A Commen­tarie of M. Iohn Caluine, vpon the Booke of Iosue, fini­shed a little before his death: Translated out of Latine into Englishe by W. F.

Wherevnto is added a table of the principall matters.

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Imprinted at London, for George Bishop, 1578.

The Argument of the Booke of Iosue.

COncerning the author of this booke, it is better that we shoulde suspend our iudgement, than that we should affirme any thing of so vncerteine a matter. They which thinke it was Io­sue, because it is intituled of his name, leane vppon a verie slight and weake reason. For the holy historie beareth the name of Samuel, in which not­withstanding is a rehersal of such ma­ters as followed after his death. And surely, the booke which fol­loweth next in order, is not therfore called the booke of Iudges, because it was written by them: but because it reporteth such things as were done by them, and vnder their gouernment. Now that historie which is reported in the. 15. Chapter of the taking of the two cities Hebron & Debir, was executed after the death of Iosue. It were therefore a more likely coniecture to thinke, that the principall summes of matters were gathered together by Eliazar the high Priest, out of which this booke was compi­led & made. For it was his peculiar charge, not only to teach the people of his age by his owne voyce while he liued: but also to leaue a testimonie vnto the posteritie of the grace of God in pre­seruing his Church, that true religion might the better be enlar­ged. And before the Leuites grewe out of kinde from their first institutiō, they had among them by order as it were publike No­taries or Registrers, which committed to perpetuall memorie, whatsoeuer was worthie to be remembred in the gouernment of the Church. But as for that which is not certeinly knowen vn­to vs, neither yet is verie necessarie to be knowen, let vs not be loath to leaue it in doubt and vncerteintie: so long as we are cer­teine of that which is the cheefest point, namely, that the doc­trine which is conteined in this booke, is inspired of the holie Ghost for our profite, out of which no small fruite may be recei­ued of the diligent and attentiue readers.

For although the people hauing before this time obteined no­table victories, dwelled in a countrie that was of reasonable commodities, and meanelie good fruitfulnesse: yet the promise [Page] of God concerning the land of Chanaan remained still in sus­pense, & wanted execution. Yea, the chiefest point of the coue­nant, as yet did lacke the effect & performaunce: as though that God, after he had cast the people into a narrowe corner, had ge­uen ouer his enterprise, and left it maymed and vnperfect.

This booke therefore declareth, that when the intollerable vngodlinesse of the people had broken off the course of their de­liuerance, yet God notwithstanding in taking punishment of their sinnes, did so temper the rigour of his iudgement, that ne­uerthelesse at the length he performed whatsoeuer he promised of the inheritance of the land of Chanaan. Where also we meete with a verie profitable consideration: that although men being taken away by death, doe faile in the middest of their course, yet the faith of Gods promise neuer falleth away. There seemed to followe by the death of Moses an heauie chaunge & conuersion of the state. The people were left as a body whose head was cut off. In this so great feare of their dispersion, appeared not only the immortall truth of God, which neuer dieth, though men de­cay, but also in the person of Iosue was declared and shewed as it were in a notable cleare glasse, that when God taketh away those men, whom he hath adorned with singular gifts, he hath enow in store, whom he can set vp in their place: and that, although he will haue some men to excell for a time, yet his power is not so tied vnto their persons, but he can finde successours for them, whensoeuer it pleaseth him: yea, he can raise vp men of stones, which shalbe meete to take in hand the greatest affaires.

First of all therefore, when the passage through the redde Sea, in the space of 40. yeeres, by which God led the people through the wildernesse, was almost growne out of remembrance, by the same miracle in the passage of the riuer Iordan, the continuall tenure & course of their deliuerance was againe renewed & con­tinued. As for the renewing of Circumcision was as much, as if God should afresh establish his couenant, which through the shamefull negligence of the people was buried, or through their infidelitie & despaire reiected. Then it followeth, howe by the hande of God they were brought into the possession of the lande of promise.

[Page] The taking of the first citie was an earnest & pledge vnto them of that vertue & power of God, which they should hope for in all the rest, while at the only sound of the trumpettes the walles of Hiericho were shaken & fell downe of their owne accorde. And yet these nations were not discomfited in one battell, nor chased away by warres of short continuance: but by litle & litle they were spent and wasted away by many painefull conflictes. Where also it is to be noted, that the people had many great difficulties laid in their way, whiles the Kings that were their enimies con­spiring together, gathered all their forces into one, and so came to fight against them, so that they had not warre with euerie peo­ple seuerally, & at sundrie times, but with an infinite multitude, which might haue runne ouer the Israelites all at one brunt. But these their violent attempts in the end haue this issue, that whiles the power of God sheweth it selfe to be aboue them, his mercie also and faithfulnesse in defence of his elect people shineth more gloriously. Vndoubtedly, that continuall course of their happie successe, & so many wonderfull victories, did openly represent the hand of God as it were stretcht out of heauen to help them. But this was a most manifest proofe that they warred vnder the conduct of God himselfe, that at the request of Iosue the course of the Sunne was stayed, as though all creatures of the world be­ing armed vnto his aide, were present at his commaundement.

Now, although the long deferring of the finall discomfiture of these nations, was a profitable triall of the constancie of the people, yet must we therein consider the wonderfull purpose of God, whereof they were admonished in good time by Moses, that they shoulde not faint through wearinesse: namely, that God woulde not haue those nations at once destroyed, least the wilde beastes should enter vpon the countrie being voyde of in­habitantes. Deut. 7. 22. But whereas God by this appointment had verie well prouided for their securitie in time to come, they through their wickednes turned it into their owne destruction. For when they had once obteined sufficient roome & cōmodious for their habitatiō, as they thought, through their wicked slouth & cow­ardlinesse they turned their course backeward, & shamefully reti­red: which one offence of theirs drewe many other after it. For they were also disobedient to God, and vnfaithfull in finishing [Page] the course of their warrefare like runnagate Souldiers, which forgetting the othe of warrefare shamefully forsake their stand­arde. And as for the dominion of the whole land, which God offered vnto them, through wicked vnthankefulnesse they for­sooke, and receiued onely a parte thereof. Moreouer, whereas they were commaunded to purge that holy lande from all cor­ruptions, that no prophanation of the pure and lawfull woor­shippe of God shoulde remaine therein: they suffered those vn­godly superstitions, which the Lord abhorred, to remaine, & be in force, as they were accustomed. Beside this, wheras they knew right well, that it was for their owne safetie, that they should not be mingled with those nations, to be snared and intangled with their deceiptfull & craftie practises: yet as though they desired of purpose to make a triall therof, they suffered them to remaine as the matter of a most daungerous & detestable fire of destruc­tion. And that by no threatning of punishment they were terri­fied to beware in time, therein they bewraied their obstinate in­fidelitie. Yet at the length they tried by experience, that all was not in vaine that God threatened, that those nations, to whom they had shewed such vnlawfull fauour, should beecome prickes Num, 33. 55, and thornes in their sides. For they were vexed with their dailie inuasions, spoiled by their robberies, and at the length almost oppressed with their tyrannicall violence. Finally, they did as much as lay in them, to make the trueth of God his promise to be of none effect. Although a question may be moued of this matter: For if the promise made to Abraham was founded vpō nothing but the good will of God, whatsoeuer the people were, it had bene against reason that it shoulde haue failed through their fault. How then shall we reconcile those matters together? That the people obteined not the whole & perfect inheritance, and yet God was true of his promise? But certeinly the faith of Gods promise was neuer so greatly shaken, decayed, or by any meanes diminished, but that in performance thereof it may bet­ter appeare, how cunning a workeman he is, which according to his incomprehensible wisedome, knoweth howe to turne light euen out of darknesse. It was said vnto Abraham, Vnto thy seede will I geue this lande, from the riuer of Aegypt to the great riuer Euphrates. Iosue affirmeth, that the effect of this promise was Gene. 15. [...]8. [Page] neere and alreadie present. Neuerthelesse, they being ouercome with slouthfulnesse, came not to those boundes: but rather as it were wilfully casting themselues into streightes: they made a certeine stoppe against the bountifull liberalitie of God. By this meanes there seemed as it were a certeine Eclipse to darken the couenaunt of God. And there is no doubt, but the mindes of godly men were troubled with much carefulnesse and doubtful­nesse, when they sawe the worke of God as it were cut off. Yet did he so moderate himselfe in chastising of the peoples wicked­nesse, that this great and daungerous temptation, was turned into an aide and furtherance of their faith. For this want of per­formance admonished the people of God, that they shoulde looke for a better state, in which the grace of God shoulde be seene more plentifully: yea, after it had ouercome all lettes or staies, should shine in full brightnesse. Hereby their mindes were lift vp vnto Christ: whereby also it became manifest, that the per­fect felicitie of the Church depended vpon the head thereof. To this purpose they were aided & supported with new prophesies. For that which Iosue doth now rehearse out of the auncient co­uenant, the Psalme translateth vnto the kingdome of Messias: Psal. 72. & 89. because God had deferred vntill his comming the full enioying of the land, that he might make the kingdom of his sonne more glorious. A paterne hereof was shewed in Dauid, which did beare the person of Christ: and then it appeared that the promi­ses of God were not otherwise established, but by the hand of the Mediator. Nowe then we see, that there is no absurditie in this, that the truth of God, which was staied by the malice of the people, did not perfectly shewe it selfe, but in the right ordered state of the Churche, when in the person of Dauid an image of the Mediator was set before the peoples eyes, in whom the per­fect felicitie of the Church is reposed. All this while, that meane taste of the fauour of God, was sufficient to staie and hold vp the faithfull, vntill they should be more fully satisfied. Neither was that partition of the land, which Iosue and the rulers of the peo­ple, to whom it was committed, did make a foolish or counterfet diuision: but that inheritance was truely and certeinly diuided, by the cōmandement of God, who as it were by his owne hand did put them in possession of the same. In which behalfe also ap­peared [Page] the holinesse of the couenant made with Abraham. Ia­cob, a little before the end of his life, had appointed out certeine seates and dwelling places for some of his sonnes. If euerie tribe had receiued their portion by the only appointment & free de­termination of men: it might haue bene thought, they had bene directed by the authoritie of that Patriarch. But when the lots are cast, than the which nothing semeth more chaunceable, they fulfilled the prophesie no lesse, than if God had openly appea­red and established that donation in effect, according to his for­mer promises. Wherefore, after the idlenesse of the people had made an end of the warre, Iosue sent home the Rubenites and Gadites with the halfe tribe of Manasses, and discharged them of the warrefare.

Then followeth a notable historie, whereby it appeareth how valiant the Israelites that dwelt in the land of Chanaan were, in defending the true worship of God. For, when these two tribes and an halfe had set vp a monument of their brotherly societie, with the other tribes, they supposing they had builded an altar for sacrifice, which was vnlawfull, immediately decreed to warre against them, & determined rather to destroy their owne kins­men, than to suffer the religion of God to be torne a sunder with false worshipping & Idolatrie. And yet their moderation is also commended, that as they were soudenly kindled with an holy zeale to take armour, so when they receiued a reasonable an­swere, they were easily appeased.

In the end of the Booke is set foorth, how carefull Iosue was to publishe the glorie of God, and with what diligence he ende­uoured to meete with the lightnesse & infidelitie of the people. Hereto perteine those most weightie, not onely exhortations, but also obtestations: and especially the couenant renewed by a corporall othe, and after a most graue and solemne man­ner.

¶ The Commentarie of M. Iohn Cal­uine, vpon the booke of Iosue, which he finished a little before his death.

Chap. 1.

NOw after the death of Moses the ser­uant of the Lorde, the Lorde spake vnto Ioshua the sonne of Nun, Moses minister, saying,

2 Moses my seruant is dead: now therefore arise, go ouer this Iorden, thou, and all this people, vnto the land which I giue them, that is, to the children of Israel.

3 Euerie place that the sole of your foote shall tread vpon haue I giuen you, as I saide vnto Moses.

4 From the wildernes and this Lebanon, euen vnto the great riuer, the riuer Perath: all the lande of the Hittites, euen vnto the great sea toward the going downe of the sunne, shall be your coast.

1 Now after, &c.) First heere is declared the continuall care that God had, in cherishing the people, and prouiding for their safe­tie. For in that he confirmeth I [...]sue to be a new captaine, geuing him a new charge, it sheweth the continuall course of his grace, that they shoulde not thinke they were left desolate and forsaken by the death of Moses. And Iosue in deede was chosen already to gouerne the people, neither had he onely receiued the bare office that was lay­ed vpon him, but also he was furnished with spirituall giftes meete to execute the same. But because the most valiant men that are, al­though they be neuer so well furnished, yet when they come to the point of execution of the charge, either they [...]ay or stagger: this ex­hortation was not superfluous, that Iosue should immediately pre­pare himselfe vnto the voyage. Although not onely for his owne [Page] cause his calling is againe confirmed, but that the people might plucke vp their heartes, & not doubt at all, to follow suche a captaine, whom they might see not to set forwarde one foote, but as God went before him.

2 My seruant Moses, &c.) A double sense may hereout bee ga­thered. The first is this, Forsomuche as Moses is dead, now the whole burthen and charge is turned ouer to thee. Therefore take vp­on thee his place, vnto whom thou art appointed to succeed. The other sense is this, Although Moses be dead, yet giue not ouer the enter­prise, but proceede and goe forwarde. But I doe rather allow the former illation, that by the right of succession he should take vppon him that charge, whiche Moses left vacant by his departure. The addition of (a seruant) whiche is attributed to Moses, hath speciall respect vnto the gouernement of the people, and the affaires thereof: because it must be vnderstoode, according to the circumstance of the place: for here he entreteth not of the lawe, but of the office of gouern­ment, whiche by his death was fallen vnto Iosue. And God verily, not so muche to commende Moses, calleth him his seruant, as that the authoritie of Iosue might be established, whiche Moses set vp in his place. Moreouer, because the people perhaps would scarse haue rested in a bare precept, after he had commaunded them to passe o­uer Iordan, he promiseth that they should be Lords of all that region in peaceable possession wheresoeuer they did set their foote. For as nothing doth make vs more cowardes and vnprofitable than distrust, so when GOD setteth before vs a happie successe, faith and trust doth inspire a courage and chearefulnesse to take any enterprise in hande. Adde herevnto, that he doth not now first beginne to lifte vp their mindes vnto a good hope, with a newe promise which they had neuer hearde of before: but rather calleth to their remembraunce what Moses had testified long before vnto them. Wherefore he say­eth, that now the time is come, wherein God would performe and exhibit, whatsoeuer he had promised before vnto Moses. If any man will obiect, that The same thing was spoken to Abraham long before Moses was borne: or rather, Whatsoeuer Moses hearde foure hundred yeares after, proceeded most properly out of the per­petuall couenant, that was made with Abraham: I answeare, that The olde promise was omitted which was commonly knowen and notorious among them, and that Moses is brought forth for a wit­nesse, [Page 2] the memorie of whom was freshe, and by whose death the faith of the people had ben sore shaken, if God himselfe had not pro­nounced, that the effect of all thinges which he had spoken, was euen readie to be perfourmed.

4 From the wildernesse and Libanus, &c.) How the trueth and effect of this promise aduaunced it selfe, aboue all lettes of the peoples malice & wickednesse, & yet the people them selues did not immediatly enioy so large a dominion, I haue already declared in the Preface, For, although God had set abroade the inestimable treasures of his goodnesse, in appointing them to be Lordes of the lande: yet he spared not to chastise and punish their slouthfulnesse: yea, it was necessarie to be fulfilled, which Moses threatened vnto Num. 33. 55. them: that except they destroyed these nations appointed to destruc­tion, they should become vnto them prickes and thornes, with which their sides and eyes should be pricked. But as by the delay of four­tie yeares, in whiche they were ledde about the wildernesse, the pro­mise of God was not made frustrate and of none effect: so the full possession of the land [...], although it were long helde in suspense, yet it changed nothing of the faith and truth of Gods decrees, by which it was adiudged vnto them. The people might well in due time haue gonè foreward vnto the bounds & limites that were appointed vnto them: but they woulde not. Therefore were they worthie to be vt­terly driuen out againe. Neuerthelesse, the mercie and clemencie of God graunted them a countrie, that was sufficient for their commo­dious dwelling. And although it was tolde them before, that those remnantes of the nations whiche they had reserued, as a iust re­warde of their disobedience, should become their deadly enimies, yet suffered they no displeasure at their handes, but when through their owne vnfaithfulnesse and continuall rebelling against God, they prouoked his anger against them. For so often as they enioyed prosperitie, streight way they fell to lasciuiousnesse & wantonnesse. But alwayes it came to passe by the wonderful goodnesse of God, that when they were oppressed by the violence of their enimies, and as it were ouerwhelmed in the graue, yet they liued in the middest of death: and not that onely, but oftentimes there were raised vp de­liuerers that restored their state, when it was vtterly decayed and lost. By the greate sea is meant the midland sea, ouer against which standeth the lande of the Hitthites, as Euphrates is ouer against Li­banus, [Page] so we remember that vnder the name of Libanus, is com­prehended not onely the mountaines, but all the desert along, as it is manifest by an other place of Scripture.

5 There shal not a man be able to withstand thee al the dayes of thy life. As I was with Moses, so will I be with thee: I will leaue thee, nor forsake thee.

6 Be strong and of a good courage: for vnto this people shalt thou diuide the lande for an inheritaunce, whiche I sware vnto their fathers to giue them.

7 Onely be thou strong, and of a most valiant courage, that thou maist obserue and do according to all the law which Mo­ses my seruant hath commaunded thee: thou shalt not turne a­way from it, to the right hand, nor to the left, that thou maist prosper whithersoeuer thou goest.

8 Let not this booke of the Lawe departe out of thy mouth, but meditate therein day and night, that thou maist obserue and doe according to all that is written therein: for then shalt thou make thy way prosperous, and then shalt thou haue good successe.

9 Haue not I commaunded thee, saying, Be strong and of a good courage, feare not nor be discouraged: for I the Lord thy God will be with thee, whithersoeuer thou goest.

5 There shall, &c.) Because they had to fight against many warlike enimies: it was needfull, that Iosue should be encouraged with this especiall confidence. Or els whatsoeuer God had promised concer­ning the deliuerie of that lande into their handes, would haue bene darkened with this carefulnesse, as it had ben with a cloude: Yea, but what a wonderfull enterprise will it be, to discomfice and chase a­way so many mightie nations? Wherfore that impediment is now taken away. And that he may the rather take away all doubtful­nesse, he setteth foorth the victories which Moses obteined, by which God had made it manifest, how easie it is for him to ouerthrowe all the armies of his aduersaries, be they neuer so strong. Wherefore Iosue is commaunded, in that aide and succoure whiche God brought vnto Moses, to beholde what should be the ende and successe of his warres, which he shoulde take in hande vnder the same con­duct and gouernance that Moses did. For vnto his succession, a con­tinuall [Page 3] course and tenor of his grace was annexed. That which fol­loweth, although it tende to the same ende, yet doth it also further ex­tende, I will not forsake thee. Wherefore the Apostle willing to withdrawe the faithfull from couetousnesse, applieth the same to the Heb. 13. [...] staying of all our carefulnesse, and the correction of to great feareful­nesse. And verily that distrust which groweth of doubtfulnesse, doth kindle in vs suche a desire to bestirre our selues, that in euery little daunger, we are miserably tossed to and fro, vntill we be persua­ded both that God will be present with vs, and also that in him we shall finde helpe enough, abundantly to defende vs. And surely, when he prescribeth none other remedie to heale our fearefulnesse, he tea­cheth vs that his presence ought to suffice vs for aide in all our di­stresse and miseries.

6 Be of good comfort, &c.) Now followeth an exhortation vnto fortitude and courage, and that againe repeated, that it may more vehemently moue his minde. Although the promise is also interlaced in other wordes, whereby Iosue is assured of his calling, that he should not take vpon him that charge with any doubtfulnesse, which he was assured to be laide vpon him by God himselfe: or that if he should wrestle with lettes and hinderances, he might not faint and giue ouer in the middest of his course. For it had not ben suffici­ent to haue prepared him selfe manfully in the beginning, if he had not ben throughly furnished to continue vnto the ende. And although it be the propertie of faith, to encourage vs to take in hande any thing manfully, as likewise by slacknesse and cowardise infidelitie is bewrayed: yet out of this place we may gather, that bare promises haue not sufficient force in them to moue our dull mindes, except there be added the prickes of exhortations. For if Iosue, whose cou­rage was otherwise singular, had yet neede to be stirred vp to doe his duetie, how much more sharply is it necessarie for vs to be pric­ked, which are so slow and dull by nature? Consider also, that not once nor in one worde, strength and constancie is required of Iosue, but because he was to be exercised with many and sundrie conflictes: he is often and with many wordes confirmed and encouraged. He is willed to be of a valiant and inuincible courage. Although by these two woordes, it might be euident, that God chargeth him with a verie earnest matter, yet not content with this doubling of words, he repeateth the same sentence againe with an amplification: in that he [Page] addeth the Aduerb, greatly and exceedingly. Wherefore out of this place let vs learne, that we shalbe neuer able to execute great and weightie affaires, except we goe about them with all our might: because both our abilitie is small: and Satan hardly withstandeth vs, so that nothing is more like, than that our hearts should faile vs. But because many with wandering and vncerteine attemptes doe bend all their force in vaine, here is set foorth the true meane and way of valiantnesse: namely, that Iosue applie all his studie and endeuour to keepe the lawe of GOD. Whereby wee are taught, that by this meanes we shall become inuincible, if we ap­plie our selues with all our might, to yeeld faithfull obedience to GOD. Otherwise it were better for vs to lie still like [...]luggardes and cowardes, than to be carried foorth with rashe and headlong boldnesse. Moreouer, God will not haue his seruant to be valiant onely to keepe the lawe, but rather he willeth him to contende man­fully, that he faint not vnder the burthen of his painefull office: but because this doubt might trouble him, how he should acquite him­selfe in matters of perplexitie, and what counsell he should take: he calleth him to the doctrine of the lawe, for that in following God, who therein goeth before him, he should be sufficiently instructed, for all matters. Thou shalte do wisely (saith he) in all thinges, so long as thou keepest thy selfe vnder the direction of the lawe. Al­though the Hebrue Uerbe SHACAL doth not onely signifie to do wisely, but also to prosper, because rashnesse is for the most parte punished with misfortunes. How so euer it be, by this meane he is more certainely encouraged to hope for the helpe of God, if he giue himselfe wholy to be his scholer. For it is a matter of great force to comfort vs, when any daunger is at hande to make vs afraide, that we can assure our selues, that the matter we haue in hande plea­seth God, because we seeke nothing else but to obey his commande­mentes. And because it were not sufficient to obey God in some part, he commendeth vnto him modestie and sobrietie, by which Iosue shoulde be reteined in simple obedience. For many, whiche are otherwise well affected, doe some times take vpon them to be wiser than they ought to be: whereby it commeth to passe, that through negligence they omitte many thinges, or els mingle their owne de­uises with the commaundement of God. Therefore that which was Dent. 12, 32. generally forbidden vnto all men by the lawe, to adde or take any [Page 4] thing away: now doth God especially applie to Iosue: for if this be the onely right way for priuate men to frame their liues, it is much more necessarie for them that rule & gouerne the people, namely that they submit them selues to God. And if so excellent a person as Io­sue was, had neede of this bridle of modestie to keepe him in, that he passed not his boundes: what intollerable boldnesse woulde 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 wax [...]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: [Page] and although the beginninges at the first seeme pleasant and pro­sperous, yet their end shalbe 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 [Page 5] 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 shalbe as it were a Parenthesis interlaced, which doth more fully declare, at what time Iosue commaunded the people to remoue with bagge and bag­gage. [Page] 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 had not directed him thereto. No man had assayed to finde a foorde, neither was there any hope that any might be found. And as for bridge, or vessels, there were none, by which they might passe ouer. And it had bene an easie matter to haue kept them from the passage. Wherefore, nothing else remained, but that God should miraculously carrie them ouer. This did not Iosue hope of rashly, nor of his owne braine, but as it was reuealed to him by God. In their readinesse of obedience appea­red the faith of the people, for that seing before their eyes so great difficultie, they would neuer haue bene so obedient, if they had not cast all their care vpoa GOD. And there is no doubt, but God him selfe gaue this courage into their minds, that he might take away all stoppes, whiche might lette the effecte of his promise.

12 To the Rubenites, &c.) These tribes had their inheritance graunted them on the other side of Iordane for this condition, that they shoulde goe a warfare with the rest of their brethren, vntill they had chased away the nations of the Chanaanites. Now therefore Iosue exhorteth them to performe their promise, that leauing their wiues and children, with all their goodes, they should passe ouer Iordane, and not geue ouer the warrefare, vntill they sawe their brethren all placed in quiet possession of their inheritaunces. And he bseth two argumentes cheefly to prouoke them to doe their due­tie, of which the former is taken of authoritie, the other of equi­tie. First therefore he rehearseth vnto them what Moses gaue them in commaundement, from whose decree it was not lawfull for them to decline, when all men knew right well, that Moses spake no­thing of his owne head, but onely such thinges as God by his owne mouth had vttered. And withall, though he do not expresse it, yet by the way he geueth them to vnderstande, that they were bounde by co­uenaunt, because they had promised that they woulde so doe. Then setting before their eyes the equitie of the cause, he moueth them to consider, that it were not meete that those should be in vnequall con­dition, to whome the same inheritaunce was alike appointed. It [Page 6] were not at all conuenient (saith he) that your brethren should aduen­ture them selues, and take paines to holde out the warre, and you should sit quietly and enioy your ease at home. But whereas he wil­leth them to goe before, he meaneth not that they should be the firste that should abide the brunt of their enimies, & so being layed open to all daungers, should take more paines, & endure greater hardnes than all the rest. Onely by this meanes he exhorteth them to marche for­warde cheerefully, because it had bene a kinde of drawing backe, if they should haue followed all the rest slowely in the rereward. There­fore, to marche before their brethren, is not to stand in the vauntgard of the battell when they should fight: but in keping their order and a­ray to shew foorth their courage and good will. For it is certeine, that as they were diuided into foure standardes, so they marched forwarde. But in that he nameth those that were men of warre a­mong them, it may be gathered (which in other places is more ma­nifest) that olde men, and such as were not of sufficient strength, were permitted to looke to their affaires at home, or else to take their ease if they were feeble, or in health appaired.

16 Then answered, &c.) They doe not only obey, but also most liberally and frankly they offer such seruice as was required of them. And this is the way for men to doe their duetie, cheerefully to performe whatsoeuer God requireth of them, not with heuinesse as 1. Cor. 9. 7. S. Paul saith. If any man wil obiect, That they doe bragge of such obedience as they shewed to Moses, more than modestie woulde they should, seing they had ben often times disobedient: I answer, that Although they did not alwayes follow him with such feruent zeale as they ought to haue done, yet they were so reasonably well framed vnto obedience, that their modestie was not only tollerable, but also worthie of great commendation, if we consider how proudly their fa­thers rebelled, and with what obstinacie they attempted to cast off the yoke which God had layed vpon them. For in this place speake not those rebells, by whom God complaineth in the Psalme, that he Psal. 65. 8. [...] 10. 11. was prouoked to wrath: but such as being subdued by example of their punishment, had learned quietly to submit them selues. Although in their wordes they doe not so much aduance their owne vertues, as they doe set vp and extoll the authoritie of Iosue, whiles they professe that they will take him, euen as they tooke Moses, in whose roome he succeded. The prayer which they adde, doeth conteine the matter of [Page] their trust & cōfidence: that God would be present with his seruāt Io­sue, euen as he helped Moses. For they declare that they will be in a readinesse to fight vnder the cōduct of their new Captein generall, because they are persuaded, that he being furnished with the power and aide of God, shall haue the victorie, as they had often experience before, that God was wonderfully with them to assiste them by the hand of Moses. And herevpon it may be gathered, that they had this confidence, both because they rehearse the triall and experience of Gods goodnesse to encourage them selues therewith, and also in that they acknowlege Iosue to be the successor of Moses, not only in place, but also in happie successe. For this addition is not without great weight, Thy GOD: but to shew a continuance of the course of Gods grace towards him. Yet the forme of speaking may be taken indifferently, both for the confidence of faith, and for a wish or praier. Wherfore, although they signifie, that they do cherish a good hope in their harts, yet as in so weightie a matter, they geue them selues also to prayers. And surely when soone after they doe of them selues ex­hort him to constancie, they declare, that they also wil be fellows and companions with him in the same faith and confidence. Where it is worthie to be noted, that although Iosue was a singular example of fortitude and valiantnes vnto all the rest, and encoraged them both by word and deed: yet he him selfe is also pricked forward, when he runneth before them, that by his cherefulnes he might better enco­rage all the rest of the people.

Chap. 2.

THEN Ioshua the sonne of Nun sent out of Shittim two men to spie se­cretly, saying, Go viewe the land, and also Iericho, and they went, and came into an harlots house, named Rahab, and lodged there.

2 Then reporte was made to the King of Iericho, saying, Behold there came mē hither to night, of the chil­dren of Israel, to spie out the coūtrie

3 And the King of Iericho sent vnto Rahab, saying, Bring­forth [Page 7] the men that are come to thee, and which are entred into thine house: for they be come to searche out all the land.

4 (But the woman had taken the two men, and hid them,) Therefore said she thus, There came men vnto me, but I wist not whence they were.

5 And when they shut the gate in the darke, the men went out, whither the men went I wote not: followe ye after them quickely, for ye shall ouertake them.

6 (But she had brought them vp to the roofe of the house, & hid them with the stalkes of flaxe, which she had spread abroade vpon the roofe.)

7 And certeine men pursued after them, the way to Iordan, vnto the foordes, and assoone as they which pursued after them, were gone out, they shut the gate.

8 And before they were a sleepe, she came vp vnto them vpon the roofe,

9 And said vnto the men, I knowe that the Lord hathe giuen you the land, and that the feare of you is fallen vpon vs, and that all the inhabitants of the land faint, because of you.

10 For we haue heard, how the Lord dryed vp the water of the read Sea before you, when you came out of Aegypt, & what you did vnto the two Kings of the Amorites, that were on the o­ther side Iordan, vnto Sihon and to Og, whome ye vtterly de­stroyed.

11 And when we hearde it, our heartes did faint, and there re­mained no more courage in any, because of you: for the Lord your God, he is the God in heauen aboue, and in earth beneth.

12 Now therefore, I pray you sweare vnto me by the Lord, that as I haue shewed you mercie, ye will also shewe mercie vn­to my fathers house, and giue me a true token.

13 And that ye will saue aliue my father, and my mother, and my brethren, and my sisters, and all that they haue: and that ye will deliuer our soules from death.

14 And the men answeared her, Our life for you to die, if ye vtter not this our businesse: and when the Lord hath giuen vs the lande, we will deale mercifully and truely with thee.

15 Then she let them downe by a cord through the windowe: for her house was vppon the towne wall, and she dwelt vpon the [Page] the wall.

16 And she saide vnto them, Goe you into the mountaine, left the pursuers meete with you, and hide your selues there three dayes, vntill the pursuers be returned: then afterwarde may yee goe your way.

17 And the men saide vnto her, We will be blamelesse of this thine othe, which thou hast made vs sweare.

18 Beholde, when we come into the lande, thou shalt binde this corde of red threed in the windowe, whereby thou lettest vs downe, and thou shalt bring thy father, and thy mother, and thy brethren, and all thy fathers housholde home to thee.

19 And whosoeuer then doeth goe out at the doores of thine house into the streat, his bloud shall be vpon his head, and we will be guiltlesse: but whosoeuer shalbe with thee in the house, his bloud shalbe on our head, if any hande touch him.

20 And if thou vtter this our matter, we will be quit of thine othe, which thou hast made vs sweare.

21 And she answeared, According vnto your wordes, so be it: Then she sent them away, and they departed, and she bound the red corde in the windowe.

22 And they departed, and came into the mountaine, and there abode three dayes, vntill the pursuers were returned: and the pursuers sought them throughout all the way, but founde them not.

23 So the two men returned, and descended from the moun­taine, and passed ouer, and came to Ioshua the sonne of Nun, and tolde him all thinges that came vnto them.

24 Also they said vnto Ioshua, Surely the Lord hath deliuered into our handes all the land: for euen all the inhabitantes of the countrie faint because of vs.

