THE troublers troubled, OR ACHAN CONDEMNED, AND executed.  
A SERMON, Preached before sundry of the Honourable House of Commons. at Westminster, April, 4. 1641.  
By Samuel Fairecloth, Pastor of the Congregation of Ketton in Suffolk.  GAL. 5. 12. 
I would to God they were even cut off which trouble you.  
LONDON. Printed by R. Cotes, for Henry Overton, and are to be sold at his Shop at the entrance into Popes-head-Alley, out of Lombard street. 1641.   

TO THE RIGHT worshipful AND His much honoured PATRON, Sr. Nathaniel Barnardiston, one of the Knights of the Shire for the county of Suffolk.  
SIR,  
SO remarkable, and conspicuous, in the view of all the neighbouring parts of our Country, are the expressions of your noble patronage, and support, both of myself, and ministry, that each eye (almost) observes it; and more tongues speak of it; yet every pious heart, that ever reaped any profit from my poor, and unworthy labours (next under the free grace of God) acknowledge yourself the chief and grand instrument of the same; They are all also assured, as well as myself, that it was by your worship's favour alone, that a person so obscure, and undeserving as I know myself to be, had the honour to be called to this so honourable a service; I mean to deliver any part of God's truth, to any part of your so honourable an assembly; but by whose means these rude notes I then delivered, here come to the press, neither they nor myself as yet do truly understand; only by a Letter the last week, from a friend that I am sure had no hand in it, I was informed of it; with intimation, that (if I pleased I might present it to what person I would; and that (though I refused yet) that the press had proceeded so far, as it could not be reversed: in all which proceedings, nothing at all pleased me, but this only, that (what insufficiencies and failings soever were by the publishing of these notes, discovered in myself yet) I should have an opportunity hereby offered, to make public confession how much both myself, and all the Angle where you live, are obliged to yourself, and family, for planting and supporting the ministry of the word and power of the gospel amongst us; and to stir them up still to join with me, in making your worship's life, safety, prosperity and honour of your family, the subject of our prayers and praises: which opportunity had I let slip, your worship had not more voices for you (in your so honourable election by your country) to that service wherein you are entrusted, than I should have had against me for neglecting upon this occasion of publishing Joshua his practice against Achan, to declare to the world that by your countenancing and encouraging the virtuous and opposing the profane and vicious, you have approved yourself to the whole Corner in general, and myself above all in particular, against all the achan's and troublers of our peace and liberty, a true Joshua; which shall ever be acknowledged by  
Your worship's most obliged SA: FAIRECLOTH.   

The Troublers Troubled, Or ACHAN Condemned, AND executed.  JOSHUA, 7. 25. 
And Joshua said, Why hast thou troubled us? the Lord shall trouble thee this day.  
THe just judgement of God upon Achan by Joshua, for bringing judgement upon Israel, in offending in the cursed things, is the sum of the Text.  
Where, in Joshua's practice, as in a mirror is, presented a concurrence of all graces, a contexture of all virtues necessary to be observed, in the execution of penal Justice, upon public offenders. For whatsoever, by way of direction, concerning the Inquisition, examination, conviction, sentencing, or execution of public 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. King's 3. 2. Chron. 1. 10. begs of his God, to wit understanding, to discern between good, and bad; and wisdom to go 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 do what is known: all that Solomon prays for there, Joshua practices here, the first in the form of a legal inquisition, and accusation, Why hast thou troubled us? The second in the form of a judicial sentence and peremptory verdict, The Lord shall trouble thee this Day. In which accusation and sentence, we 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 achan's, and that is a trouble of pollution and infection.  
The second, is God's troubling of Achan, and that is a trouble of perdition and destruction.  
The two troubled, are first Israel, the Church and commonwealth, Thou hast troubled us.  
The second is Achan, troubled by the Lord; the Lord shall trouble thee.  
Lastly, the two times of trouble, first achan's time of troubling of Israel, past, Thou hast troubled us, secondly, the Lord's time to trouble Achan, is to come, but very speedily 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 four particulars in the accusation being the cause of those four in the conclusion, and the four 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 four particulars in the accusation, we are to learn the cause and means whereby a flourishing kingdom is overthrown and troubled:  
In the four particulars in the conclusion, the means and remedy, whereby a rent and distrubed commonwealth is cured, and repaired; 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 proclaims him, who is here considered not according to his Birth, so is he the son of Labdie verse 1. of the tribe of Judab, the tribe royal, &c. nor as a subject confessing his fault, so is he the son of Joshua, verse 29. but as one that offended in the accursed thing, verse 21. so is he the Son of Belial, an Achan, a troubler of Israel, and the cause of God's 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 commonwealth 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, fleshed with late victories, are weakened, Joshua their Prince and captain dejected, the Elders discouraged, enemies exalted, three thousand put to rout, thirty 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 terms in it.  
First what is meant by the accursed thing.  
Secondly, what it is to offend in it.  

1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  For the first, cherem translated execrable or accursed note properly two things.  
First, such a thing which God hath destinated to final destruction, and total 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 vows, dedicated things, and persons that were so reserved to God's use, that they might not be redeemed or impropriated from it, Leviticus 27. 28. are called cherem, in a true sense fitly rendered, excommunicated from common uses. The Greek 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 final 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 ways, either by impropriation or appropriation.  
First by impropriating from God what he hath especially reserved.  
Secondly, by appropriating to ourselves any thing which he hath appointed to be fully destroyed. Achan offended both ways, but for the first he impropriated from God the Wedge of Gold, which the Lord had peculiarly reserved to himself, chap. 6. v. 19 and secondly appropriated to himself the Baby 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 ways in that which God hath execrated are the persons by whom the commonwealth is disturbed; which would be most evident to those that in the sacred Chronicles of the Scripture, shall observe the Lord's just proceeding against achan's, 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 universal peace, civil, national, domestical, spiritual, corporal peace, nothing but peace, peace; yet Adam and Eve there, as Achan here, took but one bit of the excommunicated thing, that God had specially reserved, and thereby became achan's, troublers of all the peace public, so that he made himself and all the world anathema, an accursed thing thereby. After, when peace begun to be restored, and religion repaired in the Familee of Seth, the sons of God offended in the execrable thing in marrying the Daughters of excommunicate Cain, and so not only disturbed, but brought ruin and destruction upon the whole World, Gen. 6. v. 2, 7. When that great lawgiver Moses, with laws judicial, moral and also ceremonial, to tally divine, had settled the glory and peace of the Church, and commonwealth of Israel, the people offending in the accursed thing of the Golden calf, 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 anointed of God himself, 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 attain, yet by offending in the execrable thing of Chemosh and Milcome disturbed the peace public, and made such a rent in his kingdom, as could never after be repaired.  
