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drink, and were like to perish: there stood a mighty great rock of hard stone, which Moses smote with his rod: it opened and yielded out a great stream of water: the whole people drank of it, and was refreshed. The same people, being likewise in the same wilderness utterly void of bread and all other sustenance, was like to famish : God sent them manna from heaven above: they gathered it, they ground it, and they ate of it: it was sweet and delicate and full of comfort.

This was an allegory, that is to say, a secret and mystical kind of utterance. For by this manna and by this rock the people was led to understand and think on that bread and that water that should come from heaven. St Paul saith, “ The rock was Christ:" his side was cloven, his blood issued out: it is a Cor. 1x. water springing up into everlasting life: we drink of it, and live for ever.

So likewise that manna was the body of Christ: the people did eat of it, and lived by it. Christ had not yet taken upon him a natural body; yet they did eat his body: he had not yet shed his blood; yet they drank his blood. St Paul saith : “All did eat the same spiritual meat,” that is, the body of Christ; "and 1 Cor. x. all did drink of the same spiritual drink,” that is, the blood of Christ; and that as verily and as truly as we do now; and whosoever then did so eat Christ lived for ever, not because the rock was turned into his flesh, or the water into his blood : it was an allegory, as all other sacraments be: the people hereby was taught to consider of other things.

When the people was stung with serpents in the wilderness, and were swollen, and heaved up, and perished in the wilderness without hope of cure, Moses erected up a brasen serpent upon a pole: the people beheld it, their anguish abated, their swelling slaked, and they were healed. Christ was this serpent, he was lifted up on the cross : whoso trusteth in him shall never be ashamed.

In certain of their sacrifices they had a lamb, they sticked him, they killed him, and made sacrifice of him: this lamb was Christ the Son of God, he was killed, sticked, and made a sweet-smelling sacrifice for our sins. Of him saith God himself: “ This is my beloved Son, in whom I am well pleased.” Matt. iii. Of him saith John: “Behold the Lamb of God, which taketh away the sins John i. of the world.” Of him St Peter speaketh : “ Among men there is none other Acts iv. name given under heaven whereby we must be saved.” In his righteousness only we are received as righteous; his blood cleanseth us from all sin: there is no other sacrifice wherewith we may be reconciled to God our heavenly Father. All these were allegories, that is to say, certain resemblances and significations of secret matters. That striking of the rock, that feeding upon manna, that lifting up of the serpent, that killing of the lamb, were certain mystical kinds of speaking. And let no man think these things are impertinent, or from the purpose: they are incident unto the matter, and grow necessarily of the things we have to speak of.

When Joshua, that noble and worthy captain, by God's special conduct had passed through the water of Jordan, and taken possession in the land of Canaan, a land flowing with milk and honey, there to plant the people of Israel according to the promises that God had made them; the citizens of Hiericho, that stood in the frontiers of the country, rampired their wall, and placed their artillery, and appointed themselves to resist him, and to withstand his force. To assault this city Joshua practised a strange kind of battery.

He commanded that the ark of God's majesty should be carried reverently about the walls seven days together; and that the whole host in armour should go before it ; that after them should follow seven priests with seven trumpets; that all the rest of the people should follow after the ark; and that thus they should do every day once. The seventh day he increased their labour, and bade them to go about seven times in like order. The people within laughed them to scorn to see their folly. At the seventh and last turn Joshua commanded them all to make a shout. Straightway, after so long silence, they lifted up their voices, and shouted with a great shout, so many hundred thousands of men, women, and children: the trumpets blew in every corner : the whole heaven and earth was full of their noise; and the wall fell down flat.

27 (JEWEL, 11.]

as

Here let us consider and glorify the power of God: there was neither mine, nor ram, nor other engine, nor warlike force, nor worldly policy practised : only at this roar and sound of trumpets and voices of men the rampires were broken, the walls fell down, and sunk, and were made even with the ground: the soldiers went over and slew without mercy man, woman, and child, and cattle, and whatsoever creature they found before them: they fired the city, and consumed it, and burnt it to ashes.

Then Joshua sware at that time, saying : “Cursed be the man before the Lord, whosoever henceforth shall take in hand to restore this city of Hiericho: let him lay the foundation thereof in the death of his eldest son, and in the death of his youngest child let him close up and finish the gates :" let him never more rejoice in the fruit of his body, but let him live as a man accursed in the midst of the people: let his name and memory and all his

posterity perish with him. This was the tenor of Joshua's curse. 1 Kings xvi. Six hundred years after, in the time of the wicked king Achab, one Hiel

(having no regard to his? curse) set upon to restore Hiericho; and it came to pass even as it was foresaid by Joshua : God's curse fell upon him; he buried his eldest son, he buried his youngest son, he was left without comfort, even a man that the Lord had cursed: for God's will was that Hiericho should lie waste and desolate for ever, as an everlasting remembrance of his wrath, that all people should fear to withstand his will. This is the plain story only, according to the letter.