1 Iosue had sent, &c.) This was an other kinde of espying, whereof the text now entreateth, than that former was, when Iosue with other eleuen was sent: namely, to searche all the quarters of the lande, and to make report before all the people of the situation, na­ture, and fruitfulnesse of the countrie, and of other qualities thereof: of the greatnes and frequencie of the cities, of the inhabitantes and their maners. To this intent, that they might more willingly addresse [Page 8] them selues to march forwarde against them, when otherwise they were to slowe and slouthfull for such an enterprise. And although it appeareth out of the first Chapter of Deuteronomie, that Moses was Deut. 1, 22. earnestly required by the people, to sende chosen men to spie out the lande, yet elsewhere he reporteth, that he did so by the commaun­dement of God. Wherefore those twelue persons went both by the Num. 13, 4. commaundement of God, and for an ende somewhat diuerse from these, that after they had diligently spied out the land, they might be able to commende the excellencie thereof, to encourage the mindes of the people to conquere it. But now Iosue sendeth two men priui­ly, which might espie, whether they might haue free passage or no: whether the inhabitants of Iericho were in securitie, or else well pro­uided and readie to fight. Finally, he sendeth suche espialles, by whose report he may preuent all daungers. Wherefore the question may be argued on both partes, Whether this counsell of his, was to be allowed, or else to be condemned of to much carefulnesse: especi­ally, because he semeth to haue leaned to much to his owne wisedome, whiles he asketh no counsell of GOD, and is so circumspect to preuent all dangers. But, albeit it is not expressed, that he was com­maunded by oracle, to will the people to remoue, and so published a decree for the passage of Iordane: yet when the matter it selfe is eui­dent, that he did not once thinke of raising the campe, but by Gods direction, it is not vnlike, that he inquited of God also what his plea­sure was, concerning the sending of those espialles: or else, because God sawe that they had neede of this ayde for their confirmation, he did of himselfe inspire this counsell into his seruaunt. Howsoeuer it be, while Iosue commaundeth his espials to consider and search Iericho, he prepareth himselfe to lay seege vnto it, and to assault it, and therefore he is desirous to be certified, on what part he may haue more easie and safe accesse vnto it.

2 Entered into the house, &c.) For what cause some interpre­ters doe spare to call her an harlot, and expound the worde ZONAH for a viteller, I see not at all: vnlesse they thought it had ben a shame for them to lodge in an harlottes house, or else were desirous to deli­uer the woman from the reproche of an harlot, which did not onely gently intertaine those messengers: but also by her singular good cou­rage and wisedome, preferued them from daunger. It is in deede an vsual manner of the Iewish Rabbines, that they may saue the honour [Page] of their nation, boldly to wrest the Scriptures, and with their vaine glosses to peruert and chaunge whatsoeuer seemeth not to sounde ho­norably for them. Howbeit, it is like that whiles the messenger sought to avoid the sight & multitude of the people, they cam to this woman which dwelc in a blind corner. For her house ioyued vnto the wall, yea the outmost wall of her house was sette vpon the wall of the citie. Whereby it may be gathered, that it was a blind corner, farre frō the market place: like as harlots for the most part dwell in allies & soli­tarie places of cities. And it is nothing like, that she was a common Inkeeper, which receiued all maner of ghests that cam, for then could she not haue had any libertie, for such familiar talke as she had with thē, & she should haue had verie much a doe to haue hid thē. Wherfore thus I take it, that whē they had priuily stollen into the citie, streight way they hid thē selues in that corner. But whereas a woman before time giuē to that filthie kind of life, was soone after knitte into the bo­die of the elect people, that she might be made a mēber of the Church, it doeth more notably set foorth and commend the grace of GOD, which entered euen into the Stewes, to draw frō thence not only Ra­hab, but also her father and her brethren. Surely, seing the name ZO­NAH doth euery where almost signifie an harlot, no reason can driue me in this place to refuse the vsuall signification thereof.

2 It was tolde the king, &c.) It is like, that as it is vsed in doubtfull times, and when there is any feare of warre, that warri­ers were appointed at the gates, which noted those strangers. The Israelites were not farre off, which openly professed vnto the Edo­mites and Moabites, that they sought a dwelling place in the lande of Chanaan: the multitude of them was terrible: they had slaine two kinges that were borderers, and possessed all their dominions: their passage ouer the redsea, as we shall see afterwarde, was famous and notoriously knowen. Wherfore, it had bene to much negligence, in so manifest a daunger, to suffer all straungers to haue free passage through the citie of Iericho that lieth in the border of the lande. Wherefore it is no maruell, that men vnknowen, and such as by ma­ny tokens, might well be taken for their enimies, were accused vn­to the king. And yet we may well gather, that they were blinded of God, because they kept not their gates more diligently: for after they were once entered, they might easily haue vene apprehended, if they had vsed but meane diligence. Yea, they might haue bene streight­way [Page 9] examined, and so they had bene easily founde out. But the Citi­zens of Iericho so trembled for feare, that being amazed by the iudge­ment of God, they did nothing by good reason, or with aduise. And in the meane time, the two spies also were almost brought into the same streightes, being readie immediately to be drawne forth to pu­nishment. The king sendeth for them: they lie hidde in the alehouse: their life hangeth vpon the womans tongue, as vpon a thred. Some thinke that the distrust of Iosue was thus chastised, because he should onely haue trusted in the direction of God, and safely haue passed ouer Iordan without taking further thought for any thing. But the ende of the matter leadeth vs into the contrarie sentence, that God by deliuering the messengers out of so great daunger, gaue courage vnto the people: for in that demonstration of his po­wer, he did openly shew, that he watched also for the safegarde of the people, and for their happie entraunce into the lande.

4 A woman receiued the, &c.) We may coniecture, that before Rahab was commanded to bring them forth, the rumor was spread of their comming, so that she had some leasure geuen her to hide them. And verily, after she heard the Kings commaundement, except she had prouided all thinges before to deceiue them, there had bene no place of deniall: much lesse durst she haue bene so bolde, to haue lied so serurely. But because she had so well hidden her ghestes, that it was hard to find them out, she commeth forth without feare, and with a craftie answere deliuereth her selfe. Now in this place it is de­manded first, Whether this betraying of her contrie was excusable or no? and secondly, Whether her lye was without offence: We knowe that the loue of our contrie is naturally ingraffed in vs, which is as it were our common mother. Wherefore, seing Rahab knewe, that the matter concerned the destruction of that citie, whereof she was a Ci­tizen and member, it seemeth to be detestable inhumanitie and trea­son, that she should ayde the espialles with her counsell and helpe. It is a childish shift, to saye, That they were not yet professed eni­mies, because that warre was not proclamed against them: when is is manifest, that they cōspired the destructiō of their fellow Citizens. Therfore that only knowledge that God put in her mind, doth dis­charge her from that crime, as one exempt from the common lawe. Her faith is praised by two Apostles, which both doe testifie, that the Heb. 11. 3 [...] I am. 2, 25. [...]rtesie which she shewed to the espials, was acceptable to God. No. [Page] maruell therefore, if GOD, when he vouchsafed to remotte this straunge woman vnto his owne people, & to graffe her into the body of his Church, did separate her from the vnholy and cursed nation. Wherfore, although she was bound vnto her countriemen, euen vntill that day: yet as soone as she was coupled vnto the body of the Church, this her new state, was a certaine manumission and deliue­rance, from the law of societie, whereby Citizens are bound one to an­other. Finally, that she might passe, through faith, into a new people, it was necessarie for her, to forsake her olde countrie men. And be­cause she gaue place onely to the iudgement of God, there was no fault of treason in her. Concerning her lye, we must so take it: al­though it tended to a good end, yet was it not without offence. For they which doe altogether excuse that kinde of lye, which they call duetifull, doe not sufficiently consider, how precious a thing truth is vnto God. Therfore, although our purpose be to helpe our brethren, to prouide for their saftie, and to support them: yet is it neuer lawfull to lye: because it can not be good, which is contrarie to the nature of God: and God is trueth. Neuerthelesse, the worke of Rahab is not therefore spoiled of all praise of vertue, although it be stained with this spot. For oftentimes it happeneth, while holy men intend to kepe the right way, sometimes for all that they turne aside, as it were into crooked bywayes. While Rebecca procureth the blessing for her sonne Iacob, she followeth the iudgement of the diuine answere. Gen. 27, 5. In this obedience her godly & laudable zeale appeareth. But when she setteth her sonne Iacob in the place of Esau, there is no doubt, but she departeth from her duetie. For that subtiltie of hers, doeth staine in some parte, her woorke, which of it selfe was commenda­ble. And yet that particular fault, doth not btterly abolish all praise of her holy purpose: because it is buried in the mercy of God, that it shuld not be laid to her charge. Rahab also did amisse, when she made a lye, in saying, that the messengers were departed: yet the princi­pal action was acceptable to God, because the vice that was mingled with the vertue, is not imputed vnto her. Therefore, as God woulde haue these espialles to be deliuered, so he did not allow, that their life should be defended with a lye.

7 The men pursued, &c.) That they were so light of beleefe, it sheweth, that they were beerefte of their wittes by God. But notwith­standing, that Rahab had much preuailed, when she had deluded [Page 10] them, yet a new trouble disquieted thē, because the gates being kept shut, the citie was as a prison, that tooke away from them all hope of escape. Wherfore they were once again awaked with an earnest trial to call vppon God for helpe. For seeing this historie was written of their reporte, they were not ignorant what was then a doing: espe­cially, when God of purpose to amplifie his grace and fauour to­wards them, brought them into diuerse and sundrie dangers one af­ter an other. And now, when they understood they were sought for, the storie saieth they were stil waking: wherby we gather, that they were in great care and perplexitie. And where it was told them, that they were shut in, so that they could not depart out of the citie, no doubt but it did greatly increase their feare and trembling. Neuerthe­lesse, it appeareth, that Rahab was nothing at all afraid, when with bold courage and well ordered speach she couenanteth and indenteth with them for the preseruation of her self and her familie. And in this her cōstancie, that faith of hers, which elsewhere is commended, doth very much shine: for, after the iudgement of man, she would neuer haue contemned the furie of the King and the prople, to her strange ghests that were as good as halfe dead. Many thinke that commen­dation to be friuolous and vndeserued, which Iames and the Author of the Epistle to the Hebrues doe geue her, while they rehearse her Heb. 11. 1▪ and reckon her in the number of the faithfull. But whosoeuer shall wisely consider all the circumstances, shall easly iudge that she was indued with a liuely faith. First therfore, if the tree be knowne by the fruits, here we may see rare effects of faith, which are as many testi­monies thereof. Secondly out of the seed of godlines this her iudge­ment proceeded, that the nations all about were already as good as vanquished & ouerthrowne, because all their mindes & courage were stricken downe with a terror and feare sent of God vppon them. And such speaches are to be found in prophane writers also: which God caused them to vtter, that he might shew he hath power and autho­ritie to gouerne and turne the heartes of men which way it pleaseth him. But that which they prate of as Parrats, Rahab pronouncing out of the sincere affection of faith that God had geuen that land to the children of Israel, because all the inhabitauntes mealted before them, doeth challenge vnto God that gouernement ouer the hearts of men, which the pride of the world doeth denie him to haue. For al­though the experience of all ages hath shewed, that more armies haue bene vanquished and put to flight, by a soudaine feare and [...]er­rour [Page] vnlooked for, than by violence & force of their enimies: yet this knowledge soone vanisheth out of mens minds. Wherevpon it com­meth to passe, that the conquerors haue alwayes extolled their owne valiantnesse, & gloried of their prosperous successe, that they them sel­ues were warlike and valiant men. Sometimes I confesse, they per­ceiued, that their corage and bold spirit vnto battell was of some o­ther occasion either geuen them, or taken from them: wherefore they acknowledged that fortune was of great authoritie in the warres, and that she had in a maner the whole gouernement of them: insomuch that a Prouerbe grew of soudeine terrors, which they called Panicall feares. Uowes also were hight as well to Iupiter the stayer or stan­der out, as to the God of feare: but this persuasiō was neuer throughly setled in their mindes, that euery man is so fatforth valiant, as God shall geue him a good courage: or so farforth timorous, as God shall cast downe his boldnesse. But Rahab acknowledgeth, that the na­tions of Chanaan were striken with feare by God, in such sort, that they condemned them selues afore hand: and thereof she gathereth, that in as much as the children of Israel were so terrible vnto them, it was a foretoken of their victorie, because they fought vnder the conduct of God. But whereas all their heartes were fallen downe, & as it were mealted away for feare, and yet with obstinate madnesse, they prepared them selues to resiste: it may well be seene, that when the vngodly are cast downe, being broken and brused to dust by the hande of God, yet are they not subdued to receiue his yoke: but that in their feare and perplexitie they still remaine vntameable. And here it is to be noted, how in a feare that is cōmon to al men, the faith­full differ from the vnbeleeuers: in which behalfe also we may plain­ly see the faith of Rahab. For she also feared as much as any one of all the people. But when she considereth, that she hath to doe with GOD, she determineth with her selfe, that there is none other re­medie to auoyde the mischiefe, but humbly and quietly to geue place and yeeld: for that in resisting she should nothing preuaile. But what doe all the other wretched inhabitantes of the lande: Although they lie along amazed with feare, yet their obstinacie is not broken, but that they encourage them selues to encounter with them.

10 How the Lorde dried, &c.) She repeateth the principall cause of their fearefulnesse, because the report that was spread a­broade of such miracles as they neuer hearde of before, had brought [Page 11] this opinion into all their mindes, that God did fight for the Israe­lites. For it coulde not be doubted, but their passage through the red sea was made by God: when the waters, whose nature was ne­uer chaunged before, were heaped vp into great heapes, and so stood, which coulde not be, except God the authour of nature had so com­maunded them. Wherefore, that maruellous chaunge of the ele­ment did openly shew, that God tooke part with that nation, to whom he gaue a drie passage through the waters, and in the middest of the deapthes. The victories also obteined against Og and Sihon, as they were notable, so were they worthie to be rehearsed among the testimonies of Gods fauour towardes the Israelites. Although this latter matter standeth onely vpon a coniecture: yet in passage of the sea there was a full and manifest proofe, no lesse then if God had stret­ched foorth his hande out of heauen. This persuasion therefore had possessed all their mindes, that God was the chiefe captaine in this enterprise of the children of Israel, wherevpon grew that great feare and terrour. Howbeit, it is not vnlike, but that they were deceiued by this false imagination, as if the God of Israel had obteined the vic­torie against the Gods of Egypt: as the Poetes feigne, that as euerie God taketh vpon him the defence of any contrie, so he fighteth against the Gods of other countries, whiles euerie one defendeth his Cli­entes. But the faith of Rahab ascendeth higher, whiles she ascribeth all power and eternitie to the God of Israel onely. For the name of Iehouah conteineth in it that confession. Wherefore, she dreameth not after the common manner of men, that one of the whole companie of the Gods doeth aide the Israelites: but she magnifieth and ac­knowledgeth him to be that onely true God, which was commonly knowen to fauour them. We see therefore, how by the common re­port she professed much more than all her countrie fellowes did.

11 The Lord your God, &c.) Here appeareth as it were in a glasse, a goodly image of the faith of Rahab, when she casteth downe all id [...]ls, and ascribeth the gouernement of heauen and earth to the only God of Israel. For this is not doubtfull, that when the gouerne­ment of heauen and earth is confessed to be subiect to the God of Is­rael, all the inuentions of the Gentiles are reiected, by which the maiestie and power of God is rent in peeces, and his glory defaced. Wherefore wee see, that not without great cause the faith of Rahab Heb. 11. 38. Iam. 2, 25. is commended by two Apostles. Certaine proud and disdainfull per­sons [Page] haue that mater in decision, but I would they could consider what it is, to discerne the onely true God from all feigned and conterfeit Gods, & so to extoll his power, that he be iudged to gouerne the whole world at his pleasure. For Rahab speaketh not doubtingly, but she doth absolutely pronounce, that all power and authoritie is in the only God of Israel, that he may gouerne all the elements, that he may dis­pose all things both aboue and beneath, and order all the affaires of man, as it pleaseth him. In the meane time, I doe not denie, but that her faith was yet vnperfect: yea, I doe willingly graunt, that she had yet but a small branch of godlines, which was not sufficient to eternall saluation. Yet for all that, we must acknowledge thus much, that al­though the knowledge of God was yet but small and slender in this woman: neuerthelesse, seeing she submitteth her selfe vnto his gouernement, she geueth forth a testimonie of her election, and that out of this seed her faith did spring, which afterward grew vp vnto a perfect measure.

12 Now therefore sweare, &c.) This is an other argument of her faith, that she placeth the children of Abraham in certeine pos­session of the lande of Chanaan, grounding her persuasion vpon none other reason, but that she had hearde it was promised them of God. For she thought not that God would fauour them, if they had bene robbers & spoilers, which with vniust violence & oppression had ente­red vpō the possessions of other mens lands: but rather she is persua­ded, that they came into the land of Chanaan, because the right inhe­ritance thereof was adiudged to be theirs by God. Neither is it to be thought, that when they desired passage of the Edomites and o­ther nations, that they spared to declare whither they intended to goe. Yea, those nations knewe right well, that the promise was made to Abraham, the remembrance wherof was again renewed by the re­iection of Esau. Moreouer, in the speach of Rahab againe doth shine, that qualitie which the Author of the epistle to the Hebrues ascribeth to faith, That it is a sight of thinges that are not seene. Rahab dwel­leth in her owne countrie, and in a strong citie: yet doth she com­mend her life to straungers that were almost dead for feare and daun­ger, as though they were already in possession of the lande, and had power in their hand to saue & destroy whom it pleased them. Certein­ly, this voluntarie yeelding was as much in effecte, as if she had em­braced the promise of God, and geuen ouer her selfe into his defence [Page 12] and protection. Yet she requireth an othe of them, because it happe­neth ofte in sacking of cities, that furie and trouble maketh men to forget their dutie. For the same purpose she reherseth what gentlenes she had shewed vnto them, that thankefulnesse might the rather pro­uoke them to keepe their promise. For though the reuerence of their othe should haue bene sufficient to binde them: yet it were double vn­gentlnesse & vnthankfulnesse, not to be mindfull of their Hostesse, by whom they them selues were deliuered from death. It is also a good point of humanitie, that she is careful for her father and her kinsfolke. And that is in deede naturall: yet many are so addicte vnto them selues, that children wil not dout to redeeme their owne life with the death of their parentes: so farre off is it, that they would applie all their studies and endeuours to saue them.

14 Our soule, &c.) They curse them selues to death, if they did not vse all faithfulnesse, & diligence to saue Rahab. For whereas some translate it, We will deliuer our soules, &c. It seemeth farre fetched & to much strained: seing their purpose is nothing els, but to bind them selues before God. Wherfor they set out them selues as monuments of Gods wrath, if Rahab suffer any aduersitie through their negli­gence. That worde (For you) doubtlesse is to be referred vnto her fa­ther, brethren, and sisters. Therfore they gage their liues, that bloud should be required of their handes, if the whole familie of Rahab did not remaine vnspoiled. And herein consisteth the holinesse of an othe, that although they might breake promise without punishment as concerning men, yet God being called to witnesse, will haue an ac­compt of their vnfaithfulnesse. To shew mercie and trueth, (among the Hebrues) is as much as to doe the office and dutie of humanitie, faithfully, truly, & constantly. But this exception is added, that Ra­hab bewray not the matter her selfe, which they require not of dis­trust, as it is commonly expounded: but that Rahab might the ra­ther take heed to her self. Wherfore this was a faithful admonition, & proceeded of meere good will, because it was to be feared least Ra­hab would bewray her self. Finally, they shew how necessarie it was, that the matter should be kept close, lest the woman vnaduisedly bo­sting of her promise should be cause of her owne death. Wherein they declare, that they were carefull in deede of her preseruation, when they doe in time prouide, that they be not preuented of means how to helpe her. And whereas they doe charge her expresly, that no [Page] person goe out of her house, and protest that they will be innocent, if any of them be slaine abroade, we may gather this profitable doc­trine thereof, that we must be carefull in taking of othes, least while we promise all thinges vnaduisedly, we prophane and dishonor the name of God. The counsell that Rahab geueth, that they should get them into the hilles, and there tarrie three dayes, doeth teach vs, that such warinesse is not contrarie to faith, wherby men seke to preuent 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 Against the Ciuil lawe. 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 Act. 9. 25. 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, [Page 13] 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 shalbe 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 [Page] 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 shalbe 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 [Page 14] 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 chaunce happened not without the singular woorke of Gods spirit in them.

2 After the ende of three dayes, &c.) Namely, since the re­moue was proclamed. For they stayed not at the shoare longer than one night. But because the time of three dayes was appoin­ted for their passage, and they were deceiued of that hope: nowe Iosue exhorteth them, to forget all lettes and difficulties, and to consider nothing but the power of God. For although the fame of the miracle be not yet described and set foorth: yet when the Arke of the couenant is brought forth as a standard to guide their iourney, it was easie to gather, that God prepared to doe some great and vn­accustomed woorke. But while they are helde in suspense, their faith is once againe proued with an earnest triall: for it was a to­ken of great vertue, simply to obey his commaundement, and so to followe the Arke, when they were not yet plainly enformed what the successe should be. But this is the chiefe propertie of faith, not to enquire curiously what God will doe, nor to dispute subtily, how that may be brought to passe which he pronounceth: but to cast all our cares, wherewith we are troubled, vpon his prouidence: and because his power is infinite, that we may rest vpon it, to lift vp our senses aboue the worlde, and to embrace by faith that which we cannot conceiue by reason.

4 Yet a space, &c.) Seeing the inferiour Leuites, whose charge Num. 4. 15. was to carrie the Arke, were streightly forbidden to touche it, or to see it vncouered, no maruell though the common people were kept a long distance from it. The dignitie of the Arke is therefore set foorth and commended, while the people are commaunded to keepe themselues farre from it, and so to testifie in what reuerence they haue it. And we know what happened to Uzia, when he saw it rea­die to be cast off by the winching kine, & of vnaduised zeale layed his 2. Sam. 6 [Page] hand vnder it, to holde it. For although God doe familiarly call vs vnto him, yet trust breedeth no securitie and rashe boldenesse, but ra­ther is alway ioyned with feare. After this sort the Arke of the co­uenant, was a sweete and pleasant pledge of the grace of God: but so, that the maiestie thereof was also terrible, to bring downe the pride of the fleshe. Now this humblenesse and modestie was also profitable for the exercise of their faith, least they shoulde restraine the grace of God within to narrow boundes, but that notwithstan­ding they were separated farre from the Arke, yet they might be assu­red that the power of God was neere them. In the ende of the verse it is shewed, how necessarie it was for them to be guided by God, in an vnknowen way: that feare and carefulnesse might keepe them vn­der the protection of the Arke.

5 Iosue sayed, &c.) It was meete that the singular and extraordi­narie power of God should be set forth, for to helpe them, least slack­nesse through doubtfulnesse might cause any stay: but that the Isra­elites might depende altogether vpon the purpose of God. Iosue doeth not yet expresse what kind of miracle God woulde worke: ex­cept we will reade in one context that which followeth a litle after. And this is the right triall of faith, so to rest vpon the prouidence of God, that we doe not inquire ouer carefully of the manner of his do­ing, or what he meaneth to doe. Because the Uerbe KADASH doth sometimes signifie to prepare, sometimes to sanctifie, and both the senses doe well agree with the place, I thought good to leaue it indifferent to the readers, whether they will take. For both faith doth prepare vs to receiue the power of God, and also when GOD did shewe himselfe more neerely vnto them, they vsed to consecrate themselues after a solemne manner. As we see at the proclaming of the lawe, that Moses, by Gods commaundement, did sanctifie Exod. 19. 14. the people. But whereas some doe expounde it, that the people for this cause onely were commaunded to purge them selues from cor­ruptions, that nothing might hinder their passage ouer Iordane, it seemeth to be to streight an exposition.

6 Spake vnto the Priestes, &c.) It is like the Priestes were ad­monished for what purpose God would haue the Arke to goe before, that they might be the more readie to execute the commaundement: because all the people is soone after certified of the cutting a sunder of the waters. For when the people before were commaunded by [Page 15] their captaines, to followe the Arke of couenant, the Priestes were not ignorant what office they shoulde execute. For it was expressely pronounced, that they shoulde be as it were guides or standardes. But when they were all in readinesse, Iosue doeth openly rehearse the answeare of God which he had receiued. For it was not meete, that the grace of God shoulde haue bene more clearly declared to the people than to them. But it followeth immediately, that the people were made priuie of the miracle. Wherefore I conclude, that after God had helde the Priestes in suspense a certaine time, with the whole multitude, when he had tried their obedience, he did openly declare vnto them what he woulde doe. First of all therefore it is de­clared, that Iosue commaunded the Priestes to carrie the Arke be­fore the people: and afterward, least any man shoulde thinke that he attempted the matter rashly, or vpon his owne head, he declareth the promise, whereby he was instructed so to commaund them. And although it be not there expressely set downe, that the course of Iordane shoulde be stayed: yet we may gather by the speache which Iosue vsed in the people, that God spake more at large, and did in order expressely declare, what he was purposed to doe. For Iosue reporteth nothing, but that which he vnderstoode and hearde out of the mouth of God himselfe. Yea, before he vttereth the mat­ter, he commaundeth them to heare the wordes of God, and so by that preface he declareth, that God was the author of all that he would say.

10 Hereby you shall knowe, &c.) He extendeth the force of the miracle further than to their entrance into the land, and not without good cause: For that they should only haue a way opened into their enimies lande, out of which they could haue no escape, had bene no­thing else but to deliuer them vp vnto death and destruction. For be­ing taken in the streighte of an vnknowne land, they might easily haue bene cutte in peeces, or else haue perished through famine and want of all thinges. Wherefore Iosue telleth them before hand, that when God shuld driue back the riuer, it shuld be all one, as if he stret­ched foorth his hande to chase away all the inhabitants of the land: & that token of his power, which he shewed in the passage of Iordane, should be a certeine prophesie of the victorie that they should obtein [...] against all those nations. Hereby shall you know (saith he) that God will be at hande to helpe you. For what purpose: Not only that you [Page] should haue footing in the land of Chanaā, but that you may enioy the same as your owne. For truly when mentiō is made of chasing away the nations, a quiet and vndisturbed possession is noted. Therefore, as by diuiding of the riuer, God clearly shewed, that his power was with the Israelites: so the people likewise ought to conceiue hope of continuall aide, as if they had alredie seene their enimies vanquished and discomfited. For God vseth not to forsake the worke of his hands which he hath taken vpon him, maymed and vnperfect. God diuided Psal. 136. the waters of Iordan, to make a drie passage to bring his people in­to the promised inheritance. Therefore, what had bene greater fro­wardnesse, than that they should haue stayed in that one transitorie acte, and not to haue had sure trust in him alwayes afterward, vntill they had obteined full and quiet possession of the lande. Wherefore, by this example let vs learne, wisely to ioyne together, such benefits of God, as perteine to the summe of our saluation: that happie be­ginnings, may nourish in vs an hope of like ending. And whereas Iosue doeth say, that the people should knowe by that miracle that God was present: he doth couertly reproue their distrust: because the only promise of God ought to haue ben sufficient to their ful assu­rance vpō which alone if our faith be not grounded, we can not choose but wauer and stagger often times. But notwithstanding that our faith ought properly to rest in the onely trueth of God: yet that let­teth not, but triall by experience as a second prop of our weakenesse, and a profitable aide for confirmation, may help to stay the same. For that which God hath promised by his worde, he sealeth and confir­meth by the deed it selfe: and looke how many documents of his grace and power he setteth foorth vnto vs in actes, he would haue them to be so many trialles of his word, & aids to take away all doubfulnes.

11 Behold the Arke, &c.) First he saith the Arke shall goe before them: then he declareth for what end: namely, that Iordane might geue place, as astonished, at the presence & sight of God, as it is said in the Psalme. As for that storie which is interlaced of the twelue Psal. 114. men, &c. is broken off, because he doeth but only touch breefly those matters, which afterward he setteth out plainly and more at large. Now let vs obserue no more but this, that when the Ark went before, God shewed his power in gouerning the people. And by this mea­nes was cōmended, that religious worship which was according to the lawe, when the Israelites did see, that it was no vaine thing, [Page 16] which God committed to them, to be the token of his presence. For the riuer Iordane was none otherwise constreined vnto obedience, than if it had seene the maiestie of God. And yet withall let vs re­member, that God was not moued, in any other respect, to set forth his grace in the Arke, but because he had placed therein the tables of his couenant. And because the matter was hard to be credited, Iosue called backe the minds of the people, to consider the power of God, which ouercōmeth all difficulties. For it is no small title. (The Lord of all the earth) which is here geuen to God: but it aduaunceth his authoritie ouer all the elementes of the worlde, that the Israelites should not doubt, seeing that seas and flouds are vnder his dominion, but that the waters, though of their owne nature they be running, yet by his commandement should be made to stand vnmoueable.

14 Then when the people were departed from their tentes, to goe ouer Iordan, the Priests bearing the Arke of the couenant, went before the people.

15 And as they that bare the Arke came vnto Iordan, and the feete of the Priests that bare the Arke were dipped in the brinke of the water, (for Iordan vseth to fill all his banks all the time of haruest.)

16 Then the waters that came downe from aboue, stayed, and rose vp on an heape, and departed farre from the citie of Adan, that was beside Zaretan: but the waters that came downe to­warde the Sea of the wildernesse, euen the salt Sea, failed, and were cut off: so the people went right ouer against Iericho.

17 But the Priests that bare the Arke of the couenant of the Lord, stood dry within Iordan redie prepared, and all the Israe­lites went ouer drye, vntill all the people were gone cleane ouer through Iordan.

15 After they came, &c.) The vertue of the Priests was worthie of no smal cōmendation, which went forward boldly into the chanell, euen into the water it selfe, where manifest daunger of drowning see­med to be. For after they had once entred the water with their feete, what might they looke for, but soone after to fall into the deepe goulfe, in which they shoulde be ouerwhelmed▪ Therefore, whereas they were not made afraide, when they came to the riuer it selfe, but that they kept on their way vnto the place that was appointed them: it was a signe of singular good courage, which they had conceiued of [Page] faith. This was moreouer a peculiar temptation, that the riuer Ior­dane had then ouerflowed his bankes, as he vseth yearely to doe, in the beginning of Summer. For the plaine being couered with wa­ter, the tracte of the bankes coulde not be knowen, nor any shallowe be found: and the waters being spread all abroade, increased feare and carefulnesse. And with these lettes would God haue his people, and especially the priestes to striue, that the victorie of their faith and constancie might be the more excellent: and besides that, by these difficulties he extolleth the glorie of the miracle, when those waters gaue place at his commaundement, and stoode as it were cloddered together on an heape, which had before ouerflowed their bankes. First therefore he setteth foorth the order of the mira­cle, to take away all doubt, least prophane and vnreligious men shoulde seeke out other causes to ouerwhelme the grace of God. It may come to passe in deed naturally, that for a short time the streame of waters may be stayed: and some drie plotte may appeare, or else the course of a riuer may be chaunged and turne it selfe an other way: But that waters should stande still gathered together on an heape, it coulde neuer come to passe naturally or by chaunce. After this sort it is saide, that the waters which before flowed out of an higher ground, so that by their onely fall they sought a continuall course, did now stand still, & not runne. And there is no dout, but this wonderfull sight was terrible to beholde: that the Israelites might the rather acknowledge, that they were saued in the middest of death. For what other thing seemed that great heape of waters, but euen as a graue to ouerwhelme the whole multitude, if the waters had once runne downe according to their nature? If they had walked vppon the waters, faith shoulde haue bene in steede of a bridge vnto them. But now, while the mountaines of waters hang ouer their heades, it is all one, as if they had founde a plaine and easie way vnder wa­ters. The place is described betweene two cities, that the memorie thereof might neuer be forgotten, like as also God woulde haue stones to be set vp there, for a perpetuall monument, that so won­derfull a benefite might be celebrated and praised of all ages vnto the worldes end.

Chap. 4.

AND when all the people were wholy gone ouer Iordan, (after the Lorde had spoken vnto Ioshua, saying,

2 Take you twelue men out of the people, out of euerie tribe a man,

3 And commaund you them, say­ing, Take you hence out of the mid­dest of Iordan, out of the place where the Priestes stoode in a readinesse, twelue stones, which ye shall take a­way with you, and leaue them in the lodging, where you shall lodge this night.)

4 Then Ioshua called the twelue men, whome he had prepa­red of the children of Israel, out of euerie tribe a man,

5 And Ioshua saide vnto them, Goe ouer before the Arke of the Lorde your God, euen through the middest of Iordan, and take vp euerie man of you a stone vpon his shoulder, according vnto the number of the tribes of the children of Israel,

6 That this may be a signe among you, that when your chil­dren shall aske their fathers in time to come, saying, What meane you by these stones?

