Joshua and the princes had promised them life; they promised them not liberty: no covenant was passed against their servitude. It was just, therefore, with the rulers of Israel, to make slavery the price both of their lives and their deceit. The Israelites had themselves been drudges, if the Gibeonites had not beguiled them and lived. The old rags, therefore, wherewith they came disguised, must now be their best suits, and their life must be toilsomely spent in hewing of wood and drawing of water for all Israel. How dear is life to our nature, that men can be content to purchase it with servitude! It is the wisdom of God's children to make good use of their oversights. The rash oath of Israel proves their advantage. Even wicked men gain by the outside of good actions; good men make a benefit of their sins. BOOK IX. these kings should have tried to have followed the copy of this league? Or, if their fingers did itch to fight, why did they not rather think of a defensive war against Is rael, than an offensive against the Gibeonites? Gibeon was strong, and would not be won without blood; yet these Amorites, which at their best were too weak for Israel, would spend their forces before-hand on their neighbours. Here was a strong hatred in weak breasts: they feared, and yet began to fight; they feared Israel, yet began to fight with Gibeon. If they had sat still, their destruction had not been so sudden. The malice of the wicked hastens the pace of their own judgment. No rod is so fit for a mischievous man as his own. Gibeon and these other cities of the Hivites, had no king; and none yielded and escaped but they. Their elders consulted before for their league; neither is there any challenge sent to the king, but to the city. And now these five kings of the Amorites have unjustly compacted against them. Sovereignty abused is a CONTEMPLATION I. THE RESCUE OF GIBEON. great spur to courage. The conceit of THE life of the Gibeonites must cost them servitude from Israel, and dangers from their neighbours. If Joshua will but sit still, the deceit of the Gibeonites shall be revenged by his enemies. Five kings are up in arms against them, and are ready to pay their fraud with violence. What should these poor men do? If they make not their peace, they die by strangers; if they do make their peace with foreigners, they must die by neighbours. There is no course that threatens not some danger. We have sped well, if our choice hath lighted upon the easiest inconvenience. If these Hivites have sinned against God, against Israel; yet what have they done to their neighbours? I hear of no treachery, no secret information, no attempt. I see no sin but their league with Israel, and their life; yet, for aught we find, they were free men, no way either obliged or obnoxious. As Satan, so wicked men cannot abide to lose any of their community. If a convert come home, the angels welcome him with songs, the devils follow him with uproar and fury, his old partners with scorns and obloquy. I find these neighbour princes half dead with fear, and yet they can find time to be sick of envy. Malice in a wicked heart is the king of passions: all other vail and bow when it comes in place. Even their own life was not so dear to them as revenge. Who would not rather have looked that authority, in great persons, many times lies in the way of their own safety, while it will not let them stoop to the ordinary courses of inferiors. Hence it is, that heaven is peopled with so few great ones; nence it is, that true contentment seldom dwells high, while meaner men of humble spirits enjoy both earth and heaven. The Gibeonites had well proved, that though they wanted a head, yet they wanted not wit; and now the same wit that won Joshua and Israel to their friendship and protection, teacheth them to make use of those they had won. If they had not more trusted Joshua than their walls, they had never stolen that league; and when should they have use of their new protectors, but now that they were assailed? Whither should we fly, but to our Joshua, when the powers of darkness, like mighty Amorites, have besieged us? If ever we will send up our prayers to him, it will be when we are beleaguered with evils. If we trust to our own resistance, we cannot stand; we cannot miscarry, if we trust to his. In vain shall we send to our Joshua in these straits, if we have not before come to him in our freedom. Which of us would not have thought Joshua had a good pretence for his forbearance, and have said, You have stolen your league with me; why do you expect help from him whom ye have deceived? All that we promised you was a sufferance to live. Enjoy what we promised: we will not take your life from you. Hath your faithfulness deserved to expect more than our covenant? We never promised to hazard our lives for you; to give you