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. Burton, Henry, 1578-1648. 1628 Approx. 117 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A17304 STC 4147 ESTC S106964 99842670 99842670 7346 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17304) Transcribed from: (Early English Books Online ; image set 7346) Images scanned from microfilm: (Early English books, 1475-1640 ; 1341:03) 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. Burton, Henry, 1578-1648. [20], 39, [1] p. By Thomas Cotes for Michael Sparke], Printed at Rochel [i.e. London : MDCCXXVIII. [1628] H.B. = Henry Burton. The imprint is false; printed at London by Thomas Cotes and Michael Sparke (STC). The first leaf is blank. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Joshua VII -- Commentaries. Great Britain -- History -- Charles I, 1625-1649 -- Early works to 1800. 2004-06 TCP Assigned for keying and markup 2004-06 Aptara Keyed and coded from ProQuest page images 2004-07 Jonathan Blaney Sampled and proofread 2004-07 Jonathan Blaney Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion ISRAELS FAST . OR , A MEDITATION Vpon the Seuenth Chapter of Joshuah ; A faire Precedent for these Times . By H. B. Rector of S. Mathews Fryday-Street . Ioshua 7. 14. 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 midst of thee , O Israel : Thou canst not stand before thine Enemies , vntill ye take away the accursed thing from among you . Printed at Rochel . MDCXXVIII . To our Royall Ioshua , and loyall Elders of Israel , now happily assembled in Parliament , Grace , Mercie , Peace , Vnitie , Vnanimitie , Wisdome , Courage , Zeale , for Christ , for Religion , for the Republick , for all ISRAEL . MOst Noble Senate , blessed be God the Authour , and our Ioshua , his blessed Instrument of this your happie assembling . And , what word Mordecai sent to Hester in that deplored estate of Gods people , let me be bold to transferre to you , in the like case : Who knoweth , whither you are come together for such a time as this ? The Mite , which here I presume to offer into the rich Treasurie of your graue wisdomes , is Israels Fast ; A poore Meditation ( conceiued formerly , but brought forth in this Season , I hope , in a good howre ) which though it bee out of my penurie , for want of better meanes of Expression , yet springeth it from the superabundance of my Zeale , and heartie well-wishing . And this Fast being performed by Ioshua , and the Elders of Israel , vpon Israels discomfiture : I knew not to whom more fitly to recommend it , then to You , our Royall Ioshua , and Noble Elders of Israel , now assembled in one intire Body representatiue of this goodly Church and State. All this Fast was about the trespasse of one Achan : But if our Israel haue many Achans in it , the more need is there of Israels Fast. Yet not a Fast alone . It is but the Preparatiue to the Purgatiue Potion , as here ; nor as Iezebels Fast , to deuoure Naboths Vineyard : But Israels Fast , to preserue Gods Vineyard , by purging out the Troubler of Israel . This troubler was Achan , but vnknown to Ioshua & the Elders , till found out by Diuine L●●t . And are the Troublers of our Israel so concealed , as wee need Diuine Lotts to discouer them ? Yet if so , God wants not his Diuines , those of his Lott , such , as of whom the good King Iohoshaphat said to his people , Belieue his Prophets , so shall ye prosper . I am the least , and vnworthiest of all Gods Prophets . And some must speake , least the crying of the senselesse Stones should conuince vs of vnfaithfull cowardise . Nor are we to looke after extraordinarie Commissions , as the Prophets of Old , vnlesse we had extraordinarie Inspirations . The Word is neere vs. Out of this Word is my Message directed to you , O Ioshua , and Elders of Israel . And this Word it is , which must direct you at this time in the finding out of the Troublers of Israel . Now Achan troubled Israel in two speciall respects : First , * In diuiding God from Israel : Secondly , * In diuiding Israel from themselues . Thus all Diuiders are Troublers of Israel . And to these two Heads may all the Achans , Troublers of Israel , bee reduced . Now forasmuch as they are many , and a mightie Confederacie : our Ioshua , and the Elders of Israel now assembled , and fast ioyned together , are onely all-together able to cope with them . Nor shall it be any preiudice to your graue wisedomes to take a Precedent , for your easier Processe in this maine Businesse , out of Gods holy Word , and from the King and People of Israel . King Asa , and his People being about a great Worke of Reformation , for their better God-speed , They enter into a Couenant to seeke the Lord God of their Fathers with all their Heart , and with all their Soule : That whosoeuer would not seeke the Lord God of Israel , should be put to death , whither small or great , whither man or woman : And they sware vnto the Lord with a loud voyce , and with shouting , and with Trumpets , and with Cornets : And all Iudah reioyced at the Oath , for they had sworne with all their heart , and sought him with their whole desire , and he was found of them : And the Lord gaue them rest round about . This worthy example I onely name to your apprehensiue wisdomes , praying