what stocke Achan was come as it were to increase and enlarge the reproche of his wicked lust as if it were said that he was the shame to the stocke and kinred that he came of For the writer of the historie ascendeth euen vnto the tribe of Iuda of whence he was descended Whereby we are taught that when any of them that are neere vnto vs behaueth himselfe shamefully and wickedly a note of shame is layed vpon vs in his person that we may be humbled not that it is meete we should insult against all the kinred of a wicked man but that all men might applie themselues the better to the reformation of their kinred and such as be neere vnto them and secondly that they may acknowledge their winking at their offences or else their owne sinnes are punished in the shame of their kinred Now in this crime here was a greater occasion of offence that might trouble them all that such an heynous fact was founde in the tribe of Iuda which was the flowre and honour of all the nation And doubtlesse it was by the wonderfull counsell of God that the prerogatiue should remaine in that tribe which might nourish the hope of the promised kingdome But when euen in the beginning this honour is stained with deformitie through the offence of one man the matter might not a little trouble the weake mindes of many Howbeit by sharpe correction the offence which otherwise was conceiued was cleane taken away Wherevpon we gather that when occasion is geuen to the vngodly to speake euill there is no more apt remedie to deliuer the Churche from reproche than if we doe seuerely punishe the offenders 2 Iosue sent c. To search out the situation of the citie and to consider alwayes that might be to come vnto it was a point of wisedome least marching forwarde rashely in places vnknowen they might be circumuented by the lying in wayt of their enimies But when it was needfull that the whole armie should soone after march further to send such a small power to take a citie by assault it semeth to be a great imperfectiō in warlike knowledge Wherefore it had bene no maruell if two or three thousand men by soudaine issuing out of their enimies were made afraide and put to flight And surely it had bene profitable for the multitude that twentie or thirtie thousand had ben sent abroad thereabout to gather virtuals Morouer if they had had the vpper hand yet in execution of the slaughter though all their enimies had held out their throtes to be cut yet it would haue soone tired so small an armie to kill them Therfore that three thousand or there aboutes were driuen backe it seemeth to be a iust rewarde of their securitie negligence But the holie Ghost expressely affirmeth that the fewnesse was not the cause why they were discomfited so that the default of this losse is not therein to be sought But rather it came to passe by the secret counsell of God that when he would shew a signe of his wrath yet he would haue it to be in a small number that it might be with lesse hurt And sure it was a singular token of his clemencie that by chastising the people gently and without great slaughter he would awake them to seeke remedie in time for the mischeefe peraduenture also the Citizens of Hai durst not haue set vpon the Israelites if they had beseeged the citie with a sufficient armie Wherefore GOD made a way for his iudgement which yet he did mitigate in such sort that he did only vncouer the secret offence wherewith otherwise the whole people might haue bene consumed as with a pestilence And although it was no meruell that the Israelites were ouerthrowen that fought vpon an euen ground in the going downe of an hill yet did it openly appeare that through feare and faint harts they were vanquished before they came to handstroks because they turned their backes and ran away downe into a deepe vally out of an higher place And that they were shamefully contemned of their enimies appeareth by their boldnesse and valiantnesse that they were not afraid to pursue them almost vnto the host as they ranne away cowardly before them Hereto we may ioyne that trembling which was in all the armie wherewith all their heartes mealted for feare I confesse they had great cause to feare for vntill this time as it were in playing they had obteined so many victories and now they sawe themselues shamefully ouercome For matters vnwonted doe greatly trouble vs But they were stricken with feare from heauen rather than for the losse of thirtie men and putting to flight of three thousand 6 Iosue rent c. Although it had beene an easie matter to lay the fault of this shame and losse vpon some other cause and that it was not meete for so valiant a Captein as Iosue was to be so greatly discouraged for the losse of thirtie men especially seeing that he might easily haue made his power an hundreth times greater and haue ouer taken his enemies being wearie of the chase and so to haue distressed them yet not without a cause he is oppressed with heauines and almost discouraged For the promise of God would not suffer him to admit that cogitation which vseth to comfort and refresh them that are vanquished namely that the chaunce of warre is doubtfull vncertaine for God had promised that they shoulde alwayes be conquerours Therefore that the successe answereth not to his hope he iudgeth as the trueth was that there was no other cause of this vnluckie battell but that they were destitute of the promised helpe of god Therefore both he and the elders doe not only geue them selues to sorowe and heauinesse but also take vpon them a solemne mourning as is vsed in greatest affliction by rending their garmentes and casting dust on their heades And although this ceremonie was vsed of the vnfaithfull also to testifie their sorrowe yet the godly the religious worshippers of God had a special respect therein humbly to entreate him to appease his anger Therfore in rending of their garments and such like signes was contayned a profession of repentance it is also gathered of the prayer annexed which partly commeth of faith and sincere affection of godlines partly itis mingled with immoderate percurbation That they turne themselues streight vnto God and acknowledge that in his hand by which the wound was geuen there is a medicine redie to heale them it proceedeth of fayth and yet beeing carried away with excesse of feare and sorowe they passe the boundes Hereof commeth it that they are so bold to reason the matter with god Hereof commeth that preposterous wish I would we had tarried in the wildernesse Neither is it a straunge matter that when godly mindes are kindled with holy zeale to seeke God the light of fayth is couered with the behemencie and force of affections as it were with a cloud And thereby should all
footing in the land of Chanaā but that you may enioy the same as your owne For truly when mentiō is made of chasing away the nations a quiet and vndisturbed possession is noted Therefore as by diuiding of the riuer God clearly shewed that his power was with the Israelites so the people likewise ought to conceiue hope of continuall aide as if they had alredie seene their enimies vanquished and discomfited For God vseth not to forsake the worke of his hands which he hath taken vpon him maymed and vnperfect God diuided the waters of Iordan to make a drie passage to bring his people into the promised inheritance Therefore what had bene greater frowardnesse than that they should haue stayed in that one transitorie acte and not to haue had sure trust in him alwayes afterward vntill they had obteined full and quiet possession of the lande Wherefore by this example let vs learne wisely to ioyne together such benefits of God as perteine to the summe of our saluation that happie beginnings may nourish in vs an hope of like ending And whereas Iosue doeth say that the people should knowe by that miracle that God was present he doth couertly reproue their distrust because the only promise of God ought to haue ben sufficient to their ful assurance vpō which alone if our faith be not grounded we can not choose but wauer and stagger often times But notwithstanding that our faith ought properly to rest in the onely trueth of God yet that letteth not but triall by experience as a second prop of our weakenesse and a profitable aide for confirmation may help to stay the same For that which God hath promised by his worde he sealeth and confirmeth by the deed it selfe and looke how many documents of his grace and power he setteth foorth vnto vs in actes he would haue them to be so many trialles of his word aids to take away all doubfulnes 11 Behold the Arke c. First he saith the Arke shall goe before them then he declareth for what end namely that Iordane might geue place as astonished at the presence sight of God as it is said in the Psalme As for that storie which is interlaced of the twelue men c. is broken off because he doeth but only touch breefly those matters which afterward he setteth out plainly and more at large Now let vs obserue no more but this that when the Ark went before God shewed his power in gouerning the people And by this meanes was cōmended that religious worship which was according to the lawe when the Israelites did see that it was no vaine thing which God committed to them to be the token of his presence For the riuer Iordane was none otherwise constreined vnto obedience than if it had seene the maiestie of god And yet withall let vs remember that God was not moued in any other respect to set forth his grace in the Arke but because he had placed therein the tables of his couenant And because the matter was hard to be credited Iosue called backe the minds of the people to consider the power of God which ouercōmeth all difficulties For it is no small title The Lord of all the earth which is here geuen to God but it aduaunceth his authoritie ouer all the elementes of the worlde that the Israelites should not doubt seeing that seas and flouds are vnder his dominion but that the waters though of their owne nature they be running yet by his commandement should be made to stand vnmoueable 14 Then