Machiavelli himself in his book De Repub: gives us one ground for this, whilst persuading Kings, above all things, if they mean to maintain obedience of their subjects to themselves, and peace one with another, to possess them with reverence of divine things, and fear of divine vengeance, as well as terror of human penalty: for, saith he, whosoever makes no scruples, to neglect or offend against these, will make much less, 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 fears not with Achan to offend in the Babylonish Garment, though he doth thereby incur, and expose himself to the curse of the King of Heaven, hath no banks, or bonds to restrain him when occasion is offered, to ruin others, to disturb and trouble Church and commonwealth, and to turn traitor to the best established Government, or governors 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 fountain of all peace from it, even God the sole Author and giver of all public peace, and tranquillity: so saith God himself 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 do, even to trouble the people with all adversity, and bring forth his wrath against them, utterly to destroy them: so saith 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 achan's 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 achan's offending in these things are troublers of the commonwealth, how strongly is our great master Aristot'e and his scholars confuted that defend that wicked men may be good commonwealth's men, an Achan be a Joshua, a troubler, a saviour of it. I confess 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 commonwealth; even so all offenders in the accursed thing are formally as great evils to the Church and commonwealth where they live, as these evils are, for they cause God to send these and many more, and also turn away his favour from it. Could Achan have spoken as well as Turtullus; had he known the Law as well as Moses; had he kept as great a House in his country, 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 back, been greater evils to the State, than the other good things could have recompensed? so though a man be a deep scholar, an eloquent speaker, skilful in the laws of his country, a bountiful housekeeper, yet himself an Achan, a Blasphemer, an enemy to the power of Religion, a friend or a better to wickedness▪ or have the accursed Wedge of Gold, by oppression, simony, extortion, or bribery in his Tent, he is no good commonwealth's man, but an Achan, and a troubler of it.  
Applic. 2 Secondly, as it serves to confute this erroneus tenant concerning evil men; so it serves for further direction to all good men, especially all Joshuah's; men in place, and Authority, whose love to their country's 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 speaks, as the Lord to Joshua, why lie you on your faces? rise, and search, Israel hath sinned, there is an Achan; him must you seek 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, join 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, look if there be never▪ a Babylonish Garment in our Tents, and Families▪ this narrow search God enjoineth 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 achan's may not be fruitless, nor miscarry, let us observe Joshuah's rules of discovery as well as our diligence of inquiry, to wit, with the lot of God, the direction of God's word in our hands, let him only whom God by his word, not men by their malice shall call achan's, troublers of the peace of the Church, be so accounted; ask 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 ask Amaziah the high Priest of bethel, he tells you that Amos the prophet is an Achan, and conspirator against the King, and therefore to be banished from the King's chapel: if you ask Haman the favourite with the King's seal on his hand, he tells you that all the Jews are achan's, People that will not pay toll or custom, but are rebellious and refractory to all laws tending to the King's Profit: if you ask Tertullus the advocate and lawyer, he tells you that Paul is an Achan, a sectary and mover of sedition: if you inquire of the rest of the Priests, Scribes, and Pharises, they tell you that Christ himself is an Achan, and an enemy to Caesar his temporal jurisdiction, because he desires to whip out the Buyers and Sellers in the Temple; and to erect the spiritual kingdom and Government of his Father in their consciences: but if you inquire of the oracle of God, it will tell you that none of these, but every one of their accusers were achan's, 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 expressly the Tridentine Papist, the frogs and Locusts of Rome, croaking over the Land are anathema accursed things, troublers of our Israel, as appears by Paul's sentence in express words against 1. Gal. 1. whilst he affirms, if either he or an angel from Heaven, should Preach any other doctrine than Justification by grace, they were to be held an anathema, and accursed things. If therefore angels from Heaven for Preaching an other doctrine are anathematised, how much more the Jesuits, and Seminaries from Rome, that Preach clean 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 itself 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 profaner of the Sabbath, the blasphemous abuser of oaths, the simoniacal patron, the Sacrilegious Pluralist, and unconscionable non-Residents are discovered to be achan's, 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 only a peremptory, universal & inhibition from God, and the annexing of a public commination & national 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 penalty of national punishment is an Achan still; both which and all before spoken do plainly declare those before named to be all achan's and troublers of the peace, &c.  
First of all, doth not the impious profanation of the Sabbath impropriate from God that which he hath ever reserved to himself, without any redemption by appropriating it to unnecessary journeys, hellish and lascivious revelings, wicked sports, and recreations? hath not God inhibited it peremptorily, above a hundred times in express Scripture? hath he not annexed a commination of public 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 Lord's Hosts, made the hearts of the Elders melt like Water, slaughtered more than twice thirty six, in respect of their livelihood, and calling? who then can doubt that a profaner of the Sabbath is an Achan and troubler of Israel?  
Secondly, doth not the blasphemous abuser of oaths impropriate from God and appropriate to common uses, that which is more dear to God then all the Wedges of Gold in the World, I mean the due reverence to his name? hath he not peremptorily and universally forbidden it, Thou shalt not take my name in vain, Above all things swear not? hath he not annexed a public commination, when he saith because of Oaths the whole Land shall mourn, and if we fear not that glorious name he will make our Plagues wonderful? Levit. 26. Did not Jonathan say truly of his own Father Saul, that he had troubled the Land, by impoes an unnecessary Oath whereby the honey was trodden under foot, the eyes of the people blinded, and the best of the soldiers weakened for want of it? Surely therefore the irreligious abuser of oaths, is an accursed thing; which how lightly censured from men, shall be heavily punished by God, even till the whole Land mourn for the trouble it brings upon them, which must of necessity follow, that the toleration of that execrable swearing and Blasphemy that we hear belthed out in the the Streets as we pass along in City and Country, in Court and University, must needs be execrable things, and above all such Oaths as are imposed of purpose, and particular intentions, to ensnare and and bring into trouble, the most peaceful spirits of the Land; a blasphemous abuser of God's name is an Achan.  
Thirdly, doth not the simoniacal, and irreligious patron also offend, in the accursed thing, both by impropriation and appropriation?  
First, impropriating from God's Temples, and people, their power and liberty that God hath reserved to them, in choosing and consenting to the choice of their spiritual guides? I will not now dispute de jure patronatus, nor de facto in general of all; for I know many have to their own everlasting praise, & to the profit of God's people, discharged their consciences and their trust therein; but in particular I affirm when a patron, popish, profane, blasphemous, and happily a stranger and enemy to all that are good in the place, by virtue of human 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 only 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 lawyer's watchword, Caveat emptor, but the appropriating that to himself 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 own, 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 nonresident: what is it not as fit for a patron to impropriate a Wedge, as for the incumbent to impropriate himself from the people? are we greater achan's for taking one or two years' profit from the incumbent, than 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 gracchoes &c. who is able to hear, much more to answer these tart obloquies against these Soule-murdering Priests as they call themselves? for my part if I could I had rather hide, then uncover the nakedness of our Fathers; but yet since we are in inquisition for achan's, I dare not conceal them; only 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 nonresident & a troubler of Israel. Having thus far proceeded in discovering of these five sorts of achan's 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 judgements, further to discover more achan's by it, humbly desiring your resolution to these few queries, 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 query, whether you conceive not the setting forth, and publishing of Babylonish Doctrines, Babylonish gestures, Pictures, and Altars, in God's 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 query, whether it be not as great a sacrilege to rob the Temple of God, of Aaron's Bells, the Silver Trumpets, the Golden Shelves, and Golden candlesticks, I mean the precious gifts and labours of God's faithful Ministers, as for Achan to steal a material Wedge, devoted to the Temple out of the spoil of the Canaanites?  
