A Complete History and Mystery of the Old and New Testament

Joshua, Chap. I. The History and Mystery of Israel 's Conduct to Canaan by Joshua.

HAving finished the five Books of Moses (which contain the History of the first 2554 Years of the World according to Sir Walter Rawleigh 's Reckoning, such Variety being in the Computation of Chronologers.) I come now to the History of Israel 's Conduct into Canaan under General Joshua, who was Moses 's Successor in the Government, Constituted their Supreme Governor by God himself. The Book of Joshua gives us a Narrative hereof, on which Book the General Remarks are first to be observed; and they are threefold: The first is concerning the Scope of the Book: The second is concerning the Author of it: And the third is concerning the Subject of the whole Book.

First; As to the Scope of it in the General; 'tis a solemn Doxology, or giving Glory to God for the manifestation of his four Glorious Attributes, [his Mercy, his Justice, his Power, and his Truth ] namely, (1.) His Mercy to Israel his Old Testament Church; though' they provoked Him to the highest Displeasure with their most Heinous Sins, both in Egypt, and in the Wilderness, &c. yet God would not write Lo-ammi upon them, Hos. 1.9. so as to Unchurch or Unpeople them, but his Mercy still Triumph'd over his Justice; Jam. 2.13. bearing with their Evil Manners in the Wilderness forty years; Act. 13.18. God's Pardoning-Mercy did follow them from their Departure out of Egypt, until they came to the Borders of Canaan; Numb▪ 14.19. (2.) His Justice to those Cursed Canaanites, who (when their Sins were full, Gen. 15.16. filled up their Ephah; Zech. 5.6. and the measure of their Iniquity; Matth. 23.32.) were universally cut off by the Justice of God, save only some Reserved not only for the Exercises, but also for Drudgery to that Royal Nation. (3.) His Power, that such a poor contemptible People, born all of Bond-slaves and Brick-makers in Egypt, all Foot-men, should be impower'd to conquer so many War-like Nations, who had Iron Chariots and Horse-men; Josh. 10.6, 9. and 17, 18, &c. (4.) His Truth in performing his Promise, that God made to Abraham of giving Canaan to his Seed; Gen. 12.7. & 13.15. & 15.18. though' that Promise had been made four hundred years before this, yet now God fulfils with his hand what his mouth had spoken, and now doth as he had said. Beside all this respecting God's Glory, &c. the Scope of this Book aimeth at a most Graphical Description and Character both of a right Godly Man, and of a right Godly Magistrate, such an one as Joshua appeareth to be, as will be demonstrated occasionally in the sequel of this Discourse.

The second general Remark is concerning the Author of this Book, which respecteth Joshua under a twofold capacity; (1.) As the Sacred Penman or Writer of it; And (2.) As the Principal Sword-man or Warriour in it. (1.) Of the Writer of it, &c. There be indeed various Opinions in this point. As (1.) Some make Isaiah the Author, but without any Argument; this is Gratis Dictum; Or (2.) Eleazar the then High Priest, whose Office was not only by speaking vivâ voice, but also by writing to teach the People. (3.) Some say it was either Samuel or Ezra: We grant some parts and passages might be added to this Book by either of them, to wit, what happened after Joshua 's Death, as Joshua wrote the last of Deuteronomy, The Occurrences after Moses 's Death. (4.) Others affirm it was written by Phinchas, grounding their Opinion only upon mentioning the consequences of Joshua 's Death, which Joshua himself could give no particular account of. But (5.) The most probable Opinion is, that Joshua was its Writer; for (1.) He is called Moses 's Successor in Prophecyings, that is, in writing the Sacred Scriptures, Ecclesiastic. 46.1. (2.) Joshua being all along Moses 's Minister, might well learn from his Master to write his own Acts, as Moses had done his. (3.) 'It is said, Josh. 24.26. Joshua wrote all these things, &c.

The third General Remark respecteth the Subject of this Book, which as it bearech the Name of Joshua, so Joshua is the Subject of it throughout, consisting upon three Topics wherein he is described, (1.) By his Office or Figure he bare in the World; (2.) By his Actions both in the time of War and of Peace; and (3.) By his End.

First; As to his Office, He was solemnly called and inaugurated by God himself to be Moses 's Successor in the Chief Magistracy and Conduct of Israel. This was signified by the change of his Name from Oshea into Jehoshua or Joshua; Numb 13.16. the former Name fignifying [ Save us, O God, or let God save us ] the latter, [God shall save us] to teach us, that under the Law (which brings us, as it were, into the Wilderness) we may desire, wish, and pray that there were a Savior; but under the Gospel we are sure of Salvation: For as Moses foreseeing by the Spirit, that this Man (his Successor) would certainly save Israel from all the Cursed Canaanites, named him Joshua (in Greek Jesus; Act. 7.45. and Heb. 4.8. which signifies a Savior; Matth. 1.21.) So he became a Type of our Jehoshua or Jesus, who hath (as the Captain of our Salvation, Heb. 2.10.) bound himself to fulfil all Righteousness for us; Matth. 3.15. that He might ensure Salvation to us, and Land us safe at the Key of a better Canaan, the Kingdom of Heaven. It was the manner of Monarchs to change the Names of their Ministers, Gen. 41.4, 5. and Dan. 1.7. upon the account of Honor; but Moses learnt this from God himself, who had changed the Names of Abram, Sarai, Jacob, &c. Gen. 17.5, 15. & 32.28. thereby putting a greater Dignity on them. God at Moses Request constitutes Joshua his Successor in his Supremacy; Numb. 27.15, 18. at which time Moses gave to his Minister his Honor or Glory; v. 20. As if the shining of Moses 's face, Exod. 34.30, 35. had been transferred upon Joshua. Hereupon the Rabbins say, that the face of Moses shone as the Sun, and the face of Joshua shone as the Moon, being inferior to Moses; Deut. 34.10. yet our Joshua or Jesus is counted worthy of greater Honor than Moses; Heb. 3.3.

Secondly; Joshua 's Actions in his Public Office are of three sorts. (1.) Military; (2.) Sacred; (3.) Civil, relating to his Time both of War and Peace. As to his Inauguration into Moses 's Imperial Office (whereof an Account is given, Josh. chap. 1.) hath been already discoursed upon in the end of Deuteronomy, therefore do I omit it here.

The first sort of Joshua 's Actions were Military, whereof we have this short Scheme. (1.) His sending forth the two Spies to search the Land; chap. 2. (2.) His Miraculous March through the midst of Jordan, chap. 3. for a Memorial of which twelve Stones were taken out of the River, and set up in Gilgal, chap. 4. (3.) His Besieging and Destroying of Jericho, chap. 6. where Sacrilege was committed, but Expiated, chap. 7. After this (4.) His Storming of Ai, in chap. 8. (5.) His Conquering five Kings, chap. 10. (6.) Then one and thirty Kings of Canaan, till he had subdued the who • e Land, &c. chap. 11, and 12.

The second sort of his Actions were Sacred or Religious; As, (1.) His Celebration of the two Sacraments, Circumcision and the Passover, chap. 5. (2.) His Fasting and Prayer to pacify God's Anger for the Sin of Achan, chap. 7. (3.) His building an Altar, and publishing the Law, chap. 8. (4.) His conscientious keeping the Covenant (though' fraudulently gained) with the Gibeonites, &c. chap. 9. & 10. (5.) His Erecting the Tabernacle at Shiloh, chap. 18. (6.) His Renewing the Covenant between God and Israel, &c. Josh. 24.14, 15.

The third sort of his Actions were Civil; as (1.) His Dividing Canaan now conquered, chap. 13, 14, 15, 16, 17, 18, 19, &c. (2.) His Dismissing the two Tribes and half, chap. 22. (3.) His holding a Parliament at Shechem, chap. 23.

The third and last Topic is the last End of Joshua, wherein his Death is described by Antecedents, Concomitants and Consequents; Josh. 24. Now follow the particular Remarks upon all those three General Topics or Heads of Argument, namely, Joshua's Office, Actions and End.

First; As to his Office. The first Remark is, Joshua in his Office was a clear Type of our Gospel Jesus, who was his Antitype. Here this grand Enquiry comes in to be answered, How far there is a Parity (or Congruity) and a Disparity betwixt the Type and the Antitype. First; Of their Parity.

As First; Where Moses ended, there Joshua began: So where the Law of Moses falls short, (it being too weak to bring to Canaan, Rom. 8.3.) there the Gospel of our Jesus supplieth effectually; Heb. 7.25.

Secondly; Both their Names do signify Savior's; Matth. 1.21. and Joshua the Type hath the Name of Jesus the Antitype twice in the New Testament, Act. 7.45. and Heb. 4.8.

Thirdly; As Joshua was the Son of Nun, Josh. 1.1. which signifies [Eternity] so our Jesus was the Son of the truly Eternal Father, is called the Eternal King; 1 Tim. 1.17. and who by his Blood hath purchased an Eternal Inheritance and Redemption for us, preparing us for it by his Eternal Spirit; Heb. 9.12, 14.

Fourthly; As Joshua was the Servant or Minister of Moses; Exod. 24.13. & 32.17. So our Joshua or Jesus was (after a sort) a Servant of Moses, when he came in the Form of a Servant into the World, Phil. 2.7. to fulfil all Righteousness, Matth. 3.15. and not to destroy but to fulfil the Law, Matth. 5.17. by finishing the work God gave him to do in the World, John 17.4.

Fifthly; As Joshua was the Captain General, who conquered the cursed Canaanites, subdued Canaan, and gave the Land in possession unto the Tribes of Israel, Deut. 31.7. So our Jesus is the Captain of our Salvation, Heb. 2.10. conquers all our Spiritual (as well as Temporal) Enemies for us, going before us into the Heavenly Canaan (as Joshua did before Israel, &c. ) there to prepare Mansions of Glory for each one of us, John. 14.2.

Sixthly; As Joshua saved Rahah and all her Relations that were found in her house which had the Red Cord hanging at the Window, Josh. 2.18. & 6.25. So our Joshua or Jesus saveth every penitent sinner that believeth in his Blood (signified by the Scarlet Cord) for pardon of sin. But more of this Type and others in their proper places.

Seventhly; As the Cloudy Pillar (which had been Israel 's Conduct all along through the Wilderness under Moses ) did quite vanish under Joshua, who (instead of the Cloud that had conducted Israel through the Red Sea) had the Ark of the Covenant (which represented the Angel of the Covenant, Christ Jesus) to conduct Him and all Israel through Jordan, Josh. 3.3 So though' under the Law of Moses a Cloud of Obscurity and Shadows of Darkness abode all that time upon the Church of God; yet this Cloud departed • through the Light of the Gospel under our Joshua or dear Jesus; Heb. 10.1. Col. 2.17. The Cloud was indeed Israel 's Guide in Moses 's time; for God was then seen Vailed in Moses, but the Ark must be their Guide in Joshua 's Time; for God was then heard speaking from his Mercy-Seat, the Covering of the Ark, wherein were the Tables of the Testimony. Our blessed Jesus leads us not now so much by the Eye as by the Ear; for Faith now cometh by Hearing; Rom. 10.17. Our first Parents gave then a listening Ear too much to the Father of Lyes: We ought now to lend a listening Ear much more to the God of Truth, and not neglect so great Salvation; Heb. 2.3.

Eighthly; As Manna ceased under Joshua when Israel were come into Canaan; Josh. 5.12. So Ordinances and Sacraments shall cease when our Jesus shall bring us into the heavenly Canaan; Rev. 21.23. Both the Cloud and Manna were for Passage, not for Rest. As Manna ceased, when the Corn of Canaan was before Israel to make ordinary food thereon: So do Miracles (which were extraordinary) cease when and where there is good store of ordinary and appointed Means (the Ordinances of Christ ) before us: Hereupon Augustine saith well, He that now calleth for a Miracle, is a Miracle himself. The Divine Doctrine of Truth (which we now Embrace and Believe) is one and the same with that which was first delivered by our Lord himself, and then by them that heard him, who confirmed it by many extraordinary Miracles; Heb. 2.3. So that now we are not to try Truth by Miracles, but Miracles by Truth, because there be many Lying Wonders; 2 Thes. 2.9. Satan is God's Ape, can work miranda, not miracula.

Ninthly; As it was not Moses 's work to Circumcise Israel, for that Sacrament was intermitted during their forty Years wandering in the Wilderness, the Lord dispensing with that Ordinance because of their frequent and sudden Removals; therefore this work was reserved for Joshua to be done in Canaan; Josh 5.3. So the Law cannot bring us to Canaan, cannot sanctify us, nor circumcise our hearts; Rom. 8.3. No, this is work reserved for our dear Jesus by the Grace of the Gospel; Heb. 7.19. Our Lord is the End of the Law to every Believer; Rom. 10.4.

Tenthly; As Joshua led Israel through Jordan 's Waters at a time when they did overflow all their Banks; Josh. 3.15. so our Jesus leads his Redeemed through many and great Floods of Affliction; Psal. 34.19. Yea, through the Valley of the shadow of Death itself; Psal. 23.4. and brings them as safe to the heavenly Canaan, as Joshua did Israel to the earthly Canaan.

