Exposition of the Laws of Moses, Exegesis 4
Of Satans accuſation of Joſhua the High-Prieſt.
Zach. 3.1. And he ſhewed me Ioſhua the Highprieſt ſtanding before the Angell of the Lord, and Satan ſtanding at his right hand to reſiſt him, &c.
IN this Chapter are ſet downe the benefits whch God beſtowed upon his Church, after ſhe returned from the captivity; and firſt what he did for Ioſhua the Highprieſt, as a type, to Verſ. 8. Secondly, what he did for the Church, in the three laſt verſes.
In the type againe theſe things are to be conſidered; Firſt, how Chriſt our Advocate taketh the defence of Ioſhua againſt Satan, Verſ. 2, and then how he pardoneth him of his ſinnes, and ſanctifieth him, verſ. 3.4.5. and laſtly, the promiſe which Chriſt, the Angell of the covenant, maketh unto him, if he walke in his wayes, Verſ. 6.7.8.
The accuſer is Satan, the accuſed is Ioſhua, and the defender is Chriſt.
Satan, the accuſer is deſcribed by his name,foreign Satan, Adverſarius ſaluti hominum a foreign adverſari, odio …bere. hee is called Satan, that is, qui inteſtino odio proſequitur, who hath a deadly hatred againſt the ſonnes of men; the place where he ſtood when he accuſed, was at Ioſhua's right hand, for it was the manner of the accuſers amongſt the Iewes, to ſtand at the right hand of the party accuſed, when they did accuſe, Pſal. 109.6.The accuſer ſtood at the right hand of the party accuſed. Let Satan ſtand at his right hand and when he ſhall be iudged, let him be condemned. The thing which he accuſed him of was becauſe hee ſtood in filthy apparell before the Lord.
The opinion of Hierome concerning Ioſhua.Hierome is of this mind, that Ioſhua the Highprieſt married a ſtrange woman contrary to the Commandement of the Lord, as the reſt of the Iewes did, Ezr. 10.18. And he holdeth that Satan did accuſe him juſtly here, becauſe he had married a ſtranger as well as the reſt, but we are rather to incline to Ionathan the Paraphraſt in this, who Paraphraſeth it thus, Filios habebat qui duxerant uxores non convenientes ſacerdotio, hoc eſt, alienigenas, ipſe vero non corripiebat eos, that is, hee had ſonnes who married wives who were not lawfull for the Prieſts to marry, and yet he reproved not them, this may ſeeme rather to be the cauſe for which he was blamed, as we may ſee, Ezr. 10.18. And amongſt the ſonnes of the Prieſts, there were ſome that had taken ſtrange wives, namely of the ſonnes of Ioſhua the ſonne of Iozedek, and it was for this that his prieſtly Garments were ſtained.
And he ſhewed me Ioſhua.
Foure things are to be conſidered in this name Ioſhua. Firſt, that Ioſhua was called Hoſhea, and Moſes changed this name, and called him Iehoſhua, and the Greekes called him Ieſus. Act. 7.45.
The opinion of the Iewes concerning the change of Ioſhua's name.The Iewes ſay that the letter [jod] י was taken from the name Iehova, and was put to Hoſhea, and then he was called Ioſhua, as the letter [he] ה was taken from Iehoua, and put to Abram, and then he was called Abraham, but if this their obſervation were true, then it ſhould follow, that when the Lord tooke the letter [jod] י from a name, that it ſhould be for the diſgrace of the perſon, as Sarai, the Lord changed her name, and called her Sarah; this change was for the credit of Sarah, and yet [jod] י was taken from it, before ſhe was, my princeſſe, but now ſhe is a princeſſe ſimply; when Davids inceſtuous ſonne Amnon was called Amminon. 2 Sam. 13.2. Was the letter [jod] added for his credit? No,foreign but the reaſon why this name was changed was this, to ſignifie the authority which the Lord had over him; for the impoſition of new names ſignifieth authority in him that impoſeth, as Ioſeph's name was changed by the King of Egypt, and he was called Zaphnath-paaneah, To impoſe or change a name, a ſigne of authority.Gen. 41.45. So Eliacim's name was changed by Pharao Neco, & he was called Iehojakim, ſo Ananias, Miſael, and Hazarias their names were changed in Babel, ſo Simon's name was changed into Peter; Iacobs name was changed into Iſrael; So this name Hoſhea was changed into Ioſhua, Num. 13.16. and Revel. 2.17. To him that over commeth I will give a new name.
Secondly, Moſes gave him this name by the Spirit of God, either foreſeeing that he ſhould be his ſucceſſor, and ſave the people from their enemies the Canaanites, or praying for him that the Lord would ſave him from the wicked ſpyes as Salo. Iarchi ſaith.
Thirdly, the Seventy tranſlate this name Ioſhua alwayes Ieſus.
Whether may this name Ieſus be given to any in the Church now, as Coloſ. 4.11. Queſt. Salute Ieſus which is called Iuſtus.
This name Ioſhua contracted into Ieſus by the Greeks, Anſw. was an uſuall name amongſt the Iewes; but now when it is appropriated to Ieſus, none may bee called Ieſus but Chriſt himſelfe; for he both preſerveth alive and giveth life: the Hebrewes take vivificare, vel in vita conſervare, vel vitae reſtituere, Num. 22.33. ſo Num. 31.15. Num vivificaſtis omnem foeminam have ye kept the women alive; ſo Luc. 13.34. Ioſhua might have done this; but vivificare is vitae reſtituare, to reſtore to life againe, and this Ioſhua could not doe, but Ieſus who quickeneth the dead, and reſtoreth them to life againe. 1 Cor. 15.22.
And Satan ſtanding at his right hand.
The right hand was the chiefe place; for the underſtanding of this ſituation amongſt the Iewes, marke firſt,How to underſtand the ſituation at the right hand. when three are going together or ſitting together, he that is in the middle place is in the chiefe place, he that ſtandeth upon his right hand, is in the ſecond place; and he that ſtandeth on his left hand is in the third place; and in this ſenſe we are to underſtand theſe places, Hee ſhall ſet the ſheepe at his right hand, and the goates at his left hand, Matth. 25.33. Chriſt is in the higheſt place, the ſheepe in the ſecond place, and the goates in the third; ſo the mother of Zebedees children; Matth. 20.21. deſired that one of her ſonnes might ſtand at Chriſts right hand, and another at his left hand; Chriſt is in the higheſt place, hee that ſtands at his right hand in the ſecond place; and he that ſtands at the left hand, is in the third place.
