A Complete History and Mystery of the Old and New Testament

CHAP. VII.

JOshua the seventh contains an Account of Achan 's Sacrliedge, described in three parts. (1.) How it was Committed, verse. 1. (2.) How it was Detected, verse. 2. to 23. (3.) How it was Punished, verse. 24.25, 26.

The first Part affords these Remarks.

The First Remark is, That the Sin of one Man, or of a few Men may be attributed to the whole Congregation: [The Children of Israel are said to have sinned ] when one Man only had done so, ver. 1. Reasons hereof be, because (1.) This does show how hateful to God sin is, how hurtful to Men it is also. (2.) The Body Politick, like the Body Natural, doth Communicate one Member with another, both in Joys and Griefs, as the Head and Heart are Affected or Afflicted with the Weal or Woe of Hands, Feet, &c. (3.) All are here involved, that all the Members (of Church or State ) may learn not only to be solicitous each for himself, but also one for another, Levite. 19.17. every Man is bound to be his Brother's Keeper ( Gen. 4.9. wicked Cain will not be so,) for the advantage and weal of the whole Body. (4.) Because one sinner may destroy much good, Eccles. 9.18. as Achan did here, till his Sin was punished, and so put away by the People whom the Lord did justly correct for the neglect of their Duty. Besides, they were such a People as could not want grievous Sins of their own, for which God now punished them, or divers of them might sin by coveting with their Minds, what Achan acted with his Hands, or by concealing it, and not mourning for it and endeavoring to purge themselves from this fault, which probably was known to others, &c.

The Second Remark is, The Description of this Sinner; (1.) By his Name, Achan here is called Achar, (which signisies to trouble ) 1 Chron. 2.7. because he was a troubler of Israel, as Joshua called him, verse. 25. (2.) By his Pedigree, he was Nobly descended from the Tribe of Judah, verse. 1. yet became he a foul stain to his fair Ancestors, whereby a good caution is given to all Parents for the most careful Education of their Children in God's fear, that they may not prove a dishonor to them when they are Dead. (3.) By his Temper, which the Tempter well knew to be Covetous, he felt his Pulse, so fitted him a Pennyworth suitable to his Temper. Now this Covetous Temper was the worse in Achan, because he had Oxen, Asses, Sheep, and a Tent well furnished with goods, ver. 24. and therefore he had less need to covet Consecrated Goods.

The Third Remark is, The Narrative of his Sin: Namely, his taking of the Accursed thing, verse. 1. there in General, but ver. 21. 'tis confessed by himself more distinctly in particular, showing the Progress and Gradation of it: As, (1.) It began at his Eyes, (having made no Covenant with them, as Job did with his, Job 31.1.) He first looked at liberty upon those glittering Objects, the Wedge of Gold, the Babylonish Garment, &c. Then (2.) He lusted after them, his Concupiscence did covet them, when it was inflamed by the Burning-Glass of his Eyes. (3.) That Covetousness (called the Lust of the Eyes, 1 Joh. 2.16.) puts him upon actual taking them as his own, which was a Sacrilegious Stealing from God against his express Command, Josh. 6.18, 19. And (4.) His hiding them in his Tent, that he might convert them to his own private use.

The second Part, How Achan 's sin was discovered, wherein those Remarks are, As,

First, The occasion of its Discovery, which was Israel 's warring against Ai without success (as they had against Jericho ) but on the contrary with Slaughter and Flight, ver. 2, 3, 4, 5. there was an over-ruling hand of God's Providence, that Joshua should follow the direction of the Spyes, (sent to view Ai ) in sending only 3000 Men against so strong a City wherein there were far more Valiant Men to defend it, than those were that came against it, assuredly the ease of Israel 's Army was more consulted than their safety herein: At first sight it seemed greater policy to have sent the whole Army, and not so small a Squadron; but God's Holy Hand was in it, and his Holy Will must be done and suffered: God's Design was, that this Forlorn Hope should be defeated, and thereby Achan 's Sin (that was yet secret) might be detected: Oh Divine Chemistry, God never suffers evil to be, but he knows how to extract the greatest good out of the greatest evil: God had withdrawn himself and his Spirit of Courage from those 3000 Men (because of Achan 's Sin) that they, being now dispirited, very probably did not endure the first brunt of the Battle, but fled away at their Enemies first Approach and Assault. Seeing these Israelites that were slain, are said to be smitten not in Fight, but in Flight, ver. 5. this small discomfiture proved a great discouragement, it caused a consternation among the People, ver. 5. and among the Grandees also, ver. 6. because they saw that God was displeased, and for this time departed also: Hereupon Joshua rent his Cloaths, ver. 7. in token that his heart was rent with grief, and expostulates the case with God; to verse. 10.

The Second Remark is, The Author of the Discovery of Achan 's Sin, to wit, God himself in answer to Joshua 's Praying and Fasting, God will be found of such as thus seek him in truth, verse. 10.11. God tells Joshua, Israel had sinned, therefore could they not stand in Batttl, ver. 12. then God prescribes (1.) The means of finding out the Sacrilegious Person, ver. 13, 14. and (2.) The punishment to be inflicted upon him, ver. 15. behold how God aggravates Achan 's Sin by the several Circumstances of it, ver. 11. this Achan should have done, and thus we should do, Levite. 16.21. and so prevent the Lord, 1 Cor. 11.31. behold God's mercy at one time that he was but six days in making the World, yet took six days to destroy Jericho, giving them that time wherein to Repent, and lastly behold God's Justice at another time, that he who would for the sake of Ten Righteous Men, have spared five wicked Cities, Gen. 18.32. yet will not be content here to drown in Oblivion this one Sin of Achan, notwithstanding the many Righteous ones that made up the Church of God in Joshua 's Day.

The Third Remark from the second Part is, The manner how Aehan was found out, as by an ordinary Process at Law to be the grand Sinner. In this Judiciary proceeding observe,

First, The Inquest, enquiry is made after the sinner by casting Lots (as by an Hue and Cry ) ver. 16, 17, 18. Though the Lord had said [I will be with you no more] ver. 12. yet when they had sanctified themselves (both legally and spiritually, for he will be Sanctified of all them that draw nigh to him, Levite. 10.3.) the Lord returns now, and draweth nigh to them, in this his Ordinance of casting Lots, which is wholly at God's disposal, Prov. 16.33. whereas the Lord could at the first have pointed out this sinner by Name, yet was it his pleasure to proceed in this method, that by this gradual proceeding he might convince Achan of his sin, and bring him to a timely Repentance and Confession of it, or at least leave him the more inexcusable: Nor doth the Lord usually in the passages of his Providence act immediately by himself, but useth Men and Means as Instruments to serve his Providence, and to join Human Endeavors for the effecting of his Divine Works as he doth here, and Joshua here, calling all the Tribes of Israel together, for the finding out of one Man, is a Type of our blessed Joshua, or Jesus, who at the last day, will call all the Families of the Earth together, out of them a small number shall be deducted that have heard of Christ, out of them, those that have professed Christ, and out of them, those that have professed him in sincerity, having not only the form of Godliness, but the power also, 2 Tim. 3.5, which Christ calls 〈 in non-Latin alphabet 〉 , a little, little Flock, Luke 12.32. a very small few doubtless: As no Saint shall be lost by him, Joh. 6.39. and 17.12. so no sinner can possibly lurch him ( who knoweth all things, Joh. 21.17, &c. ) every individual Sinner shall then be found out by his own Sin, Numb. 32.23.) much more by the searcher of all hearts, Act. 1.24. at the day of Judgment, as Achan was f ••• d out here by Lot.

Secondly observe here, The Examination of the sinner when the Inquest had found him out, ver. 19. wherein Joshua the Judge (1.) Useth a candid Compellation to him (calling him my Son ) to show respect to his Person, and that he was not giving judgment against him out of any Rage or Revenge. But (2.) his aim was only God's Glory and Israel's Peace. And (3.) says, Hide not thy Fact from me, thou canst not hide it (as thou seest) from an All seeing God, who hath discovered thee to be the sinner by his lot. To confess sin is the way to find mercy, Prov. 28.13. 1 John 1.9. &c.

Thirdly observe here Achan 's Confession, (1.) In its form, which is either General, ver. 20. or special and particular, ver. 21. And (2.) The Adjunct thereof, the truth of what Achan confessed, was really confirmed, ver. 22, 23. least any of his Friends should imagine his Confession was forced from him. Hence

Note the First is, See how Satan had Gag'd Achan, and had hardened his heart by that deceitful sin of cursed Covetousness, the poisonful property whereof is to change Men's Hearts into Earth and Mud, and afterward to congeal and freeze them into an Icy Flint, and Adamant; for though the Lord in disposing of the Lots to discover the Sacrilege came nearer, and nearer Achan at every step. (1.) The Lord by Lot took his Tribe of Judah. (2.) His Family of the Zarhites. And (3.) his Household of Zabdi, before that Household were called forth Man by Man to take himself, ver. 16, 17, 18. Yet all this while Achan 's Conscience awaketh not, he Repenteth not, he Confesseth not his fault. Satan knoweth that the Sin-sick Soul hath no way to purge, or exonerate itself but upwards ( Confession being its Spiritual Vomit. ) He therefore holdeth the Lips close so long as he can, that the Heart may have no vent to disburden itself.

The Second Note hence is, No Person should dare to sin in hope of Secresie; for no sin can be secret to an Omniscient God, 2 Chron. 16.9. Psal. 139. 2, 3, 4, &c. to 14. Heb. 4.13, &c. As the Guilt of Sin will haunt the most secret Sinner like a Blood-hound at his Heels, and the punishment thereof will pursue and overtake him, Numb. 32.23. So 'tis God's great work to bring to light the most hidden things of Darkness. 1 Cor. 4.5. our secret Sins are in the light of God's Countenance, Psal. 90.8. therefore did David desire to be purged from them, Psal. 19.12. Nothing is so secret, but it shall be made manifest, &c. Luke 8.17. Some Men's sins are open beforehand, going before to Judgment, and others do follow after, 1 Tim. 5.24. Whoso hideth his sin, shall not prosper, Prov. 28.13. Achan hides his Sin so long as he could with his stolen stuff in his Tent, but at last all comes to light, nor did he prosper, because he put God to the proof of it, as those Miscreants did, Jer. 2.35.

The Third Note is, 'It is the Opinion of some Learned Authors, that Achan Dyed a true Penitent, and so escaped eternal Damnation, because he seems to make a Sincere and Ingenuous Confession, and loads his sin with all loathsome, yet just Aggravations, ver. 19, 20. wherein he judgeth himself to have sinned against the Glorious Attributes, and express Commands of that God, who had chosen him and all Israel, to be the peculiar People of his Care and Love, so was not to be judged unto Condemnation, 1 Cor. 11.31, 32. this is the judgment of the Jewish Rabbins, that he both by his Confession and by his Death (whereby he satisfied the Law) obtained mercy from the Lord; but the Scripture being silent in this point, and joins forsaking with Confessing for finding favor, Prov. 28.13. He must stand or fall to his own Master, Rom. 14.4.) this may probably be said of him, that he had an hope his Soul might live after his Body was dead, for by what other hope could this Man be brought to confess such a Capital Crime as this, for which he was sure to die? If he had not Some hope in his Death, as Solomon saith concerning the Righteous, Prov. 14.32.

The Third Part is, How Achan was punished for his Sins. Remarks upon this are,

First, The Place and the Name of it, ver. 24. the place of the Punishment was the Valley of Achor, which signifies Trouble, so called by Anticipation, because not only all Israel was troubled here for Achan 's Sacrilege, but also himself and all his were troubled here with a double trouble expressed, ver. 15. and 25. this Valley was nigh to Jericho, and was fertile, fat, and full of Vines, Isa. 65.10. 'It is thought to be the same with Engedi, oft mentioned in the Canticles, and it was an Inlet into Canaan, called therefore a door of Hope, Hos. 2.15. because here Israel began to eat first the fruits of the Promised Land, whereof this Valley was a Pledge and Earnest, as soon as they had removed the Accursed thing from them, &c. Accordingly the first fruits and earnest of the Spirit given to us, breedeth an assured hope of the Harvest of Happiness, and of the whole bargain of Salvation by Christ: This Valley of trouble is not a place to abide long in, but is an Inlet to Mercy. and Hope sets us upon Pisgah, giving a prospect of Heaven (as Moses had of Canaan ) as it is the evidence of things not seen, Hebr. 11.1.