Thirdly, concerning Joshua this is my query, whether Joshua 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 again from whence it was taken by him, if God had required it of them, as he doth the restoring of our faithful Ministers, to their place again?  
Fourthly, concerning Achan this is my query, whether if Achan, beside taking the Garment, and Wedge himself, had compelled the rest of his Tribe, to have taken the Wedge, and Garment also, by punishing the refusal with the loss of their own Wedges and Garments, had not such a one been among achan's, as Belzebub among the devils, the Prince and chief of them? Consider, consult, and give your sentence, and I doubt not but you will conclude by this search that for one achan's in a whole host of Israel we have whole hosts of achan's in our Tents; every one of which may not only bring trouble upon themselves, persons, and places, and families, thereby, but upon all our familiar also, yea and upon all the kingdom 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 clear from the 1 verse to the 7. of this chap. not only achan's own Family, Sons and Daughters, but joshus and the people are troubled by it; whence observe,  
Doct. 2 That a whole nation in general may be guilty of the sin, 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 trespass, for Achan took the accursed thing, and Joshua 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 fin and wilt thou be wrath with the whole congregation? yet is it of most undoubted truth and verity, as appears in the Scripture which shows us, that God imputed the sin of one man in particular not only to a whole nation present, when the sin was committed, but to a future Generation, living long after the offender was departed: for the present, witness the whole congregation of God, Joshua 22. who collecting this very lesson that we noted from these words, adds two other instances for further confirmation of it, Did not Achan the son of Zerah offend? and that man perished not alone in his iniquity; again, 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 ye sin to day and to morrow the Lord will be wroth with all the house of Israel. suitable 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 jump 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 David's time; and when David inquired of God wherefore the Famine was, God told him, it was for Saul, and his bloody house, because he slew the Gibeonites, yea after Josiah's time, the Lord punished the people for the sin of Manasses, 2 Kings 24. 3. yea for sin 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 sin, unto others besides those that actually commit it: the Scripture demonstrater this three ways by showing how many may be guilty of the sin that one commits;  
First accessarily, secondly occasionally, thirdly politically.  
For the first, many may be guilty of the sin acted by one accessarily, when the actor is furthered in his sin, by the consent, and privity of another, and that either à parte antè, or à parte post.  
First antè three ways.  
Either by commanding it; so David killed Uriah the Hittite, with the Sword of the Children of Ammon, 2 Sam. 12. because he commanded Joab to set him in the forefront:  
Secondly by counselling; so the high Priests are said with cruel hands to kill the Lord of glory, because they counselled the people to cry, crucify him, crucify him, acts 4.  
Thirdly by provoking or enticing, 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 Jesaball had done it without his knowledge, he consented by taking possession of his Estate.  
Secondly, by defending it, so the Benjamites, judges 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 we have place to do it; so the Minister is guilty of his people's fins, Ezek. 3. If thou reprove him not, his blood will I require at thy hands; or not sorrowing for it, if no place of reproof, so all the Corinthians were leavened, because the Apostle tells them they ought to have sorrowed, and did not; all these ways may a whole Nation be guilty of the sin of one man, and yet none of these ways was Israel guilty of Achan's sin.  
The second kind of guilt is occasional guilt, which is, when the actor is furthered in his sin without our purpose, privity or consent; as David was guilty of the Blasphemy of God's Enemies, occasioned by his fall; Thou hast given occasion, saith God, to the enemies of God to Blaspheme, 2 Sam. 12. This occasional guilt is either culpable, or inculpable: inculpable, when the sin of another riseth from that which in itself 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 sin, yet inculpable because materially and formally good.  
Secondly, Culpable occasional guilt, is when another is furthered in his sin, by that which is materially or formally evil in us, which culpable guilt is either by not restraining, or furthering of it occasionally.  
First, we are guilty occasionally for not restraining sin, so Eli of his Sons sins, 1 Sam. 3. because they run themselves into a slander, and he restrained them not: and that,  
First, when we neglect to restrain it by Authority: so when the people in Nebemiahs' time bore burdens on the Sabbath, Nehemiah saith to the rulers, What thing is this that you do in breaking the Sabbath in bearing burdens? because they restrained not the porters therefrom.  
Secondly, by neglecting of vigilancy in watching to keep each other from it; and so I conceive all Israel was guilty of Achan's fin, for not watching over him, and restraining him from the same; I know other reasons are given, but this seems to be the best grounded from the text.  
Both because God tells them beforehand 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 been impossible, but some one in such a company had discovered Achan in his thievery.  
And as a whole nation may be guilty of the sin 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 Jews and Gentiles conformity to the abolished Ceremonies by his example and is said to constrain them, Gal. 2.  
Secondly, by giving opportunity to sin, as negligence makes thieves. Judas is said to purchase the field, Acts. 1. because he threw down the money, which gave occasion to the Jews to purchase it.  
Thirdly, by Imitation of men in their sins; thus the Scribes and Pharisees in the 23. Matth. are said to be guilty of all the blood of the Prophets, that went before them, by imitating their malice; and exercising it against the Lord Jesus, the head of Prophets, that then was with them.  
These many ways way a whole Nation be guilty of the offence of one occasionally; yet neither of these ways were the infants of achan's family guilty of the sin of Achan, and therefore the Scripture tells us of another guilt, which is a political guilt, merely passive and no ways active, not of the sin at all, not punishment eternal, but temporal, and external, which arises from the links and bonds, of politic, and civil society, whereby as members of the same body they are made partakers of the good, and evil belonging to either of them, in politic things, as in the title which Lawyers call Frank pledges, wherein the Tenants are jointly, and severally bound to their Lord, and one to another, so that if one forfeit their estate, all forfeit with them▪ even so in political guilt it comes to pass, as we see in the death of Infants for their Parents, Subjects for King's sin and transgressions. I know some go about to vindicate God's justice, by affirming that God found just matter in the most innocent, to justify his rod. Which though it be true, yet under correction, it suits not with the Scripture phrase, for it saith, That the Famine in David's time, was for Saul's bloody house, not their own sin: and therefore it is by political guilt; wherein yet the equity of God's justice, and dispensation may be cleared from this, that as innocent persons, by virtue of political ties and bonds, partake of many temporal rods by occasion of wicked men's sins: so do they also receive many temporal 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 evil the sparing or tolerating of one Achan may do in a tent, a family, a country, or kingdom, nay in a world, he may do a whole world hurt, as Rom. 5. By one man sin entered into the world, and death by sin; especially if he be in place of power and authority in Church or commonwealth, or both; oh how much mischief may such a one do accessarily, by commanding, counselling, and inciting, others to that he dares not do himself, and after by consenting, defending, and conniving, either occasionally by not restraining by authority or vigilancy, or by furthering by his example, imitation or giving opportunity.  
Applic. 2 Secondly, it serves to vindicate and clear the justice of God in bringing public calamities, and troubles by and through wicked men's actions upon people that may seem to be actually innocent of these crimes: oh before we complain we suffer for others guilt, let us examine whether we be not one of these ways accessary, or occasionally guilty of the crimes we suffer for: and I fear few will be found, but will find some part of Achan's sin lie in their own bosom, either occasionally or accessarily, by furthering or not restraining of them.  