life with the loss of our own. But that good man durst not construe his own covenant to such an advantage. He knew little difference betwixt killing them with his own sword, and the sword of an Amorite: whosoever should give the blow, the murder would be his. Even permission, in those things we may remedy, makes us no less actors, than consent. Some men kill as much by looking on, as others by smiting. We are guilty of all the evil we might have hindered. The noble disposition of Joshua, besides his engagement, will not let him forsake his new vassals: their confidence in him is argument enough to draw him into the field. The greatest obligation to a good mind is another's trust; which to disappoint, were mercilessly perfidious. How much less shall our true Joshua fail the confidence of our faith! O my Saviour, if we send the messengers of our prayers to thee into thy Gilgal, thy mercy binds thee to relief. Never any soul miscarried that trusted thee. We may be wanting in our trust, our trust can never want success. Speed in bestowing, doubles a gift; a benefit deferred, loses the thanks, and proves unprofitable. Joshua marches all night, and fights all day for the Gibeonites. They took not so much pains in coming to deceive him, as he in going to deliver them. It is the noblest victory to overcome evil with good. If his very Israelites had been in danger, he could have done no more. God and his Joshua make no difference betwixt Gibeonites Israelited, and his own natural people. All are Israelites whom he hath taken to league. We, strangers of the Gentiles, are now the true Jews. God never did more for the natural olive, than for that wild imp which he had graffed in. And as these Hivites could never be thankful enough to such a Joshua, no more can we to so gracious a Redeemer, who, for getting our unworthiness, descended to our Gibeon, and rescued us from the powers of hell and death. Joshua fought, but God discomfited the Amorites. The praise is to the workman, not to the instrument. Neither did God slay them only with Joshua's sword, but with his own hailstones; that now the Amorites may see both these revenges come from one hand. These bullets of God do not wouud, but kill. It is no wonder than these five kings fly: they may soon run away from their hope, never from their horror. If they look behind, there is the sword of Israel, which they dare not turn upon, because God had taken their heart from them, before their | life: if they look upwards, there is the hail-shot of God fighting against them out of heaven, which they can neither resist nor avoid. If they had no enemy but Israel, they might hope to run away from death, since fear is a better footman than desire of revenge; but now, whithersoever they run, heaven will be about their heads. And now, all the reason that is left them, in this confusion of their thoughts, is to wish themselves well dead. There is no evasion, where God intends a revenge. We men have devised to imitate these instruments of death, and send forth deadly bullets out of a cloud of smoke; wherein yet as there is much danger, so much uncertainty; but this God, that discharges his ordnance from heaven, directs every shot to a head, and can as easily kill as shoot. "It is a fearful thing to fall into the hands of the living God." He hath more ways of vengeance than he hath creatures. The same heaven that sent forth water to the old world, fire to the Sodomites, lightning and thunderbolts to the Egyptians, sends out hailstones to the Amorites. It is a good care how we may not anger God; it is a vain study how we may fly from his judgments, when we have angered him: if we could run out of the world, even there shall we find his revenges far greater. Was it not miracle enough that God did brain their adversaries from heaven, but that the sun and moon must stand still in heaven? It is not enough that the Amorites fly, but that the greatest planets of heaven must stay their own course, to witness and wonder at the discomfiture. For him, which gave them both being and motion, to bid them stand still, it seems no difficulty, although the rareness would deserve admiration; but for a man to command the chief stars of heaven (by whose influence he liveth), as the centurion would do his servant (Sun, stay in Gibeon, and moon stand still in Ajalon), it is more than a wonder. It was not Joshua, but his faith, that did this; not by way of precept, but of prayer: if I may not say, that the request of a faithful man, as we say of the great, commands. God's glory was that which Joshua aimed at: he knew that all the world must needs be witnesses of that which the eye of the world stood still to see. Had he respected but the slaughter of the Amorites, he knew the hailstones could do that alone; the sun needed not stand still to direct that cloud to persecute