they should haue bene a whole moneth before they had gathered together so much as woulde suffice so great a multitude Wherefore I see not why the interpreters trouble them selues about a matter so cleare and manifest 13 When Ioshua was c. Here is rehearsed a notable vision by which Iosue was incouraged For although he did his office valiantly yet was it profitable for him to be pricked forward when he ranne well And yet the Angel appeared not for his cause only but for the confirmation of all the people yea GOD had a further respect by manifest argumentes to testifie vnto the posteritie that his grace and fauour which was neuer sufficiently considered For although they boasted gloriously that they were planted in the holie lande by the hande of GOD yet they could scarse be brought by so many miracles earnestly to acknowledge that they were there as Gods tenantes Therefore this vision ought to bee profitable vnto all ages that the benefite of GOD might not be called in doubt Where it is sayed that he lifted vp his eyes it signifieth the certeintie of the matter least any man shoulde thinke that his sight was deceiued with a vanishing shewe Nowe this sight at the first was fearefull to beholde for it is like that Ioshue was then alone whether he departed from companie of purpose to pray or to viewe the citie And the latter cause seemeth vnto me likelie that he viewed by him selfe on what parte the citie was best to be assaulted least the rest should bee discouraged by the difficultie of the matter Surely it appeareth he had no companie with him seeing he meeteth with the Angel alone and there is no doubt but that he was redie to haue fought if he had mette with his enimie But he demandeth the question of him as of a man because he knewe him not to bee an Angel but by his answere And this his doubtfull inquirie winneth more credite to the vision while he was brought by little and little from the sight of a man whom he speaketh withall vnto the knowledge of an Angel. Although the wordes sound that he was not one of the common sorte of Angels but one of principall excellencie For he calleth him selfe The Prince of the armie of GOD which may bee vnderstood as well of the chosen people as of the Angels but the former opinion is better because GOD bringeth forth no newe matter but continueth that which we read to haue bene before performed to Moses And we knowe that Moses him selfe preferred that benefite before all the rest and not vnworthily for they by GOD did openly and familiarly shewe his glorie And therefore he is called indifferently An Angel and also adorned with the title of the eternall god Whereof Saint Paule is a sufficient witnesse which doeth expressely affirme that it was Christ him selfe And Moses him selfe acknowledgeth the presence of GOD in the person of the Mediatour for when GOD pronounceth after the calfe was made that he would be no more guide vnto the people and promiseth he would geue them one of his Angels meaning one of the common sorte Moses earnestly entreateth him that he would not so doe For if the Mediatour were taken away he could not hope that GOD would be mercifull Therefore it was a singular pledge of Gods fauour that the Prince and head of the Church with whome Moses was acquainted was present with him And surely the adoption of GOD could not otherwise be stedfast and ratified but by the hand of the Mediator 14 No but the Captaine c. Although thâ— deniall doth aptly agree to both partes of his demand because he was neither an Israelite nor a Chanaanite as if he did precisely denie that he was a mortall man yet we may apâ—ly restraine it vnto the second parte where Iosue demaunded Whether he were one of their enimies But because that is not greatly materiall it is sufficient to hold that which is principall that his comming was to be Captaine of the chosen people whom he calleth honorably The armie of God. That he maketh himselfe an other then GOD there is noted therein the distinction of the persons but the vnitie of the substance is not thereby diuâ—ded We see that in the bookes of Moses the name of Iehouah is often ascribed to the Angel that was their gouernour who was doubtles the only begotten sonne of god Namely for because he is both true GOD and also in the person of the Mediator by dispensation inferiour to god Now I doe willingly receiue that which the olde Doctors teach while Christ appeared in times past in the shape of a man it was a foretokening of that mysterie which afterwardes was exhibited when GOD was shewed in the flesh Yet must we beware that we doe not imagine that Christ did then take fleshe vppon him seeing we reade that GOD sent not his sonne in the fleshe before the fulnesse of time and moreouer as he is man he must be the sonne of Dauid But as we reade in Ezechiel it was the onely similitude of a man But whether it were a substantiall body or onely an outwarde shape it were in vaine to dispute curiously and to striue about it hurtfull There remaineth one question How the Prince of the hoste of GOD is said to come nowe which neuer forsooke the people that was committed to his charge and euen of late in the passage of Iordane had shewed foorth a woonderfull token of his presence Howbeit after the vsuall phrase of the Scripture God is saide to come to vs when we feele his helpe in deede whiche seemeth to be farre off except it be shewed vs plainely by experience It is therefore as muche as if he offered his aide to ouercome those battelles that were at hande and by his prese nce promised a happie ende of the warres which he had in hande By his worshipping of him it cannot be gathered certeinely whether Iosue did throughly knowe Christ that he did giue him diuine honour But when he demandeth What my Lorde Adonai woulde commaunde his seruaunt he ascribeth vnto him suche authoritie as agreeth to none but vnto God him selfe 15 Loose thy shooe c. For no other cause but that the vision may be more holie this greate Angel requireth that Iosue put off his shooes in signe of reuerence feare Moses declareth that the same commandement was giuen to him in the mount Sinai for no other cause but that God did there shewe his glorie For one place is not holier than an other but by the especiall appointment of god So Iacob crieth out that the place where he had a neerer knowledge of God was the house of God a terrible place and the gate of heauen Therefore when this holy man is commaunded to plucke off his shooes God by this ceremonie sealeth vp the faith of his presence and addeth more way to the vision not that the barenesse of his feete by it selfe is accompted a part
reasons of which although perhaps we may soberly enquire yet cunningly to search them it is not lawfull Yet this is a singular example of his clemencie that extending the condemnation by his owne mouth vnto them all yet he executed punishment but vppon one house which was defiled with the cursed matters That which followeth doth set forth the greatnesse of the crime and therefore the particle GAM is so often repeated for otherwise they would haue sought to extenuate diminishe the heynousnesse of the offence Therefore where he sayth They haue also transgressed the couenant he signifieth that they had not lightly offended And the prohibition that we heard of before he calleth the couenant for as it were indenting with the Israelites he challengeth the first fruites and permitteth to them the spoile of the whole land Wherefore he meaneth not the generall couenant but complaineth that he was deceiued in the things accursed as he addeth immediately by way of explication also they haue taken of the accursed thinges and that without sacrilege while they stole that which he had challenged to his owne vse the word of lying is taken for defrauding or deceiuing as it is often The last thing is such as many at the first sight would make small account of it and yet not without cause it is added as the heape of wickednesse that the consecrate or accursed thinges are laid vp with their stuffe For surely the couetousnesse of gaine doth sometimes intise them that be not altogether wicked but in hiding and keeping it close great obstinacie is bewrayed when the wickednesse is touched with no repentance In the next verse the name of Anathema is taken in an other sense for a curse because the children of Israel for the gold that was stolne were accursed and almost geuen to destruction 13 Arise sanctifie the people c Although the Uerbe KADASH is diuersely taken yet because he speaketh of purging the people I doubt not but he prescribeth a solemne ceremonie of sanctification Therefore in my iudgement they doe not sufficiently expresse the writers minde which translate it generally To prepare But rather because they were to bee brought as into the presence of GOD they had neede to be sanctified that they should not appeare before him in their vncleannesse And as concerning Iosue the manner of sanctification is to be noted that he commaunded the people to purge themselues according to the Lawe And although the ceremonie of it selfe had bene to small purpose yet it was of greate force to awake the rude people for that outward oblation ought to bring them vnto spirituall cleannesse Their absteyning from thinges otherwise lawfull did admonishe them that great and excellent purenesse is required of them They are tolde before what shoulde be done that euery one might examine himselfe more diligently Yea GOD proceedeth by degrees as if he would geue them time to repent themselues For no other reason can be geuen why he descended from a tribe to the families and so to one man whereby we may knowe the monstrâ—â—us follie of Achan which perhaps ouercome by shame doubleth his impudencie while he thrusteth in himselfe boldly with the rest and doubted not to mocke with god For when he seeth himselfe taken why doeth he not of his owne accord come foorth and confesse his fault but sâ—ubbornly tarrieth out vntill he be drawen forth against his will But this is a iust rewarde of them which doe geue them selues ouer to the Diuell to be blinded Now when in the condemnation of his tribe and afterwardes of his familie he did plainly knowe that he was sought out and bound by the hand of God why doeth he not then at the last steppe forth that by yeelding himselfe willingly he might humbly desire pardon for his offence It appeareth therefore that his minde and all his senses were bewitched of the Diuell after he was hardened to committe that wickednesse But although God doeth not drawe foorth into light all wicked factes after the same manner neither alwayes doth vse casting of lottes yet hath he taught vs by this example that nothing is so secreate but he will open it in due time In deede the maner of opening will be diuerse but let euery man thinke with himselfe that such thinges as are hid from the knowledge of all the world are not hidde from God and that it is in his will to make them open For although sinne seemeth to be a sleepe yet it lieth before the doores and watcheth the miserable man vntill it hath oppressed him 19 Then Ioshua said vnto Achan My sonne I beeseche thee giue glorie to the Lord God of Israel and make confession vnto him and shewe me now what thou haste done hide it not from me 20 And Achan answered Ioshua and said In deede I haue sinned against the Lord God of Israel and thus and thus haue I done 21 I sawe among the spoile a goodlie Babylonish garment and two hundreth shekels of siluer and a wedge of gold of fiftie shekels weight and I coueted them and tooke them and beholde they lye hid in the earth in the middest of my tent and the siluer vnder it 22 Then Ioshua sent messengers which ranne vnto the tent and behold it was hid in his tent and the siluer vnder it 23 Therefore they tooke them out of the tent and brought them vnto Ioshua and vnto all the children of Israel and layed them before the Lord. 24 Then Ioshua tooke Achan the sonne of Zerah and the siluer and the garment and the wedge of golde and his sonnes and his danghters and his oxen and his asses and his sheepe and his tent and all that he had and all Israel with him brought them vnto the vallie of Achor 25 And Ioshua saide In as much as thou hast troubled vs the Lord shall trouble thee this day and all Israel threw stonnes at him and burned them with fire and stoned them with stones 26 And they cast vpon him a great heape of stones vnto this day and so the Lord turned from his fearce wrath therefore he called the name of that place The vallie of Achor vnto this day 19 Then Iosue sayd c. Although Achan is snared by the lotte which seemeth to fall at all aduentures yet bycause God pronounced that he would point out as it were with his finger who was Author of the crime Iosue doth not examine him doubtfully but commaundeth him to confesse the matter as alreadie knowne It is like this was an usuall forme of charge and adiuration as in Iohn 9. 24. The scribes and priestes doe adiure the blind man whome Christ had restored to sight by the very same woordes to answere them as concerning the miracle â–ª yet there was a speciall cause why Iosue exhorted Achan to geue glorie to God for that by denying refusing to confesse he should haue denied the certaintie of his decree For now the matter was alredie determined by lotte Wherefore Iosue
both of men and women were twelue thousand euen all the men of Ai. 26 For Ioshua drewe not his hand backe againe which he had stretched out with the speare vntill he had vtterly destroyed all the inhabitants of Ai. 27 Only the cattell and the spoile of this citie Israel tooke for a pray vnto them selues according vnto the worde of the Lorde which he commanded Ioshua 28 And Ioshua burnt Ai and made it an heape for euer and a wildernesse vnto this day 29 And the King of Ai he hanged on a tree vnto the euening And as soone as the sunne was downe Ioshua commanded that they should take his carcase down from the tree and cast it at the entring of the gate of the citie and lay thereon a great heape of stones that remaineth vntill this day 1 And the Lorde said c. It was to great purpose to encourage Iosue the people a fresh that they might cheerefully addresse themselues to assault the citie of Hai from which with some losse greater shame they were repulsed God therefore that they might take vpon them this enterprise without feare promiseth that he will deliuer the citie vnto them For the same reason and purpose he commaundeth them to fight by policie rather than with open force to traine out their enimies and to lay a stale for them to entrap them unwares For it had bene an easie matter that a fewe thousandes should be ouerthrown with an infinite multitude if they had set open the citie soudenly at all aduentures But because we heard before that all their heartes were mealted God prouided for their infirmitie to lay no more charge vpon them than they might well beare vntill they were recouered from that ouermuch feare and waxed more couragious to execute his commaundementes It is true that he vsed at this time their diligence partly that they should not alwayes gape for miracles and so become slouthfull partly that in diuerse vnlike kinds of his working they might alwayes acknowledge the same power But this speciall reason is not to be omitted because they were not yet recouered out of their feare they coulde scarse be drawne to an open battell except the policie of entrapping their enimies had bene added for a succour Although the promise hath the first place Feare not because I haue deliuered it into thy handes which although by the worde it seemeth to be directed to Iosue yet doth it perteine to all the people indifferently because it was most necessarie that they should all and euerie one be deliuered out of doubtfulnesse and furnished with newe confidence And whereas he commaundeth the citie to be burned as Iericho was he seemeth to graunt that vnto the greefe of the people that the remembrance of the dishonour they receiued might be abolished with this reuengement but that they may take the iourney in hand more willingly he leaueth the spoyle vnto them as a reward of their victorie 13 Iosue arose c. It is not like that all the hoast was brought out of the campe but that an armie was made out of the multitude which was most accustomed to the warres And hereof it appeareth that it was a great armie that he sendeth away fiue thousand to lie in wayte For although it seemeth in the beginning that fiue and thirtie thousand are reckoned yet it is manifest by the context that the number was not all so great But rather I coniecture that he ledde thirtie thousand himselfe which should fight openly and that fiue thousand were set apart by themselues which shoulde lie in wayte That Iosue doth speedily execute that charge that was geuen him and taketh his iourney in the morning by this great hasting is expressed howe effectually the promise of God did worke in them For if all their mindes had not bene deliuered from feare he should neuer haue founde them so redie to obey But it seemeth that he doth not wisely sende from him so great a multitude which by priuie wayes should come to the place meete for the lying in wayte For although they went quietly in neuer so good aray yet with the onely mouing of their feete they must needes make a great noise Now if any man will say that no man mette them because all the inhabitantes of the countrie were fled out of the feeldes into the citie it is tolde soone after that before the Israelites came neere the citie that their comming was knowne vnto the King of Haâ— which scarse coulde haue bene done without espialles Now to graunt that no man mette them in the feeldes yet it was harde to passe by and in the night to set the ambushment in a conuenient place and that they should there stay but that they should bewray themselues by some token or other As touching the purpose of Iosue although he sawe right well that the turne might haue bene serued with a lesse companie yet it seemeth that he was constreined through the late trembling of the people to beware that he attempted nothing with daunger For if a small crewe had bene sent from the hoast perhaps they woulde haue refused the charge by which they were driuen into so great and manifest daunger In the meane time God dealeth more than mercifully with his people when he deliuereth their enimies so easily to be vanquished But his maruellous fauour herein doth especially appeare in that he so blindeth them al that none of them could suspect the traine that was made for them And I doubt not but where it is said that they knewe not but the writer of the historie doth commende a rare and vnwoonted benefite of God that he protected as it were with the shadowe of his hand first thirtie thousand which Iosue ledde and then the other fiue thousand that none of their enimies espied them Nowe when fiue thousand are mentioned I doe not so expounde it as though Iosue sent a newe ambushment to lie in waite as though the multitude which was alredie too great had not bene sufficient but onely he sheweth now howe he ordered the thirtie fiue thousand which he armed For to what purpose should so great a multitude haue so small an aide Nowe the same place is here noted which before was appointed where they were commanded to staie which would not agree vnto two ambushmentes 15 And Ioshue c. This was another practise that while they feigned to runne away they drew their enimies a great way off that they should haue no refuge into the citie afterward because it was set on fire before they suspected that any euill was to be feared behinde them For while the king of Hai pursueth the Israelites as vanquished that part of the armie which laie in secrete towardes Bethel had time enough to take the citie that the Citizens might know that they were vndone when it was too late to remedie it For when they were driuen backe before and many of them slaine after they sawe their citie on fire they