The Second Remark, is, The Punishment itself, which is double. (1.) To be stoned with Stones. And (2.) To be burned with Fire, ver. 15. and 25.

First, Stoning with Stones, was the Punishment appointed for Presumptuous Offenders, and for Blasphemers by the Law, Levite. 24.14. Numb. 15.30.35. every Presumptuous Sinner is a kind of a Blasphemer, Ezek. 20.27. whose Sin is not to be expiated by Sacrifice. And

Secondly, Burning with Fire, the Law likewise appointed for those Persons and things that were Accursed, Gen. 38.24. Levite. 21.9. Deut. 13.16. and so notorious was Achan 's sin, that it seems here to be doomed to a double Death, therefore is it aggravated as folly in Israel, ver. 15. So Sin is oft called in Scripture, Gen. 34.7. Judge. 20.6, and 2 Sam. 13.12. all intimating, that Sin is the basest, most senseless, and foolish Deed, it is folly in the Abstract, as it is a turning from God the greatest Good, and a turning to that which is the greatest evil, and that [in Israel] too, among the People of God, who had such excellent Laws to direct them, and such an All-sufficient God to provide for them, as he had done for Achan, to whom the Lord had given Sons and Daughters, Oxen, Asses, and Sheep, together with a well furnished Tent, ver. 24. therefore having no color of necessity to induce him unto this folly, a double Doom is upon him.

The Third Remark is, The Persons and Things thus doomed and executed, were, (1.) Achan and his Accomplices, that is, his Sons and Daughters, which were part of his Goods, together with (2.) all his other Goods, Animate and Inanimate, both those that God had given him by his Providence, and those that he had taken to himself by a Sacrilegious stealth, even he, and all that he had, ver. 15.24.

Objection 1. But this Doom seems hard and unjust, if not absurd, as it is doubled, no person could be both Stoned to death, and Burnt to death too.

Answ. 1. There is no doubt concerning Achan 's deserving this double Doom; for he committed his Sacrilege most probably upon the Sabbath-Day, (which was the Seventh Day, wherein Israel compassed Jericho seven times and took the City) so he was a Sabbath breaker, and therefore to be stoned, Numb. 15.32.36. and God doomed him to be burnt, because he was a Sacrilegious sinner, stealing things from God himself, as they were devoted to God by a Curse, and all Accursed things were doomed to be burned, Deut. 13.16. This was God's Doom upon Achan, Josh. 7.15. and executed by Joshua, ver. 25. yet may not we suppose that he was burnt alive, but it was only his Carcase after he had been stoned, for that was a burning in common with all the Goods he had both stolen and unstoln, which were lifeless things: Or he might (as some say) be first burnt alive, and then said to be stoned, when the People raised over his Ashes a great heap of Stones, as 'tis said, ver. 26. as was done upon the King of Ai, Josh. 8.29. and upon Absalom, 2 Sam. 18.17.

Answ. 2. The doubt is greater about the Justice and equity of this Doom, than is about the Absurdity of it, because his Sons and his Daughters die with him for his Sin, which is contrary to that Law [ Children shall not be put to Death for their Fathers sin, &c.] Deut. 24.16. But we must consider,

First, That Law was given to Man, and not to God, who certainly hath a greater Sovereignty, and a more absolute power over Men, than one Man hath over another. There can be no Injustice in God, whose Will is not only Recta but Regula, both right and the Rule of Right. He punishes the Iniquity of Fathers upon their Children, Exod. 20.5. He may do what he will with his own, Matth. 20.15. he is not bound to give an Account to us for his doings, Job 33.13. none may say to God [What dost thou?] Much less than to a King, Eccles. 8 4. 'tis not safe for silly Man (of a shallow Mind) to reprehend the Works of God, which he cannot comprehend, &c.

Secondly, 'It is not improbable but those Sons and Daughters were Accessories, as Achan was principal, in the sin, for Achan being now old as being the fifth from Judah, see ver. 1. his Sons and Daughters must likely be grown up, and so capable of knowing, and concealing or revealing this Fact, they living in the same Tent with their Father, nor are they called [Children] much less [Infants] nor doth it follow, that they were not guilty, because it is not said so. For divers Circumstances are omitted in Scripture-History, which sometimes are supplied from other places: Hereunto add, the Rabbi-Talmudists do rationally affirm that they must be conscious of their Fathers Fact, for he could not dig, and hide those Accursed things in the Tent wherein they dwelt, but most easily must they know of it.

Thirdly consider, These Sons and Daughters might not die simply for their Father's sins, but only paid that Debt of Nature and of their own sins, which Debt God (the Supreme Lord) might require when and how he pleased, and now they died honourably thus far, that this severity upon them at the beginning of this new erected Empire, might be so in terrorem to after Ages, as to prevent the Death of Millions that would beware of such pernicious Practices by their dreadful Example, whom if the fear of God did not, yet the love of their own Lives, and of their dear Children's Lives, would powerfully restrain them. Aliorum perditio posterorum fiat cautio. Their direful Woe, was a warning to Posterity.

Objection 2. As to the things (2dly.) that perished with Achan, seems not this a cruelty to the Creature, that Sheep, Oxen, and Asses, &c. which were not capable of sinning, nor of punishment properly so called, because they cannot sin, which is the cause procuring it?

Answ. 1. Though God's Judgments be often unsearchable and above the reach of Man's reason, yet are they always Just and Righteous, Gen. 18.25. Jer. 12.1. Psal. 145.17. God's Judgments both upon the Persons and upon the things here, must be Just. No Iniquity is found in God.

Answ. 2. Those Animate things (thus doomed to be burned) were made for Man's use, and such Creatures, as Sheep and Oxen, are daily killed for Man's Food, and therefore it should not seem strange, if they be killed for Man's Good, and for the Instruction of his mind, namely, that Man may know, that such is the detestable and contagious nature of sin, as it involves innocent Creatures in its Plagues and Punishments: The very Instruments of sin are accursed.

Answ. 3. Hence none can doubt of the Doom concer • ing the Inanimate things that were burned, such as the dig, Spade, &c. which were Instruments Achan used in his Act of sinful hiding the Accursed Goods, much less of the Justness in burning the stolen stuff, as the Babylonish Garment, &c. Assuredly it is highly desirable (as well as just ) that all the Babylonish Garments in the World were burned: This undoubtedly the Lord will do, the Whore of Babylon and all her Vestments will be burnt together. To conclude. Junius 's Note is excellent here, saying, In the Persons God Condemn'd the Contagion of Conscience, but in the things, he Condemn'd the Instruments of Contagion: Besides from these premises may we learn this Divine Lesson, That if the very Goods (which God gives us for our good) both Animate and Inanimate, be so liable to Punishments for our sins, how much more are we, (to whom God hath given his Holy Laws, and that excellent Gift of Reason to restrain us from transgressing that Law) guilty of greater Provocations, and so liable to more inexpressible, and the severest Sufferings, &c. God hangs up some in Gibbets as it were, for public Example to others; the destruction of others, should be a terror unto us, that we may wash our Feet in the Blood of the Wicked, Psal. 52.6. worthily are they made Examples, that will not take them. Austin saith well, some wicked God punishes here, least his Providence, but not all, least his Patience and Promise of Judgment should be called into Question. Those few God punishes here, are for our Example and Admonition, 1 Cor. 10.6.11. 'It is a just presage and desert of our own Ruin not to be warned by the Ruin of others.

The Last Remark upon this Seventh Chapter, ver. 26. is, The effect of all the aforesaid Impartial Administration of Justice upon Achan, &c. which was this, the People of God are Reconciled to God, when they had executed his Just Commands, and when they had set up a Monument of Stone for a lasting Memorial of Man's Sin, and of God's Judgment for that sin, and that they all might be warned not to commit the like sin, when their new erected Empire should be farther advanced into a prosperous Conquest of the Land of Canaan, and that none might dare to retard it, as Achan had done, who by his foul fault and folly, had already exposed Thirty and six Soldiers to the Slaughter, ver. 5. that were innocent of Achan 's Sacrilege, though for their own sins (known to God) they had justly deserved to die at that time, and in that way. After this Israel went on without any Obstruction in Conquering Canaan.

CHAP. VIII.

JOshua the 8th contains the taking of that strong Town of Ai by Israel (now reconciled to God by their removing of Achan, &c. ) before which they had fled while the Accursed Persons and things remained amongst them unremoved.

This Chapter consists of two parts, the first is Polemical or Military Matter, the second is Sacred and Sacerdotal: The first comprehends the means, manner, and other Circumstances of Israel 's Victory over Ai, from ver. 1. to 29. the second is Israel 's Thank-Offering upon the Altar, &c. for the Victory obtained, from ver. 30. to 35.

The Remarks -upon the first part are, (1st) As God's People have their times of discouragements in their way into Canaan, so 'tis the Divine condescension of the most gracious God to grant them praeponderating times of encouragement therein: Here the Lord comes again (after his withdrawment for Israel 's sin) and saith to Joshua [fear not, neither be dismayed] ver. 1. good cause Joshua had to fear, because of their late defeat, and because of the vicious inclinations of the People who would not be restrained from taking Spoils, and because he was upon his Enemies ground, &c. therefore God comes to comfort him against all those fears saying (1.) I have found a Ransom to expiate Israel 's sin, Job 33.24. they shall flee no more before their Enemies. (2.) They shall not be tempted to take forbidden stuff anymore, for the Spoil of Aii I freely give them, though' not of Jericho. and (3.) though' Ai have the Men of Bethel with them as their Auxiliaries, so make up about Twelve Thousand, ver. 17.25. yet fear them not, &c. All shall be delivered into thy hand, thus God's Plaister was broad enough for Joshua 's Sore, and the falling out of Lovers was the renewing of Love.

The (2d) Remark is, Policy as well as Prowess, and Valour is not only lawful and laudable, but also at some time necessary in the General of an Army that is engaged in a Just and Righteous War. Dolus an Virtus quis in Hoste requirit; 'tis as lawful to gain a Victory by Secret Stratagems and Ambushments, as by open Fight and Force: God himself, the Author of Justice, hath warranted it, as by many Examples in Scripture, so here by his express command [ lay thee an Ambush, &c. ver. 2. God saith, Wisdom is better than Weapons of War, Eccles. 9.18. Prov. 20.8.

The Examples or Instances who found this to be a great truth, were (1.) Abraham, in the first War that we read of in Scripture, came upon the four Kings by Night with his handful of Servants only, while they were Secure, Sleepy, and Drunken, (as Josephus saith,) and overcame them, Gen. 14.14, 15. (2.) Ehud by a Stratagem slew Eglon, and saved Israel, Judge. 3. from 16. to 30. (3. Gideon by a Stratagem of Trumpets and Pitchers was Israel's Savior, Judge. 7.20. (4) David found policy above prowess against Goliath, 1 Sam. 17.40. &c. With many more that might be named, beside this here of Joshua, whose Policy was double, (1.) in not only laying an Ambush of 5000 Men on the West-side of the City, but also (2.) in his counterfeiting a Flight with his other 25 thousand Men, whereby all the Citizens were decoyed out of the City, which made way for the Ambush to take it, &c. ver. 12. & 17. &c.

The (3d) Remark is, Joshua 's Constancy in his Obedience to God's Command [Stretch out thy Spear that is in thy hand] ver. 18. and [ be drew not his hand back, &c. until Ai was destroyed, ] ver. 26. This was the Signal, a Banner being fixed to the end of his Spear, the lifting up or tossing of the Colours was a Sign for the Ambush to arise and enter, and for the main Army to turn head upon the Enemy, and destroy them. Nor was this all, but it was a mysterious means to discomfit Ai, as Moses Rod held by steady hands was to discomfit Amalek, Exod. 17, 11, 12. that Joshua should do, as Moses had done before him, to stand fixed in one place with the Staff or Spear whereon hung the Colours, held up in his hand all the time of the Battle, without striking one stroke himself (which was work or rather Idleness below any Brave General. ) All this seems absurd and ridiculous to Carnal Reason, but the Mystery hereof was to signify, that the Victory was not got by any Prowess in Joshua, (who only stood still in his place pointing his Spear towards the City) but by the assisting and effective power of God, who only was to have the glory of it, as in the Case of the Amalekites, who were discomfited more by Moses 's Praying, than by Joshua 's Fighting: Nor could Joshua 's hands have kept so steady for so long a time, had not the Arms of his Hands been made strong by the hands of the Mighty God of Jacob, Gen. 49.24. 'tis said of God only, that his hand is not weary, but is stretched out still, Isa. 9.12. and 59.1.

