THe juſt judgment of God upon Achan by Joſhua, for bringing judgment upon Iſraell, in offending in the curſed things, is the ſumme of the Text.

Where, in Joſhua's practiſe, as in a mirror is, preſented a concurrence of all graces, a contexture of all vertues neceſſarie to be obſerved, in the execution of penall Juſtice, upon publicke offenders. For whatſoever, by way of direction, concerning the Inquiſition, examination, conviction, ſentencing, or execution of publicke malefactors is elſewhere in the Scripture, in Theſi, or the rule, is here in Hypotheſi, the ſubject, and practice. For all that can be deſired of a Magiſtrate, in this reſpect, is comprehended under thoſe two heads, which Solomon in his Prayer, 1. Kings 3. 2. Chron. 1. 10. begs of his God, to wit underſtanding, to diſcerne between good, and bad; and wiſdome to goe out and in before the people, in judging them accordingly.

The former notes a good head, the latter a good heart; a good head, to know what is to be done; a good heart to doe what is knowne: all that Solomon prayes for there, Joſhua practices here, the firſt in the forme of a legall inquiſition, and accuſation, Why haſt thou troubled us? The ſecond in the forme of a judiciall ſentence and peremptory verdict, The Lord ſhall trouble thee this Day. In which accuſation and ſentence, wee will conſider, firſt the particulars, ſecondly the relation of thoſe particulars either to other.

The particulars are theſe.

Firſt, two troublers. Secondly, two troubles. Thirdly, two troubled. and Fourthly, two times of trouble.

The two troublers are firſt Achan, ſecondly, the Lord. Why haſt thou troubled us? the Lord ſhall trouble thee.

The two troubles: Firſt is Achans, and that is a trouble of pollution and infection.

The ſecond, is Gods troubling of Achan, and that is a trouble of perdition and deſtruction.

The two troubled, are firſt Iſrael, the Church and Common-wealth, Thou haſt troubled us.

The ſecond is Achan, troubled by the Lord; the Lord ſhall trouble thee.

Laſtly, the two times of trouble, firſt Achans time of troubling of Iſrael, paſt, Thou haſt troubled us, ſecondly, the Lords time to trouble Achan, is to come, but very ſpeedilie without any procraſtination, the Lord ſhall trouble thee to day: The relation of theſe particulars either to other, is of the cauſe to the effect, the foure particulars in the accuſation being the cauſe of thoſe foure in the concluſion, and the foure in the concluſion the effect of theſe in the accuſation, becauſe Achan is a troubler, therefore God troubles; and becauſe Achan troubled Iſrael, therefore God troubles Achan; and becauſe Achan troubled Iſrael by infection, God troubles him by deſtruction; and becauſe he had done it in time paſt, God will do it certainly for time to come, and that very ſpeedily; the Lord ſhall trouble thee to day. In the foure particulars in the accuſation, we are to learne the cauſe and meanes whereby a flouriſhing Kingdome is overthrowne and troubled:

In the foure particulars in the concluſion, the meanes and remedy, whereby a rent and diſtrubed Common-wealth is cured, and repayred; and now

Firſt, of the particulars in the accuſation, and therein of the troubler, and trouble together, being moſt fitly and neceſſarily conſidered, contained the cauſe and perſon whereby Iſrael is troubled.

The troubler is Achan, ſo his very name proclames him, who is here conſidered not according to his Birth, ſo is he the Sonne of Labdie verſe 1. of the tribe of Judab, the tribe royall, &c. nor as a ſubject confeſſing his fault, ſo is he the Sonne of Joſhua, verſe 29. but as one that offended in the accurſed thing, verſe 21. ſo is he the Son of Beliall, an Achan, a troubler of Iſrael, and the cauſe of Gods troubling him, from whence this poſition is deduced.

Doct. 1 Thoſe in a Nation that offend in that which the Lord hath execrated, are the perſons by whom the Church and Common-wealth are ruined, and diſtrubed of what tribe ſoever they be.

Behold Achan of the tribe of Judah by his fingering the Babyloniſh Garment, and the Wedge of Gold, which God had execrated, the armies of Iſrael, fleſht with late victories, are weakned, Joſhua their Prince and Captaine dejected, the Elders diſcouraged, enemies exalted, three thouſand put to rout, thirtie fix ſlaughtered, the hearts of all the reſt wounded, and melted like Water, true therefore is the accuſation by Joſhua, Thou haſt troubled us, and as true the poſition that is thence deduced, That thoſe in a Nation &c.

Before I proceed to further confirmation of this truth, let me premiſe ſome things by way of explication, of two termes in it.

Firſt what is meant by the accurſed thing.

Secondly, what it is to offend in it.

1. 〈 in non-Latin alphabet 〉 For the firſt, cherem tranſlated execrable or accurſed note properly two things.

Firſt, ſuch a thing which God hath deſtinated to finall deſtruction, and totall aboliſhment, ſo the Canaanites Idols, Temples, Altars and Images were cherem Deut. 7. 5. to be taken away from under Heaven, and ſo fitly tranſlated accurfed.

Secondly, it notes any thing for ever devoted and conſecrated to God without any liberty of alienating it from him by Redemption: ſo the vowes, dedicated things, and perſons that were ſo reſerved to Gods uſe, that they might not be redeemed or impropriated from it, Leviticus 27. 28. are called cherem, in a true ſenſe fitly rendred, excommunicated from common uſes. The Greeke renders both the ſenſes fitly in one word anathema, which is any thing ſet apart either ſurſum, or ſeorſum: firſt ſurſum from us to God by Devotion, ſo the goodly gifts dedicated to the Temple, are by Luke 21. 5. called anathemata; or ſeorſum from us, and God, alſo by finall deſtruction, ſo Paul called the man accurſed Rom. 16. 22. that is ever to be ſeparated from God.

Thus you ſee what is the accurſed thing, viz. any thing finally ſeparated from man, and devoted to God; or ſecondly any thing deſtinated to utter aboliſhment by God: now to offend in this is done two waies, either by impropriation or appropriation.

Firſt by impropriating from God what he hath eſpecially reſerved.

Secondly, by appropriating to our ſelves any thing which he hath appointed to be fully deſtroyed. Achan offended both waies, but for the firſt he impropriated from God the Wedge of Gold, which the Lord had peculiarly reſerved to himſelfe, chap. 6. v. 19. and ſecondly appropriated to himſelfe the Baby loniſh garment which God had appointed to be burnt and aboliſhed. chap. 6. verſe 18.

Theſe things thus premiſed by way of explication, I proceed to the confirmation to demonſtrate that thoſe in a Nation that offend in either of theſe waies in that which God hath execrated are the perſons by whom the Common-wealth is diſturbed; which would be moſt evident to thoſe that in the ſacred Chronicles of the Scripture, ſhall obſerve the Lords juſt proceeding againſt Achans, under what government ſoever they lived, whether Patriarchs, Judges, or Monarchs, in all which thoſe that did offend in that which God had execrated were the perſons, &c.

Primo Adami there was a government inſtituted by God immediately, of univerſall peace, civil, nationall, domeſticall, ſpirituall, corporall peace, nothing but peace, peace; yet Adam and Eve there, as Achan here, tooke but one bit of the excommunicated thing, that God had ſpecially reſerved, and thereby became Achans, troublers of all the peace publicke, ſo that he made himſelfe and all the world anathema, an accurſed thing thereby. After, when peace begun to be reſtored, and religion repayred in the Familee of Seth, the ſonnes of God offended in the execrable thing in marrying the Daughters of excommunicate Caine, and ſo not onely diſturbed, but brought ruine and deſtruction upon the whole World, Gen. 6. v. 2, 7. When that great Law-giver Moſes, with Lawes judiciall, morall and alſo Ceremoniall, to tally divine, had ſetled the glory and peace of the Church, and Common-wealth of Iſrael, the people offending in the accurſed thing of the Golden Calfe, ſo diſturbed all that notwithſtanding Law and Government alſo, they were like to be conſumed as one man and wholly extirpated, Exod. 32. Saul was a Monarch annoynted of God himſelfe, 2. Sam. 1. 15. elected by the vehement deſire of all the ſubjects, yet offending in the execrable thing of Agag, reſerving but one perſon which God had deſtinated to uter deſtruction, utterly ruinated his Government, and poſterity. Solomon the Prince of peace, that had a Patent of peace, 1. Kings. 11. 11. and ſuch skill in Governments as never any Monarch before him, or after him ſhall attaine, yet by offending in the execrable thing of Chemoſh and Milcome diſturbed the peace publique, and made ſuch a rent in his Kingdome, as could never after be repaired.

Machiavill himſelfe in his Booke De Repub: gives us one ground for this, whilſt perſwading Kings, above all things, if they meane to maintaine obedience of their ſubjects to themſelves, and peace one with another, to poſſeſſe them with reverence of divine things, and feare of divine vengeance, as well as terror of humane penalty: for, ſaith he, whoſoever makes no ſcruples, to neglect or offend againſt theſe, will make much leſſe, when occaſion is offered, to plot ſedition, to accommodate themſelves to changes, to practice Treaſon, though to the utter overthrow of the whole Government. And ſurely he that is ſo looſe conſcienced, and deſperate, that he feares not with Achan to offend in the Babyloniſh Garment, though he doth thereby incurre, and expoſe himſelfe to the curſe of the King of Heaven, hath no banks, or bonds to reſtraine him when occaſion is offered, to ruine others, to diſturbe and trouble Church and Commonwealth, and to turne Traytor to the beſt eſtabliſhed Government, or Governours on the Earth.

But to leave the Atheiſt, ask Joſhua in the Text where thoſe that offend in the things that God hath execrated &c. he tells you becauſe that by offending in things accurſed, they drive away the fountaine of all peace from it, even God the ſole Author and giver of all publicke peace, and tranquillity: ſo ſaith God himſelfe to Joſhua, v. 12. Except you take away the accurſed thing from among you, I will be with you no more: and woe unto any State when God departs from them, and will come no more at them in peace, but wrath. Which alſo every Achan offending in the execrable thing cauſeth God to doe, even to trouble the people with all adverſity, and bring forth his wrath againſt them, utterly to deſtroy them: ſo ſayth the text, verſe 1. of this Chapter, The anger of the Lord was kindled againſt Iſrael, becauſe Achan treſpaſſed in the abominable thing. Seeing therefore theſe Achans by their offending in this kind, drive away the Lord as a Friend, and bring him againſt the State as an Enemy, it muſt needs follow that ſuch are the perſons, &c.

This leſſon God taught Joſhua, verſe the 12. and this leſſon Joſhua hath taught us in the words of the text, in calling Achan the troubler of Iſrael.

