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. XXIV.

JOshua the twenty fourth concludes this Book with Joshua's death, consisting of three parts, (1.) The Antecedents. (2.) The Concomitants. (3.) The Consequents of the Death of Joshua.

First, The Antecedents, which be many, and so do afford the more Remarks.

The First, which indeed must be looked upon as the Principal, is Israel's renew∣ing of the Covenant with the God of Israel: It was the chiefest care of godly Joshua, insomuch, that living, and dying, he labours to his utmost for maintaining that Holy League betwixt God and his People: Therefore doth he solemnly renew the Covenant (made with Abraham Originally, Gen. 12.6, 7.) now with the People of the God of Abraham, the first time at their entrance into Canaan, Josh. 8.30.33. And here have we his second Renewing and Ratifying of this ancient and solemn League and Cove∣nant, ver. 25. so sollicitous was he of the publick weal both of Church and State after his Decease, well knowing that this was a blessed means to bind their treache∣rous hearts to a better behaviour, which otherwise would be ready enough to slip the old Collar, if new Bonds were not laid upon them: Whereupon Joshua brings Is∣rael twice into the Bonds of the Covenant (so called, Ezek. 20.37.) because such Bonds of Vows and Covenants, rightly made and renewed, are of singular use to keep the minds of Men within the bounds of obedience, and to make Men more firm, con∣stant, and peremptory in ways of well doing: This Three fold Cord cannot quickly be broken, Eccles. 4.12.

The Second Remark is, The Place where this Covenant was Renewed, namely at She∣chem, ver. 1. Thither Joshua calls and convenes his Second Parliament; as the First is supposed to be at Shilo (ten Miles distant from Shechem, as Jerom affirms) for tho' Shilo was the place in Ordinary of Joshua's Assembling the Congregatson of Israel together, Josh. 18.1. because the Tabernacle was then fixed, there, having the Ark, the visible sign of God's presence in it, yet Shechem is expresly said to be the place of this New Convention, and where the Old Covenant must be renewed, which was an extraordinary Occasion▪ and thereupon it was in the power of Joshua to remove the Ark thither (as was done under the Government of Eli, 1 Snm. 4.3. and of David, 2 Sam. 15.24. upon great Emergencies) therefore it is said [they presented themselves before the Lord at Shechem] ver. 1. and [by the Sanctuary of the Lord] ver. 26. For this Sacred Assem∣bly met together for such a Religious Exercise of Contracting a Covenant with God, and having the Ark of Gods presence with them, might well be said to present themselves before God, who is present in all such Assemblies, Exod. 20.24. Ps. 82.1. Math. 18.20. So the Name of God's Sanctuary is given to it.

Moreover, there be many Reasons why this Parliament was held at Shechem as at a place convenient for it, because,

First, It was the Chief City of Ephraim, Joshua's Tribe; so this Noble City was the fittest to entertain such a Noble Assembly.

Secondly, It was near to Joshua's City, whose Age had now made him infirm, and therefore the ease of Israel's Supream Governour must be consulted in the choice of a place for his Presence.

Thirdly, Shechem was a Levitical City, given to the Tribe of Levi, as an Aca∣demy, and one of the Cities of Refuge, which were Sanctuaries appointed of God, Josh. 20.7. and 21.21. so a fit place.

Fourthly, This City was the Place where was the solemn Burial of Blessed Joseph's Bones, as is implied here, ver. 32. and for the Burial of the rest of the Patriarchs, Acts 7.15, 16. Therefore was it designed for this last solemn Convention.

Fifthly, Above all, Shechem being the very place where the Covenant was first contracted betwixt God and Abraham, Gen. 12.6, 7. and being the very place where the same Cove∣nant was Renewed again betwixt God and Israel Abraham's Seed) at their first entrance into this Land of Promise, Josh. 8.30.33. between the two Mountains of Ebal and Geriz∣zim, which were very near to Shechem, as appeareth from Judg. 9.6, 7. where Jo∣tham

spoke his Parable from the top of Mount Gerizzim, to the Men of Shechem Anointing Abimelech (that Bastard) in the Valley which lay betwixt it and Mount Ebal, a place employed for Religious Services, Deut. 11.29. and 27.12. therefore Joshua might well judge this place most proper, both for Reviving the Remembrance of God's Covenant with Abraham there, and for reminding this same People of their former Obligations unto the Lord there, as likewise to engage them in a farther ra∣tification of them in their Faith, &c.