7 Then ye may aunsweare them, that the waters of Iordan were cut off before the Arke of the couenant of the Lorde: for when it passed through Iordan, the waters of Iordan were cut off. Therefore these stones are a memoriall vnto the children of Israel for euer.

8 Then the children of Israel did euen so, as Ioshua had com­manded, and tooke vp twelue stones out of the middest of Ior­dan, as the Lorde had said vnto Ioshua, according to the num­ber of the tribes of the children of Israel, and carried them away with them vnto the lodging, and layed them downe there.

9 And Ioshua set vp twelue stones in the middest of Iordan, in the place where the feete of the Priestes, which bare the Arke of the couenant, stood, & there haue they continued vnto this day.

1 And it came to passe after, &c.) That which he had breefe­ly and darkely touched before concerning the twelue men, nowe he [Page] setteth it foorth more at large and plainely. He had sayd, that they were chosen out of euerie tribe: but breaking off that speache, he de­clared not for what end they were chosen. Now he saith, that by the commaundement of Iosue, they tooke vp twelue stones, and set them vp in Gilgal, that they might be a notable monument vnto the posteritie. And for somuch as he rehearseth what was done af­ter the people were passed ouer, that which is interlaced, must be translated by the Preterpluperfectense. As for the Coniunction copu­latiue, it is easie to consider, that it may be taken for a Causall or Il­latiue. The summe is thus muche, that before the Priestes remo­ued one foote cut of the middest of the riuer, where they stoode, that the stones were taken from their feete, and placed in Gilgal, that they might be perpetuall witnesses of the miracle: and so Iosue did faithfully perfourme that he was commaunded by God. Where­fore Iosue calleth the men, whom he had chosen out before, but not without the commaundement of God, that the testimonie might be of greater authoritie. For if Iosue had set vp suche a tropheie, of his owne minde, his godlinesse in deede might well haue beene praised: but the instruction perhaps woulde haue ben little set by, as erected onely by the will of man. But now, when God himselfe doeth set vp a monument, it is by no meanes tollerable to passe it ouer negligently. Wherefore it was a monument woorthie to be diligently considered, when he bringeth in their children demaunding of them, What these stones meaned?

7 Then you may answeare, &c. Although the stones speake not of them selues, yet the monument of them geueth the parents matter of speach, to testifie vnto their children what the benefite of God was. And in this place are the elder sort charged to set forward the studie of godlinesse, and to take paines in the instruction of their children. For God would haue this doctrine to be deliuered, as it were from hand to hand, through out all ages: that they which were not yet borne yet beeing instructed by ther parentes, might be witnesses of that which they had had hearde: although they sawe not the thing with their owne eyes. And acording to the number of the tribes, the stones were set vp, that euerie tribe by their owne token might be stirred vp to thankfulnesse. In deed the two tribes and the halfe, whose inheri­tance was allotted to them, on the other side of Iordan, had no neede of that passage for their owne partes. But because the lande of Cha­naan [Page 18] was possessed to the common benefite of the whole stocke of Abraham, it was not meete that some of them should haue bene seue­red from the rest, seing there was a common cause perteining to them all. And although hitherto there is no mention made but of these twelue men, yet by this clause it appeareth, that the commandement was geuen to all the people, because it is saide, that the children of Israel were obedient vnto the wordes of Iosue. It is like also, that they were chosen by voyces, which should carrie these stones in the name of all the rest.

9 Twelue stones also, &c.) It seemeth there was no vse of these stones, which should lie vnder the water: and therfore it was a vaine thing, to lay stones to be ouerwhelmed in the deepest place. For by the other that were set vp in Gilgal, because they were in open sight, occasion was geuen to enquire what was the cause of their erection. But those that lay in the botome of the riuer hidden from the sight of men, were nothing auaileable to stirre vp their mindes. I confesse, it had beene an vnprofitable monument, if it had beene altogether buried in silence: but when they rehersed one to another, that they had leafce in the chanel of the riuer, a token of their passage, it was a­vaileable to the confirmation of their faith, to heare of that which they saw not. The Arke of the couenant was inclosed in the sanctua­rie, and couered with a vaile that was ouer it, and yet that glorie which was hidden, was not vnprofitable, when they lerned out of the lawe, that the couenant of God was there laide vp: It may be also, that when the waters of the riuer were fallen, the heape of stones might be seene at some times. But that which I saide before, is more like to be true, that although Iosue hid stones in the botome of the riuer, yet he made thereof a profitable testimonie to the people, which afterward might be sett forth in the speach & talke of all men.

10 So the Priestes, which bare the Arke, sto [...] in the mid­dest of Iordan, vntill euerie thing was finished that 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 [Page] 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 cōstancie 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 [Page 19] 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 Ru [...]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 [Page] 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 God, by whose hand he doeth notably shewe foorth his power, that they might obtaine due ho­nour and reuerence amongest vs. But if an many will obiecte, That the people are saide to haue feared Iosue, euen as they feared Moses: it is confuted by so many troubles and seditions, which they raised against him, not onely frowardly, but also furi­ously. The answeare is easie, that the whole time is not comprehen­ded, since they came out of Egypt: but onely that time is noted, in which, after they were subdued and camed with punishmentes, they beganne obediently to reuerence Moses. For nowe his quiet [Page 20] gouernement is described, after they had shaken off their olde fro­wardenesse: but especially, when their seditious fathers were dead, a better issue succeeded in their place. And therefore we reade not, that it was any trouble to rule and gouerne them. That which I haue alreadie expounded, I doe nowe touche breefly. For at the beginning, when Iosue exhorted them to obedience, they saide, They woulde be obedient, euen as they were before to Moses.

16 Command the Priestes, &c.) Nowe it is more plaine­ly expressed, with howe quiet and obedient mindes the Priestes submitted them selues to the pleasure of God: for they moued not a foote vntill Iosue commaunded them to retire. And as it was sin­gular vertue in them to be so tractable and obedient: so the father­ly carefulnesse of God sheweth foorth it selfe in this, that he vouch­safed to direct and guide almost euerie steppe they remoued, with his owne voyce, least any doubtfulnesse should make them slacker in their office. Then followeth a more notable confirmation of the miracle, that as soone as they were come vp to the banke, the riuer Iordane beganne to flowe, as it was woont to doe. For except it had returned vnto the olde nature thereof, and that soudeinly: many woulde haue imagined some secrete cause of that chaunge, but yet suche as came by chaunce. But when God doeth set foorth his po­wer and grace, at suche narrowe pinches and moments of time, all doubtfulnesse is taken away. So soone as the Priestes feete were wette with the water, Iordane went backewarde: nowe at their departure he recouereth his free course, and that at the same instant, that they were come vp vpon the banke. For the drie lande is here taken for that part, whiche was not couered with the ouerflo­wing. So the riuer, although he could not speake, yet was he an excellent crier, to testifie with a most lowde voyce, that Heauen and Earth are subiect to the God of Israel.

19 So the people came vp out of Iordan the tenth day of the first moneth, and pitched in Gilgal, in the East side of Ieri­cho.

20 Also the twelue stones, which they tooke out of Iordan, did Ioshua pitche in Gilgal.

21 And he spake vnto the children of Israel, saying, When your children shall aske their fathers in time to come, and say, [Page] What meane these stones?

22 Then ye shall shewe your children, and say, Israel came o­uer this Iordan on drie lande:

23 For the Lorde your God dried vp the waters of Iordan before you, vntill ye were gone ouer, as the Lorde your God did the red Sea, which he dried vp before vs, till we were gone ouer.

24 That all the people of the worlde may knowe, that the hande of the Lorde is mightie, that ye might feare the Lorde your God continually.

19 The people, &c.) For what cause the day is noted, in which they entered into the land, and pitched their tentes therein, we shall see in the next Chapter. The name of the first station is called Gil­gal, by a figure of preuention: because it was afterwardes so cal­led up Iosue, after their newe circumcision: and the interpretation of that name, in due place, shalbe considered. But here is a speciall treatise of the monument of the twelue stones: whereof, although mention were made before, yet nowe the solemne dedication there­of is rehearsed, namely, that Iosue did not onely make that heape of stones, but also commended the vse thereof vnto the people, that the famous memorie of the grace of God might flourish from the fa­thers to the children. And whereas he bringeth in their sonnes as­king them, What these stones did meane: We may gather, that they were set vp in suche order, as moued the sense of them that behelde them. For if they had bene cast vp, on an heape, without any order, it woulde neuer haue come into their posterities minde, to enquire of their signification. Therefore, there was some notable order in the placing of them, which would not suffer the beholders to make none accompt of it. But because the couenaunt of God, whereby he had adopted the stocke of Abraham, was established to haue continuance for a thousand generations, because of the vnitie of the bodie, that benefite which God had perfourmed to their fathers, which were dead, is made common to their children which shoulde be borne many yeares afterwarde. And this coniunction ought greatly to haue moued their mindes: for by this meanes, their posteritie was admonished, that whatsoeuer was geuen in times past vnto their auncesters, did also appe [...]ine vnto them. Or else the answeare [Page 21] should haue bene little regarded, if the grace of God had bene re­strained vnto one day. But when their childrens children doe heare, that the riuer Iordan was dried vp before them, many hundred yeares ere they were borne, they acknowledge themselues to be that people, towardes whom that merueslous fauour of God was shewed. The same reason it is of the drying vp of the red sea, al­though the matter was not so auncient. Surely there were but two then aliue, that is, Caleb and Iosue, which came out of Egypt: yet he speaketh thereof to the whole people, as though they had all seene the miracle with their eyes. God dried vp the red sea before our face. Namely, for because in fauour of the perpetuall adoption, whiche descended from the fathers to the children, that benefite was graun­ted. And it was expedient, that the memorie of the passage through the red sea, shoulde be continued, not onely that the similitude of the miracle might cause credite: but also that by hearing the historie of Iordan, that former miracle might be renewed withall, although no visible token thereof remained before their eyes.

24 That all people may knowe, &c.) He declareth that God did shew that token of his power, not only that it should be published a­mong his owne people, but that the fame thereof might be spred far and wide, among the nations. For although God would haue his praise remaine in Sion: yet would he also that his workes in some parte should be knowen to the straungers, that they might be con­strained to confesse, that he is the true God▪ and that him, whom they had willingly despised, they might feare against their willes: as it is said in the song of Moses, Our enimies are iudges. For he sig­nifieth, Deut. 32. 31. that whether the vnbeeleuers will or nill, yet this confession is wrested from them, by the knowledge of the 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 [Page 22] 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 [Page] 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, shalbe cut off frō his people. And if there had Gen. 17. 14. 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 profitable that their pa­rentes should be punished in their person: as if God frō that time for­ward, had forsaken them. Therefore, when they sawe, that their chil­dren differed nothing from the prophane and vnholie straungers, [Page 23] they might easily see thereby, what they them selues had deserued. Yet hereof seemeth to growe an absurditie: First, that when they were condemned, soone after they were taken to fauour: And secondly, because hope of pardon was also left for them: And especially, because they were not depriued of other sacramentes, of which they might not be partakers, if they had not bene separated from the prophane nations. I confesse in deede, that God, in forsaking of them, doth also testifie that he will be mercifull to their children: but yet it was a profitable correction for them, to see the signe of their reiection in their children, vntill they were all brought to naught. For God withdrew this pledge of his grace but for a time, and kept it as it were laid vp with himselfe, vntill they were all dead. Where­fore this punishment was not laid properly vpon their children, which were borne afterwarde, but the suspension from it, was of like force, as if God shoulde haue openly declared, that he deferred their circumcision, least it should be prophaned and vnhallowed, vn­till the due time came, in which it should be renewed. If any man will obiect, That it was a great absurditie, that such as were vncir­cumcised should holde the Passeouer: I confesse it was so, according to the common vsage. For none were admitted vnto the Passeouer, and other sacrifices, but such as were consecrated vnto the worship of God. Like as at this day, the mysterie of the supper, is not cōmon to other then such as are receiued into the Churche by Baptisme. But it was free for God to chaunge the ordinarie vse for a time, and to make those men partakers of other holie things, frō whom he had taken circumcision away for a season. So in one part the people were excommunicated: and yet releeued with sufficient helpes, that they might not despaire. As if a father being displesed with his sonne should holde vp his fist, as though he woulde driue him away farre from him, and yet with the other hande staye him at home: and should make him afrayde with threatenings and stripes, and yet woulde not suffer him to depart away from him. This seemeth vnto me to be the cheefe reason, why God spoyling the people of the cheefe pledge of their adoption, yet woulde not haue them be de­stitute of other helpes. If any man will obiect, That it is expressely saide, that none were circumcised in the iourney since their depar­ture out of Egypt: I answeare, that for bre [...]ities sa [...]e, all thin­ges are not exactly set downe: yet it may be gathered by the texte [Page] that none other were vncircumcised, but suche as were borne after the rebellion and sedition. For it is saide, that Iosue circumcised their sonnes, whom God had set vp in their place. Whereby it ap­peareth, that the people were then as it were newly created, which did succeede those stubborne backesliders. But this was an harde and heauie triall, that GOD woulde not haue the people to be circumcised, before they were besieged on euerie side by their eni­mies. It seemeth, that it had bene a more conuenient and safer way, to haue done it before they came ouer Iordan, in the lande of Basan, where the countrie was quiet, and all the inhabitantes either slaine or chased away. But God wayteth vntill they were inclosed in the middest of their enimies, and so laid open to their lust and violence: as though he did of purpose offer them to death. For it was neces­sarie, that they all being infeebled with their wounde, shoulde lie sore for a time: so that they might easily haue bene slaine. For if the two sonnes of Iacob, were able boldly to breake into the citie of Sichem, and slay all the Citizens, and to sacke it: how much more easie a matter had it ben, for all the nations adioyning, to set vpon the Gen. 34. Israelites, being wounded in like manner, and to haue slaine them euery mothers childe? Wherefore, as I saide, this was a verie sharpe triall: and therefore their readie obedience is worthie of grea­ter praise. Although the place it selfe seemeth to be chosen out by GOD of purpose, that they might be more willing to obey. If the same thing had bene commaunded on the other side of Iordane, it was to be feared, least they woulde haue bene discouraged, and by occasion of this stay, haue againe refused to enter into the lande. Now, when with so happie successe, they are brought into the pos­session thereof, as it were by the hande of God himselfe: this onely lette being taken away, they conceiue full hope & assurance, that they shal sone end their warrs. Wherfore it is no maruel if they obey more readily, then they woulde haue done, if they had not bene so lately and so notably confirmed in their faith of Gods promises. Also the verie sight of the lande ought to moue them to obedience, when they see, that they are againe consecrated vnto God, that their vncircumci­sion should defile that holy lande.

9 The Lord sayde to Iosue, &c.) Some expound the shame of Egypt, that the vncircumcision made them like to the Egyptians, that is, vnholy and reprochefull: as if it had bene said, that now they [Page 24] were receiued to be the peculiar people of God, when they were a­newe beautified, with this marke, that they might differ from the vn­cleane nations. Some take it in the Actiue signification, that it was done, that they should no more be a scorne vnto the Egyptians, as though GOD had deceiued them: which interpretation, as farre fetched, I can not allowe of. Other thinke, that they should no more be charged with this false reproche, as though they worshipped the Gods of the nations. But I thinke rather, it is to be vnderstoode, that they are deliuered from the enuie of that crime, wherewith they should otherwise haue bene charged. It was an hatefull matter, that they did cast off the yoke, and fall away from that Ringes o­bedience, vnder whom they liued. And wheras they bosted, that God was their deliuerer from that vnrighteous tyrannie, it was an easie matter to cast in their teeth, that they did falsly pretende the name of GOD to cloke their treason. Wherefore they might haue bene taken for fugitiues, except circumcision had bene receiued to wash away that reproche: by which sacrament, the election of God was sealed in their flesh, before they came downe into Egypt. Wherefore, by renewing of the auncient couenant, it was made manifest, that they were not rebelles against a lawfull gouernement, nor yet de­parted of their owne rashnesse, but that libertie was restored to them by GOD, which had long before receiued them into his protection. And of the taking away of this reproch, the name was geuen to the place. For they which thinke, that the foreskinne which was cut off, was called Gilgal, because it was like a rounde 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 [Page] 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, Exod. 12. 42. 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 Exo. 12. 48. 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, [Page 25] 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 [Page] 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 no [...] yet ripe: and 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 [Page 26] 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, 1. Cor. 10. 4. Exod. 32. 34. 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 [Page] 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 th [...] 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 ap [...]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 diu [...]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 Ezech. 1. 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 [Page 27] 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 Exod. 3. 5. 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 Gen. 26. 17. 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 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 Psal. 95. 11. and. 132. 14. woulde be purely worshipped. Wherevpon, it is cōmonly 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 [Page 28] 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 trump [...]s the se­uenth time, Ioshua saide vnto the people, Shoute: for the Lord hath geuen you the citie.

17 And the citie shalbe 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, shalbe 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 [Page] 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 [Page 29] 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 their owne rea­son farewell, depend onely vpon his worde, in playing the fooles, they profit much more, than if they had made a violent assault, and shaken the walles with infinite strong engins of munition & artille­rie. Onely God would haue them to seeme fooles for a short time, and not to be to curious and quicke witted, subtily to enquire of the end: for that had bene as much, as to stoppe vp the way against the power of GOD. And in the meane time, although their wal­king rounde about, might be laughed to scorne by their aduersaries, yet by their prosperous successe at the length it was knowne, that God commanded nothing in vaine. There might also another care and doubtfulnes trouble their mindes, that if the inhabitants of the citie should soudenly breake out vpon them, the armie might easily be discomfited, because they were drawne out into such a length, as compassed the whole citie rounde about, and marched not in battell aray redie to encounter with the enimie. But in this behalfe also, what care so euer troubled them, it behoued them to repose them selues vpon God: for that is an holy securitie, which resteth vpon his prouidence. This also serued to exercise their patience & endurance, that they were commanded to compasse the citie by the space of se­uen dayes. For what was more vnsemelie, than to wearie themselues sixe times without any profite: And wherefore should they keepe si­lence, except it were to bewray their fearefulnesse, and so to prouoke their enimies to issue out to fight against them, whom they were nei­ther willing nor redie to receiue: But because prophane men, when they are most busily occupied, doe often times turne all things vp­side downe, God commandeth his souldiers to keepe silence, & to be quiet, that they might accustome & acquaint them selues the better, simply to obey his commandements. This is also worthie to be no­ted, that the siluer trumpets are not taken out of the sanctuarie, that the Priests might sound them, but only trumpets of rammes hornes are geuen them. Uerily, the sounde of the holy trumpets would haue preuailed more, to make them haue good corage, but their obedience was better tried, while they are content with an vsuall and vul­gar token. And they were sette in suche order, that the greater [Page] part went before the Arke, which is vnderstood to bee the men of warre, and those followed, which vsed to wayte vpon the carriage. For it was their part to prouide, that the rearegard were not disper­sed. Because the name of congregation was darke and vncertein, I haue vsed that worde, which is more vsuall among the Latines. Whereas some appoint this office to the tribe of Dan, it hath no sure ground: for at this time they were not set in araie, as at other times of their ordinarie iournayes.

15 When the seuenth day came, &c.) Here also God seemed, by carrying the people about so often, not only to hold the matter in suspense, but of purpose to delude the poore men, that wearied them selues in vaine. For, why doth he not bid them to sett vpon the citie soudenly: Why doth he keepe them in their olde silence, vntill they were wearie, and openeth not their mouthes to shout: But the fruite of this patience teacheth vs, that nothing is better, than to leaue vnto his pleasure the moments of times, and opportunitie of mat­ters, and not to preuent his prouidence by our hastinesse, in which except we rest altogether, we stoppe vp the way against his vertue and power. Wherefore, when the Priestes sounded their trumpets, GOD would haue his people to shoute and make a lowde noise, that he might teach them hereby, that he alloweth no heate, that men are stirred vnto of their owne accord, but alway requireth moderatiō of zele, the only rule whereof is this, that we moue neither tongue, nor feete, nor handes, before he him selfe commaundeth vs. For the Rammes hornes vndoubtedly did signifie his authoritie.

17 The citie shalbe, &c.) Although GOD had decreed to en­riche his people, not onely with spoile and pray: but also to place them in cities, which they had not builded: yet there was a speciall respect in the first citie, because it was meete, it should be cōsecrated to him as the first fruites. Wherefore, he challengeth to him selfe, as well the buildings as the stuffe, and forbiddeth that any thing thereof should be taken to any priuate vse. This first beginning of the warre, perhaps, might seeme vnto the people, to be heauie and vnpleasant: that they should ouerthrowe the houses, in which they might well haue dwelled: and spoile all other things, that might haue serued them for many needfull purposes. But, seeing they had taken no paines in fighting, they might well be content to forbeare the spoile, and willingly to yeld vnto God the reward of the victorie, [Page 30] at whose only commandement, the walles fell downe, and with the walles all the hope and courage of the Citizens, Ant GOD was so content with this token of their thankefulnesse, that he woulde also haue the people to learne betimes, that nothing was their owne, but of his onely free liveralitie. For by the same right he might haue adi [...]ged all the rest of the cities to the like destruc­tion, but that he gaue them to his people to dwell in. Of the worde CHEREM this I will repeate breefly out of other places: that when it is referred to holy oblations, it is taken for an aboli­shing, in respect of men: that they should none otherwise renounce the thinges that are so addicce to abolishing, than if they were con­sumed to nothing. The Greekes call the same thing [...], or [...], as it were a thing laide aside: we in the French tongue call it aptly An interdictment. Hereof commeth the ex­hortation, that they beware of the thing accursed: because it was lost, as concerning men, which was separated only to GOD. In the next verse it is taken otherwise, that the host of the Israelites be not made a curse, wherby is simply noted perdition, ouerthrow, or destruction. As for the vessels that were made of metall, GOD appointed for the vse of the sanctuarie: all other thinges he commaunded to bee burned with fire, or otherwise to bee de­stroyed.

20 So the people shouted, when they had blowen trumpets: for when the people had heard the sounde of the trumpet, they shouted with a great shoute: and the wall fell downe flat: so the people went vp into the citie, euerie man streight before him, and they tooke the citie.

21 And they vtterly destroyed all that was in the citie: both man and woman, yong and olde, and oxe, and sheepe, and asse, with the edge of the sword.

22 But Ioshua had said vnto the two men that had spied out the countrie, Go into the harlots house, and bring out thence the woman, and all that she hath, as ye sware to her.

23 So the yong men that were spies, went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had: also they brought out all her familie, and put them without the host of Israel.

[Page] 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 du [...]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 [Page 31] 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 iu [...] ­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 forti [...]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 [Page] case of her father, and her whole familie, was not l [...]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 this admission, Rahab receiued a singular fruite of her faith.

[Page 32] 26 And Iosue sware, &c.) Therefore this consecration ought to preuaile, not onely for one day, but to admonishe the posteritie of all ages, that this Citie was ouerthrowne by none other, but by God himselfe. Wherefore, he would haue ruines and waste places in steed of a tropheie to remaine for a perpetuall monument: because the new building woulde haue bene as a blotte, to wipe out the me­morie of the miracle. Therefore, that the deformitie of the place, might renew the memorie of the power and grace of God vnto the posteritie, Iosue decreeth with a seuere curse, that no man shoulde builde the Citie being once destroyed. And out of this place we ga­ther, that the dullnesse of men hath neede of many helpes, least they burie the benefites of God in forgetfulnesse. Therefore, the sight of these ruines, in which the power of God was plainely seene, did as it were couertly reproue men for their vnthankefulnesse. The summe of the curse is this, That if any did euer attempt to builde vp Iericho againe, he should feele by vnhappie and lamen­table successe, that it was a wicked and detestable worke. For, to lay the foundation vppon his eldest sonne, is as much, as to cast downe his sonne, that being brused and ouerwhelmed with a heape of stones, he might end his life miserably. So, to set vp the gates vpon his younger sonne, signifieth as much, as to take in hande that building, which should not be finished, but by the death of his sonne. So he is condemned in his ofspring, which should runne headlong into so great madnesse. Neither did Iosue pronounce this curse of his owne head, but as he was a proclamer of the vengeance of God. So muche the more monstruous it is, that there was a man founde among the people of God, whom this terrible adiuration, conceiued in solemne woordes, could not refraine from suche sacrile­gious rashnesse. For in the time of Achab, there arose vp one Hiel a Citizen of Bethel, which was so bolde to prouoke GOD, as it 1. Reg. 1 [...]. were of set purpose in this matter. But the holy historie doth testi­fie likewise, that the curse was not in vaine which God pronoun­ced by the mouth of Iosue: for in Abiram his eldest sonne, he laide the foundation of new Iericho, and in Segub his younger sonne, he set vp the gates of it: that in the destruction of his children he might acknowledge, what it is to attempt any thing against the will of God and his determination.

Chap. 7.

BVT the children of Israel committed a trespasse in the excommunicate thing: for Achan the sonne of Car­mi, the sonne of Zabdi, the sonne of Zerah of the tribe of Iudah tooke of the excommunicate thing: wherfore the wrath of the Lord was kindled a­gainst the children of Israel.

2 And Ioshua sent men from Ieri­cho to Ai, which is beside Bethauen, on the East side of Beth-el, and spake vnto them, saying, Go vp, and viewe the countrie. And the men went vp, and viewed Ai,

3 And returned to Ioshua, and said vnto him, Let not all the people go vp, but let as it were two or three thousand men go vp, and smite Ai, and make not all the people to labour thither, for they are fewe.

4 So there went vp thither of the people about three thou­sand men, and they fled before the men of Ai.

5 And the men of Ai smote of them vpon a thirtie and sixe men: for they chased them from before the gate, vnto Sheba­rim, and smote them in the going downe: wherefore the heartes of the people mealted away like water.

6 Then Ioshua rent his clothes, and fell to the earth vpon his face before the Arke of the Lord, vntill the euentide, he, and the Elders of Israel, and put dust vpon their heades.

7 And Ioshua said, Alas, O Lord God, wherefore hast thou brought this people ouer Iordan, to deliuer vs into the hand of the Amorites, and to destroy vs? Would God we had bene con­tent to dwell on the other side Iordan.

8 O Lord, what shall I say, when Israel turne their backes be­fore their enimies?

9 For the Canaanites, and all the inhabitants of the land shall heare of it, and shall compasse vs, and destroy our name out of the earth: and what wilt thou doe vnto thy mightie Name?

[Page 33] 1 But the children of Israel transgressed, &c.) Here is rehear­sed the offence of one man, and that done in secret, the fault whereof is ascribed to the whole people: and not that onely, but the punish­ment is laid vpon many, that were innocent in the fault. But it see­meth not agreeable to reason, that all the people, which were igno­rant of the crime, that was both priuate and secret, should be char­ged withall. I answere, it is no straunge thing, that the sinne of one member should redound to the hurt of the whole body. If the rea­son thereof were hidden from vs, yet it ought abundantly to satisfie vs, that transgression is imputed to the children of Israel, when the fault is restrained but vnto one man. But because it commeth to passe oftentimes, that not the worst men, by winking at their bro­threns offences, doe nourishe their sinnes, and so part of the fault is worthily laied vpon all them, whom their dissimulation and forbea­ring linketh in societie with them. By this reason S. Paule layeth to all the Corinthians, the priuate offence of one man: and inueih­eth 1. Cor. 5. 4. 5. 6. against their pride, who being stained with so great reproch, yet durst be bolde to boast and glorie. But here it is easie to replie, that all men were ignorant of the thefte: & therefore there is no place for that common saying, That he is guiltie of the crime, that may let it from being committed, and doth suffer it to be done. I confesse in deede, it is not manifest, why this priuate offence should be imputed to the whole people, except perhaps for that they had not diligently punished offenders before times: wherevpon it might growe, that this wretch was made bolder to commit this horrible crime. And verily, euill weedes doe spring vp and bud out as it were by stealth, and bring fourth hurtfull fruites, if they be not plucked vp beetimes. Although the reason why God maketh all the people guiltie of theft, is more high and secret: because he would haue them to be admoni­shed in time to come, with an vnwoonted document and instruction, that by the wickednesse of one man, all the rest may be made guiltie, that they may lerne more diligently to beware & take heede of vices. Wherefore, there is nothing better in this case, than to holde our mindes in suspense, vntill the bookes be opened, where the iudge­mentes of God shall be openly seene, which are nowe shadowed with our darkenes. Let it suffice, that the whole people was infected with one mans disease, because the highest Iudge hath so pronounced, be­fore whom we ought nowe as well to keepe silence, as when we shall [Page] be brought before his iudgement seate. It is shewed of what stocke Achan was come, as it were to increase and enlarge the reproche of his wicked lust, as if it were said, that he was the shame to the stocke and kinred that he came of. For the writer of the historie ascendeth euen vnto the tribe of Iuda, of whence he was descended. Whereby we are taught, that when any of them that are neere vnto vs, beha­ueth himselfe shamefully and wickedly, a note of shame is layed vp­on vs in his person, that we may be humbled: not that it is meete we should insult against all the kinred of a wicked man: but that all men might applie themselues the better, to the reformation of their kinred, and such as be neere vnto them: and secondly, that they may acknowledge their winking at their offences, or else their owne sinnes are punished in the shame of their kinred. Now in this crime here was a greater occasion of offence, that might trouble them all, that such an heynous fact was founde in the tribe of Iuda, which was the flowre and honour of all the nation. And doubtlesse, it was by the wonderfull counsell of God, that the prerogatiue should remaine in that tribe, which might nourish the hope of the promised kingdome. But when, euen in the beginning, this honour is stained with defor­mitie, through the offence of one man, the matter might not a little trouble the weake mindes of many. Howbeit, by sharpe correction, the offence, which otherwise was conceiued, was cleane taken a­way. Wherevpon we gather, that when occasion is geuen to the vngodly to speake euill, there is no more apt remedie to deliuer the Churche from reproche, than if we doe seuerely punishe the offen­ders.

2 Iosue sent, &c.) To search out the situation of the citie, and to consider alwayes that might be to come vnto it, was a point of wise­dome: least marching forwarde rashely in places vnknowen, they might be circumuented by the lying in wayt of their enimies. But when it was needfull, that the whole armie should soone after march further, to send such a small power to take a citie by assault, it semeth to be a great imperfectiō in warlike knowledge. Where­fore, it had bene no maruell, if two or three thousand men by sou­daine issuing out of their enimies, were made afraide: and put to flight. And surely, it had bene profitable for the multitude that twen­tie or thirtie thousand had ben sent abroad thereabout, to gather vir­tuals. Morouer, if they had had the vpper hand, yet in execution of the [Page 34] slaughter, though all their enimies had held out their throtes to be cut, yet it would haue soone tired so small an armie to kill them. Therfore, that three thousand, or there aboutes, were driuen backe, it seemeth to be a iust rewarde of their securitie & negligence. But the holie Ghost expressely affirmeth, that the fewnesse was not the cause why they were discomfited, so that the default of this losse is not therein to be sought. But rather it came to passe by the secret counsell of God, that when he would shew a signe of his wrath, yet he would haue it to be in a small number, that it might be with lesse hurt. And sure, it was a singular token of his clemencie, that by cha­stising the people gently, and without great slaughter, he would a­wake them to seeke remedie in time for the mischeefe: peraduen­ture also the Citizens of Hai, durst not haue set vpon the Israelites if they had beseeged the citie with a sufficient armie. Where­fore, GOD made a way for his iudgement, which yet he did miti­gate in such sort, that he did only vncouer the secret offence where­with otherwise the whole people might haue bene consumed, as with a pestilence. And although it was no meruell, that the Israelites were ouerthrowen that fought vpon an euen ground in the going downe of an hill, yet did it openly appeare, that through feare and faint harts, they were vanquished before they came to handstroks: be­cause they turned their backes, and ran away downe into a deepe val­ly out of an higher place. And that they were shamefully contemned of their enimies, appeareth by their boldnesse and valiantnesse, that they were not afraid to pursue them almost vnto the host, as they ranne away cowardly before them. Hereto we may ioyne that trembling which was in all the armie, wherewith all their heartes mealted for feare. I confesse they had great cause to feare, for vntill this time, as it were in playing, they had obteined so many victo­ries, and now they sawe themselues shamefully ouercome For mat­ters vnwonted doe greatly trouble vs. But they were stricken with feare from heauen, rather than for the losse of thirtie men, and putting to flight of three thousand.