from the bottome of my heart , that you would put it in speedy execution , as the ground-worke of whatsoeuer good wee may hope or expect by the meanes of this Noble Meeting . Thus vpon such A solemne generall Couenant sealed by particular sacred Oath of each Member of the Three Estates in Parliament , the King , the Nobles , and the House of Commons , either no diuiding Achans will bee found lurking among you ; or if any , they will the more easily be discouered , and so discarded . Then in Gods Name goe on , and prosper . Onely let Ioshua , and Israels Elders goe inseparably together ; Let not the Achan-faction , by their priuie whisperings , diuide them , by working disaffections . For if Achans may but come between , they will put both into extremities . For as Dauid said to Ioab and Abishai , Ye are too hard for me , ye Sonnes of Zeruiah : So the Achan-faction may proue too hard for our Dauid , for our Ioshuah , without the ioynt assistance of you the Elders of Israel . Like the Guisian-faction in France , who were too hard for King Henry the Third . In such a case then it is necessarie , that the Elders sticke close to Ioshua , to free Israel out of Hucksters hands . It is Solomons aduice , who was the wisest King , Take away the euill from the King , and his Throne shall be established in righteousnesse . And the Wicked there he compareth to the Dross , which being taken from the Siluer , there shall come forth a Vessell for the Finer . This Drosse , these Wicked , are the Achans , who so long as they are before the King , it will be hard for his Throne to be established in righteousnesse . Now to take them away ( I say ) the helpe of you the Elders is necessarily required . And doth not the King call you The great Councell of Vs , and of our Kingdom ? And your Councell , was it euer more necessarie , then now , wherein the Troublers of Israel haue almost gotten the vpper hand ? Good God , what powerfull Inchanters be these Achans , that presume they can perswade the World , they are Ioshuahs faster friends , when they would most diuide him from the Elders of Israel ? To perswade , they loue the Head , when they seeke to pull it from the Body ? To perswade they are for the King , when they seeke to strip him of his Subiects ? To perswade , they are for the Sheepherd , when against his Sheepe ? To perswade , they honour the Father , when they would set him against his louing Children , and loyall Family ? What a Paradox is This ? Wherein did Hushai more approue himselfe the Kings Friend , then by his prudent frustraiting of Achitophels traiterous Counsell , and so , reconciling and reuniting the reuolted Subiects to their true Soueraigne ? What needed posting , and packing of Parliament-Elections , if all they that falsely pretend as faithfull Seruice to the King , as Hushai did laudably to Absalon , were as faithfull Seruants and Friends to the King , as Hushai was to Dauid ? Are any afraid , least the Kings Liege people should chuse such as are Popishly affected , or of factious Spirits ? But such will stand most for the Kings supplyes . They pretend so . But who doe more hinder or preiudice the King in his necessarie and Royall Subsidarie Supplyes , then such Factours ? The Lord Iesus seperate such factious Factours , and miscreant Merchants both from the King and Kingdome of Israel , that so this Noble Assembly of Ioshua and the Elders , may giue and receiue reciprocall and mutuall Supplyes interchangeably : Ioshua the Head , receiuing from the inferiour principall Parts plentifull nourishment conueyed by the Naturall and Vitall Spirits : And Israel the Body , receiuing from Ioshua their Head a due motion preportionable to the capacitie of each Member , conueyed by the Animall Spirits , sweetly gouerning , preseruing , and protecting , that so the Whole together may increase with the increase of God. There is a Fountaine of an exhausted Golden Mine in the Bowels of all True-hearted English Israelites , which , as the Kings fauour , like the Sunne-beames , begets it in them , so vpon all fit occasions they will be ready in Golden streames abundantly to supply their Noble Ioshua . Hee needs no American-Slaues to digge and force it , nor the Romane mercilesse Sword to rip it , as once out of the Captiue - Iewes Bowels : But it will freely flowe from Loyall Israel to their Royall Ioshua . And now , O Noble Elders of Israel , I know the Bees come not more loaden with Honey to the Hiue , then you at this time with inlarged affections to minister abundant supply to your Ioshuah . Doe it on Gods Name brauely , and like your selues . I am a poore Schollar , and am ready to sell my richest treasure , my Bookes , rather then Ioshuah shall want . And doe it so , as , by Gods blessing vpon Ioshua , & you the Elders , and so vpon vs all by you , many Parliaments may be called , wherein you may testifie ( if occasion require ) the copious and perennious Treasure of your loue and loyaltie in the like kind . How is that ? I meane not , Sparingly , but as Arannah like a Prince gaue to King Dauid . For Vera liberalitas fundum non habet . But I meane ( pardon my Zeale , which makes me thus bold to speake ) in the genuine and naturall Genius of your tender loue and care for the safetie and securitie