Israels fast. Or, a meditation vpon the seuenth chapter of Ioshuah a faire precedent for these times. By H.B. rector of S. Mathews Fryday-Street.

Ioshua 7. 6. &c. And Ioshua rent his cloathes , &c.

AS a solemne Fast is very pretious , when duely and dutifully performed : so , when otherwise , very perillous . That our Fast may prooue no lesse acceptable to God , then profitable & confortable to ourselues , we cannot haue a more exact precedent for our imitation and instruction , then Ioshua , with the Elders of Israel .

And Ioshua rent his cloathes , &c. From this verse , to the end of the Chapter , are contained these generals : 1 Ioshuahs Act , with the Elders of Israel , to the 10th verse . Secondly , Gods charge and direction to Ioshua , from that to the 16th verse . Thirdly , Ioshuahs execution of it , from thence to the last verse . Fourthly , the successe thereof , laide downe first in the Radicall , So the Lord turned from the fiercenesse of his anger , v. 26. Then in a particular braunch and fruit , Israels victory , Chap. 8.

First for Ioshuahs Act : It is a very sad humiliation , and may well stand for a just platforme of a solemne and religious fast , in all the parts and appertinencies of it , as wee shall see anone . But before we enter into this house of mourning , the very first word in our Text , as the Porch , inviteth vs to pause , pointing vs backe , to looke vpon the occasion of this great and grievous humiliation . And Ioshua , &c. Or as some translations , Then Ioshua , &c. Or as the vulgar Latine , But Ioshua , &c. All comes to one reckoning . It is a word of coherence , with what went immediatly before , namely Israels discomfiture , the occasion of Ioshuahs discomfort .

But what might the discomfiture bee , to moue so great a mourning ? Surely three thousand Israelites had brauely vndertaken to assault and surprise the City Ai : but they were shamefully repulsed with the losse of six and thirty men . Alas ! Is this so great a matter to moue the most couragious Generall Ioshua to rent his cloathes ? Yea , and those sage Elders of Israel with him ? Farre be it . Such gesture may seeme fitter for ignoble and imbellious spirits , then for the braue Ioshuah , and the graue Rulers of Israel . It might seeme to haue beseemed Ioshua rather to haue buckled on his Armor , then to haue rent his cloathes ; to march into the field , then to lye on his face ; to fall vpon the enemy , then vpon the earth ; to bee powdering the enemies pate with his steele , then his owne noble head with dust . What was the losse of 36 men ? A flea-biting in comparison . And the losse might be imputed either to the disproportion of the number , three thousand to a whole city , or to the disadvantage of ground , for they of Ai smote Israel in the going downe of the Sun : or to the pride of those three thousand , puffed vp for their parts , with their late conquest of Iericho , perhaps presuming , that , as of Iericho , so the walls of Ai would presently fall downe , and giue them possession ; or to the strait and extremity of the enemy , now put to the last pinch , which might redouble their courage and strength , to fight it out desperately , sith in fight rather then in flight was safely ; or if in neither , best to dye brauely in the bed of honour , it is their last fight . Now the likelyest way to cure all this , was for Ioshua to giue a fresh assault , to double his files and his forces to regaine Israels losse . Yea , for Ioshua thus to deject himselfe vpon so slight an occasion , might seeme to argue him of an abiect and degenerous spirit , not beseeming the Captaine of Gods people ; it might also provoke the Canaanite the more insolently to triumph , if in those dayes there had beene but a Iesuite lurking among Israels tents , to send secret intelligence to the enemy .

But the noble Ioshua saw more in this small discomfiture then so . For first , though but 36 of the Israelites were slaine , yet to Ioshua , the life of one Israelite was more precious , then ten thousand of the vncircumcised . Yea , haue not heathen Captaines showed the like affection to their Citizens ? It was Pericles glory on his death-bed , that he neuer caused any of his Citizens to weare mourning attire . And the great Scipio , when he was told by one , that he might winne such a city , if he would expose but 300 of his men to losse : answered , he had rather preserue one Citizen , then kill a thousand Enemies . Why not Ioshua much more ? If a Grecian or Romane Citizen were so deare to their Emperours , how much more an Israelite to Ioshua ? But if Ioshua & the Elders were so affected for the losse of so few Israelites , what would they haue beene , if many thousands of Gods people , had beene spoyled by the Enemy ? How neerely would it haue touched them , if the whole inheritance of their brethren , the two Tribes and a halfe beyond Iordan , had beene taken away by the Heathen ? We see here what kinde of sport , pleasure , pastime , Ioshua and Israels Elders vsed , in so smal a discomfiture of Gods people . They seeke not now with some madde mirth , as the hearing of a play , or seeing of a Maske , to coniure downe the spirit of a little sad Melancholy : but themselues are Actors in a most tragick Scene .

Secondly , not onely 36 had lost their liues , but vpon this , all the Tribes and Troopes of Israel had lost their hearts . For thereupon the hearts of the people melted , and became as water . They who but a little before were as Lyons , are now become like a sort of sheep . A feareful condition , and a signe of divine desertion ; for as Moses said , How should one chase a thousand , and two put ten thousand to flight , except their Rock had sould them , and the Lord had shut them vp ? Euen as sheep in a penne , easie to be taken . What if the Enemy had taken courage , & vsed this oportunity , in Israels consternation ? High time then for Ioshuahs Prostration to interpose it self . Prayers and teares were now ( as alwayes ) Israels best weapons .

Thirdly , this repulse was greatly to Israels reproach ; no small touch to Ioshuahs good heart . O Lord ( saith he ) what shall I say , when Israel turneth their backs before their enemies ? Now might the heathen begin to bee of another minde , that Israel was not invincible : and therefore might confederate against Israel , & resolue , as once the Philistims , vpon a former defeat giuen to Israel , 1 Sam. 4. Be strong , and quit your selues like men , O ye Philistims .

Finally , that which aboue all moued Ioshua & the Elders thus to humble themselues , was the glory of Israels God , now suffering by Israels repulse . For now the heathen might say , Where is now their God ? Now the Israelites themselues might begin to doubt of the truth of Gods promises , wherein , vpon this occasion , such an interruption & breach was made . This was that which troubled Ioshua , that he said , And what wilt thou doe vnto thy great Name ? v. 9. These were the motiues of Ioshuahs mourning .

But what might be the cause of this discomfiture , & consternation of Israel ? v. 1. It was Israels sin . The children of Israel committed a trespasse in the accursed thing : for Achan , &c. tooke of the accursed thing , and the anger of the Lord was kindled against the children of Israel . This may seeme no lesse strange to cause Israels discomfiture ; then it slight , to occasion Ioshua to fall on the earth . But Israel had transgressed . Why Israel ? Was it not Achan alone ? Againe , what was Achans sin ? Any more then the taking of a Babylonish garment , 200 shekels of siluer , & a wedge of gold of 50 shekels ? And was it not of the spoyle of Iericho ? And was not Achan a Prince in Israel , of the regal Tribe ? Might not his person challenge so much of the spoyle , at least for his share ? Might not so great a personage desire to reserue such a Babylonish Relique for a monument ? How so great a sin then ? If some part at least , of those 3000 sent against Ai had bin idolaters , Israel might , not without cause , haue suspected some disastrous issue . As if a Protestant state , should among Protestant subiects ( when it hath enow ) send such as are Popish idolaters for souldiers & captains against a forraine enemy of the Popish religion , were it not cause sufficient to defeate & frustrate the whole expedition , & to send the scattered & defeated army home again with no lesse shame , then losse ? Much more if idols do , not as Achan , lurke at home , but dare with open face perk vp , as Dagon , cheek by iowle , by Gods Ark. Yet Achans one lurking sin was provocation sufficient to cause Israel to turne their backs . How so ? For the Lord had giuen a speciall strict charge to the contrary , that no man should reserue ought of Ierico to his proper vse ; all must be devowed to the fire , only the gold & siluer consecrated to Gods Tabernacle . Therfore no smal sin , which Gods seuere command aggravats . Saul had a faire pretence of reseruing Agag , 1 Sam. 15. & the fattest of the cattel , the spoil of Amalek , pretending them for sacrifice ; but it excused not his rebellion in disobeying Gods commandement for the internecion of Amalek ; yea it cost him his kingdome .

Yea , but though Achans sin were so great , yet it was his own . How doth Israel then stand charged with it ? What reason , is this , V. ● . Israel hath transgressed ; for Achan tooke of the accursed thing ? Shall not the iudge of all the world do right ? Shall Israel be culpable for one mans offence ? Farre be it . Nay , more then that , this sin of Achan was secret , hid from Ioshua , & the Elders of Israel . Indeed if they had knowne of it , & not punished it , they had made themselues accessaries , & so , culpable of it . The whole Tribe of Beniamin ( a memorable & remarkable example ) came to bee extinct ( except a 600 , the poore * * 25000. remnant of many thousands ) only for conniving and countenancing a few sons of Belial in Gibeah , who had abused the Levites wife . Let Israel read the whole story , and learne to abhorre such countenancing , such connivency of sin in the sons of Belial . It was in those dayes , when there was no king in Israel . So it was the lesse maruaile , that open crying sinnes being countenanced , and walking vnder protection ( as then of a whole Tribe ) should plainely argue , there was no King in Israel . An open sinne then , though but of one Achan vnpunished , might with some colour of reason be said to involue Israel with the same ingagement with the author and actour of it : but Achans sinne was yet concealed from Israel , they knew not of it , much lesse connived at it , least of all countenanced it . Indeed we read , that sacrifice was offered euen for sinnes of ignorance . And we know by experience , that an Impostume bred within the body , vnknowne , vnfelt , is no lesse dangerous to the whole , if not more , then an outward knowne Gangreene , or Canker . Howsoeuer , wee see heere , that for Achans sin , Israel is counted a transgressour : yea , all Israel smarts for it .