when the people were departed from their tentes to goe ouer Iordan the Priests bearing the Arke of the couenant went before the people 15 And as they that bare the Arke came vnto Iordan and the feete of the Priests that bare the Arke were dipped in the brinke of the water for Iordan vseth to fill all his banks all the time of haruest 16 Then the waters that came downe from aboue stayed and rose vp on an heape and departed farre from the citie of Adan that was beside Zaretan but the waters that came downe towarde the Sea of the wildernesse euen the salt Sea failed and were cut off so the people went right ouer against Iericho 17 But the Priests that bare the Arke of the couenant of the Lord stood dry within Iordan redie prepared and all the Israelites went ouer drye vntill all the people were gone cleane ouer through Iordan 15 After they came c. The vertue of the Priests was worthie of no smal cōmendation which went forward boldly into the chanell euen into the water it selfe where manifest daunger of drowning seemed to be For after they had once entred the water with their feete what might they looke for but soone after to fall into the deepe goulfe in which they shoulde be ouerwhelmed ▪ Therefore whereas they were not made afraide when they came to the riuer it selfe but that they kept on their way vnto the place that was appointed them it was a signe of singular good courage which they had conceiued of faith This was moreouer a peculiar temptation that the riuer Iordane had then ouerflowed his bankes as he vseth yearely to doe in the beginning of Summer For the plaine being couered with water the tracte of the bankes coulde not be knowen nor any shallowe be found and the waters being spread all abroade increased feare and carefulnesse And with these lettes would God haue his people and especially the priestes to striue that the victorie of their faith and constancie might be the more excellent and besides that by these difficulties he extolleth the glorie of the miracle when those waters gaue place at his commaundement and stoode as it were cloddered together on an heape which had before ouerflowed their bankes First therefore he setteth foorth the order of the miracle to take away all doubt least prophane and vnreligious men shoulde seeke out other causes to ouerwhelme the grace of god It may come to passe in deed naturally that for a short time the streame of waters may be stayed and some drie plotte may appeare or else the course of a riuer may be chaunged and turne it selfe an other way But that waters should stande still gathered together on an heape it coulde neuer come to passe naturally or by chaunce After this sort it is saide that the waters which before flowed out of an higher ground so that by their onely fall they sought a continuall course did now stand still not runne And there is no dout but this wonderfull sight was terrible to beholde that the Israelites might the rather acknowledge that they were saued in the middest of death For what other thing seemed that great heape of waters but euen as a graue to ouerwhelme the whole multitude if the waters had once runne downe according to their nature If they had walked vppon the waters faith shoulde haue bene in steede of a bridge vnto them But now while the mountaines of waters
workes of god But because it profited them nothing to knowe how great the power of God is Iosue discerneth them from the Israelites vnto whom he ascribeth a peculiar knowledge namely such as breedeth an earnest feare of God That the nations may knowe sayth he and thou maist feare god Therefore while the vnfaithfull do ouerwhelme the light in their darknesse let vs learne to profit in the feare of God by the consideration of his workes He addeth All thy dayes because the grace whereof he nowe speaketh was enlarged into many ages Chap. 5. NOw when all the Kings of the Amorites which were beyond Iordan Westward and all the Kings of the Canaanites which were by the Sea heard that the Lord had dried vp the waters of Iordan before the children of Israel vntill they were gone ouer their heart fainted and there was no courage in them any more because of the children of Israel 2 That same time the Lord said vnto Ioshua Make thee sharpe kniues and returne and circumcise the sonnes of Israel the seconde time 3 Then Ioshua made him sharpe kniues and circumcised the sonnes of Israel in the hill of the fores kinnes 4 And this is the cause why Ioshua circumcised all the people euen the males that came out of Aegypt because all the men of warre were dead in the wildernesse by the way after they came out of Aegypt 5 For all the people that came out were circumcised but all the people that were borne in the wildernes by the way after they came out of Aegypt were not circumcised 6 For the children of Israel walked fourtie yeeres in the wildernesse till all the people of the men of warre that came out of Aegypt were consumed because they obeyed not the voice of the Lord vnto whome the Lord sware that he would not shewe them the land which the Lorde had sworne vnto their fathers that he woulde giue vs euen a land that floweth with milke and honie 7 So their sonnes whome he raised vp in their stead Ioshua circumcised for they were vncircumcised because they circumcised them not by the way 8 And when they had made an end of circumcising all the people they abode in the places in the camp til they were whole 9 After the Lord said vnto Ioshua This day I haue taken away the shame of Aegypt from you wherefore he called the name of that place Gilgal vnto this day 1 When they heard c. The acknowledging of the fearefull power of God did so much preuaile with them that they were astonished through feare and fainted but it preuailed not to bende their mindes to seeke the remedie of their trouble Their heart was melted in that as men destitute of counsell and force they stirred not them selues but as touching obstinacie the same hardnesse did binde them still And we haue alredie seene els where that the vnfaithfull haue bene all amazed for feare and yet ceased not to wrestle against GOD and so haue fallen that still with their fiercenesse they haue cast stones against heauen Therefore that feare which should haue prouoked them to beware did nothing els but driue them headlong vpon their owne destruction Thus were they terrified by God in fauour of his people that they might more easily obteine the victorie and that the Israelites might haue better courage when they sawe that they had to doe with such enimies as were alreadie discomfited and halfe dead And so did God fauour their weakenes that he remoued all lettes and hinderances to make the way plaine for them other wise they were of them selues to fearefull and slowe The summe is this therefore that their enimies were alreadie ouerthrowen because the fame of the miracle had striken such a feare into them 2 That time c. It seemeth to be most vnreasonable and monstruous that circumcision was so long time omitted because they being admonished by dailie instructions should haue bene more diligent in practising all such exercises of godlinesse Circumcision was a seale of their adoption through which they obteined deliuerance And surely while they remained in their greatest miserie and morned vnder the tyrannie yet they did alway circumcise their children And we knowe howe sharply God threateneth that he will reuenge it if any omitted the eight day So that if they had neglected the keeping of that sacrament in Egypt their flacknes had bene more excusable for then it might haue seemed vnto them that the couenant of God was growne out of vse But now when the trueth of God shineth a freshe vpon them to establish his couenant what excuse can they haue if they doe not for their partes also testifie that they are the people of God That defence which the interpreters doe commonly alledge is altogether friuolous I confesse they were daily in a redines to remoue and that they were alwayes vncerteine when they should depart Neuerthelesse I say we doe not well gather hereof that they had neuer a day free for that purpose because it should haue bene a cruell thing to circumcise the young infantes when they should presently after remoue with the whole campe For nothing should haue bene of so great force with them that for it they should contemne that which was saide to Abraham The soule that is not circumcised shal be cut off frō his people And if there had bene any daunger of death the best and only remedie had ben to haue rested vpon the fatherlie prouidence of God which doubtles would not haue suffered that his commandement should be cause of destruction to the infantes Finally omitting of the sacrament in respect of perill could grow of nothing els but of distrust For if their infantes should haue bene cast into present daunger yet for all that they should haue bene obedient to God because the sealing up of the couenant by which they were receiued into the Church was more precious thā an hundred liues Neither would Moses haue suffered so great negligence if he had not bene induced by an other reason Wherefore ▪ as in a doubtfull matter I coniecture that they gaue not ouer circumcision from the first day of their departure out of Egypt but onely since that time that for their stubbernesse they were drawen backeward And by this reason is expressed both their falling away and their punishment For it is not sayed that they were circumcised agayne for that in their wandering through the wildernesse it behoued them oftentimes to chaunge their place but because fourtie yeares must be expired till those wicked backsliders were consumed which wilfully reiected the promised inheritance Therfore this cause must be well marked that the children of Israel wandered ouer the wildernesse vntill all that generation was abolished which refused to followe God Wherevpon in my iudgement we may gather that in token of Gods curse and their reiection the vse of circumcision ceased all that time It is true that this punishment was laid vpon the innocent children but yet it was