of our Royall Ioshua , of the Crowne , of the Kingdome , of Religion , and of Vs all . But your liberall Subsidies are giuen for that end . True. But alas ( pardon still my redenesse ; I speake not as a States-man , to aduise such a graue Senat , but as a poore Minister of Christ , and Watchman of Israel , to petition rather ) What can either Money , or Men , or Munition doe , so long as Achans trouble Israel ? There is an accursed thing in the midst of thee , O Israel ( saith the Lord ) Thou canst not stand before thine enemies , vntill ye take away the accursed thing from among you . Till this hee done Is●ael must not looke to prosper . We need no better warrant , then Gods owne Word for it . It is your Wisedome to follow it , least the Canaanites preuaile ouer vs. And the vtmost extreamitie of the state of things calls vpon you to doe it instantly ; It drawes a circle about your Assembly , as that braue Romane did with his Staffe about King Mithridates , not to stirre , or steppe ouer it , till Ioshuas and Israels danger , the accursed thing , be remoued . It is impatient ( I speake no more , then what you all know farre better then I ) to abide the expectation of another Parliament : you see all things are in such a Precipice , and Israel so dangerously sick , as if you the great Colledge of Physitians depart without curing of it , all will haue occasion to deeme the case desperate , and irrecouerable , already drawing on a pace to a Dissolution , vnlesse the Great Physitian doe mercifully and miraculously put to his Omnipotent hand . For the Achans , the Troublers of Israel , hasten the ruine of all . But who might those Achans be ? Your wisedomes cannot be ignorant of them : yet because they are a mysticall knot of Iniquity , and haue exceedingly insinuated themselues into the good opinion of many ; I humbly craue leaue , that by the diuine Lot of Gods word , I may a little discouer them . All Achans ( as I said ) are Diuiders : first , betweene God and Israel : and secondly ( as a consequence thereof ) betweene Israel themselues ; and that especially , while they mainely labour to diuide the Head from the Body , Ioshua from the Elders of Israel . And ( saith Christ ) A Kingdome diuided against it selfe , cannot stand . These Achans , which trouble our Israel , are of sundry sorts : as first , Iasuites and Seminary Priests . These are the ring leading Achans : Of such the Lord saith in Deuteronomy , that because they seduce the people from God , they shall be put to death . These , as they diuide God from vs hi● seruants , so they diuide the Subiects from the King. This was wont to be Treason , but now a dayes it would passe for good Religion . The second kinde of Achans troubling Israel , are Idols ; ●f Achans wedge , and Babylonish garment troubled all Israel , as an accursed thing : how much more Popish Idols ? shall wee halt betweene two opinions ? betweene God and Baal ? Either goe after the Lord onely , if indeede he be God : or if Baal be He , goe onely after him , said Eliah . King Asa spared not his owne Mothers Groue , and Idol ; but brake them downe , yea & for their cause deposed her from her Regency . Oh for the like zeale for God! But certainly if these Idols and Masses , Images and Popish Trumperies be not speedily abolished , thou canst not prosper , O Israel , nor stand before thine Enemies . Downe therefore with Popish Idols , O Ioshua , and the Elders of Israel , which cease not to cry of our Ierusalem , Downe with it , downe with it , euen to the ground . Spare not these Brats of Babylon , that dare perke vp so neere to Gods Arke , threatning to shoulder it out of doores . But you know what befell the Philistins Dagon ; and you may remember what befell the Romish Dagon in the Black-friers vpon their fift of Nouember . So iealous is our God , Hee cannot brooke a corriuall . But some , hauing beene Protestants formerly , in which Religion they were baptized , comming afterwards to be inueigled to Popery , and thereupon making a solemne vow , sealed ( as they call it ) with the Sacrament of the Altar , neuer to alter this their new couenant , make such a conscience hereof , as if it stood not with faith and honesty to breake it . But doe they not know ( vnlesse Popery hath altogether blinded their eyes ) that any such couenants or vowes ought neither to be made , nor much lesse to be kept , which haue any commerce , or relation to Idolatry ? Doth not our Precontract to Christ in our Baptisme , to forsake the Diuell and all his workes , frustrate and make void all second contracts with Antichrist , for the setting vp of Idolatry , one maine worke of the Diuell ? Nothing therefore ought to impeach our Christian Resolution and zeale , in the casheering of these Troublers of Israel . A third sort of Achans are Neutralizers ; but so , as the Bias of their affections , wheeles and swayes them round to Popery . These are so much the more pernicious plagues to Israel , in that vnder the seemely vale and masionlike habit of the Church of England , they labour to bring in that old Babylonish strumpet hoodwinkt , that we should all reacknowledge her for our Mother . As may appeare in a certaine Booke of Priuate Deuotions ( so called ) published by Authority : the maine scope