Heere is then by the way a point of instruction for Israel , that one Achans sinne is enough to trouble , to endanger all Israel ( secret though it were ) till it be remoued . Nor goes this example alone . Ionathan , King Sauls Son , for but tasting a little honey with the tippe of his rod , and that in his great necessity , ignorant of any the Kings commaund to the contrary , caused Gods Oracle to bee silent , Jam. 1. 14. a signe of Gods displeasure against Israel . Rachel , hauing stollen away her Fathers Idols ( not for any zeale of depriuing her father of the meanes of his Idolatry , but rather out of a blinde loue to her olde Idole-acquaintance ) how did shee indanger the whole Family of Iacob her husband , Gen. 31. while Laban in zeale of his false gods ( the most furious and bloody zeale of all other ) pursued him with all his power , but that the Lord interposed himselfe by a monitory dreame ? Again , while these idols lurked still in Iacobs house , vnknowne ( good man ) to him , was not he and all his in danger of his brother Esaus inveterate hatred and armed malice , now marching against him , but that Gods mercy came betweene , crowning Iacob with the name of Israel , which hee had so stoutly and devoutly * * Gen. 32. wrastled for , telling him , that as hee had prevailed with God , Hosh. 12. 4. so he should with men , heereby arming him with assurance against his brother ? But you will say , this was vpon an olde quarrell . True . Yet Rachels Idoles might helpe to reviue it . For ( obserue it ) Iacob had no security from dangers , till his house was purged of such stuffe . For no sooner was this brunt ouer , but a third danger encounters him , to wit , the quarrell of the Sychemites and their Confederates against Israel and his Family . It was foule on both sides ; but the lurking idoles in Iacobs house ( I dare be bold to say ) ministers either fire , or fewell , to cause it burne the fiercer . Note the issue well . Iacob purposing with his Family to goe & erect an Altar at Bethel , Gen. 34. & 35. there to worship the Lord in purity without mixture , first purgeth his family of al their idols . Then , then , I say , Gen. 35. 5. & not before the feare of the Lord fell vpon the cities round about , that they pursued not the sons of Iacob . Till this time , we see , Israel had no rest , nor security from his enemies . How much more is this verified of such sin , when it is once come to a head and full height ? For the purpose . What reigne was euer more famously peaceable , then that of Salomon ? yet in his olde age , doting on his idoles , by reason of his strange wiues , 1 Kings 11. how did this trouble Israel ? God beganne to profane the glory of that peaceable Kingdome , 1 Kings 12. by raising vp sundry adversaries to vexe him . 1 Kings 14. 21. And Rehoboam his sonne insisting in his Fathers steps of idolatry ( his mother being an Ammonitesse ) and adding to his Fathers little finger his own loines and oppressions , to his rods his own scorpions , was the cause of an incurable rent in Israel , of an irrevocable defection of the ten Tribes , and of the spoyle of the treasure of the Lords House , and of all those goodly golden vessels and vtensils of the Temple by the King of Egypt , though from thence Salomon had marryed his wife . So little confidence is there in marriage , league and alliance , where idolatry is a sticklar . In a word , in the Law of Moses , if a man committed murther in shedding innocent blood , the whole Land stood guilty of it , till it were expiated by the death of him that shed it . Numb. 35. 33.

But how stands this with reason or equity , that one mans sin ingages a whole Land ? Yes , very well . For euery Kingdome is a body politick . And one member gangreend , endangers the whole body , — Immedicabile vulnus Ense recidendum est , ne pars sincera trahatur . Pereat potius vnus , quàm vaitas . if it be not prevented ; and better the incurable member be cut off . Better , saith Christ , that one member perish , them the whole body be cast into hel fire . Again , sin is of a leprous nature , it quickly spreads ouer the whole .

This being well waighed , it concernes euery childe of Israel to apply it to himself , to smite vpon his thigh , to examin his conscience , to find out the traytor-sin , Achans sin , to wit , the close or open raigning sinne , the sinne of maintenance , of course , of custome , of habite , the sinne of rebellion and contumacy , which els betrayes himselfe , and Israel with him .

Secondly , this should stirre vp the whole state when they see & feele , that nothing prospereth , but all things goe backward with Israel , to humble themselues in sackcloth & ashes , & withal to search out the Achan , & purge out the sin that troubleth Israel . For till then , no peace , no prosperity for Israel .

Thirdly , this should teach all true Israelites to condole the transgressions of others , as wherein themselues are so deeply interessed : when thy neighbors house is on fire , it concernes thee neerely to quench it . And wee are indangered not onely by vicinity & neighbourhood of nature & society , — Paries cùm proximus ardet , Tunc tuares agitur . but much more , if we become Accessories of others sin , either by not preventing it when we may , or not laboring for their remedy by praier or perswasion ; or much more , by countenancing ; applauding , & approuing it , or also in not cutting it off ( when no other remedy wil remoue it ) with Israels sword of justice

In the last place Israel may gather by this one example of Achan , in what state it standeth . For if one Achans sinne , and that vnknowne to Israel , proued so disastrous , so dangerous : then how lamentable is the condition of Israel , when the Land is full of Achans , and the sins of those Achans not so shamefast , as to seeke to hide themselues in corners , but dare display themselues vpon the open theater ? Such as say , with our tongue will we prevaile , our lippes are our owne , who is Lord ouer vs ? Such as sit in the Chaire of scorners . Such as sin with a high hand , Cum privilegio . Then it is high time for Ioshua , and the Elders of Israel to rent their cloathes , to faste and pray , and more then that too , as we shall see anone .

Proceed we from Achans sin , the Cause , to the effect , Israels discomfiture , the occasion of Ioshua's discomfort , with the Elders of Israel . Achan now perhaps ( if his guilty conscience gaue him leaue ) was a sleepe in his Tent , as Ionas in the shippe , or his lust exercised his eyes in beholding of his new Babylonish garment , his gold and siluer wedges , the while his innocent brethren smarted for it . But Ioshua & the Elders of Israel , guided by another . Spirit , then of supine & careles sensuality , were now in the deep of humiliation for Israel , & that vpon so small an occasion in comparison , & to se to .

Here is then another lesson for Israel , to know & acknowledge it for the greatest happines , when in their affliction , or so , they haue such a Iosua and Elders , compassionate and tender-hearted towards their people , & such as are heartily affected with , as chiefly , the least reproach done to Israels God , so the least dammage or despight done to Gods Israel by the enemy of both . Such was Israels happines here . Yea such was Egypts happines , Gen , 41. 43. when , next to Pharaoh , Ioseph was set ouer them , before whom the King caused to be proclaymed , Abrech , which is tender Father ; the best Title , beseeming the Gouernours of Israel . 2. Sam. 1. 17. Such was Davids affection , who mournes for Saul and Ionathan , & Israels discomfiture by the Philistims , vpon the mountaines of Gilboa . Yea how was David touched only for a disgrace his servants suffered from the King of Ammon , whom he had sent in kindnes to congratulate ? Nor was it an imbellious sorrow , but such as became the King of Israel to expresse in a noble revenge . Also this King David , when through his default , his people were plagued , what an humble spirit , & fatherly affection did he expresse towards them , when he said to the Lord : 2. Sam. 24. 17. Loe , I haue sinned & done wickedly but these sheep , what haue they done ? Let thine hand I pray thee be against mee , and against my Fathers house . Vnder such Iosephs , vnder such Ioshuas , and Elders , vnder such Davids , Israel howsoever afflicted , yet cannot perish , Filij istarum lachrymarum perire non possunt . The Sonnes of such compassionate Fathers can never perish . There is euer hope for Israel vnder such a Ioshua and Elders . Israel was never carried captiue , but vnder wicked and cruell idolatrous Kings . A pious and well affected Prince , being as a noble head , which ever keeping aboue water , preserues the body , though vnder water , from sinking .

And how well doth it become all Ioshua's and Rulers of Gods people , to bee thus tenderly affected with the good or evill of Israel ? For first , as they are next vnto and vnder God in their power and soveraignety ouer his people : so in their Ioshua-like affection ; they doe most neerely imitate God himselfe , of whom it is sayd , Esay 63. 9. In all their afflictions he was afflicted . Againe , Princes and Rulers , though they be by calling and office called Gods , yet in nature they are men , Psal. 72. and shall die like men , as King David saith ; they are of the same mould and mettall of their people , to knit them in a sympathy of affection with them . Therefore even Christ the Sonne of God tooke our Nature , with the infirmities of it , that he might be a mercifull High-priest , and hauing experience of our temptations , hee might succour them that are tempted . Dide ▪ As that noble Heathen . Queene said , Non ignara mali , miseris succurrere disco : having experience of misery my selfe , I learne hereby to succour the miserable . Princes are also called Patres Patriae , Fathers of their Countrey , whose subjects are not more their seruants in duty , then their sonnes in loue . Also sheapheards of the People . And the good sheepheard binds vp the broken , seekes out the lost sheepe , and brings it home on his backe rejoycing . Yea , Princes are Gods servants and stewards , whose chiefe office it is to maintaine and vindicate the honour of their Lord . Lastly , how neerely doth the weale or woe of the subjects touch the Prince ? for it is his owne weale or woe . If but the foote , the most inferiour member , bee pained , the head by and by feeleth it as its owne paine , it stoopeth to helpe it ; as euen wisdome would , the head should rather regard the commodity , then object the distance . If the feete be in fetters , the head cannot be free .