The Remarks upon the Sec •• d Part, after the Victory was obtained. The

First is, Joshua built an Altar unto the Lord in Mount Ebal according to Moses Law ( Exod. 20.25. Deut. 11.29. & 27.5, 6.) to Offer up a Burnt-Offering, and a Peace-Offering upon it, &c. ver. 30, 31. where,

Note (1.) This must be immediately after the Sacking of this City Ai, while the Glorious Victory (which had so enriched them with all Spoils) lay with most weight and warmth upon their Hearts, it is best striking while the Iron is hot, then was the Altar built.

Note (2.) This Altar must be of Rough Unpolish'd Stones, to polish it with an Iron Tool, is to pollute it, God loves not outward Pomp, whereof Popery is made up, and which scoffs at our simplicity, &c.

Note (3.) It must stand in Mount Ebal, this was farther up in the Country, near Shechem in the Tribe of Ephraim, Judge. 9.6, 7. & 20.7. Thus far Israel durst now march to fulfill God and Mose 's Commands, for the Canaanites were smitten with dread at the loss of these two strong Frontier Cities, and the Altar must be in Ebal (where the Curses were read) to show, that Christ is the Altar, Hebr. 13.10. that takes off the Curse, and sent to bless, Act. 3.26.

The Second Remark is, the Decalogue was writ upon a Monument of Stones which were polished and plaistred, ver. 32. as is manifest from Deut. 27.2. and now God renewed his Covenant with Israel (as before at Sinai, many of them being dead) Deut. 26.17. Reading the Curses on Ebal (that they which would not obey God for love, should do it for fear, as well as the blessings upon Gerizim, ver. 33, 34. and these Curses we may read particularly what they are, Deut. 27.15, 16, 17, &c. the Blessings are not so particularly and distinctly mentioned by Moses, that we may learn to look for them by the Messiah only, for he was sent upon that special Errand to bless both Jew and Gentile, Acts 3.26.

CHAP. IX.

THE Ninth Chapter of Joshua consists of two parts. The 1st is the Enmity or Conspiracy of the Canaanitish Kings against Joshua, ver. 1, 2. and the 2d is the Amity or Friendly Covenant that the Gibeonites made fraudulently with Joshua, the fraudulency whereof is described in a threefold description, (1.) by its Causes, (2.) by its Effects, and (3.) by its Adjuncts: The Remarks upon the first part are these,

The First is, whereas seven Nations are reckoned up by all their Names, Deut. 7.1. to be destroyed by Israel, six only are named here in ver. 1. The Girgashites are not here mentioned to make them up seven; hereupon some suppose that those Girgashites took hold of the Covenant of peace with Israel, and their cutting a Covenant (as the word Deut. 7.2. signifies) with them was the reason they were not cut off by them as the other six Nations were; but this seems to be wise above that which is written, seeing St. Paul saith expressly that seven Nations were destroyed, and their Lands divided among the Tribes of Israel, Acts 13.19. And in rehearsing the number of those Nations, the Scripture reckoneth them sometime more, and sometime fewer, as in Gen. 15.19. they are reckoned to be Ten, but in Exod. 23.23. & 33.2. & Deut. 20.17. they are reckoned only Six: The reason of this difference is, one part of this People might have several Names, and several parts of them might be comprehended under one Name, or sometime General Names, and sometimes particular might be mentioned: However the Number Seven was the most current Number, as Josh. 24.11. &c. because 'tis the full and perfect Number, as above, Gen. 2.2. and signifies the many Enemies of the Church God will subdue, though' they be mightier than we, Deut. 7. i. e. be got up (in their own Sentiments) to a number of fullness, and perfections, &c.

The Second Remark from the First part is, when those Kings of the Canaanites (which was the general name of all the seven Nations ) heard that Israel had Sacked and Burned the two main Bulwarks of Canaan, their Frontier Cities, and of great strength, Jericho and Ai, then were they awakened out of that stupifaction and slumbering which God had cast upon them, they could not but hear long before this, that their Country was Invaded, yet such a supine security had lulled them asleep, that we read not of any forces they raised to obstruct the torrent of this Invasion, and even now they only deliberate upon it, and entered into a Confederacy about it, but did not actually do it, as the sequel of the History demonstrates, for we read not that they took any advantage (though' sometimes they had some, as when Israel fled before Ai, and when they marched so far into the Country as Mount Ebal and Gerizim ) to assault Joshua 's Army, but both in the beginning of the War, and to the end thereof, we shall always find them assaulted by Israel. They all stood out in this stupidity, and were destroyed. If Men harden their hearts, God will harden his hand, and hasten their utter destruction, save only the Gibeonites, who were saved from Ruin by their League, Josh. 11.19, 20.

The Second Part concerning the Gibeonites (who were of the Hivites, ver. 7. here, and Josh. 11.19.) affordeth many Remarks on their League.

The First Remark is the Causes of their so subtly and fraudulently procuring a Covenant of Peace with Joshua, &c. are (1.) The Final Cause was that they might be allowed to live and not be destroyed with the Cursed Canaanites, ver. 15.20, 21. the League was to let them live. (2.) The Efficient Cause was their Elders of Gibeon their Royal City, and the Ambassadors sent by the Elders, ver. 3, 4, 11. (3.) The Material Cause by which the Cheat was managed, was Victus & Amictus, Mouldy Bread, and Clouted Cloathing, &c. ver. 4, 5.12, 13. &c. (4.) The Formal Cause was the smooth Oration which those Ambassadors made before Israel to decoy them into the bonds of a Covenant with them, ver. 6, 8, 9, 10, 11, 12, 13. Thus those poor Gibeonites made a better use of what they heard, to wit, the Ruin of Jericho and Ai, than the other Canaanites did, therefore they work wilily, ver. 3, 4. and wickedly too, in laying one lie upon another. ver. 5, 6, 9, 11, 12, 13. thus Mendacium Mendacio Assuunt, they stitch one Lye to another, they strain hard to save their lives, and taught their Tongues to speak Lies, Jer. 9.5. and took fast hold of Deceit, Jer. 8.5. Satan knew what he said, [All a Man hath will he give for his Life,] Job. 2.4. whereas we should rather Die than Lye.

The Embassador is called an Hivite, ver. 7. which name hath the signification of a Serpent in it. This Hivite told his Tale fairly, but not a word of truth in his whole Tale: He had more of the Serpent than of the Dove, here was Serpentine Subtilty, but no Columbine Simplicity: Do not the least evil, though' it would procure the greatest good, Rom. 3.8. And thus our Modern Gibeonites the Romanists would cheat the Protestants with a pretence of Antiquity. Indeed the Romish Religion is no better than Clouted Shooes, and Moulded Bread, yet non erat sic ab initio, our Religion is found in the Bible (long before Luther ) where their musty stuff never was found. Their Old Religion (as they call it) deserveth no more Reverence than an old Fornicator, who, because Old, is so much the more odious: Antiquity without Verity is but filthy Hoariness; the old things mentioned, 1 Chron. 4.23. were never better for being Ancient.

The Second Remark upon the Second Part is, the Strange Effect which the Causes afore-mentioned did produce, namely a League and Confederacy procured by the overmuch craftiness of the Gibeonites, and contracted by the over-much Credulity of the Israelties, ver. 15.

The Grand Enquiry here is, whether this League was Lawful or not?

Answer the First, some have these Sentiments, that it was unlawful upon those grounds, because (1.) God forbad Israel to make any League with the Canaanites, and bad to destroy them all. Exod. 23.32. & 34.15. & Deut. 7.2. without making any Exceptions, &c.

Secondly, the People murmured at this League, ver. 18. which they ought not to have done, had it been Lawful. (3.) Joshua denounces those Gibeonites accursed for deceiving him, ver. 23. which he would not have done, had nothing been done but what was just and equal. (4.) He Charged them with Circumventing him by dissimulation, ver. 21.

Answer the Second, but others affirm it was a Lawful League, as Augustine and all the Rabbies, &c. upon those grounds.

First, It was lawful for Israel to offer Peace to other Nations before they besieged any of their Cities, Deut. 20.10. which shows this League was lawful as to the substantial part of it.

Secondly, This Sanguinary Law of Killing all the Canaanites was not absolute and Universal, but admitted of an exception of Penitents, and True Converts, as appeareth from Jerem. 18.7, 8. & Jon. 3.4.

Thirdly, That this Law was thus limited (being only a positive Law, and so might be qualified with a Natural and Moral Equity) appears in Israel 's sparing Rahab and her Relations.

Fourthly, The Reason of that Sanguinary Law was (least those Canaanites that were not killed▪ might entire the Israelites to their Idolatry.) Now that Reason ceased at their turning from Idolatry, and becoming Proselytes to Israel, &c.

Fifthly, That the Gibeonites were Converts appears, for their Hearts were not hardened, as the other Canaanites were, Josh. 11.19, 20. They came to Joshua here in the Name of the Lord, ver. 9. and they had this blessing, to have a near approach unto God in their Service of the Sanctuary, ver. 27. where David could have been content to be a Poor Door-Keeper, Psal. 84.10.

Sixthly, Had this League been unlawful, it had been better broken than kept: If it had been a Sin to make it, the Sin would have been double to keep it: but Joshua and all the Princes upon the review of it did conscientiously keep it, verse 19, 20.22, 23.

Seventhly, God severely punished the Violaters of this League, long, even 400 years after, as 2 Sam. 21.3. Saul 's rash zeal cost the seven of his Sons Lives, and so almost rooted out his whole Posterity.

Eighthly, The utter Destruction of all the other Cursed Canaanites came not so much, or so necessarily upon them by virtue of any absolute or peremptory precept for destroying them, as it did from their own obstinacy and obduration of their hearts, whereby they did not only neglect, but also scorned to make peace, Joshua 11.19.20.

The Third Remark is the Admirable Adjuncts of this League, which be two: The first is the Discovery of the Decit: And Secondly, The Punishment upon the Deceivers.

First, The Discovery of the Cheat was not till Three days after the League was made, ver. 16. who was the Discoverer is not expressed, 'tis not at all improbable that some Israelites making Excursions out of the Camp into the Country, either for Forage and Food, or out of Curiosity to view Canaan, might come to Gibeon (which, some say, was but 26 Miles from Gilgal, where Joshua incamp'd) and there hear, and bring the News. Now when Joshua understood by those Foragers, &c. that those Deceivers were neighbouring Canaanites, still he stood to the Covenant he had contracted with them, which may make up the Ninth Evidence (to the Eighth aforesaid) concerning the lawfulness of the League, for had Joshua known it had been contrary to the Law of Moses, he would not now upon better Information have confirmed it, seeing the Holy Scripture doth testify that Joshua left not anything undone, which the Lord had commanded by Moses, Josh. 11.23. Unto which may be added a Tenth Evidence: How can any Man believe, that so Wise, so Rich, and so Potent a King as Solomon was, would have spared those Remnants of the Canaanites (whom he reduced into Subjection and Servitude) nay, would he not rather have destroyed them, if indeed he had understood that God had commanded it to be done?

Secondly, The Punishment upon the Deceivers, though they were spared as to their Lives, yet shall they be punished in their Persons, ver. 20, 21, 27. The Gibeonites had indeed gulled the Israelites, and had beguiled them (by the means of this League ) of the rich Spoils of their great Cities named, ver. 17. therefore their Doom was, they shall have Slavery instead of Slaughter. Hewers of Wood, and Drawers of Water, shall they be to Israel: 'It is a Scripture Phrase of the lowest Rank of Mankind, Deut. 29.11. as employed in the meanest and most sordid Drudgery: The Magistrates stilled the Murmurers with this plausible Motion, ver. 21, &c. Though they be freed from a Natural Death, because of the Prince 's Oath, yet shall they be damned to a Civil Death by the Prince's Sentence: Their Slavery is a sort of Death, which will both sufficiently punish them for their fraud, and bring considerable benefit to Israel, not only in exempting every Israelite from all Drudgery Work, but also in getting Gain by the Service of those Slaves; and this was the Curse which Noah prophetically pronounced against Cham, the Father of those Canaanites, that he should be a Servant of Servants unto his Brethren, Gen. 9.25. which now was verified in his Posterity: Yet such was the transcendent Mercy of God towards them so, as to turn this Curse into a Blessing, for their Service was to Minister unto the Levites, as the Levites did to the Priests in the Sanctuary (both in the Tabernacle and in the Temple ) whereby they had a nearer approach unto God for the good of their Souls, this gave them Opportunities to partake of the things of God, and to behold his face in Righteousness, Psal. 17.15. Hence, 'tis supposed, they are called Nethinims (which signifies Deo dati, Men given to God ) 1 Chron. 9.2. and Ezra 2.43. In the former of which Scriptures they are Ranked with the Priests and Levites: A free Grace to those who had saved their Lives by a Lie, their being Door-keepers (which David desired, Psal. 84.10.) their sordid Services was the less damage to them by being thus sweetly qualified: For the nearer they were to the Church, the nearer they were to God.