Eleventhly; As Joshua accepted of the Gibeonites, who humbled themselves to him, and earnestly imitated to be entertained into Peace with him, and Protection under him; so our Jesus accepts of all) penitent sinners, who seek Grace in time of Grace.

Twelfthly; As Joshua made his Captains put their Feet upon the Necks of the Conquered Kings of the Cursed Canaanites, Josh. 10.24. not vainly or proudly to insult over them, as that Pope did over the Emperor Frederick at Venice (blasphemously belching out those words, Thou shalt tread upon the Lion and the Basilisk ) but to show them the complete Conquest of them: So our blessed Jesus causeth all his Chosen and Called to be more than Conquerors over all their Corruptions; Rom. 8.37. Yea, to be Triumphers in Christ; 2 Cor. 2.14. and will tread down Satan under their feet; Rom. 16.20. at their Deaths, but more specially at the Day of Judgment.

There be many more Parallel Lines of Parity and Congruity betwixt Joshua and Jesus, which will occur in their proper place. Now a few words to the Disparity between them.

The First is, in this difference, that Joshua Conquered Canaan not only for the People of Israel, but also for himself, that he might have his part and portion with them for him and his Posterity; Josh. 18.49, 50. But our Lord Jesus hath purchased that heavenly Canaan only for our sakes, having had the possession of it before his Incarnation himself by the Right of Inheritance. He had a Glory with God before the World was; Joh. 17.5.

The Second Difference is, Joshua did not Conquer Canaan by himself alone, but had all the Tribes of Israel to Assist as his Auxiliaries in his Conquest; but our Lord Jesus hath by himself alone purchased that heavenly Inheritance: He saith, I have trodden the Wine-press alone, and none were with me; Isa. 63.3.

The Third Disparity is, The Conquest of Canaan did not cost Joshua Blood-shed or Death: But our Eternal Inheritance cost Christ both his Blood-shed and Death; Heb. 9.26. 1 Pet. 1.18, 19.

The Fourth is, Joshua could not quite expel the Canaanites out of Canaan; Josh. 15.63. and 16.10, &c. But our blessed Jesus hath perfectly subdued Satan, Sin, and Death to us, that nothing shall eternally harm us; Joh. 16.33. 1 Joh. 5.4. Rev. 12.11. nonne sint sed ne obsint. Augustine.

The Second Remark relating to Joshua 's Office is, the Divine Promise God gave him in his extraordinary Commission to his Office, for supporting his Spirit all along his famous Exploits from the first to the last of them, which was [I will not fail thee, nor forsake thee] Josh. 1.5. a Promise so precious, that it is five times repeated and renewed in Scripture. As (1.) To Moses for his Encouragement in managing his Magistracy over such a Murmuring and Stiff-necked People as Israel was; Deut. 4.31. What Moses had first received from God, that he communicated to the Common-wealth of Israel. (2.) Moses encourageth Joshua with the same Encouragement; Deut. 31.6. Showing, as God hath never failed or forsaken Moses from the beginning of his Conduct to the ending thereof, so nor would God ever fail or forsake him. (3.) The Lord himself gave forth this precious Promise even to Joshua himself; Josh. 1.5, 6. (4.) The Word of the Lord came clothed with this gracious Promise unto Solomon for his Encouragement likewise in building God's Temple, &c. 1 King. 6.11, 13. (5.) And lastly; This Word of Promise (which before had been made to particular persons) is afterward applied universally as common to all Believers, with a very deep Asseveration; Heb. 13.5. The Greek there hath five Negatives, and may thus be rendered [I will not, not leave the, neither will I not not forsake thee.] This is well known as a Maxim among Check Grammarians [duae Negativae apud Graecos vehementiùs negant] that two Negatives, though' they make an Affirmative in other Languages, yet they make the most vehement Negative in the Greek Language. Hereby the Lord learneth us this Lesson in this pathetical Phrase, that when he seemeth in our apprehensions to fail and forget us, yet will he not utterly forsake us; Psal. 119.8. Tho' he fail us sometimes in point of Vision, yet at no time doth he forsake us in point of Union. Every Desertion is not a Disinheritance. God may change his Dispensation upon his Children, but can never change his Fatherly Disposition toward them, &c.

This same exceeding great and precious Promise, (so called, 2 Pet. 1.4.) God gave particularly to Joshua for strengthening his Faith in his great Undertaking of Conducting Israel to Canaan against all dangers and difficulties: For the purport of this Divine Promise to him brancheth out itself into many particulars: As (1.) An Assurance that God would enable him to conquer the Canaanites, though' they exceeded Israel in Number, Strength, and all War-like Preparations, there being nothing too hard for the Lord; Gen. 18.14. (2.) Not only, [not any Man shall be able to stand before thee,] but also, the Lord promiseth him a constant and a continual Tenour of an happy Success [All the Days of his life] that is, I will be the Alpha and the Omega of thy Conquests, and thy ending shall be as successful as thy beginning.

Thirdly; God promiseth, to be present with him, as he had been with Moses, whom ( Joshua well knew) God's presence had not only preserved him against all the Murmurings, Rebellions and Insurrections of stiff-necked Israelites, but also had prospered him in vanquishing all those Nations, on that side Jordan, which rose up against him; even so will I bless thee (who succeedeth Moses) with security from intestine Troubles, and with success in all thy Wars abroad.

Fourthly; God saith, [I will not leave thee] that is, to thyself, nor in the Hands of thy own Counsel: [I will not fail or forsake thee] but be always present with thee by my Spirit and power, in all thy warlike enterprises, and expeditions against all thy Enemies, which thou undertakes at my Command.

Fifthly; Unto this people thou shalt divide all Canaan. ) Tho' the Canaanites be Men of prodigious and of a Giant-like Stature and Strength; and though' they dwell in Cities with high Walls and strongly fortified; yet be of good Courage in the way of thy obedience to my commands, then shalt thou exceed Moses, who only led Israel through the Wilderness; but this shall be an higher degree of honor unto thee, both to subdue all thy Adversaries, and to settle thy Subjects in their several inheritances. All this being spoken by God himself unto Joshua (who was undoubtedly exceedingly valiant before this in his War against Amalek, Exod. 17.) must much more add to his Valour, and make him a Man of Metal indeed.

CHAP. II.

NOW when General Joshua was thus Animated with a generous Spirit by all those Divine encouragements aforesaid, from ver. 2. to verse. 10. Chap. 1. Moreover, finding Vox Populi to be Vox Dei; the Voice of the People to have so happy a concurrency with the Voice of God, verse. 6, 18. and their promise by their Princes of their Homage and Fealty to his Government, from verse. 10. to 18. upon this confirmation to the full from both God and Men, Joshua begins his first expedition, namely, his sending Spies to search the Land, even Jericho, Josh. 2.

The History of that mission consists of sundry Heads, as described in the 2d. Chapter (1.) The Searchers sent in sundry circumstances, verse. 1. (2.) The Peril they met with in the place they searched, with the circumstances thereof, verse. 1, 2, 3, 7. (3.) Their deliverance from that danger, by whom and by what means, verse. 4, 5, 16. (4) The Intelligence they received, there concerning the Universal Consternation both of Jericho, and of all the Region round about it, verse. 8, 9, 10, 11. (5) The Covenant they made with their Hostess for saving her Life and the Lives of her Relations, found in her House, verse. 12, 13, 14, 16, 18, 19, 20. (6.) Their Dismission from Jericho and safe Escape, verse. 15, 16, 21. (7.) Their returning in safety to Joshua in Shittim, with good tidings, verse. 22, 23, 24.

This Sevenfold History containeth a manifold Mystery and meaning, to be discoursed upon orderly, in sundry Remarks.

The First is upon Joshua 's Mission of the Spies to Jericho: This was Joshua 's First Pious and Politick Exploit. Some object against this Act, saying, How could this be well done by Joshua, when the same Act in Moses had such evil success? Numb. 13.3. &c. and 14.1, &c. Beside, Joshua should have Acquiesced in the bare Promise of God for Performance, &c. Answer in General; There is much difference betwixt Moses and Joshua 's Mission of Spies both in the Actors, Motives, and in the the Manner and end: For (1.) In the first Mission the People made the first motion of it unto Moses out of their Fear and Distrust, not from the Lord, who commanded them immediately to go up without dread or discouragement, Deut. 1.19, 21, 24. Moses upon the People's importunity consults with God, who seeing they would not be satisfied without it, permits it to be done, but afterwards punisheth it with a sad success; whereas in the (2.) Mission Joshua acted alone without the People, but undoubtedly with advice from God (who had promised to be present with him in all his Enterprizes, Josh. 1.9.) though' not recorded in Circumstances as those of Gideon were, Judge. 6.36, 39. and 7.2, 4, 5, 7, 9. All wonderful condescensions in God to Man.

Secondly; In Moses 's Mission there were 12 Spies, out of every Tribe one; not only because it was done primarily and principally at the Instigation of all the Tribes, but also because they were to search the whole Land in a time of deep security. Beside, Those 12. proved too many by ten; for only two kept tight to their integrity, the other ten did much mischief among the People at their Return: But in Joshua's Mission, two were enough to keep Counsel, to search secretly, and that but a small space of Ground; no Man knew of their Mission save Joshua and themselves; and notwithstanding all this privacy, they had much ado to secure themselves in that City, the People of the Land being now alarmed and awakened.

Thirdly; In Moses 's Mission, the 12 Spies, being publicly sent forth, gave an Account at their Return to the whole Congregation, Numb. 13.26. which was the cause of their murmuring and Rebellion. But in Joshua's Mission the 2 Spies, being sent out privately, gave an Account of their hazardous expedition to Joshua alone Josh. 2.23, 24.

Fourthly; In Moses 's Mission, the People prompted the sending of the 12 Spies, from a distrustful fear and depending more on their own prudence and policy, than on the precious promise and powerful Providence of God, as plainly appeareth by the Consequences thereof; but Joshua, like a prudent General, sent out his 2 Spies to view the Fortifications of the City, and the Fortitude of the Citizens, that he might the better manage his Siege against it; yet not without due dependence upon Divine Assistance in the use of means.

Fifthly; Tho' it be objected, that it was Joshua's duty to depend upon God's Promise to deliver up the Land; yet had it been no better than a tempting of God in Joshua, to neglect the means: Our Faith is never so strong, as not to need farther confirmation, as appeareth in the Instance of Gideon aforesaid; nor doth assurance of the end, occasion us to neglect the means conducing to the end, in subserviency to God's providence; this rather causeth us to use them with more confidence and comfort.

The second Head of discourse upon those Spies sent out by Joshua, is, the peril they passed in their Spying work, with Remarks upon it. As (1.) The Hebrew Doctors take upon them to tell us the names of those two Spies, calling them, ( Caleb and Phineas ) who did hazard their Lives in searching Jericho, &c. Wherein the Weal both of the State and of the Church of Israel ran a desperate Riscue; for Caleb was a Pious Prince (as appeared by his former Faithfulness in Moses 's Mission of him, Numb. 14.24, &c. And Phineas was a Pious Priest, Psal. 106.33. The loss of those 2 Men of figure, had been a great loss to Israel.

The second Remark is, Their danger was desperate, for the Spies themselves were Spied by some of the Citizens, which gave an Alarm to the whole City. Those two Spies passing over the Fords of Jordan (mentioned, Josh. 2.7. and Judge. 3.28. and 12.5.) came by a Divine instinct in the twilight unto Rahab's House (supposed a Victualling-house) the most convenient Hiding-place for them, because her House was nigh to the Gate, and stood upon the Walls of the City; from the high Roof of which the Spies had a fair Prospect both of the City and of the Country adjoining: Tho' they slip'd in so secretly as they could before the Gates were shut, yet was there a Watch set at the Gate (because a powerful Adversary was not far from them) who took notice of those two suspicious Persons, gave notice of it to the King, who evermore hath long Ears, and who immediately (upon this Universal Alarm) sent to seize the Spies at Rahab's House, Josh. 2.1, 2, 3. This could not but break their Sleep, though' wearied with their long Walk, and their Rest not so long as that of the Ark in the midst of Jordan after, Josh. 3.13.

The third Head of discourse upon those Spies is, Their deliverance from this imminent danger; by whom and by what? The first Remark, is, upon the Person who delivered the two Spies. Rahab, though' she had been an Harlot (as the word Zona signifies, and as she is called, Heb. 11.31. and Jam. 2.25.) heretofore, yet now was become a true Convert being furnished with the graces both of Faith and Repentance. As the two Scriptures afore quoted do give an account of her Faith, in entertaining the Spies in Peace; so her whole discourse with those Spies did demonstrate her to be a true penitent. She doth not only abstain from doing any Injury herself unto those Spies, but was also faithful to them in not treacherously betraying them to the Kings Pursevants that came to catch them, which could not be, had she not been a true Convert.