It is Israels office then alwayes to pray for such Ioshuas , that such gracious and pious Princes may euer raigne ouer them . Secondly , Israel must be carefull to walke worthy of such Ioshua's , Prov. 28. 2. both for the obtayning , and the long enjoying of them . Thirdly , if Ioshua and the Elders of Israel bee thus moved euen for the least calamities of their brethren ; then how ought our whole Israel to bee affected with the daily and heauy calamities of Gods people , only divided from vs in distance of place , not in difference of participation with Christ our head ? Fourthly , hauing such Ioshua's and Elders , who like good Fathers , are tenderly affected with the least calamity of Gods people , how thankefull ought we to be to God for them , and to expresse this our thankefulnes in all pious offices , and liberall beneficence , that nothing bee lacking either for ornament to their princelike port , or much more for the necessary support of the Crown & kingdome ? In the last place , if Israel haue receiued farre greater repulses , & reproches , then now Israel had done , Israel had need to be so much the more humbled , if possible , then here Ioshua & the Elders were . And so much of the occasion moving Ioshua with the Elders of Israel thus to humble themselues .

Come wee now to their act it selfe . Therein consider 2. things . 1. The Circumstances . 2. The Substance of it . The circumstances are 3. 1. Of the Persons , the Actors , Ioshua & the Elders of Israel . 2. Of the place , Before the Arke of the Lord : 3. Of the time , vntill the eventide . The substance of the act consists partly of Action and behauiour , & partly of speech . Their action or behauiour was threefold : 1. They rent their cloathes : 2. they fell to the earth vpon their faces 3. they put dust vpon their heads . All this v. 6. Their speech is a prayer or zealous & humble expostulation with God . v. 7. 8. 9. Al which being jointly considered , they represent vnto vs an exact pattern & platforme of solemne & publick Fast. Which will the better appeare , if we a litle open every peece a part .

First , for the Persons . Ioshua for his person was of eminent gifts and graces . He was one of the Twelue ; that were sent to view the land of Canaan , one of the two , that incouraged the people to goe take possession , contrary to the discouragements of the other ten . He only was with Moses in the holy Mount those forty daies and forty nights . Hee was a man most zealous of Gods glory , in his pure worship and seruice . So that in his pious and pithy exhortation to the people , Chap. 24. to feare the Lord , to serue him in sincerity ; and in truth , to abandon their strange Gods : he concludeth , in case they would not , saying : As for me , and my house , wee will serue the Lord . Yea hee made a couenant with the people to put away their idols , and images , those strange gods ; set them a statute and ordinance , Chap. 24. 25. He erected also a stone for a monument , & witnesse for perpetuity vnto stosterity . A most excellent Precedent for Princes hee was , sith the only rule of his Regiment was the word of God , the wisest Counsellour of Kinges , if they would haue their affaires to prosper . As Iosh. 1. v. 8. He tooke not his Precedent from his predecessor Moses , though he were a wise & a good man , but so farre as he was regulated by the only rule of Gods word . The wisest politicians may foulely erre in their gouernment , whose precedents may proue the more perillous to their followers , when out of an admiration and high opinion of their wisdome , they withall swallow down their great errors , digesting them as corrupt blood into all the veines of the body politick ; but they that folow Gods word , cannot erre . This made David wiser then his teachers , them the aged , them his enimies . Ps. 119. 98. In a word . Ioshua is not noted of any vice in Scripture , as even Moses and Aaron were .

Againe , for his office and calling , he was Moses successor , appointed by God to leade his people into the possession of the promised land . Herein also , according to his name , Iehoshua or Iesus , which signifieth a Sauiour , hee was a type of Iesus Christ , who conducts his people into the heauenvly Canaan . Moses and Aaron were defectiue and faulty , for which cause they might not conduct the people into Canaan ; which is also a mystery , signifying , that the law , those legall and leviticall observances were defectiue , and so could not bring Israel into Canaans possession : onely Ioshua , which is Iesus , ( in whom no fault is found , noted in Scripture ; no more than Melchisedechs genealogy , to make him a type of Christs eternall Priest-hood ; though neither Ioshua , as a man , was voyde of all sin , nor Melchisedech with out Parents ) Ioshua ( I say ) a liuely type of Iesus Christ , was he , that must put gods people in the possession of the promised land . This is that Iehoshua here who humbleth himself , and with him the Elders of Israel . whether they were the chief of the tribes or of the families of Israel , or else those 70 Elders , mentioned Ex. 24. 1. The chief of Israel they were without question . And the text saith , he ( to wit Ioshua ) & the Elders of Israel jointly .

Hereby the way is a notable Embleme , and patterne of a well gouerned state , where Ioshua , the prime gouernor , goes not alone in his Counsels and actions , but hath his Elders with him . Euen Salomon , for all his wisdome , had a graue Senate of sage Elders , whose Counsell if his sonne Rehoboam had not forsaken , preferring his braue younkers , before the graue Elders , his kingdome might long haue florished .

Well what did Ioshua and the Elders of Israel here ? First , they rent their cloaths . To signifie the renting of their hearts . So Ioel. 2. 13. Rent your hearts and not your garments . And the ceremony of renting the clothes was not lightly to bee vsed , but in case when Gods glory or name suffered ; as Num. 14. 6. Ioshua and Caleb rent their cloathes , when their fellow spies had by their misreport discouraged the people , causing them to distrust Gods lawes and promise . The like case is here . Secondly they fell to the earth on their faces ; importing a stupendious abjection full of zeale , as vtterly regardlesse of their dignity or persons , carelesse what became of them , so transported were they with zeale for Gods glory , and people . Thirdly , they put dust vpon their heads , in signe of greatest humiliation , as dead men , on whom the earth or mould is cast for buriall . Hereunto adde the other circumstances , as of the time , how long , vntill the euentide , the iust terme of a solemne fast : as also of the place , before the Arke of the Lord , the type of Gods presence in his Sanctuary , before the mercy seate , the place of publicke worship : together with their feruent inuocation , and zealous prayer to God : and so in some wee haue a full fast , in all the intire and maine parts of it .

Loe , then , what a noble precedent of true piety is here exhibited to Gods people ! And doth not our royall Ioshua the like ? what saith the proclamation ? Note the words well : In this fast his Maiesty in his royall Person , & with his own family , and royal household , will giue an example to the rest of his people . Yea , that the pious and religious considerations , [ namely of deliuerances past , of disasters present , and dangers imminent ] haue soe wrought in the Princely heart of the Kings most excellent Maiestie , that he hath not onely had recourse , to that great and Diuine Maiestie , who is the King of Kings , in his priuate deuotions , to implore his mercy , and fauour to himselfe and his people ; but according to the example of all good Kings in former ages , in the times of common calamities , which equally concerne both Prince and people , to commaund a solemne , a generall , and a publicke fast &c: So run the words . Which well obserued , what hopefull fruites shall not such a fast produce , when the first seedes thereof , euen prayers , and teares , are begunne to be sowne by our Royall Ioshua ? And though in that his preceeding , and priuate practise he seemeth to go alone : yet for the more graue and religious forme of solemnizing thereof , insteed of the Elders of Israel , his most excellent Maiesty hath consulted with his reuerend Bishops . Which our noble Ioshua , and his reuerend Elders , soe farre as they in this fast imitate Ioshua and the Elders of Israel , so let our Israel imitate them . Then doubt we not of a hopefull welfare to attend and succeed this fast , wherein Ioshua with the Elders of Israel lead vs the way in sincerity of their heart , & in the precedencie of their pious examples . And note one fare proofe & fruit of our late generall fast , vpon the 2d of August , for the Country . That very day the heauens began to restraine their vnkindly influence of excessiue vnseasonable famine-threatning wette , the Lord clearing vp his cloudy countinance in the face of the christaline skye , faire weather continuing from that day , to bring vs in a joyfull & most plentifull haruest , to the regret of all ingratefull misers and regrating cornmongers , but joy to all good hearts . The very like change of weather fell vpon the very day of the last yeares fast , which began with the Court , and London fast . Thus God is pleased to grace our fasts , showing how much he is delighted with true humiliation .

Now , by the example of Ioshua , and the Elders of Israel here , we are taught how to keepe a right and religious fast to the Lord . First , as they rent their garments , so we should our hearts with deepe contrition and godly sorrow , for Gods dishonour , displeasure , and Israels discomfitures . And if euer , now cause there is to rent our hearts , for Israels fearefull rents , both in Church & state . These great schismes and rents are best cured and closed againe , by this one of the heart . If our hearts proue rocky , smite we them with Moses rodde , by the application of Moses Law , that soe being rent and cleft a sunder , there may issue out floods of liuing waters of repentance flowing from a liuely faith , which may supple and close the clefts and chaps of our parched Israel .