But as touching the allegory, or the matter which therein lieth covered, it

hath a far deeper meaning. This Hiericho, whereof the story speaketh, was 2 Kings ii. a city in Canaan, in a low, sour, barren ground, in the midst of a rotten

and pestilent water, by reason whereof, before the same water was cured by the prophet Elizeus, the men that drank thereof died of sundry diseases, and the women also became unfruitful. This city withstood the people of God, and laboured to keep them from their inheritance that God had given them.

That Hiericho of which we have now to consider is a spiritual power of darkness, that resteth only in flesh and in worldly promises, that withstandeth God's people, and exalteth itself against God. For even in this life, as there is a Jerusalem, so is there a Hiericho: as truth hath her house, so is there also a house wherein falsehood and error dwelleth. As there is a glory of the light, so is there a power of darkness. This Hiericho of falsehood and darkness God overthroweth when it seemeth good in his sight: with the breath of his mouth and with the blast of his holy word he doth overthrow it; and whosoever will seek to restore it shall be accursed.

Three things therefore I have thought good by God's sufferance to treat of:

1. First, how high this Hiericho is built, and how strongly it is fenced, and yet how easily it is overthrown.

How vainly and how miserably they lose their labour that seek by any means to restore it.

3. What good remedies may be devised, that this Hiericho be not restored again.

Whatsoever my simple learning or utterance shall be, yet I doubt not but the very bare consideration hereof of itself unto the godly must needs be comfortable.

“ They that go down to the sea in ships, and occupy by the great waters, they see the works of the Lord, and his wonders in the decp.” For God is marvellous in the surges and tempests of the sea; he is marvellous in the firmament of heaven; but much more marvellous is he in the surges and stormy tempests of his church, Here may we behold the work of his hands. This is the shop of his power, of his wisdom, of his light, and truth, and righteousness, and patience, and mercy. Here may we see the children of light and the children of darkness, the vessels of honour and the vessels of shame, the assaults of falsehood, and the glory and victory of truth. Here shall we see how God leadeth even into hell

, and yet bringeth safely back; how he

Psal. cvii.

pThis, 1583.]

killeth, and yet reviveth; how he refuseth the full, and feedeth the hungry; how he is the ruin of many, and the resurrection of many.

Here may we see the wonderful ways and the unsearchable judgments of God. It is a place full of terror, and a place full of all comfort. In respect hereof the prophet David saith: “O Lord, our Lord, how wonderful is thy name in all the world!” Psal. viii. Again he saith : “One thing have I desired of the Lord, that I will require ; Psal. xxvii. that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit his temple.”

Hiericho was a mighty strong town, well manned, well victualled, well walled, well fenced ; and in affiance thereof it withstood the whole power of God's army. Joshua (notwithstanding he had great force of armed men) during the assault suffered no man to use his weapon: he willed them all to walk quietly and silent, without doing violence: his strength was not in the number and courage of men, but only in the ark, that is, in the presence and power of God.

Thus it fareth oftentimes in spiritual warfares : falsehood is armed; and truth goeth naked: falsehood maketh outcries; and truth saith little: falsehood is bold; and truth is outfaced. Blindness of itself naturally is hardy and venturous; and falsehood is wily and shifting. When the high priests and captains of the temple and the elders were come to lay hands on Christ, he said unto them: “This is your very hour, and the power of darkness.” Luke xxii. Their hearts were darkened, their eyes were blinded, they saw not their ways, they knew not their dangers, they would not understand, they would not be taught: malice and frowardness had made them blind; therefore the fear of God was not before their eyes. Herein stood their power; therefore they were bold, and said: “Let us break their bands, and cast their cords from us.” Psal. ii. Therefore they said: “We will not have this man to reign over us.”

There- Luke xix. fore they said: “The word that thou hast spoken to us in the name of the Jer. xliv. Lord, we will not hear it of thee.” Thus cried they, because of the blindness which was in them, and because of the folly of their hearts.