6 Iosue rent, &c.) Although it had beene an easie matter, to lay the fault of this shame and losse vpon some other cause: and that it was not meete for so valiant a Captein as Iosue was, to be so great­ly discouraged for the losse of thirtie men: especially, seeing that he might easily haue made his power an hundreth times greater, and [Page] haue ouer taken his enemies being wearie of the chase, and so to haue distressed them: yet not without a cause he is oppressed with heaui­nes, and almost discouraged. For the promise of God would not suf­fer him to admit that cogitation, which vseth to comfort and refresh them that are vanquished, namely, that the chaunce of warre is doubtfull & vncertaine: for God had promised, that they shoulde al­wayes be conquerours. Therefore, that the successe answereth not to his hope, he iudgeth as the trueth was: that there was no other cause of this vnluckie battell, but that they were destitute of the promised helpe of GOD. Therefore, both he and the elders doe not only geue them selues to sorowe and heauinesse: but also take vp­on them a solemne mourning, as is vsed in greatest affliction, by ren­ding their garmentes, and casting dust on their heades. And although this ceremonie was vsed of the vnfaithfull also, to testifie their sor­rowe: yet the godly, & the religious worshippers of God, had a special respect therein, humbly to entreate him to appease his anger. Ther­fore, in rending of their garments, and such like signes, was con­tayned a profession of repentance: it is also gathered of the prayer annexed: which partly commeth of faith and sincere affection of god­lines, partly itis mingled with immoderate percurbation. That they turne themselues streight vnto God, and acknowledge that in his hand, by which the wound was geuen, there is a medicine redie to heale them, it proceedeth of fayth, and yet beeing carried away with excesse of feare and sorowe, they passe the boundes. Hereof commeth it, that they are so bold to reason the matter with God. Hereof com­meth that preposterous wish, I would we had tarried in the wilder­nesse. Neither is it a straunge matter, that when godly mindes are kindled with holy zeale to seeke God, the light of fayth is couered with the behemencie and force of affections, as it were with a cloud. And thereby should all their prayers bee defiled, if God of his in­finite mercie did not pardon them, and wyping away the spottes, did receiue them as pure. And yet when they doe soe expostulate, that they cast their care vppon GOD, although this simplicitie haue neede of pardon, yet is it more acceptable to God, than the feigned modestie of Hypocrites, which carefully take heede, that no woord should escape them that might signifie to much boldenes, yet inward­ly they swell and are full stuffed with pride and stubbornnesse. Iosue forgecceth modestie, when he chideth with God, that he brought [Page 35] the people out of the wildernesse: but he groweth to further distem­per, when against the promise and decree of God, he vttereth his rashe and troublesome wish, I would wee had neuer come out of the wildernesse. Which was all one, as if he would breake the co­uenant of God. But bicause his purpose was to maintaine and defend the glorie of God, his vehemencie was excused, which other­wise might haue prouoked God to anger. Here wee are taught that the Saintes, euen while they runne to the right marke, doe of­ten stumble & fall, which happeneth also sometime in their pray­ers, in which the purenesse of their fayth, & well ordered affection of their obedience, ought most of all to shine. But that Iosue was chief­ly carefull for the glorie of God, it is euident by the next verse, where he taketh vppon him the defence of it as a matter inioyned vnto him. What shall I say (saith he) when it shall be obiected, that the people haue turned their backes? And he doth worthily complaine, that he hath nothing to answere: because God had made him a witnesse and publisher of his grace, from whence a perpetuall course of victories was to be looked for. Therefore, whereas he had mightily extolled the power of God, according to his office by Gods commaunde­ment, now by the contrarie euent he must shamefully hold his peace. We see therfore, that he was troubled with nothing more, than with the shame of his calling: not in respect of his owne reputation, but that the trueth of God should not sustaine reproche before the world. Finally, because he had not brought the people into the land of Ca­naan, but by Gods commandement, now he calleth vpon him in this aduersitie, as the authour and maintainer of this his enterprise: as if he said, Seeing I am cast into these streightes by thee, that I may seeme to be a deceiuer, it is thy parte to helpe mee, and to minister matter of defence.

9 And the Chananites shall heare, &c.) He setteth forth another cause of feare, least all the people thereabout, which either subbued with miserie, or terrified with miracles, had hitherto beene quiet, should soudeinly take heart of grace, and runne vpon the people. And this was like, that as the power of God before had broken them, and made them astonnished: so they would boldly come downe into the battell, as soone as they ceased to feele, that GOD did fight against them. Therefore he obiecteth vnto God, the daunger of the time to come, if he did not prouide in due season, because the Cha­naanites, [Page] which hitherto had lyen bound as it were with numnesse, ta­king this occasion, would steppe foorth lustily, and setting vppon the people being thus discouraged, would easily destroy them. But by the conclusion it appeareth, that his principall care was not for the peoples safetie, but that the honour of Gods name might re­maine vntouched, and not be subiect to the lewde scornes of the vn­godlie: which would haue come to passe, if the people had bene cast out of the inheritance that was so often promised them. That saying of God is well knowen, which is conteined in the song of Moses, Deut. 32. 27. My mind-was to destroy them, but that I feared the pride of their enimies: left happily they should say, It is our high hand, and not the Lorde, which hath done all these thinges. Therefore, that which God (speaking like a man) pronounced, that he feared, nowe Iosue saith is to be preuented, lest by this ouerthrowe of the people, their enimies waxe so proude, that they would triumphe euen against God himselfe.

10 And the Lord said vnto Ioshua, Get thee vp: wherefore liest thou thus vpon thy face?

11 Israel hath sinned, & they haue transgressed my couenant, which I commaunded them, for they haue euen taken of the excommunicate thing, and haue also stollen, and dissembled al­so, and haue put it euen with their owne stuffe.

12 Therefore, the children of Israel can not stand before their enimies, but haue turned their backes before their enimies, by­cause they be execrable: neither will I be with you any more, ex­cept ye destroy the excommunicate from among you.

13 Vp therefore, sanctifie the people, and say, Sanctifie your selues against to morrowe: for thus saith the Lord God of Isra­el, There is an execrable thing among you, O Israel, therefore ye cannot stand against your enimies, vntill ye haue put the exe­crable thing from among you.

14 In the morning therfore ye shall come, according to your tribes: and the tribe which the Lord taketh, shall come accor­ding to the families: and the familie which the Lord shall take, shall come by the housholds: and the houshold which the Lord shall take, shall come man by man.

15 And he that is taken with the excommunicate thing, shal­be [Page 36] burnt with fire, he, and all that he hath, bycause hee hath transgressed the couenant of the Lord, and bycause he hath wrought follie in Israel.

16 So Ioshua rose vp early in the morning, and brought Israel by their tribes: and the tribe of Iudah was taken.

17 And he brought the families of Iudah, and tooke the fa­milie of the Zarhites, and he brought the familie of the Zarhites, man by man, and Zabdi was taken.

18 And he brought his housholde, man by man, and Achan the sonne of Carmi, the sonne of Zabdi, the sonne of Zerah, of the tribe of Iudah, was taken.

10 The Lord sayd, &c.) God doeth not simply reprehend Iosue, that he lay along, and bewayled the calamitie of the people: seeing this was the way to obtaine pardon, humbly to fal downe before him: but that he gaue him selfe to sorowe without measure. Although this chiding may be referred rather to the time to come, than to the time past, because he biddeth him make an end of mourning, as if he said, He hath lie [...] long enough prostrate, he must shake off negligence, for the matter requireth an other remedie. But first, in shewing the cause of the trouble, he prescribeth a meane howe to take it away. Wherefore, he telleth him, that the ende of the battell was there­fore vnluckie, for that being offended with the wickednesse of the people, he hath refused the defence of them. We haue shewed before, why he transferreth the punishment of one mans sacrilege vnto the whole people: for, although they were not guiltie in their owne iudg­ment, nor in the iudgement of other men, yet the iudgement of GOD, by which they were cast into the same condemnation, had secret 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 [Page] 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, [Page 37] whereby we may knowe the monstr [...]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 s [...]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.

[Page] 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▪ 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 commaundeth him simply to subscribe vnto the sentence of God, and not to increase his wickednesse by pleading in vaine a­gainst it. He calleth him sonne, neither scornefully, nor feignedly, but truly and sincerly doth testifie, that he bare a fatherly affection to­ward him whome he condemned to die. By which example Iudges are taught, so to temper their rigor when they punishe wickednesse, that they put not off the affection of humanitie: and againe, so to be pitifull that they be not slacke and negligent in punishing: finally, let them in such sort be fathers of them, whom they condemne, that seue­ritie by gentlenesse be not much diminished. Many with faire wordes [Page 38] flatter the poore wretches, feigning that they will forgiue them: but when they haue intised them to confesse, they deliuer them straightway to the gallowes, which hoped in vaine to escape vnpunished. But Io­sue beeing content to haue cited the guiltie person before the iudge­ment seate of God, doeth not feede him at all with vaine hope of par­don: and [...]o he is more free to prouounce the sentence which was de­creed by GOD against him.

20 Achan answeared, &c.) Because he was amazed, he seeketh not to hide himselfe, nor to extenuate his offence, nor to alledge any colour of excuse: but rather, doth plainely and truely confesse the whole matter. So the holy name of God preuailed more to wrest out this confession, than any other tormentes. And yet this plaine dealing was not a certaine token of repentance: but as one astoni­shed with feare, he doeth openly confesse that, which he would glad­ly haue couered. And it is no new matter, that the reprobate, after they haue assaide for a time, all meanes to escape, when they be e­uen frosen in their vices, soudeinely become voluntarie witnesses a­gainst themselues: not that they come to it of their owne accorde, but because God draweth them, and in a manner driueth them headlong against their will. Although this his open confession shall condemne the hypocrisie of many, which with vaine compasse of words seeke to darken the cleere light. For this is an Emphaticall or earnest speache, This and that haue I done: which signifieth, that orderly and distinctly he declared euerie part of the matter, how it was done. Neither doeth he onely acknowledge the fact, but neglecting all de­fence and excuse, he condemneth himselfe also in the qualitie of the facte. I haue sinned (sayth he:) which he woulde not haue said, but that he acknowledgeth himselfe guiltie of sacrilege: whereby it appeareth, that he excuseth not him selfe, by errour or by igno­rance.

22 Iosue sent, &c.) Although it be no straunge matter, that mes­sengers shew their diligence in running and making speede, yet the haste that is here mentioned doeth shewe, that they were all diligent with feare, with all speede to take away the curse from among them. Therefore, because that seuere threatning did vexe and greeue them, I will not be with you vntill you be purged frō the cursed things: not onely to execute the commaundement of Iosue, but muche ra­ther to appease the wrath of God, they ranne with all speede: so [Page] when they see before their eyes, the things that were stollen, the cause of the shame and ouerthrow which they susteined, was openly shew­ed them. For it was saide, that therefore they turned their backes to their enimies, because that being polluted with the things ac­cursed, they were forsaken of the accustomed helpe of God. Now when they see the stollen thinges: it was easie to knowe, that GOD was iustly offended with them. Thereby also they were admonished, that the first fruites of all the lande of Chanaan, should be offered to him wholy vntouched, that the memorie of his liberalitie might ne­uer fall out of their mindes. They learned also, that seeing the know­ledge of GOD doeth pearce into the most secrete corners, that all coueringes and coloures are in vaine, to escape the seueritie of his iudgement.

24 Therfore Iosue, &c.) For two causes he is carried out of the host: first least they should be defiled with his bloud (as God would alwayes haue some shewe of humanitie to appeare, euen in lawfull executions:) and secondly, that no infection of the cursed thinges should remaine among the people. Therefore it was an vsuall thing, to doe execution vpon offenders without the host: that they might more abhorre from shedding of bloud. But now, a rotten member was cut off from the body, and the host purged of filthinesse. And by this we may knowe, that it was a notable example, that the place receiued the name thereby. If the extremitie of the punishment trouble or offend any man: we must alwayes remember, that though our reason come short of the iudgements of God, yet our boldenesse must be restrained with the bridle of godly modestie and sobernes, that we take not vpon vs to disallowe that which pleaseth God. It semeth in deed an hard thing, yea, a cruell and barbarous thing, that young children, which were without fault, should be drawen to so ex­treme punishment, to be stoned and burned. But that the like extre­mitie was shewed vpon the brute beastes, it was not so much mer­uell: for as they were created for mans cause, so they do iustly fol­lowe their owners. Therfore, whatsoeuer Achan possessed, perished with him, as accessarie. But that the children should bee stoned and burned for their fathers offence, it was an extreme kind of execution. Ezech. 18. And here God did openly take punishment of the children for their parents crime, contrarie to that which he pronounceth by Ezechiel. But after what manner he destroyeth no innocent, and yet casteth [Page 39] the sinnes of the fathers vpon the children, I haue breefely declared, when I spake of the common destruction of the citie, and the slaughter of all sortes of people. We lament the infantes and chil­dren, which were then slaine with the sword, as murthered vniustly, because there appeareth no fault in them. But if we do consider, how much deeper the knowledge of God pearceth, than the vnderstanding of our mind, we will rather stay in his decree, than by aduancing our selues with rashnesse, and mad pride and presumption, cast our selues headlong into destruction. Doubtlesse, God was not moued with vn­aduised hatred, to kill the children of Achan so vnmercifully. But although they were the workemanship of his owne handes, and circumcision also was grauen in their flesh, which was no deceiuea­ble token of adoption: yet he adiudgeth them to death. What re­maineth here for vs, but to acknowledge our infirmitie, and giue place to his incomprehensible counsell: It may be, that death was profitable for them as a medicine. But if they were reprobates, their damnation could not be to soone. Hereto ioyne, that the life which God hath geuen, he may take away, as often as it pleaseth him, not onely by sicknesse, but by any other kinde of death. A wilde beast shall stay an infant, and rend him in peeces. A poysonous ser­pent shall bite another, and kill him. One shall fall into the water, another into the fire, another shalbe smothered by his nourse, another shalbe brused with a stone: yea, vnto some the wombe is their graue before they see the light. It is certeine, that none of these kindes of death doe happen, but by the will of God. Yet for all this, who shall be so bolde, as to pleade against him? And if any bee so mad, that he doe, what shall he preuaile? Hereof we must be persuaded, that none perish by his commandement, but such as he hath appointed to die. But whereas his oxen, his asses, & his sheepe are rehearsed, we may gather, that he was rich inough: that pouertie could not prouoke him to committe this wicked fact: wherein his vnsattable couetous­nesse be wrayed it selfe, that he desired stollen goodes, not for necessi­tie, but for rio [...]e and excesse.

25 Iosue saide, &c.) This seemeth to be to harde an insultation, as though he purposed to driue the miserable man, whom he shoulde haue exhorted to patience, almost into furie and madnesse. Howbeit, I doubt not, but that he spake this for the peoples sake, that it might be a profitable example for them all. I iudge therefore, that he meant [Page] not to ouerwhelme Achan with disperation: but in his person to shewe how greeuous an offence it was, to trouble the Church of God. Although it may be, that the proude man complained, that his satis­faction was not receiued, wherby he thought to haue bene dischar­ged: and that therefore Iosue, either to reforme or breake his pride and stubbornesse, inueihed more sharpely against him. For by the in­terrogation it semeth that he did expostulate with him: and when he called God the Iudge, he seemeth to stop the obstinate mans mouth. That all the people threwe stones, it was done in signe of detesta­tion, as if they would testifie, that they were most clere of that crime, which they did reuenge in another, and still did abhorre it. The heape of stones was partly a monument to the posteritie, partly for this cause, that if the place had ben vo [...]de, some man vnawares might gather vp the parcelles of gold and siluer. For, although God at the first commaunded the gold and the siluer to be offered vnto him, yet would he not haue his sanctuarie polluted with thefte.

Chap. 8.

AFTER, the Lorde saide vnto Ioshua, Feare not, neither be thou faint hear­ted: take all the men of warre with thee, and arise, goe vp to Ai: behold, I haue giuen into thine hande the King of Ai, and his people, and his Citie, and his lande.

2 And thou shalt doe to Ai, and to the King thereof: as thou diddest to Iericho, & to the King thereof: neuer­thelesse, the spoile thereof, & the cattell thereof, shall ye take vnto you for a pray: thou shalt lie in waite against the Citie on the backeside thereof.

3 Then Ioshua arose, and all the men of warre to goe vp against Ai: and Ioshua chose out thirtie thousande strong men, and va­liant, and sent them away by night.

4 And he commaunded them, saying, Beholde, ye shall lie in waite against the Citie on the backeside of the Citie: goe not verie farre from the Citie, but be ye all in a readinesse.

[Page 40] 5 And I, and all the people that are with me, will approche vnto the Citie: and when they shall come out against vs, as they did at the first time, then will we flee before them.

6 For they will come out after vs, till we haue brought them out of the citie: for they will say, They flee before vs, as at the first time: so we will flee before them.

7 Then you shall rise vp from lying in waite, and destroy the citie: for the Lord your God will deliuer it into your hand.

8 And when ye haue taken the citie, ye shall set it on fire: ac­cording to the commaundement of the Lord shall ye doe: be­holde, I haue charged you.

9 Ioshua then sent them forth, and they went to lie in waite, and abode betweene Beth-el and Ai, on the West side of Ai: but Ioshua lodged that night among the people.

10 And Ioshua rose vp earely in the morning, and numbered the people: and he, and the Elders of Israel, went vp before the people against Ai.

11 Also all the men of warre that were with him went vp, and drewe neere, and came against the citie, & pitched on the North­side of Ai: and there was a vallie betweene them and Ai:

12 And he tooke about fiue thousand men, and set them to lie in waite betweene Beth-el and Ai, on the West side of the citie.

13 And the people set all the host that was on the Northside against the citie, and the liers in waite on the West, against the citie: and Ioshua went the same night into the middest of the vallie.

14 And when the King of Ai sawe it, then the men of the citie hasted and rose vp earely, and went out against Israel to battell, he and all his people at the time appointed, before the plaine: for he knew not that any lay in waite against him on the back­side of the citie.

15 Then Ioshua and all Israel, as beaten before them, fled by the way of the wildernesse.

16 And all the people of the citie were called together, to pur­sue after them: and they pursued after Ioshua, and were drawen away out of the citie.

17 So that there was not a man left in Ai, nor in Beth-el, that [Page] went not out after Israel: and they left the citie open, and pur­sued after Israel.

18 Then the Lord said vnto Ioshua, Stretch out the speare that is in thine hand toward Ai, for I will geue it into thine hand: and Ioshua stretched out the speare that he had in his hand, toward the citie.

19 And they that lay in wayte, arose quickly out of their place, and ranne as soone as he had stretched out his hand, & they en­tred into the citie, and tooke it, and hasted, and set the citie on fire.

20 And the men of Ai looked behinde them, and sawe it: for loe, the smoke of the citie ascended vp to heauen, and they had no power to flee this way or that way: for the people that fled to the wildernesse, turned backe vpon the pursuers.

21 When Ioshua and all Israel sawe that they that lay in wayte, had taken the citie, and that the smoke of the citie mounted vp, then they turned againe, and slue the men of Ai.

22 Also the other issued out of the citie against them: so were they in the middest of Israel, these being on the one side, and the rest on the other side: and they slue them, so that they let none of them remaine nor escape.

23 And the King of Ai they tooke aliue, and brought him to Ioshua.

24 And when Israel had made an end of slaying all the inha­bitants of Ai in the field, that is, in the wildernesse, where they chased them, and when they were all fallen on the edge of the sword, vntill they were consumed, all the Israelites returned vnto Ai, and smote it with the edge of the sworde.

25 And all that fell that day, 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.

[Page 41] 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.

[Page] 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 Ha [...] 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 [Page 42] 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 were driuen to vtter despaire, and so inclosed, that none could escape. That some men make a question in this place, Whether it be lawfull to oppresse our enimies with craft and subtiltie, it proceedeth from grosse ignoraunce. For it is cer­taine, that warres are maintained, not onely with hand strokes: but they are counted the best Captaines, which can doe more by arte and policie then by force: and he that by long practise is made subtile and craftie, is the best souldiour. Therefore, if the warre be lawfull, there is no doubt, but we may vse the accustomed artes of victorie: so that either when truce is taken, or any other way, we breake not our faith and promise.

17 And there remained not, &c.) By the context it will ap­peare, that some were taken in the Citie, and slaine: and therefore we must not vnderstande, that all, without exception, did issue out of the citie, as though olde men, and women, and children also came abroade into the feeldes: but the sense is, that no garison was lefte to keepe the Citie. The same he pronounceth of Bethel, wherevp­on we may coniecture, that because Bethel was a litle towne, they [Page] warred not vnder their owne standard. Hereof it was, that because they were not able to defend their Citie, they forsooke it, & offered all their strength to the king of Hai, to whom perhaps they were tri­butaries. But whether they went vnto the king of Hai, before the comming of the people of Israel, that they might meete w t both their forces ioyned together, that is vncertaine: yet it is like, that because they were not able to resist of them selues, they came vpon agrement into Hai, which was a stronger & more populous Citie. Doubtlesse, they thought they could not otherwise be safe, except they were pre­serued vnder the shadow of the next citie, which farre exce'led theirs.

18 And the Lorde saide, &c.) This place teacheth, that either by the great strength of the Citie, or by the boldenesse of the Citizens, or by trembling of the people of Israel, the victorie was made harder to attaine to: because God, by the lifting vp of the speare, promiseth that he would take the Citie himselfe. For in a matter that had bene without doubtfulnesse, the token had bene superfluous. Wherefore, it is like that their minds were carefull and doubtfull, when God, by the hand of Iosue, lifteth vp a standard of crust, that they should not faint. Although soone after an other ende is noted, where it is saide, that the ambushment by this meanes was stirred vp & ranne. So that, if that were the signe of rising vp, it will not agree, that the van­quishing power of God was shewed by the speare, which should take all doubtfulnesse from them. But because it is not expressed, that this was the cause why the souldiers that lay in waite came foorth, for that they sawe the speare, it may be, that they came foorth of their owne accorde, either because it was high time, or else because the crie and the noise admonished them, that then the battell was in fighting. And verily, it is not credible, that they could see the speare beeing so farre off: namely, because Iosue stayed in the vallie. Morouer, if we say that the lifting vp of the speare, which serued for an other purpose, did profit them also to be more encouraged, there­in is no absurditie at all. This ought to be certaine, that by the solemne token, they were assured of the happie successe of that bat­tell: and secondly, that the purpose of Iosue was nothing else, but to encourage his souldiers by the commaundement of God. For it followeth at the length, that Iosue did not withdrawe his hande, before the citie, was taken, his enimies destroyed, and the warre finished. Whereby it appeareth, that in the middest of [Page 43] the conflict, he carried vp his speare as a signe of triumphe, that the Israelites should be in no doubt of the successe. For although he had them fight, and vse their weapons manfully: yet did he likewise de­clare, that they had already gotten the victorie. And although it doth somewhat darken the order of the storie, that one thing is twise re­peated: yet the effect is manifest, that the children of Israel made as though they were afraid, when they retired. And that they beganne not to fight, before the Citizens of Hai were shut both from retur­ning, and from defence of their citie: and that after the two armies beganne to fight, the other that lay in waite, arose and made such haste, that the flame of the citie being on fire, was seene, when their enimies turned their backes, whereby they might gather, that their citie was taken by the Israelites: but that the chiefest slaughter was made, when they that were in the citie came forth & met them, for then they were taken on both sides, that they could make no more delay, either by resisting or fleeing. Therfore being halfe dead through despaire, and brought into streightes, they were slaine on euery side. But where it is sayed, that no slaughter was made in the citie before they returned, which fained that they ranne away, I doe so take it, that they ioyned their forces and rushed in, that they might gather the spoile, and kill as many as yet remained. If any man ob­iect, that it was burnt while the battell was in fighting: I answere, that some parte was set on fire, that both the armies might knowe, that the Israelites had taken it, but not that it was consumed with fire, for they could not redily both gather the prey, and driue it away: yea carrie forth the vesselles and other houshold [...]uffe, in a moment of time: and it had bene vnreasonable, wilfully to destroy the spoile, which God had geuen them. We see therefore, that the first fire was not kindled, to destroy the whole citie, but that parte which was on fire, was a signe of taking the whole citie, although the Israelites entred, without any resistaunce, in at the gates standing wide open. And that is soone after confirmed, while the burning of the citie is ascribed vnto Iosue: not only because the citie was burnt vnder his conduct, but because he returning from the battell, caused it vtter­ly to be destroyed, as followeth immediatly, that he made it a heape and a perpetuall waste place.

25 And the number, &c.) The sense is not, that all they that were slaine were inhabitantes of Hai: but that whosoeuer dwelt there, [Page] were slaine: so that not one man escaped. For we sawe before, that the Citizens of Bethel were ioyned with them: and there is no men­tion made afterward of that citie. Wherevpon we may gather pro­bably, that they forsooke their towne, which was not defensible, and gate them selues into a stronger place, which they thought might better be defended. The wordes therefore doe meane simply, that all they, which issued out of the citie, and which were found in the citie, were slaine euery man. Although, if any man will referre this num­ber vnto the olde men, sicke men, children, and women, which were slaine within the walles, I will not striue with him. But if we con­sider that another litle towne was ioyned with the citie, which was not verie great nor populous of it self, it is more like, that they which were slaine in the feeld are comprehended also.

26 Ioshue withdrew not, &c.) Because by holding vp his speare, he gaue them a signe & token, as it were out of Heauen to hope well of the victorie: he ceased not to retaine their mindes, in the behol­ding thereof, vntil they had obteined the citie. By which continuance he shewed sufficiently, how farre off he was from ambition: that he shewed no token of baine ostentation and boasting. For it was as much as if he renounced the office of a Captaine, and ascribed the whole praise of the victorie vnto God. How valiant a warrior he was, it appeareth by other places. And now he was redie enough to haue played the part of a good souldier, and that had bene more apt to get him glorie and renowme. But when his hand is as it were bound vnto his speare, he doth only exhort his souldiers, that they would looke to God alone, vnto whom he resigneth the successe of the battell. Neuerthelesse, he preuaileth more by standing so, still: than if he had ouerthrowne great heapes of the enimies on euery side, and this rest of his, was more commendable, than any agilitie that could bee.

29 The King of Ai, &c.) Although it seemeth he was more sharpe and seuere, against the King of Hai, to satisfie the hatred of the people: yet I doubt not but his purpose was faithfully to execute the iudgement of GOD. Conquerours are wont to spare the liues of such Kinges as they haue taken, because their dignitie seemeth to drawe with it some reuerence: but among those nations the state & condition of the Kinges was otherwise, in whome God would especially declare, how much he detested their wickednesse, [Page 44] whome he had so long borne withall. For seeing they were all ap­pointed to destruction, the vengeaunce of God did iustly appeare sharpe and seuere, in the heades themselues, from whom the cause of destruction proceeded against the residue. Adde herevnto, that this shamefull death executed vppon the Kinges, made the rascall people more reprochfull, lest the people through follie and vnsesona­ble pitic should haue bene slacked in destroying of them. And God of purpose deliuered the King aliue into the handes of Iosue, that his punishment might be made the more notable, and serue better for the example. If he had bene slaine at all aduentures in the brunt of the battell, he had bene exempt from this peculiar ignominie and shame. Now doeth God also doe execution vpon his carcase after his death, yea after he was hanged, his bodie was cast at the gate of the citie, where he vsed to sit in his throne, and to exercise iudge­mentes. And a monument is set vp to continue the reproch vnto the posteritie. Yet mention is made of his buriall: that we may knowe, that nothing was done vpon a furious rage, because Iosue did Deut. 21. 23. diligently obserue that which is commanded in the lawe by Mo­ses: namely, that such as were hanged on the gallowes, should be taken downe before the setting of the sunne, because it is an abhomi­nable sight. And surely, as it is a point of humanitie to lay vp the dead bodies under the earth: so is it a barbarous crueltie to cast them foorth, to be torne in peeces of the wilde beastes and foules. There­fore, that the people should not be accustomed to barbarousnesse, God permitted them to hang vp male factours in such sort, as they should not suffer them to hang longer then one day vnburied. And that the people might geue better heede to their dutie in this behalfe, which otherwise they would haue neglected: Moses pronoun­ceth, that euery one that hangeth vpon the tree is accursed: as if he should say, that the lande is defiled with that kinde of death, except the offence be immediately taken away.

30 Then Ioshue built an altar vnto the Lord God of Israel, in Mount Ebal,

31 As Moses the seruant of the Lord had commaunded the children of Israel, as it is written in the boke of the Law of Mo­ses. an altar of whole stone, ouer which no man had lift an yron: & they offered thereon burnt offerings vnto the Lord, and sacri­ficed [Page] peace offeringes.

32 Also he wrote there vppon the stones, a rehersall of the Lawe of Moses, which he wrote in the presence of the chil­dren of Israel.

33 And all Israel, and their elders, and officers, and their Iud­ges, stoode on this side of the Arke, and on that side, before the Priestes of the Leuites, which bare the Arke of the couenant of the Lord, as well the straunger, as he that is borne in the coun­trie: halfe of them were ouer against mount Getrizim, and halfe of them ouer against mount Ebal, as Moses the seruant of the Lord had commaunded before, that they should blesse the people of Israel.

34 Then afterwarde he read all the wordes of the Lawe, the blessings and curssings, according to all that is written in the booke of the Lawe.

35 There was not a worde of all that Moses had commaun­ded which Ioshua read not before all the congregation of Israel, as well before the women and the children, as the straunger that was conuersant among them.

30 Then Ioshue builded, &c.) This first extraordinarie sacri­fice, God would haue to be offered vnto him in the land of Chanaan: whereby the thankefulnesse of the people might be testified, and the land might beginne to be consecrated with a solemne ceremonie. For before this time they could not doe it freely, and in their owne ground, vntill they had obtained some voide region. There were two things, which God commanded at one time: that they should set vp an altar in Mounte Ebal: and secondarily, that they should sette Deut. 27. 2. 3. 4. vp two stones, and plaster them with plaster, in whiche they might write the lawe, that euery one which passed by, might read it plain­ly. Now we read that both was faithfully performed. The third pre­cept was rehearsing the blessinges and curssinges, which Iosue did likewise execute, with no lesse diligence. Now, to beginne with the altar, it is saide, that it was made according to the commaun­dement of God, of vnhewen stones: for whole stones, ouer which no yron hath bene lifted, are called rough & vnwroughte stones. This is especially prescribed of the altar, whereof mention is nowe made, Deut. 27. But the same lawe was geuen before generally of [Page 45] all other altars of stone. The reason why, is in vaine of the inter­preters drawne out of an Allegorie: that the hand and diligence of many is forbidden, because that as soone as we bring forth our owne inuentions, the woorship of God is defiled. Which is in deede tru­ly and skilfully spoken, but out of place, because the purpose of God was none other, but to forbid altars of continuance and perpetuitie. For we knowe, that this was the lawe of right sacrificing, that they should haue but one altar common to them all, both to nourishe con­sent among them, and also to preuent all corruptions, that no strange superstition might creepe in amongst them. Finally, that the religion might remaine one and simple: for by varietie of altars, they might easily haue fallen to discord. So the people should haue bene drawen into sectes, and true godlinesse bene rent in peeces. Now to choose a place for Gods worship, was not in the peoples authoritie: for God doeth alwayes in the bookes of Moses reserue that to him selfe. Therefore, hee restraineth the exercises of godlinesse vnto that place, where he should put the memorie of his name. But because the will of God herein was not immediately reuealed, nor the place appointed, yet that his worship might not be intermitted, it was permitted to set vp an altar where the Ark remained, but either of an heape of vnwrought stones, or of turfes, that it might serue only for a short time. Let the readers note, that the people had their choice to make it either of rough stones, that the fashion of it should pro­cure no reuerence vnto it: or else of earth, which would fall away of it selfe. Finally, it serued to the commendation of the perpetuall altar, after God had chosen the mount Sion. Wherefore it is said in the Psal. 122. 1, 2. Psalme, I reioyced because our feete shall stand in thy gates O Ie­rusalem. The word which [...]ther haue translated Peace offeringes, I call, & not without cause, Sacrifices of prosperitie: because they were offered either to desire happie successe, or to giue thanks, and the He­brewe word doeth well agree, as the readers shall finde more fully in the bookes of Moses.

32 Also he wrote on the stones, &c. There was another respect of the stones, which are here spoken of, in which God would haue a per­petuall monument of his law to remaine: that the pure religion as it were inclosed by them might be defended from the superstitions of Egypt. Therefore they were plastered with white Lime, that they might be better seene, and that the writing might be read more dis­tinctly. [Page] And I no willingly agree to their opinion, which by the law repeated, do vnderstand a copie written out: although it seemeth not credible vnto me, that the whole booke of the lawe was there writ­ten: for no stones, were they neuer so great, would be able to con­tein so large a writing. Wherfore in the name of the lawe I suppose that the summe and short preceptes are noted. Whereby straungers also which entered into the land, might openly knowe, what God was there worshipped: and all excuse of error and ignorance was ta­ken away, while the lawe was not hidden in a booke, but set abrode before the eyes of all men. Finally, although the Priestes had bene dumble, yet the stones themselues did speake openly.