The Third Remark is, The August and Elegant Oration which dying Joshua spake to this Parliament at Shechem (beside what he had spoken in the foregoing Chapter,) upon this occasion of Renewing the Covenant, wherein observe (1.) His Exordium, he begins in the Name of the Lord, and not in his own Name, ver. 2. and (2.) His Pro∣position, Exhorting Israel to a perseverance in the pure Worship of God, ver. 14. (3.) This Proposition he confirms both by Argument and by Example. By Argument,

First, Demonstrating how God had obliged them to a constant obedience by his manifold Mercies, that Mercy might enforce them the firmer to duty: Then gives them an Historical Narrative of what God had done for them, and for their Fore-Fathers, beginning at God's call of Abraham out of his Idolatrous Country, ver. 2, 3. giving him Isaac the Heir of the Covenant, and of a numerous Offspring, which God brought out of Egypt, ver. 4, 5, 6, and destroyed, the Egyptians, ver. 7. nourish'd them in the Wilderness, and gave them Victory over the Amorites, ver. 8. and turn'd Balaam's Curse into a Blessing, and gave them Canaan, ver. 9, 10, to 14.

Then, Secondly, He confirms his Proposition by Example (as well as by Argument) laying before them the pattern of their Predecessors, how ill it fared with them while Idolaters, and how well when purged from Idolatry, ver. 14. and not only so, but he lays his own example before them, ver. 15. Telling them likewise, that it was im∣possible for them to serve both God and Idols; for God would be served truly with∣out halting, and throughly without halving, ver. 19. and that God would severely judge them if they proved Apostates, ver. 20.

The Fourth Remark is, Israel's Ready obedience unto all that Joshua commanded them in the Name of the Lord. They voluntarily enter into the Bonds of the Covenant, and make a solemn profession of their Faith, and faithfully promise a firm perseverance in the pure Worship of the true God, ver. 16, 17, 18, 21, 24. N. B. Joshua in bidding them [chuse you whom ye will serve] ver. 15. doth not leave them to their own free choice to do either, but proveth hereby their voluntary and professed subjection to the true Religion, that their own free choice thereof might more powerfully oblige them to a constancy in their Covenant: And they answer [we will serve the Lord, and God forbid we should do otherwise] ver. 16.21.24. This was well resolved, had it been as well performed: They seem to bind themselves again and again, that they would keep touch with God by an Unalterable Resolution, but alass, soon after Joshua's death, they started aside like a broken how, Ps. 78.57. Hos. 7.16. As plainly appeareth in their serving of Baalim, Judg. 2.10, 11, 12, 13, &c.

The Fifth Remark is, Joshua's Ratifying this Renewed Covenant, its Renovation must be corroborated with a Ratification, Joshua (as God's Vicar General) ratified this Cove∣nant by a Three-fold means.

First, By Preaching to the People, pressing hard upon them again and again (as in a Dialogue or Conference with them, from ver. 16. to 26.) utterly to renounce all Idols, and Idolatry, letting them to have no place in their hearts and affections, but to cleave to the Lord as their Lives, as Deut. 30.20.

Secondly, By Reading a Lecture out of the Law of Moses to them, ver. 25. re∣peating the Heads and Conditions of the Covenant out of Deutronomy, which he had by him in the Ark, laid up there for the Ruler's Direction, Deut. 17, 18. and 31.9.26. and

Thirdly, By Writing this Covenant, and the Acts of of this present Parliament, that this Solemn Action might be kept in perpetual remembrance (litera Scripta manes,) and to lay the stronger obligation upon the People to keep true to their Covenant, and likewise, that this Writing might be a lasting Witness for God against them, if after they Apostatized from their present Engagement, ver. 20. And a great Stone he also Erecteth there, as another standing Witness for convincing their Consciences of any future perfidiousness to the Lord, ver. 27.