Applic: Firſt, if God and Joſhua ſay that Achans offending in theſe things are troublers of the Common-wealth, how ſtrongly is our great maſter Ariſtot'e and his Schollers confuted that defend that wicked men may be good Common-wealths men, an Achan be a Joſhua, a troubler, a ſaviour of it. I confeſſe if by good, they underſtand good accidentally, ſuch good as God, and the State in which they live, may make good uſe of, I deny it not in that ſenſe, ſo may God and his people make good uſe of Plague, Famine, or the Sword, yet are they not formally good, but deſtructive to the Common-wealth; even ſo all offenders in the accurſed thing are formally as great evills to the Church and Common-wealth where they live, as theſe evills are, for they cauſe God to ſend theſe and many more, and alſo turne away his favour from it. Could Achan have ſpoken as well as Turtullus; had he knowne the Law as well as Moſes; had he kept as great a Houſe in his Countrey, and ſpent as much proviſion, as Soloman did in Jeruſalem, yet had not the Wedge of Gold in his tent, and the Babyloniſh Garment on his backe, beene greater evills to the State, then the other good things could have recompenſed? ſo though a man be a deepe Scholler, an eloquent ſpeaker, skilfull in the Lawes of his Countrey, a bountifull Houſe-keeper, yet himſelfe an Achan, a Blaſphemer, an enemy to the power of Religion, a friend or a better to wickednes▪ or have the accurſed Wedge of Gold, by oppreſſion, ſimony, extortion, or bribery in his Tent, he is no good Commonwealths man, but an Achan, and a troubler of it.

Applic. 2 Secondly, as it ſerves to confute this erroneus tenent concerning evill men; ſo it ſerves for further direction to all good men, eſpecially all Joſhuahs; men in place, and Authority, whoſe love to their Countreys welfare have both formerly, and of late laid them with Joſhua upon their faces, before the Lord, in faſting and prayer, in ſeeking the welfare, and peace of the Church, to theſe this poſition ſpeakes, as the Lord to Joſhua, why lie you on your faces? riſe, and ſearch, Iſrael hath ſinned, there is an Achan; him muſt you ſeeke out among your Tents, if you will have your prayers prevalent for the peace of Iſrael; upon which intelligence Joſhua ſearches narrowly, and warily, for Achan.

Firſt narrowly, ſo that though but one in all the Tents of Iſrael, and he hid, yet he finds him out.

Secondly, warily, taking no other rule for diſcovery but the lot of God; let us alſo therefore to our ſupplications, joyne our narrow inquiſition, in ſearching out throughout all our Tribes, and Tents of Iſrael, to diſcover this execrable perſon, that fights againſt our peace, and welfare, looke if there be never▪ a Babyloniſh Garment in our Tents, and Families▪ this narrow ſearch God enjoyneth Joſhua, and Iſrael after their Prayer; and this ſearch and information have both God, and our honourable Aſſembly of Joſhuabs required of all perſons, by their late order, requiring, and inciting us to be active, in our inquiſition and information: wherein that our diligence and narrow ſearch for Achans may not be fruitles, nor miſcarry, let us obſerve Joſhuahs rules of diſcovery as well as our diligence of inquirie, to wit, with the lot of God, the direction of Gods word in our hands, let him onely whom God by his word, not men by their malice ſhall call Achans, troublers of the peace of the Church, be ſo accounted; Aske Ahab who troubled Iſrael, and he overſees all Baa's Prieſts in his Family, and tells you it is baniſhed Eliah that is the Achan: if you aske Amaziah the high Prieſt of Bethell, he tells you that Amos the prophet is an Achan, and conſpirator againſt the King, and therefore to be baniſhed from the Kings Chappell: if you aske Haman the favorite with the Kings Seale on his hand, he tells you that all the Jewes are Achans, People that will not pay toll or Cuſtome, but are rebellious and refractory to all Lawes tending to the Kings Profit: if you aske Tertullus the advocate and lawyer, he tells you that Paul is an Achan, a ſectarie and mover of ſedition: if you inquire of the reſt of the Prieſts, Scribes, and Phariſes, they tell you that Chriſt himſelfe is an Achan, and an enemy to Caeſar his temporall juriſdiction, becauſe he deſires to whip out the Buyers and Sellers in the Temple; and to erect the ſpirituall Kingdome and Government of his Father in their conſciences: but if you enquire of the oracle of God, it will tell you that none of theſe, but every one of their accuſers were Achans, and that all theſe may retort upon their adverſaries as Elijah to Ahab. We have not troubled Iſrael, but thou and thy Idolatry are the curſed Wedges and Babyloniſh Garment that have brought all diſturbance upon us.

By this lot then expreſly the Tridentine Papiſt, the Froggs and Locuſts of Rome, croaking over the Land are anathema accurſed things, troublers of our Iſrael, as appeares by Pauls ſentence in expreſſe words againſt 1. Gal. 1. whilſt he affirmes, if either he or an Angell from Heaven, ſhould Preach any other doctrine then Juſtification by grace, they were to be held an anathema, and accurſed things. If therefore Angells from Heaven for Preaching an other doctrine are anathematized, how much more the Jeſuits, and Seminaries from Rome, that Preach cleane contrary Doctrines among us, and that of purpoſe to trouble and overthrow our peace, who have not only brought Babyloniſh Garments, Babyloniſh Maſſes, Crucifixes; Images, Indulgences, among us, but Babylonians alſo to ware them, thereby hoping alſo to build up Babel it ſelfe at laſt among us?

And as by this light the Idolatrous Romaniſt is diſcovered to be an Achan, ſo alſo by the ſame ground the impious prophaner of the Sabbath, the blaſphemous abuſer of Oathes, the Simoniacall patron, the Sacrilegious Pluraliſt, and unconſcionable non-Reſidents are diſcovered to be Achans, and troublers of Iſrael alſo, which will be very manifeſt to every Judicious hearer, that ſhall with Chryſoſtom of old, and Druſius of late, obſerve that it is onely a peremptorie, univerſall & inhibition from God, and the annexing of a publicke commination & nationall puniſhment, in caſe any one did not obey it, that made the Wedge of Gold, and the Babyloniſh Garment, the accurſed things, as is moſt evident from the 17. 18. verſes of the former chap. from which grounds we conclude who ever offends in any thing ſo inhibited with penaltie of nationall puniſhment is an Achan ſtill; both which and all before ſpoken doe plainely declare thoſe before named to be all Achans and troublers of the peace, &c.

Firſt of all, doth not the impious prophanation of the Sabbath impropriate from God that which he hath ever reſerved to himſelfe, without any redemption by appropriating it to unneceſſary journeys, helliſh and laſcivious revellings, wicked ſports, and recreations? hath not God inhibited it peremptorily, above a hundred times in expreſſe Scripture? hath he not annexed a commination of publicke vengeance for▪ it, Amos, 8. even to ſet fire on the Gates of our chief City therefore? Jerem. 17. hath not this of late troubled moſt of the Lords Hoſts, made the hearts of the Elders melt like Water, ſlaughtered more then twice thirty ſixe, in reſpect of their livelyhood, and calling? who then can doubt that a prophaner of the Sabbath is an Achan and troubler of Iſrael?

Secondly, doth not the blaſphemous abuſer of Oathes impropriate from God and appropriate to common uſes, that which is more deere to God then all the Wedges of Gold in the World, I meane the due reverence to his name? hath he not peremptorily and univerſally forbidden it, Thou ſhalt not take my name in vaine, Above all things ſweare not? hath he not annexed a publicke commination, when he ſaith becauſe of Oaths the whole Land ſhall mourne, and if we feare not that glorious name he will make our Plagues wonderfull? Levit. 26. Did not Jonathan ſay truely of his owne Father Saul, that he had troubled the Land, by impoſ ng an unneceſſary Oath whereby the hony was trodden under foot, the eyes of the people blinded, and the beſt of the Souldiers weakened for want of it? Surely therefore the irreligious abuſer of Oathes, is an accurſed thing; which how lightly cenſured from men, ſhall be heavily puniſhed by God, even till the whole Land mourne for the trouble it brings upon them, which muſt of neceſſity follow, that the toleration of that execrable ſwearing and Blaſphemy that wee heare belthed out in the the Streets as wee paſſe along in City and Country, in Court and Univerſity, muſt needs bee execrable things, and above all ſuch Oaths as are impoſed of purpoſe, and particular intentions, to enſnare and and bring into trouble, the moſt peacefull ſpirits of the Land; a blaſphemous abuſer of Gods name is an Achan.

Thirdly, doth not the Simoniacall, and irreligious patron alſo offend, in the accurſed thing, both by impropriation and appropriation?

Firſt, impropriating from Gods Temples, and people, their power and liberty that God hath reſerved to them, in chooſing and conſenting to the choice of their ſpirituall guides? I will not now diſpute de jure patronatus, nor de facto in generall of all; for I know many have to their own everlaſting praiſe, & to the profit of Gods people, diſcharged their conſciences and their truſt therein; but in particular I affirme when a patron, popiſh, prophane, blaſphemous, and happily a ſtranger and enemy to all that are good in the place, by vertue of humane Title ſhall impoſe againſt conſent, and ſound reaſon, given unto him, a ſuperſtitious, unlearned, idle perſon, over them, he offends in the execrable thing and is an Achan: Nor onely an Achan for impropriating the choice, but appropriating the Wedge reſerved alſo. Here I directly fall not upon impropriations that are tolerated by Law, yet give them the Lawyers watch-word, Caveat emptor, but the appropriating that to himſelfe which ſtill both by the Law, and conſcience, yea and Oath alſo is fully reſerved to the Church, is offending in the execrable thing, when a patron ſhall before or after the preſentation, reſerve the Wedge of his owne, Ti • hs from the incumbent, and then ſend Si ••• to the Biſhop to begin the firſt part of his office to the people, by perjury before God, doth he not offend in the execrable thing? is he not alſo an Achan?

I know what theſe patrons would retort againſt thee, ſoule-murthering and unconſcionable Pluraliſt and non-Reſident: what is it not as fit for a patron to impropriate a Wedge, as for the incumbent to impropriate himſelfe from the people? are we greater Achans for taking one or two yeares profit from the incumbent, then he for taking all the reſt from the Curate? may not a Patron preſent an unworthy Parſon, or Vicar, as well as the Parſon an inſufficient Curate? Quis tulerit Gracchos &c. who is able to heare, much more to anſwer theſe tart obliquies againſt theſe Soulemurdering Prieſts as they call themſelves? for my part if I could I had rather hide, then uncover the nakedneſſe of our Fathers; but yet ſince wee are in inquiſition for Achans, I dare not conceale them; onely as naked as I found them, ſo naked do I leave them, or at leaſt with nothing but a Babyloniſh Garment to cover them: even a Wedge of Gold, wrapped in a Babyloniſh Garment, is an unconſcionable non-reſident & a troubler of Iſrael. Having thus farre proceeded in diſcovering of theſe five ſorts of Achans by this light of God his word, ſuffer me now to caſt the lot into the laps of the Honourable Houſe, and deliver the light to your judgments, further to diſcover more Achans by it, humbly deſiring your reſolution to theſe few quaeries, I ſhall from my text propound unto you. Firſt, concerning the Babyloniſh Garment. Secondly, the Wedge of Gold. Thirdly, Joſhua. Fourthly, Achan; Concerning the Babyloniſh Garment this is my quaery, whether you conceive not the ſetting forth, and publiſhing of Babyloniſh Doctrines, Babyloniſh geſtures, Pictures, and Altars, in Gods houſe, be not as an accurſed thing as to hide a Babyloniſh Garment in a private tent of an Iſraelite?

Secondly, concerning the Wedge, this is my quaery, whether it be not as great a ſacriledge to robbe the Temple of God, of Aarons Bells, the Silver Trumpets, the Golden Shelves, and Golden Candleſtickes, I meane the pretious gifts and labours of Gods faithfull Miniſters, as for Achan to ſteale a materiall Wedge, devoted to the Temple out of the ſpoyle of the Canaanites?