was not lawfull to touch in the smallest point It was not in their power either to spare them that are vanquished or else to make any couenantes of geuing ouer and yeelding But nowe they indent as though the matter were in their owne handes We see therefore howe they haue twise dishonored the name of God while vnder pretence of an othe they doe obstinately defend that which they had foolishly promised But whereas the common people doe yeelde so much to their Capteines in that they hold their hands from the Gibeonits therein appeareth the honest simplicitie of that age For it had bene an easie matter to illude them that the whole people was not bound by the decree of a few men like as once the Romanes refused the peace called Caudina vnto which only the Consuls and Liuetenantes and Tribunes had sworne without the commaundement of the Senate the people Therefore that rude simplicitie was more commendable in which appeareth more reuerence and religion than too curious and neere sifting of matters in which the greatest parte of men at this day doe please themselues and greatly delight And although the people take it heauily that the Capteines haue taken vppon them more than was meete they shoulde yet it was a token of modestie that the people proceeded no further than murmuring and grudging 20 This will we doe c. Although they graunt the Gibeonits their life according to the couenant yet they doe not confirme the league but touching the one halfe thereof For whereas they should haue performed vnto the Gibeonites perfect safetie they take from them their libertie which was deerer than their life it selfe Whervpon we gather that Iosue with the rest as in a doubtfull and vncertaine matter deuised this meane way that the othe should not bee altogether in vaine The cheefe reason indeed of this deuise was to appease the multitude yet because they were highly displeased that the Gibeonites had so deceiued them they punished their craftie dealing lest if they had escaped without any reuenge the scornfull reproch might haue bene increased And this was an harde condition not only to be bound to slauish labor but also to be drawne from their houses to leade a wandering and an vncerteine life Therefore they are appointed to be cleauers of woode and drawers of water for the host which was an office no lesse base than painefull But this is an increase of the slauerie that they must cleaue woode and drawe water wheresoeuer it shall please God to place the Arke 22 Iosue called c. Because he was to pronounce a sharpe and heauie sentence against them he telleth them before that he decreeth nothing vniustly because it was nothing conuenient that they should take any aduantage of their owne craft and deceiptfulnesse Therefore he rebuketh them that they sought by making a lie to auoyde the daunger and afterward pronounceth that they were accursed by which worde I vnderstande that the fault of their bondage is laied vpon them selues that they susteined no harder punishment than they deserued by their fraude and subtiltie as if he saide The mater of that coÌ„demnation which he pronounceth was in them selues It is sharpe in deede that no ende is appointed to their labours wherevnto they were made thrall and so the wordes doe sounde There shall neuer faile to be seruantes of you But yet he affirmeth they shall haue no wrong because they were accursed through their owne fault As for them they excuse their fault as much as they canne by necessitie and yet they refuse not the punishment which they acknowlege they haue iustly deserued It may be they were so ouercome with feare that they refused nothing or else that without flatterie they did humbly and â—uetly submitte them selues to such conditions as were laied vpon them For what shoulde they haue preuailed by contending or striuing Because their conscience did accuse them and they were not able to defend their offence I doubt not but that they thought they were very gently dealt withall that their life was preserued Chap. 10. NOW when Adoni-zedek King of Hierusalem had heard howe Ioshue had taken Ai and had destroied it for as he had done to Iericho and to the King thereof so he had done to Ai and to the King thereof and howe the inhabitantes of Gibeon had made peace with Israel and were among them 2 Then they feared exceedingly for Gibeon was a great citie as one of the royall cities for it was greater than Ai and all the men thereof were mightie 3 Wherefore Adoni-zedek King of Hierusalem sent vnto Hoham King of Hebron and vnto Piram King of Iarmuth and vnto Iapia King of Lachish and vnto Debir King of Eglon saying 4 Come vp vnto me and helpe me that we may smite Gibeon for they haue made peace with Ioshue and with the children of Israel 5 Therefore the fiue Kings of the Amorites the King of Hierusalem the King of Hebron the King of Iarmuth the King of Lachish and the King of Eglon gathered them selues together and went vp they with all their hostes and besieged Gibeon and made warre against it 6 And the men of Gibeon sent vnto Ioshue euen to the hoste to Gilgal saying Withdrawe not thine hand from thy seruants come vp to vs quickely and saue vs and helpe vs for all the Kings of the Amorites which dwell in the mountaines are gathered together against vs. 7 So Ioshue ascended from Gilgal he and all the people of warre with him and all the men of might 8 And the Lorde saide vnto Ioshue Feare them not for I haue giuen them into thine hand none of them shall stand against thee 9 Ioshue therefore came vnto them soudenly for he went vp from Gilgal all the night 10 And the Lorde discomfited them before Israel and slewe them with a great slaughter at Gibeon and chased them along the way that goeth vp to Beth-horon and smote them to Azekah and to Makkedah 11 And as they fled from before Israel and were in the going downe to Beth-horon the Lorde cast downe great stones from heauen vpon them vntill Azekah and they dyed they were more that died with the hailestones than they whome the children of Israel slewe with the sworde 12 Then spake Ioshue to the Lorde in the day when the Lord gaue the Amorites before the children of Israel and he said in the sight of Israel Sunne staie thou in Gibeon thou Moone in the vallie of Aialon 13 And the Sunne abode and the Moone stoode still vntill the people auenged them selues vppon their enimies Is not this written in the booke of Iasher So the Sunne abode in the middest of the heauen and hasted not to go downe for a whole day 14 And there was no day like that before it nor after it that the Lorde heard the voice of a man for the Lorde fought for Israel 1 When Adoni-zedek c. That which he touched before breefly he doeth nowe prosecute
which he seemed to haue spoken clerely enough nowe he prosecuteth more distinctly not onely that the reading thereof might prouoke the people to geue thankes while the benefite of God shal be registred in the publike monumentes and as it were conuersant before their eyes but also that euerie one might enioy their inheritaunce without trouble or strife We knowe how wittie the couetousnesse of men is to inuent pretenses of going to lawe that no mans right might remaine quietly vnto him except a cleere and perfect definition of euerie mans right should take away all controuersies That region was geuen them without lot The rest might haue obiected because euen measure was not kept that inequalitie must be corrected Therefore that no vntimely strife shoulde euer trouble their peace the boundes are set in all places by Gods authoritie and as it were hedged in to cutte away all contentions For God doeth not onely by one worde adiudge the whole kingdome of Sihon to the tribe of Ruben but draweth the vttermost border from Aroer to the riuer Arnon and so in all the compasse doth either restraine them or enlarge them that the possession of one acre should not be in doubt And howe profitable so exact a description was we may knowe by prophane histories where often times we may see not onely hatefull but also hurtfull contentions haue arisen betweene neighbours about their marches Moreouer this diligence which God disdained not to vse to prouide for his people that they might continue in peace one with another doth verily declare his fatherly loue because he omitted nothing that might be profitable for their quietnesse And surely if prouision had not beene made in time they would haue bene consumed by ciuil and intestine contentions Once againe I would haue the readers excuse me if I labour not carefully in describing the situation of the cities am not curious in the names Yea I could well abide that some names shuld be taken appellatiuely and so translated which otherwise I haue thought good to leaue in their owne tongue as proper names This is worthie to be noted that where he speaketh of the land of the Madianites the Princes which ruled there are called the Dukes of Sihon that we may knowe that they were partakers of the same calamitie because they intangled them selues with vniust warre and perteined to the gouernement of Sihon which was a professed enimie And that it may better appeare that they were iustly destroyed Balaam is said to haue bene slaine amongst them by whose tongue they laboured to wound the Israelites more greeuously than with a thousand swordes as if it were saide In the verie slaughter there was found a banner of hostilitie by which they professed that they serued in warre against the Israelites Where it is said in the Hebrue that Iordan was the end the end that the repetition may not seeme to be in vaine we may aptly translate it that Iordan according to his â—oundes was their border 24 Moses gaue to the tribe of Gad c. The same reason is to be obserued in the tribe of Gad that it is hedged in with lawfull boundes that their possessions shoulde not be litigious or subiect to contention In the meane time the liberalitie of God is commended that he draue out nations of great renowme in whose roome he had placed them which is more clearely expressed in the halfe tribe of Manasse while in the portion of their inheritance there are rehearsed three score cities Whereby also it is made manifest that Moses was not deceiued in his liberalitie because God was not ignorant how manie cities according to his bountifull largesse he would geue them In the conclusion the tribe of Leui is againe excluded least the Leuites in time to come should pretende that the land which was graunted to the Gadites and Rubenites the halfe tribe of Manasses without casting of lotts was common to them also because they were by name forbidden to cast lottes with their brethren which they might easily haue expounded subtily for their owne aduantage that their part was left them in the other landes But now the sacrifices are not called their inheritance as a while before they were but God himselfe with whom if they be not content they bewray too greate pride and intollerable disdainefulnesse Chap. 14. THese also are the places whiche the children of Israel inherited in the lande of Chanaan whiche Eleazer the Priest and Ioshue the sonne of Nun and the cheefe fathers of the tribes of the children of Israel distributed to them 2 By the lot of their inheritance as the Lorde had commanded by the hande of Moses to geue to the nine tribes and the halfe tribe 3 For Moses had geuen inheritaunce vnto two tribes and an halfe tribe beyonde Iordan but vnto the Leuites he gaue none inheritaunce among them 4 For the children of Ioseph were two tribes Manasseh and Ephraim therefore they gaue no parte vnto the Leuites in the lande saue cities to dwell in with the suburbes of the same for their beastes and their substance 5 As the Lorde had commaunded Moses so the children of Israel did when they diuided the lande 6 Then the children of Iudah came vnto Ioshue in Gilgal and Caleb the sonne of Iephunneh the Kenezite saide vnto him Thou knowest what the Lorde said vnto Moses the man of God concerning me and thee in Kadesh-barnea 7 Fourtie yeares olde was I when Moses the seruant of the Lorde sent me from Kadesh-barnea to espie the land and I brought him worde againe as I thought in mine heart 8 But my brethren that went vp with me discouraged the heart of the people yet I followed still the Lorde my God. 9 Wherefore Moses sware the same day saying Certeinly the land whereon thy feete haue troden shall be thine inheritance and thy childrens for euer because thou hast followed constantly the Lorde my God. 10 Therefore beholde now the Lorde hath kept me aliue as he promised this is the fourtie and fift yeare since the Lorde spake this thing vnto Moses while the children of Israel wandered in the wildernesse and now loe I am this day foure score and fiue yeares olde 11 And yet am as strong at this time as I was when Moses sent me as strong as I was then so strong am I now either for warre or for gouernement 12 Now therefore giue me this mountaine whereof the Lord spake in that day for thou heardest in that day how the Anakims were there and the cities great and walled if so be the Lorde will be with me that I may driue them out as the Lorde saide 13 Then Ioshue blessed him and gaue vnto Caleb the sonne of Iephunneh Hebron for an inheritance 14 Hebron therefore became the inheritance of Caleb the sonne of Iephunneh the Kenezite vnto this day because he followed constantly the Lord God of Israel 15 And the name of Hebron was before time Kiriath-arba which Arba was a great