Besides, though' the word Zonah doth signify an Harlot (as before) yet it signifies an Hostess or Victualler, one that dresseth and selleth Meat, so Lzun and Zona are used for Meat, Dan. 4.12. and Psal. 144.13. and this probably was Rahab's profession, which was a Trade Infamous among the Jews, because of the commonness of entertainment: But had she now been a known Harlot, those two good Men (the two Spies) would not have adventured their Lives in Lodging with her, lest some of her Gallants might do them mischief; much less would Salmon, that Prince of Judah, have married an infamous Strumpet for his Wife and Princess as he did, Math. 1.5. and least of all would the Redeemer of the World (our Lord Jesus ) have descended from her as he did in that Genealogy. 'It is true, the Jews judged the hardlier of her, because she kept a public House of Hospitality, yet had no Husband; for she contracted with those two Spies for saving the lives of her Father, Mother, Brothers, Sisters and Kindred, but no mention is made of any Husband she had, Josh. 2.13. In a word, whatever she had been before, she was now become a Woman famous for Piety, and eminent both for her Faith, Hebr. 11.31. and for her works, Jam. 2.25. For (1.) She had a stronger Faith (though' but an Hostess in Jericho ) than six hundred thousand Men of Israel had, who had seen the Wonders of the Lord wrought for them, both in Egypt and in the Wilderness; yet staggered they at God's promise, and more at the performance of his promise: Whereas she (upon a bare Hear-say and Report of those miraculous miracles for Israel ) believed in God, Josh. 2.9. She acted Faith in hiding the Spies Heb. 11.31. And so (2.) became eminent for her works also; not only in entertaining those Spies as God's Angels (for so the word is, Jam. 2.25.) and sent them safe away, &c. Had she only said to those Spies [I do believe the God of Heaven and Earth hath given you this whole Land for your possession &c. Yet dare I not show you any Kindness in this City, lest I betray my own Life, in betraying my King and Country, &c.] then had her Faith been a dead Faith, but her Faith prevailed to works as James showeth.

From hence may be inferred, that Inn-Keepers and Victuallers may be good themselves, though' their Employs do daily expose them to manifold Evils; though' it be a Trade made up of many Temptations, yet is it a Calling both lawful and necessary, especially in Cities that are populous, where there are many, both Gentlemen and Tradesmen, that cannot be House-keepers, beside strangers and travellers, &c. Here Rahab teacheth them, How they may be good Persons in suspicious and tempting (if not bad) Employments: She renounceth her Paganism, believeth in the God of Israel (both as to his Divine promises to the Holy Israelites, and his Divine Threatenings to the wicked Canaanites ): She useth Religious and Savoury discourse to her Guests, obligeth Joshua to be her Friend, by making much of Joshua's Messengers, entertaining them as Angels, &c. I wish all Keepers of public Houses would learn from this Hostess to oblige Jesus (our Joshua ) that he may be their Friend, by an amicable entertainment of his Messengers or Ministers: Such Houses are worthy of them, •• th. 10.19, 13.

The second Remark is upon the Means she made use of in order to deliver the Spies from their danger of the Kings Pursevants. It is said, That she took the Spies (upon the Alarm of their being discovered) and hid them, or Hebr. hid him; that is, hid each of them apart, lest the Bulk of both their Bodies together laying under the Line-stalks which she dried in the Sun upon the Roof of her House) should be easilier discerned by the Searchers, who, notwithstanding, were over-ruled by providence never to attempt the searching of her House for them, but were left to their own fond credulity to believe they were run away (as she suggested to the King's Messengers) and to pursue them, verse. 4, 5, 6, 7. Some (indeed) would excuse Rahab, and justify the means she used, for saving the Spies, judging she might have other guests in her Inn that night, who were really gone away as she told the Kings Messengers; so spoke her words in truth, as to them, &c. But the truth is, her whole speech was a continual Equivocation, containing no fewer than four Masked Lies, all uttered at one breath, in the Branches of it; and the best that can be made of her Answer to the King's Officers amounts only to an officious Lie: Indeed at the first she made an ingenuous Confession, that some Guests did come to her House, whom she could not but look upon as honest Men, therefore ought not be blamed for so doing, seeing it was her way of livelihood. Probably those Guests were observed to take up their lodging at Rahab's House, by the Watch of the City-gate; so she, out of Policy, freely acknowledged, what could not possibly be denied; designing to pain the better credit with those Sergeants (that examined her) in her following plausible and politick discourses; wherewith she effectually diverted them from searching her House.

First Object; If so much Sin was found in this Action of Rahab, why is it so honourably mentioned in Scripture as a praise worthy Action? Answer (1.) to show the mercy of God, and the method of his mercy towards his chosen and called Ones, in whom he findeth Truth and Sincerity for the main. God hideth his Eyes from beholding evil circumstances in the good Actions of his Servants; Rahab's Action herein is twice commended by God in his word, ( Heb. 11.31. and Jam. 2.15.) yet maketh he no mention at all of her beguiling or guileful Equivocations, in either of those two Scriptures; as the Limner that drew Alexander's picture (who had a Scar upon his Face) did cover the Scar with his Finger, and so drew him as if he had no Scar: So God (as it were) layeth the Finger of his Mercy upon the Scar of Rahab's frailty, and thereby hideth it in both Scriptures above-quoted. The like God doth for Sarah, 1 Pet. 3.6. [even as Sarah obeyed Abraham, calling him Lord ] the place alluded to is Gen. 18.12. where Sarah's whole sentence was full of Unbelief, and there was but one good word in the whole, which was that of [Lord] denoting her due Respect and Reverence to her Husband, and that alone the Spirit of God taketh notice of: The like is likewise done to Job, Jam. 5.11. Ye have heard of the Patience of Job; not at all mentioning any of his Murmurings or Impatiency in cursing the Day of his Birth, &c. Thus God Acts contrary to the wicked World, which over-looks the good in God's Servants, and pitches only on their failings.

Second Answer; Rahab was a a poor Ignorant Pagan, and had as yet learnt no better Lessons, but to look upon officious Lies, as but a Light trivial matter: yea, Augustine himself saith, That to make an officious Lie to be a downright Sin, hath even wearied learned Men: See more of this point in the first Volume upon the Midwives to Pharaoh, Exod. 1.19. If Jacob himself told three Lies to his Father, Gen. 27. &c. What could better be expected from Rahab now but a New-Convert?

The Second Objection. But was not this Action of Rahab 's both a Treacherous and a Treasonable Action against her King and Country? Was she not a betrayer of Canaan herein?

Answer. It may not be said so, for she being the first Fruits of the cursed Canaanites, and (according to the signification of her Name Rahab ) one enlarged from the Pagan Religion, had undoubtedly a particular Revelation from God that the Land of Canaan, and so her Town Jericho, were proscribed by the great Creator, and given to the Israelites, Josh. 2.9, 10, 11, &c. This did absolve her from all Laws of her King and Country, and laid a New Law upon her, to Incorporate herself into the Common-wealth of Israel, and to promote their welfare; saith Calvin upon that Scripture.

'It is true, Abulensis saith, that Rahab had not Sinned, if she had betrayed the Spies into the Sergeants Hands, but this is directly against the express Testimony of the above-quoted Scriptures, that makes her hiding them from their Hands, a noble Act of Faith. Much better saith Masius, in saying, Rahab

First Understood, neither that the Life of the Spies would be the Destruction, nor their Death the Salvation of her Country.

And secondly, when she knew, that her Country was proscribed by God, and given to the Israelites, she neither ought nor could, either oppose a just cause, or patronize the unjust▪ &c. There can no Bond be obliging against the declared will of God: It would have alterd the case, had her action been subservient only to her own advantage, and not also to God's will.

The fourth Head of Discourse is, the intelligence those▪ Spies received of Rahab, concerning the Universal consternation both of Jericho, and of all the Region round about, verse. 8, 9, 10, 11. Wherein Rahab declareth the cause of her deserting the cause of her King, and like a good House-wife, not only covered the Spies with the Green Stalks of Flax (which she had to dry in the Sun upon the flat Roof of her House) but also Span a fair Thread out of it, and did Weave for herself a beautiful Webb (as may be said) of both her Temporal Preservation and Propagation, and of her Eternal Life and Salvation also: Hereupon both the Apostles ( James, and Paul as above) take notice of her faith in God and obedience to him; but make no mention of her Falsehood and Lies or Equivocations to Men. Her good intentions preponderated the evil of some circumstances in her Actions.

The First Remark is, It was a generous Act of Rahab's Faith, to venture her own Life thus for saving the Lives of the Spies concealed by her; but much more to furnish them with means to escape, and with intelligence to carry back unto Joshua, that the Town and Country was his own; Yet most of all, in taking an Oath of these Spies for her own security and her Relations, as if Jericho had been now in their Hands: (But of that afterwards) notwithstanding the strength and security of the City.

The second Remark is, no sooner had Rahab secured her own House from the Kings Searchers, by Infatuating and Dismissing them into a fond pursuit, but then she declareth the grounds of her Heroic Faith to Joshua's Searchers, saying, [ I know, &c.] grounding her confidence upon two special Miracles, that the God of Israel had wrought for Israel, namely (1.) the drying up the Red-Sea and (2.) their Conquest of the two Kings) Og, and Sihon ) and of both their Kingdoms, concluding the same omnipotent Arm would dry up Jordan (a small River) much more, and enable Israel to conquer the Kings and Kingdoms of Canaan: And by this token she assured them hereof because a general Consternation was come upon her City, &c. Whereas God had given Joshua and his company great courage, becoming Conquerors.

The Third Remark, The Apostle James joineth the Faith of Abraham (which carried him through his ten Trials) with this Faith of Rahab (which carried her only through this one Trial) and the exercise whereof was only in Civil entertainment (yet for Religious ends) both together, Jam. 2.23, 25. to show that the weakest as well as strongest Faith must evidence its truth and Life by its works; and not only so, but also to encourage those that be in the lowest form of Faith, may find favor with God, as well as those of the highest form▪ provided there be any evidences of a living Faith, as in Rahab. Few can climb so high as Abraham, the Father of the faithful, and the Pattern of Believers: as Christ takes notice of the Green Figs, Can. 2.13. so even of Buds and Blossoms. Can. 7.12. and will bless the Buds, Isa. 44 3. according to the Old Translation, Tho' faith be as small as a grain of Mustard-seed.

The Filth Head of Discourse is, the Oath or Covenant made by the Spies to Rahab, at her Demand, for saving her Life, and the Lives of her Relations, verse. 12, 13, 14, 16, 18, 19, 20.

The Remarks upon it are (1.) Oaths are an Antient way of ending Strife, Heb. 7.16. and this poor penitent Pagan thought herself secure by this means, verse. 12. No doubt this was a great exercise of her small faith to be thus confiding in a Covenant with those Spies, as if they had▪ the power of Life and Death at this time in their Hands, who themselves were as yet in a desperate case, and could not secure their own Lives: In all this she far exceeded the Faith of all Israel, who now staggerd at God's promise, and more at the performance of it, though' they had seen all his Wonders, and she had only heard the Reports of them: Nor doth she mention one word for saving herself in this Sacred Swearing, because the Law of equity obliged them to preserve their Preserver. All her care was carried forth for her carnal Relations, lest they should perish in an unconverted State.

The Second Remark is, the Token of their inviolably keeping this Covenant, she demanded of them, verse. 13, 21. was the Red Cord by which she let them down for their escape, Josh. 6.23, 25. This was the outward means of her and her Friends Salvation, Red is a saving color: As Isralel 's Doors were Red with the Blood of the Paschal Lamb that the destroying Angel might pass over their Houses, Exod. 12.7, 13. &c. So Rahab's, Window must have the Scarlet Line tied to it, Josh. 2.21. The Door is of use to let in Passengers, and the use of the Window is to let in light into the House: The Soul of Man hath its Door, namely the Ear, to let in Doctrines; and its Window, namely the Eye, to let in knowledge; therefore, both of them do need to be made Red with the Scarlet-Blood of the Lamb of God, whose Fleece also affordeth the Right Red Line which is effectual for our Salvation.

The Third Remark is, The strict and punctual Terms of those two parties in this Reciprocal Covenant, having conditions on both Hands.

First Rahab 's part was to bind the Scarlet Thread to her Window, as a Token whereby all Israelites might know her House, when they came to storm Jericho, and she with her Friends must keep within her House during the Destruction of the City; moreover, she must bind herself to conceal this Covenant from all the Citizens, discovering it only to her kindred in the fittest season.

Then the second part of the Spies followeth, they upon those conditious aforesaid (expressed, verse. 18.19, 20.) take a solemn Oath with all caution and circumspection, not in Jest but in Judgment, Jer. 4.2. Isa. 48.1. clearing up the Terms whereunto they Sware, (though' they were in desperate hast to be gone) lest any suspicion of Perjury should after be laid to their charge. 'Twere well if common swearers could consider, that Swearing by God's name is one eminent Act of God's worship, not to be done rashly, and in Choler, but with an Awful fear of God, Deut. 10.20. Levite. 5.4. 1 Sam. 14.39, 44.