Secondly , as Ioshua's , so our fast must be with exceeding humiliation of soule and spirit , yea euen to the dust , and that renouncing our selues , as dead men , in whom is noe helpe or hope , being as it were buried vnder ground , as Ioshua vnder the dust , which he cast vpon his head . We must goe out of our selues , as the soule out of the body , flying to God , who onely canne free vs from our euils , fealt or feared .

Thirdly , our fast must be constant as Ioshua's , vntill the eventide . The day of our fast is a holy day to the Lord , to be wholy spent in a religious abstinence as from our ordinary food , so from any pleasure , or profit of our owne . The Lord reproues Israel for this , Esay 58. ● . saying : Behold in the day of your fast you finde pleasure , and exact all your labours . We must forbeare all kind of food , or repast till the euentide . So did Nineueh by the Kings commandement . Ion. 3. 8.

Fourthly , the speciall place wherein to celebrate our fast , is the place appointed for publike worship . Ioshua's humiliation was before the Arke of the Lord . Our priuate houses haue their vse for priuate deuotions : but in the time of publicke seruice in Gods house , whereat we must , if we may be present , our priuate deuotions at home are of no other vse , but to bring a curse in stead of a blessing , while the publicke ministery is neglected , or contemned . And euer in the publike ordinance God doth more manifest his presence in the communication of his graces , then in our priuate families : yet by commending the publike , I exclude not the prinate : but euer the priuate must giue place to the publicke . The day of our fast , as also other the Lords Sabboths , allowes some time to be spent in our priuate families for the duties of the day , as those vacant howres both before , betweene , and after the publike seruice : but the publicke worship must in no case bee incroched vpon by our priuate deuotions , much lesse by our worldly affaires , or affections : at that wee must be no lesse instant in comming then constant in continuing . So did Ioshua before the Lords Arke . Yea in some places , specially in the Country , where their Churches are greater , and their congregations lesser , being also vpon a working day , and in haruest time , if they be accommodated for Preachers , agreeing vpon it , the fast may be wholy spent in the Church , in the publike congregation . Not that there is more vertue in the Church-wals , or pewes , or pillars , then in our priuate houses or closets : but the publicke Ordinance is the most perfect beauty of holinesse , euer to bee preferred before priuate deuotions .

Fiftly , a religious fast must euer bee joyned with earnest and feruent prayer to God , either for remouing present euils , or preuenting future : or else in thanksgiuing for benefits receiued and enioyed .

Lastly , all this must bee done in sincerity of heart , as in the sight and presence of God , all hypocriticall and Pharisaicall vayles remoued from vs . Thus Ioshua's humiliation , with the Elders of Israel , was before the Arke of the Lord , in the presence of God . Suffice it onely to name these things as briefe rules and directions for our fast .

Only insist we vpon two points , as most requisite to our present purpose . The first is : that in our publicke fast , God doth especially looke vpon the heart , that it be single and sincere without hypocrisie . Nothing is more abominable in the sight of God , than an hypocriticall Fast : which the more solemne , the hypocrisie is the more insolently and audaciously impious , as daring to play mock-holiday with God vpon the open stage . Such was Iezebels fast , a very packe of hypocrisie ; who to colour and cover her craft , and cruell covetousnes , to compasse Naboths vineyard , shee proclaimes ( forsooth ) a solemne fast , having her false witnes in a readines , suborned to accuse innocent Naboth , saying , This man blasphemed God , and the King . Who would not imagine that this fast was rather to expiate Naboths imaginary blasphemy , then to satiate Ahabs lust for his hereditary vineyard ? saving that it was not so easie a matter for Iezebel and Ahab by subtile hypocrisie to impose vpon , no not , their credulous simples . The vaile of hypocrisie is not for every ones weare . Iezebel and Ahab were palpably & notoriously wicked , which , while they go about to hide vnder hypocrisie , they do but dance in a net of too small a thread to hold such a sish as Naboths vineyard , without the strong cordes of a womans lawlesse lust , armed with Ahabs signet , with the awfulnes whereof shee had taught the Elders & Gouernors of Naboths City to bee at a becke , 1. Kings . 21. and to serue at all turnes . Farre vnlike our Ioshua , & Elders of Israel here , in their Fast. But Ahabs kingdome was the revolted idolatrous house of Israel . No marvaile if they were no lesse absurdly hypocriticall , then grossely profane . But let not Iudah sinne . Yes Iudah also was become an hypocrite . In the 58. of Esay The Lord bids the Prophet , Cry aloud , spare not , lift vp thy voyce like a trumpet , and shew my people their transgressions , and the house of Iacob their sinnes . What sinnes ? Hypocrisy stands in the forefront , v. : 2. Wherein specially did they play the hypocrites ? In their fasting ; so v. 3. Wherefore haue we fasted , say they , and thou seest not ? &c. The Lord answers , v , 5. Is it such a fast , that I haue chosen ? A day for a man to afflict his soule , is it to bow down his head as a bulrush , & to spred sackcloath , & ashes vnder him ? Wilt thou call this a fast , & an acceptable day to the Lord ? Is not this the fast that I haue chosen , to loose the bandes of wickednesse , to vndoe the heavy burthens , and to let the oppressed goe free , and that yee breake the yoake ? &c. A religious fast then is to loose the bands of wickednesse : but hypocrisie fastneth them the more by fasting .

How so ? For first , of an hypocriticall fast comes no good , God regards it not , as the people complayned . Yea , sayth David , Esay . 58. 3. if I regard wickednesse in my heart , the Lord will not heare me . Psal. 66. 18. And Psal. 17. 1. Heare the right O Lord , attend vnto my cry ; giue eare vnto my prayer , that goeth not out of fayned lips . Implying that dissimulation with God hath no plea for acceptance . Yea , on the contrary , as it hardens a man in evill , so it hastens greater judgements ; especially in a solemne fast , it turnes even our prayers into sinne , and bringeth a curse in stead of a blessing ; as Iacob feared , by having on his brothers garment , and pretending to bee Esau. Though neuer any dissimulation sped so well as that of Iacobs . And not without cause . For the blessing belonged to him , by a double right : By Gods donation and designement , and by purchase from Esau ; so that in truth and effect , Iacob , was Esau , to wit , the elder brother , to whom the blessing of birth-right belonged . This by the way . But false hearted hypocrisie is euer disastrous and vnhappy . And as no reformation can be expected of a solemne hypocrite , but still greater obfirmation in evill : So hee cannot hope of any good from God ; or if hee doe , his hope shall perish , as Iob faith .

But Ahabs humiliation and fasting , ●biece . though hypocriticall , yet obtayned favour of God .

True , Answere . But what favour ? He obtayned the reprivall of his punishment for the time , but not the pardon of his sinne , nor consequently exemption from judgment . Gods temporall , or temporary favour to an hypocrite , sheweth how much he delighteth in a sincere heart . But Ahab was paid home at last for all his hypocrisie and impiety . For as hee had swallowed downe at a morsell Naboths vineyard , whereof , for all his humiliation , and crowching , hee never made , nor euer meant restitution , while he disfigured his face in a counterfeit fast : So at Ra●oth Gilead , the Lords arrow hit him home , 1 Kings . 22. & that in the same place , where Naboth was slaine , and that also in Ahabs disguised attire , whereby he thought to haue frustated the trueth of Micaiah's prophecy . Well might Ahab by hypocrisie commit the evill of sin vnseene of men , but he could not thereby avoid the evill of punishment , seene of God , for all his disguising .

This may teach vs in our humiliation to looke well to our hearts , how they stand affected . The ancient Heathen vsed to looke into the Entrals of their Sacrifice , whether they were sound or no. Caesar observing his sacrifice to want a heart , tooke it for an ill presage , as it proved . That which they did in superstition , let Christians haue in religious observation , namely to looke well to their heart , if sound and sincere : else such a sacrifice bodes no good . Wherefore is there a price in the fooles hand , to buy wisdome , and he wants a heart . Prov. 17. 16.

Now an ill affected heart in our Fast-sacrifice , is either a wilfull ignorance of our sinne , or if we know it , stubborne impenitency , hauing no thought or purpose , much lesse desire and endeavous to reforme it . This is a fast not for sinne , nor from sinne , but in sinne , and vnto sin . Ioshua's heart , and the Elders of Israel , was not so . They were ignorant indeed of Achans sinne , but not wilfully or willingly . Besides , if they had knowne it , how ready would they haue beene to purge or to punish it ? as we shall see afterwards ? Otherwise , their sacrifice had wanted a heart , and so would haue proued or procured a greater plague vnto Israel . But in their humiliation they were no way guilty of Achans sinne , nor as authours , nor as accessories , either by approving , conniuing or patronizing of it . They dealt sincerely .