Thirdly, concerning Ioſhua this is my quaery, whether Ioſhua had not offended as well as Achan, if after he had burnt Achan for ſtealing the Garment, and Wedge, he had not alſo burnt the Garment as well as Achan, and reſtored the Wedge to the Temple againe from whence it was taken by him, if God had required it of them, as he doth the reſtoring of our faithfull Miniſters, to their place againe?

Fourthly, concerning Achan this is my quaery, whether if Achan, beſide taking the Garment, and Wedge himſelfe, had compelled the reſt of his Tribe, to have taken the Wedge, and Garment alſo, by puniſhing the refuſall with the loſſe of their owne Wedges and Garments, had not ſuch a one beene among Achans, as Belzebub among the Devills, the Prince and chiefe of them? Conſider, conſult, and give your ſentence, and I doubt not but you will conclude by this ſearch that for one Achans in a whole hoſt of Iſrael we have whole hoſts of Achans in our Tents; every one of which may not onely bring trouble upon themſelves, perſons, and places, and families, thereby, but upon all our familier alſo, yea and upon all the Kingdome as well as Achan▪ the conſideration whereof leads me from the troubler and trouble to the troubled in the accuſation even the troubled hoſt of Iſrael. (Thou haſt troubled us.)

The perſons by this one Achan troubled, are the whole congregation of the Children of Iſrael, as is cleare from the 1 verſe to the 7. of this chap. not only Achans owne Family, Sons and Daughters, but Ioſhus and the people are troubled by it; whence obſerve,

Doct. 2 That a whole nation in generall may be guilty of the ſinne, and puniſhment committed by one Achan in particular; none ſtole but Achan, none of all Iſrael had the Garment but Achan, yet God ſaith verſe 1. the Children of Iſrael committed a treſpaſſe, for Achan tooke the accurſed thing, and Ioſhua here, Why haſt thou troubled us?

This point is ſo difficult to be received, that Numb. 16. 22. it made Moſes begin to expoſtulate with God, upon his knees, Shall one man finne and wilt thou be wrath with the whole congregation? yet is it of moſt undoubted truth and veritie, as appeares in the Scripture which ſhewes us, that God imputed the ſinne of one man in particular not onely to a whole nation preſent, when the ſinne was committed, but to a future Generation, living long after the offender was departed: for the preſent, witnes the whole congregation of God, Ioſhua 22. who collecting this very leſſon that wee noted from theſe words, adds two other inſtances for further confirmation of it, Did not Achan the ſonne of Zerah offend? and that man periſhed not alone in his iniquity; againe, Is the iniquity of Peor too little for us from whence we are not cleanſed unto this day, though wrath came upon all the congregation? and yee ſinne to day and to morrow the Lord will be wroth with all the houſe of Iſraell. Sutable to which is that of the Apoſtle, 1 Cor. 5. affirming that the execrable accurſed thing of inceſt in one of the members, had infected the whole iumpe of the Church and every member of it.

And for the future you may ſee, 2 Sam. 27. when Saul was long dead, the Famine came upon all the congregation of Iſrael in Davids time; and when David enquired of God wherefore the Famine was, God told him, it was for Saul, and his bloudy houſe, becauſe he ſlew the Gibeonites, yea after Joſiahs time, the Lord puniſhed the people for the ſinne of Manaſſes, 2 Kings 24. 3. yea for ſinne committed ſince they came out of Egypt, 2 Kings 27. 15.

Reaſon. The reaſon of this truth, upon which it is grounded, is the large and ſpreading nature of ſinne, unto others beſides thoſe that actually commit it: the Scripture demonſtrater this three waies by ſhewing how many may be guilty of the ſinne that one committs;

Firſt acceſſarily, ſecondly occaſionally, thirdly politically.

For the firſt, many may be guilty of the ſinne acted by one acceſſarily, when the actor is furthered in his ſinne, by the conſent, and privity of another, and that either à parte antè, or à parte poſt.

Firſt antè three waies.

Either by commanding it; ſo David killed Ʋriah the Hittite, with the Sword of the Children of Ammon, 2 Sam. 12. becauſe he commanded Joab to ſet him in the fore-front:

Secondly by counſelling; ſo the high Prieſts are ſaid with cruell hands to kill the Lord of glory, becauſe they counſelled the people to cry, crucifie him, crucifie him, Actes 4.

Thirdly by provoking or inticing, and ſo Eve was in the tranſgreſſion and not Adam, becauſe ſhe incited him thereto, Gen. 3.

Secondly à parte poſt, though he had no notice of it before; and that,

Firſt, by conſenting after the fact is done, ſo Ahab is ſaid to kill Naboth, becauſe, after Ieſaball had done it without his knowledge, he conſented by taking poſſeſſion of his Eſtate.

Secondly, by defending it, ſo the Benjamites, Iudges 20. are guilty and puniſhed for the rape of Gibeah, though they knew not of it before, becauſe they defended them againſt the execution of juſtice, after it was committed.

Thirdly, by conniving, and that either by not reproving, if wee have place to doe it; ſo the Miniſter is guilty of his peoples fins, Ezek. 3. If thou reprove him not, his bloud will I require at thy hands; or not ſorrowing for it, if no place of reproofe, ſo all the Corinthians were leavened, becauſe the Apoſtle tels them they ought to have ſorrowed, and did not; all theſe waies may a whole Nation be guilty of the ſinne of one man, and yet none of theſe waies was Iſrael guilty of Achans ſinne.

The ſecond kind of guilt is occaſionall guilt, which is, when the actor is furthered in his ſinne without our purpoſe, privity or conſent; as David was guilty of the Blaſphemy of Gods Enemies, occaſioned by his fall; Thou haſt given occaſion, ſaith God, to the enemies of God to Blaſpheme, 2 Sam. 12. This occaſionall guilt is either culpable, or inculpable: inculpable, when the ſinne of another riſeth from that which in it ſelfe is both materially and formally good: ſo God deferring of ſentence againſt wicked ones, Eccleſ. 8. is ſaid to be the cauſe of their going on in their ſinne, yet inculpable becauſe materially and formally good.

Secondly, Culpable occaſionall guilt, is when another is furthered in his ſinne, by that wich is materially or formally evill in us, which culpable guilt is either by not reſtraining, or furthering of it occaſionally.

Firſt, wee are guilty occaſionally for not reſtraining ſinne, ſo Eli of his Sons ſinnes, 1 Sam. 3. becauſe they runne themſelves into a ſlander, and he reſtrained them not: and that,

Firſt, when wee neglect to reſtraine it by Authority: ſo when the people in Nebemiahs time bore burthens on the Sabbath, Nehemiah ſaith to the rulers, What thing is this that you doe in breaking the Sabbath in bearing burthens? becauſe they reſtrained not the porters therefrom.

Secondly, by neglecting of vigilancy in watching to keepe each other from it; and ſo I conceive all Iſrael was guilty of Achans finne, for not watching over him, and reſtraining him from the ſame; I know other reaſons are given, but this ſeemes to be the beſt grounded from the text.

Both becauſe God tells them before-hand chap. 6. verſe 18. that though all but one abſtained, yet if any one did offend he would puniſh them all for it.

Secondly, the precept is not only Cavete, take heed, but Cuſtodite, ſet a watch about others; which had they done, it had beene impoſſible, but ſome one in ſuch a company had diſcovered Achan in his theevery.

And as a whole nation may be guilty of the ſinne of one man by not reſtraining it, ſo likewiſe by doing that which ſhall occaſionally further it, and that firſt by example; thus Peter is guilty of the Iewes and Gentiles conformity to the aboliſhed Ceremonies by his example and is ſaid to conſtraine them, Gal. 2.

Secondly, by giving opportunity to ſinne, as negligence makes theeves. Iudas is ſaid to purchaſe the field, Acts. 1. becauſe he threw downe the money, which gave occaſion to the Jewes to purchaſe it.

Thirdly, by Imitation of men in their ſinnes; thus the Scribes and Phariſees in the 23. Matth. are ſaid to be guilty of all the bloud of the Prophets, that went before them, by imitating their malice; and exerciſing it againſt the Lord Ieſus, the head of Prophets, that then was with them.

Theſe many waies way a whole Nation be guilty of the offence of one occaſionally; yet neither of theſe waies were the infants of Achans Familie guilty of the ſinne of Achan, and therefore the Scripture tells us of another guilt, which is a politicall guilt, meerly paſſive and no waies active, not of the ſin at all, not puniſhment eternall, but temporall, and externall, which ariſes from the linkes and bonds, of politicke, and civill ſociety, whereby as members of the ſame body they are made partakers of the good, and evill belonging to either of them, in politicke things, as in the title which Lawyers call Franke pledges, wherein the Tenants are joyntly, and ſeverally bound to their Lord, and one to another, ſo that if one forfeit their eſtate, all forfeit with them▪ even ſo in politicall guilt it comes to paſſe, as wee ſee in the death of Infants for their Parents, Subjects for Kings ſinne and tranſgreſſions. I know ſome goe about to vindicate Gods juſtice, by affirming that God found juſt matter in the moſt innocent, to juſtifie his rodde. Which though it be true, yet under correction, it ſuits not with the Scripture phraſe, for it ſaith, That the Famine in Davids time, was for Sauls bloudy houſe, not their owne ſinne: and therefore it is by politicall guilt; wherein yet the equity of Gods juſtice, and diſpenſation may be cleared from this, that as innocent perſons, by vertue of politicall tyes and bonds, partake of many temporall rodds by occaſion of wicked mens ſinnes: ſo do they alſo receive many temporall commodities from their ſervices; the very Children of Achan, had formally received that life from him, which now they loſe by him.

Applic. 1 Firſt take notice then how much evill the ſparing or tolerating of one Achan may doe in a tent, a Familie, a Countrey, or Kingdome, nay in a world, he may doe a whole world hurt, as Rom. 5. By one man ſinne entred into the world, and death by ſinne; eſpecially if he be in place of power and authority in Church or Common-wealth, or both; oh how much miſchiefe may ſuch a one doe acceſſarily, by commanding, counſelling, and inciting, others to that he dares not doe himſelfe, and after by conſenting, defending, and conniving, either occaſionally by not reſtraining by authority or vigilancie, or by furthering by his example, imitation or giving opportunitie.

Applic. 2 Secondly, it ſerves to vindicate and cleere the juſtice of God in bringing publicke calamities, and troubles by and through wicked mens actions upon people that may ſeeme to be actually innocent of theſe crimes: oh before we complaine we ſuffer for others guilt, let us examine whether wee be not one of theſe waies acceſſary, or occaſionally guilty of the crimes wee ſuffer for: and I feare few will be found, but will find ſome part of Achans ſinne lie in their owne boſome, either occaſionally or acceſſarily, by furthering or not reſtraining of them.

