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. V.

JOsh. the Fifth, gives an account of the consequences that immediately followed Israel's passing over Jordan, which were these five: (1.) Gods Dread and Terror upon the Inhabitants of the Land, vers. 1. (2.) the renewing of Circumcision, vers. 2, to 9. (3.) The Celebration of the Passover, vers. 10, 11. (4.) Cessation of Manna, vers. 12. (5.) the Messiah's appearing to Joshua in the Plains of Jordan, in many circumstances, vers. 13, 14, 15.

The First Remark is, The Lord of Hosts, smote both the Amorites on this side Jor∣dan (those on the otherside having been subdued by Moses, Numb. 21.24, 34.) and the Canaanites, all along the Mid-land Sea, with such a fearfulness and faint-hearted∣ness at the news of this miraculous passage over Jordan, that as through stupefaction these two (the principal of the Nations) had neglected to guard their Frontiers at me Invasion, so much less had they any Courage to drive them out, when once got into their Land; 'tis said, vers. 1. That their Hearts mel••ed, as Deut. 28.7. Thus mettals melted lose their Hardness, so those Men lost all their Hardiness; and it may be doubted whether the Snow (that had swoln up Jordan) or their Hearts melted faster, the for∣mer by the heat of the Sun, and the latter by a cowardly fear from God.

The Second Remark is, The renewing that great Sacrament of Circumcision, (from vers. 2, to 10.) which was given to Abraham as a Seal of Gods Covenant, wherein Canaan was promis'd to him and to his Seed, who must bear the Sign of Gods Covenant in their Plesh, Gen. 17.7, 8, 9, 10, 11, 13, &c. This Ordinance had been long neglected by Abra∣ham's Seed during their Bondage in Egypt, where they could not Administer it accord∣ing to Gods Institution, because of their intolerable oppression there. Hereupon God sent Moses to restore it in the Plague of three days Darkness, Exod. 10.22. and 12.44, 48. Josh. 5.5, 7. wherein God bound Pharaoh's and his Peoples Hands to the Peace, while Israel was sore with their Circumcision: Moses might the better be a restorer of this Sacrament to Israel, because he had lately been awakened by the remembrance of his own neglect of it, and his danger thereupon; Exod. 4.24, 25. Again, this Or∣dinance was (if not neglected) at least omitted or intermitted, while Israel remain'd in the Wilderness, where God was pleased to Dispense with his own Institution, be∣cause of their frequent and sudden Removes, when ever the Lord took up the Cloud; for had this Omission (about 40. years, vers. 5, 6. here) been a wilful neglect, Israel had not met with Divine indulgence but utter severity, seeing God threatned to cut off all neglectors of it from his People, Gen. 17.14. then must Joshua restore this Sacrament the second time, vers. 2. Here, (as Moses had done before him the first time) for these reasons; (1.) To roll away (as Gilgal signifies) the reproach which they had con∣tracted in Egypt, by the sinful neglect of it upon worldly Accounts, vers. 9. (2.) That

they might be prepared to partake of the Passover, whereof none might eat before they were Circumcised, Exod. 12.44, 48. (3) To strengthen their Faith in the Covenant God made with Abraham, Wherein, with other things, Canaan was pro∣mis'd to Abraham's Seed. This Seal now applied, must needs confirm them in their present difficulties and future danger. (4.) To testify that God was reconciled to them by renewing his Covenant herein with them, their Parents Rebellions being no longer to be charged upon them (5.) To distinguish them from the Ʋncircumcised Canaanites, &c. (6.) To oblige them in performing all God enjoyned them to do in Canaan Exod. 12.25. Levit. 23.10 Numb. 15.2. &c.