by the altar as it were by publike recordes they might defend their right that so the one sort might acknowledge the other for their brethren and altogether serue the onely true God. 30 When Phinees c. Phinees and the Embassadours doe rightly temper their zeale while they doe not frowardly persist nor vrge the preiudice which they had conceiued but gently and willingly doe admitte their excuse For many there are which if they be offended and exasperated with any matter there is no defence that can pacifie them but they will alwayes find out somewhat which they may maliciously and vniustly carpe and finde fault with all rather than they will seeme to gene place to reason And this example is worthie to be noted that if at any time we be offended before we haue knowne a matter throughly we may take heede of frowardnesse but rather that we may â—eue place immediatly to equitie and right Moreouer that the children of Ruben Gad and Manasse are found cleare from this heynous offence Phinees and the Embassadours doe ascribe it to the grace of god For by these wordes We knowe that the Lord is in the middest of vs they signifie that God hath bene mercifull vnto them and hath had a care of their health and preseruation Which is to be marked diligently for there vpon againe it is gathered that we neuer decline altogether from God or fall away vnto impietie except he forsake vs and being forsaken doth cast vs into a reprobate minde Therefore all idolatrie doth shew that God was estraunged from them before that by iust excâ—cation blinding of them he might take punishment of their wickednesse In the meane time we must note this that we doe no longer continue in godlinesse than God is present with vs and holdeth vs vp with his hande and confirmeth vs with the vertue of his spirite vnto continuance and perseuerance Phinees and the Embassadours say they were deliuered by the children of Ruben Gad and Manasse because the vengeaunce of God is no more to be feared when all suspicion of wickednesse is purged At the length the like equitie humanitie sheweth it selfe in the whole people for they receiued gladly the defence of their brethren and gaue thankes vnto God that he had preserued his people from such an heynous offence And although they were soudeinly set one fire yet they depart with quiet mindes Likewise the two tribes and the halfe geue all diligence to performe their duetie when they geue such a name vnto the altar which by teaching the right vse thereof might withdrawe the people from all superstition Chap. 23. ANd a long season after that the Lord had giuen rest vnto Israel from all their enimies round about and Ioshue was olde and striken in age 2 Then Ioshue called all Israel and their Elders and their Heades and their Iudges and their Officers and said vnto them I am olde and striken in age 3 Also ye haue seene all that the Lorde your God hathe done vnto all these nations before you howe the Lorde your God himselfe hathe fought for you 4 Beholde I haue diuided vnto you by lot these nations that remaine to be an inheritance according to your tribes from Iordan with all the nations that I haue destroyed euen vnto the great Sea Westward 5 And the Lorde your God shall expell them before you and cast them out of your sight and ye shall possesse their land as the Lorde your God hath said vnto you 6 Be ye therefore of a valiant courage to obserue and doe all that is written in the booke of the Lawe of Moses that ye turne not there from to the right hand nor to the left 7 Neither companie with these nations that is with them which are left with you neither make mention of the name of their gods nor cause to sweare by them neither serue them nor bow vnto them 8 But sticke fast vnto the Lorde your God as ye haue done vnto this day 9 For the Lorde hathe cast out before you great nations and mightie and no man hathe stand before your face hitherto 10 One man of you shall chase a thousand for the Lord your God he fighteth for you as he hath promised you 11 Take good heede therefore vnto your selues that ye loue the Lord your God. Here is reported that solemne contestation which Iosue vsed a little before his death that he might leaue the pure worship of God aliue behinde him And although the peace and rest which the Israelits had obteined among the nations of Chanaan be here rehersed for an excellent benefit of God yet it is meete we call to remembrance that which I taught before as it came to passe through their owne slouthfulnesse that they dwelled among their enimies whom they ought to haue chased away and destroyed But yet the mercie of God is worthily praised that he pardoned their vnthankfulnesse Also this godlie carefulnesse of Iosue is here set forth to be followed of all them that be in authoritie For as he shall not be counted a good father nor a prouident which thinketh of his children but vnto the end of his life except he extend his care further and as much as lieth in him doeth prouide for them after his death so good magistrates gouernours ought to forsee that such good and well ordered state as they leaue they confirme prolong for a long time after them For this cause Peter saith that he woulde endeuour that after he was departed out of the world the Church might still be mindfull of his admonitions and receiue some fruite of them Where it is said that he called all Israel it followeth immediately after the Elders and Heads and Iudges and Rulers which I doe thus interprete that it was free for all men to come but that assemblie was appointed of Heades and Rulers And so this later member of the sentence seemeth to me to be an exposition of the former And surely it is by no meanes credible that the whole people was called together neither coulde it be Therefore after this manner the people were called because the â—lâ—ers Iudges and suth like were commaunded to come and to bring with them as many as woulde willingly come Here is indeede rehearsed a double speach of Iosue but the writer of the historie seemeth to me first to touch the summe of his whole oration breefly as the vse of the tongue is and afterwarde to prosecute more at large and to comprehend that which he omitted In this parte which hath the first place Iosue doth breefly exhorts and incourage the people to a certeine trust in the continuall and vnwearied grace of god For when they had tried God to be true in all thinges there is no occasion of doubting lefte to them hereafter but that they may safely hope for the same successe in vanquishing and destroying all the rest of their enimies Also he setteth before them the casting of the lottes whereby he
Nachor To what end doth he say that the fathers of the people serued straunge gods and that Abraham was plucked out from thence but that the free mercie of God might shine in the verie first beginnings For if Abraham had bene vnlike the rest his godlinesse would haue made a difference of him But this marke is purposely shotte at that he should not excell in any dignitie of his own which might blemish the glorie of God but that his posteritie might acknowledge that when he was cast away he was raised vp from death to life But this was incredible and like a monstre that while Noe was yet aliue idolatrie was not onely commonly receiued in the world but also had entered into the familie of Sem in which at the least the pure religion ought to haue flourished Surely how great the madde rage and vntamed furie of men is in this behalfe hereby it may be knowne that the holie Patriarch vnto whom a speciall blessing of God was geuen was not able to bridle his posteritie but that they lefte the true GOD and gaue ouer them selues to superstition and idolatrie 3 And I tooke your father c. By this worde is better confirmed that which I taught before that Abraham by his owne vertue did not swimme out of that deepe guâ—fe of ignorance and errors but was brought out by the hand of god For it is not said that he sought God of his owue accorde but that he was taken away by him and carried into another place He amplifieth his benefices in that he did meruellously preserue Abraham in all his long pilgrimage But that which followeth breedeth some doubt that God multiplied the seede of Abraham and yet gaue him onely Isaac for there is no mention but of him This comparison doth set foorth the singular grace of God towarde them that when Abraham had many children yet their father onely kept the place of his lawfull heire In the same sense it is added soone after that when Esau and Iacob were naturall brethren and twinnes yet the one was taken and the other refused Wherefore we see how notably as well in the person of Ismael and his brethren as of Esau he extolleth the mercie and goodnesse of God towarde Iacob as if he saide that his stocke did not excell the other but onely because it pleased God so to accept him 4 Iacob and his sonnes c. After the banishment of Esau the going downe of Iacob into Egypt is tolde which although it be touched in one worde yet it comprehendeth an ample large and plentifull matter of the fatherlie fauour of god And there is no doubt although the authour of the booke doth not extoll euerie miracle with excellent commendations yet Iosue declared vnto the people the summe of their deliuerance as much as was sufficient First therefore he setteth foorth the miracles shewed in Egypt Afterward he celebrateth their passage through the redde Sea where God through his wonderfull power did helpe them Thirdly he rehearseth the time that they wandered in the wildernesse 8 Afterward I brought you c. Now at the length he beginneth to entreate of those victories which opened a way for them to possesse the land For though the region beyond Iordan was not promised in the couenant of inheritance yet since God by his decree had annexed it to the lande of Chanaan as a heaping vp and an increase of his benefits Iosue doth not without cause couple them together doeth not onely declare that while they trusted in the power of God they had the vpper hand in all their warres but also were defended against the pestilent deceipte which Balaak practised against them For although that deceiuer Balaam could haue preuailed nothing with his cursings and magicall execrations yet it was verie profitable to see the wonderfull power of God in ouerthrowing of his malice For it was eueÌ„ as much as if he hand to hand had fought against all their hurtes hinderances And that he might more certeinly persuade them that they obteined the victorie not only because God was their guide but through his onely power he repeateth that which is read in Moses that Hornets were sent which without the hand of men should ouerthrowe their enimies And this was a more notable miracle than if by any other meanes they had bene ouerthrowen put to flight and discomfited For they that haue bene conquerours with small a doe beside their expectation although they confesse that victorie is the gift of God yet soone after beeing blinded with pride they translate his praise to their owne counsell diligence and valiantnesse But when the matter is brought to passe by Hornets the vertue and power of God is vndoubtedly affirmed Therefore it is concluded that the people did not conquer the land by their owne sworde nor bowe as it is repeated in the. 44. Psalme and seemeth to be taken from hence Last of all when he put the people in minde that they did eate the fruite of other mens labours he exhorteth them to loue God as his liberalitie towardes them doeth deserue 15 And if it seeme euill vnto you to serue the Lorde choose you this day whome ye will serue whether the gods which your fathers serued that were beyond the floud or the gods of the Amorites in whose lande ye dwell but I and mine house will serue the Lorde 16 Then the people answered and said God forbid that we shoulde forsake the Lord to serue other gods 17 For the Lorde our God he brought vs and our fathers out of the lande of Aegypt from the house of bondage and he did those great miracles in our sight and preserued vs all the way that we went and among all the people through whome we came 18 And the Lord did cast out before vs all the people euen the Amorites which dwelt in the land therefore will we also serue the Lorde for he is our God. 19 And Ioshue said vnto the people Ye can not serue the Lord for he is an holy God he is a gelous God he will not pardon your iniquitie nor your sinnes 20 If ye forsake the Lord serue straunge gods then he will returne and bring euill vpon you and consume you after that he hathe done you good 21 And the people said vnto Ioshue Nay but we will serue the Lorde 22 And Ioshue said vnto the people Ye are witnesses against yourselues that ye haue chosen you the Lord to serue him and they said We are witnesses 23 Then put away now said he the straunge gods which are among you and bow your heartes vnto the Lorde God of Israel 24 And the people said vnto Ioshue The Lorde our God will we serue and his voyce will we obey 15 But if it be greeuous c. Iosue seemeth here to haue little consideration what becommeth a godlie and wise Gouernour If the people had forsaken God and bene carried after idols it had bene his parte to take punishment
should delight and be content with him alone 25 So Ioshue made a couenant with the people the same day and gaue them an ordinance and lawe in Shechem 26 And Ioshue wrote these wordes in the booke of the Lawe of God and tooke a great stone and pitched it there vnder an Oake that was in the Sanctuarie of the Lorde 27 And Ioshue said vnto all the people Beholde this stone shal be a witnesse vnto vs for it hath heard all the wordes of the Lorde which he spake with vs it shal be therefore a witnesse against you least ye denie your God. 28 Then Ioshue let the people depart euerie man vnto his inheritance 29 And after these thinges Ioshue the sonne of Nun the seruant of the Lorde died being an hundred and tenne yeeres olde 30 And they buried him in the border of his inheritance in Timnath-serah which is in mount Ephraim on the Northside of mount Gaash 31 And Israel serued the Lorde all the dayes of Ioshue and all the dayes of the Elders that ouerliued Ioshue and which had knowen all the workes of the Lorde that he had done for Israel 32 And the bones of Ioseph which the children of Israel brought out of Aegypt buried they in Shechem in a parcell of ground which Iaakob bought of the sonnes of Hamor the father of Shechem for an hundred peeces of siluer and the children of Ioseph had them in their inheritance 33 Also Eleazar the sonne of Araon died whome they buried in the hill of Phinehas his sonne which was giuen him in mount Ephraim 25 So Iosue made a couenaunt c. This place declareth for what end this assemblie was called that the people renewing the couenaunt might be more addicte and streightly bound vnto god Therefore in this contracte Iosue was the messenger of God which required faith and obedience of the people in his name Therefore the seconde clause is added that he propounded to them the precept and the iudgement For they doe vtterly depraue and peruert the sense which doe expounde these wordes of some new speach of Iosue when they ought to be vnderstoode properly of the lawe of Moses as if it were said That Iosue made none other couenant than that they shoulde remaine constant in keeping the lawe and that none other articles of the couenant were propounded but that they were confirmed in that doctrine which they had before imbraced and professed Like as Malachias also to keepe them vnder the yoke of God doeth require nothing else but that they shoulde be mindfull of the lawe deliuered by Moses 26 And Iosue did write c. I vnderstand that authenticall volume which was kept by the Arke of couenaunt as if he had laid vp a publike recorde in the register for a perpetuall memorie And there is no doubt but when the lawe was rehearsed this proclamation of the couenant was also published But because that which is written is often times hidde in shutte bookes he appointeth an other healpe of memorie wihch might euer be extant in the eyes of all men namely a stone vnder the oke which was neere the Sanctuarie Not that the abiding place of the Arke was there perpetuall but because it was set there that they might appeare before god Therefore as often as they came before God the testimonie or memoriall of the couenant which they made was before their eyes that they might be better reteined in their fidelitie Where as he saith that the stone hath hearde the wordes of the Lord it is indeede an Hyperbolicall but yet not a foolish kinde of speaking to expresse the efficacie and vertue of the worde of God as if it had bene saied That it pearceth into dead rockes and stones that if men be deafe their damnation soundeth in all elementes To lie here as often times elsewhere signifieth to doe deceiptfully and craftily to faile and breake promise Who would not thinke that a couenant established so surely should haue bene firme and holie into many ages of the posteritie And yet Iosue preuailed no more with all his great carefulnesse but that it might continue for a few yeares after 29 After these things c. The honour of buriall was a token of reuerence which testified the pietie of the people But neither of both had any deepe rootes Wherfore that title wherewith Iosue is adorned after his death when he is called The seruant of God tooke away from the wicked wretches all excuse which soone after despised God which had meruellously wrought in him Therefore their inconstancie is couertly noted that they serued God as long as he liued and vntill the death of the Elders For therein is priuily conteined an opposition of their falling away and alienation when they had soudeinly forgotte the benefits of god Therfore it is no meruell at this day also when God endueth some of his seruantes with noble and excellent giftes that their authoritie doeth defend and preserue the order and state of the Church but when they are dead inmediately ariseth an heuie dissipation vngodlinesse that lay hid breaketh forth into vnbrideled licentiousnesse 32 But the bones of Ioseph c. What time the bones of Ioseph were buried is not here expressed but it is easie to gather that after the Israelites had quiet habitation in the citie of Sichem they did their duetie therein For although he appointed no certeine place for his buriall yet they thought good for honours sake to lay him in the feelde which Iacob bought Peraduenture also this is expressed to reproue the slouthfulnesse of the people whereby it came to passe that Ioseph was not buried with Abraham because the enimies as yet had dominion of that place Steeuen reherseth the bones of the twelue Patriarchs and it may be that the other tribes being moued with emulation brought the bones of their fathers also But where some copie saith that the feelde was bought by Abraham it is a faulte in the name As touching buriall we must holde this generally that there is so often mention thereof in the Scripture because it was a token of the resurrection to come Praise be vnto God Amen FINIS Deut. 7. 22. Num 33. 55 Gene. 15. â—8 Psal. 72. 89. Num. 33. 55. Heb. 13. 〈◊〉 Dent. 12 32. 1. Cor. 9. 7. Psal. 65. 8. 〈◊〉 10. 11. Deut. 1 22. Num. 13 4. Heb. 11. 3â— I am 2 25. Gen. 27 5. Heb. 11. 1 â–ª Heb. 11. 38. Iam. 2 25. Against the Ciuil lawe Act. 9. 25. Num. 4. 15. 2. Sam. 6 Exod. 19. 14. Psal. 136. Psal. 114. Deut. 32. 31. Gen. 17. 14. Gen. 34. Exod. 12. 42. Exo. 12. 48. 1. Cor. 10. 4. Exod. 32. 34. Ezech. 1. Exod. 3. 5. Gen. 26. 17. Psal. 95. 11. and. 132. 14. 1. Reg. 1â— 1. Cor. 5. 4. 5. 6. Deut. 32. 27. Ezech. 18. Deut. 21. 23. Deut. 27. 2. 3. 4. Psal. 122. 1 2. Gen. 34. Psal. 15. 4. Math. 17. 2â— Luke 17. 6. 1. Reg. 17 〈◊〉 Esay 38. 5. 8.