The second and last speciall poynt considerable in Ioshua's act , is , that as Ioshua's , so our fast , should be holy to the Lord , and for the Lord. When ye fasted , ye fasted not to mee , but to your selues : Zach: 7. 5. They sought themselues , their owne wealth & welfare . No godamercy . Should ye not heare & c ? Esay . 58. 3. That which Ioshua and the Elders of Israel sought , was principally Gods glory which suffered in Israels discomfiture . As v. 9. And what wilt thou doe vnto thy great name ? It was not their owne profit , or priuate ends , nor policy , but piety , that moued them to this humiliation .

Qui Dei solius gloriam quaerit , acquirit & suam : Qui suam solius gloriam quaerit , perdit & Dei. Hee that seekes Gods glory onely , procureth also his owne : Hee that seeketh his owne glory alone , looseth also Gods .

Now the right seeking of Gods glory in our Fast , is to put the meanes in practise . As , to remoue the impediments , generally all mens personall sinnes , particularly state-sins , as idolatry and heresie , which directly strike at Gods glory , and ruinate Israel ; as also oppression and bribery , which ruinate kingdomes . Withall , to establish the true Religion , with justice distributiue and correctiue : so is Gods Israel , so the Kings throne established .

Many may the causes be of Israels fast , whereof Ioshua & the Elders cannot be ignorant . Yet if there were no more , Achans sinne alone , though concealed , is cause enough . But how shall Achan with his privy palliated sinne , bee found out ? This is Gods part in the next words , v. 10.

From this verse to the 16 is contayned the Lords charge to Ioshua , Get thee vp ; wherefore lyest thou thus vpon thy face ? Israel hath sinned , &c. It may seeme strange that God should bid Ioshua surcease his sorrowing , alledging withall the cause , Israels sinne . If Israel hath sinned , the rather haue Ioshua and the Elders cause to continue their fasting and prayer . But wee are not to take this charge as a checke . For the Lord did not interrupt Ioshua's devotion , till the eventide , the time of comfort after sorrow . So that being at a full period , ( And what wilt thou doe to thy great name ? ) the Lord takes the hinte and answeres Ioshua so , as Ioshua might be partaker of that hee prayed for . Otherwise , Ioshua and the Elders might haue fasted and prayed long enough , with small fruit , if the Lords speech had not stept in . Something else must be done besides a fast , before it will go well with Israel .

But was not Ioshua's prayer and fasting aualeable ? Was hee not a holy and a vertuous Prince ? And doth not the effectuall feruent prayer of a righteous man auaile much ? Iam. 5. 16. Againe was not Ioshua a type of Iesus Christ ? And are not the prayers of Iesus effectuall ? Can God be angry with his people , for whom Iesus prayeth ? This is Israels confidence , euen ours , that wee haue Iesus entred into the heauenly Canaan , there taking possession , there making intercession for vs . Can any thing then betide vs , but good ? If our Iesus pray , can wee his Israel perish ? God forbid . Yet something is required on Israels part , to be made partakers of Christs prayers , to bring the blessing thereof downe vnto vs . Israel had the Oracles of God , his Arke , his speciall presence , a noble Ioshua and Elders praying for them : yet something was lacking on Israels part . Ioshua , Iesus may pray for Israel , yet Israel be in perill of perishing , if Israel haue sinned . But Israel hath sinned sayth the Lord to Ioshua ; Wherefore lyest thou thus vpon thy face ? get thee vp .

If Israel hath sinned , Israel hath an aduocate with the Father , 1 Ioh. 2. ● . Iesus Christ the righteous and hee is the Propitiation for all our sins . What more is required ? yes , something . For , if wee confesse our sinnes , 1. Ioh. 1. 9. hee is faithfull and iust to forgiue us our sinnes , and to cleanse vs from all vnrighteousnesse . If Israel confesse his sinne . Without this , not Ioshua's fasting and prayer will availe . Indeed our Ioshua's prayer , Christs prayer for Israel , is an effectuall meanes to worke true faith , and to produce repentance in a sincere confession of sinnes vnto saluation . And therefore Ioshua's prayer is not spent in vaine , but is a fore runner inducing and conducing to the confession , and so to the purgation of Israels sin .

The point hence is : that all Israels fasting , prayer , humiliation , deuotion , is to noe purpose to preuent plagues , but rather to provoke and procure them , if it be not attended with true repentance , & thorow reformation of Israels sin . When you spread forth your hands ( saith the Lord ) I will hide mine eyes from you : yea , when yee make many praiers , I will not heare . Will not many prayers serue the turne ? No , not a beadroule of Prayers , Why ? your hands are full of blood . In praier , pure , not bloody hands , must be lift vp . God waighs not praiers by their plurality , but by their purity . And this purity , is not in a neate concatenation of Scripture phrases , or formes of speech , but in faith and affections of a pure heart . Ezech. 14. 3. In Ezechiels time Israel had set vp an idoll in their hearts . Some Idol sinne or other . Any beloued darling habituall sinne , is an idoll set vp in the heart . How much more the loue of idols , and images themselues ? Well , what of this ? Vers. 16. The Lord there saith : Though Noah , Daniel , and Iob were in the land , as I liue saith the Lord , they shall deliuer neither sonnes nor daughters . Why ? The idoll was set vp in the heart .

What then doth the Lord require in Israels fast ? Surely Israels publicke and solemne fast requireth a publicke and solemne reformation of Israels sin . Ioel. 2. 12. Turne ye vnto me with all your heart , and with fasting , and with weeping , and with mourning &c. Such was done in heathen Nineuchs fast . Ion. 3. 7. The King caused to be proclaimed through Nineueh , ( by the decree of the King and his nobles ) Let neither man nor beast , heard nor flocke , great nor small , old nor young tast any thing , but let man and beast be covered with sackcloth , and cry mightily vnto God : Yea , let them turne euery one from his euill way , and from the violence that is in their hands .

Is this the condition required in Israels fast ? O then what a terror and horror is it for Israel , when in the solemne fast , not onely some Achans priuie sinne is not lookt into , to be purged and punished , Esa 1. but open * crimson , scarlet coloured sinnes goe disfigured for a day , to no other end , but that ( as Romes images at Easter , after their mourning in blacke all the Lent ) they may spring out in a fuller vigour and luster ; vsing a fast , as the rose doth the sable night , to cause the fayrer glosse ?

Yet here is comfort to the true Israel of God . What if Achans sins be not expiated ? shall all Israel perish ? God forbid . Shall not the judge of all the world do right ? But if Israel be pertaker of Acans sinne , Israel must perish with Achan . True , but Israel fasteth , Israel prayeth , so Ioshua , so the Elders . What if many in Israel play the hypocrites in their fast ? yet euery Noah , Daniel , and Iob fasting and praying with and for Israel , shall be preserued . Ioshua and the Elders of Israel , fasting , praying , should haue beene preserued ( who euer else had perished ) though Achans sin had not beene purged , so it had not beene through their default . In Israels fast then , let all true Israelites comfort themselues , if first they be purged themselues , by renewing their couenant with God , and if they cry mightily to God for the purgatition of Achans sinne , whatsoeur , whosoeuer it is , that troubleth Israel : howsoeuer Achans sinne remaine vnpurged , to the perill of Israel ; yet the labour of such shall not be in vaine , Mal. 3. 17. in the Lord . In the day when the Lord makes vp his Iewels , he will spare them as a man spareth his owne sonne , that serueth him . Then shall ye returne ( sayth the Lord ) and discerne betweene the righteous and the wicked : betweene him that serueth God , and him that serueth him not .

But what was Achans sin ? It is laid downe verse the 11. and layd to Israels charge , as before . Israel hath sinned , and they haue transgressed my couenant , which I commaunded them : for they haue euen taken of the accursed thing , and haue also stollen , and dissembled also , and they haue put it euen amongst their owne stuffe . Soe , Achans sinne was sacriledge , theft , dissimulation , mingling the accursed thing with Israels stuffe . This accursed thing was a Babylonish garment , a wedge of gold , of 50 shekels , and 200 shekels of siluer . It is called accursed in a threefold respect : first because it was Babylonish and Chanaanitish stuffe , abominable to Israel . Secondly , because the Lord had expressely forbidden Israel to make or meddle with it , for their owne priuate vse . Thirdly , because medled withall against the commaundement , and intermedled with Israels stuffe , it caused Israel to be accursed , and all they tooke in hand v. 12. For therefore ( sayth God ) the children of Israel could not stand before their enimies , because they were accursed : neither will I be with you any more , except ye destroy the accursed from among you .

Here then we might take occasion to speake of the sins of sacriledg , & such kind of sacred-profane theft , of hypocrisie , and dissimulation , of mingling execrable things with Israels stuffe : but it might proue tedious . Onely for a touch by the way , Israel may learne thus much : that if the stealing of a Babylonish garment were soe hainous : What had beene then the bringing in of idolatrous reliques with all Babylonish equipage and furniture , to set vppe the Babilonian Religion in Israel : in case also it had beene done not secretly , as Achans Babylonish garment , ( which might therefore haue seemed to excuse Israel , ) but openly and in the sight of the Sunne , like Zimri and Cosbi in the open tent ? If it were so hainous to steale priuily a wedge of gold , and siluer , of soe small value in comparison , which though it were sacriledge , yet the Tabernacle of the Lord was not as yet possessed of them : what then had it beene , euen with a high hand of sacriledge & simony , in euery corner & high mountaine of Israel , to robbe and cheate God of his portition and Patrimony , the onely Leuiticall inheritance for his ministery , to the great desolation of many thousand soules in Israel ? What if Israel herein had beene guilty ? How would they haue weighed such stollen sacred wedges in the ballance of the sanctuary ? What a snare would they haue found it , to haue deuoured so much sanctified , and after the vow so to haue inquired ?