CHAP. X.

JOshua the Tenth, gives a Narrative of Joshua 's Victory over the five Canaanite -Kings, which consists of three General parts.

The First is, The Occasion, or procuring cause of the War. This is twofold. (1.) Joshua 's utter Demolishing of Ai and Jericho. The (2d.) is the gibeonites falling off from the Canaanites to Israel in making a League with them, ver. 1.2.

The Second Part is, The preparation for War both in the Five Kings Confederating, and Besieging Gibeon, and in Joshua, who was solicited to assist Gibeon against the Besiegers. ver. 3, 4, 5, 6, 7.

The Third Part is, How the Victory was won and improved, ver. 9. to 42.

The Remarks upon the First Part are,

First, The strange Lethargy God had cast those Kings into, that the Report of all the wonderful Works God had wrought for Israel, in drying up the Red Sea, and in the Wilderness, and lately in dividing of Jordan to give them an Inlet into their Land, and likewise in the Miraculous Overthrow of their strong Frontier City Jericho, neither the Rumour of the former Wonders, nor the rushing noise of the hideous fall of Jericho 's Walls could possibly awake them out of their dead Sleep, into which Satan (as God's Jailer ) had lulled them by their long living Intoxicated with plenty of Carnal Delights and sinful Pleasures. Outward Words and Works will do nothing, till God bring them to the Heart: That which had awakened the Gibeonites, did not so to those Kings of Canaan, till Ai was destroyed; this put them into fear, ver. 1.2. that their turn might be next.

Their next Neighbors House being on fire, this hardly roused them out of that Dead Lethargy; and now they enter into a Confederacy.

The Second Remark is, The chief of those five Confederate Kings, was Adonizedek King of Jerusalem, ver. 3. therefore is he first named, and was most Active in the Confederacy, &c. This King Arrogated to himself a most Glorious Name Adonizedeck, (which signifies the Lord of Righteousness ) that he might have a greater Veneration from his Subjects. This Name signifieth the same in effect with Melchizedek, which is by Interpretation, King of Righteousness, who was likewise called King of Salem (as this Man is called, King of Jeru-Salem ) which is King of Peace, Hebrews Chap. 7. Verse 2. This High and Glorious Name was a fitter Name for Messiah the Prince (who is both the Maker and the Matter of our Peace with God, Eph. 2.13, 14.) than for him who was no better than a Cruel Tyrant, as appeareth from Judge. 1.5.7. supposed to be the same Man, or if he were his Successor, it shows that all those Kings under this specious Name, were no better than a Race of Unrighteous Wretches and of Rebels against God.

The Third Remark is, That which Alarm'd Adonizedeck, &c. was not only the ruin of Ai, but also the Revolt of Gibeon, which was [ Achath Gnarai Hommamlakah, Hebr. ] one of the Cities of the Kingdom, a Royal City, a chief Mother City, that had now made a League with Israel, embraced their Religion, and would be glad to do them service, this caused those Instruments of Sa • an to set up their Bristles, and to seek the Destruction of that City, fearing, that Israel would have both Shelter in it, and Supplys from it, and fearing also that other Cities might learn to Revolt by its Example, which the Five Kings would have prevented by inflicting on it exemplary Punishment.

N. B. Another Reason (for those Kings Warring against Gibeon ) may be gathered from the Particle Caph, quasi, or as 'tis said [it was (not one, but) as one of the Royal Cities ] ver. 2. Intimating, it was not the Seat of any King (for we nowhere do read of any King of Gibeon, as we do of other Cities here and elsewhere ) but it was equal for Grandeur to any of the Royal Cities, though it had no King, but seems to be governed after an Aristocratical manner, by a Senate of Elders, by whose Authority (and not in the Name of a King) their Ambassadors treated with Joshua, Josh. 9.11. as Grotius noteth: If so, no wonder such a proud Prince, and troublesome Tyrant, as Adonizedek, should look with an evil Eye upon that State where Democracy was mixed with Aristocracy.

The Fourth Remark is, No sooner is Gibeon besieged by all those Five Kings of the Mountains (called after the Hilly Country of Judea, Luke 1.39.65.) or making their Approaches only with a great Host in order thereunto, but presently Gibeon dispatches away a Messenger, crying to Joshua [ Come up to us quickly, to Rescue us, ver. 5, 6. for they make War against us, because we have made Peace with thee, ver. 4.

The Argument used is, [Slack not thy hand to save thy Servants.] Under the Relation of Servants, they challenge the due Right of Protection from a Master. Hereupon Joshua having first consulted with God, and received encouragement from God, hastens then (with his Kol gnam Hamilcamah, His Mighty Men of War) to help them in their Distress, ver. 7.8. In this History may be learned many Mysteries. As,

1. No sooner is the Soul brought into the Bonds of the Covenant with our Joshua or Jesus, but presently the Spiritual Enemies of the Soul muster up all their Forces against it, as the Five Cursed Kings did against Gibeon as soon as she had entered into a League with Joshua here. All that will live Godly, must suffer Persecution, 2 Tim. 3.12. and through many Tribulations we must enter into the Kingdom of God, Acts 14.22. 'It is not may, but must in both places.

2. The Soul when thus Assaulted, must immediately send the Messenger of Prayer to its Joshua, or Jesus, crying [Slack not thy hands, but come to us quickly.] As those Gibeonites do here, then Christ will come as the Roe, leaping over Mountains, &c. Cant. 2.8.9.17. to Rescue it, crying, Come Lord Jesus, come quickly, Revel. 22.20.

3. As those New Converts the Gibeonites shown their Confidence in that God, whose Religion they had newly embraced, therefore sent they for Joshua, not at all doubting of Salvation by him: So the like confidence should be found in all New-Converted Souls, that their Joshua will relieve them, and turn their Spirit of Bondage into the Spirit of Adoption.

Remarks upon the Second part, to wit, Preparations on both sides.

The First Remark is, On the Enemies side a formidable Army is raised to destroy Gibeon, which, though it had obliged Israel, had greatly disobliged the Canaanites by its defection: Hereupon Adonizedek (being possibly superior in Authority, and having a power over the other four Kings) musters up all his own and their Forces to devour poor Gibeon: He was most forward in the Work, because he was nearest the danger; now the Question was, [ Can the Prey, Gibeon, be taken from those Mighty Kings? ] God Answers it, [ The Prey of the Terrible shall be delivered, Isa. 49.24, 25.] as was done here.

The Second Remark is, Joshua was as ready to defend Gibeon as the Five Kings were to devour it, and he made as much haste to deliver the Gibeonites, as they had done to deceive him. He kept his Covenant sincerely with them, without any Equivocation, or Mental Reservation; that Jesuitical Doctrine was not put into practice in that Day: Joshua might have pretended, though we have sworn not to slay you ourselves, yet are we not bound to keep others from slaying you: To this I add the words of Sir Walter Rawleigh, upon this very point and passage: His Discourse on it deserves to be Writ in Letters of Gold, saying,

N. B. This may make a (11th) Evidence of the lawulness of Joshua 's League for saving the Gibeonites Lives, for then God would not have encouraged Joshua in so doing, ver. 8. And here we have a (12th) Evidence, that Joshua so carefully and conscientiously keeps this Covenant, &c.

Remarks upon the Third Part, Joshua 's Victory, be many.

The First Remark is, The time when, ver. 9. where we have the manner how he obtained it. He marcheth all Night, and fighteth for the Gibeonites all the Day, scorning (as once a brave General said) to steal a Victory in the Dark, he will have Day-light to be a Witness of the Glory of it, and those Cursed Canaanites shall behold it in their own Slaughter; though it be said, Joshua marched all the Night, yet it is not said that in one Nights space he came from Gilgal to Gibeon, for that seems impracticable, seeing the distance between those two places is supposed to be 26 Miles, too far for an Army to march in one Night, therefore part of the foregoing, or of the following Day may be added to it: However he so marched as to surprise the Enemy, and to set upon them suddenly before they were aware of him: The Politicks of War say, That a secure, surprised and unprepared Adversary is soonest overcome: [ 〈 in non-Latin alphabet 〉 ] (no lingering, loitering delays must be used in War) was Caesar 's Motto. He used not that trifling trick of [Shall I, shall I,] but falls on with expedition: Themistocles being asked, how he won so many Victories? Did excellently answer, I overcome my Friends with patience and my Foes with speed: This latter did Joshua here.

Objection. But what needed Joshua put himself and his Army to all this toilsome travel by Night (bereaving themselves of their Natural Rest, which should have fitted them, for the better fighting the next Day) when he was Assured of Victory by the Lord ( whom probably he had consulted with by the Urim and Thummim,) ver. 8. Policy seems superfluous.

Answer. The Divine Benignity and Bounty of God in giving out any promise for Man's Encouragement, must never be Interpreted for fostering Human Negligence, or for forestalling Man's Indeavours, for all prudent means must be used by Man in a way of Subordination, and subserviency to the Promise and Providence of God: Thus did Joshua here, &c.

The Second Remark is, The means whereby this Victory was obtained: The principal Agent was the Lord of Hosts; therefore 'tis said, [ The Lord discomfited them before Israel ] ver. 10. The Glory of this Victory is Attributed to God: His right Hand, and his holy Arm got himself the Victory, Psal. 98.1. the Instruments the Lord used herein, are two.

1. Hurling great Hail-stones out of Heaven to brain those that Joshua could not overtake in Flight. And

2. Israel 's Sword cutting down all they overtook on Earth, ver. 11.19, 20, 21. The Lord's Hail-stones (mixed with Thunderbolts, as Josephus saith, and Habb. 3.11. makes it probable) did hit and kill more than Israel 's Sword, and this Miracle was attended with another Miracle, that these huge Hail-stones should only hit the flying Canaanites, yet altogether miss the pursuing Israelites, who were all along at the very Heels of them, and must needs be intermingled with them, seeing they slew them in their Flight: Therefore 'tis said [The Lord fought for Israel, ver. 14.42. melting the hearts of their Enemies, and making them run away in a Fright: God Affrighted them, Josh. 2.11. and 5.1.

The Third Remark is, The Unparallell'd Trophies of this Glorious Victory, even hung up in Heaven itself (far more famous than those hung up in Westminster-Hall ) even in the very Celestial Orbs: Namely, the standing still of the Sun over Gibeon, and the Moon in the Valley of Aialon, ver. 12. while the full Conquest was accomplished: This was effected by the power of Joshua 's Prayer, and by the force of Joshua 's Faith: For he was stirred up by an extraordinary instinct of God's Spirit to pray for this Miracle unto the Lord (this is called, His speaking to God, ver. 12.) and he had confidence of success. Therefore did he venture to utter his Command upon those two great Luminaries to obey him even in the presence and Audience of the People, while they were pursuing their Enemies: Joshua feared that the length of an ordinary Day would not last him long enough to complete his Conquest; therefore did he beg of God to lengthen out that Day by the Sun and Moons standing still, that he might have time long enough for his great Work in cutting off those Cursed Canaanites, before they could reach their fenced Cities: Let us (as Moses did Exod. 3.3.) turn aside to behold this Bundle of Wonders, taking a prospect of the particulars both in the History and in the Mystery: First in the History.

First, Behold and Wonder that the Glorious Sun of the Firmament (which runs its race with a Giant-like strength, Psal. 19.5.) should yet be stopped in its Race-running by the Command of a mere Mortal Man, saying only [Shemesh Dum] Sun be silent, Hebr. yet these words spoke to it, puts a spoke into its Chariot-wheel, and hinders this Champion in his full Career, and stops this Bridegroom from going down to his Bride, unto whom he is said to hasten, Ecclesiast. 1.5. Running Six Thousand Miles in one Hour, according to the Computation of Learned Artists.

