiration Whether his trade of sorcering had so inured him to receiue voyces from his familiars in shape of beasts that this euent seemed not strange to him Or whether his rage and couetousnes had so transported him that hee had no leasure to obserue the vnnaturall vnusualnes of the euent Some men make nothing of those things which ouercome others with horror and astonishment I heare the Angel of GOD taking notice of the cruelty of Balaam to his beast His first vvordes to the vnmercifull Prophet are in expostulating of this wrong Wee little thinke it but God shal call vs to an account for the vnkinde and cruell vsages of his poor mute creatures He hath made vs Lords not tyrants owners not tormentors hee that hath giuen vs leaue to kill them for our vse hath not giuen vs leaue to abuse them at our pleasure they are so our drudges that they are our fellowes by creation It was a signe the Magician would easily wish to strike Israell vvith a curse vvhen hee vvished a sworde to strike his harmelesse beast It is ill falling into those hands whome beasts finde vnmercifull Notwithstanding these rubs Balaam goes on and is not afraide to ride on that beast whose voyce he hath heard And now postes are sped to Balac with the newes of so welcome a guest Hee that sent Princes to fetch him comes himselfe on the way to meet him Although hee can say Am not I able to promote thee yet hee giues this high respect to him as his better from whome hee expected the promotion of himselfe and his people Oh the honour that hath beene formerlie done by heathens to them that haue borne but the face of Prophets I shame and grieue to compare the times and men Onely O GOD bee thou mercifull to the contempt of thy seruants As if nothing needed but the presence of Balaam the superstitious King out of the ioy of his hope feasts his gods his Prophet his Princes and on the morrowe carryes him vppe to the high-places of his Idol Who can doubt whether Balaam were a false Prophet that sees him sacrificing in the mount of Baal Had he bin from the true God he would rather haue said Pull me downe these altars of Baal then Builde me heere seuen others The very place conuinces him of falshood and Idolatry And why seuen altars What needs all this pompe When the true God neuer required but one at once as himselfe is one why doth the false Prophet call for no lesse then seuen As if GOD stood vpon numbers As if the Almighty would haue his power either diuided or limited Here is nothing but a glorious and magnificent pretence of deuotion It hath beene euer seene that the false worshippers of GOD haue made more pompous showes and fairer flourishes of their piety and religion then the true Now when Balaam sees his seuen bulloks and seuen rams smoking vpon his seuen altars he goes vp higher into the mount as som counterfair Moses to receiue the answere of God But will GOD meet with a sorcerer wil he make a Prophet of a Magician O man who shall prescribe God what instruments to vse he knowes how to imploy not onely Saints and Angels but wicked men beasts Diuels to his owne glory Hee that put words into the mouth of the Asse puts wordes into the mouth of Balaam The words doe but passe from him They are not polluted because they are not his as the Trunk through which a man speakes is not the more eloquent for the speech that is vttred through it What a notable proclamation had the Infidels wanted of Gods fauor to his people if Balaams tongue had not beene vsed How many shall once say Lord we haue prophecied in thy name that shall heare Verely I knowe you not What madnes is this in Balaam He that found himselfe constant in soliciting thinks to finde GOD not constant in denying and as if that infinite Deity were not the same euery where hopes to change successe with places Neither is that bolde forehead ashamed to importune God againe in that wherein his owne mouth had testified an assurance of deniall The reward was in one of his eyes the reuenging Angel in the other I know not whether for the time hee more loued the bribe or feared the Angel And whiles hee is in this distraction his tongue blesses against his heart and his heart curses against his tongue It angers him that he dare not speake what he would and now at last rather then lose his hopes he resolues to speake vvorse then curses The feare of GODs iudgement in a worldly heart is at length ouer come vvith the loue of gain PHINEAS BAlaam pretended an hast homeward but he lingred so long that he left his bones in Midiam How iustly did he perish with the sword of Israel whose tongue had insensibly slain so many thousands of them As it is vsually said of the Diuell that he goes away in a stench so may it truely be saide of this Prophet of his According to the fashion of all hypocrites his words were good his actions abhominable Hee would not curse but hee
Rahab fetcht into the bloud of Israel and line of Christ If Rahab had receiued these Spyes but as vnknown passengers with respect to their mony and not to their errand it had been no prayse for in such cases the thanke is rather to the guest then to the host but now shee knew their purpose shee knew that the harbor of them was the danger of her owne life and yet shee hazards this entertainement Either faith or friendship are neuer tryed but in extremities To show countenance to the messengers of God whiles the publique face of the State smiles vpoÌ„ them is but a curtesie of course but to hide our own liues in theirs when they are persecuted is an act that lookes for a reward These times need not our fauour we knowe not what may come Alas how likely is it they wold 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 affayres of each other If this poore In-holder knew of the Sea dryed vp before Israel and of the discomfiture of Og Sebon Surely this rumor was stale with the King of Iericho he had heard it and feared