A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Chapter 6

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 2 · Chapter 6

p. 19CHAP. VI.

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

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

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

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

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

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

The Third Remark, is, The Fortification of it. If thoſe Threeſcore Cities (which Moſes conquer'd on the other ſide Jordan) were all fenced with High Walls, Gates and Bars Deut. 3.4, 5. How much more were thoſe many Cities within Canaan on this ſide Jordan fortified, but moſt of all this Frontier-City Jericho? If the Male-content Spies gave this General Account of thoſe Cities that they were all walled up to Heaven, p. 20Numb. 13.28. Deut. 1.28. and ſo ſtrengthened with the Anakim Gyants, that there was no poſſibility of a Conqueſt: How much more may it be imagined that this Frontier Garriſon muſt be moſt of all unconquerable? Moreover, it was ſhut up, and better ſhut up (as Sogereth Ʋmeſuggereth, Heb. verſe 1. ſignifies) claudens & clauſa erat. They did ſhut up themſelves ſo, that no Citizen could get out, and they were ſo ſhut up, (the Chaldee adds with Iron Gates, which were Barr'd up with Bars of Braſs) that no Iſraelite could get in, as the two Spies had done before, Joſh. 2.1, 5. This was attended with careful watching and ſtrenuous guarding for fear of a ſudden ſurprize from the approaching Army: Theſe things could not but be diſcouragements to Joſhua, &c.

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

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

The Sixth Remark, is The Anſwer to the Objection, 'tis thus anſwer'd. It muſt be Rams Horns for many Reaſons. (1.) To let Iſrael know that God loves to go away by himſelf, as being the moſt free Agent, tho' the Silver Trumpets of the Sanctuary might ſeem to have graced the Action more, and to bring along with them more Authority for confirming Iſrael's confidence of ſucceſs, yet God worketh his will by ſuch means as the World looks upon with ſcorn and Deriſion. God oft confoands things that are, by things that are not, 1 Cor. 1.28. Chriſt healed the Blind by clay and Spittle, which were more likely to put out Eyes, &c. And the Jaw-Bone of an Aſs, in Samſon's Hand, laid heaps upon Heaps; and all this to ſignify, that the excellency of thoſe Divine Miracles might not be aſcribed to the Efficacy of the means, but to the infinite power of God. 'Tis no matter what is the inſtrument, where the Lord is pleaſed to become the Principal Agent. The 2d. Reaſon, Thoſe Rams Horns muſt Signify the Goſpel-Miniſtry, which. is enough contemptible to the World; yet how did God's preſence with thoſe Poor Fiſhermen make Satan fall from Heaven, like lightening, Luke 10.18. Of the like efficacy it is ſtill in us Earthen Veſſels (poor Oyſter-ſhells Greek) to caſt him down from his Heaven of Mens Hearts, that the excellency of the Power might be of God, and not of us, 2. Cor. 4.7. The 3d. Reaſon was To ſignify that as this literal Jericho did fall by the ſounding of Rams Horns, ſo ſhall myſtical Jericho or Babylon fall by the preaching of the Goſpel. The Breath of Chriſt's Mouth and the brightneſs of his coming ſhall deſtroy Antichrist, 2 Theſ. 2.8 and the Angels ſounding out the Everlaſting Goſpel; then follows the other Angel Proclaiming the fall of Babylon, Revel. 14.6.8. And this Cry is doubled [Babylon is fallen, is fallen] both here and in Revel. 18.2. which is borrowed from Iſa. 21.9. ſpoke there of literal Babylon and doubled alſo; to ſhew that as that did, ſo this myſtical Babylon ſhall fall [certò, citò, & penitùs] certainly, ſpeedily and utterly, as this curſed Jericho did at this time: And Babylon hath the ſame curſe upon it, that Jericho had] it ſhall never be built again, Iſa. 25.2.] Babylon is falen, is fallen] 'tis ſpoke in the preſent tenſe, aſſuring us that it ſhall ſo ſurely fall, as if we had ſeen it already falen; it is now fallen culpably, and it ſhall as certainly fall penally [Gods decree for it ſtands as firm as a Mountain of Braſs, Zech. 6.1.) it is fallen already, both in its Doctrine and p. 21in its Dominion; 'tis fall'n at this time in its Credit and in its Revenues: Oh that our Goſpel Angels may ſound their Trumpets, Soundly, Stoutly, and Loudly, that the Walls of Babylon (tho' Fifty Cubits Thick, and two Hundred Cubits High, as Hiſtory relateth) may tumble down according to the Prophecy, Jerom. 50.15. and 51.8, 44, 58. Iſa. 13, 19. to the end, and 21.9. and 25.2. and 34.5, 6. &c. Babylon's Walls begin to ſhake already, and Chriſt is come to divide the ſpoil with the ſtrong, Pope, Turk, and Devil, Iſa. 53.12. and hath divided theſe Babylonians or Babel Builders to wage war one againſt another, &c.