The Fourth Remark is, Tho' those two parties were of two several Nations, yet might they understand each other in this long familiar conference; for, (1.) the Language of the Israelites and that of the Canaanites were but different Dialects of one and the same Tongue, as appeareth by the names of the Canaanites Cities, such as Jericho, Salem Shechem, Bethlehem, &c. all their names before the Israelites came thither (2.) that difference 'twixt the Dialects, Israelites might learn from conquered Amorites on this side Jordan with whom they conversed.

The Sixth Head of Discourse is, The safe Dismission and Escape of the Spies, verse. 15, 16, 21. The Remarks thereon be (1.) Rahab 's letting the Spies down with a Line of a Scarlet Thread, &c. This must (no doubt) be done after the whole Transaction of the conditions of the Covenant and taking the Oath, (though' verse. 17, 18, 19, 20. seem to intimate that it was done before) for it is very improbable, either that she would dismiss them before a full agreement, or that this discourse about such secret and important Affairs, was under the Window, where the Watch (going the Round) or some neighbors, might over hear them; therefore, some do salve this doubt by an Enallage of tenses, Reading the words thus [ this Thread, which thou lettest us down by] that is, about to do: But if this were done after, it must be Attributed to the singular providence of God over-ruling the matter so, that none did either hear this discourse (hastily run over in the Chamber, but amplified upon, when more out of Danger) or see the Spies let down the Wall through the Window.

The second Remark is, The marvelous providence of God in placing Rahab's House, in such an outward corner upon the Wall of the City among the Poor, every way accommodated for this present purpose: 'It is the Lord that appoints the bounds of all our Habitations, Act. 17.26. Zebulon shall dwell at the Haven of the Sea, or by the Sea-Shore, Gen. 49.13. So Rahab (as we all) shall dwell in God's Appointed place. Masius is of opinion, that Rahab in the time of her Harlotry did make use of this Scarlet Line to draw up, and let down her fornicators for promoting her secret service, that so the same Instrument, which had been before of her Transgression, might now become the means of her Salvation being now fixed to the Window upon the Wall, her forerooms, towards the City, being for more public entertainment of her Guests, &c.

The Third Remark is, the farewell-speech of the Spies to Rahab [ We will be blameless of this thy Oath, if thou and thy friends keep not within the doors of this House that hath the Scarlet-line, &c.] verse. 17.18, 19, 20. unto which she consented, verse. 12. In which History there is this Mystery: As they that staid not under this Red Cord but Gadded abroad into the streets (when the City was stormed) were guilty of their own Blood and perished at their own peril: So such as are not of the household of Faith, and keeps not within God's Doors, are destroyed; the Devil sweeps away all that are out of the Covenant, and such as Wander out of God's Precincts, are out of God's Protection. It was not enough for any to say (in the Streets of Jericho when stormed) unto Joshua, I am Rahab's brother, &c. nor will it be enough for us (at the day of Judgment) to say to Jesus, I am a professor, a Church-member, &c. He will say [ I know you not, &c.] Matth. 7.22, 23.

The Seventh Head of Discourse is, The Spies Returning in safety from Jericho to Joshua in Shittim, verse. 22, 23, 24. Remarks upon this are (1.) 'tis more than probable Rahab did bind the Scarlet Line to her window, before she dismissed the Spies, lest a matter of that Moment might be forgotten, and lest her House might be mistaken, when the City was stormed, which Mistake was prevented by the Spies beholding it done before their departure, whereby they might know it at distance at their Return, &c. moreover, it must needs be a great confirmation of her own Faith, to behold daily this Pledg of her safety; nor did she know, either when or how the Army would take the City, seeing she had Assigned them three days to lay hid in the Mountains. Nor could this Cord Cause any suspicion to the Citizens, for she might use it frequently for other uses, her House standing upon the Wall.

The Second Remark is, The good Counsel that Rahab gave to the Spies (for hiding themselves in the Mountains betwixt Jericho and Jordan ) proved successful for their safety, verse. 22. The Searchers found them not. 'It is a Vulgar saying, [the Wit of a Woman at a Pinch is above a Mans, who must have Time for Deliberation.] Which holds true here, and in other Instances in Scripture-Record as in Rebekah, Gen. 27.5, 6, 7, 8. &c. and in Abigail, 1 Sam. 25.14, 18. to 35. and in Manoah 's Wife, Judge. 13.22, 23. and such like: All these were at a pinch and on the sudden, &c. As [the Searchers not finding the Spies ] doth commend highly the excellency of Rahab 's Counsel: So it illustrates greatly both the eminency of their Danger, and of their deliverance from it by Divine protection. They are well hid. whom God Hides, as Jeremy and Baruch were, 'tis said [the Lord hid them] Jer. 36.26.

The Third Remark is, The time of the Spies Absconding is said to be three Days, verse. 22. What they lived upon all that time is a Question which is variously Answered (1.) There be some whose sentiments are, that they kept a three days Fast, which was not Unusual. (2.) Others more probably think that Rahab out of her Hospitality furnished them with full Provisions for three days, and it was the custom of that Age for Travelers to carry necessaries along with them; as Judge. 19.19, 20.

But Thirdly, the opinion of Dr. Lightfoot, upon those three days is most Remarkable, saying, those two Spies sent on the sixth Day of Nisan into Jericho, came out that Night, lay hid in the Mountains all the Seventh Day, and on the Eighth, returned to the Camp, which three Days are counted just as the three Days of our Savior's Burial.

The Fourth Remark is, The difference Remarkable betwixt those two Spies, Joshua sent, and the 12 Spies Moses sent (who proved ten too many) Numb. 13. &c. Those two were rightly qualified both with Wisdom and with courage for their special Spying work, which the ten (that Moses sent) were wanting in.

First; Their Wisdom was evident, in giving a full Relation of all Occurrences in their adventure unto General Joshua alone, and not to the Mobile or Multitude (as Moses 's Ten did) well knowing that [Neutrum Modo, mas modo vulgus] the vulgar are apt at such a Narrative, to take in impressions either of too much fear, or too much forwardness as they did in Moses 's Day, Numb. 14, 18, 40.

Secondly; Their courage, verse. 23. They did not discourage the Hearts of the People as the ten cowardly Spies did with Stories of the Anakim Giants, and of Cities Walled up to Heaven, &c. but these two tells Joshua verse, 24. [ that God had delivered the Land of Canaan into Israel 's Hands ] as if it had been already done, &c. We do not Read of any such desperate dangers that Moses 's ten Spies met with in their enterprize (as those two Spies of Joshua 's did) yet the fewer that their hazards had been, the lesser was their courage and encouragement. So true is that of Solomon [He that sends a message by the Hands of a Fool, cutteth off the Feet and drinketh damage,] Prov. 26.6. Whereas those two, the more mischievous Perils they met with, the more Magnanimous they were made by their escape, from them, and the more did they promise to themselves, and to their People Israel, a complete Conquest of Canaan. In fine. Tho' those two Spies were Men of courage, yet were they not Fool-hardy, but their Wisdom had the conduct of their courage. They do not over-daringly outface danger (either in Rahab 's House or in their return home) but improve the means, where the Lord had not promised Miracles; upon this Account our Redeemer saith to Satan [Thou shalt not tempt the Lord thy God] Matth. 4.7. So as to neglect means, &c.

CHAP. III.

Josh. the Third relateth the miracle of Israel's passing through Jordan, in all its circumstances of time, place, manner, &c.

The First Remark upon this Relation is, the solemn preparation of Israel for their best Reception of this Miracle of mercy: Israel had three Days time not only to provide necessaries for a march from Shittim to the Banks of Jordan, Josh. 1.11. but also to prepare themselves both in Body and Soul, with Ceremonial and Spiritual Purifications to render them capable of that glorious Efficacy of God's powerful presence, in dividing Jordan, verse. 5. God oft called them to a sanctifying themselves for his presence, Exod. 19.10, 15. Levite. 20.7, 8. Numb. 11, 18. &c. a due preparation for God's presence brings a true participation of it, and the more that our minds are purified for meeting the Lord, the more influence hath his presence upon our Spirits, and the deeper impression it maketh upon our memories.

The Second Remark is, the Cloudy Pillar being now departed at Moses 's Death (showing, the shadows of the Law, cannot lead us into the Land of promise,) The Ark of the Covenant (being a Type of the Angel of the Covenant, Mal. 3.1. the Lord Jesus ) takes the Conduct of Israel through Jordan into Canaan, Josh. 3.3, 11. which show, that the order of the march of the Ark of God in Moses 's time was in the midst of the Camp, Numb. 2.17, &c. But now this course was changed in Joshua 's time, for the glorious Cloud being gone, the Ark of God must go before Israel, who must follow after it, denoting, That as there was no other way of entrance into the Earthly Canaan, but by following the Ark of God; so there is no other way of entrance into the Heavenly Canaan, but only by following the Lord Jesus Christ, Joh. 14.6. Act. 4.12. Matth. 16.24.

The Third Remarks is, The much Congruity or Parity 'twixt this Ark, the Type, and Christ, the Antitype, as (1.) The Ark was made of Shittim-Wood, Exod. 25, 10, &c. A Wood most durable, and not subject to putrefaction. So Christ was neither subject to the corruption of Sin, nor to the putrefaction of the Grave, Heb. 27.1. and 4.15. Psal. 16.9, 10. (2.) the Ark was covered with pure Gold: So Christ had the Gold of his Godhead covering his Manhood, Col. 2.9. (3.) it had the Tables of the Testimony and pot of Manna, &c. so Christ had Treasures of Wisdom hid in him, Col. 2.3, &c.

Fourthly; the Ark was an Assurance of God's presence with Israel; Josh. 3.11. calls it the Lo • d of the whole Earth, which is added to corroborate Israel 's confidence; for if that God (who made the whole Earth out of nothing, and governeth all things contained in it, by his wise and powerful providence) did dwell in the Ark that passed over before them, there could be no place left for incredibility, or so much as doubting of their ill success; where the Ark was, there God was. Hence the Ark is called God's Face, Psal. 105 4. and 'tis called God himself, Psal. 132.5. wherewith God was present in casting down Dagon and plaguing the Philistines, 1 Sam. 5.2, 3, 4, 6, 9, 10, 11, 12. and 6.19, 20. Where the Ark is, and where the ordinances are, there God is, &c. Thus. Christ is both the cause, and the assurance of God's merciful presence with us, Joh. 17.21. The Son's union with the Father is an assurance of our Union, both with the Father and the Son, and of theirs with us.

Fifthly, a reverend respect must be had to the Ark of God, so that the People must not come near to it; but keep at distance from it two thousand Cubits or a thousand Yards Josh. 3.4. Which distance was prescribed to affect their Hearts with a due Veneration to God's presence, whereof the Ark was a Sign, in which respect, at the giving of the Law there were bounds appointed about the Mount Sinai, to keep the People from approaching too near it, Exod. 19.12. Thus God's Command concerning this Ark was [they shall not go in to see it,] Numb. 4.20. The Men of Bethshemesh paid dear for their peeping, 1 Sam 6.19. God's secrets must not be searched into, Deut. 29.29. Hic oportet mirari potiùs quàm Rimari: Arcana Dei sunt Ara Dea; a presumptuous prying into the work of God's Arcanum 's, is not only an Impious curiosity, but 'tis also forbidden upon pain of Death as above; and Peter giveth charge against that Curiosity as against Theft or Murder, 1 Pet. 4.15. 'tis Bucholcer's Counsel.

We should be wise to sobriety, and not rush rashly into God's ordinances or Sacraments, Dr. Hall saith well, God loves at once Familiarity and Fear, Familiarity with him in our Conversation, and fear of him in his Commands: God loves to be acquainted with Men in the Walks of their Obedience, yet he takes state upon him in his ordinances, and will be trembled at in his Word and Judgments. Thus it is said of Christ.

Surely, they will Reverence my Son, Matth. 21.37. As the Ark of God's presence and Hearers are all here and before the Lord to hear his word, Act. 10.33. which ought to be trembled at, then God will respect us, Isa. 66.2.

There be many more Parities or Congruities follow to be spoke to in their proper place; the Sixth whereof leads in.

The Fourth Remark, which is, As by the Ark of God the River Jordan was divided and dried up, insomuch that the People went dry and safe over to Canaan; So by the Son of God a most plain, easy, and ready way is made through the Horrours of Death for us to come safely to our Heavenly Canaan and Kingdom, Psal. 23.4. Heb. 10.19, 20. This drying up of Jordan by the Ark approaching it, Josh. 3.13. was a wonderful work of God, and much admired by the Psalmist, Psal. 11.4, 3, 5. The many circumstances of this miracle make it the more marvelous, as (1.) the Time when, namely, at such a time when Jordan overflowed all its Banks, Josh. 3.15. at the time of Barly Harvest. This might be Natural 1 Chron. 12.15. as to Nile and other Rivers caused by the melting of Snow, which lieth all Winter upon the adjacent Mountains, and is melted in their Harvest time by the Heat of the Sun: Therefore the drying of it up when it was under its most dreadful innundation must needs be the more Supernatural: Hereupon the Psalmist asks the Question [what ailed thee oh thou Jordan that thou wast driven back, &c?] Psal. 114.5. as if he had said, what was the matter? What power overpower'd thee? Can there any natural reasons be rendered for it? No; it was God powerful presence, thou saw, that did affright thee, and not only stopped thee in thy natural course, but also caused thee to run a Retrograde Motion: as God chose this very time of an Innundation (1.) that his powerful kindness to Israel might be more singular, and the Miracle the more admirable; when God will perform his promises of deliverance to his People, no created Being can obstruct his Proceedings, for all Creatures are God's Servants, Psal. 119.91. and shall contribute their help and not hindrances. (2.) So it most highly commends the strong Faith of those Holy Priests that did first set their Feet upon those Waters while they so fearfully overflowed, and ran with such a rapid, fierce and strong Currant (3.) and Lastly, this time likewise gives the greatest illustration of God's good providence toward his People in bringing them into the Land of their Enemies, even in Harvest time, when it was the best furnished with all necessary Provision both for the present and the following Year; here one Sowed and another Reaped, Joh. 4.37.