Applic. 3 Thirdly, let none then hereafter ſecure themſelves in perſonall innocency, or reſt in actuall purity, from the ſinnes of the times, he that is as pure as Ioſhua in perſon, may be guilty with Achan by relation; if God himſelfe therefore ſhould free thee from actuall guilt by his lot, reſt not untill by repentance, and execution of juſtice thou haſt freed thy ſelfe from occaſionall and acceſſary guilt alſo, otherwiſe he that cleeres thee from the act in thy ſelfe, will correct with deadly blowes for conniving and conſenting with others, let me therefore ſay with the Apoſtle to Titus 1. Be not partakers of others mens ſinnes. Alas then how vainly doe many private perſons bleſſe themſelves in caſting off the blame and danger of the ſinnes of the times upon great men in places, becauſe they thinke it is not their duties to reforme theſe things, but thoſe that have power and authority in their hands to ſuppreſſe them, which ſeeing they themſelves want, it belongs not to them to be grieved for them? but oh deceive not your ſelves herein, though God hath not given thee a hand to ſuppreſſe them, yet he hath given thee a heart to hate them▪ though God hath not given thee meanes or power to puniſh them, yet hath he given thee a tongue to proteſt and pray againſt them; and for ſailing in theſe, thou maiſt be acceſſarily and occaſionally as guilty for thy part, as they in neglecting their power and place in their part.

And how vainly doe many of our Magiſtrates with Pilate waſh their hands from the ſinnes of their diviſions in Townes and Families by ſaying, We have nothing to doe in theſe ſinnes of the times, we joyne not in the practice of drunkards, ſwearers, and inceſt, &c. when yet they acceſſarily and occaſionally are guilty of all thoſe which by their counſell, power, and authority they might have reſtrained: the day will one day come, when all their inferiours under them ſhall lay the burthen of their ſinnes to their charge, when ſuch ſhall ſay as Caine, not onely my ſinnes are greater then I can beare, but my neighbours ſinnes, my people and Servants ſinnes, are greater then I can, and yet muſt beare them, God charges them upon mee; when they ſhall ſay as Ioſhua to Achan, thou Achan troubleſt us, ſo theſe, thou Idolater, Papiſt, ſwearer, uncleane perſon troubleſt me, for I have beene acceſſary to your ſinnes, and muſt now anſwer for them. I knew once an Ale-houſe keeper taking notice of this truth, went home to his houſe, crying all the way he went, Oh if I muſt anſwer for all the ſinnes I have beene acceſſary unto, how many thouſand wicked and intemperate practiſes, oathes, lies, vaine words have I ſeen and heard in my houſe, by them that are now dead, and dyed in the guilt of thoſe ſinnes, which I occaſioned? what ſhall now become of mee? And leſt wee ſhould thinke it were his folly, or weakenes, Auguſtine himſelfe profeſſes it was a thing very hideous to him to thinke of a Woman with whom in his yong time he had beene wanton, which after he thought dyed in her impenitency, and now, ſaith he, for ought I know, ſhee is in Hell-fire for that ſinne I drew her unto, and alſo blaſphemes God that I am not there with her. Oh may not the ſame thoughts be like burning coales in many a mans boſome? but I will ſpare you: onely for time to come, ſay to Achan wee have ſinnes enough of our owne to ſuffer for, wee will not beare your burthen, you ſhall not ſinne at our Soules coſt and charges, but if wee be innocent actually, we will alſo indeavour our ſelves to be ſo occaſionally and acceſſarily, ſo that no Achans offence may bring trouble upon us. And if you aske how this is to be done, what remedy wee are to uſe in this caſe, Ioſhua and the Lord tells you in the latter clauſe of the text, the ſentence and concluſion againſt Achan, The Lord ſhall trouble you: And thus I ſlide from the Troubler, Trouble and troubled in the accuſation, to the troubles and troubled in the concluſion, The Lord ſhall trouble thee; which remedy that it may be fully diſcerned what it is that is the Soule-cure of the troubles of a Common-wealth by Achans diſturbed, obſerve the matter out of which it muſt be wrought, the troubled; which is not only Achan alone, nor the Wedge and Babyloniſh Garment alone, in which he had offended, but Achan and all his appurtenances, that unto him belonged, his Children, his Cattell, to a hooſe, yea the very tent in which they and the Babyloniſh Garment were kept and hid, every thing in all the world that belonged to Achan.

Secondly, obſerve the troubles, what muſt be done with them that Iſrael may be cured; not Achan to be impriſoned, or baniſhed alone, not to be fined for the Wedge and Babyloniſh Garment, his Horſes not to be curtald, ſeiſed and confiſcated, his houſe, and tent, to be removed and altered: but he and all his Followers ſtoned, Tents, and Garments, and Wedge utterly to be conſumed, and burnt to aſhes, in a word all that he hath to be wholly extirpated, and annihilated.

Thirdly, obſerve the troubler, the Author and actor that ordaines this cure; not paſſion or revenge in the people troubled, nor humane policy, whoſe equity and moderation might have beene queſtioned, but the Lord who is wiſdome, love, and goodnes himſelfe, he preſcribes it, yea and not onely preſcribes it, but alſo ownes the execution of it, The Lord ſhall trouble thee.

As if in this cure he would be knowne to be both the preſcriber and adminiſter of the remedy, to all diſturbed Churches. I read not (I confeſſe) that the Lord did immediately throw ſtones from Heaven upon Achan, as he did upon the Canaanites, Joſhua 7. nay I read the contrary, that the Magiſtrate Joſhua and the reſt of the people by Ioſhuahs appointment, did immediately both burne and ſtone them, and yet the Lord ownes this act, and will have the cure fathered upon none but himſelfe, teaching us,

Doct. 3 That the divine policie and heavenly rēmedy, to recover a Common-wealth and Church by Achans indangered, is that thoſe that have authority under God, doe totally aboliſh and extirpate all the curſed things whereby it was diſturbed.

The rather I obſerve this note from the text, becauſe beſides the deſcription of God before opened, the elegant phraſe which the Spirit of God uſeth in ſetting downe the remedy doth ſtrongly perſwade it was principally intended, while the name of the offender, and the name of the offence, and the name of the puniſhment, and the name of the place of the execution, is expreſt by the ſame Radix in Hebrew 〈 in non-Latin alphabet 〉 as if it were thus pend, Achan for aconizing is acanized in the valley of Achan, or Engliſhed thus, the troubler that troubles a Common-wealth like Achan, is to be troubled for the ſame as Achan, in the like place of Achans trouble▪ which the Lord himſelfe doth affirme in expreſſe words in the following words, in aſcribing the whole ſucceſſe of Iſraels ſafety to Achans totall aboliſhment, Then the anger of God was turned from Iſrael: I call it therefure a divine policy,

Firſt for the preſcription, ſecondly the practice.

Firſt, the preſcription of God is not onely evident here, but in all other of the like nature, Exod. 32. the execrable thing of the golden Calfe troubled the whole Church ſo farre that for it the Tables are broken, the people abhorred, God departed, the whole congregation except Moſes to be totally conſumed: how is this to be remedied? Moſes fell on his face there, as Joſhua here, and makes God cry out Let me alone, &c. will this cure it? is this all? no. Moſes ſeeth for all Prayers Iſrael will not be cured, though ſpared, without a full, and totall extirpation of all the accurſed things and perſons alſo.

Firſt, the accurſed thing the Calfe muſt be aboliſhed, ſtampt, ground to powder, burnt to aſhes and drunke, there is the totall extirpation of the thing; and verſe 25. God ſaith by Moſes his mouth, that had prayed for them, Goethrough all the Campe from Tent to Tent, and Gate to Gate, and ſlay every man his Neighbour, Friend, Brother and Sonne, that the Lord may beſtow his bleſſing upon you, as if no bleſſing without a full extirpation of perſons, as well as things, verſe 26. 30. The like is ſeene in the courſe of that great trouble which was brought upon the Church by the accurſed things of Baal Peor, for which wrath came upon the whole congregation of Iſrael, for beſides the zeale of Phineas in ſtaying and mitigating the wrath of God by the ſpeedy cutting off of two principall offenders, the Lord to ſhew that a perfect cure could not be without a totall extirpation, preſcribes it for this end to Moſes, and all the Iudges in their circuits, and diviſions. Moſes (ſaith the Lord) hang up every head of the people that were joyned to Baal Pecor that the wrath of God may be turned away, and then that all the Iudges and people may ſlay every man that had defiled themſelves in the execrable things, Num. 25. 5. And this totall extirpation to be divine preſcription to ſettle & eſtabliſh a Common-wealth diſtempered in peace and tranquillitie, is moſt evident in the frequent injunction and inculcation of it to Moſes, and the people of Iſrael when they came into Canaan, to aboliſh and put downe all accurſed things and perſons from under Heaven, and by their terrible ruins for their partiall extirpation of them.

Neither is this preſcription more divine, then the practice in this particular, witnes the immediate practice of God himſelfe, in repairing the ruined Churches and Common-wealth of the old world, by taking away the execrable things and perſons that then overthrew it; what was done? God brings an univerſall deluge, totall confuſion and extirpation of them all, as if God himſelfe could doe it by no other meanes but this. Sutable to which is that declaration of his, in the whole booke of the Prophets, and the explication of them in the Revelation, where the Lord ſetting downe, and foretelling the reparation and reſtauration of the Church upon earth againe, like new Heavens and new Earth where righteouſneſſe ſhould dwell, and be purged from old troubles and abominations, ſhewes it ſhall be brought to paſſe by the full extirpation of all execrable perſons and things, Beaſts, falſe Prophets, Thrones of the Beaſts, Froggs, and Locuſts, name of the Beaſt, and the number of his name. As in the daies of Noah alſo, and in the daies of Lot: ſo alſo now ſhall the world be curëd, by a full extirpation: Doth not the practice of Nehemiah in repairing the Church warrant it? did he content himſelfe onely to purge the Temple of all rubiſh, the Common-wealth of all Aſhdods wives and their accurſed iſſues, or thruſting the great enemy Tobiah from the houſe of the Lord? no, but Tobiah and all his houſehold ſtuffe alſo muſt out, Nehe. 13. 7. ſhewing this to be the divine policie, &c.

Doth Mordecay thinke it ſufficient for the Iewes ſafety to prevaile with the King for the cutting off of the Favorite Haman, or his next court adherents, or the extirpation of all the Churches enemies, in the Palace to the number of 500. except all the adverſaries in all the Kings 127. Provinces be rooted out and totally cut off? The Lord reproving, and blemiſhing the practices of the beſt of the Kings of Iſrael for want of full extirpation, in leaving any of the high places untaken away: the Lord rending the Kingdome from Saul and his poſterity for ſparing one Agag and a few accurſed things, for ſacrifice, the fatted beaſts of Amaleck; and and in declaring that as for want of this thorough exextirpation of all theſe accurſed things, he loſt both thankes for what he had done, and Kingdome alſo; ſo if he had utterly conſumed Amaleck, he had thereby for ever ſetled the Kingdome upon himſelfe and his poſterity, ſhewes that it is a divivine policy, both of divine preſcription and practice to cure a Common-wealth by Achans indangered, &c.