were driuen to vtter despaire and so inclosed that none could escape That some men make a question in this place Whether it be lawfull to oppresse our enimies with craft and subtiltie it proceedeth from grosse ignoraunce For it is certaine that warres are maintained not onely with hand strokes but they are counted the best Captaines which can doe more by arte and policie then by force and he that by long practise is made subtile and craftie is the best souldiour Therefore if the warre be lawfull there is no doubt but we may vse the accustomed artes of victorie so that either when truce is taken or any other way we breake not our faith and promise 17 And there remained not c. By the context it will appeare that some were taken in the Citie and slaine and therefore we must not vnderstande that all without exception did issue out of the citie as though olde men and women and children also came abroade into the feeldes but the sense is that no garison was lefte to keepe the Citie The same he pronounceth of Bethel wherevpon we may coniecture that because Bethel was a litle towne they warred not vnder their owne standard Hereof it was that because they were not able to defend their Citie they forsooke it offered all their strength to the king of Hai to whom perhaps they were tributaries But whether they went vnto the king of Hai before the comming of the people of Israel that they might meete with both their forces ioyned together that is vncertaine yet it is like that because they were not able to resist of them selues they came vpon agrement into Hai which was a stronger more populous Citie Doubtlesse they thought they could not otherwise be safe except they were preserued vnder the shadow of the next citie which farre exce'led theirs 18 And the Lorde saide c. This place teacheth that either by the great strength of the Citie or by the boldenesse of the Citizens or by trembling of the people of Israel the victorie was made harder to attaine to because God by the lifting vp of the speare promiseth that he would take the Citie himselfe For in a matter that had bene without doubtfulnesse the token had bene superfluous Wherefore it is like that their minds were carefull and doubtfull when God by the hand of Iosue lifteth vp a standard of crust that they should not faint Although soone after an other ende is noted where it is saide that the ambushment by this meanes was stirred vp ranne So that if that were the signe of rising vp it will not agree that the vanquishing power of God was shewed by the speare which should take all doubtfulnesse from them But because it is not expressed that this was the cause why the souldiers that lay in waite came foorth for that they sawe the speare it may be that they came foorth of their owne accorde either because it was high time or else because the crie and the noise admonished them that then the battell was in fighting And verily it is not credible that they could see the speare beeing so farre off namely because Iosue stayed in the vallie Morouer if we say that the lifting vp of the speare which serued for an other purpose did profit them also to be more encouraged therein is no absurditie at all This ought to be certaine that by the solemne token they were assured of the happie successe of that battell and secondly that the purpose of Iosue was nothing else but to encourage his souldiers by the commaundement of god For it followeth at the length that Iosue did not withdrawe his hande before the citie was taken his enimies destroyed and the warre finished Whereby it appeareth that in the middest of the conflict he carried vp his speare as a signe of triumphe that the Israelites should be in no doubt of the successe For although he had them fight and vse their weapons manfully yet did he likewise declare that they had already gotten the victorie And although it doth somewhat darken the order of the storie that one thing is twise repeated yet the effect is manifest that the children of Israel made as though they were afraid when they retired And that they beganne not to fight before the Citizens of Hai were shut both from returning and from defence of their citie and that after the two armies beganne to fight the other that lay in waite arose and made such haste that the flame of the citie being on fire was seene when their enimies turned their backes whereby they might gather that their citie was taken by the Israelites but that the chiefest slaughter was made when they that were in the citie came forth met them for then they were taken on both sides that they could make no more delay either by resisting or fleeing Therfore being halfe dead through despaire and brought into streightes they were slaine on euery side But where it is sayed that no slaughter was made in the citie before they returned which fained that they ranne away I doe so take it that they ioyned their forces and rushed in that they might gather the spoile and kill as many as yet remained If any man obiect that it was burnt while the battell was in fighting I answere that some parte was set on fire that both the armies might knowe that the Israelites had taken it but not that it was consumed with fire for they could not redily both gather the prey and driue it away yea carrie forth the vesselles and other houshold â—â—uffe in a moment of time and it had bene vnreasonable wilfully to destroy the spoile which God had geuen them We see therefore that the first fire was not kindled to destroy the whole citie but that parte which was on fire was a signe of taking the whole citie although the Israelites entred without any resistaunce in at the gates standing wide open And that is soone after confirmed while the burning of the citie is ascribed vnto Iosue not only because the citie was burnt vnder his conduct but because he returning from the battell caused it vtterly to be destroyed as followeth immediatly that he made it a heape and a perpetuall waste place 25 And the number c. The sense is not that all they that were slaine were inhabitantes of Hai but that whosoeuer dwelt there were slaine so that not one man escaped For we sawe before that the Citizens of Bethel were ioyned with them and there is no mention made afterward of that citie Wherevpon we may gather probably that they forsooke their towne which was not defensible and gate them selues into a stronger place which they thought might better be defended The wordes therefore doe meane simply that all they which issued out of the citie and which were found in the citie were slaine euery man Although if any man will referre this number vnto the olde men sicke men children and women which were slaine
feeble and weake Therefore he accuseth them of shamefull slouthfulnesse that when it was high time to chase away their enimies by fingering loytering they hindered the effect of the benefiâ—e of god For if they had bene content with their bare lot and had embraced by faith that which fell vnto them doubtlesse they would haue bene prompt and readie to finish the warres or rather as conquerours they would haue made haste vnto the triumphe Now it is said that the Arke was placed in Silo not only that their consultation might be the more holie and graue being as it were in the sight of God but because the place was quiet and safe from all forreigne violence and iniurie For that of all other thinges was cheefly to be cared for that it shoulde not bee lefte open vnto the soudaine inuasions of the enimies For although the hand of God was stretched out on euerie side to keepe off and beate back the force of their enimies yet God did so dwell amongest them that he would haue them to be as it were his gard and keepers But although a standing place for the Arke was then chosen yet was it not a perpetuall house but onely an Inne for a time For it was not in the will or election of the people to appoint God a place where he should kepe residence but that ought to haue bene looked for which is often spoken of the Lawe that he himselfe would appoint a place for the memorie of his name which at the length was performed when the mount Sion was chosen out for the Temple For which cause it is said in the Psalme Our feete shall stand in thy courtes O Hierusalem by which wordes is signified that the Arke vntill that time was but a ghest straunger But the ruine and ouerthrowe of Silo hath taught vs at the length that they which corrupt his benefices shal be protected by no excellence or dignitie against his vengeaunce Untill the death of Helie GOD suffered his holy name to be worshipped there but when all religion was defiled with the vngodlinesse of the Priestes and almost abolished through the vnthankfulnesse of the people that place became notable vnto the posteritie through the example of the fearfull punishment thereof And therefore Ieremie willeth the Citizens of Hierusalem which were lewdly proude of the Temple to directe their eyes vnto that example Behold saieth he the cabernacle of God was in Silo before it came to you now ye see into how greate shame that auncient glorie is turned 4 Deliuer three men c. Caleb and Iosue had alredie searched out those coastes and the people by inquirie had knowne many thinges yet Iosue would haue that lande diuided as it were vppon the present viewe and commandeth three spies to be chosen for euerie one of the seuen tribes that in the mouth of two or three euerie controuersie might be ended But nothing seemeth to be lesse agreeable to reason than to send one twentie men which should not only passe streight through the land of their enimies but also should compasse about by many crooked turninges that no corner shoulde bee hid from them but that they should measure the length and bredth and should also consider vnequall coastes For euerie one whome they should meete might easily suspecte what men they were and for what cause they were sent about this businesse Finally they could not returne againe freely but through a thousand deathes neither would they of a blinde and brutishe motion haue aduentured themselues