Againe , if one Achans dissimulation were soe hainous , how then had the condition of Israel beene , if her fairest face , and most beautifull body had beene couered ouer with hypocrisie , as with a leprosie , soe that from the crowne of the head to the sole of the foote , there had beene no sound part ? In a word , if it were imputed to Israel for such a haynous sin , that Achan mingled the Babylonish garment with Israels stuffe , then how had Israels case stood , if Babylonish lees had beene by prodigious Achans mingled among Israels pure wine , if Canaanitish heresies had beene not only put with , but for , and in stead of Israels most precious stuffe , her purest doctrines ? If these had beene Israels sinnes , no marvaile if they had caused Israels affaires to fare so ill ; no marvaile if they had caused Israels GOD to estrange himselfe from Israel , and to take the Canaanites part against her ; no marvaile if they had caused Israel to be contemned of the Canaanite , to whom she was wont to bee terrible , and accounted invincible ; no marvaile if they had caused GOD not to goe out with Israels Armies , to suffer his Truth to bee trampled on , yea to threaten vtter desolation and dereliction , as v. 12.

Is Israels case no better ? Poore Israel , what wilt thou doe ? Fast and pray ? It is high time indeed . For Israel hath sinned . But yet the Lord bids Ioshua ▪ and the Elders of Israel to rise vp from their prostrations , because Israel had sinned . Why so ? For , as we haue shewed , something else is required besides a Faste , to purge Israels fault . What is that ? The Lord sheweth v. 13. &c. Vp , sanctifie the people , and say , sanctifie your selues against to morrow : for thus saith the Lord God of Israel , There is an accursed thing in the middest of thee , O Israel : thou canst not stand before thine enemies , vntill yee take away the accursed thing from among you . In the morning therefore yee shall bee brought , &c. And it shall bee , that hee that is taken with the accursed thing , shall bee burnt with fire , hee , and all that hee hath , because &c. In these wordes of GOD to Ioshua , is first set downe the cause of Israels discomfiture , the accursed thing : Secondly , The ill condition of Israel , vntill this cause bee remooued ; no standing for them before their Enemies . These wee haue already handled . Thirdly , a direction to Ioshua , for the finding out of the Delinquent , and for his punishment : Hee and his , must all perish . 4ly Israel must be sanctified , to fit them for the execution . This sanctification was partly externall & ceremoniall in the body , Exod. 19. 14. 15 by washing their cloathes , or abstinence from pleasures ; partly internall by faith and repentance , signified by the externall . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The word also in the originall , for to sanctifie , signifying also to prepare . So that the Israelites were now to prepare themselues in holinesse , for the execution of a notable peece of Iustice , wherein al the people was to haue a hand . Before they were to inquire into , and punish anothers sinnes , they must first purge themselues of their owne sinnes . As Christ saith in the Gospell , concerning the adulterous woman , to those that accused her , He among you that is without sin , cast the first stone at her : So that they that are to cast a stone at Achan , must first be sanctified & cleansed from their sinnes , by faith and repentance . Also in this their sanctification they might be vnderstood to haue commended themselues and the cause to God , with prayer , that God would finde out for them the Troubler of Israel , that he would blesse and direct the lot for that end .

And here is a good lesson for all Iudges and Iurers , and Executioners of Iustice , in matters of life and death , that they be sanctified first themselues by faith , and repentance , before they passe their verdict vpon others .

Otherwise without this sanctification and due preparation , for men to rush vpon the censuring and punishing of others sins , is the way to bring Gods displeasure vpon themselues . Wee haue a famous example heereof in the Israelites themselues , when they were to take revenge vpon the Tribe of Beniamin , Iudg. 19 ▪ 20. for that foule fact committed by a few sonnes of Belial vpon the Levites wife , but much more , ( which aggravated the fact beyond measure ) for the Beniamites not onely not punishing of it , but countenancing and defending it . That the rest of the Tribes all combined as one man to punish such an vnheard of impiety , and insolency , euen in their brethren the Beniamites , no doubt , was both laudable with men , and acceptable with God . Insomuch as they consulting with God , Iud. 20. had his direction & approbation . Their consulting with God was good and requisite , and the only way to speed well in their enterprize . Yet ( which is to bee well noted ) they prospered not against Beniamin , till they had throughly sanctified themselues . For , First their consulting with God , was not whether they should goe vp against Beniamin , or no ; but hauing resolued on it among themselues , they aske of GOD , which of the Tribes shall goe vp first ? Heere was yet no due sanctification of Israel to prepare them to the battaile , and so they sped accordingly ; for the first day , the joynt Tribes lost twenty and two thousand chosen men . A fearefull discomfiture . Well , they re-inforce the battaile the second day , but withal goe a little more warily to worke , then before . They weepe before the Lord vntill euen , which was a good peece of a publicke Fast. And good reason they had to weepe , that had lost so many of the thousands and worthies of Israel . But this as yet was but a carnall weeping . Yet they aske counsel of the Lord , saying , Shall I goe vp againe to battaile against the children of Beniamin my Brother ? And the Lord said , Goe vp against him . Yet for all this , Israel was foyled the second day , and lost againe 18 thousand men . Why ? Did not the Lord bid them goe ? Yes : For the Lord would be avenged on the obstinate Beniamites . How then came the Tribes to be beaten againe ? Surely as yet they had not duely sanctified themselues . So that , though the Lord bade them goe , yet , because they had not sanctified themselues , the Lord as yet makes them no promise of good successe . But vpon this second disaster , then all the children of Israel , and all the people went vp , & came into the House of God , and wept , and sate there before the Lord ; and fasted that day vntill euen , and offered burnt offerings , and peace offerings before the Lord . This is to the purpose indeed . Heere is a second Faste , not onely publicke , but generall , of all the children of Israel , and all the people , of all ages , and sexes , and not onely the sword-men , and men of warre . They come to the House of God , they weep , they faste till euen , yea they offer burnt offerings , and peace offerings . All which together was a due and orderly sanctification of Israel , when to their weeping and fasting they added burnt offerings , and peace offerings , whereby they made their attonement and peace with God , for all their own sins . Well , hauing thus sanctified themselues , what followeth ? They withall aske counsell of the Lord , whether they should goe vp againe , against Beniamin , or surcease . Still it was Israels constant course to aske counsell of the Lord in all their enterprizes , to take their God-speed with them . And now the Lord not onely bids them goe , but giueth them his expresse promise to deliuer Beniamin into their handes , which hee did not before . It is not enough to aske counsell of God , but to obtaine his fauour and promise for good speed in our vndertakings . And we are sure of his blessing vpon vs , if first our enterprize be just & warrantable , as this of Israels was : and if withall it bee vndertaken with a good conscience , seeking therein the glory of God principally , hauing first humbled our selues before him , consulted the Oracle of his Word , offered him burnt offerings and peace offerings , by renewing our faith and repentance , to bee at peace with God . All this done , we haue God on our side , his blessing and Promise attends our Enterprizes . Now Israel being first throughly sanctified , goe on , and prosper in the execution of Iustice vpon their refractary and too too audaciously insolently impious Brethren , as wee see in the rest of the Chapter .

Would Israel then proceed well , and prosper in their execution of Iustice vpon those that trouble Israel ? Israel must bee sanctified first from her owne sinnes by fasting and prayer , by faith , and repentance , by consulting with GOD , by seeking his glory in all . Then Israel , goe on , and prosper ; the day is thine . Otherwise , Israel doth but puzzle and perplexe her selfe with sollicitous , industrious , but vnsuccessefull vndertakings . Euen obstinate Beniamin gets the better of his better Brethren , seeking his reformation , before they were duely sanctified to take a iust revenge .