And yet in stead of sending Ambassadors for peace he sends Pursuiuants for the spies The spirit of Rahab melted with that same report where-with the King of Iericho was hardened All make not one vse of the messages of the proceedings of GOD. The King sends to tell her what shee knew shee had not hidde them if shee had not known their errand I knowe not whether first to wonder at the gracious prouision of God for the spyes or at the strong faith which he hath wrought in the hart of a weak woman two strangers Israelites Spyes and noted for all these in a forraine â—n an hostile Land haue a safe harâ—our prouided theÌ„ euen amongst their enemies In Iericho at the very Court-gate against the proclamation of a King against the â—ndeuours of the people Where cannot the GOD of heauen either finde or rayse vp friends to his owne causes and seruants Who could haue hoped for such faith in Rahab which contemned her life for the present that shee might saue it for the future neglected her own King and Countrey for strangers vvhich shee neuer saw and more feared the destruction of that Citie before it knevv that it had an aduersary then the displeasure of her King in the mortall reuenge of that which he wold haue accounted trechery Shee brings them vp to the roofe of her house and hides them with stalks of Flax That plant which vvas made to hide the body from nakednesse and shame now is vsed to hide the spyes from death Neuer could these stalks haue beene improued so well with all her huswifry after they were bruised as now before they were fitted to her wheele Of these she 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 bee done that good may come of it wee may doe any thing but sinne for promoting a good cause And if not in so main occasions how shall God take it that wee are not dainty of falsehoods in tryfles No man will looke that these Spies could take any sound sleep in these beds of stalks It is enough for them that they liue though they rest not And now vvhen they heare Rahab comming vp the stayres doubtlesse they looked for an executioner but behold shee comes vp with a message better then their sleepe adding to their protection aduise for their future safety whereto shee makes way by a faithful report of Gods former wonders and the present disposition of her people and by wise capitulations for the life security of her familie The newes of Gods miraculous proceedings for Israel haue made her resolue of their successe and the ruines of Iericho Then onely doe we make a right vse of the works of God wheÌ„ by his iudgements vpon others wee are warned to auoyde our owne Hee intends his acts for precedents of iustice The parents and brethren of Rahab take their rest They are not troubled with the feare and care of the succese of Israel but securely goe with the current of the present condition Shee watches for them all and breakes her midnight sleepe to preuent their last One wise and faithfull person does well in an house where all are careless there is no comfort but in perishing together It had bin an ill nature in Rahab if shee had been content to be saued alone that her loue might bee a match to her faith she couenants for all her family and so returnes life to those of whom shee receiued it Both the bond of nature and of grace will dravv all ours to the participation of the same good with our selues It had bin neuer the better for the Spies if after this nights lodging they had beene turned out of doores to the hazard of the way For so the pursuers had light vpon theÌ„ preuented their returne with their death Rahabs counsel therefore was better then her harbor which sent them no doubt with victualls in their hands to seek safety in the mountaines till the heat of that search were past He that hath giuen vs charge of our liues will not suffer vs to cast them vpon wilful aduentures Had not these Spyes hid themselues in those desert hills 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 giue way to persecutions Courage in those that must die is not a greater aduantage to the Gospell then a prudent retyring of those which may suruiue to maintaine propagate it It was a iust resonable transaction betwixt them that her life should be saued by them which had saued theirs They owe no lesse to her to whom they were not so much guests as prisoners And now they passe not their promise onely but their oath They were strangers to Rahab and for ought shee knew might haue been godlesse yet she dares trust her life vpon their oath So sacred and inviolable hath this bond euer beene that an heathen vvoman thought her selfe secure vpon the oath of an Israelite Neither is shee 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 familie must be gathered into her house and that redde cord which was an instrument of their deliuerie must be a signe of hers Behold this is the sauing colour The destroying Angel sees the doore cheekes of the Israelites sprinkled with redde and passes them ouer The Warriours of Israel see the window of Rahab dyed with redde and