thereof all along , being to reduce vs all to one Church , and that none other , but ( forsooth ) the holy Catholike Church of Rome . But the whole Mysterie of iniquitie folded vp therein , would require a more particular vnfolding . These Neutralizers , or Popish Arminians , or Arminian Papists , or what ye will , vnder the name of the Church of England dare vent any Arminian haeresie . As in a Booke lately printed by Authority too , there is this most blasphemous Arminian heresie , that there is a goodnesse obiectiue in the Creature , which in order of Nature is precedent to the Act or exercise of Gods will ; thus , by necessary consequence making the Creature a God , hauing a selfe-being independent , but onely vpon Gods bare Prescience , vpon which , and not vpon that suprema causa causarum , Gods will , he hangeth the being , and well being of all the Creatures . And this sort and confederacy of Achans haue gotten such a high hand , that no Booke may be set out , if it be directly against Popery and Arminianisme ; nor against Popery in speciall , but with some qualification , or Ingredient , such as this : That the Church of Rome , though she haue many errours , yet is a true Church . And by this deuice they doe , like Balaam , mightily preuaile , and that with great ones , Scholars and others , to draw vs to some friendly commerce and correspondence with that Whoore. And they are growne so much the more confident , becaue they haue Authority in their hand , either to approue , or prohibit , what Books they list . Whereas , if the way were open , as formerly , freely to print Bookes by Authority against Popery and her confederate Arminians , their Neutralizing Achans , as so many Owles , would fly into their darke Cels , as not able to behold the sunbeames of the Truth . But we hope and pray , that Ioshua and the Elders of Israel will take such order , that instead of Popish and Arminian Bookes , Orthodox bookes may be freely published by Authority . And suffer mee to speake , O noble Sages of Israel ( I am for God , & my King , for Religion , and my Country ) if you O Ioshua , and the Elders of Israel purge not out these pestilent Acans , or close clip their wings , they must needs bring vtter confusion vpon this state , ere it be long . They daily creepe into high fauour in Court ; they preuaile mightily by their plausible , insinuating , intoxicating flattery . They goe about ( as the Prophet Osee speakes ) to make the King glad with their lyes . Their Theames and Theorems are , that Kings are partakers of Gods ▪ owne Omnipotency ; though this be a diuine Attribute , incommunicable to any Creature : That , iustice can be no Rule or Medium , whereby to giue God , or the King his right . As if right were not grounded vpon iustice , as the Rule of it . Take away Iustice , and where is Right ? Or as if the seruice , which we performe to God , were not bounded vpon Gods Lawes , which are holy , Iust , and good . Yea , God neither commands , nor accepts any other seruice at our hands , but such as his Law prescribes . And thus our seruice becomes iust and reasonable . Yet with such like glosings they thinke , that Principibus placuisse viris non vltima taus est . Great Potentates thus to applaud , They reckon it no little laud. Nor doe they blush not onely to preach these things to the face of the Court , but dare also publish in Print this their shame to the open view of the world , not without great dishonour both to God and the King. Now the Lord Iesus deliuer our good and gracious Ioshua from these Achans , that his sweet disposition may not be inchanted with their Syren-songs . Herein the ioynt courage and zeale of you the Elders of Israel is required . Take away these Achans from the King , and his throne shall be established in righteousnesse . Many other branches of the Achan-faction there are , whom your wisdomes can more easily find out . But the master-peece of your wisdome is , to find out ( if any such Monster be to be found in Rerum natura ) where the maine Root and Head of all these branches and members lurketh . That must be digged and stockt vp ; else if it be but pruned , it will but sprout the thicker . If they goe on thus , Gods fearefull iudgements must needs fall heauy vpon this Land : If we be luke-warme , and haue no courage for the truth , the Lord will spue vs out of his mouth . But God forbid , that base cowardise should suffer Gods Truth , Religion , King , Crowne , Kingdome , Church , euery mothers sonne of vs , to be by a packe of traiterous Achans ( and so many worthies in Israel , descended of the magnanimous bloud of the heroicke true-bred English , to looke on with their thumbs vnder their girdles ) betraid into the pawes of the Beast , & cheated & nosewiped euen to their face , that the whole state , as one man , may take vp that saying in the Poet , Prudens , sciens , viuus , vidensque pereo . And that ( I say ) by traiterous Achans . For whosoeuer are traitors to Gods Truth , and the Religion established , whereon the Kings ▪ Throne is firmely established , whether they be direct Traitors to the State , I leaue to your wisedomes to iudge : but this I dare boldly affirme , Traitours they are by necessary consequence , betraying vs into our enemies hands , by making God our Enemy , as too many disastrous instances haue proued , and as Achans instance in this Booke will plainly show . In the name of God therefore , O ye noble worthies of Israel , quit your selues like men : God hath now put a precious opportunity into your hands ; The Lord strengthen you to lay fast hold vpon it , and so to husband it , that the issue may be to his glory , to the preseruation of our royall Ioshua , and you his loyall Counsel , and of all the Israel of God. Not to importune your wisedomes further ( vnlesse for pardon of my importunity ; wherein yet your noble propensity will not easily brooke to be importuned to pardon errors of zeale and true affection ) I will onely craue leaue ( for conclusion ) to apply S. Aug. prayer in the siege of Hippo. Noueritis me hoc tempore nostrae calamitatis Deum rogare , ve aut hanc ciuitatem ab hostibus circundatam liberare dignetur , aut si aliud ei videtur , suos seruos ad praeferendam suam voluntatem fortes faciat , aut certè vt me de hoc saculo ad se accipiat . Which I English thus : My prayer to God in this time of Israels calamity is , that either it would please him to deliuer and free this Church and State from circumuenting Achans , or if otherwise he see it good , that he would incourage his seruants to preferre his will , by standing vp couragiously for the truth to the very last , or else that hee would receiue mee to himselfe out of this wretched world , that I may not liue to be a miserable spectator of the wofull wracke of my sweet natiue Countrey . Yet I hope better , and the best things , while Ioshua and the Elders of Israel ioyne sweetly together in a mutuall and inseparable sympathy for the weale or woe of Israel , imitating Ioshua and Israels Elders here throughout , as followeth in this insuing Tract . By the most vnworthy , yet humble and faithfull seruant of Christ and of Israel , of Ioshua and the Elders , Henry Burton . Errata . Pag. 2. l. 29. blot out , Of the sun . l. 36. r. flight . & , safety . p. 6. l. 5. r. in the same ingagement . p. 12. l. 10. r. posterity . p. 13. l. 35. r. in sum . p. 19. l. 22. r. indeuour . p. 31. l. 34 ▪ r. my boldnesse . p. 32. l. 20. r. reproued by Hanani . p. 34. l. 14. r. scrutiny . p. 35. l. 17. r. his face with his mantle . p. 37. l. 25. for rage , r. ease . 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 & cōfortable 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 consternatiō ? 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 , Be strong , and quit your selues like men , O ye Philistims . Finally , that which aboue all moued Ioshua & the Elders thus to humble thēselues , 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 garmēt , 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 persō 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 religiō , were it not cause sufficient to defeate & frustrate the whole expeditiō , & 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 cōmand aggravats . Saul had a faire pretence of reseruing Agag , & the fattest of the cattel , the spoil of Amalek , pretēding thē for sacrifice ; but it excused not his rebelliō in disobeying Gods cōmandemēt 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 , 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 frō 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 * 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 , 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 , 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 * wrastled for , telling him , that as hee had prevailed with God , 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 , there to worship the Lord in purity without mixture , first purgeth his family of al their idols . Then , then , I say , & 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 frō 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 , how did this trouble Israel ? God beganne to profane the glory of that peaceable Kingdome , by raising vp sundry adversaries to vexe him . 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 , if it be not prevented ; and better the incurable member be cut off . Better , saith Christ , that one mēber perish , thē 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 hūble thēselues 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 , 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 perswasiō ; or much more , by countenancing ; applauding , & approuing it , or also in not cutting it off ( whē 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 humiliatiō for Israel , & that vpon so small an occasiō in cōparison , & 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 , vvhen , 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 . 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 , vvhen through his default , his people vvere plagued , vvhat an humble spirit , & fatherly affection did he expresse tovvards them , vvhen he said to the Lord : 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 vvas 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 , 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 . 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 , 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 hūble thēselues . 