in so great daunger nor Iosue would haue bene authour vnto them of so perilous a iorney but because they had good experience that those nations beeing astonished with feare from Heauen desired nothing more than peace for although they hated the children of Israel yet beeing subdued with so many slaughters they durst not stirre a finger against them so the searchers or surueyers went forward as it had bene into a peaceable countrie either vnder pretext of merchandize or else as harmelesse straungers It may be also that beeing diuided into seuerall companies they made their iourney more secretly Certeine it is that they neuer could haue had such boldnesse and trust but because they knew themselues to be vnder the shadowe of the wings of God and therefore feared not those blinde and blockish nations Hereuppon it is that their prompt and readie will is here commended for except they had bene persuaded that the handes of those nations were bound by God that they could not touch them they might haue had iust and honest occasion to haue refused the voyage 9. So the men went c. Here is not only commended their willing obedience in which appeareth their singular vertue but also the notable fauour of God that he vouchsafed to geue such wonderful successe to the godly purpose of Iosue and the people If they had crept through mines vnder the earth they could scarse haue escaped innumerable dangers Now when they marke the cities their situations the fields the varietie of regions all the coastes without any euill aduenture returne happily againe who would doubt but that their life was preserued by the wonderfull power of God among a thousand deathes Therefore by way of Emphasis or augmentation to celebrate the grace of God it is said that they returned into the host which is asmuch in effect as that they were broght backe by the hand of God that the people might more willingly fall to casting of their lots For their minds would not yet haue ben well purged of werines but that they sawe in this voayge the wonderfull grace of God which promised vnto them successe according to their desire Therefore Iosue is said to haue diuided the land according to the portion of euery one as though he put them in quiet possession but yet the effect depended vpoÌ„ the presence of God because it ought fice them that the whole matter was gouerned by the authoritie of God which neuer deceiueth his seruantes no not when hee seemeth to plaie or trifle But in what sense the Arke of couenant is called God or his face I haue expounded in many places beefore 11 And the lot of the tribe of the children of Beniamin came forth according to their families and the coast of their lot lay betweene the children of Iudah and the children of Ioseph 12 And their coast on the Northside was from Iordan and the border went vp to the side of Iericho on the Northparte and went vp through the mountaines Westward and the endes thereof are in the wildernesse of Beth-auen 13 And this border goeth along from thence to Luz euen to the Southside of Luz the same is Beth-el and this border descendeth to Attoth-addar neere the mount that lieth on the Southside of Beth-horon the nether 14 So the border turneth and compasseth the corner of the Sea Southward from the mount that lieth before Beth-horon Southward and the endes thereof
obteined the victorie against the Gods of Egypt as the Poetes feigne that as euerie God taketh vpon him the defence of any contrie so he fighteth against the Gods of other countries whiles euerie one defendeth his Clientes But the faith of Rahab ascendeth higher whiles she ascribeth all power and eternitie to the God of Israel onely For the name of Iehouah conteineth in it that confession Wherefore she dreameth not after the common manner of men that one of the whole companie of the Gods doeth aide the Israelites but she magnifieth and acknowledgeth him to be that onely true God which was commonly knowen to fauour them We see therefore how by the common report she professed much more than all her countrie fellowes did 11 The Lord your God c. Here appeareth as it were in a glasse a goodly image of the faith of Rahab when she casteth downe all idâ—ls and ascribeth the gouernement of heauen and earth to the only God of Israel For this is not doubtfull that when the gouernement of heauen and earth is confessed to be subiect to the God of Israel all the inuentions of the Gentiles are reiected by which the maiestie and power of God is rent in peeces and his glory defaced Wherefore wee see that not without great cause the faith of Rahab is commended by two Apostles Certaine proud and disdainfull persons haue that mater in decision but I would they could consider what it is to discerne the onely true God from all feigned and conterfeit Gods so to extoll his power that he be iudged to gouerne the whole world at his pleasure For Rahab speaketh not doubtingly but she doth absolutely pronounce that all power and authoritie is in the only God of Israel that he may gouerne all the elements that he may dispose all things both aboue and beneath and order all the affaires of man as it pleaseth him In the meane time I doe not denie but that her faith was yet vnperfect yea I doe willingly graunt that she had yet but a small branch of godlines which was not sufficient to eternall saluation Yet for all that we must acknowledge thus much that although the knowledge of God was yet but small and slender in this woman neuerthelesse seeing she submitteth her selfe vnto his gouernement she geueth forth a testimonie of her election and that out of this seed her faith did spring which afterward grew vp vnto a perfect measure 12 Now therefore sweare c. This is an other argument of her faith that she placeth the children of Abraham in certeine possession of the lande of Chanaan grounding her persuasion vpon none other reason but that she had hearde it was promised them of god For she thought not that God would fauour them if they had bene robbers spoilers which with vniust violence oppression had entered vpoÌ„ the possessions of other mens lands but rather she is persuaded that they came into the land of Chanaan because the right inheritance thereof was adiudged to be theirs by god Neither is it to be thought that when they desired passage of the Edomites and other nations that they spared to declare whither they intended to goe Yea those nations knewe right well that the promise was made to Abraham the remembrance wherof was again renewed by the reiection of Esau. Moreouer in the speach of Rahab againe doth shine that qualitie which the Author of the epistle to the Hebrues ascribeth to faith That it is a sight of thinges that are not seene Rahab dwelleth in her owne countrie and in a strong citie yet doth she commend her life to straungers that were almost dead for feare and daunger as though they were already in possession of the lande and had power in their hand to saue destroy whom it pleased them Certeinly this voluntarie yeelding was as much in effecte as if she had embraced the promise of God and geuen ouer her selfe into his defence and protection Yet she requireth an othe of them because it happeneth ofte in sacking of cities that furie and trouble maketh men to forget their dutie For the same purpose she reherseth what gentlenes she had shewed vnto them that thankefulnesse might the rather prouoke them to keepe their promise For though the reuerence of their othe should haue bene sufficient to binde them yet it were double vngentlnesse vnthankfulnesse not to be mindfull of their Hostesse by whom they them selues were deliuered from death It is also a good point of humanitie that she is careful for her father and her kinsfolke And that is in deede naturall yet many are so addicte vnto them selues that children wil not dout to redeeme their owne life with the death of their parentes so farre off is it that they would applie all their studies and endeuours to saue them 14 Our soule c. They curse them selues to death if they did not vse all faithfulnesse diligence to saue Rahab For whereas some translate it We will deliuer our soules c. It seemeth farre fetched to much strained seing their purpose is nothing els but to bind them selues before god Wherfor they set out them selues as monuments of Gods wrath if Rahab suffer any aduersitie through their negligence That worde For you doubtlesse is to be referred vnto her father brethren and sisters Therfore they gage their liues that bloud should be required of their handes if the whole familie of Rahab did not remaine vnspoiled And herein consisteth the holinesse of an othe that although they might breake promise without punishment as concerning men yet God being called to witnesse will haue an accompt of their vnfaithfulnesse To shew mercie and trueth among the Hebrues is as much as to doe the office and dutie of humanitie faithfully truly constantly But this exception is added that Rahab bewray not the matter her selfe which they require not of distrust as it is commonly expounded but that Rahab might the rather take heed to her self Wherfore this was a faithful admonition proceeded of meere good will because it was to be feared least Rahab would bewray her self Finally they shew how necessarie it was that the matter should be kept close lest the woman vnaduisedly bosting of her promise should be cause of her owne death Wherein they declare that they were carefull in deede of her preseruation when they doe in time prouide that they be not preuented of means how to helpe her And whereas they doe charge her expresly that no person goe out of her house and protest that they will be innocent if any of them be slaine abroade we may gather this profitable doctrine thereof that we must be carefull in taking of othes least while we promise all thinges vnaduisedly we prophane and dishonor the name of god The counsell that Rahab geueth that they should get them into the hilles and there tarrie three dayes doeth teach vs that such warinesse is not contrarie to faith wherby men seke to preuent