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

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

p. 22The Ninth Remark, reſpecteth the Manner, namely, compaſſing about it ſeven Days, &c. This is not the manner of Conquerers to walk round a beſieged City only, but to aſſault and ſtorm it. This manner may be conſidered. (1.) As to its poſture; and (2.) As to its extent.

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

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

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

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

p. 23The Eleventh Remark, But above all, the Sacred Scriptures ſeem to put a great Veneration upon this Septenary Number, both in this place and in many other places: As (1.) We have here ſeven Prieſts, ſeven Trumpets, ſeven Days, ſeven times compaſſing the City, and upon the Seventh Day ſeven times; yea and frequently the number of ſeven is made uſe of in the Levitical Law, Exod. 13.6, 7. the Unleavened Bread was eaten ſeven Days, Levit. 4.6.17. and 8.11. the Bloud was to be ſprinkled ſeven times, Levit. 8.35. and 16.14. Aaron at his Conſecration muſt abide at the Tabernacle Door ſeven Days, Levit. 12.2. the Mother of a Male Child was Unclean ſeven days, Levit. 13.5. The Leper for his Tryal muſt be ſhut up ſeven days, Levit. 14.8. He muſt tarry out of his Tent for his cleanſing ſeven days, Levit. 23.15. Seven Sabbaths for the Wave-offering, Levit. 25.8. Seven Sabbath of Years for the Jubilee, and Numb. 8.2. Seven Lamps in the Tabernacle, &c. Moreover, 'tis ſaid, yet ſeven Days and the Floud ſhall come, Gen. 7.4. And Abraham muſt have ſeven Lambs, Gen. 21.28, 29. And Noah waited ſeven days, and other ſeven days, Gen. 8.10, 12. Jacob Served ſeven Years for Rachel, Gen. 29.18, 20. And Samſon had ſeven Locks, Judg. 16.13. And Samuel appointed Saul to ſtay for him ſeven Days, 1 Sam. 10.8. and the Elders of Jabeſh had ſeven Days reſpit, 1 Sam. 11.3. And the Gibeonites hang'd ſeven Sons of Saul, 2 Sam. 21.6. And Solomon obſerves this number of ſeven Years in building the Temple, 1 Kings 6.38. And in many other things, 2 Chron. 7.8, 9. and Eliſha preſcribed Naaman to waſh 7 times, 2 King. 5.10. &c. In a word (the time would fail me to mention more.) The Viſions in the Revelations are repreſented under this Septenary Number, as ſeven Seals, ſeven Angels with ſeven Trumpets, the ſeven Vials: The Reaſon of ſuch frequent uſe of this Number in Scripture, may be ſuppoſed to be this, becauſe God was pleaſed to begin, and to finiſh all things concerning the Worlds Creation in ſeven Days, ſix whereof were deſtinated to the perfecting of the work it ſelf, in the ſix ſeveral parts of it (as is above mentioned) and the Seventh Day was appointed to be an Holy Rest, wherein the Creator himſelf drew in that Emanation of his creating Power into himſelf, as into a Reſting of it, and wherein his Creatures might after a certain manner partake with him of that Reſt every Sabbath for his Glory, and for their Good: So that the Sabbath ſeems to be the Myſtery of this Septenary Unity; and God making the firſt Week to conſiſt but of ſeven Days. Hereupon the true meaſure of all time (whether of Man's Life, or of the Ages, and Centuries of the World from its Creation to its Diſſolution) is nothing elſe, but a continued Revolution of ſeven Days, or Daniel's Weeks. The Divine Poet ſaith. —Numero Deus impare gaudet.