Yet is there no soldier so stout in defence of Hiericho as he that thinketh his cause is good, and that his doing pleaseth God well, and therefore is moved thereto in conscience. None so desperate and wilful for the falsehood and darkness of Hiericho as such who have zeal without knowledge, as are blind, and follow their blind guides; who, when they slander, or persecute, or kill others for righteousness sake, think they make a sacrifice unto God, and that God is highly pleased with their doing. Such were they that cried against Christ, “ Crucify him, crucify him;" and, “He hath blasphemed.” Therefore John xix. Christ maketh his prayer for them : “ Father, forgive them; for they know Luke xxiii. not what they do.” They know not me, they know not whence I come, nor who it is that sent me; they take light for darkness, and darkness for light. Therefore the wise man saith : “Lean not unto thine own wisdom :" “ do not the Prov. iii. things that seem right in thine own eyes.” “ There is a way which seemeth right Prov. xiv. to a man; but the issues thereof are the ways of death." It seemeth catholic, it seemeth holy; but the end thereof leadeth to death. St Paul saith of the Jews: “If they had known the wisdom of God, they would not have crucified 1 Cor. ii. the Lord of glory.” If their eyes had been open to see him, if their heart and understanding had been open to know him, they had not been guilty of innocent blood, they would not have betrayed the Lord of glory.

But Hiericho is not only thus fenced with blind zeal and wilful ignorance, but also oftentimes hath help of man's strength, and the favour and succour of worldly power. The Egyptians had mighty chariots, straked and barred with iron, in the strength whereof they put their trust. The people of Babylon built themselves a tower as high as the heavens, to shew forth their pride and get themselves a name. Hereof David saith : “ The kings of the earth Psal. ii. band themselves, and the princes are assembled together against the Lord and against his Christ.” He saith not, the vulgar people, or a sort of rascals only, but kings and princes, and they which bear authority in the world, assembled themselves against the Lord, and in this power they think they are invincible.

.

[’ Assemble, 1583.]

Exod. v.

Dan. ini.

nosor:

Rev. xviii.

Acts iv.

Mal. ji.

John vii.

1 Cor. iv.

When Moses and Aaron did the message of God unto Pharao, saying, “Thus saith the Lord God of Israel;” Pharao said: “Who is the Lord, that I should hear his voice, and let Israel go? I know not the Lord, neither will I let Israel go.” What is his power? What hurt can he do? I know him not, I care not for him : Israel shall not depart my country. So said Nabuchodo

“Who is that God that can deliver you out of mine hands ?" In like sort did Sennacherib king of the Assyrians vaunt himself in the pride of his 2 Kings xix. strength, and bid defiance against the God of Israel : “Thus shall ye speak

to Ezechiah king of Juda, and say, Let not thy God deceive thee, in whom thou trustest, saying, Jerusalem shall not be delivered into the hand of the king of Ashur. Have the gods of the heathen delivered them which my

fathers have destroyed ?" And even so doth St John bewray the folly of Babylon : “She saith in her heart, I sit, being a queen, and am no widow, and shall see no mourning." In trust hereof they said sometimes, “and commanded the apostles, that in no wise they should speak or teach in the name of Jesus.” They said : We are the children of Abraham, we are the sons of the prophets. They said : We cannot err; for it is written: “The priest's lips should preserve knowledge; and they should seek the law at his mouth.” In trust hereof they said: “Doth any of the rulers or Pharisees believe in him? But this people, which know not the law, are cursed.” In trust hereof they have said: “Let us cut them out of the land of the living, let the name of Israel be had no more in remembrance :” this doctrine is schismatical, this religion is new, it hath no ground, it shall not prevail, it shall not stand. Such courage have the citizens of this ignorant Hiericho taken in the strength of man's arm, and in the help of worldly policy.

Then they fell to sword and persecution, and all kind of torments and cruel death : the people despaired: the very elect began to faint. St Paul

saith: “We are made a gazing-stock unto the world, and to the angels, and Psal. Ixxiv. unto men.” The prophet David prayeth unto God against such: “ Arise, O

God, maintain thine own cause: remember thy daily reproach by the foolish man.” So strong is the hold of this spiritual Hiericho, and so stoutly it fighteth against the Lord.

Albeit Hiericho was so strong, and the walls thereof seemed invincible, such as no power could pierce, yet at the sound of seven trumpets, and the shout of the people, they fell down flat to the ground. So mightily did God in such weak means shew forth his wonderful and fatherly care to work the rest and peace of his people. Pharao had Israel even in his mouth as a prey: the sea was before them, and the hills on each side : they were unarmed: he had the power and all the policy of his country: it seemed unpossible they should ever be able to escape that danger: but mark the turning of God's mighty hand: suddenly the sea opened; Israel passed through the midst of it as upon dry land ; Pharao followed after, and was swallowed and drowned with all his men.

Israel looked back, and saw the marvellous works of God, how it was now performed which God had said unto Pharao : “ Thou shalt perish from the earth; and indeed for this cause have I appointed thee, to shew my power in thee, and to declare my name throughout all the world.” Therefore they rejoiced in God, and feared him, and made him sacrifice.