it be if we that be farre inferiour vnto him should take more libertie vnto our selues And this doth GOD expressely charge his seruaunt withall that they whiche excell in honour may acknowledge that they notwithstanding are subiect euen vnto the same lawe that the common people are 8 Let not depart c. He is commanded also to vse daily meditation of the lawe for when that studie is omitted but for a short time many errours will easily creepe vpon vs and our memorie waxâ—th rustie insomuche that manie which haue cast off the continuaunce of studie come as it were newe and rawe to take any thing in hand Wherefore God commaundeth his seruaunt to make daily proceedings that all his life long he ceasse not to profite in the lawe Wherof it followeth that they to whom this studie seemeth loathsome are blinded with intollerable arrogancie But why doth he forbid the lawe to depart rather from his mouth than from his eyes Whereas some men doe expounde the mouth for the face by the figure Synecdoche the part for the whole it is but friuolous I doubt not therefore but that this doth peculiarly perteine to his person which was bounde to employ that studie that is here commaunded not onely to his owne vse priuately but for the whole people whom he had taken in charge to gouerne Therefore he is so commanded to geue heed to the doctrine of the law in such sort that according to the office that was laid vpon him he should vtter bring foorth that which he had learned to the common profite of the people And withall he is commaunded by his diligence to geue other men example of obedience For many in preaching will haue the lawe in their mouth which in the meane time are the worst obseruers thereof in their life Both is therefore commaunded that in teaching other he should frame himselfe and his whole life vnto that rule That which followeth in the other part of the verse sheweth that prophane and vnholy men shall at length haue euill successe what soeuer they attempt with contempt and neglect of the worde of God and although the beginninges at the first seeme pleasant and prosperous yet their end shal be accursed because it is not lawfull to looke for prosperous successe but onely from the fauour of god Whereof it is meete that all deuises rashly and vnaduisedly taken in hande should be vtterly destitute as also all arrogancie which is likewise ioyned with contempt of God himselfe Wherefore the faithfull that they may haue good successe in all thinges ought to procure vnto themselues the blessing of God as well by earnest desire of learning as by obedience of faith In the ende of the verse because the Uerbe is of double signification as I haue saide either the same sentence is repeated or else a second promise is added whiche latter sense I do very well allowe For it agreeth very well that after happie successe is promised Iosue should also be admonished that men do nothing rightly in good order or with true knowledge but so farre foorth as they submit themselues to be gouerned by the word of god Therefore that wisedome which the faithfull learne out of the woord of God is contrarie to the bolde confidence of those men which thinke they doe all thinges with great wisedome when they are led with their owne vnderstanding 9 Haue not I commaunded thee c. Although the Hebrues doe often times by interrogation simply affirme that phrase is very common among them yet this interragation hath a speciall force to confirme the former doctrine while God bringeth forth his authoritie and dischargeth the minde of his seruant both from doubt and care Is it not I saith he whiche haue commaunded thee euen I also will be present with thee This is therefore spoken with a force or emphasis because it is not lawfull to resist his commaundementes Againe this place doth teache vs that nothing doth more preuayle to make vs haue sure trust then when we are bolde vpon the calling and commaundement of God and being well assured thereof in our conscience we doe followe him as a guide whithersoeuer he doth call vs. 10 Then Ioshua commaunded the officers of the people saying 11 Passe through the host and commaunde the people saying Prepare you vitailes for after three dayes ye shall passe ouer this Iordaine to goe in to possesse the land which the Lord your God giueth you to possesse it 12 And vnto the Rubenites and to the Gadites and to halfe the tribe of Manasseh spake Ioshua saying 13 Remember the woorde whiche Moses the seruaunt of the Lord commaunded you saying The Lord your God hath geuen you rest and hath geuen you this lande 14 Your wiues your children and your cattell shal remaine in the lande which Moses gaue you on this side Iordan but ye shall goe ouer before your brethren armed all that be men of warre and shal helpe them 15 Vntill the Lord haue giuen your brethren rest as well as to you and vntill they also shall possesse the land which the Lorde your God giueth them then shall ye returne vnto the land of your possession and shall possesse it which land Moses the Lordes seruaunt gaue you on this side Iordan towarde the sunne rising 16 Then they answeared Ioshua saying All that thou hast commaunded vs we will doe and whithersoeuer thou sendest vs we will goe 17 As we obeyed Moses in all thinges so will we obey thee onely the Lorde thy God be with thee as he was with Moses 18 Whosoeuer shall rebell against thy commaundement and will not obey thy wordes in all that thou commaundest him let him be put to death onely be strong and of good courage 10 Then Iosue commaunded c. It may be doubted whether this decree were published after the espialles were sent and after their returne And verily it seemeth to me not onely likely but also I am throughly persuaded that after he had knowen by their report suche thinges as he woulde then he thought best to remoue the campe Otherwise it had bene but ouer headie hastinesse to take his iourney that way whiche he knewe not seeing he thought it profitable to be first instructed of many things before he entered into the lande of his enimies Neither is it a straunge thing that the order of time is neglected and that which followed being omitted is afterwardes rehearsed Wherefore the second Chapter shal be as it were a Parenthesis interlaced which doth more fully declare at what time Iosue commaunded the people to remoue with bagge and baggage Therefore when he had perfect intelligence of euery matter he thought it high time to marche forwarde and so commaunded the people by an edict to prepare them selues to remoue And wheras with so great confidence he pronounceth that after three dayes they should passe ouer Iordan he would neuer haue bene so bold to haue made suche a promise if the spirit of God
manifest daungers There is no doubt but the messengers crept vp fearefully into the mounteine yet that trust which they had conceiued of the help of God did so direct their steppes that they did nothing disorderedly Here againe this question is moued of some men seing it is an offence to clime ouer the walles Whether it was lawfull for them to scape out of the citie by a windowe But we must remember that walles of cities were not counted holy in all places because there were not in all places such as Romulus was that sought occasion to kill his brother vnder colour of climing ouer the walles Againe that lawe as Cicero doeth teach vs must be tempered with equitie for that man is more worthie of reward than of punishment which leapeth ouer the wall to driue back and repulse an enimie The end of that lawe is that by well keeping of the walles the Citizens may be in safetie That man therfor which neither of contempt nor of frowardnes nor by subtiltie or sedition but constreined by necessitie climeth ouer the walles should vniustly be charged with treason onely for that cause If any man will obiecte that It is a matter of euill example That I confesse but when a mans purpose is only to deliuer his life from vniust violence or robberie so it be done without offence or hurt of any body necessitie doth excuse it For S. Paule is not to be blamed because he was let downe in a baskette when he was in daunger at Damascus because God permitteth vs so it be without any trouble or sedition to escape the violence and crueltie of wicked persecuters 24 And they tolde Iosue saying c. This place doth teache vs that Iosue was nothing deceiued in choice of these espialles for that by their speach it appeareth they were men of singular wisedome and honestie Some other perhaps scarse yet recouered from the great feare they were in woulde haue troubled all the armie But these men while they acknowledge the wonderfull grace of God as well in the happie successe of their iourney as in their deliuerance from daungers they exhort both Iosue the people to march forward coragiously And although the only promise of God for possession of that lande ought to haue sufficed them yet God doeth so much yeeld vnto the infirmitie of his children that to take away all cause of doubtfulnesse he confirmeth that which he promised by experimentes That feare therefore wherewith the nations were striken did proue that God had not spoken in vaine when he began already to put them to flight and as it were by sending in of hornets to chase them away For they reason as Rahab did That the lande was geuen vnto them because the inhabitantes were almost shroonke away for feare Therefore I haue translated it with an illatiue Coniunction wheras it is word for word and also But we reade it so yet is that confirmed thereby which they said before as thus And surely their corage is altogether fainted as if they did alreadie feele them selues to be chased away by the hande of God. Chap. 3. THen Ioshua rose verie early and they remoued from Shittim and came to Iordan he and all the children of Israel and lodged there before they went ouer 2 And after three dayes the officers went throughout the hoste 3 And commanded the people saying When ye see the Arke of the couenant of the Lord your God the Priests of the Leuites bearing it ye shall departe from your place and go after it 4 Yet there shal be a space betweene you it about two thousand cubites by measure ye shall not come neere vnto it that ye may knowe the way by the which ye shall go for ye haue not gone this way in times past 5 Now Ioshua had said vnto the people Sanctifie your selues for to morowe the Lord will doe wonders among you 6 Also Ioshua spake vnto the Priests saying Take vp the Arke of the couenant and go ouer before the people so they tooke vp the Arke of the couenant and went before the people 7 Then the Lord said vnto Ioshua This day will I beginne to magnifie thee in the sight of all Israel which shall knowe that as I was with Moses so will I be with thee 8 Thou shalt therefore commande the Priests that beare the Arke of the couenant saying When ye are come to the brinke of the waters of Iordan ye shall stand still in Iordan 9 Then Ioshua said vnto the children of Israel Come hither and heare the wordes of the Lord your God. 10 And Ioshua said Hereby ye shall knowe that the liuing God is among you and that he will certeinly cast out before you the Chanaanites and the Hittites and the Hiuites the Perizzites and the Gergashites and the Amorites and the Iebusites 11 Beholde the Arke of the couenant of the Lord of all the worlde passeth before you into Iordan 12 Now therefore take from among you twelue men out of the tribes of Israel out of euerie tribe a man. 13 And as soone as the soles of the feet of the Priests that beare the Arke of the Lord God the Lord of all the worlde shall stay in the waters of Iordan the waters of Iordan shal be cut off for the waters that come from aboue shall stand still vpon an heape 1 Iosue arose c. It must be remembred that I shewed before that Iosue did not remoue the campe the next day after the returne of the spies but after he had hearde their report he gaue commaundement by his lieftenantes that they should make all things readie for their remoue for that three dayes after they should passe ouer Iordane Therefore that he arose early in the morning must not be referred vnto their returne but vnto the publishing of the edicte For when three dayes were finished the captaines were sent againe through the campe to declare vnto the people how they shoulde passe ouer the riuer Although these thinges be colde in seuerall places yet it is an easie matter to set foorth the order of the historie But before it was declared what passage the people shoulde haue the multitude lying by the riuers side had occasion to moue sedition .. For Iordane indeède might be passed ouer at certaine foords or shallow places but that at that time the waters so swelled and ouerflowed the bankes that all passage was denied euen to men that were without all impediments carriage So that there was no hope that their wiues and young children with their cattell and the rest of their stuffe might be transported vnto the further shoare But that in a case so doubtfull and full of desperation they wayte quietly for the ende when they coulde not conceiue what should be the manner of it by this obedience of faith it appeareth how vnlike they were to their fathers which for euerie small occasion were stirred vp vnto rebellion against God and Moses Which
the Lorde had commaunded Ioshua to say vnto the people according to all that Moses charged Ioshua then the people hasted and went ouer 11 When all the people were cleane passed ouer the Arke of the Lorde went ouer also and the Priestes before the people 12 And the sonnes of Ruben and the sonnes of Gad and halfe the tribe of Manasseh went ouer before the children of Israel armed as Moses had charged them 13 Euen fourtie thousand prepared for warre went before the Lord vnto battell into the plaine of Iericho 14 That day the Lord magnified Ioshua in the sight of all Israel and they feared him as they feared Moses all the dayes of his life 15 And the Lord spake vnto Ioshua saying 16 Command the Priestes that beare the Arke of the Testimonie to come vp out of Iordan 17 Ioshua therefore commanded the Priestes saying Come ye vp out of Iordan 18 And when the Priests that bare the Arke of the couenant of the Lord were come vp out of the middest of Iordan and as soone as the soles of the Priests feet were set on the drie land the waters of Iordan returned vnto their place and flowed ouer all the bankes thereof as they did before 10 The Priestes c. If we be commanded to stay when other men make hast we knowe how soone we shall be wearie of staying because our case seemeth to be worse than other mens Wherefore the patience of the Priestes is worthily commended that while all the people came ouer speedily vnto the further shoare they alone stood quietly in their standing They might haue doubted least the whole streame of the waters which was aboue their heades should soudeinly fall downe and swallowe them vp Wherefore they did no lesse shew their godlinesse in standing there still than they did before when they were so bold as to march euen into the riuer So at the first appered their redines then folowed their constancie whiche did openly declare that they were obedient to God not only vpon a soudden brunt but of a littely faith For this their coÌ„stancie which is commended could not proceede but of a liuely roote It was a point of modestie that they attempted nothing vnaduisedly but al their doing was framed according to the word of God as a most certeine rule And although it is like that Iosue was instructed by a newe oracle what was needfull to be done yet it is said that he followed that which was commanded by Moses Which I doe so interprete that Moses had charged him earnestly that he should depend and hang altogether vpon the mouth of God and that he was throughly obedient and therefore did alwayes obserue that which pleased god Finally the commaundement of Moses which is mentioned was generall God as the case required did specially admonish Iosue 12 Also the children of Ruben c. He maketh speciall mention