Applic. Seeing it is ſo &c. now let the honourable houſe take notice whence the hope of the peace of our Church, the proſperity of the Common-wealth, the purity of our Religion, the quietnes of our conſciences, from the nationall acceſſary and occaſionall guilt of Achans and accurſed things in troubling our Common-wealth, muſt be expected and looked for; even from the valley of Achor; the valley of Achor is the onely dore of this hope, it is not our victory with Saul, our prayers with Moſes, could we pray as ſtrongly as he, our good lawes if as good as thoſe that God wrote in the Tables with his owne hand, nor Parliamentary aſſemblies, nor partiall reformation and execution of Juſtice upon ſome offenders, with as much zeale as Phineas againſt Cosbie and Zimry, that will afford helpe, except that thoſe that are in authority under God extirpate all the Achans, and Idolatrous things among us, that all our Idolatrous Achans, the Ieſuits, the impious Achans, the blaſphemous Achans, the ſacrilegious Achans with their Babyloniſh Garments, Babyloniſh Orders, Ceremonies, and Geſtures, their Cattell and Tents, be rooted out from among us: this is the divine policy to counterplot all the plots of our adverſaries, to turne Gods wrath from us and to move him to beſtow his bleſſing upon us, to cut off theſe Achans, not with a Sithe to lop off the overtopping branches and vaſt extending boughes alone, but to goe to them with a Plough, roote out both body and roote, and all the ſprigs and feeders of them in the Earth where they grow: a meditation never more ſutable then at this time, nor more neceſſary for Ioſhua and Iſrael in thoſe daies, then for us in our daies, who for one Achan in the whole hoſt then, may finde a whole hoſt of Achans and execrable things in one City now; who have as many Babyloniſh Garments among us, as there were threads or ſhreads in that one of Achans the removall of which, in reſpect of the multitude, and power, ſeemes ſo unpoſſible to many, that with thoſe faint hearted Iſraelites in Ieremiah, their hearts faint and are ready to ſay there is no hope; as good with Iſſachar be aſſes and beare our burthens, as with Iſrael in Egypt by ſeeking to eaſe our ſelves of the number of our bricke and taskmakers, to procure our burthens doubled, and increaſed. But what ever theſe ſaid, yet God and Ioſhua ſhewes in the text, that the valley of Achor will be the dore of this hope: let me ſay therefore unto you as good Shechaniah to Ezra, c. 10. 2. We have indeed treſpaſſed in the accurſed thing, and Achans have done wickedly and troubled us, but yet there is hope in Iſrael concerning this, the Lord ſhall trouble them, that God that cauſed Ahaſuerus to hang up Haman, that cauſed Samuel to hew Agag in peeces, that cauſed Joſhua to extirpate Achan, will inable our Ioſhuahs to roote out ours alſo: which that it may be accompliſhed, ſuffer me to proceed with the ſame Shechaniah to Ezra, to you of the honourable Houſe: Up, for the matter belongs to you, wee alſo will be with you; wee, even all the godly Miniſters of the Countrey as Aaron and Hur with Moſes and Ioſhua will be with you, ſtand and faſt and pray to ſtrengthen your hands, ſteady to the worke; all the loyall and godly Commons and people in the Country at your lawfull commands, be ready to joyne with you in caſting ſtones againſt theſe Achans; but the matter belongs to you, you muſt doe the deed, you are they that muſt cure us by the totall extirpation of all Achans and Babyloniſh Garments among us.

Let me therefore in the name of the Kingdome that is now endangered by Achans, in the name of religion corrupted by Achans, in the name of all faithfull teachers oppoſed by Achans, in the name of all Iſrael from Dan even to Beerſheba who are now diſturbed by Achans, preſent this ſupplication to all of you in generall, and to every of you in particular, to thinke of in your walkes, in your private Chambers, in your ſittings, and Committees, to ſave them and theirs from all trouble by them, by your troubling of them as Ioſhua troubled Achan, to wit, a thorough aboliſhment and extirpation of them.

Doe not, wee beſeech you, conceive that one new peece of Chriſts robes put to a Babyloniſh Garment will make the rent the leſſe, for ſurely ſuch patching will make the breach the wider; nor thinke that any part of a Babyloniſh Garment will better agree to Chriſts ſpouſe, then the dirty feete of clay in Nebuchadnezars Image could temper with his iron Leggs or Head of Gold: what communion hath Chriſt with Belial, or the Temple of God with Idols? but rather as that reformation, that ſaves our Soules from the Achans of Hell, ſpeak, Behold all old things muſt paſſe, all things become new: ſo in this reſtauration that cures our Church and Common-wealth from the Achans on Earth, let all accurſed things paſſe away, and all things become new, according to the patterne in the Mount; doe in this caſe as Darius his Generall, that having order from his King to revenge wrongs done to his Subjects by his adverſaries the Athenians, cauſed his Servants every diſh of Meate brought to his Table, to cry, Sir remember the Athenians: So that Ioſhua's counſell may every meale and meeting, &c. report this in your thoughts, Sir remember the Achans. The Eaſt winde did no ſooner cure Egypt of the Frogs of Nilus, then this courſe would England of all the Achans and Frogs of Tiber. Little doe Magiſtrates know the Majeſty and authority God hath graven in their foreheads, to daunt and chaſe away theſe wicked Achans, by their frownes, and verball diſcouragements, to them; Curtes reports that it was ſome eaſe to the poore Indians in their death to heare one another raile on the Spaniards cruelty; but ſure I am, the verball oppoſition, and admirable ſpeeches of our Ioſhua's in the Houſe againſt Achans of the times, together with their votes in extirpating of them doth marvellouſly not onely caſe, but rejoyce the hearts of the poore troubled Iſrael in the Countrey: but now to this verball oppoſition, adde but a reall execution and a totall extirpation of them, and then have wee all wee crave of God, or can expect from men.

Thus to oppoſe and aboliſh Achans, and Babyloniſh Garments, is better done then ſaid, but much ſooner ſaid then done, elſe how comes it to paſſe that ſo many Achans at our Countrey Seſſions, and Aſſizes, &c. are diſcovered, and ſo few ſuppreſſed? even becauſe when ſome bend themſelves wholly to ſave their Countrey and Conſcience by legall puniſhment of them, others bend their heads and ſtudies to invent evaſions, and to coyne excuſes, and apologies for them: ſo that now the proverb is, good Ale and the tap houſes ſeldome want a friend in the bench; doe not wee ſometimes ſee that even in the Tents of thoſe that ſhould be our Ioſhua's, Magiſtrates, and in the Townes of their owne reſidence, more execrable and accurſed things are practiſed under their ſhelters then elſewhere? If the Babyloniſh Garment lye ſafe in their owne Tents, how can they perſecute the ſearch of it in an Ale-houſe or elſewhere? Black-ſmiths that heare continuall knocking within their ſhops, ſeldome looke out at the noyſe in the Streets. But where goe I? mibi accuſatio etiam vera diſplicet contra magiſtratum; I am not now at a petty Seſſions or countrey Aſſizes, but before all the Joſhua's in Iſrael aſſembled together for this end to reſtore the Peace of the Kingdome, to the Church and Common-wealth; loth would I be to caſt the leaſt aſperſion or ſuſpition of any ſuch thing among you; onely let mee ſuggeſt thus much unto you, that this Joſhua in my text, that did here inquire for the Babyloniſh Garment in Achans Tent, did alſo before all Iſrael enter into covenant for his own Tent and Houſe, I and my houſe will ſerve the Lord. 〈 in non-Latin alphabet 〉 ; ſaith the Philoſopher from Plato: how ſhall Law-makers hope their Laws will be obſerved by others afterward, when they are no ſooner made, then broken in the Tents and hands of thoſe that firſt made them? Thou art inexcuſable oh man that thus judgeſt or makeſt law, for in that thou judgeſt another and doeſt the ſame thing, thou condemneſt thy ſelfe. For the avoiding of this, & ſatisfying the contrary expectation from you, I beſeech you remember now the loud exclamations of all the Free-holders in the Countrey in your Countreys election, doe now with the ſame vehemencie require and cry out unto you to give out your votes for the full extirpation of all the accurſed things among us.

The text beſides the duty affords three motives unto you, firſt hereby you ſhall be true Joſhua's, true Saviours of your Countrey. I have read in Marrulius of a Duke of Bavaria that each morning before he went to his dyet would call his Servants to bring him Water in a Baſon, in whoſe bottome Cato Majors picture was ſtampt in Gold, ſo that he might cauſe the impreſſion of his Image to be fixed in his minde, the imitation of whoſe vertues he propounded for his practice: and how happy ſhould I count my ſelfe if inſtead of Cato his Picture I might with his ſervant ſo preſent Joſhua his practiſe before you, that the impreſſion thereof might ever after abide in your thoughts? Diſdaine not the patterne, for he was the moſt happy and ſucceſfull governour that ever the Lord of the ſpirits of all fleſh ſet over the congregation of Iſrael; I know what I ſay, if Moſes were a greater Law-giver, yet was Ioſhua a more ſuccesfull Governour: if Solomon were more profound for Theory, yet was he more unhappy in practiſe of equity; never was the Church of Iſrael ſo happy as in Ioſhua's daies; conſider the manner of his education, his call and Election, his uncorrupt converſation, his valour and victories abroad, his care for piety, his hatred of Idolatry, his excellent care in houſehold government at home: and then it will be farre from being a diſparagement for the beſt to become his followers; but on the other ſide his example will be a ſtrong inducement to all pious Magiſtrates to labour to equall him, eſpecially ſeeing the Lord himſelfe propounds his practice to be the patterne of all Magiſtrates that ſhould ſucceed him: this the Lord gives a ſtrong hint of, Nehemiah 9. 27. where ſpeaking of all the good Magiſtrates that did ſucceed Ioſhua, he calls them all 〈 in non-Latin alphabet 〉 more Ioſhua's, as it is tranſlated, more Saviours: teaching us that a good Magiſtrate is nothing elſe but Ioſhua metamorphoſed, the minde of Ioſhua in another perſon, or rather the vertues of Ioſhua in another minde; and of all Ioſhua's practiſes and vertues, there was none wherein he deſerved more the name of a Saviour then in that which wee have obſerved from his practice in the text propounded from him for your imitation, to wit a thorough extirpation of all Achans, whether among Canaanites or Iſraelites.