33 And all Israel, &c. The thirde token of obedience was, that Iosue placed all the tribes of Israel in mount Garizim, and mount Ebal, that halfe stoode on the one hill, and halfe on the other hill. For so they were placed, that sixe tribes stoode on mount Ebal, and the other sixe stoode ouer against them, on the mount Garizim. And the Leuites with the Arke of couenant stoode in the middest be­twene them, that God might be compassed on eche side with his peo­ple. And it is said, that Iosue stood foorth first of all, to blesse the peo­ple: namely, because it was the purpose of God to allure the people vnto himselfe sweetely and with amiable gentlenesse. For although Moses, to reproue the stubbornes of the people, doth only reherse the curses: yet it is certaine, they were but accidentall: for this was the right order, that blessings should rather bend them to obedience, which of themselues were disobedient. But when so generall inuita­tion and allurement did nothing profit, the curses were added for a newe helpe and remedie. God had promised a liberall reward to his seruantes that were obedient to the Lawe. Againe, he terrified the transgressoures, by setting forth the curses. Now are they euery one compelled to subscribe to his iudgementes, while vnto euery sentence they answeare. Amen. For by this meanes they doe not on­ly heare that they are condemned by the mouth of God, but as if they were Preachers sent from him, they pronounce what punishment is due vnto themselues. The like proclamation was made in the plaine of Moab, beyond Iordane. But nowe they are more streightly bound, and doe acknowledge vppon what condition they shall dwell in the land of Chanaan. And this charge was not a little increa­sed, in that the young children were also taken to them for witnesses.

Chap. 9.

ANd when all the Kings that were be­yond Iordan, in the mountaines, and in the vallies, and by all the coastes of the great Sea, ouer against Lebanon, (as the Hittites, & the Amorites, the Chanaanites, the Perizzites, the Hi­uites, and the Iebusites) heard there­of,

2 They gathered themselues toge­ther, to fight against Ioshue, and a­gainst Israel, with one accorde.

3 But the inhabitantes of Gibeon hearde, what Ioshue had done vnto Iericho, and to Ai,

4 And therefore they wrought craftily: for they went, and feigned themselues Embassadours, and tooke old sackes vpon their asses, and olde bottels for wine both rent, and bound vp,

5 And olde shooes and clouted vpon their feete: also the ray­ment vpon them was olde, and all their prouision of bread was dried and mouled.

6 So they came vnto Ioshue into the host to Gilgal, and saide vnto him, and vnto the men of Israel, We be come from a farre countrie: now therefore make a league with vs.

7 Then the men of Israel said vnto the Hiuites, It may be that thou dwellest among vs, howe then can I make a league with thee?

8 And they saide vnto Ioshue, Wee are thy seruantes. Then Ioshue said vnto them, Who are yee? And whence come ye?

9 And they answered him, From a verie farre countrie thy seruantes are come, for the name of the Lord thy God: for wee haue hearde his fame, and all that he hathe done in Aegypt,

10 And all that he hath done to the two Kinges of the A­morites that were beyond Iordan, to Sihon King of Heshbon, and to Og King of Bashan, which were at Ashraroth.

11 Wherefore our elders, and all the inhabitants of our coun­trie, spake to vs, saying, Take victuals with you for the iourney, & [Page] goe to meete them, and say vnto them, Wee are your seruantes, now therefore make you a league with vs.

12 This our bread we tooke it hot with vs for victuals out of our houses, the day we departed to come vnto you: but nowe beholde, it is dried, and it is mouled.

13 Also these bottels of wine, which we filled, were newe, and loe, they be rent, and these our garments, and our shooes are old, by reason of the exceeding great iourney.

14 And the men accepted their tale, concerning their victuals, and counseled not with the mouth of the Lord.

15 So Ioshue made peace with them, and made a league with them, that he would suffer them to liue: also the Princes of the congregation sware vnto them.

1 When all the Kings, &c.) Seeing these Kings were not igno­rant from the beginning of the peoples comming, it is certaine, that their mindes were made dronke from aboue with securitie, or ra­ther slouthfulnes, that they did not at the first make a league, & ioyne to gether to come foorth against them. For it was a point of extreme blockishnesse, to take no care of thēselues before they were violently drawen out of their drousinesse, by the ouerthrowe of two cities. For because it was a common warre, it was a kinde of voluntarie yeel­ding, to send no aide to their neighboures against their enimies, yea to haue no armie in a redinesse that might violently set vpon them for their defence. But by this meanes God fauoured the infirmitie of his people, vnto whom the strength of so many nations being ioy­ned in one, would haue bene very terrible. Wherefore it is certain, that by their slouth and dulnesse, the Israelits were made more vali­ant. For they had time geuen them to gather their forces together, & they that would haue ben troubled with the very name of their eni­mies, prepare themselues at leasure to be redy to receiue them when they came. So although the reprobate doe vse all meanes to destroy the church: yet God, to take away from them all power of annoying, doeth scatter and ouerthrowe their counsels: yea doeth cut off their courage. On the other side their furious boldnesse bewraieth it selfe, that they are not moued with so manifest a miracle, but they will still set themselues like fearce and mad beasts, against the inuincible po­wer of God. The report of the taking of Iericho was brought vnto [Page 47] them. But how was it taken? By policie or labour of men? By as­sault, or by artillerie was it ouerthrown? Nay, the walls fell downe alone. With what confidence then do they conspire to make warre against Heauen?

3 But the inhabitantes of Gibeon, &c.) Only the Inhabitants of Gibeon refuse the purpose of warre, and applie their mindes to subtiltie, that vnder pretence of dwelling farre off, they might obtein peace. Now was this an odious matter among their neighbours to attempt: for it was a kinde of departing from them, to diminish the force of their confederates, and so to set open the gates to the Israelites. And although the foolish credulitie and light beleefe of Iosue, and the rulers was worthie of reprehension, in that they would so vnaduisedly make a couenant, before they knewe the matter: yet God, which is wont to bring light out of darkenesse, turned it into their benefite: for that hereby releefe was giuen them, that the Is­raelites might rest in a quiet soyle. Surely, the Gibeonites did well and wisely determine, that it was better for them to suffer any thing, rather then by resisting in vaine, to prouoke God any more against them. But to circumuent those men by fraude and vnlaw­full crafte, whose fauour they humbly desired, it was no lesse vnreaso­nable and ridiculous, then against reason and equitie: for how could that league be stedfast which was grounded vpon nothing but grosse deceiptfulnesse. For they feigne that they were straungers that came from a farre countrie. Therefore Iosue maketh a couenant with counterfeit or imagined men, and the league hath no holde, but ac­cording to their wordes. So the crafte, by which they sought to thrust in themselues, ought to haue profited thē nothing. But as there was greater integritie and sinceritie among men in those dayes: so they thought it enough, to get an othe by deceiptfulnesse: which they were sure the people of Israel would neuer breake. Where it is saide, that they also dealt craftely, some referre it amisse to that stratagem or policie of warre, which Iosue vsed in deceiuing the Ci­tizenes of Hai: and no lesse vnskilfully doe some drawe it vnto the time of Iacob, whose sonnes Leuie and Simeon by fraud oppressed Gen. 34. the Sichemits. But rather it is an opposition betweene the warlike preparation of the Kinges, and the craftie subtiltie by which they did sette vppon Iosue. Therefore, after it was said, that the rest con­spired to come to open fight: there followeth the craft of the Gibeo­nites: [Page] and therefore the sense is, that Iosue had to doe, not only with professed enimies, which gathered themselues to fight: but al­so with the craftie dissimulation of one nation. Yet it may be enqui­red, why they tooke such paines in a matter nothing necessarie. For wee shall see in another place, that the Israelites were commaun­ded to offer peace to all men, that vpō their refusall they might pro­clame iust and lawful warre against them. But because it was com­monly reported, that they sought a dwelling place in the land of Chanaan, which they coulde not obteine, except they chased away the inhabitants, the Gibeonits persuade themselus, that they might not otherwise be moued to compassion, except they deceiued by sub­tiltie, because they thought that wittingly & willingly they would ne­uer haue suffred the land which they inuaded to be possessed of other. Yea, because the commandement was knowne, that they should de­stroy them all, this necessitie compelled them to subtiltie, because all hope of health was taken from them. And by this reason soone after they desire pardon for their subtiltie, wherevnto they were driuen by necessitie. Yet here ariseth a question: because the Israelites doe ob­iect again, that it was not lawfull for thē to make any couenant with the nations of Chanaan, but that they must destroy them all. Indeed these two thinges doe not agree: that they shoulde exhorte them to yeelde, and yet not receiue them which humbly and willingly did yeelde. But although God would keepe the law of armes, according to the vsuall manner and custome, & that peace should be offered on that condition, that they would geue place: yet he ment only to trie the minds of those nations, that by their own obstinacie they should be cause of their own destruction: & the people of Israel were char­ged vtterly to destroy thē: wherevpon this iudgement is taken, that they which dwelt in the land of Chanaan, might not be borne with­all, with whome it was not lawfull to make any couenant. And af­terward, both these matters are plainely expressed: namely, that they did all obstinately make warre, because that the iudgement of God was, that their hearts should be hardened, that they might perish. Wherevpō we may gather, that they could not be saued, which were appointed to die. If any man obiect, that the Gibeonites which willingly desired peace, were therefore accepted: I answere, that the Israelites doe not consider at this time, that solemne ceremonie, which tooke no effect: but tooke holde of the onely [Page 48] promise, with the commaundement of God: whereby it commeth to passe, that they leaue no hope at all vnto them: because they were simply and precisely commanded to kill them euery one, to purge the land, and to dwell in their places whome they had slaine.

6 So they came, &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 [Page] 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 [Page 49] 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 Psal. 15. 4. 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 [Page] 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 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 [Page 50] 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 cōdemnation 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 [...]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 [Page 51] 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 more at large, of the confederation of the Kinges, which dwelled both in the mountaines, and in the plaine. For when he had said, that they were at the length striken with feare, to take in hande the warre in common: he breaketh off the speech, and passeth streight to the Gibeonites. And that which he spake of the Kinges in generall, now he referreth vnto the person of one King: not that Adoni-zedek only was afraied: but because he stirred vp all the rest, and was Generall capteine, and cheefe gouer­nor of the warre against the Israelites. And that is sufficiently ex­pressed by the plurall number of the Uerbe: When Adoni-zedek hearde, they were exceedingly afraid: whereby it appeareth, that they were all of one minde: but because in this feare, the rest were slacke, this man which was greatest in authoritie, and neerest the daunger, called foure other vnto the warres with him. Therefore, in [Page] the beginning of the Chapter is repeated, howe the fiue Kinges ioy­ned in league, to fight against the Israelites, to preuent the daunger that was equall to them all. But because the Gibeonites, in the meane time, had yelded them selues, they turned their force first a­gainst them, both that by taking punishment of them, as Traitors of their contrie, they might make them an example to all their neigh­bours: and also that by conquering them, they might strike a terror into their enimies, and encorage their owne souldiers with greater boldnesse. Therefore, they determine to set vppon the Gibeonites, which had made a breach by their embassage to make an open en­trie to the Israelites. And this was indeed an honest pretence of warre, to be reuenged of their cowardlinesse, which had rather to reach their hand to straungers that wasted all things, th [...] faithfully to defend their neighbours. But the Gibeonites had nowe tried by experience, howe vnprofitable their craftie deuise was, except they had bene saued by the mercie of the Israelites. In the meane time, God suffered them to be in daunger, that being twise deliuered, they might more willingly and quietly submit themselues vnto the yoke of bondage.

6 So the men of Gibeon, &c.) The order of the storie is peruer­ted: for surely the Gibeonites did not stay till they were beseeged, but when they sawe the armie to be gathered, & made in a redinesse. And there is no doubt, but they should beare off the first brunt them­selues, because they procured the hatred of all men against them: therefore, before they were assalted, they flie in time to the fidelitie of Iosue, for it had ben neither right nor honest nor lawful, to forsake them, to whome they had geuen their life: yea, because they yeelded themselues after the couenant, they must be defended against vio­lence & iniurie. Wherefore, not without cause they desire helpe of the Israelites, vnder whose protection they were: neither is Iosue stacke to helpe them, because he iudgeth it to be his duetie to defend them, whom he hath once receiued into his tuition. It is true, they had deceiued him: but since their craft was espied, and they confes­sed it with an excuse, pardon was geuen them againe: so the Isra­elites were bound in respect of equitie and dutie, not to leaue them vndefended: yet the willing redinesse of Iosue is praise worthie, [...] so soone as he was desired, he aideth them without delay: for it is said that he trauelled all the night, so that he could not haue made grea­ter [Page 52] hast for the safegarde of all his owne people. If the same sinceri tie had alwayes bene in the prophane nations, they woulde rather in time haue helped their confederates, than haue reuenged the in­iuries offered vnto them after they had susteined great calamitie. And yet the word (sodenly) must not be restrained to one day, as though they had accomplished in one night three dayes iorney, and the next day haue appeared vnto the Gibeonites. Only great speed is noted, that he deferred not the iorney vntill the next day. For when the Is­raelites had remoued their campe from Hai, or some place neere vnto it, it was three dayes before they entered into the cost of the Gi­beonites. Wee see that beeing then sette in aray they marched for­warde slowly, and Iosue was nowe fare off: when he was called to aide the [...]beonites. For wee see that Gilgal was the first station from the passage of Iordan, so that it was further off than Iericho. If any man thinke it against reason, that after he had possessed the dominion of certaine of cities, he retired backe againe, and so left the countrie open to the enimies, which it would be some labour to reco­uer againe: I answeare, it was not to be feared, lest they would come farre to meete him, and take a iorney that was so full of great daun­ger and like trouble. For it is like, that when an armie was mus­tered for the taking of Iericho, that the women, children, and all the weake multitude, stayed with their stuffe, in that quiet corner: when on the contrarie short of Iordan that was ouer against them, they that were left of the Rubenites and Gadites, with the halfe tribe of Manasses, were a defence vnto them. For to what purpose should they [...]aue drawen with them the children and women, where­of some were great with childe, some newly deliuered, some nurses with young infantes, into the battelles? Where should so greate a multitude had victuals in the middest of the out ridings of their eni­mies? Where was watering to suffice such a multitude of cattell? Wherefore, thus I take it, that Iosue and the souldiers returned to their tentes, to refresh themselues a while, with their wiues and children, and to lay vp the spoile there, where w t they were inriched.

8 The Lord said, &c.) It is doubtfull, whether God did not pre­uent and arme Iosue with his oracle, and drewe him out of Gilgal before he remoued, or else confirmed him when he was nowe redie to take his iorney. I think rather, that Iosue assone as he was required, did not rashly runne foorth without asking counsell of God: but then, [Page] when at the length he was certified of his pleasure, he did boldly and cheerefully take armour vpon him: especially when he was but late­ly punished for beeing too easie to be intreated, it is a likely coniec­ture that in so doubtful a matter he attempted nothing, but by the commaundement of God. Therefore, God tooke pittie on the poore Giveonites, when he suffered them not to be destitute of the aide of his people. And Iosue is armed with confidence of victorie, that he might succoure them, because God doeth more sharpely pricke vs forward to doe our duetie, by promising, than by commanding: al­though that which is here promised to one, perteineth to all. But it is committed peculiarly to Iosue for his honours sake, that he might deliuer it afterward to the whole armie. For God doeth not speake out of heauen to al men indifferently: but he hath honor [...] [...]is cheefe seruantes & chosen Prophetes only, with this prerogatiue. Further­more, it is worthie to be noted, that Iosue abused not the promise of God to slouthfulnesse: but so much the more vehemently he was kindled to take paines, after he was instructed of the happie suc­cesse. For many, while they boast of faith, through lewd [...] securitse beecome idle and slouthful. He heareth that the victorie is in his hand: and runneth swiftely to fight, that he may enioy it. For he knew that the happie successe was not therefore reuealed vnto him, that he shoulde be more idle or slouthfull: but that he might laboure more earnestly about it: so it came to passe, that he sette vpon his enimies before they looked for him.

10 And the Lord, &c.) The first slaughter he made w t the swords of the people: but through his owne power. Wherof we gather, that when soeuer he worketh by men: his glorie is nothing diminished, but he must challenge to him selfe all that is done. For when he v­seth the labour of men, he doeth not call them to aide, as his felowes: nor boroweth any thing of them; but when it is in his power with his only becke to bring to passe what he will, hee vseth men as instru­ments, that he may shew how they are gouerned by his hand and pleasure. In the meane time both is truely said, that the enimies were discomfited and vanquished, either by God or by the Israe­lites, bycause God, by the Israelites did ouerthrowe them. In the o­ther slaughter the hand of God doeth more cleerely appeare, when they were ouerthrowne with hailestones. And it is expressely said, that more were striken downe with the haile, than slaine with the [Page 53] hand: that it might not be doubtfull, but that the victorie was geuen from heauen. Whereby againe it is gathered, that this was no vsu­all haile: as stormes are naturally raised: for then more should haue bene wounded, or else dispersed and scatered abroad, than soudeinly slaine: and secondly, except God had directly throwne it, part would haue fallen vppon the heades of the Israelites. Now, when the one only armie is stricken with it, and the other beeing free from hurt, commeth as it were to ioyne with him, it is clearely manifest, that God himselfe fighteth out of heauen. To that same intent perteineth that which is said, that God threw great hailestones out of heauen: for the sense is, that it fell with an unusuall force, & exceeded the com­mon quantitie in greatnesse. If any tempest rising in the middest of a battell, hath bene profitable to the one parte, it hath bene thought that God hath shewed a token of his fauoure. Hereof commeth this saying of the Poet Claudian to the Emperour Theodosius,

O Prince of God beloued right,
The cloudes, and all, for thee doe fight,

Howbeit, in this place a more notable miracle is rehearsed, in which God did openly shew his power.

12 Then Ioshue spake to the Lord, &c.) The words are so read, although some doe expound it, Before the Lord, for that to speake to God, whome pietie teacheth to bee humbly intreated, it seemeth scarse agreable to the modestie of faith, and immediately after it followeth, that Iosue directed his words to the Sunne. Howbeit, I doubte not, but in the first part of the sentence his prayer or wishe is noted: in the other the testimonie of his confidence and trust, after God had bearde him. For it had bene a matter of greate pride and rashnesse, to commaund the Sunne to stand, if he had not obtained licence so to do. Therefore he prayeth and consulteth with God: and after he hath receiued an answeare, he boldly commaundeth the Sun to do that he knoweth to be the pleasure of God. And this is the force & prerogatiue of faith, which Christ commendeth, that she ma­keth mountains & seas obedient to her commandement. For the more Math. 17. 2 [...] Luke, 17. 6. the godly doe acknowledge their emptines, the more liberally God both powre his vertue and power into them: and when faith is ioy­ned to the worde, he sheweth his power in her: finally, faith borro­weth the boldnesse of commanding of the word, in which she is foun­ded. So Elias shut vp heauen, and opened it at his commaunde­ment, 1. Reg. 17, [...]. [Page] and drewe fire from heauen. So Christ armeth his disciples with heauenlie power, that they might subdue the elementes vn­to them. Onely we must beware, that no man runne foorth of his owne head to vnaduised commaundementes. For which cause Iosue did not attempt to stay & restraine the course of the Sunne, before he was throughly instructed of the purpose of God. And although by that worde, where it is said, Iosue spake vnto God, is not expressed that modestie and submission, which becommeth the seruant of God to vse in prayer: yet let it suffice vs, that thereby is breefly noted, that Iosue required of God, that which he desired, & when he had ob­teined his request, he did boldly and freely sette foorth that incredi­ble miracle, which was not yet come to passe. For he woulde neuer haue bene so bold with such securitie to command the Sunne before all men, except he had ben throughly persuaded of his calling: other­wise he should haue sustained a foule and shamefull reproch. There­fore, that he doeth not doubtfully breake out into this voice, That the Sunne & the Moone should decline from the pernetuall lawe of na­ture, it is as much as if he did adiure them by the infinite power of God, wherewith he is endued. And here shineth the singular fauour of God toward his Church, that as in fauour of mankinde he diui­deth the day from the night by the daily course of the Sunne, & it tur­neth about continually that mightie great globe with vnwearied swiftenesse: so for a short time he would haue it to stand still, vntil the enimies of Israel were destroyed.

13 And the Sunne, &c.) Some doe no lesse unseasonably moue a question, how the Sunne stood in Giveon, than they doe unskilfully answere it. For Iosue doeth not subtily place the Sunne in one pointe: that we must needes feigne the battell to haue bene fought on Midsummer day: but because he was going downe towardes the countrie of A [...]alon, so farre as a man coulde iudge by his sight, Io­sue commaunded him there to abide and stay, that he might re­maine aboue the Horizon, as they call it. Finally, the Sunne is staied from going downe, wherevnto he was then inclined: neither doe I greately regarde the number of the houres, because it is sufficient for me, that the day was prolonged by the space of one whole night. If any stories of that age were remaining, there is no doubt, but so notable a miracle shoulde be set forth in them: yet that the credite of it should not be doubtfull, the writer of the booke testi­fieth, [Page 54] that it is conteined in an other writing, although the booke which he citeth be lost: and interpretours doe not well agree about the name Iazar. They that woulde haue Moses noted thereby, doe fondly drawe the example, which is here tolde, to generall predic­tions. But because Moses so calleth the chosen people, it will better agree, that by this booke is noted the Chronicle of their actes and deedes. I truly by that worde doe vnderstand, either God, or Israel, rather than the author of the historie.

14 And there was no day, &c.) Once againe we reade in the Prophet Esaie, and in the holy historie, that the ordinarie course of Esay. 38. 5. 8. the Sunne was chaunged in fauour of King Ezechias. For that he might be persuaded, that his life should be prolonged by the space of fifteene yeares, the shadowe of the Sunne was drawen backe by tenne degrees, whiche he had descended. Therefore it is not precisely denied, that any such like thing hath bene graunted to any other, but the miracle is extolled as singular. Whereas some turne the Uerbe SHAMANG to obey, I refuse it as to hard. For though it is said in the Psalme, that God doth according to the desire of his seruantes, which is as much in effect as to obey, yet it is better to auoide what soeuer seemeth to bring GOD in subiec­tion. Simply therefore the excellencie of the miracle is praised, because no such thing had bene seene before, nor hath happened after­ward. In the seconde member of the verse, as well the gentlenesse and facilitie of God is commended, as also his fatherlie fauour to­wardes the people, for whom he is saied to haue fought.

15 After, Ioshue returned, and all Israel with him, vnto the campe to Gilgal:

16 But the fiue Kings fled, & were hid in a caue at Mak-kedah.

17 And it was tolde Ioshue, saying, The fiue Kinges are found hid in a caue at Mak-kedah.

18 Then Ioshue saide, Roll great stones vpon the mouth of the caue, and set men by it for to keepe them:

19 But stand ye not still: followe after your enimies, and smite all the hindmost, suffer them not to enter into their cities: for the Lorde your God hathe giuen them into your hand.

20 And when Ioshue, and the children of Israel, had made an end of slaying them with an exceeding great slaughter, till they [Page] were consumed, and the rest that remained of them were entred into walled cities,

21 Then all the people returned to the campe, to Ioshue, at Mak-kedah in peace: no man moued his tongue against the children of Israel.

22 After, Ioshue saide, Open the mouthe of the caue, and bring out these fiue Kinges vnto me foorth of the caue.

23 And they did so, and brought out those fiue Kinges vnto him foorth of the caue, euen the King of Hierusalem, the King of Hebron, the King of Iarmuth, the King of Lachish, and the King of Eglon.

24 And when they had brought out those Kings vnto Ioshue, Ioshue called for all the men of Israel, and saide vnto the chiefe of the men of warre, which went with him, Come neere, set your feete vpon the neckes of these Kings: and they came neere, and set their feete vppon their neckes.

25 And Ioshue said vnto them, Feare not, nor be faint hear­ted, but be strong & of a good courage: for thus will the Lord doe to all your enimies, against whome ye fight.

26 So then Ioshue smote them, and slewe them, and hanged them on fiue trees, and they hanged still vpon the trees, vntill the euening.

27 And at the going downe of the Sunne, Ioshue gaue com­mandement, that they shoulde take them downe off the trees, and cast them into the caue, (wherein they had bene hid:) and they layed great stones vpon the caues mouth, which remaine vntill this day.

28 And the same day Ioshue tooke Mak-kedah, and smote it with the edge of the sworde, and the King thereof destroyed he with them, and all the soules that were therein, he let none remaine: for he did to the King of Mak-kedah, as he had done vnto the King of Iericho.

15 And Ioshue returned, &c.) This verse is interlaced not in pro­per place. For immediatly after is annexed the ende of the battell, and the punishment that was taken of the Kinges, which followed after the battell. It is saide also, that they pitched in Mak-kedah: at length, in the ende of the Chapter, is repeated, that which is here [Page 55] saide, without regarde of the order of the time of their returne into Gilgal. Therfore, that which is told of the fleeing and hiding of the Kinges, agreeth with the historie before. For when worde was brought to Iosue, in the middest of the heate of the battell, that they were hidde in a caue: he prouideth wisely, least if he shoulde haue bene occupied in taking of them, the rest should haue escaped. There­fore he commaundeth, that the mouth of the caue should be stopt vp with great stones, & setteth men to keepe them, that being inclosed as it were in prison, they might be drawne foorth in due time to suf­fer death. And hereof it appeareth, that it was an exceeding great armie, that when the Israelites followed fiercely at the backes of them that fled, & the Sunne himselfe gaue them leisure to kill them, yet it could not be auoyded, but that many escaped into the strong cities. But this was sufficient to testifie the goodnesse of God, that without resistaunce they slue as many as came in their handes, vntill they were wearie, and returned without losse. For where it is saide, that none durst stirre their tongue, it is noted, that the victorie was without bloudshed on the Israelites parte: as if they had come foorth, not to a battell, but to a slaughter.

18 Then said Ioshue, &c.) When the armie was discomfited, then Iosue did freely and at leisure take punishment on the Kinges, wherein we must alway consider the commaundement of GOD. Or else it had bene barbarous crueltie, & intollerable pride, to tread with their feete vppon the neckes of Kinges, and to hang vp their dead bodies vppon the gallowes. For surely, they were not long before lifted vp by God, into that excellent dignitie, & placed in the royall throne. Wherefore, so to reioyce in despight of them, had bene no point of humanitie, but that God did so commaunde it. But be­cause he would haue it to be so, we must rest in his sentence, neither is it lawfull to enquire, Why he was so seuere? Although we must remember that, which I touched before, that seing from the highest to the lowest, they were all worthie of destruction, because their ini­quitie was come vp to the full, the Kings which exceeded the rest in wickednesse, deserued the sharper punishment: and secondly, exam­ple of rigour, without mercie, was to be shewed in their person, least the people fondly desiring the praise of vnlawfull clemencie, should haue bene made more readie to pardon the rest. For God would haue them all to be destroyed, and the execution of this iudgement he [Page] had committed to his people. And except he had sharpely pricked them forwarde to doe their duetie in this behalfe, they would haue found out goodly pretences of graunting of pardon. But that mer­cie is detestable, which breaketh the authoritie of God, for the will and pleasure of men. Now when the honour of Kinges is not spa­red, all cause of humanitie towardes the inferiours, and the whole multitude, is cut off. And by this instruction GOD sheweth, how greatly he esteemeth the chosen people: for it was a token, that he did highly esteeme them, that he subdued Kinges vnder their feete: that they might insult ouer their excellencie, as much as if they had bene poore varlots, as it is saide in the Psalme: A two edged sword in their handes, that they may be reuenged vppon the na­tions: Psal. 149. 6. 7. 8. 9. to bind their Kings in fetters, and their Nobles in chaines of yron, that they may execute the iudgement that is written, Such ho­nour haue all his Saintes. Also that fearfull sight serued to strike a terrour into the Israelites, that they shoulde not followe the man­ners of the Gentiles, whose wickednesse they sawe that God did so sharply punish. Therefore Moses doeth often vse this admonition, Thou sawest howe God tooke vengeaunce vppon the nations, that were before thee in the land of Chanaan: Therefore beware, that thou prouoke not the wrath of thy God with their peruerse workes. Finally, that he might be worshipped more purely, he commanded the land to be purged from all coruptions: and because the inha­bitantes were exceeding wicked, he would haue his curse to be she­wed vpon them after a straunge and vnwoonted manner.

25 Feare not, &c.) Nowe Iosue doth celebrate a triumph in the person of these fiue Kinges, ouer all the rest that remained. For he doeth euen as much exhort his men to boldenesse: as if they which yet were vntouched, did lie already vnder their feete. Whereof we gather, that while these fewe were troden vnder feete, the people were lifted vp, as it were into a great hight, that they might looke downe, and despise all the rest, as already ouerthrowen. And surely the power of God was therein clearly seene, which might make them haue a courage in time to come. And we must note, that they were hanged vp, not that Iosue would shewe any greater crueltie against them: but onely to their reproch, because they were slaine already, but it was profitable that the notable vengeance of GOD should be openly set forth in the sight of all men. Peraduenture also [Page 56] the purpose of God was, to driue the rest of nations through despe­ration into rage and madnesse, that they might procure to them selues more speedie destruction, while they whette the Israelites to wrath, by their stubbornesse. The same shamefull end is geuen to the King of Mak-kedah, which brought forth no armie against them. The like slaughter is made of all the people which remained still, within the walles. Yet it is like, they attempted some hostilitie. But the cheefe cause was, that God had geuen one sentence vpon them all. I haue shewed before, wherefore their carcases at euen were cast into the caue. And this storie setteth foorth to vs, as it were in a glasse, that when God sitteth in his seate of iudgement, all the glorie of the worlde vanisheth away before him: yea, that by his iudgement, the glorie of them which seemed to excell, is turned into extreme shame.

29 Then Ioshue went from Mak-kedah, and all Israel with him vnto Libnah, and fought against Libnah.

30 And the Lord gaue it also, and the King thereof, into the hand of Israel: and he smote it with the edge of the sworde, and all the soules that were therein: he let none remaine in it: for he did vnto the King thereof, as he had done vnto the King of Iericho.

31 And Ioshue departed from Libnah, and all Israel with him vnto Lachish, and beseeged it, and assaulted it.

32 And the Lord gaue Lachish into the hand of Israel, which tooke it the second day, and smote it with the edge of the sworde, and all the soules that were therein, according to all as he had done to Libnah.

33 Then Horam King of Gezer came vp to helpe Lachish: but Ioshue smote him, and his people, vntill none of his remai­ned.

34 And from Lachish Ioshue departed vnto Eglon, & all Isra­el with him, and they beseeged it, and assaulted it,

35 And they tooke it the same day, and smote it with the edge of the sworde, and all the soules that were therein he vtterly de­stroyed the same day, according to all that he had done to La­chish.

36 Then Ioshue went vp from Eglon, and all Israel with him, [Page] vnto Hebron, and they fought against it.

37 And when they had taken it, they smote it with the edge of the swoorde, and the King thereof, and all the cities thereof, and all the soules that were therein, he left none remaining, ac­cording to all as he had done to Eglon: for he destroyed it vtter ly, and all the soules that were therein.

38 So Ioshue returned, and all Israel with him, to Debir, and fought against it.

39 And when he had taken it, and the King thereof, & all the cities thereof, they smote them with the edge of the sword, & vt­terly destroyed all the soules that were therein, he let none re­maine: as he did to Hebron, so he did to Debir, and to the King thereof: as he had also done to Libnah, and to the King thereof.

40 So Ioshue smote all the hill countries, and the South coun­tries, and the vallies, and the hill sides, and all their Kinges, and let none remaine, but vtterly destroyed euery soule, as the Lord God of Israel had commaunded.