Applic. 3 Thirdly, let none then hereafter secure themselves in personal innocency, or rest in actual purity, from the sins of the times, he that is as pure as Joshua in person, may be guilty with Achan by relation; if God himself therefore should free thee from actual guilt by his lot, rest not until by repentance, and execution of justice thou hast freed thyself from occasional and accessary guilt also, otherwise he that clears thee from the act in thyself, will correct with deadly blows for conniving and consenting with others, let me therefore say with the Apostle to Titus 1. Be not partakers of others' men's sins. Alas then how vainly do many private persons bless themselves in casting off the blame and danger of the sins of the times upon great men in places, because they think it is not their duties to reform these things, but those that have power and authority in their hands to suppress them, which seeing they themselves want, it belongs not to them to be grieved for them? but oh deceive not yourselves herein, though God hath not given thee a hand to suppress them, yet he hath given thee a heart to hate them▪ though God hath not given thee means or power to punish them, yet hath he given thee a tongue to protest and pray against them; and for sailing in these, thou Mayst be accessarily and occasionally as guilty for thy part, as they in neglecting their power and place in their part.  
And how vainly do many of our Magistrates with Pilate wash their hands from the sins of their divisions in towns and Families by saying, We have nothing to do in these sins of the times, we join not in the practice of drunkards, swearers, and incest, &c. when yet they accessarily and occasionally are guilty of all those which by their counsel, power, and authority they might have restrained: the day will one day come, when all their inferiors under them shall lay the burden of their sins to their charge, when such shall say as Cain, not only my sins are greater than I can bear, but my neighbour's sins, my people and Servants sins, are greater than I can, and yet must bear them, God charges them upon me; when they shall say as Joshua to Achan, thou Achan troublest us, so these, thou Idolater, Papist, swearer, unclean person troublest me, for I have been accessary to your sins, and must now answer for them. I knew once an alehouse 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 sins I have been accessary unto, how many thousand wicked and intemperate practices, oaths, lies, vain words have I seen and heard in my house, by them that are now dead, and died in the guilt of those sins, which I occasioned? what shall now become of me? And lest we should think it were his folly, or weakness, Augustine himself professes it was a thing very hideous to him to think of a Woman with whom in his young time he had been wanton, which after he thought died in her impenitency, and now, saith he, for aught I know, she is in Hell-fire for that sin I drew her unto, and also blasphemes God that I am not there with her. Oh may not the same thoughts be like burning coals in many a man's bosom? but I will spare you: only for time to come, say to Achan we have sins enough of our own to suffer for, we will not bear your burden, you shall not sin at our souls cost and charges, but if we be innocent actually, we will also endeavour ourselves to be so occasionally and accessarily, so that no Achan's offence may bring trouble upon us. And if you ask how this is to be done, what remedy we are to use in this case, Joshua 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 soul-cure of the troubles of a commonwealth by achan's 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 cattle, to a hose, 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 curtailed, seized 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 ordains this cure; not passion or revenge in the people troubled, nor human policy, whose equity and moderation might have been questioned, but the Lord who is wisdom, love, and goodness himself, he prescribes it, yea and not only prescribes it, but also owns the execution of it, The Lord shall trouble thee.  
As if in this cure he would be known to be both the prescriber and administer of the remedy, to all disturbed Churches. I read not (I confess) 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 Joshuah's appointment, did immediately both burn and stone them, and yet the Lord owns this act, and will have the cure fathered upon none but himself, teaching us,  
Doct. 3 That the divine policy and heavenly remmedy, to recover a commonwealth and Church by achan's endangered, is that those that have authority under God, do 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 down the remedy doth strongly persuade 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 expressed by the same Radix in Hebrew {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as if it were thus penned, Achan for aconizing is acanized in the valley of Achan, or Englished thus, the troubler that troubles a commonwealth like Achan, is to be troubled for the same as Achan, in the like place of Achan's trouble▪ which the Lord himself doth affirm in express words in the following words, in ascribing the whole success of Israel's safety to achan's total 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 only evident here, but in all other of the like nature, Exod. 32. the execrable thing of the golden calf troubled the whole Church so far 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 total extirpation of all the accursed things and persons also.  
First, the accursed thing the calf must be abolished, stamped, ground to powder, burnt to ashes and drunk, there is the total extirpation of the thing; and verse 25. God saith by Moses his mouth, that had prayed for them, Goethrough all the camp from Tent to Tent, and Gate to Gate, and slay every man his Neighbour, Friend, Brother and son, 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 seen 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 zeal of Phineas in staying and mitigating the wrath of God by the speedy cutting off of two principal offenders, the Lord to show that a perfect cure could not be without a total extirpation, prescribes it for this end to Moses, and all the judges in their circuits, and divisions. Moses (saith the Lord) hang up every head of the people that were joined to Baal Pecor that the wrath of God may be turned away, and then that all the judges and people may slay every man that had defiled themselves in the execrable things, Num. 25. 5. And this total extirpation to be divine prescription to settle & establish a commonwealth distempered in peace and tranquillity, 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 down all accursed things and persons from under Heaven, and by their terrible ruins for their partial extirpation of them.  
Neither is this prescription more divine, than the practice in this particular, witness the immediate practice of God himself, in repairing the ruined Churches and commonwealth of the old world, by taking away the execrable things and persons that then overthrew it; what was done? God brings an universal deluge, total confusion and extirpation of them all, as if God himself could do it by no other means but this. Suitable to which is that declaration of his, in the whole book of the Prophets, and the explication of them in the Revelation, where the Lord setting down, and foretelling the reparation and restauration of the Church upon earth again, like new Heavens and new Earth where righteousness should dwell, and be purged from old troubles and abominations, shows it shall be brought to pass by the full extirpation of all execrable persons and things, Beasts, false Prophets, Thrones of the Beasts, frogs, and Locusts, name of the Beast, and the number of his name. As in the days of Noah also, and in the days 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 himself only to purge the Temple of all rubbish, the commonwealth 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 stuff also must out, Nehe. 13. 7. showing this to be the divine policy, &c.  