Secondly, Behold and wonder that the Primum Mobile, the whole frame of the moveable Heavens should obey the voice of this Man, and stand still with the Sun: So that the Supreme Sphere (wherein are the fixed Stars) stood still also; so that the whole Course of the Heavenly Bodies was altered. It was no Poetical Phrase (as some interpret, ver. 13.) but it was really done, though no Heathen Writers mention any such halt made in the Heavens, for we have no Authentic Author among them till the Trojan War, which was a Thousand Years after Joshua.

N. B. Note well, here was a Sabbath of Heaven for such as had not kept a Sabbath on Earth, which might be just so many Sabbaths of Years from the Creation, as there were Days in their Solar (or Lunar) Year, or just so many Jubilees from the Creation, as be Weeks in the Year. This may help to fix Chronology right, as Sadler in his Olbion observeth.

Thirdly, Behold and wonder, that not only the Sun and the Heavens, but also the Maker himself of the Sun and the Heavens, even the great God of both Heaven and Earth did obey the Voice of a Man, ver. 14. This was what God promised, that Man should Command God, concerning the Work of his hands, Isa. 45.11. Oh Glorious Condescension, that a Mortal Man should Command the Immortal God, &c.

Fourthly, Behold and wonder, that one Day should become two Days, without any Night intervening: There was no Day like this, ver. 14. not only because God obeyed Man as above, but also because of the length of this Day, being as long as two Days, for the Sun is said to make an Halt, and hasted not to go down about a whole Day, ver. 13. That is, for the space of a whole Artificial Day between Sun-Rising and Sun-Setting, for that was the Day which Joshua both needed and desired, a Day to give him Light for his Work, that the Night might not come too soon to hinder his pursuit and Slaughter of the Enemy: No Day was like this in length about that Climate (the Comparison being so limited, and not of Universal extenty for the Hyperboreans, as Greenland, &c. have a longer Day of half a Year long) no not Hezekiah 's Day wherein the Sun run back ten degrees, which (as some compute) consisted of 32 Hours, but this Day consisted of 36 Hours, if not of 48 according to the Opinion of others.

Secondly, As to the Mystery.

First, Behold and wonder, How the Sun 's standing still so long over Gibeon without Variation, could not but greatly confirm the Faith of those New-Converts the Gibeonites, when they saw God's Glorious Candle shine upon their Heads so long together without any declining, as that was the expression of Job 's comfortable time; Job 29.3. so this was a Confirmation of their Embracing Israel 's God.

Secondly, Behold and wonder how Joseph 's Prophetick Dream was here fulfilled. There it was foretold that the Sun and Moon should do obeisance to Joseph himself: But here it is performed that the Sun and Moon do Obeisance to a Son of Joseph, even to this Joshua, as Gen. 37.9. Hereupon this Miracle was sealed with a Miraculous Day of three Days long, as Dr. Lightfoot saith.

Thirdly, Behold and wonder, how great is the power of Prayer, even a kind of Omnipotency is ascribed to it, as Luther said, It hath a Command over all the Elements. As, (1.) Over the Air, Jam. 5.17. (2.) Over Fire, 2. Kings 1.16. and 1 Kings 18.37, 38. (3.) Over Water, Exod. 14.15, 16. And (4.) Over the Earth, Numb. 16.29, &c. Psal. 106.17. Yea, (5.) Over the Sun and Moon here. (6.) Over the Angels, 2 Kings 6.17. (7.) Over God-Man, Christ the Lord of Angels, Gen. 32.26. Hos. 12.4. and Matth. 15.26.28. (8.) And Lastly, Over the Great God, Exod. 32.10. where God bespeaks his own freedom, as if Moses 's Devotion had been stronger than God's Iudignation, saying, Let me alone: So here and Isa. 45.11.

Fourthly, Behold and wonder, How in the Gospel a more Glorious Sun, than this Sun of the Firmament, stood still, even the Sun of Righteousness, Mal. 4.2. when blind Bartimaeus cried to him: 'tis said expressly [Jesus stood still] Mark 10.49. because he had power with Christ by his strong Faith breaking through all Obstructions (as the clouded Sun doth, &c. ) casting away his Coat, though a Beggar, he stands not upon the loss of it, and above all in stopping this Sun of Righteousness in his Journey. Therefore his Name is celebrated in the Gospel, when many Mighty Monarchs are either passed over in silence, or else lie shrouded up in the Sheet of Shame: Oh that we with our cries could constrain Christ to stop his departure from us, as they did, Luke 24.29. crying:

'It is towards Evening: Oh that at Evening time it may be light, as is promised, Zech. 14.7.

The Fourth Remark is, Joshua 's prudent improvement of this Glorious Victory: He, like a Politick (as well as Pious ) General, pursueth his present Conquest, which, if Hannibal had done after he won the Field at Cannae, he might have taken Rome itself, but omitting that opportunity, when afterwards he would have won it, he could not: Hence had he this Character. Vincere scis Hannibal, uti Victoria nescis. Hannibal knew how to get a Victory, but he knew not how to improve it: Joshua is wiser here, as it appeareth in many Particulars.

First, In not suffering his Soldiers to have any Avocation from the pursuit of their Enemies, they must not loiter in taking the Plunder and Spoils of the Field they had won, nor linger in ferreting out the Five Kings that were hid in a Cave; &c. but they must pursue, and slay all they could overtake, ver. 19.20. until a small Remnant only remained that reached their fenced Cities.

Secondly, While one part of Israel 's Army were employed in a close and continued pursuit, Joshua wisely with the other part thereof laid Siege before Makkedah, and secured the Five Kings, that had hid themselves in an Adjacent Cave, confining them there as Mice in a Trap, until the Conquest was completed, ver. 21.

Thirdly, After a full Victory, he hales out the Five Kings out of their Hole wherein they hid themselves (not once thinking, that their own Sins and God's Vengeance would find them out, Numb. 32.23. Amos 9.2. Psal. 139.8, 9, 10.) and draws those five Mice out of the Trap, whereinto themselves had voluntarily run, and where they might gnaw long enough, but get out they could not, till fetched forth, &c. ver. 22, 23.

Fourthly, He caused his Captains to put their Feet upon the Necks of those Kings, before their Execution, ver. 24. This was done, not from any insolent Contempt of their Dignity, now in Misery, (which is no better than Barbarous Inhumanity to insult over the prostrate, praying for mercy. Satis est prostrâsse Leoni, A Lyon will not tear the Beast that falls down before him) but Joshua did it from a Special Instinct of God's Spirit, if not by a direct Divine Command, upon weighty Grounds. As,

1. That the Promises of God might be accomplished, as, [Thou shalt tread upon their high places] Deut. 33.29. which is interpreted, the Necks of Israel 's Enemies. So Psal. 91.13. and 110.1. and 149.8.

2. That the Captains might be confirmed in their Confidence of a complete Conquest over Canaan, whereof this Act was the hansel and first fruits in the beginning of the War.

3. That Joshua 's Detestation of their Tyranny and Outragious Impieties might the better appear by those bitter Punishments, which they suffered and which their Sins deserved.

4. That Israel might be made hereby to abhor the Idolatries and wicked Practices of Canaan, for which God inflicted such severe Punishments upon Princes and People.

5. That no foolish pity should be shewn to wicked Kings, who sin both by Imitation, ( Magnates Magnetes, Lord's are Load-stones,) and by Imputation also; Delirant Reges plectuntur Achivi: People smart for their Sins, and therefore had Joshua spared them he had certainly sinned as Saul did in sparing Agag, 1 Sam. 15.33. and as Ahab did in sparing Benhadad 1 Kings 20.42.

6. And Lastly, That Joshua herein might be a Type of our Blessed Jesus, who enableth his chosen not only to Conquer all their Spiritual Enemies, even Principalities and Powers, Rom. 8.37, 38. but also to triumph over them, 2 Cor. 2.14. and who promiseth to tread Satan himself under their feet shortly, Rom. 16.20. This is done perfectly for them at their Deaths, but more especially at that Day of the General Judgment, then shall all their Foes, not only all Temporal, but even all Spiritual Foes ( Satan, Sin, and Death ) shall be made their Foot-stool, Psal. 110.2. Hebr. 1.13. and 10.13. 1 Cor. 15.24, 25, 26, 27, 28. Yea even in this Life of Christ 's Chosen, they do find in their Spiritual Warfare that the force of those their Foes is much abated in the Battle, Christ confines the Dragon in a Chain, Revel. 20.1, 2. and hath so broke that Old Serpent's Head, that he can trouble us only with Tail-temptations; 'twas bravely spoke by an Holy Martyr, though that Cursed Serpent shoot his Sting into our Heels (for that is all he can reach) and so make us to halt, yet let us go on, though halting, even to Heaven, out of which happy place that unholy Spirit is cast.

The Fifth Remark is, Joshua 's Politick Conduct, who, like a Prudent General, improved this Prodigious Victory to the utmost, he makes no lazy Halts, under pretence of Refreshing his Army, &c. But pursueth his Conquest while all the Country was struck with Terror: No sooner had he slain those Five Kings, and then Hang'd them up for a Dread to others, after that, Burying them in the same Hole where they had hid themselves, ver. 26, 27. But immediately he Assaults the Cities of those Five Kings successfully, as well as successively one after another, beginning with Makkedah, he takes it upon that Day whereon the Five Kings were Hang'd, ver. 28. and so he goes on, with that admirable speed and swiftness, more like a Thunderbolt than a Warriour, Conquering all before him: Caesar 's Character was, [Veni, Vidi, Vici.] I came saw and overcame, but more truly Joshua, subduing Cities and Countries, as it were only with a Look; He marches from Makkedah and takes Libna, ver. 29.30. then Lachish. ver. 31, 32. then Gazer, ver. 33. then Eglon, ver. 34.35. then Hebron, ver. 36, 37. and lastly, Deber, ver. 38, 30. Killing Men, Women and Children in all those seven Cities: Nor may this be called an Act of Cruelty in Joshua' slaying so many Thousands of all Sorts, Sexes and Ages. Seeing he had an express Command for so doing from the Lord, who is Justice itself, and cannot command anything that is unjust, ver. 40. So it was Obedience not Cruelty, &c.

CHAP. XI, XII.

CHapter the Eleventh and Twelfth of Joshua, hold forth how the Conquest of Canaan was completed by Joshua in his Conquering one and thirty Kings, together with the Five aforesaid. Joshua the Eleventh gives a Description of the Battle with them in its Antecedents, Concomitants, and Consequents; and Joshua the Twelfth gives a Catalogue of the Conquer'd King's in relating the Expeditions of Israel, under the former Conduct of Moses against King Sihon and King Og, beyond Jordan, and now under the present Conduct of Joshua on this side Jordan.

The Remarks upon the Battle in Chap. 11. be,

First, The Antecedents to it, namely, the Preparation on both sides.

1. The Enemy enters into an Universal Confederacy, takes the Field, and Incamps, ver. 1, 2, 3, 4, 5. Mark here the Marvelous Infatuation God cast upon those Cursed Canaanites, for facilitating Israel 's Conquest of their Country: Otherwise this Jabin King of Hazor (the Metropolis of those Northern petty Kingdoms, ver. 10.) should according to common Politicks, have commanded this Confederacy sooner, before the Five Southern Kings had been destroyed. This had assuredly been done at Israel 's first entrance into their Land, had not the great God confounded the Counsels of those wicked Kings: God's Holy Hand orders it thus, that Jabin (who had probably a Jurisdiction over all the other Kings in the North, East and West ) must be an Epimetheus, a Post-Master, an After-witted Monarch, and wise too late, least Israel should be disheartened, and overmatched, had those many Kings Confederated with the Five Kings at the first, these Five Kings must first be Conquered, and Israel must have time for Rest and Recruit, before they be called forth to encounter this Numerous Host, which was [Even as the Sand upon the Sea-Shore] ver. 4. and thus doth our Lord still deal with his People, they shall have their Trials and Troubles, not by whole Bushels at once, but by Peck and by Peck (as the Hebrew Reading is) Isa. 27.8. he Corrects in measure, Jer. 30.11. and as his People can bear, 1 Cor. 10.13. not rushing in upon them in Multitudes, but in Mercy and Moderation.

2. The Preparation on Israel 's side, then the Lord of Hosts took care and came to encourage Joshua saying, ver. 6. fear not their Many and Mighty, yea, and Malicious Chariots and Horsemen, though thou have only a company of raw and unexperienc'd Footmen, yet will I make thee Master of them all, and for the farther strengthening of Joshua 's Faith against his Fears, God gives him before the Battle such particular Directions what he shall do to the Chariots and Horses after the Battle, as if already he had got the Victory.