hang ouer their heades it is all one as if they had founde a plaine and easie way vnder waters The place is described betweene two cities that the memorie thereof might neuer be forgotten like as also God woulde haue stones to be set vp there for a perpetuall monument that so wonderfull a benefite might be celebrated and praised of all ages vnto the worldes end Chap. 4. AND when all the people were wholy gone ouer Iordan after the Lorde had spoken vnto Ioshua saying 2 Take you twelue men out of the people out of euerie tribe a man 3 And commaund you them saying Take you hence out of the middest of Iordan out of the place where the Priestes stoode in a readinesse twelue stones which ye shall take away with you and leaue them in the lodging where you shall lodge this night 4 Then Ioshua called the twelue men whome he had prepared of the children of Israel out of euerie tribe a man 5 And Ioshua saide vnto them Goe ouer before the Arke of the Lorde your God euen through the middest of Iordan and take vp euerie man of you a stone vpon his shoulder according vnto the number of the tribes of the children of Israel 6 That this may be a signe among you that when your children shall aske their fathers in time to come saying What meane you by these stones 7 Then ye may aunsweare them that the waters of Iordan were cut off before the Arke of the couenant of the Lorde for when it passed through Iordan the waters of Iordan were cut off Therefore these stones are a memoriall vnto the children of Israel for euer 8 Then the children of Israel did euen so as Ioshua had commanded and tooke vp twelue stones out of the middest of Iordan as the Lorde had said vnto Ioshua according to the number of the tribes of the children of Israel and carried them away with them vnto the lodging and layed them downe there 9 And Ioshua set vp twelue stones in the middest of Iordan in the place where the feete of the Priestes which bare the Arke of the couenant stood there haue they continued vnto this day 1 And it came to passe after c. That which he had breefely and darkely touched before concerning the twelue men nowe he setteth it foorth more at large and plainely He had sayd that they were chosen out of euerie tribe but breaking off that speache he declared not for what end they were chosen Now he saith that by the commaundement of Iosue they tooke vp twelue stones and set them vp in Gilgal that they might be a notable monument vnto the posteritie And for somuch as he rehearseth what was done after the people were passed ouer that which is interlaced must be translated by the Preterpluperfectense As for the Coniunction copulatiue it is easie to consider that it may be taken for a Causall or Illatiue The summe is thus muche that before the Priestes remoued one foote cut of the middest of the riuer where they stoode that the stones were taken from their feete and placed in Gilgal that they might be perpetuall witnesses of the miracle and so Iosue did faithfully perfourme that he was commaunded by god Wherefore Iosue calleth the men whom he had chosen out before but not without the commaundement of God that the testimonie might be of greater authoritie For if Iosue had set vp suche a tropheie of his owne minde his godlinesse in deede might well haue beene praised but the instruction perhaps woulde haue ben little set by as erected onely by the will of man But now when God himselfe doeth set vp a monument it is by no meanes tollerable to passe it ouer negligently Wherefore it was a monument woorthie to be diligently considered when he bringeth in their children demaunding of them What these stones meaned 7 Then you may answeare c. Although the stones speake not of them selues yet the monument of them geueth the parents matter of speach to testifie vnto their children what the benefite of God was And in this place are the elder sort charged to set forward the studie of godlinesse and to take paines in the instruction of their children For God would haue this doctrine to be deliuered as it were from hand to hand through out all ages that they which were not yet borne yet beeing instructed by ther parentes might be witnesses of that which they had had hearde although they sawe not the thing with their owne eyes And acording to the number of the tribes the stones were set vp that euerie tribe by their owne token might be stirred vp to thankfulnesse In deed the two tribes and the halfe whose inheritance was allotted to them on the other side of Iordan had no neede of that passage for their owne partes But because the lande of Chanaan was possessed to the common benefite of the whole stocke of Abraham it was not meete that some of them should haue bene seuered from the rest seing there was a common cause perteining to them all And although hitherto there is no mention made but of these twelue men yet by this clause it appeareth that the commandement was geuen to all the people because it is saide that the children of Israel were obedient vnto the wordes of Iosue It is like also that they were chosen by voyces which should carrie these stones in the name of all the rest 9 Twelue stones also c. It seemeth there was no vse of these stones which should lie vnder the water and therfore it was a vaine thing to lay stones to be ouerwhelmed in the deepest place For by the other that were set vp in Gilgal because they were in open sight occasion was geuen to enquire what was the cause of their erection But those that lay in the botome of the riuer hidden from the sight of men were nothing auaileable to stirre vp their mindes I confesse it had beene an vnprofitable monument if it had beene altogether buried in silence but when they rehersed one to another that they had leafce in the chanel of the riuer a token of their passage it was availeable to the confirmation of their faith to heare of that which they saw not The Arke of the couenant was inclosed in the sanctuarie and couered with a vaile that was ouer it and yet that glorie which was hidden was not vnprofitable when they lerned out of the lawe that the couenant of God was there laide vp It may be also that when the waters of the riuer were fallen the heape of stones might be seene at some times But that which I saide before is more like to be true that although Iosue hid stones in the botome of the riuer yet he made thereof a profitable testimonie to the people which afterward might be sett forth in the speach talke of all men 10 So the Priestes which bare the Arke stoâ—â— in the middest of Iordan vntill euerie thing was finished that
God by whose hand he doeth notably shewe foorth his power that they might obtaine due honour and reuerence amongest vs But if an many will obiecte That the people are saide to haue feared Iosue euen as they feared Moses it is confuted by so many troubles and seditions which they raised against him not onely frowardly but also furiously The answeare is easie that the whole time is not comprehended since they came out of Egypt but onely that time is noted in which after they were subdued and camed with punishmentes they beganne obediently to reuerence Moses For nowe his quiet gouernement is described after they had shaken off their olde frowardenesse but especially when their seditious fathers were dead a better issue succeeded in their place And therefore we reade not that it was any trouble to rule and gouerne them That which I haue alreadie expounded I doe nowe touche breefly For at the beginning when Iosue exhorted them to obedience they saide They woulde be obedient euen as they were before to Moses 16 Command the Priestes c. Nowe it is more plainely expressed with howe quiet and obedient mindes the Priestes submitted them selues to the pleasure of God for they moued not a foote vntill Iosue commaunded them to retire And as it was singular vertue in them to be so tractable and obedient so the fatherly carefulnesse of God sheweth foorth it selfe in this that he vouchsafed to direct and guide almost euerie steppe they remoued with his owne voyce least any doubtfulnesse should make them slacker in their office Then followeth a more notable confirmation of the miracle that as soone as they were come vp to the banke the riuer Iordane beganne to flowe as it was woont to doe For except it had returned vnto the olde nature thereof and that soudeinly many woulde haue imagined some secrete cause of that chaunge but yet suche as came by chaunce But when God doeth set foorth his power and grace at suche narrowe pinches and moments of time all doubtfulnesse is taken away So soone as the Priestes feete were wette with the water Iordane went backewarde nowe at their departure he recouereth his free course and that at the same instant that they were come vp vpon the banke For the drie lande is here taken for that part whiche was not couered with the ouerflowing So the riuer although he could not speake yet was he an excellent crier to testifie with a most lowde voyce that Heauen and Earth are subiect to the God of Israel 19 So the people came vp out of Iordan the tenth day of the first moneth and pitched in Gilgal in the East side of Iericho 20 Also the twelue stones which they tooke out of Iordan did Ioshua pitche in Gilgal 21 And he spake vnto the children of Israel saying When your children shall aske their fathers in time to come and say What meane these stones 22 Then ye shall shewe your children and say Israel came ouer this Iordan on drie lande 23 For the Lorde your God dried vp the waters of Iordan before you vntill ye were gone ouer as the Lorde your God did the red Sea which he dried vp before vs till we were gone ouer 24 That all the people of the worlde may knowe that the hande of the Lorde is mightie that ye might feare the Lorde your God continually 19 The people c. For what cause the day is noted in which they entered into the land and pitched their tentes therein we shall see in the next Chapter The name of the first station is called Gilgal by a figure of preuention because it was afterwardes so called up Iosue after their newe circumcision and the interpretation