of the passage of these two tribes and halfe because they went not on this warfare for their owne priuate cause but that they might helpe their brethren to the possession of the lande of Chanaan by whose manhood they had obteined their portions on the other side of Iordan This condition Moses had charged them withall and they had bounde them selues by an othe that they would accompanie the rest of the people vntill they had all obteined a quiet resting place to inhabit The same promise they renewed as we saw in the first Chapter when the campe should remoue But of that which is here tolde we gather that onely a part of them was chosen out of the rest For here are mustered but onely fourtie thousand men namely the third part or there about of them that were mustered not long before But seeing in all places they are saide to haue fulfilled their promise it is like that the purpose of Moses was not that all they which were mustered should leaue their wiues and children and goe a warfare into the lande of Chanaan vntill it were throughly subdued And surely it had bene an hard matter and a cruell pointe to haue forsaken the weake multitude without leauing some to defend them being compassed about with many hatefull nations Neither would the remnants of their enimies with the aid of the nations adioyning haue omitted so great an occasion but they would surely haue reuenged them selues in killing the women and children Wherfore it was necessarie that a sufficient garrison was leaft in the countrie not yet quietly possessed to keepe out the inuasions of their enimies Neither was Moses so extreme but that he would haue regard of those poore wretches Moreouer such was his wisedome and equitie that he would neuer haue spoiled of all defence that contrie which he had so lately conquered with force of armes Hereto we may ioyne this reason that the concourse of such a multitude would rather haue bene an hinderance than an aid in conquering the land of Chanaan Moses was therefore content with this indifferent order that the Ruâ—enites and Gadites while their brethren were occupied in warfare should not sit all idle at home and eate vp their profits while their brethren had neede of their aide whom they were bound to thanke for that inheritance which they had obteined alredie And herein was tried the honestie if these fortie thousand men that while the rest of their tribes were at rest they refuse not the burthen the troubles nor the daungers of warrefare They might haue layed for themselues that they had as good cause to be discharged of the warres as the rest Therefore that being chosen out they march forwarde cheerefully whither they were commanded and enuie not the freedome and quiet of their brethren it appeareth that they came foorth willingly and with a good courage Although there is no doubt but the cheefe flowre of their souldiours being chosen out all occasion of quarelling and striuing was utterly cut off For there was no reason to contende but that olde men and weake persons were to be spared except a man had rather gesse that this armie was appointed not by mans iudgement but by lottes Howbeit I thinke rather that as euerie one was most valiant and best able to endure trauelles so they offered themselues 14 That day c. This was not the cheefe ende of the miracle that Iosue might increase in power and authoritie but when it was much for the common profite that the gouernement of Iosue shoulde be established that is set downe as an increase of the goodnesse of God whereby he was adorned as it were with holy robes which might cause great reuerence of him amongest the people least any man shoulde be so bolde to despise him For except the common multitude be gouerned by an head it falleth to ruine euen of it selfe Wherefore God minding to prouide for the safetie of the people beautified Iosue with this excellent marke which might assure them of his calling Out of this place we must learne that such men are commended vnto vs of
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
circle depart from the words followe a straunge deuise farre fetched and nothing necessarie when the matter is clere of it selfe that the place was called reuolution because GOD did there deliuer his people from the reproche wherewith they were vniustly charged Whereas Iosephus doeth expound it for libertie it is vaine ridiculous Whereby it appereth that he was no lesse ignorant of the Hebrue tongue than he was in the knowledge of the Lawe 10 So the children of Israel abode in Gilgal and kept the feast of the Passeouer the fourteenth day of the moneth at euen in the plaine of Iericho 11 And they did eate of the corne of the land on the morowe after the Passeouer vnleauened bread and parched corne in the same day 12 And the MAN ceased on the morowe after they had eaten of the corne of the land neither had the children of Israel MAN any more but did eate of the fruite of the land of Chanaan that yeare 13 And when Ioshua was by Iericho he lift vp his eyes and looked and beholde there stoode a man against him hauing a sworde drawen in his hand and Ioshua went vnto him and said vnto him Art thou on our side or on our aduersaries 14 And he said Nay but as a captaine of the host of the Lord am I now come Then Ioshua fel on his face to the earth and did worship and said vnto him What saith my Lord vnto his seruant 15 And the captaine of the Lords host said vnto Ioshua Lose thy shooe off thy foote for the place whereon thou standest is holy and Ioshua did so Here is declared that the Passeouer was celebrated vppon the day appointed by the lawe Although there be some which thinke that mention is here made of it as of a thing vnwonted and thereof they gather that it was omitted fourtie yeares euen as circumcision was leaft off Namely because it had bene inconuenient that men vncircumcised should celebrate that holy feast and secondly for that from the beginning of the second yeare we doe not reade that any Paschal lambe was slaine Howbeit it is not like that it was so soudeinly cast off which GOD so lately had ordained to be perpetuall For it was said vnto them It is a night to be obserued of the children of Israel in all their generations Howe is it then likely that it grewe out of vse within two yeares after which should haue bene obserued in all ages And what slacknesse had it bene in so short time to haue buried the remembrance of such a benefite so lately receiued But it will be replied that want of circumcision kept a great parte of the people from it least the mysterie should be prophaned For it was likewise sayed No vncircumcised person shall come neere it I haue answeared already that this was an extraordinarie priuilege that the children of Israel were discharged of that lawe For all that while they vsed the sacrifices and exercised them selues in the rest of the ceremonies of the lawe which had not bene lawful except GOD had remitted somewhat of the precise forme of the lawe It is certeine that all vncleane persons were forbidden to enter into the court of god Yet therein the children of Israel which were vncircumcised offered sacrifices which was as much as to kill the Passeouer Therefore by a tolleration it was permitted vnto them which otherwise was not lawfull according to the rule of the law And whereas Moses maketh mention of that second Passouer it was for another purpose namely that he might couertly reproue the negligence and slacknes of the people which would not haue obserued a yearly sacrifice after the end of the first yeare if they had not bene put in mind of it For although GOD had commaunded that once a yeare through all ages they should renew the memorie of their redemption before one yeare was ended they had forgotten it so that they failed in doing their duetie For it was not in vaine that they were vrged with a newe commaundement but because they were not readie enough of their owne accorde Wherefore that place is so farre off from prouing that the vse of the Passeouer was omitted that a probable coniecture may be gathered out of it that it was obserued yearly for that before the yeare went about God preuented them that they should be more diligent in time to come to take heede that they neuer departed from the commaundement which was geuen them 12 And they did eate c. It is not very certaine whether this were the first time that they did eate corne For they had dwelt before in a countrie not vnoccupied which was meetely fruitfull And doubtlesse in the dominion of those two Kinges there was store of victualles which was sufficient for the inhabitantes Neither is it like that the children of Israel would suffer the corne which they founde there to be corrupted and rotten And I doubt not but they did eate the flesh which remained of the sacrifices Therefore it may be that they abstained not altogether from bread made of wheate and yet they forsooke not their accustomed victuall For that countrie which was appointed for the tenth parte of the people was not sufficient for the prouision of so great a multitude There is no doubt but that an equall proportion was obserued when Moses had placed there two tribes and an halfe Wherefore the whole twelue tribes had not yet obteined sufficent victualles especially seeing the countrie was spoiled with warre and the Israelites had not yet geuen them selues to tillage neither coulde they without daunger depart from the campe Wherefore it was necessarie for them to be fedde still with Manna vntill they obtained greater store of victualles which came to passe in the lande of Canaan at what time they returned to the common foode of men But why they deferred the matter vntill that day it is not knowne vnlesse that after their woundes were healed it behoued them to bestowe certaine dayes in gathering of prouision But the Lawe permitted them not to make bread immediatly least they shoulde breake the Sabbaoth For although they kept holy the rest yet by the circumstance we may gather that they made haste because their meale was readie before seeing they could not well grinde and bake both in one day Howsoeuer it is GOD prouided victuall for them so long as there was any scarsitie But whereas Manna failed soudeinly and at that verie instant it ought to haue bene an other testimonie of the grace of GOD toward them for thereby it appeared that Manna was a foode ordained to serue them but for a season which rained out of the cloudes by the fatherlie prouidence of god As for this prouision it is manifest that it was of the increase of the yeare before and it were in vaine to make a question of it and they had bene to hastie if they had fallen vppon that same present yeares wheate which was noâ— yet ripe and
of Gods worship but because the weakenesse of men must be aided with such healpes the better to prepare and stirre vp them selues to reuerence And euen as God by his presence doeth sanctifie those places in whiche he appeareth so I thinke that the excellencie of the lande of Chanaan is set foorth with this commendation that God had chosen himselfe a seate there in whiche he woulde be purely worshipped Wherevpon it is coÌ„monly called his test In the ende of the verse the obedience of Iosue is praised that the posteritie may learne to exercise godlinesse in that lande holily and deuoutly after his example So there seemeth to be a secrete comparison or opposition which doth extoll the lande of Chanaan aboue other regions Chap. 6. NOW Iericho was shut vp and closed because of the children of Israel none might goe out nor enter in 2 And the Lorde said vnto Ioshua Beholde I haue geuen into thine hande Iericho and the king thereof and the strong men of warre 3 All ye therefore that be men of warre shall compasse the citie in going round about the citie once thus shall you doe sixe dayes 4 And seuen Priestes shall beare seuen trumpets of Rammes hornes before the Arke and the seuenth day ye shall compasse the citie seuen times and the Priestes shall blowe with the trumpets 5 And when they make a long blast with the Rammes hornes and ye heare the sounde of the trumpet all the people shall shoute with a great shoute then shall the wall of the Citie fall downe flat and the people shall ascende vp euerie man streight before him 6 Then Ioshua the sonne of Nun called the Priestes and saide vnto them Take vp the Arke of the couenaunt and let seuen Priestes beare seuen trumpets of Rammes hornes before the Arke of the Lorde 7 But he saide vnto the people Goe and compasse the Citie and let him that is armed goe foorth before the Arke of the Lorde 8 And when Ioshua had spoken vnto the people the seuen Priestes bare the seuen trumpets of Rammes hornes and went foorth before the Arke of the Lorde and blewe with the trumpets and the Arke of the couenaunt of the Lorde followed them 9 And the men of armes went before the Priestes that blewe the trumpets then the gathering host came after the Arke as they went and blewe the trumpets 10 Now Ioshua had commaunded the people saying Yee shall not shoute neither make any noyse with your voyce neither shall a woorde proceede out of your mouth vntill the day that I say vnto you Shoute then shall all ye shoute 11 So the Arke of the Lorde compassed the citie and went about it once then they returned into the host and lodged in the campe 12 And Ioshua rose early in the morning and the Priestes bare the Arke of the Lorde 13 Also seuen Priestes bare seuen trumpets of Rams hornes and went before the Arke of the Lorde and going blewe with the trumpets and the men of armes went before them but the gathering host came after the Arke of the Lorde as they went and blewe the trumpets 14 And the seconde day they compassed the citie once and returned into the host thus they did sixe dayes 15 And when the seuenth day came they rose early euen with the dawning of the day and compassed the citie after the same maner seuen times onely that day they compassed the citie seuen times 16 And when the Priestes had blowen the trumpâ—â—s the seuenth time Ioshua saide vnto the people Shoute for the Lord hath geuen you the citie 17 And the citie shal be an execrable thing both it and all that are therein vnto the Lorde onely Rahab the harlot shall liue she and all that are with her in the house for she hid the messengers that we sent 18 Notwithstanding be ye warie of the execrable thing least ye make your selues execrable and in taking of the execrable thing make also the host of Israel execrable and trouble it 19 But all siluer and golde and vesselles of brasse and yron shal be consecrate vnto the Lorde and shall come into the Lordes treasurie 1 Iericho was shut c. He saith that Iericho was shut vp because the gates were not opened as in time of warre Cities are kept more diligently than at other times And for greater vehemencie he addeth that the gates were locked as if he shoulde say That the Citizens were diligent to keepe watche and warde least they shoulde be surprised vnawares So there was no way to take it except it were by violence of assault for by policie it coulde not be taken This setteth foorth the grace of God because along and painefull seege woulde haue wearied the children of Israel except present remedie had bene speedily shewed out of Heauen For in the meane time there was great danger least they being driuen into a narrowe corner might be consumed with famine and hunger because it was not possible to haue prouision of victualles in their enimies lande God therefore aideth them with an vnwoonted miracle that they shoulde not linger long at one Citie and ouerthrowing the walles maketh an open breache for them to enter that they might be the bolder to assault other Cities afterwarde Nowe we see how the two first verses agree together namely that Iericho was shut vp and so the children of Israel were kept out from entering thereinto and that God promised that he would take the Citie by assault himselfe for that by this meanes he woulde preuent them that they shoulde not trouble themselues by doubtfull deliberation To be short God prouideth by this so happie beginning so easie victorie that their heartes shoulde not faint in time to come In the meane time we may note the brutish dullnesse of that people which thought that their walles and gates were able to resist the power of God as though it were an harder matter to breake and dissolue a fewe boordes and stones than to drie vp the waters of Iordan 3 You shall compasse c. The promise in deede of it selfe was sufficient and of force to make them hope for victorie but the maner of the doing whiche was appointed seemed so ridiculous that it tooke away the credit of the promise God commaundeth that they shoulde compasse the Citie rounde about euery day vntill the seuenth day and that day he biddeth them to compasse it seuen times to blowe the trumpets and to shout all whiche was nothing else but to play like children But it was a goodly matter that their faith was proued by this triall that while in the thing it selfe they sawe nothing but a deceiuing of their hope yet they might neuerthelesse stay themselues in the oracle of God for which purpose he doth often hide his power for a season vnder infirmitie and seemeth to play with vaine trifles that at the length his weakenes may appeare stronger than all power and his foolishnes may shine aboue all wisdome So when the Israelites bidding