Thus were there Witnesses upon Witnesses unto this solemn Renewing of the Cove∣nant with God, for

First, Joshua had told them [ye are Witnesses against your selves.] ver. 22. The Testimony of your own Consciences (which will do their Office, tho' you neglect yours) will suffice to convince you, but

Secondly, In case your Consciences be silent, this Volume of the Written Cove∣nant will speak as a Witness against you; and

Thirdly, Eben Gedolah, a very great Stone (call'd a Pillar, Judg. 9.6.) is another Witness, ver. 27. where 'tis said [the Stone heard the whole Contract] by an usual Pro∣s••popia, a Figurative Speech, whereby sense is ascribed to senseless things, as Deut. 32.1. Isa. 1.2. Jer. 2.12. Ps. 19.1. Luke 19.40. &c. yea,

Fourthly, The Oak stood by the Stone (supposed to be the same Oak under which Jacob Buried the Mawmets found in his Family, Gen. 35.4.) that when ever they saw it by the Stone, if their Consciences did not mind them of their Covenant, they were more senseless than them both.

The Sixth Remark is, Joshua's Death, ver. 28, 29. the second part is the Concomi∣tants thereof, which are three, as

First, The Assembly departed home into the Country, and afterwards Joshua departed home to Heaven his Father's House: They departed with great joy, as 2 Chron. 15.15. but he with greater joy, so great, it could not enter into him, but he must enter into it, Math. 25.21.23.

Secondly, His Character, [The Servant of the Lord dyed] this was the Crown of his Commendation, David gloried more in being God's Servant, than Israel's King, Ps. 18. Title of it; if [Monarch of the World] had been the Inscription upon Joshua's Tomb (as it was on that of Silly Sesostris King of Egypt in Sampson's time) this Title far exceedeth it, he had served a most Honourable Lord, who had employ'd him in most ho∣nourable work, and now call'd to pay him his most honourable wages.

Thirdly, His Age, an Hundred and Ten Years Old, the Age of his Father Joseph▪ Gen. 50.26. He dies after he had divided Jordan, shouted down Jerieho's Walls, stop'd the Sun, Conquer'd Canaan, set up the Tabernacle, setled the People, twice renewed the Covenant, and acted Gloriously as Israel's General for seventeen years, in the most of which praemises he is a clear Type of Christ.

The Seventh Remark is, Upon the Consequents of his Death (which is the Third Part in this Chapter) namely (1.) The Burial of him, ver. 30. in Timnath Serah, or Heres, Judg. 2.9. which signifies the figure of the Sun, a proper place for him who had stop'd the course of the Sun: And the Burial of Joseph and the Patriarchs Bones at Shechem the head City of the Land; v. 32. yet some suppose this must be done long before, as soon as God gave Israel rest from War, for no reason can be rendred, why the burying of their Bones should be deferred to Joshua's Death. The Reason why 'tis related in this place, and not before, seems to be, that it may have a coincidency with the com∣memoration of the Burial of such Famous Men as Joshua was, and that of Eliazar also, ver. 33. who was buried near Shiloh, having by special savour his Habitation adjacent for his better conveniency in attending the Ark there, as the High-Priest of Israel.

The Second Consequent after this Three-fold Burial is the State of Israel as to Religion after Joshua's time, this is express'd ver. 31. they kept tight to God while he lived, and those Holy Elders that out-lived him, but no longer, as the Book of Judges relateth, which shews how great a loss is the loss of one great and good Man, good Princes make good People, & contrà, qualis Rex, talis Grex, Magnates Magnetes, Lords are Loadstones to draw Losels either to good or evil.

Regis ad exemplum totus Componitur Orbis.

As in the Body Natural of Beasts, the Body follows the Head, so 'tis in the Body Politick. The Book of Judges (which I come next to) especially that of Kings do Illustrate this truth, &c.