The Third Remark is, The marvelous Divine Protection and Preservation of Israel during their soreness under present circumcision, when Jordan shut them up behind, a mighty and malicious Adversary was before them, who surely consulted to ruin them upon all Advantages, and who never could meet with a fairer and fitter opportunity than they hadat this time; for had they come forth in Arms upon them now, while they were sore of their Wounds in Circumcision (as Sime••n and Levi did upon the Shechemites, Gen. 34.25, 26, &c. They might easily have slaughter'd them, while they were utterly dis∣abled to save themselves, either by Flight or resistance in Fight. As this demonstrates the strength of their Faith, thus tried, in exposing themselves to such desperate dan∣ger. When God commanded it to be done, they must obey, relying wholly upon God's Power and providence for their preservation, so on the other hand, it most highly commends the excellency of God's Protection over all those that keep within Gods pre∣cincts: The same Almighty Power that had closely shut up the Egyptians with the three days Darkness, So that none of them could stir out of his place, Exod. 10.22.23. while Moses had (as some say) circumcised Israel to prepare them then for the following pas∣sover, Exod. 12 44.48. Accordingly when Joshua doth the like to Israel here, the great God doth the like to the Canaanites (as he had done to the Egyptians) smiting them with such a confounding Consternation, that they durst not move out of their lurking holes to improve an opportunity so fair for them, verse 1. Here otherwise they might with ease have cut off those disabled Invaders.

The Fourth Remark is, The Parity or Congruity betwixt Joshua and Jesus; the Type and the Antitype, over and above what is mentioned before: As (1.) Joshua was magnified in his Authority over, and Reputation among the People as a fit successour of Moses, by dividing the Waters of Jordan at the presence of the Ark of God. Josh. 3.3.7. and 4.14. &c. So our Jesus was magnified in the same Jordan by the dividing of the Heavens, and the presence of the Spirit of God descending like a Dove and resting upon him, Math. 3.16, 17. (2.) As Joshua led Israel through the Waters of Jordan unto Canaan, so our Jesus leads the Israel of God (his Re∣deemed) through many Waters of affliction and of Death it self into the Heavenly Canaan, Psal. 23.4, (3.) as Joshua brought into Canaan both those who were circum∣cised in Egypt (being then under 20. years of age, and now survived) and those who were uncircumcised in the Wilderness; so our Jesus brings all Believers, both the Circumcised Jews, and the Ʋncircumcised Gentiles into Heaven, Col. 3.11. Ephes. 2.14. Gal. 5.6. and 6.15. (4.) as Joshua brought even the Uncircumcised over Jordan, that they might not ascribe it to their Circumcision and Merits; so our Jesus does all for us out of free grace, &c. (5.) it was not Moses but Joshua that Circumcised Israel, so the Law sanctifies not, but Grace by Christ, Rom. 8.3. Heb. 7.19.

The Fifth Remark is, The Celebration of the Passover a few days after their Circum∣cision, vers. 10. So great was the priviledge of Israels taking Possession of the Earthly Canaan (a Type of the Heavenly) the Land of promise, that they must pass under a dou∣ble Preparation before they can possess it. Those two standing Sacraments of the Old Testament must sanctify Israel for this priviledge; how much more do we need the two Gospel-Sacraments to sanctify and prepare us for Heaven, &c. This was Israel's Third Passo∣ver, the first being at their departure from Egypt, Ezod. 12.25. The second was at Mount Sinai, where the Law was given. Numb. 9.1.2. Which was their second Year in the Wilderness; then was both this and Circumcision omitted for above 38 Years till they came into Canaan, and there both were received, as above, and then was their Third Passover as here; for in their Wilderness Travels because of their frequent and uncertain removes both these and all other Sacrifices were neglected, Amos 5.25. As was the Feast of Tabernacles for many ages, at least, not in due manner observed Nehem. 8.16, 17, 18. Which we may justly wonder at; but Vexatio dat Intellectum, their Captivity in Babylon did rub up their memories at their return from it. To which,

may be added as an Apology, for their omitting the Passover, that the Law of it seems peculiarly to appertain to the Land of promise [when ye come into the Land, Exod. 12.25. And their second Passover, Numb. 9, was not kept by the General Law of God concerning it, but by a particular New Command (whereof there was no need, had they been bound by a Law) and a Priviledge which dispensed with some to keep it up∣on the 14th Day of the Second Month, Numb. 9.6.10. &c. as was done likewise in re∣spect of time in that of Hezekiahs 2 Chron 30.3. &c.