The Second Circumstance that exalts this Miracle is, The place where it was wrought, what part of Jordan must be dried up for Israel 's March over into Canaan: No place of Jordan must serve, but that part which was Right over against Jericho Josh. 3.16. This was the place which God chose, because, (1.) God would show himself to be their Captain who would lead them over in safety there, where there was a strong City, a potent King, and a valiant People; (2.) Because this wonderful wafting Israel over safely there, would strike a greater terror upon the Hearts of their Enemies; (3.) To Signalize this very place, called after Bethabara, Trajectum, or place of passage, where John the Baptist did Baptize the Lord Jesus, Joh. 1.28. &c. Here Baptism was first Administred, not without Divine Direction, being fore-shadowed by Israel 's passage through Jordan (as before through the Red-Sea, 1 Cor. 10.2.) to signify that Christ is the true Beth-Abara or place of passage, into our Heavenly inheritance, Eph. 2.18. To which may be added (4.) because this place led Israel to the most pleasant and fruitful part of Canaan, and therefore the most convenient both for Israel 's refreshment after their long and tedious Marches; and for their encouragement to their present expedition.

The (3.) Circumstance that makes this Miracle famous, is, The manner how this differed from the drying up of the Red-Sea; for (1.) That delivered them from the Egyptians, but this led them into Canaan: (2.) In that the Waters stood up on each side as a wall, in this the upper Waters only stood up on an heap, the nether Waters were clean cut off (as with a Sword, Job 6.17. saith Tremellius ) and ran away into the Dead Sea. (3.) There the Waters were divided at the stretching out of Moses 's Rod, but this was done by the presence of the Ark of God's presence. (Lastly) this huge Heap of the upper Waters of Jordan, did not fall all at once (as the Red Sea did to drown the Egyptians ) but, being Restrain'd by the power of God, abated by little and little and brought to their ordinary course, otherwise the Heap being higher than the Banks had drowned all the Country, by a sudden and entire Fall.

The Fourth Circumstance of this marvelous Miracle is, The means whereby Israel was transported, it was not by Bridges, or by Boats, &c. but on Foot yet dry shod notwithstanding the vast Innundation which teacheth us, that such as are Israelites indeed Joh. 1.47. Need not to fear their passage through Jordan, the Agonies of a corporal Death (having the Ark of God's Covenant in their Eye,) to take possession of the Heavenly Canaan, Eph. 2.18.

The Fifth Remark is, These Holy Priests, that bare the Ark of the Lord, stood betwixt the People and danger, as a wall of Defense to them, whether their station appointed them were either in the middle of Jordan (as some say from verse. 17.) then they preserved them from fear of the Flood overflowing them in the midst of the River; or if the Priests marched end-Ways through the River to the brink of it on the other side (as others do interpret, verse. 8. lest the People should otherwise get before the Ark, who were bid to follow after it) then the Priests exposed themselves to the Peril of the Enemy who might be ready to hinder their Landing, as Rationally could not but be expected. In which case the Peril of those Holy Priests must needs be the greater, because of their distance 2000 Cubits from the rest of the Army: However understood, it teacheth us, That 'tis the frequent State and Portion of Gospel-Ministers to be most exposed unto Peril from Persecutors, whose constant Cry, is, smite the Shepherds, and the Sheep be soon scattered, &c. Zech. 13.7. Oh pray for Pastors who bear the brunt and burden of the Day.

The Sixth and last Remark is, Those whom God gives up to Destruction, he first gives them over to Infatuation, which is the English of [quos Deus vult destrui, priùs dementat] Tho' it be the common Dictate of the Light of Nature, that Nations in danger of Invasion, do carefully secure their Coasts, and guard their Frontiers; yet those Canaanites, in neglecting this here, seem deprived of their reasons; probably, their present security might be, because they looked on it as Impossible for: Israel to pass over Jordan when it overflow'd its Banks; but certainly they were struck with such a Terror by this Miracle, that they durst not come forth, but immured themselves in the High wall'd-City.

CHAP. IV.

JOsh. The Fourth gives an Account of those Monuments appointed for an everlasting memorial of Israel's miraculous passage over Jordan; those Monuments are twofold; first, the Principal, described. (1.) The Author God, verse. 1. (2.) The instruments who, and how many, verse. 2, 4, 8. (3.) The Materials, twelve Stones taken out of the midst of Jordan, verse. 3. 5. (4.) The place of Standing, both in Gilgal, verse. 3.5, 20. and in the midst of Jordan, verse. 9. (5.) The end why, as a memorial of that wonderful Work to their Posterity, verse. 6, 7, 21, 22, 23. and that the Canaanites might learn to acknowledge the omnipotency, and Israelites the fear of God, verse. 24.

Secondly, the less Principal, described likewise, as (1.) the manner and order of Israel 's marching through Jordan (1.) the Gadites, Reubenites, and Half-tribe of Manasseh, verse. 12, 13. (2.) All the People universally, making much hast, either from fear of danger, or from desire of the promised Land, verse. 10. and (3.) The Priests with the Ark, verse. 15, 16, 17, 18. (2ly.) The time when this was done verse. 19. (3ly.) The event hereof, namely, the magnifying of Joshua 's Authority: verse. 14. (4ly.) The return of the Waters of Jordan into their course as they naturally ran, verse. 18. (lastly) The pitching of Israel 's Tents in Gilgal, a place so called by Anticipation, verse. 19. and 5.9.

The special Remarks upon the premisses are these.

The First Remark is, This is an Ancient, and laudable Practice, to erect lasting Monuments for propogating and perpetuating some signal mercy and singular deliverance, that the Glory of a wonder-working God may be Eternalized, and the Truth of his wondrous works may be testified, to all succeeding Generations: Here a Pillar of twelve huge Stones must be reared up by God's own Command, verse. 1.9. with chap, 3.12. And therefore it was void of all vain Superstition, as it was not Super Statutum, or the command, of Joshua only. Agreeable unto this Divine Pattern, hath this great City well erected a stately structure of Stone, the Monumental Pillar, that the loving kindness of God in the late dreadful conflagration may be kept in everlasting remembrance.

The Second Remark is, Tho' it be the Devils design to have God's great Works of wonder soon obliterated (Eaten Bread is soon forgotten) yet 'tis God's will to have them remembered and better remembered. Therefore one Monument of this great mercy must be in Gilgal the place of Israel 's Circumcision, relating to the twelve Patrinrks, in the Old Test. and another in Jordan the place of Christ 's Baptism, relating to the twelve Apostles of the New, though' that in Jordan was a memorial to the two Tribes and half on the other side of Jordan, which being built up of the most Massy Stones in the midst of the River, might be seen at low Water by them, for these Stones are not said to he carried on Men's Shoulders (as those erected at Gilgal were) but that Joshua rolled them together by the help of many Hands: Or Jordans Waters being so famous for their clearness, this Pillar was perspicuous to them that passed by in Boats, or if (as some say) It was set nigh the Bank, this made it more obvious to the Eye: That at Gilgal was a memoir for the other 10. Tribes, all must have their memento's, that this Miracle of mercy might not be Moth-eaten, &c.

The Third Remark is, Parents ought cerefully to Catechize and instruct their Children, verse. 6, 7. They were to teach their Children the use and end of thhis Monument, as before of the Passover, Exod. 12.26. and 13.14. Psal. 34.11. and 48.13. and 102.18. Tender Plants must oft be Watered, Eph. 6.4. Children must be Nurtured as well as Nourished; the former is as necessary as the latter, and much more, seeing the Soul is a more noble nature than the Body: If Parents Mind only the Bodies of their young, What do they more than the very brute Beasts for theirs? The Blessings upon Posterity is entailed to Piety in the second Commandment. Therefore the meaning of all Sacred Monuments should be made known by Parents to Children. True Religion is the exercise of illuminated Minds, 'tis not an ignorant or blind Devotion, as among the Papists, who have a Mass of Mystical Ceremonies, whereof neither Children, nor their Patients, no nor many of their Priests can render any reason, nor indeed is any reason for many of them pretended by their Chief-Priests, save such only as is ridiculous. But this Sign (so called) of Divine Institution, was expressly for the fortifying of Faith, for the feeding of Hope, and for the nourishing of Joy, both for Parents and Children (when informed) by calling to remembrance so transcendent a Miracle, whereby they all in after-times might be stirred up to Thankfulness, Strengthened in their daily dependancy upon this wonder-working God; Hereupon Parents cannot perform a more profitable Office to their Children, nor leave them a better and more lasting Legacy and Inheritance, than to train them up in the crew knowledge of the good Ways, Works, and Word of God, &c.

The Fourth Remark is, behold how the servant Zeal of Joshua appeared here, who, being transported with Admiration of this Miracle of Mercy, doth again and again Record the Circumstances of it [ the Waters of Jordan were cut off; and again, the Waters of Jordan were cut off; ] verse. 7. That they might make the more impression upon the Minds of their posterity, Wheting or Sharpening (as the Hebrew, Deut. 6.7. signifies) As if he had been whetting a Knife before Dinner, by drawing it oft over the Whetstone, or as if he had been sharpening a Stake before it be driven into the Ground. Thus Joshua repeats and Inculcates the same great truth with a Mind much fired upon it, not only to show, that he could scarce satisfy himself with a sufficient admiring of this great mercy, but also, that the Blessed Truths of God, the Principles of Religion, must be Inculcated and Repeated or taught diligently to our Children, for die deeper impression on their Minds: See again verse. 22, 23.

The Fifth Remark is, The Heroic Faith and Fortitude of those Holy Priests, who, like good guides, not only were the first, that to the Hazard of their Lives entered into the River, and patiently continued long in the midst of Jordo • , until fix Hundred Thousand Men, &c. could march over, but they were the last also, that passed out of the River: this is the more probable, verse. 10, 11. Seeing the Ark of God's presence is said to be both Van and Rear, Isa. 52.12. as the Cloudy Pillar had been to them in their Passage through the Red-Sea, Exod. 14.19. And thus 'tis said [the glory of the Lord shall go both before and behind his People] Isa. 58.8. It could not be anything but a Strong Faith, that kept the Bodies of those Priests so firm in their Station, and their Minds so fixed as not to remove from off the ground till the whole work was done as above, verse. 10. and till the Monument was erected in the midst of Jordan, and till twelve other Stones were taken up and carried away to the Land, &c. notwithstanding that hideous Heap and Mountain of Waters, which did hang over their Heads all this while, ready every moment to overwhelm them, had they wot been miraculously held in by an omnipotent Hand, and which ghastly sight surely so affrighted the People, that they hasted to to be out of the danger. Whereas the Priests stir'd not from their station, till God called them off, verse. 16.

The Sixth Remark is, The faithfulness of the two Tribes and half to the Covenant, that Moses had indented with them before his Death, Numb. 32.20, 27. as Moses had been no less solicitous for the Churches welfare after his decease, than while he lived in indenting thus with those two Tribes and half, so they were no less conscientious in keeping this Covenant, approving their Hearts and Practices to the Lord in whose presence they now passed over, verse. 12, 13. Jos. 1.14. All but a Guard for their Country.

The Seventh Remark is, God's powerful restraint upon this fluid Element, The Waters of Jordan cannot come down in their natural course, until all was done Which God commanded, verse. 18. no, nor then neither, suddenly and all at once, but by little and little, and slowly by degrees; thus was is ordered and over-ruled by the powerful Providence of God, lest that huge heap of Waters, falling down all together (at God's withdrawing his Hand) should drown the whole Country, yea, even the Tents of Israel: Here the Lord Sate upon the Flood indeed, Psal. 29.10. both while he made it sit still, and made it to run leisurely, &c.