Now Israel , thou fastest , thou prayest , thou weepest , thou lamentest thy vnhappy successes at home and abroad ; thou wouldest faine haue cured the maine cause ( as thou imaginest ) and haue procured thine owne peace and contentment . But thou hast laboured in vaine ; thy best purposes and intendments for Israels good haue beene frustrate . But examine the cause of all this . Hast thou beene sufficiently sanctified , when thine Elders were assembled ? Yes , you prayed ▪ you mourned , you desired at least a solemne fast for your good speed . But did you therein seeke Gods glory first ? Yes . But did you offer your peace offerings , seeking your peace with God in the purgation of your own sinnes , euen the sins which not a little trouble Israel ? What bee those ? In speciall Sacriledge and Simony , the great corrupters of Church and Religion . The one hath swept away the maintenance from Ministers : the other hath turned Ministers into Marchants : and both together cause prophecyings to faile , the people to perish , and Idolatry to spread it selfe . The authors and actors of these , are Israels Achans , enough to alienate God from his people . But you were about good Lawes to cure their maladies , so far as the iniquity of the times would suffer ; by restoring at least some part of the long detained portion of Tithes , Gods own inheritance , which might be some competent pittance to maintaine a painefull Minister : & by restraining ( if possible ) the Leprosy of Simony from tainting the small remnant of the Leviticall body , least armed necessity should inforce either honest men to purchase the Church with mony , or to permit theeues & robbers to possesse all , entering into the sheepfold another way . This you aymed at . And why did it not succeed well ? It was among other things thought of . What if it had bin not only thought of , but concluded & enacted , not among , but before all other things ? Dimidium facti qui benè coepit , habet . A thing well begun , is halfe done . The heathen began alwayes their great reformations & enterprizes with GOD ; they were first for Religion , then for the Republicke . Omnia post Religionem ponenda semper nostra Civitas duxit ; Val. Max. lib. 1. cap. 1. de Religione . saith one of Heathen Rome . Our City euer iudged all things to bee ranked after Religion . A Iove principium Musae , sang the Poet. And , Dii caeptis aspirate meis , &c. should not Israel much more ? Did the Shunamite loose any thing by seruing the Prophet first of her handful of meale , and poore remnant of oyle in her ●ruse , notwithstanding her present extremity ? Yea , hath it not beene the ancient customes of Parliaments in England , euer to begin not onely to treate , but to conclude of , and settle the state of Religion , before matters of the Republicke came to be handled ? If wee revolue the Annales of those ancient times of Egyptian darknes , & ignorance , in comparison of the present resplendent light of Israel , we shal find therein such noble steps of piety towards God in this kinde , as may make our Israel to blush , if it doe not kindle an emulous zeale of imitation in a parallel at the least . Let me for the purpose heere insert the words of that precious Bishop Iewell . Defence of the Apology , Part. 6. chap. 2. Divis. 1. pag. 5 22. Princed 1611. Neither is it ( saith hee ) so strange a matter to see Ecclesiasticall matters debated in Parliament . Reade the Lawes of King Inas , King Alfred , King Edward , King Athelstane , King Edmund , King Edgar , King Canute ; and yee shall find that our godly forefathers the Princes & Peeres of this Realme , neuer vouchsafed to entreate of matters of Peace , or warre , or otherwise , touching the common state , before all controversies of Religion , and causes Ecclesiasticall had bin concluded . King Canute in his Parliament holden at Winchester vpon Christmas day , after sundry lawes & orders made , touching the Faith , the keeping of holy-dayes , publick prayers , learning of the Lords Prayer , Receiuing the Communion thrice in the yeare , the manner and forme of Baptisme , Fasting , and other matters of Religion ; in the end thereof saith thus : Iam sequitur Institutio legum saecularium . Now followeth an order for Temporall Lawes .

Thus wee see ( saith the good Bishop ) that the godly Catholicke Princes in olde times thought it their duety before all other affaires of the Common-weale , first to determine matters of Religion , and that euen by the Parliaments of this Realme .

Such were the auncient Princes and Elders of this Kingdome in times past . Their care of Religion in the first place in their Parliaments , was the onely way to bring on the better successe for their Civill affaires . Wherein also the reverend Prelates furthered all good Acts by their counsel , when required , although they had not negatiue voyces in Parliament ; Part. 3. within two leaues of the end . as D Iewell in the foresaid place , and also Bishop Bilson in his booke of Christian subjection , and Antichristian Rebellion , doe plainely show ; the Parliaments of this Land hauing euer had this power as well in matters of Religion , as of ciuill Policy , to establish good and wholesome Lawes for both . Not that our Parliaments haue power to make new Articles of the Faith , to establish what Religion they please ; but it is in their power , yea and their duty too , taking the Word of God for their guide and rule , to establish the true Religion taught therein , and to abolish all false Religions contrary thereunto . Where then should a Parliament begin but with God , but with Religion , if euer they looke that GOD should giue a happy successe to their ciuill affaires therein ? Especially the Parliaments of these our times , wherein the cloudes of Pelagian heresie , mounting to the toppe of mans aery imagination , by casting a false shaddow vpon the pure doctrines of the Church of England , deriued vnto vs from the Fountaines of Scripture , by the Conduits of the prime Reformers of Religion , and continued vnto vs euer since by the vninterrupted pipes of the most learned and illustrious Martyrs , Prelates , and Doctours of our Church , would bring our Meridian light of the Gospell , to a twylight , by intermingling with it the Egyptian fogs of the Church of Rome . So that if our Parliaments would repaire the ruinated Edifice of the Republicke , let them begin to make good , and strengthen the maine pillars and Foundation whereon it standeth , and that is , Gods Temple , Religion , which through vndermining Pioners is shrewdly shaken , who goe about to erect the towre of Babel instead thereof . In the Name of GOD therefore ( pardon by boldnesse : some must speake out , else the stones would cry ; yet I take not vpon mee to teach the Elders of Israel ; They can best judge of what I say ; and the Lord giue them vnderstanding in al things ) whensoeuer the Elders of Israel shall meet againe in Parliament , ( and I trust God will put it into the heart of our Ioshua in due time to summon a Parliament for the glory of God , and the good of Israel ) I trust to see both Ioshua and the Elders of Israel agree in one in the first place to establish the Religion of Christ , so long and happily hitherto avowed and maintained in the Church of England . The establishment whereof necessarily dependeth vpon the abolishment of two maine troublers of Israel , to wit , Antichristian Idolatry , and Arminian heresie . While these two stand , neuer let Israel looke for any good . To omit many godly Kings of Israel , as Iehosnaphat , Ezechiah , Iosiah , who destroying Idolatry , prospered : remarkeable is the example of Asa , who in rooting out of Idolatry , 2. Chron. 15. & 16. spared not his owne Mother Maachah , remouing her from being Queene , because shee had made an Idole in a groue , and Asa cut downe her Idole , and stamped it , and burnt it . Insomuch as King Asa prospered in warre , and his Land had peace to the 35 yeare of his raigne , vntill he made a league with the King of Syria , not relying on the Lord , and being depraued by Hanani the Seer , hee put him in prison , and oppressed some of the people . Againe , so long as Arminian bookes are vnpurged , and the Trueth vnpriviledged to passe abroad , your Parliaments O Israel , cannot prosper , To the repurgation of these , if you adde out of euery Impropriation a sufficient maintenance to the Ministery , if you castigate Simony ( if possible ) by some wise & godly restrictions better executed ; if with these reformations you conclude your first Session of Parliament , without any mixture of your owne ciuill matters , all other grievances shall fall mole sua , as the wals of Iericho at the voyce of the rammes hornes : Our Ioshua shall be honoured with subsidiary streames of loue & duty , flowing from the hearts of the best subiects in the World , out of whose oary bowels the King of England may dig richer Mettalls , then the King of Spaine can out of all his Indies . The King of Englands Subiects will for loue sweat his Maiesty more golde , then all the King of Spaines poore slaues can for feare digge out of the bowels of their senseles mother-earth : this done , I say , what can be reciprocally desired either of the Subjects by the King , or of the King by his Subjects , that shall not haue a full confluence , each striving to satisfie other with all wished contentments ? Gods cause being first acquitted , and our Mother-Church of England asserted to her owne auncient Catholicke Tenants , then Ioshua and the Elders , and all Israel with them shall from their celestiall Father , and their spirituall Mother receiue such a blessing , as shall bee admired of all their friendes , envied of all their enemies .

And you Lady Metropolis of Israel , the beloued City , the darling Mount Sion , when you send your Agent-Burgesses to joyne with Israels great assembly , as you looke to haue a part in the blessing thereof . Be perswaded to sanctifie yourselues , and reforme your City-Achans . Search them out ; you need not lanthornes for it . Your loue and liberality to the Gospell , and to the Ministery thereof , both at home and abroad , cannot be paraleld by any Church in any age . Onely your Achans , as so many cloudes , eclipse the glory , and ( otherwise ) the vnstained beauty thereof . A little leauen ( yee know ) leaveneth the whole lumpe . Purge it out therefore , that yee may be altogether a new lumpe . This we heartily desire , even your perfection .

Now then O Israel , you haue had your fast , yee are washed , yee are sanctified , yee are justified from your owne particular sinnes by your faith testified by your repentance , and the trueth of your repentance testified by your reformation ; now you are cleare and cleane , but not all . In the next place , yee are to finde out the Achans , that trouble Israel , least yee bee all wrapped in Achans sinne . So did Ioshua and the Elders of Israel ; after their owne humiliation , after their sanctification of the people , the very next morning early they goe about to finde out the Troubler of Israel .

First note Ioshua's diligence and vigilancie with the Elders and people of Israel to execute justice . They rose early in the morning . And good reason . Delay is dangerous in such cases ; it might haue hastened many bad consequences ; for now the newly fleshed Canaanites might haue wonne time to confederate , and bande against Israel , while Gods displeasure was not remoued . Besides , delay and neglect in doing justice brings the Iudges within the compasse of Accessaries .

For as hee that prevents not a sinne in another when hee may , commits it : so hee that punisheth it not , when hee may and ought , defends it , and makes it more his own . But prudent and provident Ioshua , with the Elders of Israel , and the people , prevent the daunger of delay ▪ they rise early in the morning .