countenance when vpon his houshold to tremble and fear when vpon his person to be vtterly confounded in himselfe Foolish men thinke to run away with their priuie sinnes and say Tush no eye shall see me but wheÌ„ they think themselues safest God pulls them out with shame The man that hath escaped iustice and now is lying downe in death vvould thinke My shame shall neuer be disclosed but before men and Angels shall hee bee brought on the scaffold and finde confusion as sure as late What needed any other euidence when GOD had accused Achan Yet Ioshua will haue the sinne out of his mouth in whose hart it was hatched My sonne I beseech thee giue glory to GOD. Whom God had conuinced as a malefactor Ioshua beseeches as a son Some hote spirit would haue said Thou wretched traytor how hast thou pilfred from thy GOD and shedde the bloud of so many Israelites and caused the host of Israel to show their backs with dishonour to the heathens now shall wee fetch this sin out of thee with tortures and plague thee with a condigne death But like the disciple of him whose seruant he was he meekly intreates that which hee might haue extorted by violence My son I beseech thee Sweetnes of compellation is a great help towards the good entertainment of an admonition roughnes and rigor many times hardens those harts which meeknesse would haue melted to repentance whether wee sue oâ— conuince or reproue little good is gotten by bitternesse Detestation of the sinne may well stand with fauour to the person And these two not distinguished cause great wrong either in our charity or iustice for either wee vncharitably hate the creature of GOD or vniustly affect the euil of men Subiects are as they are called sonnes to the Magistrate All Israel was not onely of the family but as of the loynes of Ioshua such must be the corrections such the prouisions of Gouernours as for their children as againe the obedience and loue of subiects must be filiall GOD had glorified himselfe sufficiently in finding out the wickednesse of Achan neither need he honor from men much lesse from sinners They can dishonor him by their iniquities but what recompence can they giue him for their wrongs yet Ioshua sayes My sonne giue glory to God Israel should now see that the tongue of Achan did iustifie God in his lot The confession of our sinnes doth no lesse honour God then his glory is blemished by their commission Who would not be glad to redeem the honor of his Redeemer with his owne shame The lot of God and the milde words of Ioshua won Achan to accuse himself ingenuously impartially a storm perhaps would not haue done that which a sunshine hath done If Achan had come in vncalled and before any question made out of an honest remorse had brought in this sacrilegious booty cast himselfe and it at the foot of Ioshua doubtless Israel had prospered his sin had caried away pardon now he hath gotten thus much thanke that he is not a desperat sinner GOD will once wring froÌ„ the conscience of wicked men their owne inditements They haue not more carefullie hid their sin then they shall one day freely proclaime their owne shame Achans confession tho it were â—ate yet was it free and full For hee doth not onely acknowledge the act but the ground 〈◊〉 his sin I saw and coueted and tooâ—â— The eye betrayed the heart anâ— that the hand and now all conspire in the offence If we list nâ—â— to flatter our selues this hath bâ— the order of our crimes Euill 〈◊〉 vniforme and beginning at thâ— senses takes the inmost fort 〈◊〉 the soule and then armes oâ— owne outward forces against vâ— This shall once be the lasciuioâ— mans song I saw and coueted tooke This the thieues this thâ— idolaters this the gluttons anâ— drunkards All these receiue the death by their eye But oh foâ—â—lish Achan with what eyes did thou look vpon that spoile whiâ—â— thy fellowes saw and contemned Why couldest thou not before well as now see shame hid vnder â—hat gay Babylonish garment and â—n heape of stones couered with â—hose shekels of siluer The ouerâ—rizing ouer-desiring of these â—arthly things caries vs into all mischiefe and hides vs from the â—â—ght of Gods iudgements whosoeuer admires the glory of meâ—alls or of gay clothes or honor â—annot be innocent Well might Ioshua haue proâ—eeded to the execution of him whom GOD and his own mouth â—ccused but as one that thought â—o euidence could be too strong 〈◊〉 a case that was capitall hee â—ends to see whether there was â—s much truth in the confession as â—ere was falshood in the stealth Magistrates and Iudges must pase slowly sure in the punishment of offenders Presumptions are not ground enough for the sentence of death no not in some cases the confessions of the guiltie It is no warrant for the Law to wrong a man that hee hath before wronged himselfe There is lesse ill in sparing an offender then in punishing the innocent Who wold not haue expected since the confession of Achan was ingenuous and his pillage still found entyre that his life should haue beene pardoned But heere was Confesse and dye He had been too long sick of this disease to bee recouered Had his confession beene speedy and free it had saued him How dangerous it is to suffer sin to lye fretting into the soule vvhich if it vvere washt off betimes with our repentance could not kill vs. In mortall offences the course of humane iustice is not stayd by our penitence It is wel for our soules that we haue repented but the lawes of men take not notice of our sorrow I knowe not whether the death or the teares of a malefactor be a better sight The censures of the Church are wip't off with vveeping not the penalties of lawes Neither is Achan alone cald foorth to death but all his familie all his substance The actor alone doth not smart with sacriledge all that concerns him is enwrapped in the iudgement Those that defile their hands with holy goods are enemies to their owne flesh blood Gods first reuenges are so much the more fearefull because they must be exemplary The Gibeonites THe newes of Israels victory had flowne ouer all the mountains and vallyes of Canaan yet those heathenish Kings and people are mustered together against them They might haue seene themselues in Iericho and Ai and haue wel perceiued it was not an arme of flesh that they must resist yet they gather their forces and say Tush wee shall speed better It is madnesse in a man not to be warned but to runne vpon the poynt of those iudgements wherewith hee sees others miscary and not to belieue till he cannot recouer Our assent is purchased too late when we haue ouer-stayd preuention trust to that experience which we cannot liue to redeeme Only the Hiuites are wiser then their fellowes will rather yield