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 actiō or behauiour was threefold : 1. They rent their cloathes : 2. they fell to the earth vpō their faces 3. they put dust vpon their heads . All this v. 6. Their speech is a prayer or zealous & hūble expostulatiō with God. v. 7. 8. 9. Al which being jointly cōsidered , they represent vnto vs an exact pattern & platforme of solēne & publick Fast. Which will the better appeare , if we a litle opē 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 Regimēt 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 opiniō of their wisdome , they withall swallow down their great errors , digesting thē as corrupt blood into all the veines of the body politick ; but they that folow Gods word , cānot erre . This made David wiser then his teachers , thē the aged , thē 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 heauēly Canaan . Moses and Aaron were defectiue and faulty , for which cause they might not cōduct 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 thē 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 questiō . 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 precedēt 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 , 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 , 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 vvickednesse : 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 , if I regard wickednesse in my heart , the Lord will not heare me . 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 , though hypocriticall , yet obtayned favour of God. True , 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 , & 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 vvant 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 vve shall see afterwards ? Otherwise , their sacrifice had vvanted a heart , and so vvould haue proued or procured a greater plague vnto Israel . But in their humiliation they vvere no vvay 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 ? 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 , 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 , 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 . 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 ? 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 . 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 , 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 , 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 frō 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 , 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 , 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 , had his directiō & 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 portiō of Tithes , Gods own inheritance , which might be some cōpetent pittance to maintaine a painefull Minister : & by restraining ( if possible ) the Leprosy of Simony frō 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 ; 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 cōparison 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 . 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 ; 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 cōtrary 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 , 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 , 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. 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 . 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 ) gētly stroakt on the hād , yeelds a pleasāt smel : but crusht vpō 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 . 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 , 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 , 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 . First , because god cōmanded 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 frō 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 , 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 ostētation 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 , 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 . 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 . Notes, typically marginal, from the original text Notes for div A17304-e130 2 Cron. 20. 20 Iosh. 7. 12. Iosh. 7. 3. compared with ch . 8. 1. where the diuision is made vp again in a full March Pro. 25. 4 , 5. Posidon . de vita Augustin . Notes for div A17304-e3960 1 Sam. 4. 1 Sam. 15. V. ● . * 25000. Jam. 1. 14. Gen. 31. * Gen. 32. Hosh. 12. 4. Gen. 34. & 35. Gen. 35. 5. 1 Kings 11. 1 Kings 12. 1 Kings 14. 21. — Immedicabile vulnus Ense recidendum est , ne pars sincera trahatur . Pereat potius vnus , quàm vaitas . — Paries cùm proximus ardet , Tunc tuares agitur . Gen , 41. 43. 2. Sam. 1. 17. 2. Sam. 24. 17. Psal. 72. Dide ▪ Prov. 28. 2. Esay 58. ● . 1. Kings . 21. Esay . 58. 3. Psal. 66. 18. ●biece . Answere . 1 Kings . 22. Iam. 5. 16. 1 Ioh. 2. ● . 1. Ioh. 1. 9. Ezech. 14. 3. Vers. 16. Ion. 3. 7. Esa 1. Mal. 3. 17. Exod. 19. 14. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudg. 19 ▪ 20. Iud. 20. Val. Max. lib. 1. cap. 1. de Religione . Defence of the Apology , Part. 6. chap. 2. Divis. 1. pag. 5 22. Princed 1611. Part. 3. within two leaues of the end . 2. Chron. 15. & 16. Psal. 44. 20. 1. 1. Sam. 10. 1. Sam. 14. 2. Sam. 12. 12. V. 22. &c. Vers. 15. Vers. 16. Iosh. 9. Iosh. 9. 15. Deut. 32.