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

The Twelfth Remark is, the Conſequents after all the before-mentioned Concomitants: No ſooner had God Curſed the City, Ver. 17, 18, 19. and the Ark of God had compaſſed it ſeven times on the Seventh Day; no ſooner had the Priests ſounded their Trumpets, and the People ſhouted with a great ſhout; but preſently (1.) The Walls of Jericho fell down flat to the ground, ver. 20. as God had foretold, ver. 5. which gave the Army of Iſrael an eaſie entrance into the City; we muſt ſuppoſe that the Prieſts Sounding, and the Peoples Shouting were the Triumph of their Truſt in God, for 'tis call'd the Victory of Faith, that made theſe Walls fall, Hebr. 11.30. the Faith of Iſrael muſt needs be very ſtrong here, who could ſing a Triumph now with ſo loud an Acclamation, as if they had already got the Victory into their hands, before they beheld the Walls to ſlide at all: They were aſſur'd, that God would perform what he had promiſed, ver. 5. nor may p. 24we imagine that all the Walls (which Iſrael had compaſſed daily, &c.) fell flat to the Earth, but only that part which was now oppoſite to Iſrael's Army, which was enough for their entrance at ſo wide and ſo prodigious a breach as entertained 600000 Soldiers, [Every Man entering in ſtraight before him] there was no need of the falling of the whole Wall, nor could that be but Rahab's Houſe (which was built on the Wall) muſt fall with it: As the peoples ſhouting did ſhew their Faith, ſo might it ſhake the Wall (in Gods Hands) and no doubt but as it encouraged one another, ſo it did profoundly confound, diſcourage and terrifie the Enemy.

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

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

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

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

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

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

Objection. Seems not this too ſevere to forbid the Soldiers the Spoils of the City?

Anſwer 1. It was wonderful Continency in the Soldery, now wanting all things of Country Proviſions, by their ſo long wandring in the Wilderneſs, for 600000 Mens hands (ſave only Achan's) to be tyed up from taking Spoils, and the Plunder of the Richeſt City in Canaan, only by one little word of Command. But

p. 252. Jericho was the firſt fruits of that curſed Country, ſo muſt wholly be devoted to God, and offered up a whole Burnt-Offering.

3. The hungry Soldiers might have been ſo glutted with the Spoils of this Rich City, that it would in all likelihood have made them ſitter for Idleneſs and Luxury, than for marching forward in a Martial Conqueſt of Canaan.

4. The whole Army being thus admoniſhed by the prohibition (and ſo the loſs) of their expected Prey, might underſtand that the Conqueſt of Jericho was Accompliſhed ſolely by the Almighty Power of God, and not by any of their Proweſs and Valour, as was afterwards done in Subduing all the other Cities.

5. This Severity was Exerciſed upon this City at their firſt Landing in Canaan, to ſtrike the greater terrour upon the other Canaanitiſh Cities, which they had to Conquer, and, if poſſible, to bring them to Repentance and Submiſſion.

N. B. But all the Silver and Gold (except that of which Images were made that were utterly to be deſtroyed, Exod. 32.20. Deut. 7.25. for preventing future Idolatry) were purified by fire, Numb. 31.22, 23. was wholly employ'd for Tabernacle Service, and not for any private uſe, ver. 19.

This Grand Hiſtory of Jericho's Overthrow, I cannot paſs over without making ſome ſhort Inferences in the Myſtery thereof. As,

Firſt, There is a Jericho within us, a Law of Sin, a foul Body of Corruption, our unrenewed part: We ſhould go every Day once about its Walls (as Iſrael did here) and on the Sabbath Day ſeven times if we heartily wiſh the fall thereof: Alas we War againſt our Corruptions, but to half part, ſo Conquer we but to half part.

Secondly, As we ſhould every day, once at the leaſt, take a full view of thoſe ſtrong holds of Satan in us, 2 Cor. 10.4 half about is not enough to tell all its Towers, as Pſal. 48.12. So on the Sabbath Day we ſhould view it ſeven times as much as on the Week day, as God did then honour his Sabbath with the fall of Jericho's Walls upon that day: So now our Spiritual Enemies receive the greateſt damage upon our Sabbath Day, therefore then go ye ſeven times about, and do it not negligently, they are curſed that do ſo Jer. 48.10. God will honour his own Day with their fall, and by the help of David's God thou may leap over theſe Walls, Pſal. 18.29.