41 And Ioshue smote them from Kadeshbernea, euen vnto Az­zah, and all the countrie of Goshen, euen vnto Gibeon.

42 And all these Kings, and their land, did Ioshue take at one time, because the Lord God of Israel fought for Israel.

43 Afterward, Ioshue, and all Israel with him, returned vnto the campe in Gilgal.

29 Then Ioshue, &c.) Now is described the taking of those ci­ties, out of which that armie was gathered, where God shewed his power no lesse wonderfull, then in the field: specially, if we consider the quicke dispatch. For although they which fled into them, out of the battell, caused some feare: yet that feare beeing ceased, they might be profitable for their defence. Surely, the garrison was in­creased by their number. Therefore, whereas Iosue in a short time obteineth them all, with the little townes adioyning, vndoubtedly in the successe, which was no lesse incredible, than vnlooked for, the presence of God did shine manifestly. For although they that were beseeged, did but only shut their gates: yet because Iosue did neither bring ladders to scale the walles, nor artillerie to breake them downe, the siege of etterie one might haue bene some staye and tediousnesse. Therefore, when he taketh one citie the next day af­ter [Page 57] he assaulted it, and an other the same day, these continuall victo­ries so easie & redie to obteine, exceed the measure of mans strength. Wherefore, not without great cause, in the ende of the Chapter, the grace of God is celebrated with this commendation, that it was made manifest, that he did fight for Israel, while Iosue at once tooke so many Kings with their dominion: because he could neuer haue passed so speedily from citie to citie, as it had bene only to vew them, except all lettes beeing remoued, his way had bene made open by God himselfe. This also increased the miracle, that the King of Geser, which came to aide the other, no doubt but with great bold­nesse, was soudenly and with none a do discomfited, and nothing stay­ed his continuall tenour of marching for warde. As for them that were slaine in the cities, doe as it were in a glasse represent those men, whose punishment God suspendeth, while he is doing execution vpon others: for although they reioyce in themselues, for the respite of a short time, yet they are in worse case than if they had ben drawen vnto death at the first. It had ben a miserable thing, to haue ben slaine in the feelde. Well, they escaped, and defend themselues with the malles of their cities. But there (which is more miserable) their wiues & children are slaine in their sight: and they themselues haue a more shamefull ende, than if they had bene slaine fighting in the feelde. Let vs not therefore enuie the reprobate, their short truce, while God doth beare with them: for when they shall promise vnto themselues securitie, soudeine destruction shall come vpon them. In the meane time, let vs not abuse the long suffering of God, while 1. Thes. 5. 3. he deferreth his iudgement: and if wee shall seeme to haue escaped one danger, or if any holes offer themselues to hide vs, let vs not therefore please our selues: but rather let vs thinke uppon that say­ing of Ieremie, That some ripe figges, hauesome tast. but other are Ierem. 24. reiected for their bitternesse.

40 And Iosue smote, &c.) Here againe is brought in the au­thoritie of God, which dischargeth Iosue frō all note of crueltie: for if he had raged without respect, vpon his owne head, against women and children, none excuse would haue serued: but that it had bene de­testable crueltie, the like whereof is not reade of, no not in the sa­uage and almost beastlie nations. But that which otherwise all men would abhorre, we must reuerently embrace: because it proceedeth from God. Clemencie hath cheefe praise among vertues, and worthi­ly: [Page] namely, when men that haue bene hurt, and which haue priuate­ly iust cause to shed bloud, doe moderate their wrath. But because God had appointed the swordes of his people to slaie the Amo­rites, Iosue could doe no other, but obey his commandement. There­fore by this voice, not only the mouthes of all men are stopped, but their mindes are also restrained, that they steppe not forth to wrong iudgement. If any man doe heare that Iosue siue all that came before him, without respect, although they threwe downe their weapons, and humbly desired peace: this bare and simple report, woulde trouble quiet and peaceable mindes: but when it is added, (As God com­maunded) it is no more lawfull to speake against it, then when exe­cution is done vppon wicked offenders. And although in our iudge­ment, at least wise the children, and many women also were with­out fault, let vs remember, that the Court of heauen is not subiect to our lawes. But rather, when wee see that greene trees are so burnt, wee that are drie wood ought to bee afraid of greater destruction. And surely, if euerie man do well examine himselfe, he shall find him selfe worthie of an hundred deathes. Why should not God then find iust matter of one death in an infant, yet scarse come forth out of his mothers wombe? In vaine truely should we trouble him with mur­muring and grudging complaintes, that he did throwe the issue of the cursed nation into the same destruction: for when wee haue all saied, the Potter hath still, full and souereigne authoritie ouer his owne vessels, or rather ouer the clay. The last verse confirmeth that, which I saied before, that all the people had their abiding place in Gilgal, & the soldiers that went forth to the warre returned thither, both to refreshe themselues from wearinesse, and also to lay vp their praise in safetie. For it was not meete, that they should haue bene dispersed farre abroade, till the lottes were cast, which she­wed where euery one should­abide.

Chap. 11.

ANd when Iabin King of Hazor had heard this, then hee sent to Iobab King of Madon, and to the King of Shimron, and to the King of Ach­shaph,

2 And vnto the Kinges that were by the North in the mountains, and plaines, towarde the Southside of Cinneroth, and in the vallies, and in the borders of Dor Westward,

3 And vnto the Chanaanites both by East & by West, and vn­to the Amorites, and Hittites, and Perizzites, and Iebusites, in the mountaines, and vnto the Hiuites vnder Hermon, in the land of Mizpeh:

4 And they came out, and all their hoastes with them, many people, as the sand that is on the Sea shoare for multitude, with horses and charriots exceeding many.

5 So all these Kinges met together, and came, and pitched to­gether at the waters of Merom, for to fight against Israel.

6 Then the Lord saide vnto Ioshue, Be not afraide for them: for to morrowe about this time will I deliuer them all slaine be­fore Israel. Thou shalt hough their horses, & burne their charri­ots wtih fire.

7 Then came Ioshue, and all the men of warre with him, against them, by the waters of Merom, soudeinly, and fell vpon them.

8 And the Lord gaue them into the hand of Israel, and they smote them, and chased them vnto great Sidon, and vnto Mis­rephothmaim, and vnto the vallie of Mizpeh Eastwarde, and smote them, vntill they had none remaining of them.

9 And Ioshue did vnto them, as the Lorde bade him: hee houghed their horses, and burnt their charriots with fire.

10 At that time also Ioshue turned backe, and tooke Hazor, and smote the King thereof with the sworde: for Hazor before time, was the head of all those kingdomes.

11 Moreouer, they smote all the persons that were therin, with [Page] the edge of the sworde, vtterly destroying all, leauing' none a­liue, and he burnt Hazor with fire.

12 So all the cities of those Kings, and all the Kings of them did Ioshue take, and smote them with the edge of the sworde, and vtterly destroyed them, as Moses the seruante of the Lorde had commaunded.

13 But Israel burnt none of the cities that stoode still in their strength, saue Hazor only, that Ioshue burnt.

14 And all the spoile of these cities, and the cattell, the chil­dren of Israel tooke for their praie, but they smote euerie man with the edge of the sworde, vntill they had destroyed them, not leauing one aliue.

1 When Iabin, &c.) In this new conspiracie also doth shine the louing care of God, more than fatherlie, in preuenting the daungers of his seruantes: and also his mercie and kindenesse, in helping their infirmitie. If Iabin with his confederates, which are nowe men­tioned, had ioyned with the former Kinges, the weight of the warre would haue lien more heauie vppon the Israelites, and greater care and doubtfulnesse would haue troubled them. Indeed it had bene as easie for God, to haue ouerthrowen that huge armie all together, and to haue deliuered them from all feare and terror at once: but he would not presse his people that were but weake out of measure: that by setting against them, such an infinite multitude at once, they might be ouercome with to much feare and trembling. Wherefore, he restrained manie nations, that otherwise might sooner haue ar­med themselues, and kept them as it were a sleepe in astonishment: vntill his chosen people, by such notable victories as they obteined, were made more bold and couragious to take in hand the rest of the warres. First therefore they waste and spoile a large countrie, and leaue it bare, both of inhabitantes, and riches. None of the next ad­ioyning nations, which should haue restrained them, once stirreth a­gainst them. They returne backe to visite their wiues and children. When they had well reposed them selues, and are in a redinesse to make new warre: soudeinly there is raised against thē an exceeding great armie, gathered of diuerse nations, which vntill this time had sitten still, and geuen them leisure to conquer. For that they were no sooner awakened, it was as good, as if they had graunted a [Page 59] truce with them. Wherefore God did not only fight for his chosen people: but also by diuiding their enimies into sundrie factions, did mightly increase the forces of his souldiers. Howe terrible shoulde this assault haue bene, if the Israelites, by little and little, had not bene accustomed to set vppon their enimies holdly, and had tried manifestly, that God was at hand to helpe them? The multitude is compared to the sande of the Sea, then is rehearsed their chariottes and horsemen: at which furniture it is meruell, that they were not altogether discouraged, which had no horsemen at all. Wherefore they were brought forward by degrees, euen as their abilitie was able to beare. For certeinly, in the former battelles, he did but on­ly exercise them as it were but in pleasant pastimes of warre. And then by many victories oftentimes obteined, he testified his power, that it should not be lesse esteemed, than it was meete it should be. For if they had bene all discomfited at once, in deede the praises of God should haue bene notably celebrated: but the memorie of the victorie would soone haue fallen into forgetfulnesse. Wherefore it was meete, that many argumentes of Gods prouidence and power, should be distinctly and seuerally set forth, left men would haue ascri­bed one victorie only, to Fortune.

6 The Lorde saide, &c.) The more harde and difficult it was, to ouerthrowe so mightie and well furnished an armie: so much the more necessarie it was for them to be newly confirmed in faith, that they might haue good courage. Wherefore God appeareth to his seruant Iosue, and promiseth, that he woulde giue him the same suc­cesse, which he had done in his other warres before. And we must note diligently, that so often as he repeateth his promises, men are admonished either of their forgetfulnesse, or of their siouthfulnesse, or of their lightnesse. For except newe and fresh nourishmentes be often times added to our faith, they will soone waxe cold and vanish away. And yet we are sicke of a froward lothsomnesse, that almost it greeueth vs, to heare one thinge twise. Wherefore let vs learne, whensoeuer newe conflictes are at hande, to call to our minde the promise of God, which may reforme our slouthfulnesse, and stirre vp our dulnesse. Especially, that which is spoken generally, we must applie it to our daily vse: like as now God doeth especially confirme in the present matter in hand, that which he had pronoun­ced of all the nations. But by the circumstance of the time it may [Page] be gathered, that those Kinges, had set them selues forwarde a good way in their iorney, that they might haue set vpon Iosue, and the people in Gilgal. For immediatly after the answer of God, is ad­ded the iorney of Iosue. And the victorie is promised the next day, therefore they were not farre off. And the lake Meram, where they had pitched their campe, which adioyneth vnto Iordan, is neerer to Gilgal than Genasara, out of which coast part of the enimies were come. For they say, that this lake doeth either diminish or increase, as the snowe is either hardened in the mountaines, or else mealceth downe. But where commandement is giuen to Iosue, and the peo­ple, to hough the horses, and burne the charriots, no doubt but it did signifie, that all such principall furniture of warre, as was in vse with the prophane nations, must be taken away from the people of God. For he would haue them to hold warres, and valiantly to fight against their enimies, but so, that they should depend onely vpon God: that they might remember, that they were valiant by his power, that they might trust onely in him: which could scarse haue bene, if they had bene furnished with horsmen and charriots. For we knowe that glorious furniture doeth dazell our eyes: and make our minds dronke with proude confidence. Therefore, a lawe was geuen, that the Kinges should not multiplie vnto them selues horses and charriots: because nothing was more like to fall out, Deu. 17. 16. than that they should transferre to their munitions, that which God did challenge peculiarly tohim selfe. Hereof came that cōmon say­ing: Some in charriots, some in horses: but we will aduaunce our Psal. 20. 8. standard in the name of the Lorde our God. God would also take from his people the matter of foolish boldenesse, that they might be quiet and content with their owne boundes, and not to set vpon their neighbours vniustly. And experience hath taught, that when fro­warde ambition moued their Kinges to prepare horses, they tooke in hand warres no lesse rashly, than they ended them vnluckily. Wherefore it was neede, that the horses beeing houghed, should be made vnprofitable for the warres, and that the charriots should be destroyed, lest the Israelites should be accustomed to the maners of the Gentiles.

8 The Lord deliuered, &c.) The greatenesse of the slaughter is hereof gathered, that they were slaine, euen vnto Sidon, which is farre distant from the lake Merom. And it was called great Si­don, [Page 60] because it was a great mart, & a verie populous citie aboue the rest. For it is not compared with another lesser citie of the same name. The Hebrue word MOZEREPHOTH, which some retaine as a proper name, I thought good to translate, Heates: because it is like, that hotte waters did there spring out of the grounde. And as that great feare, which caused them to runne away so fast, did o­penly shewe, that they were driuen headlong, by a secret instinct of God: so it is certeine, that the Israelites, which durst pursue them in their flight, through so manie dangers, were caried with heauenly force aboue the strength of men. Then is praised as well the absti­nence of Iosue, as his redie obedience: for except the feare of God had preuailed in him, he would not willingly haue lost so many horses and charriots: for such is our readie inuention to finde out pretences, that we would haue gladly pretended, that al­though he did not make them serue for the warres, yet the price of them was not to be despised, if they had bene solde. But Iosue thought it not good to consider any thing, but that which pleased God. Now, because he had obteined, through his vertue, that he had the people tractable and obedient, that which was performed by all men, is reckoned in the praise of one man.

12 All the cities of these Kinges, &c,) When the armie was throughly discomfited, then they began to waste & spoile the contrie, & to take & sacke the cities. Where it is said, that the cities, which remained vntouched, were not burned, thereof we may gather a like­ly coniecture, that some were taken by force and assault, and so de­stroyed. Only Hazor, after it was taken, & the heate appeased, was consumed with fire: because it was the firebrand to kindle the rest vnto warre. Moreouer, that which we haue seene before, that Iosue refrained not the heate of his wrath, vntill he had slaiue all, from the greatest to the least, it is often and plainely repeated in this place. For that which before was not expressed, is now plainely set downe: that Iosue did faithfully perfourme his duetie, because he accom­plished that, which God by Moses had commaunded. Therefore, it was euen as much, as if he had consecrated his handes vnto God, when he destroyed those nations, according to his commandement. For thus we must take it, though all the world condemne vs, yet it is sufficient to discharge vs of all crime, that we haue God for our authour. In the meane time, we must wisely consider, what euerie [Page] mans vocation requireth: that no man take vpon him to followe Io­sue in the licentiousnesse of his owne zeale, least he be iudged a cruel bloudsucker, rather than a seuere minister of God.

15 As the Lorde had commaunded Moses his seruant, so did Moses commaunde Ioshue, and so did Ioshue: he left nothing vndone of all that the Lord had commaunded Moses.

16 So Ioshue tooke all this land of the mountaines, and all the South, and all the land of Goshen, and the lowe countrie, and the plaine, and the mountaine of Israel, and the lowe countrie of the same,

17 From the mount Halak, that goeth vp to Seir, euen vnto Baal-gad in the vallie of Lebanon, vnder mount Hermon: and all their Kings he tooke, and smote them, and slewe them.

18 Ioshue made warre long time with all those Kinges.

19 Neither was there any citie that made peace with the chil­dren of Israel, saue those Hiuites that inhabited Gibeon: all o­ther they tooke by battell.

20 For it came of the Lorde, to harden their heartes, that they should come against Israel in battell, to the intent that they shuld destroy them vtterly, and shewe them no mercie: but that they should bring them to nought: as the Lorde had commaunded Moses.

21 And that same season came Ioshue, and destroyed the Ana­kims out of the mountaines: as out of Hebron, out of Debir, out of Anab, and out of all the mountaines of Iudah, and out of all the mountaines of Israel: Ioshue destroyed them vtterly with their cities.

22 There was no Anakim left in the land of the children of Israel: onely in Azzah, in Gath, and in Ashdod were they left.

23 So Ioshue tooke the whole land, according to all that the Lord had said vnto Moses: and Ioshue gaue it for an inheritance vnto Israel, according to their portions, through their tribes: then the land was at rest without warre.

16 And Iosue tooke, &c.) In the continuall course of these vic­tories, when the land of it selfe did spue out the olde inhabitantes, to giue place vnto the Israelites, it did openly appeare, which is [Page 61] said in the Psalme, Although they fought valiantly, yet they con­quered Psal. 44. 4. not the land with their swordes, nor [...] them selues with their owne arme, but by the hand, and arme, and brightnesse of the countenance of God they obteined all thinges. For this purpose the places and regions are reckoned vp, that we may knowe, that God proceeded with a continuall course in that woorke which he began. But they are deceiued, which thinke a certeine mountaine to be noted by the name of Israel, because it will appeare in the end of the Chapter, that the hillie part is indifferently called by the name of Israel and Iuda. Wherefore, the singular number is put for the plurall: because the mountaines of the tenne tribes are compared with the mountaines of Iuda. Therefore this opposition must be vn­derstood. In the other hill the name is doubtful, some take it for a di­uision, as though the hill were cutte in two partes, other for smooth, because it was without trees, like as a mans heade becommeth smooth with baldnesse. Let the readers take their choise in a matter vncerteine and of small effect.

18 Many dayes, &c.) Before, within a short time, and as it were with a swift course, he had conquered fiue kingdomes: in the rest there was another respect, not through slacknesse, or wearinesse, or idlenesse: but because God did exercise his people diuersly, that his manifold grace might appeare more manifestly: which for the most part is not esteemed of vs, if it shewe it selfe all after one man­ner. Therefore, like as before, that wonderfull easinesse of victories did set foorth the power of God: so this lingering warfare, did de­clare the redie helpe of God by many documentes. Neither did it so happen soudenly and vnlooked for: for God shewed aforehand by Moses, that it should so come to passe, least if the lande were streight way made desolate, the wilde beastes would increale vpon Deut. 7. 22. it. Finally, we see here, as it were in a glasse, that whatsoeuer God promised by Moses, was performed in deede and plaine effect. But with the truth of the promises we must also consider the singular fa­uour of God toward his chosen people, that as a prouident and care­full housholder, he neglected or omitted not any thing, that might serue for their profit.

19 There was no citie which made peace, &c.) At the first sight it is contrarie to this sentence, that which is often repeted by Moses, Exod. 23. 32. Deut. 7. [...]. that the Israelites should not make any couenant with those nati­ons, [Page] nor admitte any conditions of peace, but vtterly consume and destroy their race [...]s [...]ed their name. Therefore, seeing they were excluded from all couenantes, and should haue desired peace in vaine, it is against reason, that their destruction should be imputed to their owne stubbornesse, when they coulde by no entreatie haue obteined pardon. For suppose they had sent Embassadours with oliue bran­ches, & haue desired peace: Iosue would streight haue answered, that it was not lawfull for him to enter into any treatie with them, be­cause God had forbidden him. Wherefore, if they had assaied an hun­dred wayes to haue auoyded the warre, yet they must needs haue ben destroyed. Why are they blamed therefore, that they did not desire peace? As though they were not constrained of necessitie to fight, when they sawe they had to doe with such a people, as would not be pacified. Wherefore, seeing they could not do otherwise, the fault is vniustly laied to their charge, that being constreined they set them­selues against the furie of their enimies. I answeare, although the Israelites were forbidden to receiue them to mercie, yet that the warre might be iust they were interteined with hostilitie. And that was wonderfully gouerned by the secret prouidence of God, that they, which were appointed to destruction, shoulde offer them­selues thereto, and by prouoking the Israelites, should procure their owne ouerthrowe and vtter decay. Therefore God, which forbad that any pittie should be shewed on them, draue them into such a fu­rie, that they might not be worthie to haue any mercie bestowed vp­on them. And in this behalfe it was not meete the people should be to curious or inquisitiue. For when God on the one side forbad them to enter into any couenant: yet would not haue them to shewe any hostilitie, except they were iustly prouoked, to doubtfull a disputati­on would haue troubled their mindes. Wherefore, this was the only way to be rid of this perplexitie, to cast all their care on God alone. And he himselfe, according to his incomprehensible wisedome, pro­uided, that when they came to the point, the course of the people should not be hindered with any let. So the Kings beyond Iordan, when they had first armed themselues, suffered punishment worthi­ly of their rashnesse. For the Israelites did not set vppon them with open warre, before they were prouoked. Likewise, after the same manner, the Citizens of Iericho, when they shut their gates, offered warre themselues. The like stubbornesse was in the rest, [Page 62] which after the same sort gaue the Israelites occasion to fight. Now it appeareth, how aptly these thinges agree together, that God commanded Moses, that the nations, which he had appointed to destruction, should be vtterly defaced, and rooted out: and therefore he doeth open a way for his decree to take place, when he hardeneth the reprobate. Therefore, in the first degree is placed the will of God, that it might haue the preeminence, as the cheefe cause.

For, because their iniquitie was come vp to the full, he deter­mined to destroy them. Wherevppon proceeded the commaunde­ment of God geuen to Moses, which yet should haue had no effect, ex­cept the people had bene armed to execute the iudgement of God, through the obstinacie and stubbornesse of them that were to be de­stroyed. For this end doeth God harden them, that they may turne themselues away from obteining of mercie: therfore this hardnesse is called his woorke, because it establisheth the effect of his purpose. Now, if they which feigne that God doeth spie out of Heauen, what the pleasure of men is, go about to darken with their cloudes so plaine a matter, and cannot abide that by his secret working the hearts of men shoulde be bridled, what else shall they do but bewray their owne impudencie? They will graunt no more to God, but that he doeth permit: so they hang his purpose vpon the will of man. But what saith the holie Ghost? That their hardening was of God, that he might cast downe headlong, them that he would haue to be destroyed.

21 And Ioshue came, &c.) We haue heard in an other place, what the sonnes of Anak were. They were a race of Giantes, with whose tallnesse the spies terrified the people, so that they woulde not goe forwarde into the land of Chanaan. Wherefore, seeing they were so terrible, it was a woorthie woorke to take them away, that the people might be more cheerefull to hope well of their affaires. For it had bene a verie hurtefull thing, that such a sight should haue remained, which daily should haue vexed and greeued them: for feare would haue darkened the glory of God in the former victories, and would haue ouerwhelmed their faith, when they did cast in their minde, that the hardest battell of all did yet still remaine. Wherefore, not without cause, this is remembred among other helpes of God, that the lande being purged from such monsters, was graunted to be a quiet dwelling place vnto the people. For the [Page] lesse credible that it was, that they might be vanquished, the more notable was the power of God in conquering them.

23 Ioshue tooke, &c.) Although Iosue was farre off from being conquerer of all the lande: yet it is truely saide, that he obteined the whole lande, as God testified to Moses: by which worde the Deut. 7. 22. generall sentence is restrained. For this exception was added by name, that the dominion, which God promised, should not be ob­teined, but by little and little: lest they should afterward haue bene troubled to fight against cruell and sauage beastes, if they should haue cast them selues into a waste wildernesse. Wherefore, although GOD had not yet placed the people in possession of the promised lande: yet he performed his couenant, according to the condition with which it was made: because he gaue them conuenient inter­teinement, and as much as sufficed them for the present time. And by the wordes may be gathered, that other coastes are comprehen­ded, which were not yet come into their hande and full possession. For it is saide, that he did distribute according to their families, that which he had conquered. But afterwarde we shall see in the portion, that lottes were cast for those countries, which were sub­dued vnto the gouernement of the people, after the death of Iosue, yea many hundred yeares after. Now the sense of the wordes is manifest, that while Iosue was yet aliue, the promise was begonne to be exhibited, so that they neede not doubt, to diuide the whole lande by lottes.

Chap. 12.

AND these are the Kings of the land, which the children of Israel smote, and possessed their lande, on the o­ther side Iordan, toward the rising of the Sunne, from the riuer Arnon, vnto mount Hermon, and all the plaine Eastward.

2 Sihon King of the Amorits, that dwelt in Heshbon, hauing dominion from Aroer, which is beside the riuer [Page 63] of Arnon, and from the middle of the riuer, and from halfe Gi­lead, vnto the riuer Iabbok, in the border of the children of Ammon.

3 And from the plaine, vnto the Sea of Cinneroth Eastward, and vnto the Sea of the plaine, euen the salt Sea Eastward, the way to Behtieshimoth, and from the South, vnder the springes of Pisgah.

4 They conquered also the coast of Og King of Bashan, of the remnant of the Giantes, which dwelt at Ashtaroth, and at Edrei,

5 And reigned in mount Hermon, and in Salcah, and in all Bashan, vnto the border of the Geshurites, and the Maachathi­tes, and halfe Gilead, euen the border of Sihon King of Hesh­bon.

6 Moses the seruant of the Lorde, and the children of Israel smote them: Moses also the seruant of the Lord gaue their land, for a possession, vnto the Rubenites, and vnto the Gadites, and to halfe the tribe of Manasseh.

7 These also are the Kinges of the countrie, which Ioshue, and the children of Israel smote on this side Iordan Westward, from Baal-gad, in the 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: [...]

[Page] 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 [Page 65] 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 [Page] 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 cōmon opinion: or else a litle riuer which [...]ū [...]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 opi [...]ion. In the first verse riseth a question, because that, after it is said, that there were fiue principalities about the Sea coast, the Auites are added in the sixt place. Some thinke they are not reckoned among the fiue, because it was a small prouince. But let the readers consider, whether there be not a secreat opposition betweene a people that was free, and of their owne gouernement, and of the fiue principalities. Therefore, because the state of the A­uites was diuerse from the rest, they are numbered seuerally. And therefore a Nowne plurall is set for distinction sake. But as for the rehearsall of these principalities, is not made according to the dig­nitie or wealth of euerie one: but Aza occupied the first place, be­cause it was next Egypt. And the same reson is in Asdod, & the rest. The Grecians, after their manner, for the Hebrue letter AIN, put their GAMMA, & so they cal that Gaza, which the Hebrues call A­za: like as of Amorrha they make Gomorrha. Wherby their error is sufficiently discouered, which faine that Gaza was a Persian name, so called of riches, because Cambyses, when he would make warre in Greece, laid vp his treasure there. But because in Luke, mention [Page 66] is made of the desert of Gaza [...]it appeareth, that a citie of the same name was builded neere to it, but in another place. Asdod is that Citie, which the Grecians called Azotus. Now, all this Sea coast, or that which is nigh the Sea, is brought a long euen vnto Sidon. And there be which thinke, that the Phenicians in times past, were Lordes both of Gaza and Azotus. Nowe farre the mount Libanus extendeth, it is well knowne: for some time it comprehendeth the mount Hermon. And for the length of it, one part of it is called An­tilibanus. Of that mount Hermon the reader shall find Deuterono­mie. 4. Towarde the East is Hemath, which is also called Antio­chia of Syria.

6 All the inhabitantes of the hill, &c.) Iosue is againe admo­nished, that although the Israelites did not yet possesse those regi­ons: yet he shoulde not deferre the partition, but trust in the promise of God: because men doe maliciously defame his power, when they doubt of the end. Wherefore it is said, Only doe thou thy duetie in distribution of the lande, neither let that bee exempted from the lottes which the enimies doe quietly possesse, bycause I will haue a care to fulfill that I haue promised. Hereof let vs learne, in taking affaires in hand, so to depend vppon the mouth of God, that no doubtfulnesse doe stay vs. Indeede it is not our parte to frame vaine hope vnto our selues: but when our trust is grounded vppon God onely, let vs obey his commandements: because it is not to be feared, that wee can be deceiued in the successe. Afterward he assig­neth the land of Chanaan to nine tribes & an halfe: because the Ru­benites & Gadites, and the halfe tribe of Manasses, had their porti­on geuen them on the other side of Iordan. And although there see­meth to be a vaine repetition in these wordes, which Moses gaue vnto them, as Moses gaue vnto them: yet is there nothing super flu­ous, for that in the second member the gift is confirmed, as if God ratified that which was done. Therfore, as Moses gaue thē that land so let them remaine in quiet possession. And for this cause he is ad­orned with the title of The seruant of God: that no man should breke that decree, which Gods faithfull minister had published by his au­thoritie. And surely, it was needfull to stay all controuersies, which otherwise might daily haue arisen.

14 Onely to the tribe of Leui, &c.) This exception also was necessarie, least the Leuites should complaine, that they were vniust­ly [Page] disherited, and so might raise great trouble about their right. Therefore he admonisheth them, that Moses was the authour of this distinction: and with all teacheth, that they haue no cause to com­plaine for any thing taken from them, because a goodly recompense was geuen vnto them. And although the sacrifices were not equally diuided among the Leuites: yet it is sufficient, that they all had their liuing of the first fruites and tenthes. And as God by reward allu­re [...]h them to take charge of the holy things: so likewise he exhorteth the people to performe and pay their holie oblations faithfully, when he pronounceth that his sacrifices are their liuing.

15 Moses then gaue vnto the tribe of the children of Ruben, inheritance, according to their families.

16 And their coast was from Aroer, that is on the brinke of the riuer Arnon, and from the citie that is in the middest of the riuer, and all the plaine which is by Medeba:

17 Heshbon, with all the cities thereof, that are in the plaine: Dibon and Bamoth-baal, and Beth-baal-meon:

18 And Iahazah, and Kedemoth, and Mephaath:

19 Kiriathaim also, and Sibmah, & Zerethshahar, in the mount of Emek:

20 And Beth-peor, and Ashdoth-pisgah and Beth-ieshimoth:

21 And all the cities of the plaine: and all the kingdome of Sihon King of the Amorites, which reigned in Heshbon, whom Moses smote with the Princes of Midian, Eui, and Rekem, and Zur, and Hur, and Reba, the Dukes of Sihon, dwelling in the countrie.

22 And Balaam the sonne of Beor the southsayer did the chil­dren of Israel slaie with the sworde, among them that were slaine.

23 And the border of the children of Ruben was Iordan, with the coastes: this was the inheritance of the children of Ruben, according to their families, with the cities, and their vil­lages.

24 Also Moses gaue inheritance vnto the tribe of Gad, euen vn­to the children of Gad, according to their families.

25 And their coastes were Iazer, and all the cities of Gilead, and halfe the land of the children of Ammon, vnto Aroer, which [Page 67] is before Rabbah:

26 And from Heshbon vnto Ramoth, Mizpeh, and Betonim: and from Mahanaim, vnto the borders of Debir:

27 And in the vallie Beth-aram, and Beth-nimrah, and Suc­coth, and Zaphon, the rest of the kingdome of Sihon King of Heshbon, vnto Iordan, and the borders, euen vnto the Sea coast of Cinereth, beyonde Iordan Eastward.

28 This is the inheritance of the children of Gad, after their families, with the cities, and their villages.

29 Also Moses gaue inheritance vnto the halfe tribe of Manas­seh: and this belonged to the halfe tribe of the children of Ma­nasseh, according to their families.

30 And their border was from Mahanaim, euen all Bashan, to wit, all the kingdome of Og King of Bashan, and all the townes of Iair, which are in Bashan, threescore cities:

31 And halfe Gilead, and Ashtaroth, and Edrei, cities of the kingdome of Og in Bashan, were geuen vnto the children of Ma­chir the sonne of Manasseh, to halfe of the children of Machir af­ter their families.

32 These are the heritages, which Moses did distribute in the plaine of Moab, beyonde Iordan, towarde Iericho Eastward.

33 But vnto the tribe of Leui Moses gaue none inheritance: for the Lorde God of Israel is their inheritance, as he saide vnto them.

15 Moses gaue, &c.) That 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 shalbe 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 [Page] 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 [...]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 [Page 68] 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.

[Page] 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 man among the Anakims: thus the land ceased from warre.