Doth Mordecay think it sufficient for the Jews safety to prevail with the King for the cutting off of the favourite 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 kingdom 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 thanks for what he had done, and kingdom also; so if he had utterly consumed Amaleck, he had thereby for ever settled the kingdom upon himself and his posterity, shows that it is a divivine policy, both of divine prescription and practice to cure a commonwealth by achan's endangered, &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 commonwealth, the purity of our Religion, the quietness of our consciences, from the national accessary and occasional guilt of achan's and accursed things in troubling our commonwealth, must be expected and looked for; even from the valley of Achor; the valley of Achor is the only door of this hope, it is not our victory with Saul, our prayers with Moses, could we pray as strongly as he, our good laws if as good as those that God wrote in the Tables with his own hand, nor Parliamentary assemblies, nor partial reformation and execution of Justice upon some offenders, with as much zeal as Phineas against Cosbie and Zimry, that will afford help, except that those that are in authority under God extirpate all the achan's, and Idolatrous things among us, that all our Idolatrous achan's, the Jesuits, the impious achan's, the blasphemous achan's, the sacrilegious achan's with their Babylonish Garments, Babylonish Orders, Ceremonies, and Gestures, their cattle and Tents, be rooted out from among us: this is the divine policy to counterplot all the plots of our adversaries, to turn God's wrath from us and to move him to bestow his blessing upon us, to cut off these achan's, not with a scythe to land off the overtopping branches and vast extending boughs alone, but to go to them with a Plough, root out both body and root, and all the sprigs and feeders of them in the Earth where they grow: a meditation never more suitable than at this time, nor more necessary for Joshua and Israel in those days, then for us in our days, who for one Achan in the whole host then, may find a whole host of achan's 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 achan's the removal of which, in respect of the multitude, and power, seems so unpossible to many, that with those faint hearted Israelites in Jeremiah, their hearts faint and are ready to say there is no hope; as good with Issachar be asses and bear our burdens, as with Israel in Egypt by seeking to ease ourselves of the number of our brick and taskmakers, to procure our burdens doubled, and increased. But what ever these said, yet God and Joshua shows in the text, that the valley of Achor will be the door 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 achan's 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 pieces, that caused Joshua to extirpate Achan, will enable our Joshuah's to root 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, we also will be with you; we, even all the godly Ministers of the country as Aaron and Hur with Moses and Joshua will be with you, stand and fast and pray to strengthen your hands, steady to the work; all the loyal and godly Commons and people in the Country at your lawful commands, be ready to join with you in casting stones against these achan's; but the matter belongs to you, you must do the deed, you are they that must cure us by the total extirpation of all achan's and Babylonish Garments among us.  
Let me therefore in the name of the kingdom that is now endangered by achan's, in the name of religion corrupted by achan's, in the name of all faithful teachers opposed by achan's, in the name of all Israel from Dan even to Beersheba who are now disturbed by achan's, present this supplication to all of you in general, and to every of you in particular, to think of in your walks, 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 Joshua troubled Achan, to wit, a thorough abolishment and extirpation of them.  
Do not, we beseech you, conceive that one new piece of Christ's robes put to a Babylonish Garment will make the rent the less, for surely such patching will make the breach the wider; nor think that any part of a Babylonish Garment will better agree to Christ's spouse, than the dirty feet of clay in Nebuchadnezar's Image could temper with his iron legs 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 souls from the achan's of Hell, speak, Behold all old things must pass, all things become new: so in this restauration that cures our Church and commonwealth from the achan's on Earth, let all accursed things pass away, and all things become new, according to the pattern in the Mount; do in this case as Darius his general, that having order from his King to revenge wrongs done to his Subjects by his adversaries the Athenians, caused his Servants every dish of meat brought to his Table, to cry, Sir remember the Athenians: So that Joshua's counsel may every meal and meeting, &c. report this in your thoughts, Sir remember the achan's. The East wind did no sooner cure Egypt of the Frogs of Nilus, than this course would England of all the achan's and Frogs of Tiber. Little do Magistrates know the Majesty and authority God hath graven in their foreheads, to daunt and chase away these wicked achan's, by their frowns, and verbal discouragements, to them; Curtes reports that it was some ease to the poor Indians in their death to hear one another rail on the Spaniards cruelty; but sure I am, the verbal opposition, and admirable speeches of our Joshua's in the House against achan's of the times, together with their votes in extirpating of them doth marvellously not only case, but rejoice the hearts of the poor troubled Israel in the country: but now to this verbal opposition, add but a real execution and a total extirpation of them, and then have we all we crave of God, or can expect from men.  
Thus to oppose and abolish achan's, and Babylonish Garments, is better done then said, but much sooner said then done, else how comes it to pass that so many achan's at our country Sessions, and Assizes, &c. are discovered, and so few suppressed? even because when some bend themselves wholly to save their country and Conscience by legal punishment of them, others bend their heads and studies to invent evasions, and to coin excuses, and apologies for them: so that now the proverb is, good Ale and the tap houses seldom want a friend in the bench; do not we sometimes see that even in the Tents of those that should be our Joshua's, Magistrates, and in the towns of their own residence, more execrable and accursed things are practised under their shelters then elsewhere? If the Babylonish Garment lie safe in their own Tents, how can they persecute the search of it in an alehouse or elsewhere? Black-smiths that hear continual knocking within their shops, seldom look out at the noise in the Streets. But where go I? mibi accusatio etiam vera displicet contra magistratum; I am not now at a petty Sessions or country Assizes, but before all the Joshua's in Israel assembled together for this end to restore the Peace of the kingdom, to the Church and commonwealth; loath would I be to cast the least aspersion or suspicion of any such thing among you; only let me suggest thus much unto you, that this Joshua in my text, that did here inquire for the Babylonish Garment in Achan's Tent, did also before all Israel enter into covenant for his own Tent and House, I and my house will serve the Lord. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; saith the Philosopher from Plato: how shall lawmakers 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 dost the same thing, thou condemnest thyself. For the avoiding of this, & satisfying the contrary expectation from you, I beseech you remember now the loud exclamations of all the freeholders in the country in your country's election, do now with the same vehemency 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 country. I have read in Marrulius of a Duke of Bavaria that each morning before he went to his diet would call his Servants to bring him Water in a basin, in whose bottom Cato Majors picture was stamped in Gold, so that he might cause the impression of his Image to be fixed in his mind, the imitation of whose virtues he propounded for his practice: and how happy should I count myself if instead of Cato his Picture I might with his servant so present Joshua his practice before you, that the impression thereof might ever after abide in your thoughts? Disdain not the pattern, for he was the most happy and successful governor 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 lawgiver, yet was Joshua a more successful governor: if Solomon were more profound for Theory, yet was he more unhappy in practice of equity; never was the Church of Israel so happy as in Joshua's days; 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 far 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 equal him, especially seeing the Lord himself propounds his practice to be the pattern 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 Joshua, he calls them all {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} more Joshua's, as it is translated, more Saviours: teaching us that a good Magistrate is nothing else but Joshua metamorphosed, the mind of Joshua in another person, or rather the virtues of Joshua in another mind; and of all Joshua's practices and virtues, there was none wherein he deserved more the name of a Saviour then in that which we have observed from his practice in the text propounded from him for your imitation, to wit a thorough extirpation of all achan's, whether among Canaanites or Israelites.  