she had also they brought out all her familie and put them without the host of Israel 24 After they burnt the citie with fire and all that was therein onely the siluer and the golde and the vesselles of brasse and yron they put vnto the treasure of the house of the Lord. 25 So Ioshua saued Rahab the harlot and her fathers housholde and all that she had and she dwelt in Israel euen vnto this day because she had hid the messengers which Ioshua sent to spie out Iericho 26 And Ioshua sware at that time saying Cursed be the man before the Lord that riseth vp and buildeth this citie Iericho he shall lay the foundation therof in his eldest sonne and in his yongest sonne shall he set vp the gates of it 27 So the Lord was with Ioshua and he was famous through all the worlde 20 So the people shouted c. Here the obedience of the people is praised and also the trueth of GOD is magnified They testified their faith by their shouting being persuaded that they were not commanded to doe so in vaine and GOD suffereth them not to loose their labour but fulfilleth in art that which he promised by his worde The other vertue was not inferiour to this that despising the vnlawfull gaine they willingly destroyed all the spoile of the citie For no doubt but many thought in them selues on this maner Why will GOD haue so great riches to bee cast away Why doeth he enuie vs to enioy those thinges which he hath deliuered into our handes Why doeth he not rather rewarde vs with it that we might haue occasion to geue him thankes But letting all reasons passe that might hinder them from doing their duâ—tie they doe willingly cast away all the spoile which they had in their handes euen the riches of an whole citie which was a token of care and excellent continencie That they slue all the people without respect of age or sexe both women and children young and olde it might seeme to bee a cruell murther but that GOD him selfe commanded it so to bee done But because he in whose power are life and death had iustly condemned those nations vnto destruction let all argument and disputation cease Adde herevnto that he had borne with them foure hundred yaeres alreadie vntill their iniquitie were come to the full Who shoulde now complaine of immoderate rigour when God suspendeth his iudgement so long If any man will obiect That yet at the least the young infantes were free from offence the answeare is readie Because they were a cursed and a reprobate broade they were iuâ—â—ly destroyed This in deed we must confesse that it had bene extreame and barbarous crueltie if the Israelites following their owne rage and furie had slaine the tender infantes with their mothers but now it is accompted godly and laudable fortiâ—â—de and defended to be a holy zeale while they execute the commaundement of God which woulde haue the lande of Chanaan whiche long time had bene corrupted with foule and stinking filthinesse in this sort to be purged 22 Iosue saide to the two men c. How faithfull and vpright Iosue was to keepe promise appeareth by this carefulnesse but because the whole citie was subiect to the curse the question may be moued of the exception of one familie For it was not lawfull for a mortall man to chaunge any thing in the sentence of god But because Rahab had couenanted for her safegard by inspiration of Gods spirite I iudge that Iosue in preseruing her did nothing but wisely with good consideration Moreouer the messengers at that time were not tied with any religion because GOD had not yet pronounced his pleasure concerning the destruction of the Citie For they had hearde generally that all those nations were to be destroyed yet was it free for them to make a couenant with one woman which willingly departed and fell away from her owne countriemen Although a more readie answeare will followe soone after namely while by the commaundement of God the Israelites exhorted all men against whom they came to yeelde them selues vpon hope of pardon but they blinded with stubbornesse refused the peace that was offered because God determined to destroy them all when all the rest were manifestly hardened vnto their owne destruction it followeth that Rahab was exempted by priuiledge that when the rest perished she might be preserued Wherefore Iosue did wisely consider that this woman which willingly remoued into the Churche of God not without the peculiar grace of God was deliuered in time from the destruction In deede the case of her father and her whole familie was not lâ—â—e but seeing they did all willingly renounce their former state by promptnesse of obedience they confirmed that preseruation which Rahab couenanted for them But by the example of Iosue let vs learne that although we doe not maliciously and of set purpose breake our faith and promise yet that is not sufficient to testifie our honestie except we geue all diligence to perfourme suche couenantes as we haue made For he doeth not onely suffer Rahab to be saued by her ghestes but he taketh heede in time that at the first tumult she suffer no iniurie and that they might be more redie to doe their duetie he putteth them in minde that they were bound to it by oth 23 So the spies entered c. No doubt but God woulde haue them to be saued whose mindes he bended so willingly to imbrace their deliuerance Or else they would haue cast her off no lesse proudly nor with lesse scorne than the two sonnes in lawe of Lot did But they are muche better prouided for while they are set without the host so by straight charge are called to the deniall of their former life For if they had bene immediately admitted and ioyned vnto the people perhaps they would neuer haue thought of their vncleannesse and so might haue bene frosen in it Now when they be placed apart least they shoulde infecte the congregation with their uncleannesse they are stricken with shame which might moue them to earnest repentaunce For it is not to be thought that they were remoued into a place of safetie least any of the people should haue violently risen against them for they should haue bene receiued with great fauour and gratulation of all men but in the solitarie place they were more subiect to hurt Wherefore by this separation their former vncleannesse was set before their eyes least they being defiled shoulde rashly rushe into the holie assemblie but rather by this rudiment shoulde be taught to chaunge their former life For it followeth soone after that they dwelt in the middest of the people for when they were purged from their vncleannesse they began to be taken none otherwise than if they had bene descended from the stocke of Abraham Finally it signifieth that after they had confessed them selues to haue liued before in filthinesse they were admitted indifferently with the rest And by
c. I said before that by good right this league was in vaine and to no purpose For what doe they winne if they obteine their desire but that they should bee in safetie if they came out of a farre distant region of the world And the oftener they doe repeate the same lie the more they doe abbrogate the couenant procured by deceipt because the league is not conceiued but in these words That the Israelites doe not molest a straunge farre distant people especially when the Israelites doe by name exclude all the inhabitantes of the land of Chanaan Therefore they should haue gained no reward by their subtiltie Neither doth it any thing helpe them that they doe deceiue the minde of Iosue with a false pretence of the name of god For they pretende that they were come in the name of God as though they professed that they gaue glorie to God and euen to the God of Israel in which wordes is contained a refusall of those superstitions vnto which they were accustomed For if it were true that they were moued to come by the fame of those miracles which were shewed in Egypt they ascribe the highest power to the God of Israel though vnknowen to them 14 So the men tooke c. They be vaine collections of them which thinke they tasted of the bread to feele whether it were moldie with oldnesse or that they did confirme their league with a feast whereas in my iudgement rather their too much credulitie is reproued that they did lightly beleeue such a feigned tale and that while they looke only to the bread they did not consider that this feigned deuise was without colour of trueth And surely if their senses had not bene dulled they might easily haue found manie thinges to disproue the Gibeonites But because the quickest sight is sometimes deceiued with a vaine shewe their error is more sharpely reproued that they enquired not what was the pleasure of god The remedie was at hande if they had attempted nothing without the oracle of god And the matter was of such weight as they ought to haue diligently enquired of it Wherefore it was a signe of grosse negligence when the Priest was at hand which by Vrim and Thumim might haue enquired an answere of God to decree vnaduisedly of so doubtfull a matter as though they had had no counsell to direct them Wherefore their rashnesse was the lesse excusable which was ioyned with such manifest neglect of the grace of God. 16 But at the ende of three dayes after they had made a league with them they heard that they were their neighbours and that they dwelt among them 17 And the children of Israel tooke their iourney and came vnto their cities the thirde day and their cities were Gibeon and Chephirah and Beeroth and Kiriathearim 18 And the children of Israel slewe them not because the Princes of the Congregation had sworne vnto them by the Lorde God of Israel wherefore all the Congregation murmured against the Princes 19 Then all the Princes said vnto all the Congregation We haue sworne vnto them by the Lord God of Israel now therefore we may not touche them 20 But this we will doe to them and let them liue lest the wrath be vppon vs because of the othe which we sware vnto them 21 And the Princes saide vnto them againe Let them liue but they shall hewe wood and drawe water vnto all the Congregation as the Princes appoint them 22 Ioshue then called them and talked with them and said Wherefore haue ye beguiled vs saying We are verie farre from you when ye dwell among vs 23 Nowe therefore ye are cursed and there shall none of you be freed from being bondmen and hewers of wood and drawers of water for the house of my God. 24 And they answered Ioshue and said Because it was tolde thy seruantes that the Lorde thy God had commanded his seruant Moses to giue you all the land and to destroy all the inhabitants of the land out of your sight therefore we were exceeding sore afraide for our liues at the presence of you and haue done this thing 25 And beholde nowe we are in thine hand doe as it seemeth good and right in thine eyes to doe vnto vs. 26 Euen so did he vnto them and deliuered them out of the hand of the children of Israel that they slewe them not 27 And Ioshue appointed them that same daye to be hewers of wood and drawers of water for the Congregation and for the altar of the Lord vnto this day in the place which he should choose 16 And after three dayes c. That within three dayes after the error being espied their lightnesse was reproued the speedie punishment ought to haue stricken them with more reproch and shame For so it was knowen that through to much negligence they were more than shamefully deceiued because they would not staie to enquire of a matter that was almost before their eyes That they take their iourney peaceably in that countrie that they enter safely into the cities and find victualles at will that proceedeth of the fatherlie mercifulnesse of God which doeth not only pardon their offence but also turneth into good that which of right should haue bene hurtfull vnto them And here is declared that the children of Israel doe not exercise any hostilitie in that contrie because the immunitie that was promised to the Gibeonites was confirmed with an othe Now it is first demanded Whether the Israelits were bound by any religion whose purpose was nothing lesse than to bind their faith to such deceiuers Then ariseth an other question Whether it were not in the peoples authoritie to breake that which the Capteines had foolishly and lewdly promised As touching the generall sentence the religion of an othe ought to be so holy amongest vs that vnder pretence of error we departe not from those couenantes euen in which we haue bene deceiued seeing the holy name of God is more pretious than all the riches of the world Therefore though a man haue sworne vnaduisedly no losse or hinderance ought to breake his promise And I doubt not but in this sense Dauid saith that the true worshippers of God if they sweare to their hinderance do not chaunge it For they will rather suffer losse than by breaking their promise bring the name of God in contempte Wherefore I determine if only our priuate commoditie be to be considered whatsoeuer we haue promised by othe is to be performed And by the wordes it appeareth that the Israelites were afraid to bring the name of their God in reproch among the nations of Chanaan For I vnderstand that it is saide for vehemence sake that they sware by the God of Israel But there was a speciall reason which made it free for the Israelites not to abide by that deceiptfull couenant because they had not only departed from their owne right but also they had gone from the commandement of God which it