Secondly, when the moſt eminent perſon ſitteth, he that ſitteth at his right hand, is in the ſecond place, Example, Salomon ſate upon a throne, and his mother at his right hand, 1 King. 2.19. Salomon was in the firſt place, and his mother in the ſecond. So Chriſt ſitteth at the right hand of the father, that is, in the ſecond place next to the father, for we cannot imagine that Chriſt as mediator ſits above his father.
The right hand is the more excellent, being compared with the left.Thirdly, when the two hands are compared together, then the right hand is the more excellent, and ſo Paul ſaith, They gave unto us the right hand of fellowſhip, Galat. 2.9. So Benjamin is called the ſonne of the right hand, and Salomon, Eccleſ. 10.2. ſaith; that the wiſe mans heart is in his right ſide, and the fooles in his left ſide;How the wiſe mans heart is ſaid to be in his right ſide. the reaſon why the fooles heart is ſaid to be in his left ſide, is becauſe the blood for the moſt part falleth to the left ſide, and ſo the heart that is dull is ſaid to be in the left ſide; but the ſpirits againe aſcend from the left ſide to the right, and ſo the wiſe mans heart is ſaid to be in his right ſide, becauſe he hath more underſtanding. So in pleading before the judges the accuſed ſtood at the left hand of the accuſer, as Satan ſtood at the right hand of Ioſhua, but if the accuſed prevailed in judgement, and the accuſer ſuccumbed then he was ſhifted from the right hand to the left hand, then he was ſaid to loſe his cauſe.
But when the Scripture ſpeakes of protection,The left hand put firſt for protection. it putteth the left hand firſt, Pſal. 16.8. Becauſe he is at my right hand, I ſhall not be moved. Then David ſtood at his left hand. So Pſal 129.5. The Lord is thy defence at thy right hand. So when Iob prayeth, Iob 17.3. Pone me juxta te, ſet me by thee, that is, at thy left hand, that thou mayeſt defend me with thy right hand.
Laſtly, when the heart and the hand are compared together, then the left hand is the chiefe hand, therefore the Iewes wore their Phylacteries upon their left arme, becauſe it was neareſt their heart; and ſo the Latines ſay of him that went at the left hand,Ambulare introrſum vel extrorſum quid. ambulare introrſum, becauſe that hand was neareſt the heart, and of him that goeth at the right hand, they ſay of him, ambulare extrorſum, and we uſe to ſay when we give a man the left hand, we give him the hand that is neareſt the heart.
Standing at his right hand.
To ſtand, in the Scriptures, is either to pray,Stand, taken diverſly. Stare, pro orare. as Abraham is ſaid to ſtand before the Lord, that is, to pray, and the Publican ſtood a farre off, that is, prayed. So Iere. 18.20. Remember that I ſtood before thee to ſpeake for them, and to turne away thy wrath from them; and the Hebrewes ſay, Sine ſtationibus non ſubſiſteret mundus, that is, without prayers the world could not endure, becauſe they ſtood when they prayed.
Secondly, to ſtand, ſignifies to ſerve, Pr. 22.29. Seeſt thou a ſervant diligent in his buſineſſe, Stare pro ſervire.this man ſhall ſtand before Kings, that is, ſerve, Pſal. 135.2. Yee who ſtand in the Courts of the Lord, that is, who ſerve.
Thirdly, to ſtand in the Scripture, is to ſtand to be judged before a Iudge;Stare pro judicare. as Exod. 17.14. Why doth the people ſtand all the day long, So amongſt the Latines, Stare in judicio, & cadere cauſa, Pſal. 1.5. Impij non ſtabunt in judicio, that is, they ſhall loſe their cauſe, now Ioſhua ſtood here praying, Ioſhua ſtood here ready to ſerve, and Ioſhua ſtood as accuſed.
He ſhewed me Satan ſtanding at the right hand of Ioſhua.
Foure chiefe combats betwixt God and the Divell.We may marke foure ſingular ſtrifes betwixt God and the Divell, about foure ſingular of the Lords valiant ones.
The firſt was betweene God and Satan about Iob, cap. 1, The ſecond was betwixt Michael the Archangell and the Divell, about the body of Moſes, Iude 9. The third, was betwixt Chriſt and the Divell about the Highprieſt Ioſhua here. The fourth, was betwixt Chriſt and the Divell, about the faith of Peter, Luc. 22.31.
In the firſt ſtrife betwixt God and the Divell, about Iob; it might ſeeme ſtrange that God gave ſuch a way to Satan in this conflict; but if we will conſider Gods end in it,Why God ſuffered Satan to afflict Iob. we ſhall ſee both his wiſedome and goodneſſe in it; for God did not expoſe Iob to theſe trials, that the Divell might ſwallow him up; but both that he might get the greater glory by this his Champion Iob, and that the Church might learne patience by this example; yee have heard the patience of Iob, Iam. 5.11. The Lord delighted here to ſee his champion Iob wreſtle, and to returne victorious,God taketh delight to ſee his children fight with Satan. and to put Satan to the foyle; the Romane Emperours uſed to keepe Lyons in cages, and they uſed to caſt in condemned perſons to them to fight to the death with them; wee read in Tertullian how conclamatum eſt, Chriſtiani ad Leones; ſo the Lord keepeth the Divels in Cages, and brings not out ſlaves and condemned wretches to fight with them, but his moſt notable champions whom he knowes will report the Victory, and therefore hee delights to behold this conflict.
The ſecond reaſon, why the Lord put Iob to theſe hard tryals was for the good of his Church; for even as the Phyſitians keepe the bodies of the condemned to make anatomies of them for the good of others, ſo the Lord kept Iob for this tryall, for the good of the Church, that they might remember the patience of Iob.
The ſecond great ſtrife was betwixt Michael the Archangell and the Divell, about the body of Moſes, A ſecond ſtrife betwixt Chriſt and Satan about the body of Moſes.Iude 9. It is ſtrange to ſee how Satan dealeth with Moſes; when Moſes was living, nothing but ſtone him to death; but now when he is dead, he would make an Idoll of his body, and ſet it up to be worſhipped; and that which hee could not effectuate by him when hee was living, he goes about to effectuate it now by his dead body. It was a great ſinne, firſt to kill the Prophets, and then to erect Sepulchres to them, Matth. 23.29. Woe unto you Scribes and Phariſes, hypocrites, becauſe, &c. but this is a greater ſinne firſt to kill Moſes, and then afer his death to labour to make an Idoll of him; but the Lord had a great reſpect to Moſes who was faithfull in all his houſe, Heb. 3.5. when hee was living, ſo now when he was dead hee preſerved this his body, and buried it honorably with his owne hands, where the devill knoweth not.