Motive 2 The second motive in the text is that God himself fathers this act, and honours it with his own name, & title, The Lord shall trouble thee, as if he had said you shall not only herein resemble Joshua, but God himself also, and have his title ascribed to you. I have read that the greatest honour the heathen could invent to incite their governors to be faithful for the weal public, 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 achan's, you shall be Gods in the Canon of Scripture, psalm 86. I have said you are God's. because Proverbs 8. 15. by him Judges decree justice, and for him is the judgement, as Hezekiah tells the Judges, ye judge not for men, but for God: therefore he honours the executioners of it with his own title. When Satan persuaded Adam and Eve to eat of the execrable things, it was by this motive, You shall be like Gods, and yet that made them like devils; but by excelling and extirpating these achan's, you shall be like Gods indeed, not Physicè. In nature, and essence, but Ethicè and Politicè, in virtue and glory. First in virtue, there being no other virtue 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 withal for the salvation and felicity of the righteous; but now in the extirpation of these achan's, you shall do both: cut off the wicked and procure the felicity of God's chosen, as well for their souls as Bodies: Alas how many millions of souls in this kingdom lie under the Altars of these Achan's crying with tears from their eyes, and bitterness of grief in their hearts, How long Lord how long will it be, ere thou revenge the loss of our ordinances, Sabbaths, Sacraments? how long shall it be ere the blood of souls 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 soul pitying spirits into their pious hearts, to ease us of these execrable achan's? oh let your spirits observe the complaints and petitions brought unto you from all parts of the kingdom, by the sheep of Christ, that have no shepherd, but only achan's, troubling Wolves to destroy, and with the Lord Jesus Christ that great Joshuah have compassion upon them, and send labourers to them, so shall you save their souls from death, and be both Joshuah and God, and Saviour Ethicè in virtue and piety toward them, and being so, God will also make you like himself in honour and dignity. I confess the man that shall neglect to oppose these achan's among you, much more he that shall go about to patronize any execrable thing, shall be rather an Abaddyon, an Apollon a destroyer than a Joshuah 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 achan's: but for that Magistrate that shall now take up this resolution, to the uttermost of his power with Joshuah, to extirpate all Idolaters, impious blasphemers, sacrilegious achan's, 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 own soul here, oh what a crown of glory to reign with Christ for ever in Heaven? Certainly I verily persuade myself, all the faithful people of God in the whole land out of unfeigned goodwill to them, would spend whole days and nights in praises and prayers to God for them, and if it were fitting fall down at their very feet and worship them, ring their Bells and clap their hands, make burn-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 acknowledgements, that as Moses to Aaron, so these unto their country should be like God himself to them.  
Motive 3 Thirdly, besides these two incitements from the Lord and Joshuah, there is a third in the text from ourselves. Even because they trouble us, thou hast troubled us saith Joshuah. If therefore neither prescription of God, practice of Saints, peace of the Church, prosperity of the commonwealth, supplication of inferiors, exaltation of your own honours do not move you, yet let that which moved the unrighteous judge, that neither regarded God nor Men, to revenge the poor Widow of her adversary, move you, namely because she troubled him; what troubles these Achan's have brought upon our royal sovereign, State, Church, and commonwealth already, you better know than I, from the general 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; only the Lord knows, but all may see that an universal destruction, extirpation of us, our Religion, Peace, and laws, was intended by them traitorously and unjustly; and shall not Joshua justly extirpate achan's, for Achan's 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 only equal but necessary, nam quid adempta juvat spinis de pluribus una▪ what profits us, if of a hundred achan's and Babylonish Garments to take away one and leave ninety and nine behind▪ 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 Joshua spared Achan after his discovery, and conviction, would not the Lord have told Joshua, Thy life shall go for his; what thou shouldst have done to him and didst not, I will assuredly lay upon thyself for neglecting it: The application I leave to your own consciences, and make haste to show you the speed that Joshua and Israel used in executing this sentence, for Israel's preservation in achan's total 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 achan's troubling Israel, and that time was past: Achan had taken his own time to steal the Wedge, and thereby to trouble Israel; and Joshua, he had taken God's time, for inquisition, and examination, and given Achan sufficient time to answer for himself before his sentence, and then being convicted by evidence of witnesses, and his own confession, comes God's 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 days' procrastination, or unnecessary delays, 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 trial and examination, are to be executed upon them without any unnecessary delays or procrastinations.  
That I be not mistaken in the proposition let it be remembered, first that I understand it not of comminations or threatening of justice, but peremptory sentences after due deliberation; for I know the Lord's own practice, in himself and will to his servants, is repent of the evil, and to put great distance between the commination of judgement and execution of it, but never to vary or repent from the time of peremptory sentence, of a judgement and its execution in commination and prediction, he intends reformation and remission, or at least trial of the same, as in the 120 years' forbearance with the old world; 40 days prediction of judgement to Nineve; of all which it is true as the Apostle affirms, 2. Peter. 3. The Lord is not sl●ck as men are by sluggish delays and unnecessary demurs, but is patient that men might repent and be saved▪ but in peremptory sentences he intends personal satisfaction to justice; therefore then after due trial and examination executes it without any delay, as Gen. 19▪ After God came down and saw the wickedness of Sodom, 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 satisfy Justice in making an atonement to God for disturbances and judgement brought upon a people by achan's: for where the offence is immediate against God, none injured by it but himself, he takes liberty to delay, yea sometimes to revoke it; but in such offences where besides the offence against himself, in Heaven, the Church and commonwealth also are troubled, by accursed things, as in Achan's case, than doth he not pardon or remit execution upon any repentance, of confession whatsoever, but proceed to seek satisfaction of Justice, in the execution of the delinquent, notwithstanding their repentance: is seen in that one example, 2 Sam. 21. 3. Where nothing could make the atonement for the Land by Saul's offending in the execrable thing of perjury against the Gibeonites, but the real and speedy execution and extirpation of all his seed, notwithstanding David's tears and prayers: and that sentences of this nature are to be executed with speed and without procrastination is that I aim now to prove to be the will of God, which I might do without any further search then in desiring you to look back to those instances wherein you have heard the Lord to prescribe the cure of a disturbed State by a sentence of total extirpation of the offenders, and therein you shall read this truth annexed, and twisted with the other, yea as plainly expressed as the other, that the execution of them be not only certain, but speedy without delay. For this of Achan, there is nothing more clear in all this passage of the Scripture than the expedition of the execution of his sentence; first in the Lords speedy prescribing it, as verse 13. Sanctify yourselves against to morrow, delay not one day, no not one part of the day, defer not till the afternoon, 1 verse 14 early in the morning come according to all your Tribes: And as in God's prescription, so in the whole people's practice & obedience, who showed,  
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 run 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 expressly declared to be the will of God in all the other;  
Extirpation of the execrable thing of the Golden calf and idolatry, Exod. 32. is expressly commanded to be executed without any delay, verse 30. Consecrate yourselves to day unto the Lord; in the speedy execution of which sentence how many things might carnal reason have objected against it as both rash and cruel?  
First, must nothing serve but death, for the first d●ncing about the idol, may they not repent and live? no they must die.  
Secondly, but if they must die, what no hand but their Brothers, or father's hands, upon them; must not the natural ties of friendship be regarded? no saith Moses, slay every man his Brother and his son.  
Thirdly, but if they must have their throats cut by their kindred's hands, must it be in the heat of their sin before time given them to repent? yea saith Moses, speedily consecrate yourselves this day without any delay.  
But surely it was a cruel minded man that was greedy of blood▪ nay Moses the meekest man on the Earth, and one that would rather have died himself 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 haste than God would have given them thanks for: nay saith Moses, this pleased God so well that it was a consecrating themselves unto the Lord hereby, and God bestows a blessing on them therefore, Consecrate yourselves, &c. this sacrifice of these men's bloods so pleased the Lord that they shall be the persons that for ever after shall offer the sacrifice of his people to him. Again, that by a threefold witness 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 expressly 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 sun go down, 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 than 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 lukewarm & stupid Companions instantly following, and speedily executed judgement, whereby the Plague was speedily stayed. And upon the knowledge of this part of God's will, it is that David, psalm 101. 1. resolving so to execute mercy and justice that the faithful in his days be preferred, concludes to extirpate the wicked out of his kingdom, 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 original bears it, in the morning early; showing it should be his first morning's work to execute the will of God in procuring the peace of the kingdom 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 Achan's 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 country did use to weary them, and wear them out by little and little rather than by speed and celerity to vanquish them, and for it is called cunctator, pater patriae, scutum populi, the preserver of his Country, the shield of the commonwealth.  