vallie of Lebanon euen vnto the mount Halak that goeth vp to Seir and Ioshue gaue it vnto the tribes of Israel for a possession according to their portions 8 In the mountaines and in the vallies and in the plaines and in the hill sides and in the wildernesse and in the Southe where were the Hittites the Amorites and the Chanaanites the Perizzites the Hiuites and the Iebusites 9 The King of Iericho was one the King of Ai which is beside Beth-el one 10 The King of Hierusalem one the King of Hebron one 11 The King of Iarmuth one the King of Lachish one 12 The King of Eglon one the King of Gezer one 13 The King of Debir one the King of Geder one 14 The King of Hormah one the King of Arad one 15 The King of Libnah one the King of Adullam one 16 The King of Makkedah one the King of Beth-el one 17 The King of Tappuah one the King of Hepher one 5 And the land of the Gibilites and all Lebanon towardes the Sunne rising from Bahal-gad vnder mount Hermon vntill one come to Hamath 6 All the inhabitants of the mountaines from Lebanon vnto Misrephothmaim and all the Sidonians I will cast them out from before the children of Israel onely diuide thou it by lot vnto the Israelites to inherite as I haue commanded thee 7 Now therefore diuide this land to inherite vnto the nine tribes and to the halfe tribe of Manasseh 8 For with halfe thereof the Rubenites and the Gadites haue receiued their inheritance which Moses gaue them beyond Iordan Eastward euen as Moses the seruant of the Lorde had giuen them 9 From Aroer that is on the brinke of the riuer Arnon and from the citie that is in the middest of the riuer all the plaine of Medeba vnto Dibon 10 And all the cities of Sihon King of the Amorites whiche reigned in Heshbon vnto the borders of the children of Ammon 11 And Gilead and the borders of the Geshurites and of the Maachatites and all mount Hermon with all Bashan vnto Salcah 12 All the kingdome of Og in Bashan which reigneth in Ashtaroth and in Edrei who remained of the rest of the Giantes for these did Moses smite and cast them out 13 But the children of Israel expelled not the Geshurites nor the Maachatites but the Geshurites and the Maachatites dwell among the Israelites euen vnto this day 14 Onely vnto the tribe of Leui he gaue none inheritaunce but the sacrifices of the Lorde God of Israel are his inheritance as he saide vnto him 1 When Ioshue was olde c. Because we haue seene before that after one and thirtie Kinges were subdued the land was in quiet it is like that some time of rest was graunted to the people to refresh themselues lest vnder continuall warrefare they should haue fainted Neither was that to be reprehended so that they rested but for a time and were alwayes bent to runne to the marke that was appointed for them But lest that intermission that was graunted them to recouer new strength should haue bene an occasion of slouthfulnes God pricketh them forward againe to proceede in their enterprise For he commaundeth the whole inheritance to be diuided among the tribes that all the coast of the Midland sea which was yet possessed of the enimies should be taken into the lot surely that partition might seeme to be foolish and vnreasonable yea worthie to be laughed to scorne when they cast lottes for other mens lands as if they had ben their owne But God of verie good purpose appointed it to be so For first they would haue cast aside all hope of the promise and contented themselues with the present state Yea after the lottes were cast and that God had assigned vnto them wholy whatsoeuer he promised yet through their slouthfulnesse as much as lay in them they sought to discredite his woord Neither was there any helpe in them but that the truth of God should haue remained maimed and vnperfect Wherefore the casting of lottes should haue ben to them a pledge of sure possession that they should be alwayes in a redinesse Now they whose portion fell in the enimies land because they were in the meane time but tenantes at will and dwelt as it were by sufferance out of their owne inheritance were appointed to be callers vppon the rest to pricke them forward daily And surely it was to much blockishnesse to neglect and forsake that which was assigned vnto them by god Now we see for what ende it behoued the whole lande to be parted by lottes and that euerie tribe should be placed in their owne seate And that was necessarie to be done while Iosue liued For that after his death the people would not haue so readily obeyed For no man succeeded whose authoritie might haue atteined to so hard a matter Moreouer because God by the mouth of Moses commanded it so to be done except he had done his duetie herein the whole worke should haue ben made vnperfect for want of a sufficient minister And although the time be not put in certaine yet it is like that when there was no more hope that while Iosue liued the people would take armour againe to enlarge their borders then at the length he tooke in hand to diuide the land as though he cried out promised with a solemne testification that the effect of that diuision should be ratified and confirmed because the trueth of God could not decay by the death of a man. 2 This is the land c. The old borders appointed by God in times past are called to remembrance that Iosue the people might be certeinly persuaded that the couenaunt made with Abraham should at the length be fulfilled to the vttermost Wherefore they are commanded to applie their diligence to conquere those partes that remained And it will be an apte application if this perseuerance be applied to that continuance which is required of vs namely that forgetting these thinges whiche are behinde wee laboure forward to the reward of our high calling and continue our course to the marke that is sette before vs For it shall nothing profite vs to haue runne in the race vnlesse we studie to continue to the end The beginning of the borders is from the riuer which diuideth Egypt toward the Sea from the holie land whether it be Nilus as we haue transla ted it after the coÌ„mon opinion or else a litle riuer which â—uÌ„â—eth by the towne Rhinocornia which of many is thought to be Raphia or Raphane But this is out of doubt that the inheritance of the people on that side bordered vppon Egypt And although I haue followed the consent of many men that their borders were extended no further than to that coast which is lesse inhabited and almost desert lest too neere neighborhood shuld haue ben hurtfull if they had had familiar neere acquaintance with the Egyptians yet I do not vtterly refuse the contrarie opiâ—ion In
of other tribes were not so streight but they conteined a greater number of cities than was set foorth before It is well knowen that the tribe of Leuie was the least of them all Therefore what equitie had it bene that it should haue bene enlarged fourefolde more than the tribe of Zabulon which we see had but twelue cities although it was much more populous In the tribe of Isachar are numbered onely sixeteene cities The tribe of Nepthalie nineteene The tribe of Aser twentie two Surely the diuision had bene vnequall if more cities had bene geuen to them that were fewer to dwell in Whereof it is gathered that not only the townes which are rehearsed as the appurtenances of the cities were apte for habitation but that other cities also were comprehended of which there was no mention made Finally by the lot of the tribe of Leui it appeareth plainly how large and how ample the dominion of the other tribes was 43 The Lord gaue c. If any man moue question of the rest the answere is easie that the nations of Chanaan were so terrified and amased with feare that they thought nothing more profitable for them than by slauish flatterie to redeeme peace of the children of Israel Therefore the contrie was throughly subdued and their habitation peaceable seeing that no man did either trouble them or durst enterprise any thing against them seeing there was no threatening no treason no violence or conspiracies But of the second point it is doubted how the children of Israel were placed in the possession of the promised land enioyed it so that not one syllable wanted in the promises of God of the fruition thereof Whereas before we sawe that manie enimies were dispersed amongest them The sentence of God was that not one should remaine aliue yet many they expelled not but admitted them for their neighboures as though they had bene partakers of the inheritaunce with them yea they make couenantes also with them How doe these thinges agree together that God gaue the people the possession of the land as he promised it which yet was excluded from some parte thereof by the force or stubbornesse of their enimies That this shew of coÌ„trarietie may be taken away we must discerne betweene the certeine cleere and stedfast faithfulnesse of God in keeping his promises and the â—â—ouch and negligence of the people whereby it came to passe that the benefite of God did fall away as it were out of their hands What warres so euer the people tooke in hand into what parte so euer they moued their standard the victorie was readie neither was there any other let or stay but that they might roote out all their enimies sauing their owne voluntarie slouthfulnesse Wherefore although they chaced them not away that the possession might be voyded of them yet the manifest trueth of God did appeare and set forth it selfe because it had bene no trouble for them to haue obteined the rest if the had listed to embrace the victories that were offered The summe of all this is that it was through their owne cowardise that they enioyed not the full and perfect benefite of God which we shall see in the next Chapter more plainly Chap. 22. THEN Ioshue called the Rubenites and the Gadites the halfe tribe of Manasseh 2 And said vnto them Ye haue kept all that Moses the seruant of the Lorde commaunded you and haue obeyed my voyce in all that I commanded you 3 Ye haue not forsaken your brethren this long season vnto this day but haue diligently kept the commandement of the Lorde your God. 4 And now the Lorde hath giuen rest vnto your brethren as he promised them therefore now returne ye and goe to your tentes to the land of your possession which Moses the seruant of the Lorde hathe giuen you beyond Iordan 5 But take diligent heede to do the commandement and Law which Moses the seruant of the Lorde commanded you that is that ye loue the Lord your God and walke in all his wayes and keepe his commandements and cleane vnto him and serue him with all your heart and with all your soule 6 So Ioshue blessed them and sent them away and they went vnto their tents 7 Now vnto one halfe of the tribe of Manasseh Moses had giuen apossession in Bashan and vnto the other halfe thereof gaue Ioshue among their brethren on this side Iordan Westwarde therefore when Ioshue sent them away vnto their tentes and blessed them 8 Thus he spake vnto them saying Returne with much riches to your tentes and with a great multitude of cattell with siluer with gold with brasse with yron with great abundance of raiment diuide the spoile of your enimies with your brethren 9 So the children of Ruben and the children of Gad and halfe the tribe of Manasseh returned and departed from the children of Israel from Shiloh which is in the land of Chanaan to goe vnto their countrie of Gilead to the land of the possession which they had obteined according to the worde of the Lorde by the hand of Moses 1 Then Iosue c. Here is reported the discharging of the two tribes an halfe which followed the rest of the people not that they should conquere any thing for them selues but because they had alredie obteined houses and landes without casting of lottes that they might holde out the common warre with their brethren vntill they also had obteined their quiet inheritaunce Now because they haue bene faithfull companions and helpers vnto their brethren Iosue pronounceth that they haue serued out their full time and so sendeth them home discharged and at libertie Yet it may be demaunded howe he iudgeth them to haue accomplished their lawfull time of warrefare when as yet a parte of the lande was possessed by the enimies the onely possession whereof ought to haue made a perfect end of that warre But if we call to minde that which I saied before this knot would be easie to loose If they had followed the calling of God and bene obedient to his power yea if they had not shamefully drawen backe when he reached out his hand to helpe them they might easily without any danger and with small trouble haue dispatched the remnantes of that warre Therefore through their owne slouth fulnesse they refused that which God of his liberalitie was readie to haue geuen them And so it came to passe that the couenaunt was fulfilled whereby the two tribes and the halfe had bound themselues For they bound themselues no otherwise but to accompanie the ten tribes and to fight as manfully for their inheritaunce as they would haue done for their owne Now seeing they haue continually shewed themselues faithfull companions and the ten tribes being content with their present estate doe not require but rather doe secreatly refuse their further aide they are by right permitted to returne freely vnto their owne And their patience is worthie of commendation that they are not
moued with any wearinesse to make sute for their discharge but tarrie quietly vntill Iosue himselfe of his owne accord doe send for them 5 Onely take heede c. He doeth so sette them free and discharge them of their temporall seruice that he bindeth them for euer vnto the obedience of the onely true god Therefore he permitteth them to returne home but on this condition that they serued God wheresoeuer they became Also he prescribeth the manner how namely that they keepe his Lawe But because the vanitie and inconstancie of mans minde is such that religion will easily vanish out of their heartes negligence and contempt will easily growe vppon them he requireth of them studie and diligence in perfourming the Lawe And he calleth it the Lawe of Moses that their mindes should not flee about vaine speculations in the aire but abide stedfast in that doctrine which they had learned of the faithfull seruantes of god Also he toucheth the end and summe of the Lawe that they loue God cleaue to him for else the outward forme of worshipping hath small weighte in it The same thing he confirmeth in other wordes that they serue God with all their hearte and with all their soule by which wordes sincertie is noted 8 With much riches Because we haue seene before that the greatest part of the two tribes were left behind in their lands beyond Iordan when the rest went ouer the riuer to goe on warrefare it was meet that seeing they liued in quiet with their families or els were occupied about their owne domesticall businesse they should be content with their liuinges and the fruite of their labours And surely it had bene against reason they should haue required any parte of the prey or spoyle to be diuided amongest them seeing they tooke no paines at all nor aduentured themselues into any daunger But Iosue standeth not vppon the extremitie of iustire but exhorteth the souldiers of their liberalitie to make them partakers of their prey Here it were out of season to dispute whether the prey were common to them all or no. For Iosue doth not simply pronounce that it was of duetie which he enioyueth them but only admonisheth them that seeing they were enriched by the blessing of God they should not shew themselues to be indued with humanitie except they were bountifull and liberall to their brethren specially seeing there was no fault in them but that they were readie to haue gone on the same warrefarre But when he biddeth them to distribute he doeth not exact an equall partition such as is woont to be made among companions and equalles but by geuing away some parte to take away the matter of enuie and hatred 10 And when they came vnto the borders of Iordan which are in the land of Chanaan then the children of Ruben and the children of Gad and the halfe tribe of Manasseh built there an altar by Iordan a great altar to see to 11 When the children of Israel heard say Beholde the children of Ruben and the children of Gad and the halfe tribe of Manasseh haue built an altar in the forefront of the land of Chanaan vpon the borders of Iordan at the passage of the children of Israel 12 When the children of Israel heard it then the whole Congregation of the children of Israel gathered them together at Shiloh to goe vp to warre against them 13 Then the children of Israel sent vnto the children of Ruben and to the children of Gad and to the halfe tribe of Manasseh into the land of Gilead Phinehas the sonne of Eleazar the Priest 14 And with him ten Princes of euerie chiefe house a Prince according to all the tribes of Israel for euerie one was chiefe of their fathers housholde among the thousandes of Israel 15 So they went vnto the children of Ruben to the children of Gad and to the halfe tribe of Manasseh vnto the land of Gilead and spake with them saying 16 Thus saith the whole Congregation of the Lorde What transgression is this that ye haue transgressed against the God of Israel to turne away this day from the Lorde in that ye haue