them: but the glory of the slaughter was sought by Joshua, that he might send up that whence those hailstones and that victory came. All the earth might see the sun and moon; all could not see the cloud of hail, which because of that heavy burden flew but low. That all nations might know the same hand commands both in earth, in the clouds, in heaven, Joshua now prays, that he, which disheartened his enemies upon earth, and smote them from the cloud, would stay the sun and moon in heaven. God never got himself so much honour by one day's work amongst the heathen: and when was it more fit than now, when five heathen kings are joined against him? The sun and the moon were the ordinary gods of the world; and who would not but think, that their standing still but one hour should be the ruin of nature? And now all nations shall well see, that there is a higher than their highest; that their gods are but servants to the God whom themselves should serve; at whose pleasure both they and nature shall stand at once. If that God which meant to work this miracle had not raised up his thoughts to desire it, it had been a blameable presumption, which now is a faith worthy of admiration. To desire a miracle without cause, is a tempting of God. O powerful God, that can effect this! O power of faith, that can obtain it! What is there that God cannot do? and what is there which God can do, that faith cannot do? CONTEMPLATION II. THE ALTAR OF THE REUBENITES. REUBEN and Gad were the first that had an inheritance assigned them, yet they must enjoy it last. So it oft falls out in the heavenly Canaan: the first in title are last in possession. They had their lot assigned them beyond Jordan; which, though it were allotted them in peace, must be purchased with their war; that must be done for their brethren, which needed not be done for themselves. They must yet still fight, and fight foremost, that, as they had the first patrimony, they might endure the first encounter. I do not hear them say, This is our share; let us sit down and enjoy it quietly; fight who will for the rest: but, when they knew their own portion, they leave wives and children to take possession, and march armed before their brethren, till they had conquered all Canaan. Whether should we more commend their courage or their charity? Others were moved to fight with hope; they only with love: they could not win more; they might lose themselves: yet they will fight, both for that they had something, and that their brethren might have. Thankfulness and love can do more with God's children, than desire to merit or necessity. No true Israelite can (if he might choose) abide to sit still beyond Jordan, when all his brethren are in the field. Now, when all this war of God was ended, and all Canaan is both won and divided, they return to their own; yet not till they were dismissed by Joshua. All the sweet attractions of their private love cannot hasten their pace. If heaven be never so sweet to us, yet may we not run from this earthly warfare, till our great Captain shall please to discharge us. If these Reubenites had departed sooner, they had been recalled, if not as cowards, surely as fugitives: now they are sent back with victory and blessing. How safe and happy it is to attend both the call and the despatch of God! Being returned in peace to their home, their first care is not for trophies, nor for houses, but for an altar to God; an altar, not for sacrifice, which had been abominable, but for a memorial what God they served. The first care of true Israelites must be the safety of religion. The world, as it is inferior in worth, so must it be in respect. He never knew God aright, that can abide any competition with his Maker. The rest of the tribes no sooner hear news of their new altar, but they gather to Shiloh to fight against them. They had scarce breathing from the Canaanitish war, and now they will go fight with their brethren if their brethren will, as they suspected, turn idolaters, they cannot hold them any other than Canaanites. The Reubenites and their fellows had newly settled the rest of Israel in their possessions; and now, ere they can be warm in their seats, Israel is up in arms to thrust them out of their own. The hatred of their suspected idolatry makes them forget either their blood, or their benefits. Israel says, These men were the first in our battles, and shall be the first in our revenge: they fought well for us; we will try how they can fight for themselves. What if they were our champions? their revolt from God hath lost them the thank of their former labours: their idolatry shall make them, of brethren, adversaries; their own blood shall give handsel to their new | yet many times suggests jealous fears of altar. O noble and religious zeal of Israel! those we affect. If these Israelites had Who would