Answ. 1 For answer to it I say first that Fabius delays was not in executing justice against domestic enemies, achan's at home, but in going against torraine and politic enemies abroad, both which may well stand together in the same man, to wit, delay in going against foreign enemies in a military way, and expedition in extirpating domestic enemies in a judicial way, as is seen in the same Fabius who was so speedy in executing death against the legions of his own, that revolted to Hannibal; that he took the very course that Joshua here doth, cast lots to set out the persons to be executed, and then beheaded them with his own sword, not staying for the coming of the executioner to do it.  
Answ. 2 Secondly I answer, that his delays was rather in deferring the execution of the plots and violence of his enemies against the peace of his country, than his own or senate's counsel against his enemies; it was Hannibal's plots and counsels that Fabius delays, and not his own resolutions: which policy in delaying and crossing the counsel and plots of achan's against the State, is the speediest and soonest way to put in execution the State counsel against these achan's: this I shall by a digression clear unto you in the instance of Hushai and David's practice, in defeating the counsel of Achitophel against him and the State.  
Never any Achan or traitor better headed, and principled to contrive the ruin of the State and government than Achitophel, chief man in David's council, one for policy like the oracle of God, so that David prized more his judgement then all the rest of his board.  
Secondly, never did Achitophel bend his brains and exercise the quiotessence of his traitorous wit, and policy more, then in seeking the overthrow of the kingdom & government under David, in his Treason with Absalon, 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 Absalon.  
Secondly, by his plausibleness and favour, to work a misliking in the hearts of as many of the Subjects of the King as he could, concerning the indirect administration of justice and laws, as it was ordered by those faithful servants which David employed in the work, and withal to promise and possess them with better proceedings, if things might come to Absalon hand.  
Thirdly, by carrying on this Treason under pretence of piety and devotion: Absalon hath vows to pay and these must not be paid at Jerusalem, in accommodating himself to that pure worship, which God had instituted, but he must abuse the King's favour, and draw the people with him to Hebron, there to join with them in a way of sacrifice, that was over and above Jerusalem's 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 deep was Achitophells' contrivance, nor was Achitophel's practice inferior to his contrivance, for  
First, the Subjects being then alienated from the King he labours to cut off all hope and means of peace between the King and them, by causing Absalon to go in to his father's 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 between 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 between them.  
Secondly, he stirs them up to follow it by a military expedition against David, and all the faithful Subjects in the Land, wherein he offers himself to be the leader and general, that as he had been president of the council in peace, so that now he might feed his ambitious humour in making himself general of the forces in war, Let me choose ten thousand, saith he.  
Thirdly, he presses all haste and expedition, no further counsel, but his own, he would not have the Battle delayed one day, Let me follow the King this night, saith he.  
Fourthly, he persuades from the opportunity of prevailing, Now David and his men being weary and weak handed.  
Fifthly, from the facility, he would do it with twelve thousand men.  
Lastly, from the commodiousness, he would only slay the King and those that were blocks in his way, and these being slain, all the people would return to him as one man: thus you see that no Achan or enemy of the world could bring more trouble upon a commonwealth than Achitophel intended: now see that no policy to secure the kingdom and bring speedy ruin upon Achitophel, is more prevalent, then delaying his counsel in his military way, which will appear,  
F irst, from David's prayer and counsel, and  
Secondly, from Hushais practice.  
First, David's prayer, Lord turn his counsel to folly.  
Secondly, persuading Hushai to defeat his plot with Absalon: and then Hushai, first in taking off Achitophel's counsel, and then in propounding his own contrary to it: he takes of Achitophells' counsel by declaring that though Achitophel 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 tells them now that they were like bears robbed of their whelps: and for taking of David alone there was no probability, for David being a skilful warrior, 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 find him in the dark? and again being in the night, in a wood, the assailants would have the disadvantage and the defendants the gain, at least to kill some which in the night being heard, would discourage the rest and make them all run away. Having taken of Achitophel's counsel he propounds his own.  
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 general not Achitophel, but the King himself in his person; all which counsel was for no other end but to delay and procrastinate the counsel of Achitophel, thereby to bring speedy ruin upon them, both which also came to pass; for Achitophel seeing his counsel 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 counsel was followed when his was rejected, and therefore hanged himself that night: and the next is Absalon hanged in the Tree by his neck. By which instance, you see that expedition of our own counsels and procrastinating the plots of adversaries in military ways 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 achan's among us, affords us all just occasion and matter of a twofold duty. First of Praise. Secondly of Prayer.  
First of Praise, when we reflect upon that which is already done.  
Secondly of Prayer, when we look forward upon that which is yet to do.  
For the former, if expedition in execution of justice be the will of God, for our preservation, then let all the kingdom and several Shires of the Land sing praise to our God, and give due honour to his instruments, by whose indefatigable labours, and incessant diligence in examining and convincing our achan's, so great a stay of Idolatry, injustice, molestation, in the Church and commonwealth, is already attained; so deep a foundation of purity in the Church, of peace and tranquillity in the whole kingdom, in so short a time, in so few months is so deeply laid Compare the complexion of our kingdom, Judicatures, Oratories, &c. at this present, with the countenance they have carried for many by-gone years, and you will say more have been done for our peace, and against achan's, within five months' last past, then in fifty years before, if all see it not, it is because they are blind or consider not that it is in great bodies and public 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 we discern those stars that were aloft overnight, are under feet in the morning, though we saw not their motion, yet we conclude the speed of their course: even so when we see blazing Comets and boystering clouds scattered, our dark star elevated; when we see Hushais counsel entertained, and Achitophels rejected; when we see a war as furiously persecuted, and bent to as great hazard to our kingdom, as Absalon's was against Israel, by our Joshuah's, and Hushais delayed, now turned to a glorious peace, a Triennall Parliament concluded, Achitophel hanged, we cannot choose but say as David to Abigail, Blessed be the Lord that sent▪ you, and blessed be you & your counsel, that hath thus ●oon● made our B●achim the place of our weeping, become our Beracha, and turned our tears into Songs; ye have made this year the year of Jubilee unto us, wherein so many exiled and banished from God's house, from their own houses, and places, and kingdoms, as at the death of the high Priest have returned to their own inheritance again, and with Ezra, chap. 7. 27. Blessed be the Lord which hath put such a thing as this into the King's heart; give unto the Lord you mighty, give unto Lord glory due unto his name, for he hath loosed the collars of Princes, and made the Judges veins bless ye the Lord ye house of Aaron, for he is now your help and shield: yea let all the Saints be joyful with glory to our God, and sing aloud upon their beds, for God hath put into their hearts both power, and readiness, to execute vengeance on achan's and correction among the people, to bind their great ones in chains, and their Princes in fetters of Iron, to execute speedily the judgement that is written: this honour have all his Saints, Praise ye 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 behind; if expedition in execution of achan's, 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 help us; suffer us to pray God to remove all blocks, and impediments out of your ways, and from your own hearts, and spirits, that what Achan soever shall by due examination be convinced to be a troubler and disturber of the laws of God and the Kings, as in Ezra 7. 