Motive 2 The ſecond motive in the text is that God himſelfe fathers this act, and honours it with his owne name, & title, The Lord ſhall trouble thee, as if he had ſaid you ſhall not only herein reſemble Ioſhua, but God himſelfe alſo, and have his title aſcribed to you. I have read that the greateſt honour the heathen could invent to incite their Governours to be faithfull for the weale publicke, was to Canonize them for Gods, and therefore they called Indigetes, men for their deſert worthy to be Gods: but in bending your whole power received from God, to extirpate theſe Achans, you ſhall be Gods in the Canon of Scripture, Pſalme 86. I have ſaid you are Gods. becauſe Proverbs 8. 15. by him Judges decree justice, and for him is the judgment, as Hezekiah tells the Judges, Yee judge not for men, but for God: therefore he honours the executioners of it with his owne title. When Satan perſwaded Adam and Eve to eate of the execrable things, it was by this motive, You ſhall be like Gods, and yet that made them like Devills; but by excelling and extirpating theſe Achans, you ſhall be like Gods indeed, not Phyſicè. In nature, and eſſence, but Ethicè and Politicè, in vertue and glory. Firſt in vertue, there being no other vertue wherein man reſembles the Lord more lively, or b • ares his Image ſo perfectly, as in executing of juſtice againſt execrable perſons, eſpecially, if while he executes Juſtice upon offenders, he provides withall for the ſalvation and felicity of the righteous; but now in the extirpation of theſe Achans, you ſhall doe both: cut off the wicked and procure the felicity of Gods choſen, as well for their Soules as Bodies: Alas how many millions of Soules in this Kingdome lie under the Altars of theſe Achans crying with teares from their eyes, and bitterneſſe of grief in their hearts, How long Lord how long will it be, ere thou revenge the loſſe of our ordinances, Sabbaths, Sacraments? how long ſhall it be ere the bloud of Soules ſhed by idle, ſcandalous, negligent miniſters, by their ignorance, errors, ſuperſtition, be regarded by our Joſhua? how long will it be ere th • u put ſoule pitying ſpirits into their pious hearts, to eaſe us of theſe execrable Achans? oh let your ſpirits obſerve the complaints and petitions brought unto you from all parts of the Kingdome, by the ſheepe of Chriſt, that have no Shepheard, but onely Achans, troubling Wolves to deſtroy, and with the Lord Ieſus Chriſt that great Ioſhuah have compaſſion upon them, and ſend labourers to them, ſo ſhall you ſave their ſoules from death, and be both Ioſhuah and God, and Saviour Ethicè in vertue and piety toward them, and being ſo, God will alſo make you like himſelfe in honour and dignity. I confeſſe the man that ſhall neglect to oppoſe theſe Achans among you, much more he that ſhall goe about to patronize any execrable thing, ſhall be rather an Abaddyon, an Apollon a deſtroyer then a Ioſhuah or a Saviour; yea rather a Satan then God, or if a God a God that rules in this World, in and for the Children of Belial the Achans: but for that Magiſtrate that ſhall now take up this reſolution, to the uttermoſt of his power with Ioſhuah, to extirpate all Idolaters, impious blaſphemers, ſacrilegious Achans, and Babyloniſh Garments, oh what honour would they purchaſe at the hands of this age, oh what a bleſſing would he bring upon his poſterity, oh what peace and joy to his owne ſoule here, oh what a crowne of glory to raigne with Chriſt for ever in Heaven? Certainly I verily perſwade my ſelfe, all the faithfull people of God in the whole land out of unfained good-will to them, would ſpend whole daies and nights in praiſes and prayers to God for them, and if it were fitting fall downe at their very feet and worſhip them, ring their Bells and clap their hands, make burne-fires at the very report of their names, joy to ſee them, proſecute them and their poſterity and their houſes with praiſe, and all manner of excellent acknowledgments, that as Moſes to Aaron, ſo theſe unto their Countrey ſhould be like God himſelfe to them.

Motive 3 Thirdly, beſides theſe two incitements from the Lord and Ioſhuah, there is a third in the text from our ſelves. Even becauſe they trouble us, thou haſt troubled us ſaith Ioſhuah. If therfore neither preſcription of God, practice of Saints, peace of the Church, proſperity of the Common-wealth, ſupplication of inferiours, exaltation of your owne honours do not move you, yet let that which moved the unrighteous judge, that neither regarded God nor Men, to revenge the poore Widow of her adverſary, move you, namely becauſe ſhee troubled him; what troubles theſe Achans have brought upon our royall Soveraigne, State, Church, and Common-wealth already, you better know then I, from the generall complaints and petitions preſented unto you every day; but what trouble they will bring upon us, for time to come, if they be not now cut off neither you, nor I can conjecture; onely the Lord knowes, but all may ſee that an univerſall deſtruction, extirpation of us, our Religion, Peace, and Lawes, was intended by them traiterouſly and unjuſtly; and ſhall not Ioſhua juſtly extirpate Achans, for Achans unjuſt extirpation of Iſrael? Eye for Eye, Tooth for Tooth, that juſtice may meaſure them the meaſure they would have meaſured to us, is not onely equall but neceſſary, nam quid adempta juvat ſpinis de pluribus una▪ what profits us, if of a hundred Achans and Babyloniſh Garments to take away one and leave ninety and nine behinde▪ whereas if ninety nine were gone and but one remaining he would trouble us all? eſpecially now when God hath diſcovered them unto you, and given direction from his word by his lot, that except they be taken away, he will be no more with us, but againſt us. Had Ioſhua ſpared Achan after his diſcovery, and conviction, would not the Lord have told Ioſhua, Thy life ſhall goe for his; what thou ſhouldſt have done to him and didſt not, I will aſſuredly lay upon thy ſelfe for neglecting it: The application I leave to your owne conſciences, and make haſt to ſhew you the ſpeed that Ioſhua and Iſrael uſed in executing this ſentence, for Iſraels preſervation in Achans totall extirpation.

This expedition is to be obſerved from the laſt two particulars in the text, to wit, the two times of trouble, the firſt is the time of Achans troubling Iſrael, and that time was paſt: Achan had taken his owne time to ſteale the Wedge, and thereby to trouble Iſrael; and Ioſhua, he had taken Gods time, for inquiſition, and examination, and given Achan ſufficient time to anſwer for himſelfe before his ſentence, and then being convicted by evidence of witneſſes, and his owne confeſſion, comes Gods time to be conſidered which the Lord takes to trouble Achan in executing the ſentence againſt him for troubling Iſrael, and that was that very day the ſentence was pronounced, with all ſpeed and expedition, without one daies procraſtination, or unneceſſary delaies, The Lord ſhall trouble thee this day: whoſe practice and precept to Joſhua affords us and our Joſhua's this further leſſon and direction.

Do: 4 Fourthly, that thoſe ſentences of juſtice againſt the troublers of the State, which were concluded after due tryall and examination, are to be executed upon them without any unneceſſary delaies or procraſtinations.

That I be not miſtaken in the propoſition let it be remembred, firſt that I underſtand it not of comminations or threatning of juſtice, but peremptory ſentences after due deliberation; for I know the Lords owne practice, in himſelfe and will to his ſervants, is repent of the evill, and to put great diſtance betweene the commination of judgment and execution of it, but never to vary or repent from the time of peremptory ſentence, of a judgment and its execution in commination and prediction, he intends reformation and remiſſion, or at leaſt tryall of the ſame, as in the 120 yeares forbearance with the old world; 40 daies prediction of judgment to Nineve; of all which it is true as the Apoſtle affirmes, 2. Peter. 3. The Lord is not ſl • ck as men are by ſluggiſh delaies and unneceſſary demurres, but is patient that men might repent and be ſaved▪ but in peremptory ſentences he intends perſonall ſatisfaction to juſtice; therefore then after due tryall and examination executes it without any delay, as Gen. 19▪ After God came downe and ſaw the wickedneſſe of Sodome, he executed his wrath the ſame day; after Adam was throughly examined that day he began to die the death, both in being expelled from Paradiſe, and in inflicting vengeance upon him.

Secondly, I underſtand it of ſentences concluded to ſatisfie Juſtice in making an atonement to God for diſturbances and judgment brought upon a people by Achans: for where the offence is immediate againſt God, none injured by it but himſelfe, he takes liberty to delay, yea ſometimes to revoke it; but in ſuch offences where beſides the offence againſt himſelfe, in Heaven, the Church and Common-wealth alſo are troubled, by accurſed things, as in Achans caſe, then doth he not pardon or remit execution upon any repentance, of confeſſion whatſoever, but proceed to ſeeke ſatisfaction of Juſtice, in the execution of the delinquent, notwithſtanding their repentance: is ſeene in that one example, 2 Sam. 21. 3. Where nothing could make the atonement for the Land by Sauls offending in the execrable thing of perjury againſt the Gibeonites, but the reall and ſpeedy execution and extirpation of all his ſeed, notwithſtanding Davids teares and prayers: and that ſentences of this nature are to be executed with ſpeed and without procraſtination is that I aime now to prove to be the will of God, which I might do without any further ſearch then in deſiring you to looke backe to thoſe inſtances wherein you have heard the Lord to preſcribe the cure of a diſturbed State by a ſentence of totall extirpation of the offenders, and therin you ſhall read this truth annexed, and twiſted with the other, yea as plainly expreſt as the other, that the execution of them be not onely certaine, but ſpeedy without delay. For this of Achan, there is nothing more cleere in all this paſſage of the Scripture then the expedition of the execution of his ſentence; firſt in the Lords ſpeedy preſcribing it, as verſe 13. Sanctifie your ſelves againſt to morrow, delay not one day, no not one part of the day, deferre not till the afternoone, 1 verſe 14 early in the morning come according to all your Tribes: And as in Gods preſcription, ſo in the whole peoples practice & obedience, who ſhewed,

Firſt, ſpeed in inquiſition; they roſe early in the morning and brought all the people by the Tribes before the Lord, verſe 16.

Secondly, ſpeed in conviction; Joſhua ſent meſſengers to ſearch his Tent, who it is ſaid haſted and runne to the ſame.

Thirdly, ſpeed in execution after conviction and ſentence, as in the text, The Lord ſhall trouble thee to day: neither is this expedition peculiar to this inſtance of Achan, but alſo moſt expreſly declared to be the will of God in all the other;

Extirpation of the execrable thing of the Golden Calfe and idolatry, Exod. 32. is expreſly commanded to be executed without any delay, verſe 30. Conſecrate your ſelves to day unto the Lord; in the ſpeedy execution of which ſentence how many things might carnall reaſon have objected againſt it as both raſh and cruell?

Firſt, muſt nothing ſerve but death, for the firſt d • ncing about the Idoll, may they not repent and live? no they muſt die.

Secondly, but if they muſt die, what no hand but their Brothers, or Fathers hands, upon them; muſt not the naturall ties of friendſhip be regarded? no ſaith Moſes, ſlay every man his Brother and his Sonne.

Thirdly, but if they muſt have their throats cut by their Kindreds hands, muſt it be in the heate of their ſinne before time given them to repent? yea ſaith Moſes, ſpeedily conſecrate your ſelves this day without any delay.

But ſurely it was a cruell minded man that was greedy of bloud▪ nay Moſes the meekeſt man on the Earth, and one that would rather have died himſelfe then they; if that would have ſatisfied God, he had tendered his life before.

But good men have their faults, ſo Moſes and the Levites might be too haſty, and make more haſt then God would have given them thankes for: nay ſaith Moſes, this pleaſed God ſo well that it was a conſecrating themſelves unto the Lord hereby, and God beſtowes a bleſſing on them therefore, Conſecrate your ſelves, &c. this ſacrifice of theſe mens blouds ſo pleaſed the Lord that they ſhall be the perſons that for ever after ſhall offer the ſacrifice of his people to him. Againe, that by a threefold witneſſe this truth might be eſtabliſhed in the extirpation and ſentence, and the execution againſt the execrable thing of Baal Peor, Num. 15. 4. it is expreſly commanded that it be executed without the delay of one day, ſo ſaith the text, Hang up all the heads and Princes of the people, Coram iſto ſole as Junius renders it, before this Sunne goe downe, procraſtinate not at all, which they alſo obeyed, for in the 1 Cor. 10. 5. it is ſaid, There fell in one day, three and twenty thouſand, and one thouſand Nobles beſides: and I conceive the reaſon why the ſtaying of the Plague was attributed eſpecially to Phineas execution, rather then the others, becauſe he was more zealous, which appeared in his more ſpeedy execution, for verſe 7. when Phineas ſaw he roſe up from the midſt of his more luke-warme & ſtupid Companions inſtantly following, and ſpeedily executed judgment, whereby the Plague was ſpeedily ſtayed. And upon the knowledge of this part of Gods will, it is that David, Pſalme 101. 1. reſolving ſo to execute mercie and juſtice that the faithfull in his daies be preferred, concludes to extirpate the wicked out of his Kingdome, I will cut off, ſaith he, all the wicked from the City of God. But when ſhall this be done? even without all procraſtination, betimes, ſaith he, will I deſtroy, or as the originall beares it, in the morning early; ſhewing it ſhould be his firſt mornings worke to execute the will of God in procuring the peace of the Kingdome by the ſpeedy execution of juſtice againſt the troublers of it.