Thirdly, We muſt in order hereunto frequent the means. Goſpel Miniſters are the Rams Horns that are oft ſounding, and bleſſed be they that hear their joyful ſound, Pſal. 89.15. Eliſha hath a Sword as well as Jehu and Hazael, 1 Kings 19.17. God hows down thoſe ſtrong holds by his Prophets, Hoſ. 6.5. as the Spettle which comes out of Man's Mouth ſlays Serpents, ſo that which comes forth from the Mouths of God's faithful Miniſters caſts out Devils.

Fourthly, Though the Walls of our corruptions ſtand all the ſix days of our Lives, (the Leproſie of Sin being incorporated therein, Levit. 14.40 42.45.) and though we do our endeavour which God requires by the Spirit of Sanctification, that makes a Stone drop down now and then (which aſſures the Victory, Esth. 6.13.) yet the foundation is not raced till the time of Death that uſhers in our Eternal Sabbath, then and not before will be the full accompliſhment of our thorough Mortification, &c.

Fifthly, The grand Jericho, Rome Antichriſtian, we may be aſſured ſhall ſurely fall before our Jeſus, ſo ſurely as this antient Jericho did before this Joſhua: Compare the Literal and Mystical Babylon together (as before) Jerem. 51.8, 63, 64. with Revel. 14.8. and 18.2.21. and it appears that the fall of the New Babylon ſhall be far greater than that of the old: For in the fall of the old, (1.) It was but a weak Man that was employed, but in the fall of the new, a mighty Angel: (2.) There it was but an ordinary Stone, but here 'tis a great Mill-ſtone. (3.) There 'tis only ſaid to ſink, but here 'tis thrown down with great violence. (4.) There 'tis only into the River Euphrates, but here 'tis into the deep and wide Sea. (5.) There 'tis ſaid only, Babylon ſhall not riſe from the evil, but here none of her Emoluments, no, nor her ſelf ſhall be found any more at all, Revel. 18.14.21, 22, 23. a Mill-ſtone ſunk into the bottom of the main Ocean, can never be buoyed up again: The tenth part of that Papal, or Papagan City, is fallen already, Revel. 11.13. a great part of Europe fell from the Pope ſince our firſt Reformers (Luther, Calvin, &c.) were the Rams Horns that then ſounded both loudly and luſtily: The Walls thereof are thoſe Principalities and Powers, which ſtand round about Rome to defend her, and to make War with the Lamb for her, Rev. 17.13, 14. but the Lamb there overcomes them, and her Fleſh ſhall be burnt for a Whore, when her Walls fall down at the feet of▪ Jeſus, and yield up their Crowns and Scepters to him. The Pope's p. 26Supremacy (that great Luminary of the World, who proudly and preſumptuouſly aſſumes Authority to himſelf, to Authorize Scriptures, Doctrines, Worſhip, Government, Council, &c.) begins to darken and die, it being denied in many Nations of Europe, he muſt die abroad, before he die at home, and a total Eclipſe come upon him: He that was an Embryo only in the Apoſtle's days, roſe by degrees, and the ſeven Vials of the Wrath of God waſtes him by degrees; he muſt die of a Conſumption, 2 Theſſ. 2.8. and that is a lingring Death: The Walls of Jericho did not fall flat down by any of the ſix days ſounding, &c. but the Seventh Day compleated the fall. So the ſix Vials poured forth upon this Myſtical Jericho, make her Walls to ſhake, and cauſe many Stones to drop down out of the Wall. The fifth Vial brings a darkneſs (foreign, a Scotch Miſt) upon his Kingdom, Rev. 16.10. yet 'tis the ſeventh Vial (which cannot be far off) that muſt accompliſh its final fall: We live upon the ſix thouſand Year of the World (a thouſand Years are but as one day with God, 2 Pet. 3.8.) then follows the Seventh or Sabbatical Year, the great Jubilee, that brings Joy to the Saints in ſaving Sion, and in utter deſtroying Babylon: It ſhall come to paſs, that at evening time it ſhall be light, Zach. 14.7. either at the Evening of the World, or at the Evening of Antichriſt, for his Evening will be Chriſt's Morning as Antipodes, &c, Let Saints be daily walking about Babylon, in God's way, and diligently waiting, yea, unanimouſly, patiently, conſtantly, and confidently, yet ſilently too, as thoſe here, Joſh. 6.10. and praying alſo fervently for Babylon's Downfal, and for more faithful Miniſters to blow the Rams Horns of the Goſpel, that they may ſound out a ſound of Joy (as the Italian Reading here is) diſtinguiſh'd from the ſound of War, which God would not have in Jericho's Aſſault, but it muſt be the Triumph of Faith, which is the Victory of the Church: A cold Sweat is upon the Limbs of Antichriſt already: God hath confounded the Language of thoſe Babel Builders, ſo that they are divided among themſelves, and one Warring againſt another: Locusts laſt but five Months, Rev. 9.15. Oh for an hearty ſhout of Saints altogether in Christ, this made Jericho's Walls tumble down, Numb. 14.9. Rev. 19.1, 2, 3, 4, 5.