The third ſtrife betwixt CHRIST and the Devill was about Ioſhua the Highprieſt; Satan accuſes Ioſhua for ſtanding before the LORD in ſoiled apparrell, but the Lord takes his defence, putteth Satan to rebuke, putteth new apparell upon Ioſhua, and ſetteth a crowne upon his head.
The fourth ſtrife was about Peters faith, Satan ſought to winnow Peter as wheat, but Chriſt prayed for Peters faith, that it ſhould not faile, Luc. 22.31. The devill gave his faith a ſhrewd blow, and ſifted him ſtrangely, when he made him deny his maſter thrice. But Chriſt ſaved him by his interceſſion.
We are to make uſe of theſe conflicts, 2 Cor. 10.13. that God will not ſuffer us to be tempted above that wee are able, God will not ſuffer us to be tempted above our power.but with the temptation will make a way alwayes to eſcape, that we may be able to beare it.
Obſerve in Satans tempations firſt the order, and then the manner; the Apoſtle hath an heavenly order, 1 Cor. 11.3.The order of Satans temptations. God is Chriſts head, Chriſt is the mās head, and the man is the womans head, the Devill firſt hee tempted the Woman, the weaker Veſſell: Secondly, he tempted the man, the womans head; Thirdly, hee tempted Chriſt here in his type Ioſhua, and then Chriſt in proper perſon, who is the mans head; but hee durſt never goe higher to tempt God Chriſts head. There is nothing contrary to God by his omnipotencie, hee ſubdueth all things to him, as there is nothing ſumme malum, as God is ſumme bonum, for then there ſhould be duo principia, as the Manicheans held, ſo the Divel is not abſolutely contrary to God, but muſt be ſubject unto him, and over-ruled by him.
And if we ſhall marke the manner of his temptations, we ſhall ſee them ſtrange. Firſt, he intices and ſetteth forward men to miſchiefe, and then he would be their firſt accuſer, like unto Ioab. 2 Sam. 18.12, when Abſolom was hanging in an oake tree, one came and told Ioab that he was hanging there, Ioab offered the man ten ſhekles of ſilver to kill him, but what ſaith the man? he refuſed, and ſaid, No, & thou wouldſt give me a thouſand ſhekles of ſilver, The manner of Satans temptations.for the King commanded to ſpare the young man, and if I ſhould doe ſo, thou wouldſt be the firſt man that wouldſt ſet thy ſelfe againſt me; for Ioab firſt to perſwade the man to kill Abſolom, and then to bee the firſt to accuſe the man, was not this a ſhameleſſe accuſer? So for the Devill firſt to ſet men on worke, and then to accuſe them, is not this a vile accuſer?
Satan is a cruel and a crafty adverſary, he is called Satan, quia inteſtino odio proſequitur, becauſe hee purſueth with deadly hatred, and that red Dragon who thirſts for the blood of the children of men, therefore miſerable are thoſe who ſeeke to him for reliefe in their ſickneſſe or diſtreſſe, Exod. 4.14. I am the Lord that healeth thee: many thinke that there are ſome gentle ſorts of Divels that can doe men no harme, and that are foreign, but if they underſtood Satan's grounded and rooted malice and craft, they would never ſeeke to him.
Obſerve the nature of this falſe accuſer,How Satā dealeth with his owne children, and how with the children of God. when he accuſeth the child of God, he makes his ſinnes appeare more than they are; if Ioſhua's cloathes be ſoyled, he makes them appeare like the cloathes of the menſtruous women; but when he hath to doe with the wicked, he makes their ſinnes appeare leſſe than they are; but God keepeth a contrary courſe; when he lookes upon the ſinnes of his Saints, they ſeeme leſſe to him than they are, Iere. 51.20. Iacobs iniquity ſhall be ſought for, and ſhall not be found, and Rom. 8.1. No condemnation to them which are in Chriſt; but when he lookes upon the ſinnes of the wicked, he ſees them juſt as they are;Simile. when a man lookes in a round glaſſe, his face ſeemeth to him leſſe than it is; when a man lookes in a hollow glaſſe, his face ſeemeth to him more than it is; when a man lookes in a plaine glaſſe, his face ſeemeth juſt to him as it is. They will never be well decked to whom the Divell holdeth up the glaſſe, of all men the Divell taketh moſt notice of the ſinnes of the Miniſters, and is readieſt to lay their ſinnes to their owne charge, and to blaze them abroad to others; if there be a hole in their coat, he will ſay they are ragged; and if their cloathes be ſoyled, he will ſay they are naked; he obſerveth all our infirmities, and watcheth our haltings; therefore let us looke well to our wayes.
To reſiſt him.
Satan layes to Ioſhua's charge the faults of the people, here Ioſhua repreſented the whole people, for the Prieſt under the law bare the ſinnes of all the people; but to be partakers of the ſinnes of the people, as here Ioſhua was when hee did beare with the people that had married ſtrange wives,How a Miniſter may be guilty of the ſinnes of the people. that is a great ſinne.
A Miniſter may be guilty of the ſinnes of the people ſundry wayes; Firſt, of the ignorance of the people, when hee inſtructs them not; the lipes of the Prieſt ſhould preſerve knowledge. Secondly, he is guilty of the ſinnes of the people when he reproveth them not for their ſinne, as, Mal. 2.9. Accepiſtis facies in lege, what is that, Ye have accepted perſons in the Law? that is, when the great men ſinned, the Prieſt durſt not reprove them, but was partiall in his reproofes. Thirdly, they are guilty of the ſinnes of the people when they ſcandalize them by their bad life, when they cary not the tender, and weake Lambes in their boſomes, or cauſe them to abort, For whom Chriſt hath died, Rom: 14.15. Lev. 4.3. in reatum populi, foreign, to cauſe the people to treſpaſſe, 1 Chro. 21.3 Why wilt thou be a treſpaſse to Iſrael?
How the Miniſter may be partaker of the ſinnes of the people.And as the Preacher may be an occaſion and a ſtumbling to make the people ſinne, ſo he may be partaker of the ſinnes of the people, if hee follow them in their ſinnes; we have a notable example of this, Amos 2.11. The Lord forbad expreſſely the Nazarits to drinke wine, and yet the wicked Iewes came and tempted them to drinke wine, and they to be counted boone companions, did drinke wine with them; and thus they were guilty of the ſinnes of the people. But they ſhould have remembred that of Iere. 15.19. Turne thou not to them, but let them turne to thee, they bid you drinke wine, will yee drinke it? then yee goe to them; but refuſe to drinke it, ſtand in your place and let them rather come to you; run not in that ſame exceſſe of ryot with them.