But how doe they goe about the scruting to finde out the troubler of Israel ? Achan with his Babylonish garment , and wedges , were lurking in the Tent , among the thousands of Israel . Hee had conveyed his Sacriledge and theft so cleanly , by his dissimulation , as no man was privy to it , to accuse him ▪ Who then shall finde him out ? yes , the Lord takes this taske vpon him . And where the Lord makes the search , Psal. 44. 20. 1. what place for lurking ? If wee haue forforgotten the name of our God , and holden vp our hands to any strange God . Shall not God search this out ? for hee knoweth the secrets of the heart , saith David . But by what meanes doth God search out Achan ? By a strange and admirable meanes , even by lot , a thing of it selfe of a casuall and contingent nature , yet which the all disposing God canne commaund to produce the most certaine effects of his owne will . 1. Sam. 10. Thus by lot hee elected Saul for King , among all the Tribes of Israel , from among all the families of Beniamin , after that Samuel had already by Gods assignement annointed him . 1. Sam. 14. Thus by lot was Ionathan , Sauls son , found out , for but tasting a little honey . Yea God canne make the fowles of the ayre to reveale the most hidden sinne .

Well , Ioshua following the Lords direction , findes out Achan by lot . This done , note Ioshuah's behauiour to Achan vers. 19. My Sonne , giue I pray thee , glory to the Lord God of Israel , and make confession vnto him , and tell me now , what thou hast done , hide it not from mee . Ioshua heere like a tender-hearted Father vseth a Fatherly compellation to Achan , My Sonne . Hee breakes not out into suddaine anger and passion , now to adde more terrour to Achans conscience , or to shew the greatnes of his owne authority . For what neede authority and power bee armed with impotent hasty passion ? And it is the gentle Sun-beame , not the rough winde , that causeth the offender to lay aside the cloake of dissimulation . It is the goates milke of mild mercy , not the hard stroake of the hammer , that dissolues the adamantine heart . It is the warme fire of louing intreaty , not the frost of a frowning brow , that causeth the ycie obdurate conscience to melt , & drop into teares . It was the soft still voyce , not the whirlewind , & earth-quake , that caused Elias to couer his face and his mouth . My son , was the seemeliest rack for Ioshua to vse , whereby gently to draw confession from Achan . For Ioshua was Pater Patriae , the Father of Israel Gods people , the affection whereof he puts not off , while now he puts on the office of Iudge . Mercy and truth preserue the King ( saith Salomon ) and his throne is vpholden by mercy : mercy & truth are the two supporters of the Kings Armes . The herb Basil ( a proper embleme for a Prince ) gently stroakt on the hand , yeelds a pleasant smel : but crusht vpon it , vnsavory .

My Son , saith Ioshua . What then ? Giue , I pray thee , glory to the Lord God of Israel , and make confession vnto him , &c. The first thing that Ioshua seekes , is the glory of the Lord God of Israel . How ? By Achans confession . How should that redound to Gods glory ? Yes : three wayes in Achan : first , by shewing the Lord to bee just and true in finding him out thus miraculously by lot ; while Achan confessed himselfe to bee the man thus divinely pointed out . Secondly , by a faithfull , humble , and penitent confession of his sinne against God and his people , to the end , God might glorify his mercy in pardoning his soule , though his justice in punishing his body . Thirdly , that Gods act in Israels discomfiture might appeare to all the world to be vpon iust cause .

Nor doth Ioshua heere remit Achan to make his private auricular confession to the Priest . For so Achans sinne had never come to light ; but had gone close mantled vnder the stole and seale of confession . So had God lost his glory two wayes : First by Achans private confession , in stead of a publick : Secondly , by taking his absolution from a Priest , which none can giue , but God only . Therefore , saith Ioshua , Giue glory to the Lord God of Israel , & make confession vnto him .

Heere note , that a publicke sinne must haue a publicke confession to Gods glory .

Obiection . But Achans sin was private .

Answ. Though it were privately committed , yet by being publikely punished by the diuine hand , God had now branded it for a publick sin . Thus did God make Davids sin publick by an exemplary punishment , which he had committed privately . 2. Sam. 12. 12. And therefore to glorifie God in the publicke confession of it , how many penitentiall Psalmes did David pen and leaue recorded , as monuments of his owne frailty , and Gods mercy .

Well : vpon Ioshua's fatherly exhortation , Achan maketh confession of all , v. 20. 21. This was the way for Achan to finde mercy with the Lord , even in the midst of Iustice .

Vpon Achans confession , V. 22. &c. Ioshua presently sends , and finding all to be true , he and all Israel speed them to the execution , for the making vp of Israels breach againe . Note here , though Ioshua tendred him as a father the sonne , yet this his affection to Achan did not make Ioshua to forget he was a Iudge , to doe justice , in so weighty a cause , that so highly concerned Gods glory , and Israels good ; yea although Achan were one of the Tribe-royall , namely of Iuda , a great Prince in Israel , yet impartiall justice must proceed against him , for the expiation of that sin , which troubled Israel : Insomuch as Ioshua saith vnto him : Why hast thou troubled vs . The Lord shall trouble thee this day .

Againe , note the severity of Iustice in the punishment of Achans sin ; not onely himselfe , but his sonnes and daughters , his oxen and Asses , his sheepe and tent and all that hee had , Vers. 15. were by the Commaundement of the Lord stoned with stones by all Israel , & burned with fire in the valey of Achor ; so called vpon that occasion in perpetuam rei memoriam . The valley of trouble ; because he had troubled Israel . Nor may this peece of justice seme vnjust . Vers. 16. First , because god commanded it . And shall not the judge of all the world do right ? His iudgments are often secret , but neuer vniust . Yea reason makes for the approuing of it . For he that by his sin troubled all Israel , and brought them in danger of destruction , did hee not justly pull distruction vpon himselfe , and his whole house , to be executed by all Israel ? Nor goeth this example alone . The like we see executed vpon Chorah and his company Numb . 16. Here an end then of Achan and his sinne .

What followes ? A happy successe for Israel . For , vers. 26. No sooner was the heape of stones raised ouer Achan , but Gods fauour like the Sun from vnder a thick cloud breaks forth afresh to Israels comfort . So ( sayth the Text ) the Lord turne à from the feircenesse of his anger . And for proofe hereof , ye haue Israels victory ouer Ai. Chap. 8. And that by a stratageme of the Lords owne deuising , to take away from the Chanaanites all conceipt , that Israel fled away at the first for feare , but rather in pollicy to intice them out afterwards , and soe vtterly with more rage to destroy them : as the reader may obserue by Israels second flying of purpose to inclose the Aians .

Whence note first , that stratagemmes in warre are lawfull , as to fly for aduantage , to lye in ambush and the like ; yet not to lye for aduantage . Faith once made must be kept with the Chanaanites , Iosh. 9. as Ioshua did with the Gibeonites ; though they were iustly made Israels slaues and drudges , for their false dealing , pretending to come from a far countrey shewing their mouldy breade and old shoes , as Papists make ostentation of their mouldy pretended antiquity . So that only the league with the Gibeonites stood firme ( though with qualification as is noted ) because both it was done of ignorance ( the Lord not being foreconsulted ) a dangerous and disgracefull thing for Israel , to enter into leagues , and not aske counsell of the Lord ) and also it was done not by Ioshua alone but all the Princes and Elders of Israel with him ratifyed it , Iosh. 9. 15. with common consent and oath . And it was the more firme , because they becomming Israels seruants , were thereby brought of necessity to be of Israels Religion .

Againe , note from the Lords stratageme for Israels victory , that when Israel pleaseth the Lord , hee not onely giueth them power , but prudence also and godly pollicy to deale with , and ouercome their enimies . It is a bad signe , and bodes little good to Israel , when Israel manageth not their affaires by good counsell . It was one of the curses of Elies house , that there should not be an old man in it . But Israel is euer in good state , while guided by graue counsell . It is a token of Gods blessing vpon Israel : otherwise of a curse : For , Quos perdere vult Deus , hos prius dementat . And a woe is to that land , whose Rulers are children as the wise man sayth .

In a word , Israel now prospereth , whithersoeuer their armies march ; now , that Achans sin , which troubled Israel , is purged out : Now that the Babylonish garment , with the reliques of Canaanitish idolatry is purged with fire , as Rome was wont to purge Israels Saints & Martyrs : Now , that the golden wedge of sacriledge is expiated by a kind of restitution . Now , doth God goe forth with Israels armies : Now may Israel say boldly , Exurgat Deus , dissipentur inimici , stamping it not in their coyne , but in their colours : Now , lesse Nauies by Sea , lesse Armies by land shall be terrible to the enimie , which before returned home in their derision . Now shall one of Israel chase a thousand , and two put ten thousand to flight : For their Rocke is not as our Rocke , euen our enimies themselues being iudges . Deut. 32.

Thus haue we seene Israels fast , and Israels fact . Israels discomfiture moued Ioshua and the Elders of Israel to a fast : their fast so piously performed , moued the Lord to stir them vp to remoue the cause of Israels trouble : the cause being remoued , made Israel prosperous in all their enterprizes . Thus Israel doe , thus Israel haue ; which the God of Israel grant to his Israel , for the intercession of Israels Ioshua ▪ at Gods right hand , euen Iesus Christ , to whom with the Father , and their Spirit , three Persons and one euerliuing God be rendred of Israel , as most due , al honour and glory , power and praise , dignity and dominion for euermore Amen .

FINIS .