Nabuchodonosor, when he fell upon Jewry, made the whole country to shake with the terror of his name. He was like to a mighty great tree, whose height reached to the heavens, and the sight thereof through all the world; yet suddenly was this mighty tree hewn down, as the Holy One that came down from heaven had said: “Hew down the tree, and destroy it.” “Nabuchodonosor was driven from men, and had his dwelling with the beasts of the field, and did eat grass and fodder as the oxen, seven years, till his hairs were grown as eagles' feathers, and his nails like birds' claws." The power of Sennacherib was terrible : the people of Israel were not able to withstand it: he did glory in the pride

thereof; he said no God was able to deliver Jerusalem, nor to save it out of his 2 Kings xix. hands ; " yet suddenly the angel of the Lord in one night smote in the camp of

Ashur an hundred fourscore and five thousand of his men;" he fled away with the rest, and was slain by his sons, and the people of God left at liberty.

Exod. ix.

Dan. iv.

an Rev. xviii.

Though Babylon said she should never mourn nor feel any heaviness, yet
angel came down from heaven, and cried out mightily with a loud voice, saying,
It is fallen, it is fallen, Babylon the great city, and is become the habitation of
devils, and the hold of all foul spirits, and a cage of every unclean and hateful
bird.” It were an infinite labour, and yet very comfortable, to consider how
marvellously God in the old times hath overthrown his enemies, and delivered
his poor servants.

David, to save his life, was fain to run from king Saul, and remained in a mountain in the “wilderness of Ziph; and Saul sought him every day; but God deli- 1 Sam. xxiii. vered him not into his hand.” David was not only without aid or hope of aid, but also without sustenance, and looked when he should be taken, and thought it not possible to escape; “for Saul and his men compassed David and his men round about to take them. But there came a messenger to Saul, saying, Haste thee and come, for the Philistines have invaded thy land. Wherefore Saul returned from pursuing David.” And thus poor David was delivered. God is a helper in due season, he cometh with aid when things are desperate, he helpeth when there is no hope of help elsewhere: the counsels, attempts, and policies of the wicked are in vain. “ He that dwelleth in the heavens shall laugh them to Psal. ti. scorn.” The prophet David found himself disquieted at the worldly prosperity of the wicked, and saith: “As for me, my feet were almost gone, my steps had Psal. Ixxiii. well-near slipped; for I fretted at the foolish, when I saw the prosperity of the wicked, &c. Then thought I to know this; but it was too painful for me, until I went up into the sanctuary of God: then understood I their end. Surely thou hast set them in slippery places, and castest them down into desolation. How suddenly are they destroyed, perished, and consumed !” “As for me, it is good to draw near unto God; therefore have I put my trust in the Lord God, that I may declare all thy works."

A king is strong; a woman is strong; and wine is strong: but truth doth abide and is strong for ever. Truth is great and strongest. Whither may a man go from the Spirit of the Lord? or whither may a man fly from his presence? If he ascend up into heaven, the Lord is there; or, if he descend into hell, the Lord is there also. “ The face of the Lord is upon them that do evil.” “ When they shall say, Peace and safety, then shall come upon them sudden destruction.”

Let no man be deceived, and think that these things are wrought by the power of stars, or by the pleasure of princes : it is God that ruleth the world, and not the stars.

It was not Joshua that overturned the walls of Hiericho, nor the cry of the people, and sound of the trumpets. It was neither Constantinus, nor Jovinian, nor Valentinian, nor Theodosius, that planted the gospel, and changed the hearts of the people. These were virtuous and godly emperors ; yet those changes were not made by their power, but it was God which sent forth his Spirit, and renewed the face of the earth. Christ Jesus, the Sun of righteousness, had looked upon them: the Morning Star from an high had risen over them. Good princes and good rulers are the good instruments by whom God setteth forth his glory: their hearts be in the hands of God; he bendeth them, and inclineth them to his purpose : but the truth of the gospel is not planted and settled in our hearts, neither by the will of man nor by the authority of princes. No creature can claim part of this glory: this glory belongeth unto God; "but unto us and to our fathers, to our kings and to our prophets, the Bar. i. confusion of our faces." “ This is the Lord's doing; and it is marvellous in our Psal. cxviii. eyes. This is the day which the Lord hath made ; let us rejoice and be glad in it. This is a change wrought, not by the stars, but by the right hand of the Most High: “The sons of God, even they which believe in him, are born, not of John i. blood, nor of the will of flesh, nor of the will of man, but of God;" as by the prophet Ezechiel God himself declareth: “A new heart will I give you, and a new Ezek. xxxvi. spirit will I put within you ;” “I will put my Spirit within you, and cause you to walk in my statutes." And by the prophet Jeremy: “I will put my law in their Jer. xxxi. inward parts, and write it in their hearts, and will be their God; and they shall be my people.” Let us then know this ourselves; and of others let us with the prophet Esay say: “Therefore let them see and know, and let them consider Isai. xli. and understand together, that the hand of the Lord hath done this.”

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