of that name in due place shal be considered But here is a speciall treatise of the monument of the twelue stones whereof although mention were made before yet nowe the solemne dedication thereof is rehearsed namely that Iosue did not onely make that heape of stones but also commended the vse thereof vnto the people that the famous memorie of the grace of God might flourish from the fathers to the children And whereas he bringeth in their sonnes asking them What these stones did meane We may gather that they were set vp in suche order as moued the sense of them that behelde them For if they had bene cast vp on an heape without any order it woulde neuer haue come into their posterities minde to enquire of their signification Therefore there was some notable order in the placing of them which would not suffer the beholders to make none accompt of it But because the couenaunt of God whereby he had adopted the stocke of Abraham was established to haue continuance for a thousand generations because of the vnitie of the bodie that benefite which God had perfourmed to their fathers which were dead is made common to their children which shoulde be borne many yeares afterwarde And this coniunction ought greatly to haue moued their mindes for by this meanes their posteritie was admonished that whatsoeuer was geuen in times past vnto their auncesters did also appeâ—â—â—ine vnto them Or else the answeare should haue bene little regarded if the grace of God had bene restrained vnto one day But when their childrens children doe heare that the riuer Iordan was dried vp before them many hundred yeares ere they were borne they acknowledge themselues to be that people towardes whom that merueslous fauour of God was shewed The same reason it is of the drying vp of the red sea although the matter was not so auncient Surely there were but two then aliue that is Caleb and Iosue which came out of Egypt yet he speaketh thereof to the whole people as though they had all seene the miracle with their eyes God dried vp the red sea before our face Namely for because in fauour of the perpetuall adoption whiche descended from the fathers to the children that benefite was graunted And it was expedient that the memorie of the passage through the red sea shoulde be continued not onely that the similitude of the miracle might cause credite but also that by hearing the historie of Iordan that former miracle might be renewed withall although no visible token thereof remained before their eyes 24 That all people may knowe c. He declareth that God did shew that token of his power not only that it should be published among his owne people but that the fame thereof might be spred far and wide among the nations For although God would haue his praise remaine in Sion yet would he also that his workes in some parte should be knowen to the straungers that they might be constrained to confesse that he is the true God â–ª and that him whom they had willingly despised they might feare against their willes as it is said in the song of Moses Our enimies are iudges For he signifieth that whether the vnbeeleuers will or nill yet this confession is wrested from them by the knowledge of the
with them that he would suffer them to liue also the Princes of the congregation sware vnto them 1 When all the Kings c. Seeing these Kings were not ignorant from the beginning of the peoples comming it is certaine that their mindes were made dronke from aboue with securitie or rather slouthfulnes that they did not at the first make a league ioyne to gether to come foorth against them For it was a point of extreme blockishnesse to take no care of thēselues before they were violently drawen out of their drousinesse by the ouerthrowe of two cities For because it was a common warre it was a kinde of voluntarie yeelding to send no aide to their neighboures against their enimies yea to haue no armie in a redinesse that might violently set vpon them for their defence But by this meanes God fauoured the infirmitie of his people vnto whom the strength of so many nations being ioyned in one would haue bene very terrible Wherefore it is certain that by their slouth and dulnesse the Israelits were made more valiant For they had time geuen them to gather their forces together they that would haue ben troubled with the very name of their enimies prepare themselues at leasure to be redy to receiue them when they came So although the reprobate doe vse all meanes to destroy the church yet God to take away from them all power of annoying doeth scatter and ouerthrowe their counsels yea doeth cut off their courage On the other side their furious boldnesse bewraieth it selfe that they are not moued with so manifest a miracle but they will still set themselues like fearce and mad beasts against the inuincible power of god The report of the taking of Iericho was brought vnto them But how was it taken By policie or labour of men By assault or by artillerie was it ouerthrown Nay the walls fell downe alone With what confidence then do they conspire to make warre against Heauen 3 But the inhabitantes of Gibeon c. Only the Inhabitants of Gibeon refuse the purpose of warre and applie their mindes to subtiltie that vnder pretence of dwelling farre off they might obtein peace Now was this an odious matter among their neighbours to attempt for it was a kinde of departing from them to diminish the force of their confederates and so to set open the gates to the Israelites And although the foolish credulitie and light beleefe of Iosue and the rulers was worthie of reprehension in that they would so vnaduisedly make a couenant before they knewe the matter yet God which is wont to bring light out of darkenesse turned it into their benefite for that hereby releefe was giuen them that the Israelites might rest in a quiet soyle Surely the Gibeonites did well and wisely determine that it was better for them to suffer any thing rather then by resisting in vaine to prouoke God any more against them But to circumuent those men by fraude and vnlawfull crafte whose fauour they humbly desired it was no lesse vnreasonable and ridiculous then against reason and equitie for how could that league be stedfast which was grounded vpon nothing but grosse deceiptfulnesse For they feigne that they were straungers that came from a farre countrie Therefore Iosue maketh a couenant with counterfeit or imagined men and the league hath no holde but according to their wordes So the crafte by which they sought to thrust in themselues ought to haue profited thē nothing But as there was greater integritie and sinceritie among men in those dayes so they thought it enough to get an othe by deceiptfulnesse which they were sure the people of Israel would neuer breake Where it is saide that they also dealt craftely some referre it amisse to that stratagem or policie of warre which Iosue vsed in deceiuing the Citizenes of Hai and no lesse vnskilfully doe some drawe it vnto the time of Iacob whose sonnes Leuie and Simeon by fraud oppressed the Sichemits But rather it is an opposition betweene the warlike preparation of the Kinges and the craftie subtiltie by which they did sette vppon Iosue Therefore after it was said that the rest conspired to come to open fight there followeth the craft of the Gibeonites and therefore the sense is that Iosue had to doe not only with professed enimies which gathered themselues to fight but also with the craftie dissimulation of one nation Yet it may be enquired why they tooke such paines in a matter nothing necessarie For wee shall see in another place that the Israelites were commaunded to offer peace to all men that vpō their refusall they might proclame iust and lawful warre against them But because it was commonly reported that they sought a dwelling place in the land of Chanaan which they coulde not obteine except they chased away the inhabitants the Gibeonits persuade themselus that they might not otherwise be moued to compassion except they deceiued by subtiltie because they thought that wittingly willingly they would neuer haue suffred the land which they inuaded to be possessed of other Yea because the commandement was knowne that they should destroy them all this necessitie compelled them to subtiltie because all hope of health was taken from them And by this reason soone after they desire pardon for their subtiltie wherevnto they were driuen by necessitie Yet here ariseth a question because the Israelites doe obiect again that it was not lawfull for thē to make any couenant with the nations of Chanaan but that they must destroy them all Indeed these two thinges doe not agree that they shoulde exhorte them to yeelde and yet not receiue them which humbly and willingly did yeelde But although God would keepe the law of armes according to the vsuall manner and custome that peace should be offered on that condition that they would geue place yet he ment only to trie the minds of those nations that by their own obstinacie they should be cause of their own destruction the people of Israel were charged vtterly to destroy thē wherevpon this iudgement is taken that they which dwelt in the land of Chanaan might not be borne withall with whome it was not lawfull to make any couenant And afterward both these matters are plainely expressed namely that they did all obstinately make warre because that the iudgement of God was that their hearts should be hardened that they might perish Wherevpō we may gather that they could not be saued which were appointed to die If any man obiect that the Gibeonites which willingly desired peace were therefore accepted I answere that the Israelites doe not consider at this time that solemne ceremonie which tooke no effect but tooke holde of the onely promise with the commaundement of God whereby it commeth to passe that they leaue no hope at all vnto them because they were simply and precisely commanded to kill them euery one to purge the land and to dwell in their places whome they had slaine 6 So they came