think these men the sons of not loved their brethren, they would never them that danced about the molten calf? have sent so far to restrain them; they that consecrated an altar to that idol? Now had never offered them part of their own they are ready to die or kill, rather than patrimony: if they had not been excessively endure an altar without an idol. Every jealous, they had not censured a doubtful overture, in matter of religion, is worthy of action so sharply. They met at Shiloh, suspicion, worthy of our speedy opposition. where the tabernacle was; but if they had God looks for an early redress of the first consulted with the ark of God, they had beginnings of impiety. As in treasons or saved both this labour, and this challenge. mutinies, wise statesmen find it safest to kill This case seemed so plain, that they the serpent in the egg; so, in motions of thought advice needless: their inconsiderspiritual alterations, one spoonful of water ateness therefore brands their brethren with will quench that fire at first, which after- crimes whereof they were innocent, and wards whole buckets cannot abate. makes themselves the only offenders. cases which are doubtful and uncertain, it is safe either to suspend the judgment, or to pass it in favour; otherwise, a plain breach of charity in us shall be worse than a questionable breach of justice in another. Yet do not these zealous Israelites run rashly and furiously upon their brethren, nor say, What need we expostulate? the fact is clear: what care we for words, when we see their altar? What can this mean, but either service to a false god, or division in the service of the true? There can be no excuse for so manifest a crime: why do we not rather think of punishment than satisfaction? But they send ere they go, and consult ere they execute. Phineas the son of Eleazar the priest, and ten princes, for every tribe one, are addressed both to inquire and dissuade: to inquire of the purpose of the fact; to dissuade from that which they imagined was purposed. Wisdom is a good guide to zeal, and only can keep it from running out into fury. If discretion do not hold in the reins, good intentions will both break their own necks, and the rider's: yea, which is strange, without this, the zeal of God may lead us from God. Not only wisdom, but charity, moved them to this message. For, grant they had been guilty, must they perish unwarned? Peaceable means must first be used to recall them, ere violence be sent to persecute them. The old rule of Israel hath been, still to inquire of Abel. No good shepherd sends his dog to pull out the throat of his strayed sheep, but rather fetches it on his shoulders to the fold. Sudden cruelty stands not with religion. He which will not himself break the bruised reed, how will he allow us either to bruise the whole, or to break the bruised, or to burn the broken? Neither yet was here more charity in sending, than uncharitableness in the misconstruction. They begin with a challenge, and charge their brethren deeply with transgression, apostasy, rebellion. I know not how two contrary qualities fall into love: it is not naturally suspicious, and In Yet this little gleam of their uncharitable love began at themselves: if they had not feared their own judgments in the offence of Reuben, I know not whether they had been so vehement. The fearful revenges of their brethren's sin are still in their eye. The wickedness of Peor stretched not so far as the plague. Achan sinned, and Israel was beaten; therefore, by just induction, they argue, "Ye rebel to-day against the Lord; to-morrow will the Lord be wroth with all the congregation." They still tremble at the vengeance passed, and find it time to prevent their own punishment, in punishing their brethren. God's proceedings have then their right use, when they are both carefully remembered, and made patterns of what he may do. Had these Reubenites been as hot in their answer, as the Israelites were in their charge, here had grown a bloody war out of misprision: but now their answer is mild and moderate, and such as well showed, that though they were further from the ark, yet no less near to God. They thought in themselves, This act of ours, though it were well meant by us, yet might well be, by interpretation, scandalous; it is reason our mildness should give satisfaction for that offence which we have not prevented. Hereupon their answer was as pleasing, as their act was dangerous. Even in those actions whereby an offence may be occasioned, though not given, charity binds us to clear both our own name, and the conscience of others. Little did the Israelites look for so good a ground of an action so suspicious: an altar without a sacrifice; an altar and no tabernacle; an altar without a precept. and yet not against God. It is not safe to | measure all men's actions