Object. Againſt this poſition the neceſſity of expedition, ſome of the houſe of Z •• dy Achans Brethren poſſibly may object the practice of that illuſtrious preſerver of the peace of his Country, Fabius Maximus qui cunctando reſtituit rem, that is, by delay and uſing long p • wſes in going againſt the troublers and enemies of his Countrey did uſe to weary them, and weare them out by little and little rather then by ſpeed and celeritie to vanquiſh them, and for it is called cunctator, pater patriae, ſcutum populi, the preſerver of his Country, the ſhield of the Common-wealth.

Anſw. 1 For anſwer to it I ſay firſt that Fabius delayes was not in executing juſtice againſt domeſticke enemies, Achans at home, but in going againſt torraine and politicke enemies abroad, both which may well ſtand together in the ſame man, to wit, delay in going againſt forraigne enemies in a militarie way, and expedition in extirpating domeſticke enemies in a judiciall way, as is ſeene in the ſame Fabius who was ſo ſpeedy in executing death againſt the legions of his owne, that revolted to Hannibal; that he tooke the very courſe that Ioſhua here doth, caſt lots to ſet out the perſons to be executed, and then beheaded them with his owne ſword, not ſtaying for the comming of the executioner to doe it.

Anſw. 2 Secondly I anſwer, that his delaies was rather in deferring the execution of the plots and violence of his enemies againſt the peace of his Countrey, then his owne or Senates Counſell againſt his enemies; it was Hanniballs plots and counſells that Fabius delaies, and not his owne reſolutions: which policy in delaying and croſſing the counſell and plots of Achans againſt the State, is the ſpeedieſt and ſooneſt way to put in execution the State counſell againſt theſe Achans: this I ſhall by a digreſſion cleare unto you in the inſtance of Huſhai and Davids practice, in defeating the counſell of Achitophell againſt him and the State.

Never any Achan or Traytor better headed, and principled to contrive the ruine of the State and government then Achitophel, chiefe man in Davids councell, one for policie like the oracle of God, ſo that David prized more his judgment then all the reſt of his board.

Secondly, never did Achitophel bend his braines and exerciſe the quioteſſence of his trayterous wit, and policy more, then in ſeeking the overthrow of the Kingdome & government under David, in his Treaſon with Abſolon, whether you reſpect the contrivance of the plot, or managing of it: for the contrivance it was,

Firſt, by cloſing with him in the Treaſon that he ſaw the King did moſt fondly affect, and had greateſt power with the King, even Abſolon.

Secondly, by his plauſibleneſſe and favour, to worke a miſliking in the hearts of as many of the Subjects of the King as he could, concerning the indirect adminiſtration of juſtice and lawes, as it was ordered by thoſe faithfull ſervants which David imployed in the worke, and withall to promiſe and poſſeſſe them with better proceedings, if things might come to Abſolon hand.

Thirdly, by carrying on this Treaſon under pretence of piety and devotion: Abſolon hath vowes to pay and theſe muſt not be paid at Jeruſalem, in accommodating himſelfe to that pure worſhip, which God had inſtituted, but he muſt abuſe the Kings favour, and draw the people with him to Hebron, there to joyne with them in a way of ſacrifice, that was over and above Jeruſalems worſhip, whereby he drew moſt of the Subjects not well grounded, to follow him in conforming to his Hebron worſhip; and then to ſide with him againſt government eſtabliſhed: thus deepe was Achitophells contrivance, nor was Achitophells practice inferiour to his contrivance, for

Firſt, the Subjects being then alienated from the King he labours to cut off all hope and meanes of peace betweene the King and them, by cauſing Abſolon to goe in to his Fathers Wives in the ſight of all Iſrael, that ſo he might be made ſo odious to his Father, that there might be no hope of a reconciliation betweene them; and thereby alſo the hearts of the people made ſtrong and reſolute in ſiding with them, when they ſhould ſee no hope of any peace to follow betweene them.

Secondly, he ſtirres them up to follow it by a military expedition againſt David, and all the faithfull Subjects in the Land, wherein he offers himſelfe to be the leader and Generall, that as he had beene preſident of the Councell in peace, ſo that now he might feed his ambitious humour in making himſelfe Generall of the forces in Warre, Let me chooſe ten thouſand, ſaith hee.

Thirdly, he preſſes all haſt and expedition, no further counſell, but his owne, he would not have the Battle delayed one day, Let mee follow the King this night, ſaith he.

Fourthly, he perſwades from the opportunity of prevailing, Now David and his men being weary and weake handed.

Fifthly, from the facility, he would doe it with twelve thouſand men.

Laſtly, from the commodiouſneſſe, he would onely ſlay the King and thoſe that were blockes in his way, and theſe being ſlaine, all the people would returne to him as one man: thus you ſee that no Achan or enemy of the world could bring more trouble upon a Common-wealth then Achitophell intended: now ſee that no policie to ſecure the Kingdome and bring ſpeedy ruine upon Achitophell, is more prevalent, then delaying his counſell in his military way, which will appeare,

F irſt, from Davids prayer and counſell, and

Secondly, from Huſhais practice.

Firſt, Davids prayer, Lord turne his counſell to folly.

Secondly, perſwading Huſhai to defeat his plot with Abſolon: and then Huſhai, firſt in taking off Achitophells counſell, and then in propounding his owne contrary to it: he takes of Achitophells counſell by declaring that though Achitophell deſerved the name of a wiſe man, yet at this time he miſſed: for whereas he had ſaid that David and his men were weary handed, he tels them now that they were like Beares robbed of their Whelpes: and for taking of David alone there was no probability, for David being a skilfull Warrier, would not lodge with his people all night; and for the time of going the night would be worſt of all, for David would be hid in a Cave, and then how ſhould they finde him in the darke? and againe being in the night, in a wood, the aſſailants would have the diſadvantage and the defendants the gaine, at leaſt to kill ſome which in the night being heard, would diſcourage the reſt and make them all runne away. Having taken of Achitophells counſell he propounds his owne.

Firſt, for time he would have them delay till all Iſrael be gathered; for company he would have all Iſrael come together, from Dan to Beerſheba; for the Generall not Achitophell, but the King himſelfe in his perſon; all which counſell was for no other end but to delay and procraſtinate the counſell of Achitophell, thereby to bring ſpeedy ruine upon them, both which alſo came to paſſe; for Achitophell ſeeing his counſell was not taken, conſiders if the King was overcome, he was but a dead man; if he were not overcome, yet the honour of the victory would fall upon Huſhai, whoſe counſell was followed when his was rejected, and therfore hanged himſelfe that night: and the next is Abſolon hanged in the Tree by his neck. By which inſtance, you ſee that expedition of our owne counſells and procraſtinating the plots of adverſaries in military waies well agree together, to bring ſpeedy deliverance and cure to a troubled Church and State.

Applic. The conſideration of which truth, with application of the ſame to the proceeding of but Honourable aſſemblies againſt the Achans among us, affords us all juſt occaſion and matter of a twofold dutie. Firſt of Praiſe. Secondly of Prayer.

Firſt of Praiſe, when wee reflect upon that which is already done.

Secondly of Prayer, when wee looke forward upon that which is yet to doe.

For the former, if expedition in execution of juſtice be the will of God, for our preſervation, then let all the Kingdome and ſeverall Shires of the Land fing praiſe to our God, and give due honour to his inſtruments, by whoſe indefatigable labours, and inceſſant diligence in examining and convincing our Achans, ſo great a ſtay of Idolatry, injuſtice, moleſtation, in the Church and Common-wealth, is already attained; ſo deepe a foundation of purity in the Church, of peace and tranquillity in the whole Kingdome, in ſo ſhort a time, in ſo few moneths is ſo deeply layed Compare the complexion of our Kingdome, Judicatures, Oratories, &c. at this preſent, with the countenance they have carried for many by-gone yeares, and you will ſay more have beene done for our peace, and againſt Achans, within five moneths laſt paſt, then in fifty yeares before, if all ſee it not, it is becauſe they are blind or conſider not that it is in great bodies and publique buſineſſes of State, as in the motions of the Heavens, which are moſt ſpeedy in their courſe, yet not ſenſibly perceived, but by their effects, when wee diſcerne thoſe Starres that were aloft overnight, are under feet in the morning, though wee ſaw not their motion, yet wee conclude the ſpeed of their courſe: even ſo when wee ſee blazing Comets and boyſtering clouds ſcattered, our darke Starre elevated; when wee ſee Huſhais counſell entertained, and Achitophells rejected; when wee ſee a Warre as furiouſly perſecuted, and bent to as great hazard to our Kingdome, as Abſolons was againſt Iſrael, by our Joſhuahs, and Huſhais delayed, now turned to a glorious peace, a Triennall Parliament concluded, Achitophell hanged, wee cannot chooſe but ſay as David to Abigail, Bleſſed be the Lord that ſent▪ you, and bleſſed be you & your counſell, that hath thus • oon • made our B • achim the place of our weeping, become our Beracha, and turned our teares into Songs; yee have made this yeare the yeare of Jubilee unto us, wherein ſo many exiled and baniſhed from Gods houſe, from their owne houſes, and places, and Kingdomes, as at the death of the high Prieſt have returned to their owne inheritance againe, and with Ezra, chap. 7. 27. Bleſſed be the Lord which hath put ſuch a thing as this into the Kings heart; give unto the Lord you mightie, give unto Lord glory due unto his name, for he hath looſed the collars of Princes, and made the Judges vaines bleſſe yee the Lord yee houſe of Aaron, for he is now your helpe and ſhield: yea let all the Saints be joyfull with glory to our God, and fing aloud upon their beds, for God hath put into their hearts both power, and readineſſe, to execute vengeance on Achans and correction among the people, to binde their great ones in chaines, and their Princes in fetters of Iron, to execute ſpeedily the judgment that is written: this honour have all his Saints, Praiſe yee the Lord.

Secondly, as it affords matter of praiſe to God and you for the expedition already paſt, ſo alſo further occaſion of Prayer, in reſpect of what is behinde; if expedition in execution of Achans, is the will of God, then let us pray God to convey his will into your wills ſtill, and make you more willing to make ſpeed to ſave us, and haſt to helpe us; ſuffer us to pray God to remove all blockes, and impediments out of your waies, and from your owne hearts, and ſpirits, that what Achan ſoever ſhall by due examination be convinced to be a troubler and diſturber of the lawes of God and the Kings, as in Ezra 7. 26. Judgment may be executed upon him, and that ſpeedily whether it be unto death, or baniſhment, or confiſcation of goods or impriſonment; ſuffer me in the name of God and his poore Church to pray you that if God ſtir up the hearts of ſome to be forward, there may none be found that may retard or delay the ſame ſerendo moras from ſelfe-love, favour, feare, or carnall reaſon; but that ſtill Juſtice againſt theſe Achans may runne downe in the ſtraighteſt way and the ſhorteſt courſe, and not in the winding bankes of unneceſſary delayes. Conſecrate your ſelves to day unto the Lord, and if all Achans could be hanged up, Coram iſto ſole, let none remaine untill tomorrow how ever, in exerciſing mercy and juſtice betimes in cutting off all the wicked, from the City of God: thinke not that our prayer of expedition ariſeth from diſtruſt or ſuſpition of your wiſdome and diligence; for although he that beleeveth in God himſelfe, doth not make haſt, by way of diffidence, yet doth he pray, God make haſt to helpe us, oh Lord make ſpeed to ſave us, out of confidence; and if the God of Heaven give us leave to incite him with our arguments, and quicken him by our prayers, I hope I ſhall without offence pray this honourable Houſe that they would quicken themſelves, by the conſideration of theſe incitements following, tending to ſpeedy execution.