The Sixth Remark is, The Cessation of Manna on the Morrow after the Passover, verse 11, 12. when the People met with both Old Corn (which they found in the Barns of those Canaanites, who for fear were fled to their strong Cities or remoter places) and with New Corn also which they found standing upon the ground, it being now their Harvest-time Mark Gods method here, Israel must first renew their Covenant (in par∣taking the two Seals of it) with God, and must bring a Shake-sheaf unto the Priest as an Offering to the Lord, Levit. 23.10.14. &c. 'Twas fit, that God, the giver of those precious fruits, Jam. 5.7. should be served first before they served themselves) after their observation of those Holy Ordinances, these outward blessings were sancti∣fied to them, and then was there no farther need of Manna, wherewith God had fed them forty years. The reasons why Manna then ceased, are these: (1.) When God gives store of ordinary Means, then Extraordinary Miracles are not to be expected. He that now calleth for a Miracle, is a Miracle himself, saith Austin: There was now plenty of other Provision (2.) That all might understand this Manna was not an ordi∣nary Product of Nature, as Hail, &c. be but a free and liberal Gift of God, Israel might think it natural because it continued so long this thought was confuted by its ceasing. (3.) That this Heavenly gift might no more come into contempt, for if they wantonly loathed it in the time of their necessity of it (when they had no other food) Numb. 11.6. lightly came by, was lightly set by, citò parta vilescunt, how much more would they have loathed it in a Land flowing with Milk and Honey: God will not be too prodigal of his favours in too lavishingly expending them and thereby exposing them to be scorn'd as superfluous things.

The Seventh Remark is, The appearance of the Son of God to his Servant, General Joshua, verse 13. To the end, where we have a whole Bundle of very Remarkable Marks. As (1.) This Apparition was no created Angel (for then he had not admitted of Adoration, Revel. 19.10. and 22.9.) but is called Jehova, Josh. 6.2. The Son of God, who oft appeared to the Sons of men as Preludes to his Incarnation. He was oft in carne, before he was ex carne, saith Tertullian, from his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or love to Men, Tit. 3.4. Luke 2.14. His delight being among the Sons of Men, Prov. 8.31. as after his Resurrection he appeared to Mary Magdalen in the the form of a Gardner, Joh. 20. and to the two Disciples Travelling to Emmaus in the form of a Traveller, Luk. 24. so here before his incarnation, in the form of a Captain, as the matter did require. And that at with a drawn Sword in his Hand, vers. 13. Oh pray that Christ may never lay down or Sheath this Sword (which he first drew at the first enmity, Gen. 3.16. (for there begins the Book of the Wars of the Lord for the defence of his Church) until all the Enemies thereof, yea, the last of them, namely, Death, be destroyed.

Secondly; Mark here Joshua's Courage in daring to approach an•• Armed Man, and no doubt of a most Majestick countenance, not knowing whether he might not be a Foe, and that some Ambuscade might be laid to entrap him, and to cut him off, while alone; this shews how bravely God had qualify'd Joshua, for a General of his Army.

Thirdly; Such as be found doing their Duty, and keeping within Christ's Precincts, they shall not only have Christ's Protection, but his Presence also; that Joshua was do∣ing his Duty in the Fields of Jericho, may not be doubted; some say, he was Praying there; others, that he was Meditating there; assuredly he was (like a good General) viewing the ground, and where was the fittest place to attempt Jericho. Sure I am, he was not asleep there, for 'tis said [He lift up his Eyes &c.] to shew that his Vigilancy was equal to his Valour.

Fourthly The Eternal Son of God (when daringly asked by Joshua, who he was? and whom he was for?) Answered, verse 14. That he was neither Israelite, nor Canaanite, but Chief General both of the Host of Angels, (which fight for the Church, Dan. 10.13, 21. Revel. 12.7. and 19.11, 14.) and of the Host of Israel, whom I am come to assist against all their Enemies, and to give thee directions by what means Je∣richo shall be conquered.

Fifthly; Christ's discovery of himself suddenly changeth Joshua's daring confidence

(while he thought him a mere Man) into a most humble and Awful Reverence of God's glorious presence, insomuch that he falls down flat upon his Face to the Ground before him, and declaring withal, how ready he was to obey his Divine com∣mands.

Sixthly; Christ's 1st. command to him was [loose of thy Shoes] verse 15. which was used to express the highest Degree of Humiliation, under Gods severest Dispensations, 2 Sam. 15.30. Isa. 20.2, 4. Ezek. 24.17, 23. Thus Moses, Exod. 3.4. and Joshua here to express their own nothingness before the Lord; (not for any inherent Holiness in the place for it was but common ground, when Christ was gone) and to make Joshua more attentive to his commands, Josh. 6.2.3. &c.