people as would not be pacified Wherefore seeing they could not do otherwise the fault is vniustly laied to their charge that being constreined they set themselues against the furie of their enimies I answeare although the Israelites were forbidden to receiue them to mercie yet that the warre might be iust they were interteined with hostilitie And that was wonderfully gouerned by the secret prouidence of God that they which were appointed to destruction shoulde offer themselues thereto and by prouoking the Israelites should procure their owne ouerthrowe and vtter decay Therefore God which forbad that any pittie should be shewed on them draue them into such a furie that they might not be worthie to haue any mercie bestowed vpon them And in this behalfe it was not meete the people should be to curious or inquisitiue For when God on the one side forbad them to enter into any couenant yet would not haue them to shewe any hostilitie except they were iustly prouoked to doubtfull a disputation would haue troubled their mindes Wherefore this was the only way to be rid of this perplexitie to cast all their care on God alone And he himselfe according to his incomprehensible wisedome prouided that when they came to the point the course of the people should not be hindered with any let So the Kings beyond Iordan when they had first armed themselues suffered punishment worthily of their rashnesse For the Israelites did not set vppon them with open warre before they were prouoked Likewise after the same manner the Citizens of Iericho when they shut their gates offered warre themselues The like stubbornesse was in the rest which after the same sort gaue the Israelites occasion to fight Now it appeareth how aptly these thinges agree together that God commanded Moses that the nations which he had appointed to destruction should be vtterly defaced and rooted out and therefore he doeth open a way for his decree to take place when he hardeneth the reprobate Therefore in the first degree is placed the will of God that it might haue the preeminence as the cheefe cause For because their iniquitie was come vp to the full he determined to destroy them Wherevppon proceeded the commaundement of God geuen to Moses which yet should haue had no effect except the people had bene armed to execute the iudgement of God through the obstinacie and stubbornesse of them that were to be destroyed For this end doeth God harden them that they may turne themselues away from obteining of mercie therfore this hardnesse is called his woorke because it establisheth the effect of his purpose Now if they which feigne that God doeth spie out of Heauen what the pleasure of men is go about to darken with their cloudes so plaine a matter and cannot abide that by his secret working the hearts of men shoulde be bridled what else shall they do but bewray their owne impudencie They will graunt no more to God but that he doeth permit so they hang his purpose vpon the will of man But what saith the holie Ghost That their hardening was of God that he might cast downe headlong them that he would haue to be destroyed 21 And Ioshue came c. We haue heard in an other place what the sonnes of Anak were They were a race of Giantes with whose tallnesse the spies terrified the people so that they woulde not goe forwarde into the land of Chanaan Wherefore seeing they were so terrible it was a woorthie woorke to take them away that the people might be more cheerefull to hope well of their affaires For it had bene a verie hurtefull thing that such a sight should haue remained which daily should haue vexed and greeued them for feare would haue darkened the glory of God in the former victories and would haue ouerwhelmed their faith when they did cast in their minde that the hardest battell of all did yet still remaine Wherefore not without cause this is remembred among other helpes of God that the lande being purged from such monsters was graunted to be a quiet dwelling place vnto the people For the lesse credible that it was that they might be vanquished the more notable was the power of God in conquering them 23 Ioshue tooke c. Although Iosue was farre off from being conquerer of all the lande yet it is truely saide that he obteined the whole lande as God testified to Moses by which worde the generall sentence is restrained For this exception was added by name that the dominion which God promised should not be obteined but by little and little lest they should afterward haue bene troubled to fight against cruell and sauage beastes if they should haue cast them selues into a waste wildernesse Wherefore although GOD had not yet placed the people in possession of the promised lande yet he performed his couenant according to the condition with which it was made because he gaue them conuenient interteinement and as much as sufficed them for the present time And by the wordes may be gathered that other coastes are comprehended which were not yet come into their hande and full possession For it is saide that he did distribute according to their families that which he had conquered But afterwarde we shall see in the portion that lottes were cast for those countries which were subdued vnto the gouernement of the people after the death of Iosue yea many hundred yeares after Now the sense of the wordes is manifest that while Iosue was yet aliue the promise was begonne to be exhibited so that they neede not doubt to diuide the whole lande by lottes Chap. 12. AND these are the Kings of the land which the children of Israel smote and possessed their lande on the other side Iordan toward the rising of the Sunne from the riuer Arnon vnto mount Hermon and all the plaine Eastward 2 Sihon King of the Amorits that dwelt in Heshbon hauing dominion from Aroer which is beside the riuer of Arnon and from the middle of the riuer and from halfe Gilead vnto the riuer Iabbok in the border of the children of Ammon 3 And from the plaine vnto the Sea of Cinneroth Eastward and vnto the Sea of the plaine euen the salt Sea Eastward the way to Behtieshimoth and from the South vnder the springes of Pisgah 4 They conquered also the coast of Og King of Bashan of the remnant of the Giantes which dwelt at Ashtaroth and at Edrei 5 And reigned in mount Hermon and in Salcah and in all Bashan vnto the border of the Geshurites and the Maachathites and halfe Gilead euen the border of Sihon King of Heshbon 6 Moses the seruant of the Lorde and the children of Israel smote them Moses also the seruant of the Lord gaue their land for a possession vnto the Rubenites and vnto the Gadites and to halfe the tribe of Manasseh 7 These also are the Kinges of the countrie which Ioshue and the children of Israel smote on this side Iordan Westward from Baal-gad in the
haue enquired the will of God at his mouth Wherefore they were worthie to be reprehended because that as though they had bene alone in the worlde they did not consider what offence might growe by the straungnesse of the example Wherefore let vs learne to attempt nothing vnaduisedly although the thing of it selfe be not euill but rather let vs alwayes remember that admonition of S. Paule that we must not onely consider what is lawfull but also what is expedient especially let vs take good heede that we trouble not the mindes of the godlie with any new or straunge examples 11 The children of Israel heard c. There is no doubt but that they were kindled with holy zeale neither ought we to think that this was too great vehemencie that for a heape of stones they armed themselues to destroy their owne countriemen For they iudged truely and wisely that the lawfull Sanctuarie of God was ouerthrowen his woorshippe prophaned religion defiled the consent of godlinesse torne asunder the gate opened to the licence of all superstitions if sacrifices should haue bene offered to God in two places for which causes he had so streightly bounde the whole people to one altar Therefore it is not without a cause that the tenne tribes doe so much detest the sacrilegious boldenesse in a prophane altar Wherefore here is set foorth vnto vs a worthie example of godlinesse that if we see the pure worshippe of God to be corrupted we shoulde seeke as muche as lieth in vs to see it most sharply reuenged Indeede the sworde is not geuen into euerie mans hande but euery man according to his office and calling ought mantully and constantly seeke to mainteine the pure state of religion against all corruptions But especially the zeale of the halfe tribe of Manasse was worthie of singular commendation whiche setting aside all carnall respect woulde not forbeare their owne familie And yet I confesse that this zeale as godlie as it was is not without some disordered affection for before they had enquired of the intent of their brethren and vnderstoode the cause thoroughly they make haste to decree warre against them I confesse they doe it not but vnder condition because they send Embassadoures which should reporte the cause vnto them when they had well and throughly vnderstoode the matter neither doe they moue one finger to take punishment before they were perfectly certified of the crime Therefore the heate of their anger may be excused whiles they prepare themselues to fight if there had bene any such departing from religion found out as they suspected 16 Thus saith all the congregation of the Lord c. Euen as though it had bene alredie knowen that this second altar had bene set vp against the onely altar of GOD they beginne to chide with them and that verie hardely and sharpely Therefore they take this as confessed that this altar was builded vppon which the two tribes did offer their sacrifices Here they are deceiued in their opinion because it was set vp for an other end and purpose But if it had bene true which they had conceiued in their mindes all the expostulations which they vse had bene iust for it had bene a plaine Apostasie and falling away to chaunge any thing in the lawe of God with whome obedience is more worth than all sacrifices and this their condemnation is founded vppon verie good reason that they are guiltie of