The Eighth Remark is, the marvelous Providence of God in Israel's Landing in the Land of Promise, upon the tenth Day of the first Month, verse. 19. This first Month Abib or Nisan (part of our March and part of April ) was called first in respect of Sacred, not of Civil affairs; for the Jewish Jubike began in Tisry (our September ) Levite. 25.8. Exod. 23.9, 10, 16. The Creation (as some suppose) beginning then. This first Month God chose, because (1.) it was the most pleasant, the Sun ascending, days lengthening, and the Face of the Earth reviving, which could not but be most congruous and reviving to Israel, so weary'd with long wanderings. (2.) Then were the forty years from their departure out of Egypt expired; so punctual is God in performing his Promises or Threatenings, Exod. 12.41, &c. and God chose this tenth day, as most seasonable, because the Lambs for the Passover must be kept up four days before, Exod. 12.2, 3, 4, 6. This day they came out in the Month Abib, Exod. 13.3, 4. and on this Day they Went to Gilgal to be circumcised (which had been long omitted in the Wilderness) Josh. 5.5. and before which none were to eat the Passover, Exod. 12.25, 48. So there was the distance of four days betwixt their Circumcision and the Passover, that they might not only be healed of their wounds, but also be duly prepared for that solemn feast.

CHAP. V.

JOsh. the Fifth, gives an account of the consequences that immediately followed Israel 's passing over Jordan, which were these five: (1.) God's Dread and Terror upon the Inhabitants of the Land, verse. 1. (2.) the renewing of Circumcision, verse. 2, to 9. (3.) The Celebration of the Passover, verse. 10, 11. (4.) Cessation of Manna, verse. 12. (5.) the Messiah 's appearing to Joshua in the Plains of Jordan, in many circumstances, verse. 13, 14, 15.

The First Remark is, The Lord of Hosts, smote both the Amorites on this side Jordan (those on the other side having been subdued by Moses, Numb. 21.24, 34.) and the Canaanites, all along the Mid-land Sea, with such a fearfulness and faint-heartedness at the news of this miraculous passage over Jordan, that as through stupefaction these two (the principal of the Nations) had neglected to guard their Frontiers at me Invasion, so much less had they any Courage to drive them out, when once got into their Land; 'tis said, verse. 1. That their Hearts mel • ed, as Deut. 28.7. Thus metals melted lose their Hardness, so those Men lost all their Hardiness; and it may be doubted whether the Snow (that had swoln up Jordan ) or their Hearts melted faster, the former by the heat of the Sun, and the latter by a cowardly fear from God.

The Second Remark is, The renewing that great Sacrament of Circumcision, (from verse. 2, to 10.) which was given to Abraham as a Seal of God's Covenant, wherein Canaan was promised to him and to his Seed, who must bear the Sign of God's Covenant in their Plesh, Gen. 17.7, 8, 9, 10, 11, 13, &c. This Ordinance had been long neglected by Abraham's Seed during their Bondage in Egypt, where they could not Administer it according to God's Institution, because of their intolerable oppression there. Hereupon God sent Moses to restore it in the Plague of three days Darkness, Exod. 10.22. and 12.44, 48. Josh. 5.5, 7. wherein God bound Pharaoh 's and his Peoples Hands to the Peace, while Israel was sore with their Circumcision: Moses might the better be a restorer of this Sacrament to Israel, because he had lately been awakened by the remembrance of his own neglect of it, and his danger thereupon; Exod. 4.24, 25. Again, this Ordinance was (if not neglected) at least omitted or intermitted, while Israel remained in the Wilderness, where God was pleased to Dispense with his own Institution, because of their frequent and sudden Removes, when ever the Lord took up the Cloud; for had this Omission (about 40. years, verse. 5, 6. here) been a willful neglect, Israel had not met with Divine indulgence but utter severity, seeing God threatened to cut off all neglectors of it from his People, Gen. 17.14. then must Joshua restore this Sacrament the second time, verse. 2. Here, (as Moses had done before him the first time) for these reasons; (1.) To roll away (as Gilgal signifies) the reproach which they had contracted in Egypt, by the sinful neglect of it upon worldly Accounts, verse. 9. (2.) That they might be prepared to partake of the Passover, whereof none might eat before they were Circumcised, Exod. 12.44, 48. (3) To strengthen their Faith in the Covenant God made with Abraham, Wherein, with other things, Canaan was promised to Abraham 's Seed. This Seal now applied, must needs confirm them in their present difficulties and future danger. (4.) To testify that God was reconciled to them by renewing his Covenant herein with them, their Parents Rebellions being no longer to be charged upon them (5.) To distinguish them from the Uncircumcised Canaanites, &c. (6.) To oblige them in performing all God enjoined them to do in Canaan Exod. 12.25. Levite. 23.10 Numb. 15.2. &c.

The Third Remark is, The marvelous Divine Protection and Preservation of Israel during their soreness under present circumcision, when Jordan shut them up behind, a mighty and malicious Adversary was before them, who surely consulted to ruin them upon all Advantages, and who never could meet with a fairer and fitter opportunity than they hadat this time; for had they come forth in Arms upon them now, while they were sore of their Wounds in Circumcision (as Sime • n and Levi did upon the Shechemites, Gen. 34.25, 26, &c. They might easily have slaughtered them, while they were utterly disabled to save themselves, either by Flight or resistance in Fight. As this demonstrates the strength of their Faith, thus tried, in exposing themselves to such desperate danger. When God commanded it to be done, they must obey, relying wholly upon God's Power and providence for their preservation, so on the other hand, it most highly commends the excellency of God's Protection over all those that keep within God's precincts: The same Almighty Power that had closely shut up the Egyptians with the three days Darkness, So that none of them could stir out of his place, Exod. 10.22.23. while Moses had (as some say) circumcised Israel to prepare them then for the following passover, Exod. 12 44.48. Accordingly when Joshua doth the like to Israel here, the great God doth the like to the Canaanites (as he had done to the Egyptians ) smiting them with such a confounding Consternation, that they durst not move out of their lurking holes to improve an opportunity so fair for them, verse 1. Here otherwise they might with ease have cut off those disabled Invaders.

The Fourth Remark is, The Parity or Congruity betwixt Joshua and Jesus; the Type and the Antitype, over and above what is mentioned before: As (1.) Joshua was magnified in his Authority over, and Reputation among the People as a fit successor of Moses, by dividing the Waters of Jordan at the presence of the Ark of God. Josh. 3.3.7. and 4.14. &c. So our Jesus was magnified in the same Jordan by the dividing of the Heavens, and the presence of the Spirit of God descending like a Dove and resting upon him, Math. 3.16, 17. (2.) As Joshua led Israel through the Waters of Jordan unto Canaan, so our Jesus leads the Israel of God (his Redeemed) through many Waters of affliction and of Death itself into the Heavenly Canaan, Psal. 23.4, (3.) as Joshua brought into Canaan both those who were circumcised in Egypt (being then under 20. years of age, and now survived) and those who were uncircumcised in the Wilderness; so our Jesus brings all Believers, both the Circumcised Jews, and the Uncircumcised Gentiles into Heaven, Col. 3.11. Ephes. 2.14. Gal. 5.6. and 6.15. (4.) as Joshua brought even the Uncircumcised over Jordan, that they might not ascribe it to their Circumcision and Merits; so our Jesus does all for us out of free grace, &c. (5.) it was not Moses but Joshua that Circumcised Israel, so the Law sanctifies not, but Grace by Christ, Rom. 8.3. Heb. 7.19.

The Fifth Remark is, The Celebration of the Passover a few days after their Circumcision, verse. 10. So great was the privilege of Israel's taking Possession of the Earthly Canaan (a Type of the Heavenly ) the Land of promise, that they must pass under a double Preparation before they can possess it. Those two standing Sacraments of the Old Testament must sanctify Israel for this privilege; how much more do we need the two Gospel-Sacraments to sanctify and prepare us for Heaven, &c. This was Israel 's Third Passover, the first being at their departure from Egypt, Ezod. 12.25. The second was at Mount Sinai, where the Law was given. Numb. 9.1.2. Which was their second Year in the Wilderness; then was both this and Circumcision omitted for above 38 Years till they came into Canaan, and there both were received, as above, and then was their Third Passover as here; for in their Wilderness Travels because of their frequent and uncertain removes both these and all other Sacrifices were neglected, Amos 5.25. As was the Feast of Tabernacles for many ages, at least, not in due manner observed Nehem. 8.16, 17, 18. Which we may justly wonder at; but Vexatio dat Intellectum, their Captivity in Babylon did rub up their memories at their return from it. To which, may be added as an Apology, for their omitting the Passover, that the Law of it seems peculiarly to appertain to the Land of promise [ when ye come into the Land, Exod. 12.25. And their second Passover, Numb. 9, was not kept by the General Law of God concerning it, but by a particular New Command (whereof there was no need, had they been bound by a Law) and a Privilege which dispensed with some to keep it upon the 14th Day of the Second Month, Numb. 9.6.10. &c. as was done likewise in respect of time in that of Hezekiah's 2 Chron 30.3. &c.

The Sixth Remark is, The Cessation of Manna on the Morrow after the Passover, verse 11, 12. when the People met with both Old Corn (which they found in the Barns of those Canaanites, who for fear were fled to their strong Cities or remoter places) and with New Corn also which they found standing upon the ground, it being now their Harvest-time Mark God's method here, Israel must first renew their Covenant (in partaking the two Seals of it) with God, and must bring a Shake-sheaf unto the Priest as an Offering to the Lord, Levite. 23.10.14. &c. 'Twas fit, that God, the giver of those precious fruits, Jam. 5.7. should be served first before they served themselves) after their observation of those Holy Ordinances, these outward blessings were sanctified to them, and then was there no farther need of Manna, wherewith God had fed them forty years. The reasons why Manna then ceased, are these: (1.) When God gives store of ordinary Means, then Extraordinary Miracles are not to be expected. He that now calleth for a Miracle, is a Miracle himself, saith Austin: There was now plenty of other Provision (2.) That all might understand this Manna was not an ordinary Product of Nature, as Hail, &c. be but a free and liberal Gift of God, Israel might think it natural because it continued so long this thought was confuted by its ceasing. (3.) That this Heavenly gift might no more come into contempt, for if they wantonly loathed it in the time of their necessity of it (when they had no other food) Numb. 11.6. lightly came by, was lightly set by, cito parta vilescunt, how much more would they have loathed it in a Land flowing with Milk and Honey: God will not be too prodigal of his favors in too lavishingly expending them and thereby exposing them to be scorned as superfluous things.

The Seventh Remark is, The appearance of the Son of God to his Servant, General Joshua, verse 13. To the end, where we have a whole Bundle of very Remarkable Marks. As (1.) This Apparition was no created Angel (for then he had not admitted of Adoration, Revel. 19.10. and 22.9.) but is called Jehovah, Josh. 6.2. The Son of God, who oft appeared to the Sons of men as Preludes to his Incarnation. He was oft in carne, before he was ex carne, saith Tertullian, from his 〈 in non-Latin alphabet 〉 or love to Men, Tit. 3.4. Luke 2.14. His delight being among the Sons of Men, Prov. 8.31. as after his Resurrection he appeared to Mary Magdalene in the the form of a Gardner, Joh. 20. and to the two Disciples Travelling to Emmaus in the form of a Traveler, Luk. 24. so here before his incarnation, in the form of a Captain, as the matter did require. And that at with a drawn Sword in his Hand, verse. 13. Oh pray that Christ may never lay down or Sheath this Sword (which he first drew at the first enmity, Gen. 3.16. (for there begins the Book of the Wars of the Lord for the defense of his Church) until all the Enemies thereof, yea, the last of them, namely, Death, be destroyed.

Secondly; Mark here Joshua 's Courage in daring to approach an • Armed Man, and no doubt of a most Majestick countenance, not knowing whether he might not be a Foe, and that some Ambuscade might be laid to entrap him, and to cut him off, while alone; this shows how bravely God had qualified Joshua, for a General of his Army.

Thirdly; Such as be found doing their Duty, and keeping within Christ 's Precincts, they shall not only have Christ 's Protection, but his Presence also; that Joshua was doing his Duty in the Fields of Jericho, may not be doubted; some say, he was Praying there; others, that he was Meditating there; assuredly he was (like a good General) viewing the ground, and where was the fittest place to attempt Jericho. Sure I am, he was not asleep there, for 'tis said [He lift up his Eyes &c.] to show that his Vigilancy was equal to his Valour.

Fourthly The Eternal Son of God (when daringly asked by Joshua, who he was? and whom he was for?) Answered, verse 14. That he was neither Israelite, nor Canaanite, but Chief General both of the Host of Angels, (which fight for the Church, Dan. 10.13, 21. Revel. 12.7. and 19.11, 14.) and of the Host of Israel, whom I am come to assist against all their Enemies, and to give thee directions by what means Jericho shall be conquered.

Fifthly; Christ 's discovery of himself suddenly changeth Joshua 's daring confidence (while he thought him a mere Man) into a most humble and Awful Reverence of God's glorious presence, insomuch that he falls down flat upon his Face to the Ground before him, and declaring withal, how ready he was to obey his Divine commands.

Sixthly; Christ 's 1st. command to him was [loose of thy Shoes] verse 15. which was used to express the highest Degree of Humiliation, under God's severest Dispensations, 2 Sam. 15.30. Isa. 20.2, 4. Ezek. 24.17, 23. Thus Moses, Exod. 3.4. and Joshua here to express their own nothingness before the Lord; (not for any inherent Holiness in the place for it was but common ground, when Christ was gone ) and to make Joshua more attentive to his commands, Josh. 6.2.3. &c.