When Ioſhua's ſonnes maried ſtrange wives, this was a ſtaine to his holy garments; ſo when the ſonnes of Eli lay with the women that came to the Tabernacle; it made the ſacrifice of the Lord to be abhorred, and when the Prieſts daughter committed whoredome, it was a great diſgrace and ſhame unto him, therefore Paul will have a Miniſter, To rule well his owne houſe, having his children in ſubjection with all gravity, 1 Tim. 3.4. and he giveth the reaſon why they ſhould have obedient children and his houſe well ordered, verſ. 5, For if a man know not how to rule his owne houſe, how ſhall he take care of the Church of God.
How ſhall a Miniſter know that he is free from the pollutions of the people? Queſt.
Firſt, Anſw. if he be deepely touched with a ſenſe of his owne ſinnes and then of the pollutions of the people, Eſay. 6.5. Woe is me, for I am undone,Notes for a Miniſter to know when he is free from the ſinnes of his people. becauſe I am a man of polluted lipes, and I dwell in the midſt of a people of polluted lips; he that is not touched with a ſenſe of his owne pollutions will never be touched with a ſenſe of the peoples.
Secondly, he ſhall know if he be free from the pollutions of the people, if he be grieved for their ſinnes, as the ſoule of juſt Lot was vexed for the uncleane converſation of the Sodomites, 2 Pet. 2.7. and if he ſay with David, woe is me that I ſojourne in Meſech, that I dwell in the Tents of Kedar. Pſal. 120.5.
Thirdly, when he dwelleth amongſt a corrupt people, let him converſe little with them, and ſeparate himſelfe from them in converſation, or live like a Pelican in the Wilderneſſe, Pſal. 102.6. and when he comes abroad amongſt them, doe as thoſe doe who dwell amongſt a people, where the ſickneſſe is, that is, have his Antidot or Amulet with him, that he be not infected with corruption.
The ſacrifice for the Prieſts ſince was as great as the ſacrifice of the whole people.The Prieſt was guilty of the peoples ſins, and therefore as great a ſacrifice was offered for him, as for the whole people; we have perſonall ſinnes enough to be charged for, but when we are charged likewiſe for the ſinnes of the people, and be guilty of them, then it will be a fearefull reckoning, happy are we if we can ſay I am free from the blood of this people, Act. 20.26.
The Hebrewes ſpeake of themſelves in the plurall number.And the Lord ſaid to Satan, the Lord rebuke thee, O Satan, which may be thus conſtrued…, I will rebuke thee Satan, for it is the manner of the Hebrewes to ſpeake of themſelves in the third perſon, as if they were ſpeaking of another, as Gen. 4.23. Heare my voyce yee wives of Lamech, that is, my wives, ſo Gen. 19.24. The Lord rained from the Lord, that is, from himſelfe, ſo Eſth. 8.8. Write unto the Iewes in the Kings name, that is, in my name. So here, The Lord rebuke thee, O Satan, that is, I will rebuke thee. Or it may be the ſpeech of the ſonne to the father,Actiones ad extra fiunt a …atre authoritative, a fi… vero ſubauthoritative, th father rebukes from himſelfe, and the ſonne from the father. deſiring the father to rebuke him; here he deſireth his father to rebuke, and Marc. 1.26. he himſelfe rebuketh, for the actions ad extra (as they ſpeake in the Schooles) are common to all the three perſons; when the father doth rebuke, he rebuketh by the ſonne, and by the holy Ghoſt, and when the ſonne doth rebuke, he rebukes from the father, and by the holy Ghoſt; and when the holy Ghoſt doth rebuke, hee rebuketh from the Father and from the Sonne.
The Lord rebuke thee, O Satan.
What is meant by rebuke here?What is meant by rebuke here. the Seventy tranſlates it foreign, it is not a ſimple rebuke then, but conjoyned with opprobry and ſhame; the Greeke Fathers afterward called the cenſures of the Church, as excommunication, &c. foreign.
Satan is accurſed of God with a laſt and moſt fearefull ſort of excommunication Maran-atha or Shan-atha, Dominus venit, Iude 14. the leſſer ſort of excommunication is uſed in the Church for the deſtruction of the fleſh, and ſaving of the ſpirit, 1 Cor. 6.5. and I gave them to Satan, that they may learne not to blaſpheme, 1 Tim. 1.20. but this laſt and fearefull ſort of excommunication, is a finall and totall rejection of the party; when one was excommunicate by this firſt ſort of excommunication, he was to be reputed as a Publican, none might eat with him, ſalute him, or converſe with him; what a fearefull thing is it then in theſe times that Witches ſhould be ſo familiar with the Divell, ſalute him as their Maſter, banquet with him, dance with him,The manner how they excommunicated the Samaritans. and more than that, to lye with him, theſe that are without, 1 Cor. 5.13. what have we to doe with them? the Iewes would not meddle with the Samaritans, becauſe they were Apoſtates from their Religion, and fearefully excommunicated, they brought 300 Prieſts, and 300 Trumpets, and 300 Bookes of the Law, and 300 Boyes & they blew with the Trumpets, & the Levites reading,Druſius ex Tilmideni qui ſepher tanhuma etiam dicitur. accurſed the Cuttaeans in the name of Tetragrammaton, or Iehova, and with the curſes both of the Superior and Inferior houſe of judgement, And they ſaid, Curſed is hee that eateth the bread of the Cuttaean, hee that eateth the bread of the Cuttaean or Samaritan, is as hee that eateth Swines fleſh, and let no Cuttaean be a Proſelyte in Iſrael, neither have any part in the Reſurrection, theſe curſes they wrote upon tables, and ſealed them, and ſent them through all Iſrael, who multiplied alſo their great Anathema or curſe upon them: If the Samaritans were ſo execrable to the Iewes, that they would not eate with them, nor ſalute them that were thus excommunicated, what a fearefull ſinne is it then to ſalute the Divell, to eate with him, who is given over to that laſt and fearefull curſe. They ſaid, thou art a Samaritan, and hee's a Divell, Ioh. 8.48. they hated them as if they had beene Divels, ſhould not then men and women much more hate the divell himſelfe, and count his bread execrable.
And the Lord ſaid to Satan, the Lord rebuke thee, O Satan.
Obſerve that all the defence of the Church againſt Satan, is onelyonly in Chriſt, I have prayed for thee Peter that thy faith might not faile, Luc. 22.32. Now that ye may underſtand this the better, how Chriſt protecteth his Church, it ſhall not be amiſſe to marke the Epithites that are given to Satan in the Scripture; and then to obſerve the Epithites given to Chriſt contrary to theſe, for defence of his Church.