26. judgement 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 poor 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 self-love, favour, fear, or carnal reason; but that still Justice against these achan's may run down in the straightest way and the shortest course, and not in the winding banks of unnecessary delays. Consecrate yourselves to day unto the Lord, and if all achan's could be hanged up, Coram isto sole, let none remain until tomorrow how ever, in exercising mercy and justice betimes in cutting off all the wicked, from the City of God: think not that our prayer of expedition ariseth from distrust or suspicion of your wisdom and diligence; for although he that believeth in God himself, doth not make haste, by way of diffidence, yet doth he pray, God make haste to help 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 soon as ever any Achan hath sinned, in offending in the execrable thing, sets out his judgements and wrath after him, and the kingdom also where he dwells: if Joshua's execution overtake Achan before Gods, than they spare, and save themselves as in the cause of the Gibeonites is evident; when David's judgement overtakes him▪ the Lord forbears; but if not, he goeth on still: Oh what danger is there then in one days' delay, when if our speed in execution be not sooner than Gods, we come too la●e? Think Right Honourable, in your pursuing of these achan's, that the Lord is pursuing you both, with his threatened wrath, if you execute not vengeance on them betimes; and if you delay one day, think God that comes on eagle's Wings, and is a swift witness against achan's, will come in the day you begin to be slack, and so surprise you before them: oh therefore make no delay, when hast only saves. I read in the 1 Samuel 25. when Abigail heard that David was offended, and coming to destroy her family, 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 haste than herself could, But go ye before me and I will follow after: and when she saw David, verse 21▪ she hasted and lighted off her ass, and anne to meet him, and fell at his feet; but what need all this haste? even the haste that David made to revenge himself on Nabal and all his family, he would not delay nor procrastinate till the dawning of the day; God do so to me and more also if I leave aught of Nabal alive till the dawning of the day, saith David. Therefore not her Cakes not confession, but hast saved her and her family, 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 achan's Nabal● have provoked David's God against us, more than David against Nabal; his poor servants come tell you, evil will come upon us therefore; you are ou●Abigails, haste, for as the Lord liveth except you haste we may fear little will be left in a few days, and the rather because God is in view, and therefore stay not while his wrath overtake us; stay not while our kingdom be destroyed.  
Motive 2 Secondly, if God's haste move not, yet let Achan's haste effect it, for the more days achan's are permitted to stay, after discovery; the more do they infect us; is the iniquity of Peor too little for us saith the people, but we 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 achan's infect spiritual as well as corporal, 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 seen, they slay us, because they keep the fountain of life from us, God will not come one moment to us till they be gone; censures and judgement, without execution, no more brings comfort to the body of a State, than promises of payment without satisfaction pays debts: while the debt is not paid the suit goes on, and while the life of the malefactor is in him, by unjust and unnecessary procrastinations; God's 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 achan's doth as the reviving of the Law of God in the consciences of wicked men, make them desperately evil, 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 counsels to the King Balacke against Israel; had not Absalon been spared, he had never driven his Father out of his kingdom, this David and all the faithful of Israel have got, by hearing the Woman of Tekoah for his reprieval; I may say of all achan's as our Saviour of Judas, it had been good for them and the kingdom where they live, they had never been borne, but that they had perished before they had done either good or evil; but having done so much evil and mischief to the lives and welfare of whole kingdoms, 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 return of its praise; as long as these sons of Belial live, the kingdom's peace and comfort cannot be established, only when these are cast down, 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, than they sung and danced, when Deborah and B●●ck saw Sisera beheaded, than all but Meros that did not help the Lord, rejoiced: when Mordecai and Hester saw Haman hanged, than they kept the feast and days of Vrin●; and when England shall see these Achans' executed, then shall they rejoice in the Lord, and in the return of his presence into his Temple, ordinances, and judicatures; hi gandia nostra morantur: while these frogs and Jesuits of Rome be extirpated, we shall not sing the song of Moses and the lamb. Oh therefore haste their ruin, and your own 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 hour, verse 10. in one hour is thy judgement finished; our Church hath long time been in travail 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 womb, oh do you afford such help 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 Achan's destruction, your eyes shall immediately behold truth, and peace in your days, and joy in all the Israel of God.  
Motive 4 Fourthly, nor shall you by this expedition bring greates joy, to the Church than blessing to yourselves. Consecrate yourselves 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 withal, should quicken their endeavours therein. Never any service that you shall do unto God, or your kingdom, shall be better rewarded, than 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 temporal guilt of the She●bonites blood; by this their scattering in Israel was turned to a blessing, the temporal blessings of God assured, the blessing of immunity from the sins 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 work of expedition of Achan's judgement free yourselves from the sins of all achan's of the times, as Joshua here, turn away the wrath of God from yourselves, and others, as Phineas elsewhere; you shall be sure that God that awarded Jeh●es extirpation of 〈◊〉 idolatry, with reward of a kingdom, in the fourth Generation, though done in hypocrisy, will not be forgetful of this your labour, to recompense it fourfold more than to Jehu, if you do it speedily and in sincerity: and that God of blessing, that blessed Phineas and all his posterity, saying, I impute his zeal, his speedy cutting off two execrable persons, for righteousness, and give him therefore the covenant of peace, and he shall have it, and his sons after him from Generation to Generation, will certainly impute your speedy extirpation of many achan's, for righteousness, unto you and your Sons and heirs, 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 achan's is the end and perfection of all other your pains, and labour spent, in the inquisition, examination, conviction, and sentencing, of achan's. All these are wholly directed to this, as to their end and scope, without which it is in vain to rise up early and sit up late, and spend whole weeks; and months 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 judgements? how can it appear that the grounds, intentions, and rules of your sentences were pure, and uncorrupt, except after they be pronounced they haste more than ever to the in execution? for this is the difference between natural, and violent motions, violent, the further they go the fainter they grow; but natural, make so much the more haste, by how much they draw nearer to their end and centre; therefore that it may appear to all the world, that this Assemblies aim●● was the peace of the kingdom, and remove all of unjustice and unrighteousness from it, and was carried thereto by the rules of wisdom and natural affection to truth and holiness, being now so near the end, make haste to the centre, to wit, execution of achan's, without unnecessary delays, and needless procrastrations.  
Thus have you seen and heard the end and means of the ruin of the Church, in Achan's accusation, and the notes and means of the recovery of a Church in Joshua's sentence, and execution.  
What now remains; but as musician's report, that a Lute or other well tuned instrument, hanging by, on a Wall, will resound the notes and choice strains, and touches, which another played on before it, by a skilful hand may seem to dictate unto it, and that whersoever it fails, in answering its pattern, yet it is most observant of the closes in the end, and keeping time with them; so Joshua is the instrument by whom the Lord hath presented these notes and lessons of heavenly melody unto your ears, 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 music, by your harmony, and sweet consent, examining and sentencing these achan's: So God grant you may most carefully keep time also with them, in the close; not ending in a Large, or a Long procrassination of executing Justice, but in a brief, quick, and speedy extirpation of them with Joshua, to trouble them all, and that this day.  
FINIS.