CHAP. VI.

JOsh. The 6th relateth the overthrow of Jericho, where we have, (1.) Its Antecedents. (2.) Its Concomitants, and (3.) Its consequents, The Antecedents, (1.) Are the Terror upon the Townsmen, verse. 1. in shuting up their Gates, not by night only, as before, Josh. 2.5. but by Day also, keeping them constantly shut from all Egress and Regress. (2.) The Lord 's Appearance, both instructing and comforting Joshua in taking the City both safely and easily, verse 2, 3, 4, 5. (3.) Joshua 's faithfulness in declaring God's Commands both to the Priests, verse 6. and to the People, how and when they should compass Jericho, in verse 7. Sound the Trumpets, and make a General Shout. verse 10.16. (4.) The obedience of both Priests and People to the Lord's Commands both Generally, verse 8.9, 11. and specially in all the seven days, verse 12, 13, 14. (5.) The Anathema or Curse of God upon all Man and Beast in it, verse 17, 18. excepting (1.) Persons as Rahab and her kindred, verse 17. and (2.) Things, as Mettals, and what were made thereof, verse 19.

Secondly; The Concomitants of Jericho 's overthrow; as (1.) when and upon what day of its compassing, verse 15. (2.) by what means, namely, by the sounding of the Trumpets, and by the Shoutings of the People, verse 20.

Thirdly; The Consequents are. (1.) The Destruction of all living Creatures in it, verse 21. (2.) The Preservation of Rahab with her Family, verse 22, 23. and 25. (3.) The Conflagration of the City, verse 24. (4.) The Rebuilding of it Cursed, verse 26. The Curse fulfilled, 2. Kings 6.34. (5.) Joshua's fame by this noble fact was spread abroad, verse 27.

This is the logical Analysis or Resolution; now the Theological Remarks or Observations.

The First Remark, is, The Signification of the Name Jericho; the Etymology whereof is Twofold, (1.) Jericho is derived of Jarach, which signifies the Moon, because this City was built in the form of an Half-Moon, now Decrasing and weaning away, yea, just entering into a total Eclypse; and that which was worst of all, God's direful Curse is denounced against that Man who durst endeavor to help this Moon to a new Increase, and renewing of her Horns. Josh. 6.26. Or (2.) 'tis derived of Reiach, which fignifies to smell sweetly; for the fragrancy of the Balsoms (Opo Balsamum, Karpo Balsamum, & Xulo Balsamum) All which did most happily abound about that City; The more mercies that they did and we do enjoy, the greater was theirs, and is our condemnation; when those excellent mercies God gives us, are not rightly improved.

The Second Remark, is, The Situation of this City, it was a Frontier Town, near Jordan, upon the Skirts of Canaan, and opposite to Jerusalem, Luke 10.30. In the Travelers Journey, though' he went the wrong way, for he should have travelled from Jericho (this cursed City) unto Jerusalem, called the Holy City: Joshua here first assaults this Frontier City; He travelling the right way, will not leave this City as a nest of Rebels unsubdued behind him, but he levels Jericho, that he might the better march on to Jerusalem: Oh that our Joshua, or Jesus, may not leave a nest of Spiritual Enemies behind unsubdued, to hinder our March towards that Blessed Jerusalem, which is above, Gal. 4.26.

The Third Remark, is, The Fortification of it. If those Threescore Cities (which Moses conquered on the other side Jordan ) were all fenced with High Walls, Gates and Bars Deut. 3.4, 5. How much more were those many Cities within Canaan on this side Jordan fortified, but most of all this Frontier-City Jericho? If the Male-content Spies gave this General Account of those Cities that they were all walled up to Heaven, Numb. 13.28. Deut. 1.28. and so strengthened with the Anakim Giants, that there was no possibility of a Conquest: How much more may it be imagined that this Frontier Garrison must be most of all unconquerable? Moreover, it was shut up, and better shut up (as Sogereth Umesuggereth, Heb. verse 1. signifies) claudens & clausa erat. They did shut up themselves so, that no Citizen could get out, and they were so shut up, (the Chaldee adds with Iron Gates, which were Barr'd up with Bars of Brass ) that no Israelite could get in, as the two Spies had done before, Josh. 2.1, 5. This was attended with careful watching and strenuous guarding for fear of a sudden surprise from the approaching Army: These things could not but be discouragements to Joshua, &c.

The Fourth Remark, is, The Downfal and Destruction of this seeming impregnable City; now comes the Son of God with Encouragements to Joshua, verse 2. And with particular Directions about the means, and the manner. how it should be effected, verse. 3, 4 5. The scope of Christ 's counsel in the General unto General Joshua (whose Hope, as some supposed seemed to flag at the sight of such an impregnable place) was to give him assurance of an unexpected Victory; and though' he could not have confidence enough to assault and to storm this strong City by force of Arms, yet should it certainly be conquered by the Force of Faith; (As it is said expressly to be Heb. 11.30.) for there is no Power or Policy against the Lord, Prov. 21.30. even against that Lord of Hosts who now stood with Joshua before Jericho, and who had now told him, That the Town should surely be taken, Exod. 15.3. Psal 24.8, 9.

The Fifth Remark, is, The means whereby this strong City was subdued. And (1.) Negatively, not by Arms, or Engines; we read not here, that any Mount was raised, any Sword was drawn, (save only that of the Son of God, Josh. 5.13. or any Pioneers employed to undermine the Walls of Jericho, yet the Walls did fall and that with a Witness, yea, with a vengeance almost round about the City, without any battering Rams to beat any part of it down. (2.) Positively, the means were twofold: (1.) Outward and (2.) Inward (1.) the outward means were the sounding of Rams Horns, and the Ark of the Lord compassing the City. (1.) Rams Horns must be sounded, verse 4, 5. They had Silver Trumpets, Numb. 10.2. &c. It may be asked, Why did not Christ command here, that these should be sounded, seeing Trumpets made of Rams Horns were rather ridiculous to Carnal Reason, than laudable Instruments of War, as Battering Rams are, &c.

The Sixth Remark, is The Answer to the Objection, 'tis thus answered. It must be Rams Horns for many Reasons. (1.) To let Israel know that God loves to go away by himself, as being the most free Agent, though' the Silver Trumpets of the Sanctuary might seem to have graced the Action more, and to bring along with them more Authority for confirming Israel 's confidence of success, yet God worketh his will by such means as the World looks upon with scorn and Derision. God oft confoands things that are, by things that are not, 1 Cor. 1.28. Christ healed the Blind by clay and Spittle, which were more likely to put out Eyes, &c. And the Jaw-Bone of an Ass, in Samson 's Hand, laid heaps upon Heaps; and all this to signify, that the excellency of those Divine Miracles might not be ascribed to the Efficacy of the means, but to the infinite power of God. 'It is no matter what is the instrument, where the Lord is pleased to become the Principal Agent. The 2d. Reason, Those Rams Horns must Signify the Gospel-Ministry, which. is enough contemptible to the World; yet how did God's presence with those Poor Fishermen make Satan fall from Heaven, like lightening, Luke 10.18. Of the like efficacy it is still in us Earthen Vessels (poor Oyster-shells Greek) to cast him down from his Heaven of Men's Hearts, that the excellency of the Power might be of God, and not of us, 2. Cor. 4.7. The 3d. Reason was To signify that as this literal Jericho did fall by the sounding of Rams Horns, so shall mystical Jericho or Babylon fall by the preaching of the Gospel. The Breath of Christ 's Mouth and the brightness of his coming shall destroy Antichrist, 2 Thes. 2.8 and the Angels sounding out the Everlasting Gospel; then follows the other Angel Proclaiming the fall of Babylon, Revel. 14.6.8. And this Cry is doubled [ Babylon is fallen, is fallen ] both here and in Revel. 18.2. which is borrowed from Isa. 21.9. spoke there of literal Babylon and doubled also; to show that as that did, so this mystical Babylon shall fall [certo, cito, & penitùs] certainly, speedily and utterly, as this cursed Jericho did at this time: And Babylon hath the same curse upon it, that Jericho had] it shall never be built again, Isa. 25.2.] Babylon is falen, is fallen ] 'tis spoke in the present tense, assuring us that it shall so surely fall, as if we had seen it already falen; it is now fallen culpably, and it shall as certainly fall penally [God's decree for it stands as firm as a Mountain of Brass, Zech. 6.1.) it is fallen already, both in its Doctrine and in its Dominion; 'tis fallen at this time in its Credit and in its Revenues: Oh that our Gospel Angels may sound their Trumpets, Soundly, Stoutly, and Loudly, that the Walls of Babylon (though' Fifty Cubits Thick, and two Hundred Cubits High, as History relateth) may tumble down according to the Prophecy, Jerome. 50.15. and 51.8, 44, 58. Isa. 13, 19. to the end, and 21.9. and 25.2. and 34.5, 6. &c. Babylon 's Walls begin to shake already, and Christ is come to divide the spoil with the strong, Pope, Turk, and Devil, Isa. 53.12. and hath divided these Babylonians or Babel Builders to wage war one against another, &c.

The Seventh Remark, relateth unto the second outward means, namely, The Ark of the Covenant must be carried to compass the City, verse. 4.11, 12, 13. The Armed Men and Priests with their Trumpets going before it, and all the People following after it, for the Re-reward or Gathering Host. As God's presence in the Cloudy Pillar had magnified Moses by dividing the Red-Sea before him; So the Lord's Presence with the Ark of the Testimony must magnity Joshua (as Moses 's Successor) not only by dividing Jordan as before, but also by throwing down the strong Walls of Jericho. Thus the presence of the Ark of God used to be an assurance of Israel's Victories afterwards (as a Visible Sign of God's presence with them); therefore they carried it into the Field with their Armies; as appeareth, 1 Sam. 14.18. and 2 Sam. 11.11. Its presence had been succesful in former times, as in their War against the Meidianites, Numb. 31.6. as here in the siege of Jericho; but its Absence had been fatal to them Numb. 14.44, 45. Tho' its Presence was successful to such as stood on good Terms with God, yet was it not so to those Carnal Confidents, 1 Sam. 4.3.4, 5, 6. who made an Idol of its Wood, and an Antidote for their own wickedness, the Ark was present (at which they Triumph'd before and without a Victory, as the Philistines trembled without any cause) but God was not Present, not as a Friend (saith Josephus ) but as an Enemy; they trusted more in the bare sign of God's Presence, than in the sure Promises of God to be apprehended: Alas, What was the Ark, without the God of the Ark? And What are Ordinances of God, without the God of those Ordinances? Those profligate Priests and People cried [the Ark shall save us. ] But David did better, though' he sent the Ark into Joab's Camp before Rabbah, 2 Sam. 11.11. yet sent he it back to Jerusalem, when he fled with a slender Army from Rebellious Absalom, and when he never more needed the comfort of its presence, 2 Sam. 15.25, 26. well knowing, that God could save without it, as well as with it, relying more upon God's powerful Presence (which was the substance, and would be a Sanctuary to him in his banishment, Ezek. 11.16.) than upon the Ark, which was but a sign and shadow of it.

The Eighth Remark, concerneth (2.) The inward Means, which is Faith, affirmed, Hebr. 11.30. both in Joshua the General, and in the Priests and People; though' many other Graces were here Acted (as Unanimity, Patience, Constancy, &c. ) yet no Grace is named by the Apostle there, save only the Grace of Faith, because that is the Mother-Grace, which quickens all the other, her Daughters; nor was this an Historical, or a Miraculous Faith like that Mat. 21.21, 22. of removing Mountains, (though' a Miracle was wrought by it) but it was a saving Faith, for that is the Faith which our Apostle discourseth upon there: Or did this Faith effect so great a work, as it was a justifying Faith only, but as it laid hold (1.) on God's precept, Josh. 6.1. and then on God's promise, verse. 5. So that in this Act of Faith, there was not only Obedience to God's precept, but also a firm Dependance upon God's Promise first made to Abraham (of giving Canaan to his Seed) and now renewed to them. Tho' the outward means (as the blowing of Rams Horns ) seemed never so childish and contemptible to Carnal Reason, yet when Faith, as the inward means, doth make use even of scorned ways, because they are Divinely prescribed, then doth the Soul mind its Duty, and soon finds God's Mercy; as here when second causes are weakest, then should our Faith be strongest, if a Divine Warrant be but our prop and bottom: Thus Sarah 's Womb being dead, required a more lively Faith, Rom. 4.16, 17, 18, 19, 20, &c. are the means, we make use of either in sacred or secular affairs, the very appointments of God? then ought we to wait in them by Faith, though' they be never so mean, expecting a Blessing of success from him that appointed them: Faith in God's promise, is the foundation of Prayer, and Prayer is the fervency of Faith, when we can turn God's precepts and promises into prayers (Casting our burden upon the Lord by Faith) then God will turn them into performances that we may be sustained, Psal. 55.22. Moreover Faith is such a God-pleasing Grace, Hebr. 11.6. That God oft Honoureth it with doing those things which his own power and not our Faith performeth, as here, it was God's Power, and not Israel's, that overthrew Jericho's Walls, appropriating Faith makes that which is God's, to become ours, &c.