The Second Remark is, The Battle itself in its Concomitants, by whom, where, when, in what manner, and with what Event, ver. 7, 8, 9. Though Joshua had God's Infallible Promise of Victory, yet dares he not neglect any politick means in subserviency to God's Providence for obtaining the Victory promised, but in sublime Prudence sets upon the Enemy suddenly, ver. 7. when they least expected him; they, being weary with their March to the Rendezvous, were Refreshing themselves, and probably to Debauchery, for joy of so vast an Host, and designed to Assault Israel first, this made them secure, when Joshua came first and surprised them.

The Third Remark is, Joshua 's Victory according to God's Promise both obtained, ver. 8. and Improved ver. 9. the same God who was the promiser of Victory, ver. 7. was the performer of it also, ver. 8. where 'tis said, [ The Lord delivered this vast Host into Israel 's Hands ] as if God had taken them all up into his Almighty Hand, and handed them over to Joshua, bidding him to take possession of them: No doubt, but the Dread of God was upon them, which made them flee several ways; Hence Israel divides into two Bodies to pursue the Vanquished, both those that fled Eastward, and those Westward also. Seeing Sidon lay West, as Mizpah did East of the place of the Battle; and Joshua improved his Victory according to God's Precept, ver. 6. for he Houghed their Horses, (rendering them thereby altogether unserviceable for War) and burnt their Chariots with fire, ver. 9. Neither of which Utensils of War did God permit Israel to use in their Wars, that they might learn to trust in him alone for all their following Victories: Israel must not say [Mine own hand hath saved me.] Judge. 7.2. [ Some trust in Chariots. and some in Horses, but Israel must trust in the Name of the Lord. ] Psal. 20.7. Hereupon God forbad the Kings of Israel to multiply Horses, Deut. 17.16. and what Joshua doth here, David hereupon did afterward, 2 Sam. 8.4.

The Fourth Remark is, The Consequents of the Victory relating to the Cities and Countries which Joshua Conquer'd after this Battle. They are all described, ver. 10, 11, 12, 13, &c. He began with the Metropolis, Hazor, the Head of those Countries that were conquered in this Expedition, destroyed all of Human kind in it, and burnt it down to the ground, ver. 10.13. because this City (with its King) began this War, ver. 1. and being the Royal City, might renew the War, should the Canaanites have recovered it, as they did in the Judges time after it was rebuilt, when the Canaanites recovered strength by the sins of Israel, Judge. 4.2, 3. but all the Minor Cities, whose Walls were not Batter'd down by the fury of War in storming them, Joshua still preserved entire for Israel 's use, that they might afterwards more safely dwell in them; And in this War did Joshua destroy the Anakins, ver. 21. whom the Ten Spyes had formerly represented, and reported invincible, Numb. 13.28, 32, 33.

N. B. All this doth our Joshua and Jesus for us, subduing our Giant-like Corruptions, Houghing those Chariot Horses (that would hurry away our Souls to Hell) by the Spirit of Mortification in us.

The Fifth Remark is, Though we have a short Narrative of all those great and many Conquests recorded together in this Eleventh Chapter, yet ver. 18. gives an account, That it was a long War, that lasted Seven Years: As Jericho had been Seven Days Besieged, so in Seven Years is Canaan Conquered. That this was the term of time which Joshua 's Wars continued, appeareth by the Words of Caleb to Joshua, Josh. 14.7.10. He was sent one of the Spies of the Land in the second Year of their coming out of Egypt, and had lived Five and Forty Years since that time: Namely, Eight and Thirty Years in the Wilderness, and Seven in Canaan, which make up the Number, &c.

CHAP. XII, XIII.

JOshua the Twelfth, is plainly an Epilogue, or Conclusion of Israel 's Wars, both under Moses, and under Joshua 's Conduct; and 'tis likewise a Catalogue of all those Countries, which these two Generals Conquered; together with the Names of all those Kings whom they killed; upon all which many Remarks have been already. It may therefore suffice to say only this here, that the Divinely Inspired Writer of this Book of Joshua, purposing in the next place to relate how the whole Land of Canaan was distributed, and divided among the Twelve Tribes of Israel, in order hereunto be first proposed a prospect of all those places which did belong to that Division and distribution, and this he doth, by naming the Kings rather than their Kingdoms, for that was a more compendious Method for a Narrative of that Nature, not only because many places were under one King, and because the Conquest of Kings gave a luster to the glory of all those Victories; but also because the Name and Dignity of Kings was had in the highest Veneration amongst all Nations, therefore doth this Chapter give us a brief Epitome, a short Compendium, First, Of Moses Conquering the two Kings, Sihon and Og, from ver. 2. to 6. And Secondly, Of Joshua 's Conquering other Nine and Twenty Kings, making up the Number to be Thirty one, from ver. 7. to 24. a Number that is accounted a Compleat Hitter among Card-Gamesters.

Joshua the Thirteenth, brings in God's Command for dividing the Conquered Land unto Joshua, when old Age was come upon him, ver. 1. 'tis very credible, that Joshua thought that all the Canaanites must be rooted out, before any Division of their Lands among the Tribes should be begun, now when Joshua felt the Inconveniences of Old Age creep fast upon him, he could not choose but have many Anxious Thoughts of Heart, therefore God comes to comfort him, and to quiet his fluctuating Mind, saying, as it were, Let not thy heart be troubled, as John 14.1. though many Canaanites remain still Unconquered, yet the farther work I have to employ thee in, the short remainder of thy Days, is in dividing the Land already Conquered, and though the Conquest of all Canaan be not now accomplished, yet this shall be no reason to hinder the distribution of the Land of Promise at this time, it shall be delayed no longer, for I will surely subdue the rest that are unsubdued. Hereupon Joshua divides the Land already subdued, and not only so, but distributes by lot all those Lands also that were not yet subdued, as if they had been already in Joshua 's hands to bestow. Some Canaanites were reserved for Israel 's Exercise: Nor had God promised, that Joshua should Conquer Canaan wholly; but only, that he should bring Israel into it, Deut. 31.23. and divide the Land as their Inheritance, Josh. 1.6.

CHAP. XIV, XV, XVI, XVII, XVIII, XIX.

THE following Chapters to the 20th Chapter, are one entire Narrative how both God's Promise of giving Canaan, and his Precept for dividing the whole Land among the 12 Tribes were performed, therefore many Remarks may not be made upon them (as upon the foregoing Chapters ) save only upon those particular Historical passages concerning Caleb and Joshua, contained in them. Before which, take these few Remarks upon the General History.

The First is, The high Encomium and commendation of the Country of Canaan is plainly demonstrated here, for though' its Circuit was so small, as to be but an hundred and sixty miles in length from Dan to Beersheba, and only sixty in breadth from Joppa to Jordan (not near the half of England, as good Authors compute it) yet was it so rich and fruitful, as plentifully to nourish one and thirty Kings, and such a vast multitude of Inhabitants in these times, insomuch that they came forth against Israel as the Sand on the Sea-shore, Josh 11.4. and in the days of David there were above Thirteen Hundred Thousand Fighting Men, besides those that were aged and unfit for War, and also Women, Young Youths, and Little Children, 2 Sam. 24.9. No wonder then if this Land be called the glory of all Lands, Ezek. 20.6. and this Character is given, that had God fashioned the World like a Ring, as he did like a Globe▪ this Land had been the Gemm of it; yet was this best of Lands given to the worst of mankind, the cursed Canaanites, who filled it with their Abominations from one end to the other, Ezr. 9.11. until their Land spewed them out, Levite. 18.25.28. and made room enough in this narrow neck of Earth to nourish all the Tribes of Israel, because it was (as 'tis oft called) a Land that flowed with Milk and Honey; now hath it spewed out the Jews for the like Sins, and this fruitful Land is made Barren as if sowed with Salt, &c. N. B Yet what was this Earthly Canaan in its greatest Splendor and Glory comparable to the Heavenly Canaan, where that City of Pearl the New Jerusalem is, and into which our Redeemer blessed Jesus (the Anti type of this Joshua ) will assuredly bring all his Redeemed, Maugre the malice of all their Enemies, they shall surely and safely Sail through Christ's blood into the Father's bosom; 'tis the Prayer of our Dear▪ Jesus for us, [Father, I will, that where I am, there may they be also,] John 17.24. Where he speaks with Authority, [Not Father I wish, but Father I will, ] as one coequal and in joint Commission with God, and this ought to be our Prayer with the Spouse [ Make hast, Oh my Beloved, and bring me into those Mountains of Spices, Cant. 8.14.

The Second General Remark is, Whereas, not only the Land that was already subdued was distributed among the Tribes of Israel, but also that part thereof which was not yet Conquered but Unsubdued, for that was theirs likewise, but so, as they must win it, before they wear it: So must we win Heaven also, &c. The Kingdom of Heaven must be won by force and violence, Mat. 12.12.

N. B. No doubt but this distribution of the unsubdued Land to Israel did fortify their Faith, and corroborate the confidence of those Tribes to whom by lot they belonged. They being thus assured of their Title to them, and of their interest in them, could not choose but encounter those Countries with a most raised courage, seeing nothing could prevent their possession of them, but only their being wanting to themselves by their own disobedience; accordingly, we having any Evidences for Heaven should quit ourselves like Men, be strong and courageous, 1 Cor. 16.13. and the rather, because we are already more than conquerors, Rom. 8.37. yea Triumphers in Christ. 2 Cor. 2.14. who, as our Head, hath already taken possession of Heaven for all his Members, and is gone before to prepare Mansions for us, John 14.1, 2, 3.

The Third General Remark is, Every Tribe of Israel had their Inheritance assigned them by lot, save only the Tribe of Levi; the Tribe of Reuben, Gad, and the half Tribe of Manassah had their Inheritance assigned them beyond Jordan, Josh. 14.4. according to the Divine direction, Josh. 13.9. to 29. of all the other Nine Tribes and an half, the tribe of Judah hath the first portion on this side Jordan, Josh. 15. throughout. His lot ( ordered by the Lord, Prov. 16.33.) came forth first and fell out in the best of the Land, to show God had a purpose to exalt that Tribe (out of which Shilo was to come, Gen. 49.16.) above the rest: Next to Judah fell the Province of the of the Tribe of Ephraim, Josh. 16. throughout, as Judah 's portion fell on the South of Canaan, so this of Joseph on the North by a special Providence, that these two, the Strongest and most Valiant Tribes might be as Bulwarks on both sides to defend the whole Kingdom from the invasion and incursion of those Foreign Enemies, a puissant and potent People who surrounded Canaan on every side. The next portion was that of Manasseh, Josh. 17. ver. 1. to 14. for Joseph being the Eldest Son of Rachel ( Jacob 's first intended Wife) was to have a double portion, Deut. 21.17. one for his Son Ephraim, and another for his Son Manasseh; and though' Manasseh was indeed Joseph 's First-Born, Gen. 41.52. and 46.20. yet the second Son Ephraim had his Portion before him, because by God's Decree, and Jacob 's Blessing, Ephraim was preferred before him, Gen. 48.14.19. likewise because this was but one half of the Tribe of Manasseh for the other half thereof had their portion assigned them by Moses long before this on the other side of Jordan, Josh. 13.29, 30. &c. Then follows the Inheritance of Benjamin, Josh. 18. ver. 11. to the end: His Portion fell betwixt Judah and Joseph, ver. 11. which Divine Providence ordered, being the only place in which that Prophecy Deut. 33.12. could have been accomplished: What could God do more for Jacob 's Darling, than have his Temple built upon Mount Moriah, which belonged unto this Tribe, placed so near the place where God's honor dwelleth, &c.

In the last place, The possession of the Six lesser Tribes do follow, Josh. 19. (1.) That of Simeon, ver. 1. to 10. (2.) That of Zebulon, ver. 10. to 17. (3.) That of Issachar, ver. 17. to 24. (4.) That of Asher, ver. 24. to 32. (5.) That of Naphtali, ver. 32. to 40. (6.) That of Dan, ver. 40. to 49.

