A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

CHAP. VI.

JOsh. The 6th relateth the overthrow of Jericho, where we have, (1.) Its Antecedents. (2.) Its Concomitants, and (3.) Its consequents, The Antecedents, (1.) Are the Terror upon the Townsmen, 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 Com∣mands both to the Priests, verse 6. and to the People, how and when they should com∣pass 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 Observa∣tions.

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 mer∣cies 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 Tra∣vellers 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 be∣hind 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,

Numb. 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 Fron∣tier Garrison must be most of all unconquerable? Moreover, it was shut up, and bet∣ter 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 at∣tended 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 par∣ticular 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 certain∣ly 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 Bat∣tering 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 Prin∣cipal 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 sound∣ing of Rams Horns, so shall mystical Jericho or Babylon fall by the preaching of the Gos∣pel. 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

in its Dominion; 'tis fall'n at this time in its Credit and in its Revenues: Oh that our Gos¦pel Angels may sound their Trumpets, Soundly, Stoutly, and Loudly, that the Walls of Ba∣bylon (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 al∣ready, 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 succes∣ful 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 apprehen∣ded: Alas, What was the Ark, without the God of the Ark? And What are Ordi∣nances of God, without the God of those Ordinances? Those profligate Priests and Peo∣ple cried [the Ark shall save us.] But David did better, tho' he sent the Ark in∣to 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 need∣ed 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 Mo∣ther-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 Mira∣cle 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 pre∣cept, 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 blow∣ing of Rams Horns) seemed never so childish and contemptible to Carnal Rea∣son, yet when Faith, as the inward means, doth make use even of scorned ways, be∣cause 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 promi∣ses into prayers (Casting our burden upon the Lord by Faith) then God will turn them in∣to 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.

The Ninth Remark, respecteth the Manner, namely, compassing about it seven Days, &c. This is not the manner of Conquerers to walk round a besieged City only, but to as∣sault 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 con∣quer 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 work∣eth 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 walk∣ked: 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hebr. 11.30. imports, their drawing a Circle round about the City. Had they not gone round about, all had not been their own: They had Conquer'd no more than they had 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 Cir∣cuit 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 al∣so 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 no∣dum] 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, re∣turning, as it were, into the Abyss of his own Eternity.

The Eleventh Remark, But above all, the Sacred Scriptures seem to put a great Vene∣ration 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 Ci∣ty, 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 se∣ven 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-offer∣ing, 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 Ra∣chel, Gen. 29.18, 20. And Samson had seven Locks, Judg. 16.13. And Samuel ap∣pointed Saul to stay for him seven Days, 1 Sam. 10.8. and the Elders of Jabesh had se∣ven 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 Naa∣man to wash 7 times, 2 King. 5.10. &c. In a word (the time would fail me to men∣tion 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 there∣in Heaven and Earth do meet together (to wit, God and his People) upon the Sab∣bath 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 proba∣bly the Sabbath Day; however one of the seven must be the Sabbath, whereupon Mar∣cion 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 Peo∣ples 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 al∣ready 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

we imagine that all the Walls (which Israel had compassed daily, &c.) fell flat to the Earth, but only that part which was now opposite to Israel's Army, which was enough for their entrance at so wide and so prodigious a breach as entertained 600000 Soldiers, [Every Man entering in straight before him] there was no need of the falling of the whole Wall, nor could that be but Rahab's House (which was built on the Wall) must fall with it: As the 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 Obedi∣ence (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 Punish∣ments.

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. accord∣ing 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 Per∣sons and the Housholdstuff were brought without the Camp as unclean, until they were legal∣ly 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 prepar∣ed them: All these were the first fruits of the Gentiles, saved alive, ver. 25. notwith∣standing 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 Ido∣latry, 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 plea∣sed 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 per∣swade 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. ac∣cording to the Law, Deut. 7.26. This was fair warning for that soul Sinner Achan, but that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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

2. 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 Con∣quer, 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 unre∣newed 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, there∣fore 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 foun∣dation 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 em∣ployed, 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 al∣ready, 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

Supremacy (that great Luminary of the World, who proudly and presumptuously as∣sumes 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 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Even∣ing 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 confi∣dently, yet silently too, as those here, Josh. 6.10. and praying also fervently for Baby∣lon'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 Tri∣umph 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 A∣hab 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 afore∣said, 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

also 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 Habita∣tion 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.