Firſt the Divell is called Abaddon, Apollyon, Revel. 9.11.The Epethites of Chriſt, and the Epithites of Satan are oppoſite. and Aſhmoderus, Tobit. 3.8. A deſtroyer; but Chriſt is called Ieſus a Saviour, Mat. 1.21. Thou ſhalt call his name Ieſus, for he ſhall ſave his people from their ſinnes.
Secondly, the Divell is called foreign, That evill one Mat. 37. But Chriſt is called Ieſus the Iuſt, Act. 3.14. He denyed the holy One and the Iuſt. So 1 Ioh. 2.1. We have an Advocate with the Father, Ieſus Chriſt the Righteous.
Thirdly, the Divell is foreign, an adverſary, 1 Pet. 5.8. Your adverſary the Devill like a roaring Lyon, walketh about, ſeeking whom he may devour, he ever ſetteth himſelfe againſt us; but Chriſt is called Emmanuel, God with us, Matt. 1.25.
Fourthly, the Divell is called the accuſer of the brethren, Revelat. 12.10. but Chriſt is our Advocate, 1 Ioh. 2.1.
Fiftly, he is called the Tempter, Mat. 2.3. but Ieſus Chriſt is called the Comforter, and the conſolation of Iſrael, Luc. 21.25. primogenitus mortis, Iob. 18.13. The firſt borne of death, (as many of the Fathers expound it) but Chriſt is principium & primogenitus ex mortuis, the beginning and the firſt borne from the dead, Coloſſ. 1.18. Revel. 1.5. by whom we ſhall live and riſe againe.
Seventhly, the Diuell is that roaring Lyon that ſeeketh to devour us, 1. Pet. 5.8. but Chriſt is that Lyon of the Tribe of Iuda, the roote of David who hath prevailed mightily, Revel. 5.5.
Laſtly, the Divell is that Old Serpent who ſtingeth us to death, but Chriſt is that Serpent lift up in the Wilderneſſe, that whoſoever looketh upon him and beleeves in him, ſhould not periſh, but have everlaſting life, Iohn 3.15.
The Prophet Zachariah, ſaw in a viſion foure hornes riſing up to moleſt and trouble the Church, but he ſaw foure Carpenters come to beat downe theſe hornes, Zach. 1.18. This is the comfort of the Church, that there is no tentation that ariſeth from Satan to trouble her, but the Lord hath a hammer to beat it downe, & ſi venenum in Diabolo, antidotum in Chriſto, and if there bee poyſon in the Divell, there is a remedy for it in Chriſt.
The Lord rebuke thee, O Satan.
The Apoſtle Iude, verſe 8.A great ſinne to curſe the Magiſtrate. gathereth out of this place and out of the fight betwixt Michael the Archangell and the Divell about the body of Moſes, that men ſhould not revile thoſe who are in authority. Michael is God bleſſed for e…, Satan is a condemned ſpirit, yet Michael will not raile againſt him. The Devill is a condemned ſpirit, and we are bound to pray againſt him; but we are bound to pray for Magiſtrates of whoſe ſalvation we hope well, therefore we are not to curſe them; the Lord commanded his people to pray for Nebuchadnezzer, and for Babylon, Iere. 20 7. and the Apoſtle willeth them to pray for all that are in Authority, 1 Tim. 2.2. yea although they be infidels; Davids heart ſmot him for cutting off the lap of Sauls garment, 1 Sam. 24.5. and ſhould not their hearts ſmite them, who raile againſt Princes, much more for killing of them, the Lord will make the fowles of the heaven to diſcover this wickedneſſe, although it be ſecretly ſpoken in their chambers, Eccleſ. 10.20.
The Lord rebuke thee, O Satan.
Queſt. What if a man ſhould be tempted by Satan appearing in a viſible forme, what ſhould he doe? whether ſhould he uſe arguments out of the Scripture to repell him or not?
Anſw. He ſhould doe nothing but turne his face to God, and weepe upon him, and deſire that the Lord would rebuke Satan. Chriſt the Mediator could hold argum…nt with him, becauſe he was God bleſſed for ever; but never one elſe could hold ſtitch with him, Eva by reaſoning and keeping purpoſe with him, got the foile.
Ob. But ye will ſay that in ſpirituall temptations we may reply to him out of the Word; why then may we not reply to him out of the Word, if he ſhould viſibly appeare to us.
Anſw. The caſe is not alike, for when the devill tempteth us by inward tentations and ſuggeſtions, they are but the meſſengers of Satan, and they are not ſo ſubtile tentations, for they are mixed with our thoughts, and therefore may be the …ore eaſily anſwered; but when he comes in proper perſo…, then his wickedneſſe is more ſpirituall, Galath, 6.12. therefore wee ſhould turne to God, and deſire the Lord to rebuke him.
What are we to thinke of thoſe Exorciſts who take upon them to caſt out the devill? Queſt.
That gift was an extraordinary gift beſtowed onelyonly upon the Church in her infancy, Anſw. and it ſerved not ſimply for edifying of the body of the Church;Gifts ſimply neceſſary for the Church. the gifts which ſerved ſimply for the Church were, Epheſ. 4.10.11. Apoſtles, Evangeliſts, Paſtors and Teachers. The Apoſtle, 1 Cor. 12.Gifts neceſſary for the Church in her infancy. reckoneth up other gifts which were not ſimply neceſſary for the Church, but onelyonly for her infancy; as the gift of healing, the gift of tongues, and this gift of caſting out devills; if the Highprieſt after the captivity ſhould have put in two counterfeit ſtones in the breaſtplate, and called them Vrim, and Thummim, would not this have beene a falſehood in him, when the gift ceaſed, to uſe the ſigne? ſo now when there is no ſuch gift in the Church, to uſe the name, this is but a deceit.
Gifts neceſſary for the building of the Church were of two ſorts.Gifts neceſſary for the Church of two ſorts.
Firſt, extraordinary, as Apoſtles and Evangeliſts.
Secondly, ordinary, as Paſtors and teachers; other gifts were onelyonly for the infancy of the Church, the matter may bee cleared by this example; A Prince when he is a child he hath need of a regent,Simile. of counſellers, and boyes to play with him; but when the Prince commeth to maturity of age, the Regent ceaſeth, and his Play fellowes, but not his Counſellors; ſo the Church in her minority had Apoſtles and Evangeliſts, as her regents; and ſhee had theſe gifts of ngues, healing, and caſting out of Divels, as her play-fellowes, theſe ceaſe now; but Paſtors and Teachers as her counſellers remaine ſtill with her; when Satan is caſt out, now by Exorciſts this is not foreign, by force to caſt him out, but onelyonly by colluſion, he goeth out, but he returneth againe.