The Fourth General Remark is, Still Levi is left out, and yet there be Twelve Tribes without him, because Joseph 's double Portion maketh two Tribes of Ephraim and Manasseh, yet this is not the Reason why the Tribe of Levi had no Inheritance, that is, no Regions or Parts of the Country distinct from other portions of the Land, by which they might live by Tillage and Husbandry as the other. Tribes were to do, neither Moses nor Joshua gave Levi any such Inheritance, but only some Cities to dwell in, and the Suburbs belonging to them, with some Circuit of ground for the feeding of their Cattle, Josh. 21. throughout, and the Reason is rendered, because the Lord himself was their Inheritance, Josh. 13.14.33. therefore God gave unto the Tribe of Levi all that Remained of the Sacrifices of the Lord, to live upon, Numb. 18.8.10.23. Deut. 10.9. and 18.2. and this passage [The Lord is their Inheritance, his Sacrifice, &c.] is so oft urged, to prevent those Calumnies which God foresaw the Levites were likely to meet with from the Malice, Envy, or Covetousness of their Brethren: And 'tis oft repeated to oblige all the other Tribes, that they might both conscientiously and cheerfully give to the Levites their Dues, seeing they had as good a right and title to them, as their Brethren had to their several possessions.

Besides, this was done for the accomplishment of Jacob 's Prophecy concerning Simeon and Levi [they shall be scattered among the other Tribes] Gen. 49.7. for the providence of God ordered so concerning Simeon, that he had no distinct part of his own, but became an Inmate to Judah, Josh. 19.1. As this was in part a fulfilling of Jacob 's Threatning, so there was this mercy in it to Simeon, that his weak Tribe should be strengthened by the stronger Tribe of Judah; and as to Levi, though' he had his habitation scattered among all the other Tribes, yet this Curse was afterwards turned into a blessing, when they were consecrated as Priests to preserve and present knowledge to their Brethren, to teach Jacob God 's Judgments, and Israel his Law, Deut. 33.9, 10. Candles bound up in a pound give no light, but when each of them is lighted and set up in distinct Rooms, they give light unto all the Rooms of the House: Thus did the scattered Levites give light unto all the Tribes of Israel on both sides of Jordan, which they could not have done, had they been bound up in one pound or portion as all the other Tribes were, &c.

After the General Remarks upon the Division of Canaan among the Twelve Tribes in general: Now the particular parts and portions of Caleb and Joshua do follow to make particular Remarks upon: First upon Caleb.

The First Remark is, His Petition to Joshua the General, the subject matter of his Petition was extraordinary, to wit, the Mountainous Territories not to be given him by the common lot (as the Land was dealt out to others) but a special deed of gift to him and his, and for promoting it the more, the chief of his Tribe came along with him as his Advocates to Joshua, Josh. 14.6, 7, 8, 9, 10, 11, 12. wherein he urgeth his own faithfulness in the matter of the Twelve Spies, Numb. 13.31, 32. and 14.24. He appeals to Joshua himself (who then was his Copartner) concerning the truth hereof, and he alledgeth how he was still completely qualified for so great an undertaking, so that this special gift was not like to be cast away upon a supernatural and unserviceable Person; but above all, he reminds Joshua of God's particular promise to him, Numb. 14.24. Deut. 1.36. By virtuē of which promise he was kept allve to that day, as thou thyself art also, to whom (together with me) God promised this Prerogative for a reward of our uprightness, and sure I am God is no Austeer Lord, but a liberal Pay-Master, who never sends any of his Servants away, having any just cause to complain of an Hard bargain in his service: No, he is an honorable Master, who employs his Servants in honorable work, and will pay them most honorable wages. As it is no Ambition in me to require, so it can be no injustice in thee to bestow on me this Mountainous Country, for as my feet have trodden upon, so my Faith hath Triumph'd over it, and over Hebron, and all the frightful Giants about it.

The Second Remark is, Joshua 's Answer to Caleb 's Petition, Josh. 14.13.14.15. wherein is related how Joshua granted his request, and prayed God to bless him with good success, acknowledging withal his praise-worthy carriage in the business of the Spies, together with himself, and therefore his Request was but reasonable, and so might not be denied. Joshua doth not here, as some Generals in the like case would have done, he doth not blame Caleb here for being too hasty, saying [let thy Betters be served before thee,] He bids him not stay until himself were first served, but grants him Hebron, helps him to gain it, Josh. 10.37. and when gained, he wished him much joy, and a comfortable fruition of it: Caleb accordingly succeeded against the Anakims under Joshua his General, Josh. 11.21. and 15.13. and after Joshua 's death also, Judge. 1.9, 10. to be spoke unto after.

Secondly, The Grand Remark upon Joshua here is his Marvelous Modesty and Holy Humility in this that he who had deserved best, and therefore should have been served first, can be content to have his part and Portion last after all the Twelve Tribes had theirs assigned before him, Josh. 19.49, 50, 51. nor is this all held forth here, that he was willing to be served last, who had deserved most, but that he could be content to choose for his portion (that he petition'd for) among the Barren Mountains, whereas he might have challenged the chiefest Lands in that Champian Country of those Conquered Kingdoms wherein he had been the chief Actor, nor did he desire this small portion of barren Land that lay in his own Tribe because of any stately Palace that stood there, or any Royal City adorned with Sumptuous Buildings contained therein, for the City Timnath-Serah (which he chose, called Timnath heres, which signifies the Picture of the Sun, which was there worshipped, Judge. 2.9. in detestation whereof, the Name was altered by tranposition of Letters, Heres for Serah ) was on old ruinous City, which he was forced to repair, before he could inhabit it, and Masius tells a Story of Paula (whom Jerome writes to) how she went to visit Joshua 's Sepulcher in this City, Josh. 24.30. and there wondered, that he who was the principal Divider of that fruitful Land to others, should set out for himself no richer Revenues, but the meanest and barrenest part thereof, as the Hebrew word Bethubem here signifieth yet lower, nor still was this the whole of Joshua 's Condescension, for he received this poor pittance, not by Lot, as the Tribes did their Lands, but by Gift, [ The Children of Israel gave an Inheritance to Joshua] ver. 49. and 50. He acknowledged it a Gift to him from the People, over whom God had placed him their Governor and General, though it was only the People's free Assent unto the Lord's Promise or Precept, for undoubtedly the Lord said the same to Moses concerning Joshua, as well as Caleb, Josh. 14.6. seeing Joshua had shown the same Courage and Faithfulness in espying out the Land of Canaan, which Caleb did, Numb. 14.6.30. therefore must receive the same equal encouragement and comfort from God at that time; namely, to have such parts of the Land (when it was Conquered) as they desired: Oh sweet Spirited, Modest, Humble, Low-condescending Joshua, in all these aforementioned Particulars: But all this was done, that there might be the greater Congruity betwixt Joshua the Type, and our blessed Jesus, the Antitype, who did Exouthenize or empty'd himself, condescending to come in the form of a Servant to his Redeemed People, to whom he saith [concerning the work of my hands command ye me] Isa. 45.11. Christ indeed became poor to make us rich, 2 Cor. 8.9. was born, lived and died poor, &c.

CHAP. XX.

JOshua the Twentieth, appointeth the Cities of Refuge, according to God's Command, Exod. 21.13. Numb. 35.6.11.14, &c. Deut. 19.2.9.

The Remarks upon it are principally Three.

The First Remark is, The end why God appointed those Cities of Refuge was, for the preservation of the Life of Man, so tender is the Lord of the Effusion of Blood, that he provides six Sanctuaries here to save Mans Life from the Avenger of Blood, least he should take his private revenge while his Blood waxed hot within him for the loss of some near Kinsman, Deut. 19.5, 6. Well doth Job Characterize God, [The Preserver of Men] Job 7.20, and well doth the Apostle Adore God's Philanthropy, or Love to Mankind, Tit. 3, 4. So precious is the Blood (not only of his Saints, though that be chiefly, but) of all his Reasonable Creatures in the sight of God, Ps. 72.14. and 116.15. compared with this care of God to Man in general; Here therefore all those Cities of Refuge were placed in open view, and (as some say) paved all the way, as a Mark of Direction, yea and situated at a just distance, that the Innocent Party might repair from all parts in due time, without enquiring the way thither, least the Pursuer thereby overtake the pursued.

The Second Remark is, The Form or privilege of this Asylum, or Sanctuary, teaching, (1.) Who were capable of it, not the willful Murderer; such (saith God) shall be Haled from the Horns of the Altar, Exod. 21.14. as Joab was, 1 Kings 2.31.34. but only Casual Manslayers, without any premeditated Malice, the Lord acting by them as mere Instruments in his hand, without any purpose, or intention on their part, Exod. 21.13. (2.) What was this Privilege, namely, security from the Avenger, and a safe Judiciary Trial, if his Slaughter be found Chance-Medley. The practice of Princes in protecting willful Murderers, is quite contrary to this Law of God, much more the Pope's dispensing with such, as if wiser than Solomon, who saith [A Man that doth Violence to the Blood of any Person, shall flee to the Pit, let no Man stay him] Prov. 28.17. God's Law is, [Draw such from the Altar to the Halter ] least the Land be Defiled with Blood.

The Third Remark is, How long they were to stay in those Cities, and that was to the Death of the High Priest, Numb. 35.25. Josh. 20.6. then had he a Release after a long confinement (which was his punishment for his carelessness, &c. ) because the High Priest was a Type of Christ; and so this Release was a shadow of our Redemption by the Death of Christ, who was also Typed out by all those six Cities of Refuge (3 on this side Jordan, and 3 on that) if we run to this Rock for our Refuge, we are safe, Prov. 18.10. and none can pull us out of his, and his Fathers hands, Joh. 10.28, 29. He is our best Sanctuary, when pursued at the Heels by the Avenger of Blood, Divine Justice, and by the Guilt of our own Evil Consciences, &c. If we be in Christ the Rock, Temptations and Oppositions do, as the Waves, dash upon us indeed, but 'tis to break themselves all asunder, &c.

CHAP. XXI.

JOshua the Twenty first, Is a Narrative of the Cities divided, and given by Lot unto the Priests and Levites, from ver. 1. to ver. 43. Hence the Remarks are,

First, The Fathers of the Order of Aaron come and make their claim, v. 1, 2. when the whole Land was now distributed among the several Tribes, which they could not do sooner (for they were not forgotten in the foregoing division) because they were to have their Cities and Inheritances out of the other several Tribes, amongst whom they were to be dispersed according to Jacob 's Prophecy, Gen. 49.7. that they might the more easily, frequently, and effectually (as they were obliged) teach Israel God's Judgments, Deut. 33.10. and that the People might upon all occasions, resort to them for learning the sense of the Law of God, Mal. 2.7. and they do not here refer themselves to the Charity and Devotion of the People for their Mantenance out of any free Gifts; but they ground their claim upon the Command of God to Moses, Numb. 35.2. nor was this a General Command only of Cities and Suburbs, to be given to them, and the rest to be refer'd to the pleasure of the People, but the number of those Cities are expressly named to be forty eight Cities, and their Lands and Suburbs are exactly measured in their extent belonging to the Levites, not for Tillage (for the Levites were to have no such Employment, Numb. 18.20.24.) but for Pasture, Pleasure, and other Country Commodities: Besides, all other means of their maintenance are precisely prescribed, as being the portion which God had appropriated to himself, and bestowed upon them as his Ministers that administered unto him, that so, they might not stand to the courtesy of the People, but acknowledge the Lord alone to be their only Benefactor.

The Second Remark is, The Children of Israel 's readiness to grant this claim of the Levites thus grounded upon, and backed with God's Command, ver. 2. they gave them most willingly all those Cities and Suburbs, &c. which God commanded, and not only the bare use of them, but an absolute propriety in them, which they might upon necessity mortgage, yet those Lands, &c. when Mortgag'd, must in the Jubilee return to the Levites, as to their proper Owners, Levite. 25.33, 34.