1 These are, &c.) Now he commeth to the land of Chanaan, for [Page 69] which it behoued nine tribes and a halfe to cast lottes. And by and by, as we shall see, he will breake off the report of that matter, yet it was a conuenient passage of his speach from that region, which was of an other condition: that the readers may knowe, that he will speake afterward of the land of Chanaan, whose diuision was to be made by lot. We haue said before, that Iosue and Eleazer did part out, not onely that which the Israelites had conquered: but geuing credite to the promise of God, comprehended whatsoeuer God pro­mised to his people, no otherwise, than if it had bene alredie in their occupation. We shall see, that the partition was not perfect at the first: but when the lot of Iuda fell out first, the courses of the other tribes were left in hope. But here ariseth a hard question, How Io­sue, Eleazer, and the Princes diuided the land, if lottes were cast for it: For the casting of lottes is not gouerned, either by the sentence, will, or authoritie of men. If any man will answer, that they did o­uersee the matter, that no deceipt might be vsed, the knot is not yet loosed, yea, that answer shalbe confuted by the texte. Wherefore we must wit, that they were not simply chosen to diuide the lande by lot: but after the casting of the lottes, to enlarge or restraine the boundes of euerie tribe by iust proportion. And it is manifest, that the matter could not be accomplished onely by casting of lottes. For when nothing is more chaunceable in mans iudgement, than the fal­ling of lottes, they knewe not, whether God would place the halfe tribe of Manasses, where Iuda obteined his portion: whether Za­bulon should haue bene in the place of Ephraim. Wherefore, it was not lawefull for them, to proceede further in the beginning, than to diuide the lande into tenne partes or prouinces: but so, that the space of euerie one should remaine vndetermined. For, if euerie one should haue had their choyce, some would haue wished to haue dwelt in the middest of the land, some would haue chosen a quiet countrie, some would haue followed the fruitfulnesse of the fieldes, or the good tem­per of the aire, or the pleasantnesse of the place. But the lot placed the tribe of Iuda, as it were, in the head, and sent away the tribe of Zabulon vnto the Sea coaste: and made the tribe of Benia­min neighbour vnto Iuda, and remoued the tribe of Ephraim further off. Finally, this was the authoritie of the lot, that frō Egypt toward Syria, & from the North part by the Midland sea, ten por­tions fell out, so that some were neere vnto the Egyptians, some in­habited [Page] in places neere the Sea, some should haue the hillie parte, some should dwell in the middest of the vallies. When this was once appointed, then the rulers of the people had their parte to execute, that according to the lawe of proportion, they shoulde sette out the boundes of euerie tribe. Therefore, it was in their iudgement, to ac­compt how manie thousand people was in euerie tribe, and so accor­ding to the multitude or fewnesse, they should adiudge to euerie one, either more or lesse compasse of grounde. For, by the commande­ment of God, proportion was to be kepte: that as they were found, more or fewer, when they were numbered, so a larger or a straiter region should be assigned to them: Numbers 26. It was referred to the iudgement of the same Princes, to directe the boundes, either in length or in breadth, euen as the more commodious reason required. Also we must remember that, which is read: Numbers 34. that those ten which are now called heades of the families, were not ap­pointed by election of men, but were created vnto this office by the voice of God. So euerie tribe had their owne ouerseers, that no fraud or force should be vsed. Againe, it was not lawfull to haue them in suspicion, which were named by God himselfe. Behold now howe Iosue gaue the land, which yet was subiect to casting of lottes.

4 But to the Leuites, &c.) This is the thirde time that the same thing is repeated of the Leuites, that they were accompted to make one head, bu [...] for another purpose, because it followeth immediately after, that the sonnes of Ioseph were diuided into two tribes, & so by priuiledge their portion was doubled. For so Iacob had prophesi­ed: yea euen as a Iudge appointed by God, he preferred his sonne Ioseph before the rest, in this behalfe. God therefore tooke the Le­uites to his owne portion, and set vp in their place one of the two fa­milies of Ioseph.

6 And the children of Iuda came, &c.) Now is enterlaced an o­ther matter, wherby that which was begon to be spoken, of the par­tition of the land is broken off: namely, that Caleb required mount Hebron to be geuen vnto him, euen as it was promised by Moses: and this happened in time long before the people had made an end of their warres, and should cast lottes for the land. For this is num­bered the fift yeare, since they entered into the lande: neither doeth he require a place that was alredie quietly possessed, and free from enimies: but in the middest of the furie and heate of warres, he de­sireth [Page 70] that he may haue leaue to subdue and s [...]aie the Giantes, and so to conquere it. This only he indenteth with them, that after [...]ee hath vanquished the Giantes by his vertue and manhood, he be not defranded of the rewarde of his trauell. The manner of prouision is, that this place come not into the common lotte of his tribe. Therefore he alone doth not take vpon him this enterprise, but the sonnes of Iuda, of which tribe he was, agree therevnto, because that by this extraordinarie gift, which was bestowed vppon one familie, the portion of euerie one was, by so much as his parte came to, increased. Therefore, although Caleb alone doth speake, the whole tribe is with him, whose benefite it was, that he should be enriched with this rewarde. But why Caleb is called the Kenesite, I cannot certeinly determine, He is called so also: Num. 32. Nei­ther am I ignorant, what other men gesse, namely, that he was so surnamed of Kenas, or because he or some of his ancesters dwelt a­mong the Kenesites. But I see no certeintie of these opinons. What if he obteined this title of some notable acte he did: as conquerers sometime doe take their surname of the nations which they haue subdued? First, because this promise was not registred in the pub­like recordes, & no man was aliue, that could be witnesse therof but Iosue, he appealeth to him. For it is like that when the other tenne spies obiected the names of the Giantes, Enakim, to terrifie the people, Caleb to confute their lewdnesse, answered the truth, that when he had seene them in the Mount Hebron, they were not so terrible, but that he durst sette vppon them himselfe, that after he had chased them away, he might succeed in their place, and that vpon this condition his dwelling was graunted to be in that place, which he should conquere by his owne valiantnesse.

7 I was fourtie yeres old, &c.) He seemeth to boast of his vertue more gloriously, than becommeth a godlie and modest man. But we must remember, that when the mater of it selfe was odious and sub­iect to many quarels, he hath neede of singular commendation to deliuer him from enuie. Wherefore he rehearseth how faithfully he reported that, which he knew of the land. For this clause (Euen as it was in my heart) doeth doubtlesse declare sinceritie, and so his heart is opposite to deceitfull words. For it is a fond interpretation, that he said in his heart: because he durst say nothing by the way, least he should haue bene slaine of his companions. For he meaneth [Page] nothing else, but that without colour and dissimulation, he did faith­fully execute that, which was geuen him in charge, he amplifieth the praise of his vpright dealing, that when all his companions (ex­cept Iosue) were against him, yet he gaue no place to their malice, neither was he ouercome with their wicked conspiracie, but abode constantly in his purpose. The wordes are, (I fulfilled to goe after God.) But the sense is cleare, that he was not caried away from the faithfulnesse of his duetie, by the wicked practising of those ten men, which was harde to abide: but that he was throughly determined to followe God. Namely, because he was certeinly persuaded, that God was the author of the enterprise, from which those vnfaithfull men assaied to withdrawe the people. But let vs learne out of this place, that except the last ende answeare to the beginninges, good beginninges vanish away and come to nothing: and secondly, that this constancie is onely worthie of praise, when we followe God.

9 Then Moses sware, &c.) This was one rewarde of his message well and faithfully discharged, to obteine an inheritance, whereof all the people is depriued. For, although long life be worthily ac­compted among the benefites of God: yet the end is here annexed, that Caleb might obteine that inheritance, which was denied to the rest: which was no small prerogatiue. Consequently, he setteth forth the trueth of Gods promise, because he had prolonged his life: and not that onely, but also had geuen him such vigor and strength, that being more than fourescore yeares olde, he was no weaker, than he was in the floure of his age. For other men haue had a lustie age, (and yet but a fewe:) neither haue any kept their owne so well, that at foure score and fiue yeares of age, they haue had as much strength as they had in their best age. For he doth not only challenge to him­selfe the knowlege & valiantnesse of a Capteine, but also the strength of a souldier. He addeth also, that his strength will serue for all ac­tions and exercises of this life. For, to goe in & out, doeth signifie as much with the Hebrewes, as to performe and execute all partes of our office. And Caleb doeth performe this indeede, when hee ta­keth vppon him to assault and driue away the Giantes. Neither is he lifted vp with foolishe pride, to assure himselfe of victorie: but he hopeth for prosperous successe by the helpe of God. This worde (Peraduenture) seemeth to inferre an vnreasonable kind of doubt­fulnesse: as if he would goe to fight at all aduentures. They which [Page 71] thinke, that for modestie sake he mistrusteth himselfe, and conside­reth his owne infirmitie, doe neither say all, nor nothing at all. For surely, they omitte that, which is principall, that this worde (Peraduenture) is to be referred to the common opinion of men, such as might be conceiued by the present state of the matter. But first it is conuenient to consider his purpose. If he had desired such a hill to be geuen him, as without any trouble might haue ben possessed: his request had bene harder to obteine. But now, setting foorth the difficultie of the matter, before Iosue, and the Princes, he winneth their fauoure: for when they haue yelded to his request, yet they graunt nothing, except he take in hand, & atchiue an hard, doubtfull, and daungerous warre. Therefore, when he knew that the Israelits did tremble and feare at the fame of the Giantes, he speaketh after their opinion, as of a matter doubtfull and vncerteine. But as tou­ching himselfe, the woordes doe plainely declare, that he presumed not vppon that, which was spoken to him, with a doubtfull and wa­nering minde. I will driue them out (saith he) as the Lord hath pronounced. Shall we say, that when he bringeth forth a sentence of God, that he standeth in doubt, whether he will performe or no that which he hath promised? Therefore it is manifest, that to the intent he might more easily obteine his request, he putteth them in minde, how full of danger the enterprise was, although it is not straunge with the Hebrewes, by this worde (Simply) to note the difficultie and hardnesse of a thing, although no distrust at all doeth trouble our mindes. But how greate a matter it was to driue away the Giantes, out of that strong holde, hereof it may be gathe­red, that Caleb durst not sette vppon them, vntill after Iosue was dead.

13 Blessed him, &c.) He did so pray for him, that he did also re­ioyce with him: for it was profitable, for example sake, that his ver­tue should be openly commended, whereby other men should be stir­red vp to ouercome all feares. For it was as much, as if he had con­temned the Giantes, and ouerlooked them out of an high place. Therefore the blessing of Caleb doeth conteine a praise in it, which may serue to exhorte the people. In the end of the Chapter, it is said, that the name of Hebron was Kiriath Arbah. Where it is to be noted, that the hill it selfe, is not to be vnderstood thereby, but the cheefe citie there on, which is often mentioned in the scripture. [Page] And it is said, that it was so named, of a certeine Giant, of notable tallnesse: whereby their fable is confuted, which will haue it to be so called, of foure Patriarches that were buried there. Thus it appea­reth, that Caleb was not carefull for his present quietnesse, or pri­uate commoditie, when he doeth not sette vppon the place manie yeres after it was geuen him. Wherefore it perteined no lesse to the whole people, than to one priuate familie, that that thing should be geuen for a singular benefite, which did as yet hang vppon the in­comprehensible grace of God, & was laied vp in hope alone. Also this priuate reward ought to be lesse odious, seing the effect thereof could not be confirmed, without the wonderfull power of God. Yet heere [...]riseth a question, Seeing Hebron did not only fall to be a portion of the Leuites, but also was one of the cities of refuge, how this gifte [...]oode vndefeated? If we say that Caleb contenting him selfe with o­ther townes, resigned his right to the Leuites, the knot is not yet al­together loosed, because he is expresly appointed Lorde of that citie. But if we consider, that onely a right of dwelling was graunted to the Leuits in those cities, there shall be no repugnance. In the meane time, the modestie of Caleb is worthie of no small praise, which in that portion, which by extraordinarie priuilege was graunted to him, did not refuse to entertaine the Leuites.

Chap. 15.

THis then was the lot of the tribe of the children of Iudah by their fami­lies: euen to the border of Edom, and the wildernesse of Zin, South­ward, on the Southcoast.

2 And their Southborder was the salt Sea coast, from the point that lo­keth Southward.

3 And it went out on the South­side toward Maaleth-akrabbim, and went along to Zin, and ascended vp on the Southside vnto Ka­desh-barnea, and went along to Hezron, and went vp to Adar, and fet a compasse to Karkaa.

4 From thence went it along to Azmon, and reached vnto [Page 72] the riuer of Aegypt, and the end of that coast was on the West­side: this shalbe your Southcoast.

5 Also the East border shalbe the salt Sea, vnto the end of Ior­dan: and the border on the North quarter, from the point of the Sea, and from the end of Iordan.

6 And this border goeth vp to Beth-hogla, and goeth along by the Northside of Beth-arabah: so the border from thence goeth vp to the stone of Bohan the sonne of Ruben:

7 Againe, this border goeth vp to Debir, from the vallie of A­chor, and Northwarde, turning toward Gilgal, that lieth be­fore the going vp to Adummim, which is on the Southside of the riuer: also this border goeth vp to the waters of Enshemesh, and endeth at En-rogel:

8 Then this border goeth vp to the vallie of the sonne of Hinnom, on the Southside of the Iebusites: the same is Hieru­salem, also this border goeth vp to the top of the mountaine that lieth before the vallie of Hinnom Westward, which is by the end of the vallie of the Giantes Northward.

9 So this border compasseth from the top of the mountaine, vnto the fountaine of the water of Nephtoah, and goeth out to the cities of mount Ephron: and this border draweth to Baa­lah, which is Kiriath-iearim.

10 Then this border compasseth from Baalah Westward, vn­to mount Seir, and goeth along vnto the side of mount Iearim, which is Chesalon, on the Northside: so it commeth downe to Beth-shemesh, and goeth to Timnah.

11 Also this border goeth out vnto the side of Ekron North­ward: and this border draweth to Shi [...]ron, and goeth along to mount Baalah, and stretcheth vnto Iabneel: and the ends of this coast are to the Sea.

12 And the West border is to the great Sea: so this border shalbe the bounds of the children of Iudah round about, accor­ding to their families.

13 And vnto Caleb the sonne of Iephunneh did Ioshue giue a parte among the children of Iudah, as the Lorde commanded him, euen Kiriath-arbah of the father of Anak, which is He­bron.

[Page] 1 And the lot, &c.) I haue shewed before, that in setting out the situation of the places, & searching out the reason of their names, I would not be curious, partly because I confesse, that I am not so exercised in the knowlege of Topographie or Chorographie, part­ly because of great laboure bestowed therein, small fruite would come to the readers. Yea, peraduenture the greatest parte of men should take paine without any profite. But to the purpose, we must note, that the lot of the tribe of Iuda, doeth not onely fall in a high place, that the verie hight of the region might commend the digni­tie of the kingdome that should be therein: but because the name of that tribe, doeth first come forth, as a foreshewing of the same mat­ter. They beginne to diuide that which was alredie conquered by warre. The names of the tenne tribes are cast into a potte. Iuda is preferred before all the rest. Who seeth not, that he is lifted vp into the highest degree, that the prophesie of Iacob might be fulfilled? Now, within these boundes, which are here set downe, it is well knowen, that there were goodly pastures, noble and fruitefull vines. Thus, when the lot doeth answere to the prophesie of Iacob, it is manifest, that it fell not by chaunce: and that the holie Patriarch did pronounce that, which was deliuered to him by the spirit of God. They that are skilfull of the places, may with more pleasure and profite inquire more of them. But that the ruder sorte be not greeued to reade vnknowne names, let them thinke, that it is well worth their laboure, if they doe remember, that short summe which I haue touched, namely, that the tribe of Iuda is lifted vp on high, that it may be seene alofte aboue the rest, vntill the scepter doe arise from thence: and secondly, that a region fruitfull of vines and pa­stures is assigned to him: moreouer, that all the people might ac­knowledge, that his loe fell not by chaunce, which was foreshewed three hundred yeres before. Furthermore, of the large and manifold compasse of the places, the vnlearned sorte may easily gather, that it was a great prouince, which was assigned by lot to that one tribe. For, although some diminution happened afterward, yet they had alwaies the largest dominion. And we must remember, that which I said, that nothing else was declared by the lot, but that the border of the sonnes of Iuda ioyned vppon the land of Edom, and the sonnes of Sin, and that on the other side, they bordered vpon the brooke of Egypt, and vppon the Midland sea: but they that were chosen to be [Page 73] diuiders, as their iudgement serued them, according to the multi­tude of men, did measure out how great their portion should be, & did not enlarge their boundes further: & the same reason they followed in the rest, as the neerenesse of the places required. Neither did the errour which they committed, any thing hinder, but that which they decreed remained stedfast. For as they were not ashamed in parte to retracte that portion, which they had made vnaduisedly: so on the other side, when the people did see, that they handled the matter, with all faithfulnesse and vpright dealing, they did willingly submit them selues to their decree: neither did a particular errour let a ge­nerall action from being confirmed & ratified. It shall not be amisse, in one worde to touch the citie of Iebus, which afterward was cal­led Hierusalem. Although it was alreadie, by the secreat counsell of God, chosen to be his Sanctuarie, and the seate of the kingdome, which should be there: yet it was possessed of the enimies, vntill the time of Dauid. For in that they were so long depriued of that place, in which was grounded the holinesse, excellencie, and beautie of all the lande beside: therein appeared plainly the curse of God, to pu­nish the slouthfulnesse of the people. For it was as much, as if the cheefe and principall ornament and dignitie of the land, were taken away from them. But on the other parte did shine the meruelious goodnesse of God, that the Iebusites, which after their time was prolonged, seemed to haue taken so deepe and sure roote in the land: yet for all that were rooted out, and pulled out of their place, when they thought least of it.

13 But to Caleb, &c.) If iudgement should be geuen, according to the present state, it seemeth to be a foolishe thing, that an imagi­ned gift should be so often rehearsed, whereof Caleb receiued no be­nefite, so long as Iosue liued. But here is set foorth as well the trueth of God, as the faith of the holy man, which rested vpon his promise. Therfore, although scornefull men at that time, would haue derided and scoffed, as well at the carefulnesse of Caleb, as at the vnprofita­ble liberalitie of Iosue, and the inhabitants of the same place, (if the report thereof had bene brought to them,) would haue proudly de­spised it, not without scoffes and tauntes: yet God at the length de­clareth in effect, the certeintie and constancie of his decree. As for Caleb, although he sawe, that he was kept off from hauing accesse vnto the hill, yet he testified, that he was content with the onely pro­mise [Page] of God. like as this is a right triall of faith, not to be greeued to want the fruition of the things that are promised, vntill the due time come. Moreouer, this place and such like doe teach, that the Giantes, which are commonly called Enakim, were so called of E­nak the authour of their stocke, and so it is a name of their kinred. But at what time he draue away the sonnes of Enak, we shall see soone after. In the meane time this place doeth teache vs, that when Caleb alleadgeth the name of Moses, he vsed no deceipte, nor affirmed any thing vntruely, because it is nowe plaine­ly aduouched, that Moses did so appoint it, by the commaunde­ment of God.

14 And Caleb droue thence three sonnes of Anak, Sheshay, and Ahiman, and Talmaie, the sonnes of Anak.

15 And he went vp thence, to the inhabitantes of Debir: and the name of Debir before time was Kiriath-sepher

16 Then Caleb saide, He that smiteth Kiriath-sepher, and ta­keth it, euen to him will I geue Achsah my daughter to wife.

17 And Othniel, the sonne of Kanaz, the brother of Caleb tooke it: and hee gaue him Achsah his daughter vnto wife.

18 And as she went in to him, shee moued him to aske of her father a feelde: and she lighted off her Asse, and Caleb saide vnto her, What wilt thou?

19 Then shee answeared, Geue me a blessing: for thou hast ge­uen me the South countrie: geue mee also the springs of water. And hee gaue her the springes aboue, and the springes be­neath.

20 This shalbe the inheritance of the tribe of the children of Iudah, according to their families.

21 And the vtmost cities of the tribe of the children of Iu­dah, toward the coastes of Edom Southward were Kabzeel, and Eder, and Iagur,

22 And Kinah, and Dimonah, and Adadah,

23 And Kedesh, and Hazor, and Ithnan,

24 Ziph, and Telem, and Bealoth,

25 And Hazor, Hadattah, and Kerioth, Hezron (which is Hazor.)

[Page 74] 26 Amam, and Shema, and Moladah.

27 And Haza, Gaddah, and Heshmon, and Beth-pale [...],

28 And Hasar-shual, and Beersheba, and Biziothiah,

29 Baalah, and Iim, and Azem,

30 And Eltolad, and Chesil, and Hormah,

31 And Ziklag and Madmanna, and Sansannah,

32 And Lebaoth, and Shilhim, and Ain, and Rimmon: all these cities are twentie and nine with their villages.

33 In the lowe countrie were Eshtaol, and Zoreah, and Ash­nah.

34 And Zanoah, and En-gannim, Tappuah, and Enam,

35 Iarmuth, and Adullam, Socoh, and Azekah,

36 And Sharaim, and Adithaim, and Gederah, and Gedero­thaim: fourteene cities with their villages.

37 Zenam, and Hadasha, and Migdalgad,

38 And Dileam, and Mizphe, and Ioktheel,

39 Lachish, and Bozkath, and Eglon,

40 And Cabbon, and Lahmam, and Kithlishe,

41 And Gederoth, Beth-dagon, and Naamah, and Makke­dah, sixteene cities with their villages,

42 Lebnah, and Ether, and Ashan,

43 And Iiphtah, and Ashnah, and Nezib,

44 And Keliah, and Aczib, and Mareshah: nine cities with their villages.

45 Ekron with her townes and her villages,

46 From Ekron, euen vnto the Sea, all that lieth about Ash­dod with their villages.

47 Ashdod with her townes and her villages: Azzah with her townes and her villages, vnto the riuer of Aegypt, and the great Sea was their coast.

48 And in the mountaines were Shamer, and Iattir, and So­coth,

49 And Dannah, and Kiriath-sannath (which is Debir,)

50 And Anab, and Ashtemoth, and Anim,

51 And Goshen, and Holon, and Giloth. eleuen cities with their villages.

52 Arab, and Dumath, and Eshan,

53 And Ianum, and Beth-tappuah, and Aphekah,

[Page] 54 And Humtah, and Kiriath-arba (which is Hebron,) and Zior: nine cities with their villages.

55 Maon, Carmel, and Ziph, and Iuttah,

56 And Izreel, and Iokdeam, and Zanoah,

57 Kain, Gibeah, and Timnah, tenne cities with their villa­ges.

58 Hashul, Beth-zur, and Gedor,

59 And Maarah, and Bethanoth, and Eltecon: sixe cities with their villages.

60 Kiriath-baal, which is Kiriath-iearim, and Rabbath: two ci­ties with their villages.

61 In the wildernesse were Beth-arabah, Middin, and Seca­cah.

62 And Nibshan, and the citie of salt, and En-gedi: sixe cities with their villages:

63 Neuerthelesse, the Ieb usites, that were the inhabitantes of Hierusalem, could not the children of Iudah cast out, but the Iebusites dwell with the children of Iudah at Hierusalem vnto this day.

Here is that declared, which was done after the death of Io­sue, as appeareth by the booke of Iudges: but least the straunge­nesse shoulde breede a question, for that a fruitefull lande and full of springes was geuen in patrimonie to a woman, the writer of the booke thought good to enterlace that historie, whiche came to passe afterward, that nothing shoulde remaine doubtfull in the lotte of the tribe of Iuda. First it is saied, that Caleb, after he had taken Hebron, laied seege to Debir, or Kiriath Sepher, and promised to take him to his sonne in Lawe which first should enter into it. And it appeareth, that seeing hee prouoketh his souldiers to take the citie with so singular a rewarde, that it was a matter of no small hardnesse. Whereby is confirmed that, whiche wee sawe before, that a painfull peece of woorke was laied vppon him, when he was infeoffed with such a possession, as not without great daun­ger he could conquere. Therefore, to encourage his most valiaun [...] souldiers, he promiseth the mariage of his daughter in reward of his valiantnesse, whosoeuer should first scale the walles and enter the ci­tie. Then it is added, that Othoniel, which was his brothers som [...], [Page 75] obteined this reward by his vertue. But how it crepte into the vul­gar translation, (The yonger brother of Caleb,) I knowe not: and surely, the errour can not be excused by any colour: therefore diuerse men vnskilfully trouble themselues, to search how Othoniel would take his Neece to wife, because such mariage was alredie forbiden by the Law. It is easie to proue, that he was not her Uncle, but her Uncles sonne. But here it is demanded, how Caleb was so bolde to promise his daughter, before he knew how her affection stoode. For although it be the du [...]tie of parentes, to geue foorth their daughters in marriage: yet they are not allowed suche Ty­rannicall rule ouer them, that they may marrie them to what husbandes they list, without knowing their minde and affection to them. For when all contracts ought to be voluntarie in marriage, especially there ought to be libertie, that no man be constrained to binde his faith against his will. But Caleb was lead with a likelie reason, that he doubted not of the consent of his daughter: because she could not with shamefastnes refuse so honorable a condition, for such a husband was geuen her, as was not one of the base multitude, but one that excelled al the rest in praise of warlike vertue. Albei [...] it may be, that Caleb in the heate of the battell did promise vnaduisedly, that which was not in his authoritie altogether to performe: yet I thinke the couenant must be expounded according to common righ [...] which is, so that the good will of the maide were obteined. Surely, God heard the with of Caleb, while he offered him a sonne in Law, according to his heartes desire: for if he had had free choyce, there was no man, whom he would more haue wished.

18 And it came to passe when she came, &c.) Although we may well thinke, that Achsa was a maiden indued with excellent man­ners, and well brought vp, whose marriage was promised to the con­querer in place of a singular rewarde: yet here is bewrayed her vn­lawfull desire, and couetous affection. She knew that women by the Lawe of God were excluded from the inheritaunce of landes: yet ne­uerthelesse Num. 27. 28 the coueteth, and pricketh forward her husband with vn­iust expostulation. For so ambitious and couetous wiues cease not to trouble their husbandes, till they compell them to forget all shame, modestie, and equitie. For, although the couetousnesse of men also is vnsatiable: yet women are carried more headlong into that vice. Wherefore, all husbandes ought to take heede more diligently, that [Page] by their importunate counsells, they be not kindled to couetousnesse, as it were with bellowes. But greater disorder bewrayeth it selfe in her, when through the gentlenesse of her husband, and indulgence of her father, she waxeth bolder. For, not being content with the land that was geuen her, she requireth a grounde that is well watered. So, when one hath passed the measure of right & honestie, that vice is by and by accompanied with impudencie. But whereas her fa­ther denied her nothing, it is a signe that he loued her tenderly. But thereof it followeth not, but that the vngratious couetousnesse of lucre is worthie to be hated, which blindeth our mindes, and per­uerteth our right iudgement. Where it is said, that Achsa allighted from her Asse, some referre it to crafte and dissimulation, as though she fe [...]l downe for greefe, and so her fall was a signe of swooning or failing of her heart, but it is more simple to think, that she fell downe at her fathers feete, the more humbly to entreate him. Howe so euer it was, the woman, by crafte and flatterie, procured to her selfe the right of other men, whereby the portions of her brethren were dimi­nished.

20 This is the inheritaunce, &c.) Before he compassed the boundes of the children of Iuda: but now after an other manner is declared, how large and fruitfull a countrie befel [...] to them: in which also the great liberalitie of God towardes them is commended. There are numbered a hundred & thirtene cities, with their townes and villages: which number doeth testifie, not onely the multitude of men: but also the fruitfulnesse of the lande. And yet there is no doubt, but that a new fruitfulnesse was geuen vnto it, by the blessing of God. And yet in the verie nature of the land, it behoued the grace of God to shine, while he chose a countrie for his people, replenished with all abundance of good thinges. Now, if we looke to the men of the tribe, halfe that region would haue serued them abundantly for their habitation. For if eight hundred were diuided into euerie citie: the towns & villages remained for the rest of the multitude. And cer­teinly, soone after a portion was taken out, which was geuen to the tribe of Simeon. For so was fulfilled the dispersion, whereof Iacob did prophesie, that the posteritie of Simeon should be as a Gene. 49. 7. straunger in another mans ground. Therefore they were admitted as ghestes by the children of Iuda.

63 But the Iebusites, &c.) This maketh nothing for excuse of [Page 76] the people, neither is it set downe for that ende: for if they had en­deuoured to the vttermost of their power, and had bene destitute of successe, the reproch had fallen vppon God him selfe, which had pro­mised, that he would be their Capteine continually, till he had de­liuered them the lande voide of their enimies, and that he would send hornettes, or waspes, which shoulde driue away the inhabitantes. Deut. 7. 20. Therefore, it was onely through their owne slouthfulnesse and cow­ardlinesse, that they obteined not the cittie of Hierusalem. They could not therefore, because slouth would not let them, while through desire of quietnesse, they neglected the commaundement of God. A place worthie to be noted, that we may learne to bend all our force cheerefully, to accomplish that which God commaundeth: and to o­mitte no occasion, lest if we loyter, the gate be shut vp against vs. If they had deferred it but a shorte time, they should not haue bene re­prehended: but the negligence and dastardlinesse of so long time, did after a sorte reiect and driue backe the blessing of God.

Chap. 16.

AND the lot fell to the children of Io­seph, from Iordan by Iericho vnto the water of Iericho Eastwarde, and to the wildernesse that goeth vp from Iericho, by the mount Beth­el:

2 And goeth out from Beth-el to Luz, and runneth along vnto the borders of Archiataroth,

3 And goeth downe Westward to the coast of Iaphleti, vnto the coast of Beth-horon the nether, and to Gezer: and the endes thereof are at the Sea.

4 So the children of Ioseph, Manasseh, and Ephraim, tooke their inheritance.

5 Also the borders of the children of Ephraim, according to their families, euen the borders of their inheritance on the East­side, were Atroth-addar, vnto Beth-horon the vpper.

6 And this border goeth out to the Sea vnto Micmethah on the Northside, and this border returneth Eastwarde vnto Taa­nath-shiloh, and passeth it on the Eastside vnto Ianoha,

[Page] 7 And goeth downe from Ianoha, to Ataroth, and Naarath, and commeth to Iericho, and goeth out at Iordan.

8 And this border goeth from Tappuah Westwarde, vnto the riuer Kanah, and the endes thereof are at the Sea: this is the in­heritance of the tribe of the children of Ephraim, by their fa­milies.

9 And the separate cities for the children of Ephraim were a­mong the inheritance of the children of Manasseh: all the cities with their villages.

10 And they cast not out the Chanaanite that dwelt in Gezer, but the Chanaanite dwelleth among the Ephraimites vnto this day, and serue vnder tribute.

1 And the lotte, &c.) First he telleth generally, what lotte fell to the two sonnes of Ioseph, afterwardes he rehearseth the lotte of Ephraim. And it is maxuell, seeing halfe the tribe of Manasse was alreadie placed beyond Iordan, yet more wordes are spent about the other parte, which remained, than about all the tribe of Eph­raim: which as it was more populous, so it did iustly challenge a larger ground: but that the speech is longer about the posteritie of Manasse, it commeth by occasion: because the author of the booke doeth repeate againe, how they had a place appointed them, with­out casting of lots, in the land of Basan. Afterward he reherseth that that was confirmed by Iosue, which Moses by authoritie of God cōmanded concerning the daughters of Selophad. Therefore, when there was no doubt of the bounds of Ephraim, neither should there be any strife about them, their lotte is breefly set forth. But here a­riseth a newe question: seeing the right of the first begotten was pas­sed from Manasse to Ephraim, how the posteritie of him, which was higher in degree of honour, obteined their citties among the children of Manasse. For by this meanes their state seemeth to be inferiour vnto them. But I doe so interprete it, that when the portion of Manasse was larger than according to the number of the men, when iust accompt was made, certeine cities were withdraw­en which made vp the iust portion of the [...]ribe of Ephraim: not that they should dwell intermixed as it were by licence of the children of Manasse: but because their borders were extended further to­ward them, whom a s [...]anter possession might suffice. But in the [Page 77] end of the Chapter, the slouth and cowardise of the tribe of Ephra­im is noted with in [...]amie, for that he draue not out the Chanaa­nite out of Gaza, for if they had gone forward manfully, and wisely, to challenge the land which was fallen vnto them by lot, the vic­torie was in their hande: for they should haue attempted nothing rashly, because the casting of lottes was as good, as if God had rea­ched forth his hand out of heauen. But their shamefull slouthfulnes is more clearely expressed, and their fault augmented, because they made them tributaries, with whome it was not lawfull to enter into any couenant. Therefore, when God had expressely forbidden his people to make any contract with those nations, and specially to co­ [...]enant with them for pardon and life, the children of Ephraim did more greeuously offend, than if they had suffered them without any couenant.

Chap. 17.

THis was also the lotte of the tribe of Manasseh: for he was the first borne of Ioseph, to wit of Machir, the first borne of Manasseh, and the father of Gilead: now becase he was a man of warre, he had Gilead, & Bashan.

2 And also of the rest of the sonnes of Manasseh by their families, euen of the sonnes of Abiezer, and of the sonnes of Helek, and of the sonnes of Azriel, and of the sonnes of Shechem, and of the sonnes of Hepher, and of the sonnes of Shemida: these were the males of Manassah, the sonne of Ioseph, according to their families.

3 But Zelophehad the sonne of Hepher, the sonne of Gilead, the sonne of Machir, the sonne of Manasseh, had no sonnes, but daughters: and these are the names of his daughters, Malhah, and Noah, Hoglah, Milchah, and Tirzah.

4 Which came before Eleazar the Priest, and before Ios [...]ue the sonne of Nun, & before the Princes, saying, The Lord com­manded Moses to geue vs an inheritance among our brethren▪ therefore, according to the commaundement of the Lord, hee [Page] gaue them an inheritaunce among the brethren of their fa­ther.