The Ninth Remark, respecteth the Manner, namely, compassing about it seven Days, &c. This is not the manner of Conquerers to walk round a besieged City only, but to assault and storm it. This manner may be considered. (1.) As to its posture; and (2.) As to its extent.

First, The Posture was a walking posture, as it had no direct or probable Tendency for subduing the City, so it likewise seemed Ridiculous to the Rude Citizens, who might well scoffingly say, [What are these foolish People doing? Have they not had a walk long enough for forty Years in the Wilderness, that now they have a new walk round about our Walls, and that once every Day for six days together? They desire indeed to possess our City, but they may compass it long enough, before that posture can conquer it, &c. ] besides this posture seemed Perilous, as well as Ridiculous; for though at that time they had no Guns (as now) yet had they Engines to throw great Stones at a great distance, wherewith Archimedes frighted the Romans, when they besieged Syracuse, &c. Notwithstanding their danger to have some (at least) knocked on the Head by those Engines, in their walking so oft about, &c. Yet God will make Jericho as well as his Israel, know, that he can give Victory to their Feet, as well as to their Hands: God oftentimes delighteth to go some way of his own (which is not Man's way ) and worketh his own Will by such means, and in such a manner, as the World judges both Perilous and Ridiculous. As the greater was God's Glory in effecting this great work, wherein Israel contributed nothing to it; so the stronger was Israel 's Faith, in believing it should be effected, notwithstanding both the Difficulty, Danger, and Improbability of Means and Manner, &c.

The Tenth Remark introduceth the second branch of the manner, to wit, the extent. As (1.) Israel 's posture was a walking, not a warring, or fighting posture, (not one Sword of an Israelite drawn, not one stroke by any struck, not any Engine used to make one breach in any part of the Besieged City.) So (2.) The extent of this walking posture, to be considered in two Respects or Terms; (1.) The Term of place, How far Israel walkked: And (2.) The Term of Time, how oft they walked that term of place.

First, The Term of place, or space of ground they walked, was, (1.) Negatively, not an Acre, or Furlong, or any such measures of Miles, nor was it an half-turn, &c. but (2.) Positively. It must be a whole turn, a Circumambulation, a compassing the City round about (as Vaiaseb and Holekim, Halok, Hebr. signify) Ver. 3.11, 13. and the Greek 〈 in non-Latin alphabet 〉 , Hebr. 11.30. imports, their drawing a Circle round about the City. Had they not gone round about, all had not been their own: They had Conquer'd no more than they had compassed, so had done their work but to half part: Yet, at the best, if we judge of this Action in itself, as Treading a Circle [Ludionum ludibria potiùs Censeri debetur, quàm Bellatorum Stratagemata.] It looks more like Children's Play, in treading a Maze, than any Stratagem of Warriours: All this was to teach Israel, not to expect success from their own Prowess or Policy, but merely from the prescription and favorable presence of that God, who can work what he pleaseth even by the most contemptible ways.

Secondly, The Term of time unto which this Action was extended, this compassing the City must be done every day once for six Days together; but on the Seventh Day, they must Surround it seven times successively, ver. 3.11, 13, 14, 15, 16. Israel walks their Circuit six times over for six Days, and on each Day return into their Camp [Re Infectâ] nothing was effected in order to Jericho 's Overthrow, so long a time they are held in suspense, for the exercise of their Faith and Patience: Had they not taken the Seventh Turn upon the Seventh Day, and made likewise Seven Circuits upon that Day: Had they compassed Jericho one Day less than Seven Days, or one time less than seven upon the Seventh Day; the Walls of Jericho had never fallen, God will have the Condition of his Promise exactly observed, before he will turn it into a performance: Whence some observe, That the Septenary number is much Nobilitated, not only in Sacred, but also in Profane Writings; especially in such, who had drawn any Doctrine of Divine things out of Moses Pentateuch; as Cicero calls this Seventh Number [Rerum omnium nodum] the knot that ties up all things: And that most Ancient Poet Linus, calls it [Cunctorum rerum originem] the Original of the six sort of Created Beings. (1.) Angels. (2.) Elements (3.) Inanimate Bodies Stones, Metals. (4.) Plants which live, but want sense and motion. (5.) Animate Brutes (6.) Rational Man: All those flow from God, and return again to God, as the Original Being of all: And the Scripture saith, when God had created all things in six Days, he rested on the Seventh Day, returning, as it were, into the Abyss of his own Eternity.

The Eleventh Remark, But above all, the Sacred Scriptures seem to put a great Veneration upon this Septenary Number, both in this place and in many other places: As (1.) We have here seven Priests, seven Trumpets, seven Days, seven times compassing the City, and upon the Seventh Day seven times; yea and frequently the number of seven is made use of in the Levitical Law, Exod. 13.6, 7. the Unleavened Bread was eaten seven Days, Levite. 4.6.17. and 8.11. the Blood was to be sprinkled seven times, Levite. 8.35. and 16.14. Aaron at his Consecration must abide at the Tabernacle Door seven Days, Levite. 12.2. the Mother of a Male Child was Unclean seven days, Levite. 13.5. The Leper for his Trial must be shut up seven days, Levite. 14.8. He must tarry out of his Tent for his cleansing seven days, Levite. 23.15. Seven Sabbaths for the Wave-offering, Levite. 25.8. Seven Sabbath of Years for the Jubilee, and Numb. 8.2. Seven Lamps in the Tabernacle, &c. Moreover, 'tis said, yet seven Days and the Flood shall come, Gen. 7.4. And Abraham must have seven Lambs, Gen. 21.28, 29. And Noah waited seven days, and other seven days, Gen. 8.10, 12. Jacob Served seven Years for Rachel, Gen. 29.18, 20. And Samson had seven Locks, Judge. 16.13. And Samuel appointed Saul to stay for him seven Days, 1 Sam. 10.8. and the Elders of Jabesh had seven Days respite, 1 Sam. 11.3. And the Gibeonites hanged seven Sons of Saul, 2 Sam. 21.6. And Solomon observes this number of seven Years in building the Temple, 1 Kings 6.38. And in many other things, 2 Chron. 7.8, 9. and Elisha prescribed Naaman to wash 7 times, 2 King. 5.10. &c. In a word (the time would fail me to mention more.) The Visions in the Revelations are represented under this Septenary Number, as seven Seals, seven Angels with seven Trumpets, the seven Vials: The Reason of such frequent use of this Number in Scripture, may be supposed to be this, because God was pleased to begin, and to finish all things concerning the Worlds Creation in seven Days, six whereof were destinated to the perfecting of the work itself, in the six several parts of it (as is above mentioned) and the Seventh Day was appointed to be an Holy Rest, wherein the Creator himself drew in that Emanation of his creating Power into himself, as into a Resting of it, and wherein his Creatures might after a certain manner partake with him of that Rest every Sabbath for his Glory, and for their Good: So that the Sabbath seems to be the Mystery of this Septenary Unity; and God making the first Week to consist but of seven Days. Hereupon the true measure of all time (whether of Man's Life, or of the Ages, and Centuries of the World from its Creation to its Dissolution) is nothing else, but a continued Revolution of seven Days, or Daniel 's Weeks. The Divine Poet saith.

God loves the odd Number; therefore Seven is called the first Number, because therein Heaven and Earth do meet together (to wit, God and his People) upon the Sabbath Day: 'It is the observation of a Cabalist, that Three is the Father of all Numbers, and Two is the Mother, great with Child in Four, which is its Square; these two, (three and four) make Seven, till the Seventh Day no Sabbath, not on the sixth or fifth, &c. This is the Day which the Lord hath made for God and Man to meet in, and this Seventh Day here (whereon Israel surrounded Jericho seven times) was probably the Sabbath Day; however one of the seven must be the Sabbath, whereupon Marcion accuseth God of Inconstancy, for requiring Israel to Rest on this day before, but here to surround the City, to whom Tertullian Answers: Human Works are forbid on the Sabbath, not Divine, and those are Divine Works which God commands: That Law God laid upon Man, and not upon himself. God in this Case did dispense with his own Law.

The Twelfth Remark is, the Consequents after all the before-mentioned Concomitants: No sooner had God Cursed the City, Ver. 17, 18, 19. and the Ark of God had compassed it seven times on the Seventh Day; no sooner had the Priests sounded their Trumpets, and the People shouted with a great shout; but presently (1.) The Walls of Jericho fell down flat to the ground, ver. 20. as God had foretold, ver. 5. which gave the Army of Israel an easy entrance into the City; we must suppose that the Priests Sounding, and the Peoples Shouting were the Triumph of their Trust in God, for 'tis called the Victory of Faith, that made these Walls fall, Hebr. 11.30. the Faith of Israel must needs be very strong here, who could sing a Triumph now with so loud an Acclamation, as if they had already got the Victory into their hands, before they beheld the Walls to slide at all: They were assured, that God would perform what he had promised, ver. 5. nor may we imagine that all the Walls (which Israel had compassed daily, &c. ) fell flat to the Earth, but only that part which was now opposite to Israel 's Army, which was enough for their entrance at so wide and so prodigious a breach as entertained 600000 Soldiers, [Every Man entering in straight before him] there was no need of the falling of the whole Wall, nor could that be but Rahab 's House (which was built on the Wall) must fall with it: As the people's shouting did show their Faith, so might it shake the Wall (in God's Hands) and no doubt but as it encouraged one another, so it did profoundly confound, discourage and terrify the Enemy.

The Second Consequent is, [ They utterly destroyed all Mankind, (young and old) and all Be • sts, &c.] ver. 21. Some suppose this an Act of Cruelty in the Army, especially the Slaughter of all the Infants.

Answ. 1. God had expressly commanded it, Deut. 20.16, 17. therefore was it Obedience (to the Sovereign Lord of every Man's Life, and who may do what he will with his own, Matth. 20.15.) and not Cruelty.

2. Israel knew, that the Sins of the Amorites were now full, Gen. 15.16. They had filled up their Epha in Abominable wickedness, therefore deserved the severest Punishments.

3. As for the Infants, they were guilty of Original sin, whereof the wage is Death, Rom. 6.23. They were at the disposal of their Creator, as the Clay is in the hands of the Potter; besides, seeing the Reason of God's Judgments are oft times too wonderful for our shallow Understandings, Job. 42.3. We must not instruct God, Job 40.2. nor be his Counselor, Rom. 11.34. and suppose them wholly innocent, it was a favor to die in their Infancy, rather than be reserved for such Dreadful Calamities as they that survived, were exposed unto: 'tis no true mercy, but foolish pity to spare those whom God will have destroyed, 1 Kings 20.42.

The Third Consequent is, The saving of Rahab and all in her House, ver. 25. according to the Command, ver. 17. which Exception extended (as some suppose) to their Goods, as well as to their Lives, seeing 'tis said [all that she had] ver. 23. both the Persons and the Housholdstuff were brought without the Camp as unclean, until they were legally purified, Numb. 31.19, 20. and until Rahab and the Women by Baptism (saith great Grotius ) and the Males by Circumcision were Incorporated into the Church, unto which Rahab 's good Counsel, and this stupendous Miracle of God had undoubtedly prepared them: All these were the first fruits of the Gentiles, saved alive, ver. 25. notwithstanding those severe Commands to show none of those Cursed Nations any mercy, Exod. 23.32, 33. and 34.12.15. Deut. 7.2. which must be moderated by a Common Equity (the Life of the Law) and taken conditionally, if they renounce not their Idolatry, and return not by Repentance unto God: Thus as the Lord glorified his Justice in rooting out the rest of the Amorites as well as this Jericho, so was he graciously pleased to glorify his mercy to Rahab and her Kinsfolk, as he did afterward to the Gibeonites, Chap. 9 &c. in saving them from that general Deluge of Destruction: And that which giveth a greater luster to this Work of Wonder is, that here so many Gentiles should be willing to take Sanctuary in the House of so Contemptible a Woman, whereas on the contrary Righteous Lot (a Man of the greatest figure and Authority) could not persuade so much as his two Sons in Law to escape the Flames of Sodom with him, though he truly forewarned them, yet he seemed as a Mocker to them, Gen. 19.14. Nor could great Abraham himself decoy his Kindred to Canaan along with him, Gen. 12.3. Acts 7.3. Rahab out shines them both in her Success. This seems a Type of our Joshua or Jesus, to whom when Rahab, that is, the Church had submitted, presently the Gentiles flocked in for Salvation.

The Fourth Consequent is, The severe Caution against Israel 's Sacrilegiously robbing God of any part of his Right, and that under the Penalty of a most direful Curse, if any of them perverted any of the Accursed things to their own private use, ver. 18. according to the Law, Deut. 7.26. This was fair warning for that soul Sinner Achan, but that 〈 in non-Latin alphabet 〉 , or Silver-lover, was daring and desperate, as appeareth in the next Chapter, &c.