N. B. The Liberality both of God and of his People to the Ministers of God, is here very Marvelous, in giving 48 Cities to this one Tribe of Levi, which was the least of all the Tribes, yet have they the most Cities given to them, ver. 4.10.41. because it was the Lord's Pleasure to have this Tribe provided for in an honorable manner, seeing, he himself took upon him to be their portion, and made choice of them for his peculiar Service; therefore did he deal thus bountifully with his Ministers, partly to put Honor upon those whom he foresaw many would be prone to despise; and partly, that by this liberality, they being freed from worldly Distractions, might more entirely devote themselves to God's Service, and to the Instruction of Souls; There liberal maintenance did not hinder their Legal Ministry, nor was the Lord's Bounty to those Levites then looked upon as a Burden to them, as too many, pretending Conscience, do dare to affirm at this Day, a Lesson they have learnt from Julian the Apostate, whose Project it was to take away Ministers Maintenance, that thereby no Ministry might stand in his way to oppose his reducing Christianity back to Paganism: Whereas it must be argued on this wise, if the Lord allowed the Levites under the Law, such a Liberal and Honorable Maintenance, as Cities, Suburbs, and Lands for their Cattle, &c. beside all the rest of their Incomes, by Sacrifices, Free-will-Offering, &c. all due to them by virtue of God's Command, whom only (and not the People ) they were to own and acknowledge for their Patron and Benefactor. Assuredly the Lord hath not made worse Provisions for the Ministers of the Gospel, than he did here for the Priests of the Law. Seeing that if the Gospel is a more Glorious Dispensation than this of the Law; And this great point of a comfortable competency for Gospel Ministers, the Apostle strenuously demonstrates, Gal. 6.6. and 1 Cor. 9. throughout; from whence it may well be argued, to allow the Ox nothing but the Straw for his treading out the Corn, and only so much Straw and no more than what the People please, this is a sure sign of a Gasping Devotion, and of cursed covetousness, as the same great Apostle concludeth, 2 Cor. 9.5. 'tis well observed by an Interpreter, that in former and darker times amongst us in our Land, the Statute of Mortmain was Enacted in Parliament, which provided that Men should give no more to the Church; as if they had given enough already, and wanted rather a Bridle than a Spur: So liberal were our fore-Fathers to the Ministers of the Church in those times; but now,

Times are so changed in these latter times, that their Posterities stand in more need of a Spur than a Bridle, the Spring of that Ancient Bounty is dried up so, as Men commonly grudge their Ministers now a competent Subsistency, but we have a better and a more ancient Instance of an Act of Restraint made in the like case with our Statute of Mortmain, namely, that made by Moses to restrain the People when they had brought enough and too much towards the making of a Worldly Sanctuary, (as tis called, Hebr. 9.1. They did, and over did, Exod. 36.5, 6, 7. Their Liberality then condemneth the backwardness of many narrow-soul'd Men now.

The Third Remark is, The Marvelous Providence of God, in ordering not only the Priests to be placed in those three Tribes, ( Judah, Simeon and Benjamin ) that were nearest the Tabernacle and Temple, that they always might be ready at hand to do their Sacerdotal Service in God's Sanctuary with more ease to themselves, and with better content to the People; but also that all the Levites (who were not Priests ) should be placed by Lot all the Land over; as the Kohathite Priests had Thirteen Cities given them, ver. 4. and ver. 9 to 20. So the Kohathite Levites (being of an Inferior Order) had Ten Cities given to them in the Tribes of Ephraim, Dan, and Manasseh, ver. 5. and ver 20. to 27. Then the Gershonite Levites had Thirteen Cities out of Issachar, Asher, and the other half Tribe of Manasseh, ver. 6. and ver. 27. to 34. Lastly, The Merarite Levites had Twelve Cities out of Reuben, Gad, and Zebulon, ver. 7. and ver. 34. to 43. Thus the Levites were dispersed throughout the Land, not unlike to Salt that is sprinkled upon Meat to keep it from putrifying, and thus our Lord saith of his Ministers [Ye are the Salt of the Earth] Matth. 5.13. We may well suppose that as those Cities of Refuge (given also to the Levites ] were so conveniently seated at a due distance for the best advantage of the pursued Man slayer, as before: So those other forty two Cities (given to them also) were likewise situated at a due distance one from another in every part of the Land, that the People might resort to them with most ease for their Instruction in the good ways of God. N. B. Oh how happy would England be, if every Congregation had a faithful Minister: The Lord of the Harvest must be earnestly entreated, to thrust out Loiterers, and send in Laborers, Matth. 9.37, 38. many places putrefy for want of Spiritual Salt, &c.

CHAP. XXII.

THE Two and Twentieth of Joshua, declareth, First, the dismission of the two Tribes and half to their Land beyond Jordan, from, ver. 1. to ver. 10. and, Secondly, The Consequences of their departure thither, they building an Altar of Remembrance, and being misunderstood therein by the Ten Tribes, had like to have occasioned a Civil War betwixt them, but the Quarrel was fairly composed by an Amicable Treaty, &c. from ver. 10. to ver. 31.

The Remarks on the First Part, are,

First, The Time when Joshua disbanded and dismissed them, this was done when the War was done, which lasted Seven Years (as is observed above from Josh. 11.18. and 14.10.) then had God performed his Promise of the Conquest of Canaan, and had given his People Peace and Rest, so that they had no farther need of the Assistance of those Reubenites, &c. to fight for them. Therefore is it the more probable, that those two Tribes and half stayed not till the new conquered Canaan was divided among the other Ten Tribes, for these Reasons.

• 1. This Division of the Land (as 'tis judged) took up as much time as the Conquest had done, other Seven Years.
• 2. They were not so much concerned in the dividing of Canaan, wherein they expected no share, as they were under more strong Obligations for returning home to their Wives, Children and Families, from all which they had been (upon a public Account) absent full Seven Years.
• 3. Nor did the Covenant they made with Moses require their longer stay than the War lasted, Numb. 32.18.20.21. wherein they are obliged to go armed before the Lord to War, until he had driven out their Enemies from before him, and subdued the Land, after which they were to return unto their own Possessions, and be guiltless before the Lord, and before Israel. All this, and only thus far the Reubenites, &c. engaged themselves to Moses, ver. 27. where not a word is mentioned of their staying, till the Ten Tribes were settled in their several Inheritances.
• 4. Nor doth this Story of their departure (mentioned in this Chapter, after the whole Land was divided) contradict the probability of this Opinion: Because (saith Dr. Lightfoot ) it was fit, the whole Story, which concerned the Conquest and Possession of the Land, should be handled all together, before any other Particulars, and Emergencies should interpose and interrupt it.

The Second Remark is, The manner how Joshua dismissed them, namely, with the highest Character of Commendation, ver. 2, 3, 4, 5, 6. and not only so, but also with a very Rich Reward, or Remuneration, ver. 8. as to the Character Joshua commends them,

First, For their Obedience to their General, which deservedly takes the first place upon their Military account and whereby they had discharged that universal duty of Military Discipline, and for this, their Generous General Joshua highly applaudeth them at the end of their service under him, ver. 1, 2.

Secondly, For their Faithfulness, in not forsaking their Brethren during the Wars, though' their Service was very hard (and the harder) if that Phrase [before the Lord] Numb. 30.20. be meant, their marching continually in the very fore front of the Lord's Army, and 'tis expressly affirmed that the Front was their Station [they passed over Armed before the Children of Israel] Josh. 4.12.) This was hard service indeed, which ever did expose them to the first shock of the Enemy, they bearing the brunt of every Battle; nor was this all, but this hard service was long also, even seven years long, yet all this long time they Cowardly desert not their Brethren: This ushers in the

Third Character of Commendation, that their Noble General gives them, Namely their Constancy in this hard and long service; [ye have kept right to your work, and to the War] saith he, ver. 3. no fear of either difficulty or danger, no tediousness of time in so hazardous an undertaking did discourage them into a desertion: Nor did their Natural love to their Wives, Children, Friends, Families, Estates, (the comforts of all which they had wanted so long) draw them back from the War.

N.B. This must needs be a most eminent Act of rare self-denial in them especially considering how they had left all those comfortables afore-mentioned behind them in a Land but lately Conquered; yet exposed to the inroads of many malicious Neighbors, and where all that was near and dear to them, were out of reach of their protection, seeing Jordan, as well as much of the Country lay between them.

Fourthly, and lastly, Above all, Joshua commends them for their Piety, which is rare to be found in those that follow Tents. He saith to them [ye have kept the charge of the Commandment of the Lord your God,] ver. 3. Hebr. Ushemarrem •• eth Mishmereth: Custovidistis cum custodia, ye have kept God's Precept with the best keeping, or (as 'tis translated, Prov. 4.23.) Keep with all diligence. This their Piety towards God is named last, as the Foundation and Original of their obedience to their General, of their Faithfulness to their Brethren, and of their Constancy in the War, &c. As if Joshua had said thus to them, ye have not been like Soldiers of Fortune, mere Mercinaries, that drive on War as a Trade only, nor like other Warriours, who either from Vain Glory, or from a Natural Magnanimity do Exploits in Battels, but your Undertakings have been out of Conscience, and from a Religious fear of God, for you have looked upon your whole work, not only as having God's Warrant, but also, as God 's Charge imposed upon you by the Lord of Hosts for your Generation work in the World.

Hence follows the Second Part, their Rich Remuneration, ver. 8. This Noble General doth not Disband these Brave Men without their Pay (as some brutish Generals in the World have done) but saith to them [Return with much Riches, with very much Cattle, with very much Raiment, with Silver, Gold, Brass, and Iron,] these all were the Rewards of their good service, the Spoils of the Conquer'd did thus enrich them: Solomon saith [by Humility, and the Fear of the Lord, are Riches, and Honor, and Life,] Prov. 22.4.

All this History may be thus improved in the Mystery, there is a day coming, wherein our Joshua, our blessed Jesus (the Captain of our Salvation, Heb. 2.10.) will call us to him, as this Joshua did the Renbenites, &c. unto him, ver. 1. we have here our Spiritual warfare, Oh that we may endure the hardship of this warfare like good Soldiers of Jesus Christ, 2 Tim. 2.3. May we be but made able to say, I have fought the good fight, I have finished my course, I have kept the Faith, then will our General Jesus both Commend us, and Reward us, as General Joshua did the Reubenites here, he will say, [ ye are they that have continued with me in my Temptations, and I appoint unto you a Kingdom, Luke 22.28.29. a Crown of Righteousness is laid up for you, 2 Tim. 4.7, 8.] The Praise-worthy practices Christ 's good Servants and Soldiers shall be publicly Celebrated in that last and great Day, Math. 25.34, 35, &c.

The Third Remark is the Grave Admonition that General Joshua gave those Tribes at their Dismission, and that in two Points,

The First is, Love to God, the grand duty of the first Table, ver. 5.

And the Second is, Love to our Neighbor, which likewise is the grand Duty of the Second Table, ver 8.

As to the first of these, this Religious General doth not only commend and reward them for what they had done well, but also he commands them, that after their departure, they persevere in well-doing, and abound more and more, 1 Thes. 4.1. 1 Joh. 5.13. Intimating to them, that this could not be done, unless they had a sincere Love to God, from whence all true obedience to God's Commandments must flow as from its Genuine Fountain, then would they cleave to God, and not to Idols, ver. 5.

And as to the Second Point, of Love to their Neighbor, he Commands them, that their other Brethren, who had stayed beyond Jordan to protect their Wives, Children, Goods, Cattle, and Possessions in their absence, and to preserve them from the incursions of their bordering Enemies, might be made partakers of the Prey and Spoils, according to God's Command, Numb. 31.27. N.B. which Law being worn out by length of time, David revived it in his day, 1 Sam. 30.24, 25. Where the share of those that stayed with the stuff, was equal, because their Danger was equal, but no such equality could be enjoined by Joshua here, for there were but forty thousand to whom the other Moyety is judged by Joshua as their part, but there were more than seventy thousand stayers at home, to whom the other moyety is granted: therefore they that had born the brunt of the War, must have the greatest part by Poll, otherwise there had seemed no equity nor justice in the Case, if the stayers at home had an individual equality with the Warriours.

Now come we to the Consequences of the Reubenites, &c. departure to their own Lands.

The Remarks on this Second Part.

The First is, No sooner is all well with Israel on both sides Jordan, but presently the envious one sows seed of dissention betwixt them; and such a dissention as had like to have been blown up into a Civil War, which ever is [in utram{que} partem triste] sad enough on both sides, and cannot be carried on without great loss to the Conqueror, as well as to the Conquered; and though' Victory be obtained by the one party, yet can there be no true Triumph over the other party that are beaten down, because they are brethren, and ought not to strive one with another, Exod. 2.13. having strife and strokes enough from an evil World, so one Hebrew need not strike another: The occasion of this difference was the Building of an Altar by the two Tribes and half in Gilead, overagainst the Land of Canaan, upon the Borders of Jordan, ver. 10, 11. N.B. This Altar was Gadol Lemareeh, spectandae magnitudinis, a great Altar to sie to, and it was built after the pattern of that in the Tabernacle, but for a Civil, and not for any