Even the Lord that hath choſen Ieruſalem rebuke thee, as if he ſhould ſay, I have decreed that Ieruſalem ſhall be built, although thou haſt ſet thy ſelfe againſt this, yet thou canſt not hinder it;Ieruſalem taken for the City, and for the people in the City. Ieruſalem is taken here, firſt, for the City Ieruſalem, and then for the people gathered to that City out of the captivity.
No counſell can ſtand againſt the counſell of the Lord; ſee what Gamaleel ſaid, Act. 5.38. if this Counſell be of God, we cannot hinder it; yee may ſee what ſtrange impediments, were caſt in to hinder the building of the Temple, although it was Gods purpoſe to have it built againe, there was an hundreth and thirteene yeeres before it was finiſhed, after the foundation was laid; Firſt, it was hindered by craft, We will build with you, Ezr. 3. then by bribes, They hired counſellers to weaken the hands of the people, and troubled them in building, Ezr. 4.5. Thirdly, by falſe accuſationes by letters, Ezr. 4.6. Fourthly by force, Ezr. 4.23. Fiftly, by the Kings edict. Ezr. 4.21. Laſtly, when they could doe no more they hindred them by taunts, and mocking, if a foxe goe up with his taile, he will deſtroy this worke. Nehem. 4.3. yet becauſe the Lord had determined to build it, it muſt be builded, the Counſell of the Lord ſtands ſure for ever, therefore in Zachary it is compared to Mountaines of Braſſe, and the gates of hell ſhall not prevaile againſt it.
The Lord hath choſen Ieruſalem, although the Lord made choiſe of Ieruſalem, yet this notable vine which he planted degenerated, Iere. 2.21. and then he rejected it, and brought great deſolations upon it, Eſay. 29.1. I will make Ieruſalem like Ariel; when Ieruſalem killed the Prophets then he ſprinkled it with blood like Ariel, the Altar which was ſprinkled with blood.
Is not this a brand pluckt out of the fire?
As if the Lord would ſay, he is new brought out of the captivity, and therefore no mervell though his cloathes be yet ſoiled.
There are three ſorts of wants in the Church, Firſt,Three ſorts of wants in the Church. wants of neceſſity; Secondly, occaſionall wants; Thirdly, contracted wants; wants of neceſſity are theſe, when God with-draweth the meanes,Wants of neceſſity what. that the Church cannot have them; when the people were in the Wilderneſſe, and ſacrificed there, they had neither wine nor oyle to joyne to their ſacrifice, yet their ſacrifice was accepted, becauſe it was a want of neceſſity;The anointed of the Lord. ſo the Highprieſt in the ſecond Temple he wanted Vrim, and Thummim, and he wanted the holy oyle, therefore he was not called in the ſecond Temple, Vnctus Iehovae, but vir multarum veſtium, the man with the many cloathes, becauſe he had five ornaments belonging to him, which none of the reſt of the Prieſts had, although he wanted this holy oyle yet he was accepted, and his ſacrifice, becauſe this was a want of neceſſity.
Secondly, occaſionall wants are theſe, when men for the time cannot ſo conveniently have their defects ſupplyed; as Num. 10. Eleazar and Ithamar, when they ſhould have eaten the ſinne offering in the holy place; they forgot to eate it, and ſuffered it to burne, becauſe they were in ſuch griefe for Nadab, and Abihu; Aaron taketh the defence of them in this caſe, and ſayeth ſuch things have befallen me this day, and no mervaile, that both I and my ſonnes ſhould have forgotten to eate the ſinne offering in the holy place, Num. 10.Occaſionall wants what. if wee being in our ſinne, ſhould have taken upon us to purge the ſinnes of the people, ſhould it have beene accepted in the ſight of the Lord? Moſes accepteth of this occaſionall want, becauſe they were in great griefe, it was no mervaile that they forgot to eate it; So they now lately comming out of the captivity, no mervaile that Ioſhua was not ſo handſomely dreſſed, as hee ſhould have beene, for in their captivities they contracted much corruption, as in Egypt they forgot their Circumciſion, and that was called opprobrium Eg…pti, Ioſh. 5. VnderUnder Antiochus attrahebant praeputium, for feare they drew the skin of their prepuce that they might not bee knowne to be Iewes,The Iſraelits learne corruption in the captivity. and the Apoſtle alludes to this, Circumciſus es? noli attrahere praputium, 1 Cor. 7.18. And when they were in Babylon they married ſtrange women; and no mervaile that his cloathes were now ſoiled and foule when he was lately come out of the captivity; a man that is newly riſen out of the ague, no mervaile that his colour be not good, and if hee be weake and fall, we excuſe him.
Contracted wants what.Thirdly, there are contracted wants; and theſe are not excuſable; if a man ſhould drinke untill he were drunke, and then ſtagger and fall, no man will excuſe him, as they doe him who falleth through ſickneſſe; the Lord that excuſeth Ioſhua here for his occaſionall want, he will not excuſe Vrijah the Highprieſt when he brings the paterne of the Altar of Damaſcus to Ieruſalem, 2 King. 18.11. This is a contracted guilt, and not occaſionall; when our forefathers came out of popery firſt, no mervaile that there were great wants amongſt them, and that they ſavoured of the dregges of Rome; but now when we have lived ſo long out of popery, and yet deſire to be backe againe to Egypt, what a ſhame is that, the Lord will not be beholden to idolatrous Egypt to borrow any thing from her: Chriſt ſtands here for the occaſionall wants of the Highprieſt, but not for the contracted wants; our fathers lived in conſtituenda eccleſia, and we live in conſtituta eccleſia, and that which was tolerable in them, may be abhomination in us: God accepted of their little knowledge but he craves a greater meaſure of knowledge of us, becauſe we live in the ſunne ſhine of the day.
And he anſwered and ſpake to them that ſtood before him, ſaying, take away theſe filthy Garments.
And he anſwered, that is,To anſwer is to begin to ſpeake. he began to ſpeake according to the manner of the Hebrewes, for no ſpeach paſſed betwixt him and the Angels before.
Thomas marketh well that Chriſt ſpeaketh after one manner to the Angels, and the Angels ſpeake another way to Chriſt; for when Chriſt ſpeakes to them, he is ſicut agens illuminans & revelans: but when the Angel ſpeakes to Chriſt, he is Velut paſſum, admirans, conſulens, & accipiens revelationem ab eo.