by our own conceit, but rather to think there may be a further drift and warrant of their act, than we can attain to see. By that time the Reubenites have commented upon their own work, it appears as justifiable, as before offensive. What wisdom and religion is found in that altar, which before showed nothing but idolatry! This discourse of theirs is full both of reason and piety. We are severed by the river Jordan from the other tribes; perhaps hereafter our choice may exclude us from Israel. Posterity may peradventure say, Jordan is the bounds of all natural Israel- | ites, the streams whereof never gave way to those beyond the river: if they had been ours, either in blood or religion, they would not have been sequestered in habitation. Doubtless, therefore, these men are the offspring of some strangers, which, by vicinity of abode, have gotten some tincture of our language, manners, religion: what have we to do with them? what have they to do with the tabernacle of God? Since, therefore, we may not either remove God's altar to us, or remove our patrimony to the altar, the pattern of the altar shall go with us, not for sacrifice, but for memorial, that both the posterity of the other Israelites may know we are no less derived from them, than this altar from theirs; and that our posterity may know, they pertain to that altar whereof this is the resemblance. There was no danger of the present; but posterity might both offer and receive prejudice, if this monument were not. It is a wise and holy care to prevent the dangers of ensuing times, and to settle religion upon the succeeding generations. As we affect to leave a perpetuity of our bodily issue, so much more to traduce piety with them. Do we not see good husbands set and plant those trees whereof their grandchildren shall receive the first-fruit and shade? Why are we less thrifty in leaving true religion entire to our children's children? CONTEMPLATION III. —EHUD AND EGLON. lords alone of the promised land, if their commiseration had not overswayed their justice; and now their enemies are too cruel to them, in the just revenge of God, because they were too merciful. That God. which in his revealed will had commanded all the Canaanites to the slaughter, yet secretly gives over Israel to a toleration of some Canaanites, for their own punishment. He hath bidden us cleanse our hearts of all our corruptions; yet he will permit some of these thorns still in our sides, for exercise, for humiliation. If we could lay violent hands upon our sins, our souls should have peace: now our indulgence costs us many stripes, and many tears. What a continued circle is here of sins, judgments, repentance, deliverances? The conversation with idolaters taints them with sin, their sin draws on judgment; the smart of the judgment moves them to repentance; upon their repentance follows speedy deliverance; upon their peace and deliverance they sin again. Othniel, Caleb's nephew, had rescued them from idolatry and servitude; his life, and their innocence and peace, ended together. How powerful the presence of one good man is in a church or state, is best found in his loss. A man that is at once eminent in place and goodness, is like a stake in a hedge; pull that up, and all the rest are but loose and rotten sticks easily removed: or like the pillar of a vaulted roof, which either supports or ruins the building. Who would not think idolatry an absurd and unnatural thing? which as it hath the fewest inducements, so had also the most direct inhibitions from God; and yet, after all these warnings, Israel falls into it again. Neither affliction nor repentance can secure an Israelite from redoubling the worst sin, if he be left to his own frailty. It is no censuring of the truth of our present sorrow, by the event of a following miscarriage. The former cries of Israel to God were unfeigned, yet their present wickedness is abominable: "Let him that thinks he stands, take heed lest he fall." No sooner had he said, Israel had rest, but he adds, They committed wickedness. The security of any people is the cause of their corruption. Standing waters soon grow noisome. While they were exercised As every man is guilty of his own sorrow, with war, how scrupulous were they of the these Israelites bred mischief to themselves. least intimation of idolatry! The news of It was their mercy that plagued them with a bare altar beyond Jordan drew them tothose Canaanites, which their obedience gether for a revenge: now they are at peace should have rooted out. If foolish pity be with their enemies, they are at variance a more humane sin, yet it is no less dan- with God. It is both hard and happy not gerous than cruelty. Cruelty kills others; to be the worse with liberty. The sedenunjust pity kills ourselves. They had beentary life is most subject to diseases. |