Sixthly and Laſtly, As Joſhua by a Prophetick Spirit denounced a moſt Direful Curſe upon the Man that durſt undertake to Rebuild this curſed Jericho after ſo ſignal a deſtruction, Joſh. 6. yet was there found a Man who durſt Rebuild it, 1 Kings 16.34. as if he would deſpitefully ſpit in the very face of God, and even wreſtle a fall with the Almighty. Caligula, (that prophane Emperour) dared his Jove to a Duel; but this Man out did him in challenging the great Jehova. This Hiel would do it Al Deſpito di Dio, (as that Blaſphemous Pope ſaid about having his Peacock) in deſpight of God: But did this Man prove too hard for God? No. Job 9.4. 1 Cor. 10.22. this bold Wretch paid dear for his daring Preſumption: He was puniſh'd with the Death of his two Sons, the Eldeſt at laying the foundation, and his Youngeſt at his ſetting up the Gates, which was the laſt Work: Hiel might Rebuild this City to curry favour with King Ahab his Fellow-contemner of God and his Prophets: However he ſought for a Name of a great Builder and Benefactor in Iſrael, yet left his Name for a Curſe, as Iſa. 65.15. and deſtroy'd his Living Houſe while he was building Dead Houſes. So our Joſhua or Jeſus, hath a flying Roll that cauſeth the Curſe to take hold of Sinners, againſt both the Tables of the Law of God, Zach. 5.3, 4. Our own Chronicler Speed tells us, How God's Hand was very heavy upon William the Conqueror in his Iſſue (as here) which was (as he ſaith) not for Rebuilding any Curſed Jericho, but for his Depopulations in New Foreſt. But if we deſcend lower to the two laſt Reigns, 'tis eaſily obſervable, and they that run may read the like heavy hand of God upon the Royal Iſſue, more eſpecially in the latter, and not unlike to this of Hiel in the Death of his two Sons, which occaſion'd that Witty Diſtich.

Kendal is gone, and Cambridge is Riding Poſt,

Victims to Denham's now Revengeful Ghoſt.

The Death of the Duke of Kendal the Elder, and of the Duke of Cambridge, makes it run in Parellel Lines with the Effects of God's Curſe upon Hiel the Bethelite; as to the Cauſe thereof, (ommitting altogether the Story of the Lady Denham.) The Congruity hath an apt coincidency with Hiel's Caſe, ſeeing the Father of thoſe two dead Sons aforeſaid, did over daringly undertake to Rebuild Jericho, in his endeavouring to reſtore the Romiſh Religion into this Land of Reformation, a Work under God's Curſe, that never proſpered in the hands of any Man, nor hath it done in his hands, &c. Moreover this p. 27alſo is very Remarkable, that God's Curſe was reſtrained to the Rebuilder only, and not at all to the Inhabitants thereof after it was Rebuilt, for it was allow'd as a fit Habitation even for good Men to lodge in, and thoſe moſt Holy Prophets Elijah and Eliſha, did not make any Exceptions for avoiding it, 2 Kings 2.4.18. Chriſt himſelf did honour, this City with his Preſence and Miracles, Mark 10.40. and Luke 18.35. and 19.1. Tho' it was not Rebuilt till Ahah's time, 1 Kings 16.34. yet ſome private Houſes were ſet up there in David's Day, 2 Sam. 10.5. wherein he bid his Embaſſadors reſide till their Beards were grown, they muſt be private for a time, becauſe there they could not be ſeen without ſhame. Oh that God's Curſe may be confin'd to that King who would have built the Romiſh Religion amongſt us, and not be extended to the Kingdom alſo, but that it may be honour'd with the preſence of Chriſt and his Prophets, as Jericho was, &c.