And he ſpake to thoſe that ſtood before him.
That is, miniſtred unto him.The Angels ſerve Chriſts but attend us. The Angels are miniſtering ſpirits to ſerve Chriſt, but they are miniſtering ſpirits to attend vsus, as a Nurſe doth her young infant, they attend not Chriſt to defend and protect him in danger, for he is their head; they onelyonly Miniſter to him: therefore when the devill cited the Pſalme to Chriſt, Caſt thy ſelfe downe, for he hath given his Angels charge to keepe thee, this place was falſely cited two wayes by Satan, Firſt, he leaveth out in all thy wayes, Secondly, he applyed it falſely to Chriſt, they ſhall keepe thee, this part onelyonly belonged to Chriſtus myſticus, to Chriſts members, they keepe Chriſts members in all their wayes, but they keepe not Chriſt himſelfe; Chriſt hath procured this their miniſtery to us, and he is that Ladder, up which they goe up and downe to ſerve us, Gen 28.12.
Take away the filthy garments from him.
It may be asked here, Queſt. how the Angels could take away Ioſhua's filthy garments; ſeeing they have no hand in our juſtification or ſanctification: Chriſt the mediator juſtifieth us, and the holy ſpirit ſanctifieth us.
Anſw. God ſpeakes oftentimes after the manner of men.This is but ſpoken humanitus, after the manner of men, for as men cauſe their ſervants to take away the foule cloathes off the perſon, which is to be brought before them, and put new apparell upon him, as Ioſeph was brought before Pharao; ſo doth the Lord ſpeake heare after the manner of men.
Some parts of Propheſies and viſions are not to be expounded literally.Thoſe parts of viſions and Prophecies which ſeeme contrary to other parts of Scripture, we are not to expound them literally; but we are to hold that they were onelyonly done in viſion. Example, Ieremiah is commanded to carry his girdle to Babel, and there to hide it beſide Euphrates, Iere. 13.4. theſe words we cannot expound them literally, but in viſion for Ieremiah was never yet in Babel. So we are not to expound the Prophecy literally, when it is contrary to piety, but onelyonly in viſion as when Hoſea is bidden marry a whore, Hoſ. 1.2. This was onelyonly in viſion; Thirdly, when they are contrary either to decency or good manners, as when Ezekiel is bidden goe naked, and to eate his bread baken with mans doung, Ezek. 4.12, ſo we are not to take this viſion literally, that the Angell did any thing in our ſanctification or juſtification. In the parable of the rich glutton hee deſired that Abraham would ſend Lazarus, that he might dip his finger, & put it upon his tongue; in heaven the glorified ſoules have no fingers as yet, nor in hel the damned have no tongues yet; but becauſe we cannot conceive ſpirituall things but by bodily things, therefore it is expreſſed after this manner; So every knee in heaven and earth ſhall how, Phil. 2.10. there are no knees in heaven as yet to bow to Chriſt, but this is ſpoken to our capacity, for when we would doe homage here below, we bow the knee; ſo heavenly worſhip is here figured by earthly geſture. And to him he ſaid, behold I have cauſed thine inquity to paſse from thee, and I will cloath thee with change of rayment:
Pardoning of ſinne here is expreſſed by putting off foule cloathes, and putting on a new garment.
The Lord delightes to ſee his Prieſts cloathed in holineſſe, Pſal. 122.16. and to put on righteouſneſſe as a garment, Iob. 29.14.foreign Sacerdos. foreign ſponſus. and the Hebrewes obſerve that Cohen a Prieſt, and Cahan a Bridgroome come both from one roote, becauſe the Prieſt when he commeth before the Lord, ſhould be adorned like the bridgroome; the Apoſtle ſaith, That as many as were baptized into Chriſt, have put on Chriſt; Galat. 3.27. which is a ſpeech borrowed from the cuſtome uſed in the primitive Church; for thoſe who were Adulti or come to age,The cuſtome in the Primitive Church, when they baptized thoſe that were come to age. when they were to be baptized, came to the Church the Sunday before the Paſcha, and put upon them white cloathes, therefore the day was called Dominica in albis, and they were called candidati; if white cloathes and holineſſe becommeth every Chriſtian, when he entereth into Chriſtianity, how much more ſhould Preachers ſtudy to put on righteouſneſſe when they enter to this holy calling; but many now dare be bold to come in before the Lord with their ſoiled, and filthy cloathes, as if they had lyen amongſt the pots of Egypt.Foure ſorts of Garments unbeſeeming a Miniſter.
Secondly, ſome come in, and they have not theſe mutatorius veſtes, changed apparell, but they had rather ſuperindui, to put one ſome ſhew of holineſſe above, but not to lay aſide their old ſinnes. They make the outſide of the platter cleane, but within it is full of uncleanneſſe, Matth. 23, 25.
Thirdly, others come in with their garment of Linſey-Woolſey before the Lord, ye ſhall not know of what profeſſion they are, like Sceptikes doubting of all things, now ſtanding for popery, now for the truth, now broching this hereſie, now that.
Fourthly, ſome come in before the Lord with their wollen cloathes, the Lord by Ezekiel, cap. 44. commandeth expreſſely that the Prieſts ſhould weare no wooll in the ſanctuary but linnen, and out of the ſanctuary when they were about their ſecular affaires no linnen but wooll, and therefore the Iewes proverb was when they ſaw a worldly minded Prieſt, they ſaid, there goeth the man with the wollen cloathes; Miniſters, of all men, ſhould ſtudy to have their cloathes cleane, and ſee that their garments be not ſpotted with the fleſh, Iud. 23.Great purity required in Miniſters. It was a great change in Iſrael, when the Nazarits who were purer then ſnow, whiter then milke, more ruddy in body then rubies; when they became blacker then a coale, Lamen. 4.7. So now it is a great change, when Miniſters whoſe Garments ſhould be pure and holy, ſhining as the wings of a dove covered with ſilver, and like her feathers covered with yeallow gold, come in as though they had lien among the pots, Pſal. 68.13. Many now that ſhould come in Candidati before the Lord, are fettered and intangled with the affaires of the world, yea they come in Loadened with thicke clay, Habak. cha. 2.6. having greater care to heape up gold then to gather grace to uphold them in the day of their triall; when Satan ſhall accuſe them, for being cloathed with filthy garments, as hee did Ioſhua the Highprieſt here.
And I will cloathe thee with change of raiment.
Queſt. Ioſhua's ſinnes being pardoned already, how is his ſinne pardoned anew againe?