built you an altar for to rebell this day against the Lord 17 Haue we too little for the wickednesse of Peor whereof we are not cleansed vnto this day though a plague came vpon the Congregation of the Lord 18 Ye also are turned away this day from the Lord and seeing ye rebell to day against the Lorde euen to morowe he wil be wroth with all the Congregation of Israel 19 Notwithstanding if the lande of your possession be vncleane come ye ouer vnto the land of the possession of the Lord wherein the Lords Tabernacle dwelleth and take possession among vs but rebell not against the Lord nor rebell not against vs in building you an altar beside the altar of the Lorde our God. 20 Did not Achan the sonne of Zerah trespasse grieuously in the execrable thing and wrath fell on all the Congregation of Israel And this man alone perished not in his wickednesse 10 And they came c. This historie is very worthy to be remembred that when the two tribes and the halfe were determined to set vp a monument of their common faith and brotherlie concorde yet through vnaduised zeale they tooke such a way as was was worthily suspected to their brethren But the tenne tribes when they thought that the worshippe of God had bene defiled through vngodly boldensse and rashnesse being kindled with an holy anger they tooke armes to be reuenged vpon their bloud and were not pacified before they had receiued a full answeare and satisfaction For the end of the setting vp of that altar of it selfe was good and right For the purpose of the sonnes of Ruben and Gad and Manasse was to testifie that although they were diuided and parted asunder by the riuer yet in religion they were all one and mainteined a mutuall consent in the doctrine of the lawe for there was nothing lesse in their minde than to chaunge any thing in the worshippe of god But yet it was no small offence that they committed without asking the aduise of the Priest and their brethren to take in hande such a straunge peece of worke and secondly because the forme it selfe of their monument was such as might be taken in euill parte We knowe howe seuerely the lawe forbiddeth two altars because God would be worshipped in one only place Wherefore seeing vpon the very sight of it it came into euery mans minde that they had set vp a seconde altar who woulde not haue condemned them of sacrilege as though they had inuented a straunge and counterfeit worshippe contrarie to the lawe of God Therfore seeing their worke might haue bene thought to be vngodlie they ought surely in so great and weightie a matter to haue made their brethren partakers of their purpose especially they ought not to haue neglected the iudgement of the high Priest seeing they should
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
We will now go about to make vs an altar not for burnt offering nor for sacrifice 27 But for a witnesse betweene vs and you and betweene our generations after vs to execute the seruice of the Lorde before him in our burnt offeringes and in our sacrifices and in our peace offeringes and that your children should not say to our children in time to come Ye haue no part in the Lorde 28 Therefore said we If so be that they should so say to vs or to our generations in time to come then will we answer Behold the fashion of the altar of the Lord which our fathers made not for burnt offering nor for sacrifice but it is a witnesse betweene vs and you 29 God forbid that we should rebell against the Lord turne this day away from the Lord to build an altar for burnt offering or for meate offering or for sacrifice saue the altar of the Lorde our God that is before his Tabernacle 30 And when Phinehas the Priest and the Princes of the congregation and heades ouer the thousandes of Israel which were with him heard the wordes that the children of Ruben the children of Gad and the children of Manasseh spake they were well content 31 And Phinehas the sonne of Eleazar the Priest said vnto the children of Ruben and to the children of Gad and to the children of Manasseh This day we perceiue that the Lord is among vs because ye haue not done this trespasse against the Lord now ye haue deliuered the children of Israel out of the hand of the Lord. 32 Then Phinehas the sonne of Eleazar the Priest with the Princes returned from the children of Ruben and from the children of Gad out of the land of Gilead vnto the land of Chanaan to the children of Israel and brought them answere 33 And the saying pleased the children of Israel and the children of Israel blessed God and minded not to goe against them in battell for to destroy the land wherein the children of Ruben and Gad dwelt 34 Then the children of Ruben and the children of Gad called the altar Ed for it shal be a witnesse betweene vs that the Lorde is God. 21 Then answeared c. The state of the cause standeth vpon definition For the children of Ruben Gad and Manasse excuse the matter that they had an other purpose and intent and so the crime is wiped away because the qualitie of the fact is otherwise than the rest did take it But whereas they make no stirre nor moue any contention for the iniurie that was offered vnto them it is an example of rare modestie which is sette forth for vs to followe that if it happen at any time that that which is rightly well done of vs be blamed falsly and vniustly by them that are vnskillfull it may suffice vs to confute the reprehension in such sorte as we may be purged of the crime supposed But that they may purchase vnto themselues the greater credit and better testifie their innocencie with a most weightie obtestation they reiect and detest that heynous wickednes whereof they were suspected Also the repetition is not without great weight The Lord the God of gods the Lord the God of gods with which vehemencie also they confirme how faithfully they desire to continue in the doctrine of the lawe and how greatly they abhore all contrarie superstitions But because their purpose was not knowne to men and according to euery mans heade was expounded in diuerse sentences and opinions therefore they appeale to the iudgment of God offer themselues to suffer punishment if he knowe they haue attempted any thing of euill purpose or intent And that they may proue themselues to be vnlike to hypocrites which with diuelish impudencie will not sticke an hundred times to call vpon God to be their Iudge when their conscience neuer thelesse doeth accuse them within they doe not onely pretende their conscience but also doe pronounce that all the people shal be witnesse as if they saide It shal be founde manifest in deede that it came neuer in their thought to inuent a newe worshippe of God and they doe rightly interprete howe that altar shoulde haue bene vnlawefull namely if they had determined to offer their sacrifices vpon it For the lawe did not simply condemne heapes of stones but appointed that sacrifices should be offered in one place onely to reteine the people in one faith that religion shoulde not be rent a sunder that licence shoulde not be graunted to the rashnesse of many and so euery one shoulde fall away after their owne inuentions Thus we see that the qualitie of the facte being shewed the detestable vse is taken away which their tenne tribes had imagined It is in deede vnproperly but yet aptly according to the rudenesse of our sense that God is placed aboue all gods For he could not truely be compared with other if there were no more but he And therefore to auoyde this absurditie some doe expounde it of Angels which although in some places it may well agree to be true yet I denie that it can be so taken in all places Neither ought it to seeme any harde phrase that he which is but one and the onely God should be called The God of gods because he hath none equall but is aboue all hight and doeth in deede abscure and darken with his glorie and bring to nothing all names of Godhead which are celebrated in the worlde So this maner of speach ought to be referred to the sense of the common people 26 And we saied c. That grosse impietie whereof they were accused is very well confuted and yet they seeme not to be altogether without fault because the lawe forbiddeth to set vp any images But the excuse is easie that no other images are condemned but such as were made to represent god But to set vp a heape of stones for a Trophie or for testimonie of a miracle or in the remembraunce of some notable grace of God the lawe did neuer forbidde for else both Iosue and many holy Iudges and Kinges which did the like had defiled themselues with prophane superstition But nothing else displeased God but that the mindes of men shoulde be drawen downewarde that he should be worshipped after a grosse and earthly manner Therefore the children of Ruben Gad and Manasse doe well sufficiently discharge themselues from offence while they professe that there shal be none other vse of the altar but that it should be a bonde of their brotherlie coniunction for which they bring a good reason Because it was to be doubted least in long processe of time the ten tribes woulde exclude the rest from them as straungers because they did not inhabite the same lande For in as much as the region beyond Iordan was not at the first comprehended in the couenant their seuerall dwelling might haue moued occasion of dissention Therefore they prouide in time for their posteritie that
had diuided vnto them the rest of the land as an earnest or pledge of the vndoubtfull fruition of the same because he had not vnaduisedly but by the commaundement of God described and allotâ—ed to euerie tribe their seate and borders 6 Strengthen therefore c. Now he sheweth the way how to ouercome lest they should take them selues to grosse securitie as often times it commeth to passe in steede of faith and trust Therefore he affirmeth that God would be mercifull vnto them promising that whatsoeuer they take in hand shall haue happie successe if they continued in the obedience of the lawe The hypocrites although they doe securely contemne God and laugh him to scorne yet they would haue him bound vnto them yea with full mouths not without great follie they boast of his promises But true faith doeth so rest in God that also it reteineth men in his feare Finally that GOD may be found he must be sought vnfeignedly and if we desire that he should looke vppon vs we must take heede that we turne not our backes vnto him By the verbe of strengthening as it is said elsewhere he meaneth an earnest endeuour because that in so great weakenes no man shall throughly prepare him selfe to keepe the lawe except he endeuour aboue his strength Also we must note the definition of true obedience which is here repeated out of Moses that we turne not aside either vnto the right hand or to the left hand 7 Neither mingle your selues c. He doeth admonish them expresly that they can not otherwise well satisfie their duetie except they doe earnestly beware of all corruptions For they were compassed round about with the snares of Sathan and we knowe how redie yea rather how hastie greedie they were to embrace superstitions Therefore first of all he forbiddeth them that too neere acquaintaunce of the Gentiles doe intangle them with societie of their wickednesse For to mingle in this place is as much as to carie the yoke in S. Paule Finally first of all he remoueth the prouocations or intisementes of idolatrie and afterward he detesteth idolatrie it selfe And here is to be noted that he doeth not expresse either kneeling or sacrifices or other ceremonies but by the wordes of making mention and swearing he doeth signifie all partes of godlie religion Wherof we gather that Gods honour is taken away from him when neuer so little a part of all thinges which he challengeth vnto himselfe be translated vnto idols Therefore he concludeth that they must cleaue vnto God alone which is as much in effect as to be altogether addict vnto him 9 Therefore he hath driuen out c. He signifieth that so they be not chaunged God for his part will not be chaungeable Therefore so they may obteine the fauour of GOD he assureth them thaâ— they shall haue a continuall course of victories At the length he exhorteth them againe that as they loue their owne life and health so they would be earnest to loue god Out of which spring ariseth all true obedience for except we doe loue him freely and of a willing minde in vaine we shall studie to frame our manners according to the outwarde forme of the Lawe 12 Else if ye goe backe and cleaue vnto the rest of these nations that is of them that remaine with you and shall make mariages with them and goe vnto them and they to you 13 Knowe ye for certeine that the Lorde your God will cast out no more of these nations from before you but they shal be a snare and destruction vnto you and a whip on your sides and thornes in your eyes vntill ye perish out of this good land which the Lorde your God hath giuen you 14 And beholde this day doe I enter into the way of all the world and ye knowe in all your heartes and in all your soules that nothing hath failed of all the good thinges which the Lord your God promised you but all are come to passe vnto you nothing hath failed thereof 15 Therefore as all good thinges are come vppon you which the Lord your God promised you so shall the Lorde bring vpon you euerie euill thing vntill he hath destroyed you out of this good land which the Lorde your God hath giuen you 16 When ye shall transgresse the couenant of the Lorde your God which he commaunded you and shall goe and serue other gods and bow your selues to them then shall the wrath of the Lorde waxe hote against you and ye shall perish quickly out of the good land which he hath giuen you 12 Therefore if ye turne away c. According to the vsuall method and order of the Lawe he addeth threatenings that if they be not sufficiently touched with the sweetnesse of the grace of God yet at the least through feare they may be stirred vp to do their duetie It is a shame indeed that when God doth gently allure men to come to him they doe not immediatly runne foorth to meet him that they may answere his gentlenesse with redie cheerfull obedience but such is the slouthfulnesse of the flesh that it hath alwayes neede of the spurres of threatenings Wherefore Iosue keepeth the vsuall order of the Lawe while he striketh a terrour into the Israelites if they doe not studie earnestly and willingly to embrace the fauoure of God when it is offered vnto them And this was not once or twise denounced vnto them that the nations of Chanaan should be prickes in their sides and thornes in their eyes if they had any familiaritie with them First because God had consecrated that land vnto him selfe he would haue it be purged of all corruptions secondly because he sawe how easie it was to haue the people corrupted by euill examples he would also prouide a remedie for that mischiefe Now whereas the people on the one side esteemed it as nothing that the land was defiled with vngodlie superstitions and that idols were there worshipped in steed of the true God and on the other side too greedily drew in the infection of their vices it was a iust rewarde of so grosse contempt that they should feele them hatefull troublesome whom they had so euill spared and pardoned And that that which both Moses Iosue threatened was throughly fulfilled it appeareth sufficiently out of the booke of Iudges And yet this open threatening of the vengeaunce of God was not altogether vnprofitable for after Iosue was dead they tooke courage to make warre But this heate soone vanished away for not long after they were defiled with vngodlie superstitions of the Gentiles Whereby we may see the intemperance of mans nature in coueting false religion which with no bridles can be sufficiently restrained Now it is good to consider how farre forth this doctrine perteineth to vs That auncient people had this peculiar commaundement that by destroying the nations of Chanaan they should be separated from all vngodlie corruptions We at this day haue