Motive 1 Firſt, from the Lord, whoſe will it is, that you make ſpeed; he as ſoone as ever any Achan hath ſinned, in offending in the execrable thing, ſets out his judgments and wrath after him, and the Kingdome alſo where he dwells: if Joſhua's execution overtake Achan before Gods, then they ſpare, and ſave themſelves as in the cauſe of the Gibeonites is evident; when Davids judgment overtakes him▪ the Lord forbeares; but if not, he goeth on ſtill: Oh what danger is there then in one daies delay, when if our ſpeed in execution bee not ſooner then Gods, we come too la • e? Thinke Right Honourable, in your purſuing of theſe Achans, that the Lord is purſuing you both, with his threatned wrath, if you execute not vengeance on them betimes; and if you delay one day, thinke God that comes on Eagles Wings, and is a ſwift witneſſe againſt Achans, will come in the day you begin to be ſlacke, and ſo ſurprize you before them: oh therefore make no delay, when haſt onely ſaves. I read in the 1 Samuel 25. when Abigail heard that David was offended, and comming to deſtroy her Familie, for Nabals fault, that ſhe haſted to take two hundred Cakes to prevent David, verſe 18. and commanded her ſervants, verſe 19. to make more haſt then her ſelfe could, But goe yee before mee and I will follow after: and when ſhee ſaw David, verſe 21▪ ſhe haſted and lighted off her Aſſe, and anne to meete him, and fell at his feete; but what need all this haſt? even the haſt that David made to revenge himſelfe on Nabal and all his Familie, he would not delay nor procraſtinate till the dawning of the day; God doe ſo to mee and more alſo if I leave ought of Nabal alive till the dawning of the day, ſaith David. Therefore not her Cakes not confeſſion, but haſt ſaved her and her Familie, as David tells her in terminis, verſe 30. As the Lord of hoſts liveth▪ except thou hadſt haſted and met moe • ▪ I had not left any thing alive by the breaking of the day. Ch 〈…〉 name, the cauſe is ours, our Achans Nabal • have provoked Davids God againſt us, more then David againſt Nabal; his poore ſervants come tell you, evill will come upon us therefore; you are ou • Abigails, haſt, for as the Lord liveth except you haſt wee may feare little will be left in a few daies, and the rather becauſe God is in view, and therefore ſtay not while his wrath overtake us; ſtay not while our Kingdome be deſtroyed.

Motive 2 Secondly, if Gods haſte move not, yet let Achans haſte effect it, for the more daies Achans are permitted to ſtay, after diſcovery; the more doe they infect us; is the iniquity of Peor too little for us ſaith the people, but wee muſt have more? ſo ſay I, is it not ſufficient that their ſins have troubled us, but their continuance muſt infect us, and deſtroy us, Deut. 21. there is a law made, that the dead body of an executed malefactor ſhould not be ſuffered to hang on the tree till to morrow Junius out of Epiphanius gives the reaſon, becauſe the fight of them above the earth was execrable to the Lord: till they were wholly aboliſhed they would infect; now, if the bodies of our Achans infect ſpirituall as well as corporall, why ſhould they ſtay above the ground till to morrow; which much like as is ſaid of the Bafilisk, ſpectando, & dum ſpectantur, both by our ſeeing them, and their ſeeing of us, they ſlay us.

Firſt ſo long as they are ſeene, they ſlay us, becauſe they keepe the fountaine of life from us, God will not come one moment to us till they be gone; cenſures and judgment, without execution, no more brings comfort to the body of a State, then promiſes of payment without ſatisfaction paies debts: while the debt is not paid the ſuite goes on, and while the life of the malefactor is in him, by unjuſt and unneceſſary procraſtinations; Gods juſtice for all our cenſures and purpoſes are ſtill in force againſt us.

Secondly, and much more ſpectando while they live do they actually hurt, when they are queſtioned & condemned, the Law of Man againſt theſe Achans doth as the reviving of the Law of God in the conſciences of wicked men, make them deſperately evill, m •• e then before, 〈◊〉 pere •• te, •• at mundus, ſaith Achan, o • that ſeeing I muſt die or Iſrael, that I might deſtroy Iſrael before I die. Baalam when he cannot curſe from his Alt • t • , undoeth Iſrael by his ſecret counſells to the King Balacke againſt Iſrael; had not Abſolon beene ſpared, he had never driven his Father out of his Kingdome, this David and all the faithfull of Iſrael have got, by hearing the Woman of Tekoah for his reprievall; I may ſay of all Achans as our Saviour of Judas, it had beene good for them and the Kingdome where they live, they had never beene borne, but that they had periſhed before they had done either good or evill; but having done ſo much evill and miſchiefe to the lives and welfare of whole Kingdomes, why ſhould life be further granted to them whoſe very life brings death to all about them▪

Motive 3 Thirdly, in procraſtinating their execution you hinder the joy, the comfort, the Jubilee of the Church, for the returne of its praiſe; as long as theſe ſonnes of Belial live, the Kingdomes peace and comfort cannot be eſtabliſhed, onely when theſe are caſt downe, will the Church lift up its head, and ſay exaltation, and ſhouting. Oh what joy was in Iſrael when Moſes, Aaron, and Miriam ſaw the Egyptians dead upon the ſhore, then they ſung and danced, when Debora and B •• ck ſaw Siſera beheaded, then all but Meros that did not helpe the Lord, rejoyced: when Mordecai and Heſter ſaw Haman hanged, then they kept the feaſt and daies of Ʋrin • ; and when England ſhall ſee theſe Achans executed, then ſhall they rejoyce in the Lord, and in the returne of his preſence into his Temple, ordinances, and judicatures; hi gandia noſtra morantur: while theſe Froggs and Jeſuits of Rome be extirpated, wee ſhall not ſing the ſong of Moſes and the Lambe. Oh therefore haſt their ruine, and your owne triumph; though Rome were not built in one day, yet may it be, nay it ſhall be deſtre • d in a day, Revel. 18. 8. her pangs ſhall come in one day, nay in one houre, verſe 10. in one houre is thy judgment finiſhed; our Church hath long time beene in travaile to be delivered of theſe Vipers, and long travails are perilous, eſpecially if ſo; and that the ſpirit and ſtrength of pregnant begin to waſt: the Dragon and falſe Prophet, labours with all their might to make the birth abortive, or deſtroy the iſſue in the Wombe, oh do you afford ſuch helpe that ſhall be quick and lively, and be delivered before ſuch Midwives come at her, then ſhall ſhe forget all her ſorrow, and immediately ſhall follow the Church Hallalajah, even the day that others have deſired to ſee and could not, but by your expedition, in Achans deſtruction, your eyes ſhall immediately behold truth, and peace in your daies, and joy in all the Iſrael of God.

Motive 4 Fourthly, nor ſhall you by this expedition bring greates joy, to the Church then bleſſing to your ſelves. Conſecrate your ſelves to day, ſaith Moſes, to the ſons of Levi, that God may beſtow a bleſſing upon you; teaching us, the bleſſing that God will reward this ſervice withall, ſhould quicken their indeavours therein. Never any ſervice that you ſhall doe unto God, or your Kingdome, ſhall be better rewarded, then this ſhall. Levi did all the ſervices of the Temple, yet for his ſpeedy extirpation of the abominable things had he the bleſſing; by this Levi got off the temporall guilt of the She • bonites bloud; by this their ſcattering in Iſrael was turned to a bleſſing, the temporall bleſſings of God aſſured, the bleſſing of immunitie from the ſinnes of the Land obtained, the acceptation of the ſacrifice of the people of Iſrael from their hands promiſed, as their hereditary bleſſing: ſo ſhall you by this worke of expedition of Achans judgment free your ſelves from the ſinnes of all Achans of the times, as Ioſhua here, turne away the wrath of God from your ſelves, and others, as Phineas elſewhere; you ſhall be ſure that God that awarded Jeh • es extirpation of 〈◊〉 idolatry, with reward of a Kingdome, in the fourth Generation, though done in hypocriſie, will not be forgetfull of this your labour, to recompence it foure-fold more then to Iehu, if you doe it ſpeedily and in ſincerity: and that God of bleſſing, that bleſſed Phineas and all his poſterity, ſaying, I impute his zeale, his ſpeedy cutting off two execrable perſons, for righteouſneſſe, and give him therefore the covenant of peace, and he ſhall have it, and his Sonnes after him from Generation to Generation, will certainly impute your ſpeedy extirpation of many Achans, for righteouſneſſe, unto you and your Sons and heires, thereby in • ouled in a Covenant of peace, and they ſhall have it from Generation to Generation when you are dead and gone.

Motive 5 Fifthly, to conclude all, and put an end to the exhortation, remember this one thing, that execution of juſtice upon Achans is the end and perfection of all other your paines, and labour ſpent, in the inquiſition, examination, conviction, and ſentencing, of Achans. All theſe are wholly directed to this, as to their end and ſcope, without which it is in vaine to riſe up early and ſit up late, and ſpend whole Weekes; and Moneths from your houſes and families, to diſcover and bring them to light; to what end is this waſte, if being found out, ſentence is not executed, execution being the end & perfection of all cenſures & uncorrupt judgments? how can it appeare that the grounds, intentions, and rules of your ſentences were pure, and uncorrupt, except after they be pronounced they haſte more then ever to the in execution? for this is the difference betweene naturall, and violent motions, violent, the further they goe the fainter they grow; but naturall, make ſo much the more haſte, by how much they draw neerer to their end and center; therefore that it may appeare to all the world, that this Aſſemblies aim •• was the peace of the Kingdome, and remove all of unjuſtice and unrighteouſneſſe from it, and was carried thereto by the rules of wiſdome and naturall affection to truth and holineſſe, being now ſo neere the end, make haſte to the center, to wit, execution of Achans, without unneceſſary delaies, and needleſſe procraſtrations.

Thus have you ſeene and heard the end and meanes of the ruine of the Church, in Achans accuſation, and the notes and meanes of the recovery of a Church in Ioſhua's ſentence, and execution.

What now remaines; but as Muſitians report, that a Lute or other well tuned inſtrument, hanging by, on a Wall, will reſound the notes and choice ſtraines, and touches, which another played on before it, by a skilfull hand may ſeeme to dictate unto it, and that wherſoever it failes, in anſwering its patterne, yet it is moſt obſervant of the cloſes in the end, and keeping time with them; ſo Ioſhua is the inſtrument by whom the Lord hath preſented theſe notes and leſſons of heavenly melody unto your eares, concerning Church purging, and ſtate reforming policy, in the valley of Achor; as therefore to the honour of God and the joy of his Church, you have hitherto obſerved all the former notes of this heavenly muſicke, by your harmony, and ſweet conſent, examining and ſentencing theſe Achans: So God grant you may moſt carefully keepe time alſo with them, in the cloſe; not ending in a Large, or a Long procraſſination of executing Juſtice, but in a Briefe, quicke, and ſpeedy extirpation of them with Ioſhua, to trouble them all, and that this day.