Anſw. There is our totall juſtification, and our partiall juſtification; Ioſhua had his totall juſtification before; but this was his partiall juſtification;Iuſtificate totalis partialis. God pardoned him thoſe ſinnes which hindered him in his Prieſtly office: an example, not unlike unto this we have, Eſay 6.7. When the Seraphim came with a coale and touched the lippes of Eſay, this was his partiall juſtification when he pardoned him thoſe ſinnes which hindred him in his calling, Eſay 6.
But ye will ſay; Ob. get we not the remiſſion of all our ſinnes, ſimul & ſemel.
Although all ſinnes both by paſt and to come are remitted to the child of God in Gods eternall counſaile, Anſ. Whether we get remiſſion of all our ſinnes ſimul et ſemel.yet the ſinnes not yet committed, when they are committed; and repented of in our ſenſe and feeling, then they are pardoned when we feele them to be pardoned, Peccata praeterita remittuntur per formalem applicationem (as they ſpeake in the Schooles) futura vero virtualiter tantum; praeterita inſeſe, futura in ſubjecto vel perſona peccante.
And I ſaid, let them ſet a faire crowne upon his head.
God never beginneth a worke but he perfecteth it;God never beginneth a worke but that which he perfecteth. this we ſee in the worke of creation. God reſted not untill he had finiſhed all his workes, ſo in the worke of his providence, Pſal. 65.11. Thou crowneſt the yeere with thy goodneſſe. Thirdly, in the worke of redemption, Chriſt left not off this worke till he ſaid conſummatum eſt. Fourthly, in the worke of ſanctification, Phil. 3.6. He that hath begun a good worke in you will performe it untill the day of Ieſus Chriſt. The Lord bringeth to perfecton every good worke begun in us, he is not like the man in the Goſpel; who began to build a houſe, but was not able to finiſh it.
This is a great comfort to the children of God, who find many impediments in the worke of their ſanctification; the child of God ſaith ſometimes with Rebecka, Gen. 25.22. It had been better for me,The comforts of the children of God. never to have conceived; he feeleth the fleſh ſtriving againſt the ſpirit, as Iacob and Eſau in their mothers belly, and ſometime he feeleth the meſſenger of Satan buffetting him, and hanging ſo faſt on, and fettering him by the way, that in his owne ſenſe and feeling, he thinkes this worke will never be finiſhed, but yet he may take heart to him in this, as God brought home Ioſhua out of the captivity, cloathed him with change of apparell, and laſtly, put the crowne upon his head; ſo ſhall the Lord finiſh that good worke which he hath begun in us, Philip. 1.6.
The difference betwixt the Kings Crowne and the Prieſts. foreign corona regis.They put a Crowne upon his head.
The Kings Crowne differed from the Prieſts crowne; Firſt in name, the Kings Crowne was called, Gnaterah, the Prieſts was called Mitznephath; Secondly, in the matter, the Kings Crowne was of pure gold; the Prieſts was faſcia, foreign cidaris vel corona ſacerdotis, Exod. 28.4.of ſilke mixed with gold, and it was called tiara. Thirdly, they differed in the forme; and laſtly, in the uſe, the Kings Crowne was typicall, and civill alſo for government in things civill; the Prieſts was onelyonly typicall. Secondly, the things that were joyned with the Prieſts Crowne were more vive types of Chriſt, then the Kings Crowne was; for his Bells typed Chriſts propheticall office, his white garments his Prieſtly office, and the Crowne his Kingly office; he was a more vive repreſentation of Chriſt, than the King was.
And they put a Crowne upon his head.
There are three ſorts of crownes; firſt, the crowne of profeſſion,Three ſorts of crownes. common to all Chriſtians, Revelat. 3.11. Hold faſt that thou haſt, let no man take thy Crowne. Secondly, a miniſteriall crowne which belongeth to faithfull Paſtors, Phil. 4.1. Therefore my brethren, my joy and crowne. So 1 Theſſ. 2.19. And thirdly, the Crowne of glory, 1 Pet. 5.4. The crowne of the Paſtor, is his people converted by him, Prov 17.6. Childrens children are the crowne of old men, [Gnatereth] corona, commeth from [Gnatur] cingere, 1 Sam. 24.23. When Saul and his men invironed David, then they are ſaid [Gnatar] cingere; when the Grandfather hath his childrens children compaſſing him about, what a crowne is that for him? ſo a Miniſters crowne ſhall be this,Simile. when his people converted by him, ſtands about him like a crowne; The Prieſt under the Law in the time of his dayes, laid aſide his crowne, Ezek. 24.17. and in time of joy and gladneſſe, put it on againe. Many now a griefe may lay aſide their crowne, and trample it upon the ground, for griefe that they have been ſo negligent in their Calling. What joy can a man have when hee remembreth his great negligence in his miniſtery, and ſloth in the Lords buſineſſe? he ſhould not be ſo negligent if he would alwayes remember that laſt crowne of glory which the chiefe Shepheard ſhall give, 1 Pet. 5.4. A crowne that fadeth not away, The crownes below here, wherewith men were crowned, were made of graſſe, of Lawrell trees, of linnen, of wooll, and the beſt of them but of gold, which all are fading crownes, but this crowne is foreign,foreign, immarceſſibilis, nunquam marceſcens; item flos quidam ſic dictus quod non marceſcat, ſed decerptus aſſervetur, & cum cuncti flores defecere, madefactus aqua, reviviſcat, Plinius lib. 2. cap. 11. an incorruptible and durable crowne that cannot fade nor vaniſh away.
So they ſet a Mitre upon his head, or a crowne upon his head. After that Ioſhua, by the aſſiſtance of the Angel, had reſiſted Satan, given him the foyle, and had gotten the victory, the Lord in ſigne of this victory, and to confirme Ioſhua in the Prieſthood, after hee returned from the captivity, ſetteth a crowne upon his head.
This is a great comfort to all Chriſtians, but chiefly to faithfull Miniſters, that although they ſuffer perſecution, be carried, as it were, into captivity, accuſed by Satan and the wicked in the world, yet if they conſtantly ſtand out and reſiſt Satan, and ſtop the mouthes of thoſe wicked inſtruments of his, by their good life and holy converſation, they may be aſſured the Lord will give them a crowne, even the Crowne of life, Revel. 2.10. Feare none of thoſe things which thou ſhalt ſuffer; behold the Divell ſhall caſt ſome of you into priſon, that yee may be tryed, and ye ſhall have tribulation ten dayes: be thou faithfull unto the death, and I will give thee a Crowne of life.