Apostasie which withdrawe themselues from the only true altar 17 Is it a small thing for vs c. They amplifie the wickednesse through their stubbornesse that they cease not to prouoke God oftentimes with their abhominations They alledge for that a notable example and that was fresh in memorie For when they did compasse the Sanctuarie and the foure quarters of the world as good watchmen of God when they had a rule geuen them howe to worshippe God aright in which they were kept in continuall exercise yet they were deceiued through the entisement of harlots and defiled them selues with filthie superstitions and worshipped Baal-peor Because the whole people were intangled with this wickednesse the tenne Embassadours doubt not to adioyne themselues as partakers of that offence Therefore they demaund Is not that iniquitie sufficient for vs which we committed about the idol of Peor They adde moreouer that they are not yet clensed from it as though they should say The remembrance of it is not yet buried Or the vengeance of God yet quenched Therevpon they gather that the two tribes and the halfe while through wicked stubbornesse they turne them selues from God and cast off his yoke doe not onely prouide euill for them selues but also procure like destruction for the whole people because God will reuenge this iniurie further which they confirme also by the example of Achan which when he alone and that priuily had stolen of the accursed thinges yet he alone suffered not punishment of his sacrilege but drew other with him also like as it well appeared when some were slaine in the fielde and all the rest shamefully put to flight because that pollution remained among the people And they reason from the greater to the lesser If the anger of God did burne against many for the secret offence of one man much lesse shall the people escape vnpunished if they dissemble and will not reuenge so manifest idolatrie Yet this meane and indifferent sentence is interlaced that if the two tribes and halfe haue builded this altar as though their condition were worse because they dwelled not in the land of Chanaan that they also might come and dwell in the land of Chanaan rather than they should prouoke God with false counterfeting of his religion Hereof we gather that they were not stirred vp with any vaine force of affection when they are redie with their owne losse and hinderance gently to admitte them into fellowshippe and parte of inheritaunce which had desired them selues a seate and dwelling place in an other countrie 21 Then the children of Ruben and the children of Gad and halfe the tribe of Manasseh answered and saide vnto the heades ouer the thousandes of Israel 22 The Lord God of gods the Lorde God of gods he knoweth and Israel him selfe shall knowe if by rebellion or by transgression against the Lorde we haue done it saue thou vs not this day 23 If we haue built vs an altar to returne away from the Lord either to offer thereon burnt offering or meat offering or to offer peace offerings thereon let the Lorde him selfe require it 24 And if we haue not rather done it for feare of this thing saying In time to come your children might say vnto our children What haue ye to do with the Lorde God of Israel 25 For the Lorde hath made Iordan a border betwene vs and you ye children of Ruben and of Gad therefore ye haue no parte in the Lorde so shall your children make our children cease from fearing the Lorde 26 Therefore we saide
no certeine region appointed vnto vs which might separate vs from them neither are we armed with the sword to kill all the vngodlie only we must beware that too much familiaritie doe not wrappe vs in the fellowshippe of their wickednesse For it is more than a harde matter when we doe willingly intermedle with them to keepe our selues that we be not dashed with some blotte or spotte of their vngodlinesse Because this point is sufficiently handled in other places I doe but breefly touch it here 14 Behold I c. Because it is appointed for all men once to die Iosue sayeth that end draweth neere vnto him which abideth all men because he also was borne a mortall man And these wordes he applieth vnto the comfort of the people least they should vexe them selues with immoderate sorowe when he was taken away from them For there is no doubt but he left a wonderfull desire of him seing the people when their head was taken away was as a headlesse and vnperfect bodie Therefore he admonisheth them that seeing the course of his life is brought euen as it were to the marke or end they must not require that his condition should be other than is of all mankinde But yet he meaneth not that all men die alike because the vncorruptible seede of heauenlie doctrine discerneth and diuideth the faithfull from the vnfaithfull that they perish not together with them but here he doeth onely touch that which is common to all namely when the course of this life is ended to goe out of the worlde Therefore the summe of his speach commeth to this effect As God by his benefites and fulfilling of his promises hath proued him selfe to be true so his threatenings should not be vaine and frustrate that by their vtter destruction he would reuenge the prophanation and defiling of his worshippe Chap. 24. AND Ioshue assembled againe all the tribes of Israel to Shechem and called the Elders of Israel and their heades and their Iudges and their officers and they presented them selues before God. 2 Then Ioshue said vnto all the people Thus saith the Lorde God of Israel Your fathers dwelt beyond the floud in olde time euen Terah the father of Abraham and the father of Nachor and serued other gods 3 And I tooke your father Abraham from beyond the floud and brought him through all the land of Chanaan and multiplied his seede and gaue him Izhak 4 And I gaue vnto Izhak Iaakob and Esau and I gaue vnto Esau mount Seir to possesse it but Iaakob his children went downe into Aegypt 5 I sent Moses also and Aaron and I plagued Aegypt and when I had so done among them I brought you out 6 So I brought your fathers out of Aegypt and ye came vnto the Sea and the Aegyptians pursued after your fathers with charriots and horsemen vnto the red Sea. 7 Then they cried vnto the Lorde and he put a darknesse betweene you and the Aegyptians brought the Sea vpon them and couered them so your eyes haue seene what I haue done in Aegypt also ye dwelt in the wildernesse a long season 8 After I brought you into the land of the Amorites which dwelt beyond Iordan and they fought with you but I gaue them into your hand and ye possessed their countrie and I destroyed them out of your sight 9 Also Balak the sonne of Zippor King of Moab arose and warred against Israel and sent to call Balaam the sonne of Beor for to curse you 10 But I would not heare Balaam therefore he blessed you and I deliuered you out of his hand 11 And ye went ouer Iordan and came vnto Iericho and the men of Iericho fought against you the Amorites and the Perizzites and the Chanaanites and the Hittites and the Girgashites the Hiuites and the Iebusites and I deliuered them into your hand 12 And I sent Hornets before you which cast them out before you euen the two Kings of the Amorites and not with thy sworde nor with thy bowe 13 And I haue giuen you a land wherein ye did not labour and cities which ye built not and ye dwell in them eate of the vineyardes and oliue trees which ye planted not 14 Now therefore feare the Lord and serue him in vprightnesse and in trueth and put away the gods which your fathers serued beyond the floud and in Aegypt and serue ye the Lorde 1 So Iosue gathered c. Now in my iudgement he doeth more at large declare these thinges which he touched before more breefly For it is not like that the people were twise for one cause drawen into a straunge place Therfore the order of the historie is knit together by repetition For which cause I translate the Coniunction VAV Therfore which may continue the narration alredie begonne And now he expresseth that which before he spake not of that they all stande before GOD whereby the dignitie and reuerence of that assemblie may seeme to be more holie For there is no doubt but Iosue did call vppon the name of God after a solemne manner and preached vnto the people as it were in his presence that euerie one might consider with him selfe that God was president of that assemblie and that they had not in hande there any priuate affaires but the confirmation of a holie and inuiâ—lable couenant with God him selfe Ande herevnto that which followeth soone after that there was the Sanctuarie Wherfore it is likelie that the Arke of the couenant was brought thither not of intent to chaunge the place but that in so serious an action they might appeare before the iudgment seate of God vppon earth For no religion did forbidde the Arke to be remoued and the place Sichem was not farre distant from thence 2 Beyond the riuer c. He taketh his beginning of their free adoption by which GOD did so preuent them that they could not boaste of any excellencie or merite For God had bound them to him selfe with a streighter bonde that when they were equall with other nations God did notwithstanding choose them vnto him selfe for a peculiar people for no other respecte but onely of his meere good will and fauour Furthermore that it might more clerely appeare that there was nothing wherein they could glorie he bringeth them to their first beginning and putteth them in mind that their fathers did so dwell in Chaldea that they worshipped idols commonly with other men and differed nothing from the common people Whereof it is gathered that when Abraham was drowned in idolatrie he was drawne out of it as it were out of hell The Iewes indeed that they might challenge vnto them selues a counterfeit dignitie of their kinred doe feigne a fable that their father Abraham when he would not acknowledge the fire of Chaldea for a god was driuen to flee out of his countrie But if we consider the purpose of Gods spirit he is no more exempted from the crime of the publike errour than Thare and