5 And there fell tenne portions to Manasseh, beside the land of Gilead, and Bashan, whiche is on the otherside Ior­dan.

6 Because the daughters of Manasseh did inherite among his sonnes: and Manassehs other sonnes had the land of Gile­ad.

7 So the borders of Manasseh, were from Asher to Micmethah that lieth before Shechem, and this border goeth on the right hand, euen vnto the inhabitantes of En­tappuah.

8 The land of Tappuah belonged to Manasseh, but Tappuah, beside the border of Manasseh, belongeth to the sonnes of Ephraim.

9 Also this border goeth downe vnto the riuer Kanah, South­warde to the riuer: these cities of Ephraim are among the cities of Manasseh: and the border of Manasseh is on the Northside of the riuer, and the ends of it are at the Sea.

10 The South perteineth to Ephraim, and the North to Manasseh, and the Sea is his border: and they mette together in Asher Northwarde, and in Issachar Eastward.

He returneth againe to the tribe of Manasse, especially to con­firme that which wee sawe before of the daughters of Selophehad. For it beeing a straunge matter, that women should succeede indif­ferently with men: yet because there was fiue of them left by their father, they proued that it was meete, that left their father, without his desert, should be punished as one that died childlesse, it was meete, that they should be receiued into his portion. So God by an oracle had geuen answeare vnto Moses, that they should make one head in succession. Now they require, that the same may be to them perfourmed which was adiudged by the mouth of God. That Ma­nasse doeth still reteine the name of the first begotten, wee ought to take it so, that it be not repugnant to the prophesie of Iacob: for ra­ther his birthright is here after a manner buried, and his digni­tie restrained vnto the time passed. Where it is to be noted, that men are such holdfastes, and addict vnto their owne profites, that it seldome commeth in their mindes, to yeeld to other men their [Page 78] right. The daughters of Selophehad by an heauenly decree had ob­ceined a portion, neither was there any man that durst say a worde a­gainst it. But for all that, if they had held their peace, there had bene none accompt made of them. Therfore lest lingering should be hurt­full to them, they come to Iosue & Eleazar, & vrge them that they be not depriued of their lawfull inheritance. And Iosue maketh no delay, but that they may obteine immediately, that which is iust and right. Neither doe the people murmur at it. Wherevpon wee gather, that they were all well inclined to equitie: but while euery man is carefull for his owne, they doe too much neglecte others, of whom they ought to haue regarde.

5 And ten inheritances, &c.) In this place are numbred seuen stockes or houses in the posteritie of Manasse: Machir his eldest sonne is placed by himselfe. Now it is demanded, how the inheri­tance was diuided into tenne partes: Some interpreters doe craf­tily make as though they sawe not this doubt: other, because they cannot lose the knot, inuent verie trifling expositions. Surely it were against all reson, that foure lots were geuen to fiue daughters. And it is no more agreable to truth, that because their father was the eldest, therfore they had his part doubled. This is out of doubt, that Gilead the sonne of Machir, which was the great grandfather to these wo­men, of whom we speake, did choose his seate in the mount Gilead & Basan. Therefore, seeing he had by priuiledge, without casting of lottes, obteined an inheritance alreadie, he ought not to cast lots in the land of Chanaan: except peraduenture he placed but halfe his familie beyond Iordan. For Hepher was one of his sonnes, but not his only sonne: like as the issue of the other fiue brethren might be diuided into more heades, according to which number the diuision was made: For we cannot tell, in what degree the families were taken, vnto whom their portion fell out in the land of Chanaan. And we reade none other thing here, but that tenne lottes were cast among the sonnes of Manasse, beside that region which they had obteined before, beyond Iordan. Therefore it is in vaine to contend about the number, the certeintie whereof wee can not gather out of this present historie: for this before all things must be obserued, vnto how many families the partition was made cōmon. And it may be, that the daughters of Selophehad had their patrimonie geuen them there. For they are saide in deede to haue dwelled among their fathers brethren: but the place is not assig­ned [Page] where. Howsoeuer it is, I doubt not, but a mutuall equalitie was obserued, that seing the rest were prouided for beyond Iordan, they diuided the land that was subiect to casting of lots into ten families, whose names are not here rehearsed.

11 And Manasseh had in Issachar and in Asher, Beth-shean and her townes, and Ibleam and her townes, and the inhabi­tantes of Dor with the townes thereof, and the inhabitantes of En-dor with the townes thereof, and the inhabitantes of Thaanach with her townes, and the inhabitantes of Megiddo with the townes of the same, euen three countries.

12 Yet the children of Manasseh could not destroy those ci­ties, but the Chanaanites dwelled still in that land.

13 Neuerthelesse, when the children of Israel were strong, they put the Chanaanites vnder tribute, but cast them not out wholy.

14 Then the children of Ioseph spake vnto Ioshue, saying, Why hast thou geuen me but one lot, and one portion to inhe­rite, seeing I am a greate people, for asmuch as the Lorde hath blessed me hitherto?

15 Ioshue then answeared them, If thou be much people, get thee vp to the wood, and cut trees for thy selfe there, in the lande of the Perizzites, and of the Giantes if, mount Ephraim be too narrowe for thee.

16 Then the children of Ioseph said, The mountaine will not be enough for vs: and all the Chanaanites that dwell in the lowe countrie, haue charriots of yron, as well they in Beth-she­an, and in the townes of the same, as they in the vallie of Izreel.

17 And Ioshue spake vnto the house of Ioseph, to Ephraim, and to Manasseh, saying, Thou art a great people, and hast great power, and shalt not haue one lot.

18 Therefore the mountaine shalbe thine: for it is a wood, and thou shalt cut it downe: and the endes of it shalbe thine, & thou shalt cast out the Chanaanites, though they haue yron cha­riots, and though they be strong.

11 And Manasseh, &c.) It is not easie to gather, how they were so [Page 79] mingled, that they possessed certeine cities in the lot of Aser, and Izachar, when the tribe of Ephraim dwelt within their borders: ex­cept peraduenture it was so prouided, lest a more commodious kind of dwelling shoulde haue bene subiect to many quarelles and com­plaintes: or else perhapps, as the whole region was afterward bet­ter knowen, some thing was chaunged in the former partition, ac­cording to the rule of equitie. Therefore this seemeth to be a new ad­dition, while it was knowen, that the children of Manasse might be enlarged, without the losse of the other. Neither was there geuen them a peaceable possession, which they might presently enioy: but their inheritaunce was layed vp vnder hope, that they might rest ra­ther in the heauenlie promise, than in the earthlie possession. Yet that they obteined not those cities, it is imputed to their owne fault, for the lot was to them an vndoubted pledge of victorie. Therefore they could not driue out the inhabitantes, because they were not per­suaded in their hearts, that God was true of his promise, and so they stopped the course of Gods power, through their own slouthful­nes. But the other fault was lesse tollerable: when they might easily haue destroyed them all: they were not onely slouthfull in executing the commaundement of God: but being moued with filthie lucre, they saued those aliue, whom GOD had appointed to be destroyed. For those whom we charge with tribute, we doe in a manner receiue them vnder our tuition and protection. God had appointed them to be ministers of his vengeaunce, he had geuen them strength enough to execute the same: but they were not onely slacke therein, but also depriued them selues of libertie to doe well. Therefore it is no mer­uell, if God seuerely reuenged their so froward slouthfulnesse, that those nations, whom they had pardoned, contrarie to the manifest prohibition of God, shoulde bee come prickes to be thrust into their eyes, and goades to digge in their sides. Also here ariseth a que­stion, how they had cities graunted to them in the tribes of Aser and Num. 33, [...] Izachar, when both their portions was yet vnknowen. Therefore, by anticipation that is rehearsed, which was not yet fulfilled. How­soeuer it be, we gather, that because of the ignorance of the places, euerie parte was not so exactly diuided at the first, but that it was needefull more or lesse to correct that, which was first set downe. And geuerally we must take it so, of the tribe of Ephraim, and the rest, that many cities, which they obteined, were so wasted, that they [Page] serued them to no vse. Wherefore I doubt not, but many ruines are here buried. And then it is to be thought, that where base townes were, through the fruitefulnesse of the soile, and other commodities, noble cities were builded. For surely, Sichem was of sufficient re­nowne to haue had a name, and a degree: yet there is no mention of it here, like as there is not also of Samaria, which being the Me­tropolitane citie of the kingdome of Israel, perteineth to the same tribe of Ephraim, as it is well knowne. Therefore it is manifest, that many cities were possessed in euerie tribe, whereof here is no mention at all.

14 And the children of Ioseph, &c.) Although they set a faire colour of excuse for their complaint: yet they dissemble amisse, that no more was comprehended in one lot, than serued for one tribe. Yet I can not tell, whether the lot was cast confusedly for the sonnes of Ioseph: and surely it seemeth against reason, that it should be so. Iosue was not ignorant, nor yet the other ouerseers, of the di­uiūon, that Ephraim and Manasse made two heads or two stockes: and it hath bene often saide before, that the lande was diuided into tenne tribes, which number could not stand, except they discerned the tribe of Manasse from the tribe of Ephraim. Therefore it is certeine, that they were not deceiued with so grosse an errour, that they would cast two names vppon one lot. For it had bene intolle­rable vnrighteousnesse, to bide two tribes vnder the name of Ioseph, that they might defraud them of the one halfe of their right. A [...]de herevnto, that the portion of either of them, was before distinctly described, and set foorth with their seuerall boundes. Therefore reason leadeth vs rather to this opinion. When the lottes were cast vppon two tribes, it came to passe, by the wonderfull counsell of God, that these brethren which had one father, should be neighbours and lie both together: therefore they doe vniustly find fault, that they haue but one inheritaunce geuen them, because neither was the neg­ligence of Iosue so g [...]eate, nor his minde so malignant, that either for lacke of consideration, or through enuie, he would defraud them of their cleere and manifest right: but hereof did arise this false complaint of the scantnesse of their landes, because they made none accompte of all that grounde, which was yet to be conquered by prowesse of warre: as though the lott had placed all the other tribes beside in a peaceable foile. And therefore Iosue, with one worde, [Page 80] doeth confute and discusse all their contention and quareling, and turneth vppon their owne heades that crime, whereby they assaied to make him to be enuied. If ye haue such store of men (saith he) and so great a multitude, why doe you not fall vppon your enimies, whose region is geuen vnto you▪ For, if ye doe valiantly enter into the inheritaunce graunted to you by God, trusting in his promise, the successe shall not deceiue you. We see, that although they were wel prouided for, yet they are blinded with their own slouthfulnes, so that they complaine, that they are pinned in with streightes: because they would not moue their little finger, to seeke the effect of their lot to haue larger roome. Wherefore, this place doeth teach vs, if we thinke at any time that lesse is performed vnto vs, than ought to be, that we must diligently search ou [...] all lettes, that we doe not rashly cast vppon others, the fault that resteth in our selues.

16 To whom they made answere, &c.) It appeareth, that they were too much addicted to them selues, because they drawe backe as much as they ran, that they might not geue place to the reason propounded by Iosue: th [...]n the which yet nothing w [...] more ind [...] ­ferent. They obiect, that the hill was vnfruitefull, and as it was [...] deserte, so that if any thing were added, they should feele small pro­fite thereof. As touching the plaine, which was well occupied and fruitfull, they obiect that they are shut out from it, & kept out of it, through the terrible forces of their enimies. Therefore they make mention of yron charriots, as though they had neuer tried before, that God could easily ouerthrowe, as well the charriots, as the horse­men. But Iosue, with a plaine and wise answere, doeth well reproue both their couetousnesse, and their delicacie, & slouthfulnesse. If the forest (saith he) at this time, be not fruitfull enough: thou maist cu [...] downe the trees, and make thee goodly feeldes: so that, if thou woul­ [...]est not spare thy laboure, this dwelling which thou haste, woulde serue thy turne well enough. And as for yron charriots shall not let, but God may performe that which he hath promised. The inheri­taunce is thine: onely enter vppon it, with such boldenesse, as be­commeth thee.

Chap. 18.

AND the whole Congregation of the children of Israel came together at Shiloh: for they set vp the Taberna­cle of the Congregation there, after the lande was subiect vnto them.

2 Nowe there remained among the children of Israel seuen tribes, to whome they had not diuided their inheritance.

3 Therefore Ioshue saide vnto the children of Israel, Howe long are ye so slacke to enter and pos­sesse the land, which the Lord God of your fathers hath geuen you?

4 Giue from among you for euerie tribe three men, that I may send them, and that they may rise, and walke through the land, and distribute it according to their inheritance, and returne to me.

5 And that they may diuide it vnto them into seuen partes, (Iudah shall abide in his coast at the South, and the house of Io­seph shall stand in their coastes at the North.)

6 Ye shall describe the land therefore into seuen partes, and shall bring them hither to me, and I will cast lottes for you here before the Lorde our God.

7 But the Leuites shall haue no part among you: for the Priesthoode of the Lord is their inheritance: also Gad and Ru­ben and halfe the tribe of Manasseh haue receiued their inheri­tance beyond Iordan Eastward, which Moses the seruant of the Lorde gaue them.

8 Then the men arose, and went their way: and Ioshue char­ged them that went to describe the land, saying, Departe, and goe through the land, and describe it, and returne to me, that I may here cast lottes for you before the Lorde in Shiloh.

9 So the men departed, and passed through the land, and described it by cities into seuen partes in a booke, and returned to Ioshue into the campe at Shiloh,

[Page 81] 10 Then Ioshue cast lottes for them in Shiloh before the Lorde, and there Ioshue diuided the land vnto the children of Israel, according to their portions.

1 And all the multitude, &c.) Here is reported that solemne assemblie, which was held at Silo, where consultation was had for casting of the rest of the lottes. For although they beganne to cast lottes of a godlie zeale, yet that action was interrupted: although the victorie ought to haue gone before the diuision, which depended vppon the onely mouth of God. Wherefore they come together in Silo, to decree what was needfull to be done in time to come. And there is no doubt, but Iosue called this assemblie, that he might shake away from them their slouthfulnesse. For they vtter nothing of their owne accorde: but he beginneth to chide them, that they were slacke and slowe, to enter vppon the inheritaunce, which God him selfe had geuen them. For we may gather by his speach, that in the beginning they were full of cheerfulnesse: but there followed no perseuerance. And yet that obedience was adorned with the com­mendation of the holy Ghost, which soone after vanished away. And we must note, that the people is reprehended, not for that they were negligent in casting of lottes: but because they did not possesse the inheritance which was offered to them by God. And surely, as the casting of lottes was a signe of some faith, so that region, which fell to euerie one of them, was a sure and faithfull pledge of that posses­sion, which afterward they should haue: for God did not trifle and plaie, when he assigned to euerie one their portion. The verbe RA­PHAH, which I haue translated, To cease, doeth signifie also, To be feeble and weake. Therefore he accuseth them of shamefull slouthful­nesse, that when it was high time to chase away their enimies, by fingering & loytering, they hindered the effect of the benefi [...]e of God. For if they had bene content with their bare lot, and had embraced by faith that which fell vnto them, doubtlesse they would haue bene prompt and readie to finish the warres: or rather as conquerours they would haue made haste vnto the triumphe. Now it is said, that the Arke was placed in Silo, not only that their consultation might be the more holie and graue, being as it were in the sight of God: but because the place was quiet and safe from all forreigne violence and iniurie. For that of all other thinges was cheefly to be cared [Page] for, that it shoulde not bee lefte open vnto the soudaine inuasions of the enimies. For although the hand of God was stretched out on euerie side to keepe off, and beate back the force of their enimies: yet God did so dwell amongest them, that he would haue them to be as it were his gard and keepers. But although a standing place for the Arke was then chosen, yet was it not a perpetuall house, but onely an Inne for a time. For it was not in the will or election of the peo­ple, to appoint God a place where he should kepe residence: but that ought to haue bene looked for, which is often spoken of the Lawe, that he himselfe would appoint a place for the memorie of his name: which at the length was performed, when the mount Sion was chosen out for the Temple. For which cause it is said in the Psalme, Our feete shall stand in thy courtes O Hierusalem: by which wordes Psal. 1 22. 2. is signified, that the Arke vntill that time was but a ghest & straun­ger. But the ruine and ouerthrowe of Silo hath taught vs at the length, that they which corrupt his benefices, shalbe protected by no excellence or dignitie against his vengeaunce. Untill the death of Helie, GOD suffered his holy name to be worshipped there: but 1. Sam. 4. when all religion was defiled with the vngodlinesse of the Priestes, and almost abolished through the vnthankfulnesse of the people, that place became notable vnto the posteritie through the example of the fearfull punishment thereof. And therefore Ieremie willeth the Ci­tizens of Hierusalem, which were lewdly proude of the Temple, to Iere. 7. 12. directe their eyes vnto that example, Behold (saieth he) the caberna­cle of God was in Silo, before it came to you: now ye see into how greate shame that auncient glorie is turned.

4 Deliuer three men, &c.) Caleb and Iosue had alredie searched out those coastes, and the people by inquirie had knowne many thinges: yet Iosue would haue that lande diuided as it were vppon the present viewe: and commandeth three spies to be chosen for eue­rie one of the seuen tribes, that in the mouth of two or three, euerie controuersie might be ended. But nothing seemeth to be lesse agree­able to reason, than to send one & twentie men, which should not only passe streight through the land of their enimies, but also should com­passe about by many crooked turninges, that no corner shoulde bee hid from them, but that they should measure the length and bredth, and should also consider vnequall coastes. For euerie one, whome they should meete, might easily suspecte what men they were, and [Page 82] for what cause they were sent about this businesse. Finally, they could not returne againe freely, but through a thousand deathes: neither would they of a blinde and brutishe motion haue aduentu­red themselues in so great daunger, nor Iosue would haue bene au­thour vnto them of so perilous a iorney: but because they had good experience, that those nations beeing astonished with feare from Heauen, desired nothing more than peace: for although they hated the children of Israel, yet beeing subdued with so many slaugh­ters, they durst not stirre a finger against them: so the searchers or surueyers went forward, as it had bene into a peaceable countrie, either vnder pretext of merchandize, or else as harmelesse straun­gers. It may be also, that beeing diuided into seuerall companies, they made their iourney more secretly. Certeine it is, that they neuer could haue had such boldnesse and trust, but because they knew themselues to be vnder the shadowe of the wings of God, and there­fore feared not those blinde and blockish nations. Hereuppon it is that their prompt and readie will is here commended: for except they had bene persuaded, that the handes of those nations were bound by God, that they could not touch them, they might haue had iust and honest occasion to haue refused the voyage.

9. So the men went, &c.) Here is not only commended their wil­ling obedience, in which appeareth their singular vertue, but also the notable fauour of God, that he vouchsafed to geue such wonderful successe to the godly purpose of Iosue and the people. If they had crept through mines vnder the earth, they could scarse haue esca­ped innumerable dangers. Now when they marke the cities & their situations, the fields, the varietie of regions, & all the coastes, & with­out any euill aduenture returne happily againe, who would doubt, but that their life was preserued by the wonderfull power of God, among a thousand deathes? Therefore by way of Emphasis or aug­mentation to celebrate the grace of God, it is said, that they retur­ned into the host: which is asmuch in effect, as that they were broght backe by the hand of God, that the people might more willingly fall to casting of their lots. For their minds would not yet haue ben well purged of werines, but that they sawe in this voayge the wonderfull grace of God, which promised vnto them successe according to their desire. Therefore Iosue is said to haue diuided the land according to the portion of euery one, as though he put them in quiet possession: but yet the effect depended vpō the presence of God, because it ought [Page] fice them, that the whole matter was gouerned by the authoritie of God, which neuer deceiueth his seruantes, no not when hee see­meth to plaie or trifle. But in what sense the Arke of couenant is called God, or his face, I haue expounded in many places bee­fore.

11 And the lot of the tribe of the children of Beniamin came forth according to their families, and the coast of their lot lay betweene the children of Iudah, and the children of Ioseph.

12 And their coast on the Northside was from Iordan, and the border went vp to the side of Iericho, on the Northparte, and went vp through the mountaines Westward, and the endes thereof are in the wildernesse of Beth-auen:

13 And this border goeth along from thence to Luz, euen to the Southside of Luz (the same is Beth-el:) and this border des­cendeth to Attoth-addar, neere the mount, that lieth on the Southside of Beth-horon the nether.

14 So the border turneth, and compasseth the corner of the Sea Southward, from the mount that lieth before Beth-horon Southward: and the endes thereof are at Kiriath baal, (which is Kiriath-iearim,) a citie of the children of Iudah: this is the Westquarter.

15 And the Southquarter is from the end of Kiriath-iearim, and this border goeth out Westward, & commeth to the foun­taine of waters of Nephtoah.

16 And this border descendeth at the end of the mountaine, that lieth before the vallie of Ben-hinnom, which is in the val­lie of the Giantes Northward, and descendeth into the vallie of Hinnom by the side of Iebusi Southward, and goeth downe to Enrogel,

17 And compasseth from the North, and goeth forth to En­shemesh, and stretcheth to Geliloth, which is toward the going vp vnto Adummim, and goeth downe to the stone of Bohan the sonne of Ruben,

18 So it goeth along to the side ouer against the plaine North­ward, and goeth downe into the plaine.

19 After, this border goeth along to the side of Beth-hoglah Northward: and the ends thereof, that is, of the border, reache [Page 83] to the point of the salt Sea Northward, and to the end of Iordan Southward: this is the Southcoast.

20 Also Iordan is the border of it on the Eastside: this is the inheritance of the children of Beniamin by the coastes thereof, round about according to their families,

21 Now the cities of the tribe of the children of Beniamin, ac­cording to their families, are Iericho, and Beth-hoglah, and the vallie of Keziz,

22 And Beth-arabah, and Zemaraim, and Beth-el,

23 And Auim, and Parah, and Ophrah,

24 And Chephar, Ammonai, and Ophni, and Gaba: twelue cities with their villages.

25 Gibeon, and Ramah, and Bee roth,

26 And Mizpeh, and Chephirah, and Mozah,

27 And Rekem, and Irpeel, and Taralah,

28 And Zela, Eleph, & Iebusi, (which is Hierusalem,) Gibeath, and Kiriath: fourteene cities with their villages: this is the inheri­tance of the children of Beniamin according to their families.

In the lot of Beniamin, there falleth out nothing greatly needfull to be noted, but that it being a litle tribe, is preferred before others. I confesse indeed, that in respect of the fewnesse of the people, it was shutte vp within narrowe borders, for it obteined but sixe and twentie cities: yet was this an honourable thing of it selfe, to re­ceiue their inheritaunce before other more populous tribes. Adde herevnto, that by this meanes, they were made neighbours & bor­derers vpon the sonnes of Ioseph, with whom they were next of kin. For they were placed in the middest, betweene Ephraim and Ma­nasse on the one parte, and the tribe of Iuda on the other parte. This was also a singular honour, that among other cities Hierusa­lem also fell to their lot, so that afterward they might graunt it, as it were by licence, to the sonnes of Iuda, to be the seate of the king­dome. But seeing they obteined so quiet a dwelling place, it is mer­uell, they lead not a quiet life in all humanitie and gentlenesse, with their neighbors. But we remember the prophesie of Iacob, Benia­min is a rauening wolfe: In the morning he shall rauish the prey, Gen. 44. 27. & at euen he shall diuide the spoile. Wherefore it seemeth, that ei­ther they were too couetous & seditious by natur [...], or else they were [Page] driuen by some necessitie, which at this day is vnknowne to vs, to geue them selues to spoyling. As touching the citie Luz, the other name is added (This is Bethel,) because that name which was ge­uen to it by the Patriarch Iacob, was there receiued in vse and cu­stome. Not farre off was Beth-auen, whose name because it was in­famous and reprochfull, was translated to Bethel her selfe, after it was corrupted and defiled with vngodly superstitions. It is like that Kiriath-baal was called Kiriath-ieharim, that the name of the idol might be taken away, which had bene a spotte in true godlinesse, if it had remained. And surely, it had bene a foule and shamefull thing, that such a patrone as was enimie to the onely GOD, should haue bene spoken of in the peoples mouth.

Chap. 19.

AND the second lot came out to Si­meon, euen for the tribe of the chil­dren of Simeon, according to their families: and their inheritance was in the middest of the inheritance of the children of Iudah.

2 Nowe they had in their inheri­tance, Beersheba, and Sheba, and Moladah.

3 And Hazar-shual, and Balah, and Azem,

4 And Eltolad, and Bethul, and Hormah,

5 And Ziklag, and Beth-marcaboth, and Hazar-susah,

6 And Bethlebaoth, and Sharuben: thirteene cities with their villages.

7 Ain, Emmon, and Ether, and Ashan, foure cities with their villages,

8 And all the villages that were round about these cities, vnto Baalath-beer, and Ramath Southward: this is the inheritance of the tribe of the children of Simeon according to their families.

9 Out of the portion of the children of Iudah came the inhe­ritance of the children of Simeon: for the parte of the children [Page 84] of Iudah was too much for them: therefore the children of Si­meon had their inheritance within their inheritance.

Next followeth the tribe of Simeon, not so much for honours sake, as for a note of reproch. Iacob had pronounced of Simeon and Leui, I will disperse them & scatter them. In deede the penaltie Gen. 49. 7. of Leui was not onely mitigated, but also turned into an excellent dignitie: because his posteritie were placed as it were in a watch­towre, to keepe the people in their duetie of godlinesse and religion. But, as touching Simeon, that certeine cities were geuen to his posteritie within the borders of Iuda, this was a manifest disper­sion, whereof Iacob had prophesied. Although they were not cast a sunder into places farre distant, yet were they but as tenantes, and dispersed when they dwelled within the soyle of an other tribe. Therefore, for that slaughter which they committed with no lesse vn­faithfulnesse, than crueltie, they were separated into diuers lodgings. By this meanes the offence of their father was cast into the bosome of his sonnes, and that sentence which God deliuered to his seruant, he did execute indeede. Also the trueth of the lotte was clerely appro­ued. But whereas a portion is taken away from the tribe of Iuda, we se againe, that although the ouerseers of the diuision, determined most wisely to keepe equitie: yet they were deceiued with an errour, which they were not ashamed to correct as soone as it was found out. And it is no absurditie, that although they were ruled by the spirit of God, yet they were deceiued in some parte: because God some­times withdraweth from his seruantes the spirit of iudgement, and suffereth them to doe one thing or other, like men, that they should not triumph too much in their exceeding great wisedome. Adde here­vnto, that the people were iustly punished for their negligence and carelesse hastinesse: because they should from the beginning haue bet­ter discussed, what right belonged to euerie one, which thing they neglected. A large dominion was vnskilfully assigned without dis­cretion vnto the tribe of Iudah, whereof equitie constrained them afterward to appoint some part for other tribes. Howbeit, it had ben better, that their certeine limits had bene set downe at the first, than afterward to haue some part taken away with their griefe. More­ouer, euerie one presumed with vaine hope, that they shoulde haue large & wide possessions, as though the land had stretched forth it self [Page] without end.

9 Of the portion of the sonnes of Iuda, &c.) Yet the modera­tion and indifferencie of the tribe of Iuda is worthie of praise, which doeth not striue, nor alledge that it is against right, that any thing should be taken away from them, of the portion that was once assigned vnto them. For they might haue pretended the name of God, by whose authoritie they had obteined that seate. But be­cause it is decreed by the common iudgement of all men, that more was geuen them than they might possesse without the losse & iniurie of other men, they doe immediately cease from all pretence of stri­uing. And surely they should haue falsly and vniustly boasted of the name of God: for that, although the lotte proceeded from him, as concerning the region and quarter: yet in the largenesse thereof there fell out an errour, because their boundes were enlarged by the iudgement of men, more than they ought to haue beene. There­fore that which they acknowledge, was geue [...] a [...]isse to them, with the losse of other men, they doe willingly forgoe, and gently enter­teine their brethren, which otherwise should haue wanted an inhe­ritance, yea they are content to parte with them that whiche they thought without controuersie to haue bene their owne already.

10 Also the third lot arose for the children of Zebulun, accor­ding to their families: and the coastes of their inheritance came to Sarid,

11 And their border goeth vp Westward, euen to Maralah, and reacheth to Dabasheh, and meeteth with the riuer that li­eth before Iokneam,

12 And turneth from Sarid Eastward toward the Sunne rising vnto the border of Chisloth-tabor, and goeth out to Daberath, and ascendeth to Iaphia,

13 And from thence goeth along Eastward toward the Sunne rising to Gittah-hepher, to Ittah-kazin, and goeth forth to Rim­mon, and turneth to Neah,

14 And this border compasseth it on the Northside to Han­nathon, and the endes thereof are in the vallie of Iipthtah­el.

15 And Kattath, and Nahallal, and Shimron, and Idalah, and Beth-lehem, twelue cities with their villages.

[Page 85] 16 This is the inheritance of the children of Zebulun, accor­ding to their families: that is, these cities and their villages.

17 The fourth lot came out to Issachar, euen for the children of Issachar, according to their families.

18 And their coast was Izreelah, and Chesulloth, and Shu­nem,

19 And Ephraim, and Shion, and Anaharah,

20 And Harrabith, and Kishion, and Abez,

21 And Remeth, and En-gannim, and En-haddah, and Beth­pazzez.

22 And this coast reacheth to Tabor, and Shahazimah, and Beth-shemesh, and the endes of their coast reache to Iordan: sixteene cities with their villages.

23 This is the inheritance of the tribe of the children of Issa­char, according to their families, that is, the cities, and their villages.

24 Also the fifte lotte came out for the tribe of the children of Asher, according to their families.

25 And their coast was Heleath, and Halie, and Beten, and Achshah,

26 And Alammelech, and Amad, and Misheal, and came to Carmel Westwarde, and to Shihor-libnah,

27 And turneth toward the Sunne rising to Beth-dagon, and commeth to Zebulun, and to the vallie of Iptah-el, toward the Northside of Beth-emek, and Neiel, and goeth out on the left side of Cabul,

28 And to Ebron, and Rehob, and Hammon, and Kanah, vnto great Zidon.

29 Then the coast turneth to Ramah, and to the strong citie of Zor, and his border turneth to Hosah, and the endes thereof are at the Sea, from Hebel to Aczib,

30 Vmmah also, and Aphek, and Rehob, two and twentie ci­ties with their villages.

31 This is the inheritance of the tribe of the children of Asher, according to their families, that is, these cities and their villa­ges.

10 And the third lotte, &c.) In the lotte of Zabulon appeareth [Page] the plaine trueth of the prophesie of Iacob, which foreshewed, that they should dwell about the Sea coast. The olde man, the va­nished Gen. 49. 13. man, whiche coulde not set his foote in his owne ground, did assigne the region by the Sea coast to the posteritie of his sonne Zabulon. What seemeth more ridiculous? But nowe, when the lotte assigneth to them the region by the Sea side, there could not be required a more cleere approbation of that sentence: as if God had twise thundered out of heauen. Therefore the tribe of Za­bulon obteineth not the Sea coast by their owne choyce, nor by the appointment of men: but the region adioyning to the Sea, was by God himselfe adiudged to be their inheritance. So that, al­though men erred, yet the light always shined in the darkenesse. Ia­cob proceedeth further, and maketh a notable difference bee­tweene Zabulon and Isachar: namely, that the former tribe shoulde Gen. 49. 5. 14. 15. trauell to and fro with merchandize: the other shoulde sitte quietly and leade their liues in their tentes. Therefore it is like, that the Sea coast, where Zabulon dwelled, was full of hauens, and apte for manifolde trafique. But the sonnes of Isachar contey­ning themselues in the profites & fruites of their lands, liued of their labour and tillage. They that are thought to be skilfull in those regi­ons, affirme that the land of the tribe of Aser, was a great corne countrie, which answeareth with greate consent and agreement vn­to the prophesie of Iacob. That so small a number of cities is Gen. 44. 20. here expressed, we may gather againe, that there were many rui­nous places, which came not in accompt, but after the people were well setled, many goodly cities were built on them, with which the land was garnished, as it is manifest out of other places. And sure­ly it appeareth, that the sum of the diuision is breefly touched, & so, many things are omitted, which it is lawful to search out, so it be not with curiositie that is without profit. Surely they which haue here but twentie or seuenteene cities rehearsed, had a larger dominion. Therefore here is onely rehearsed, the abridgement of the diuision, such as is like to be taken out of the shorte billes of the messen­gers which were written in hast.

32 The sixt lot came out to the children of Napthalie, euen to the children of Napthalie, according to their families.

33 And their coast was from Heleph, & from Allon, in Zaanan­nim, and Adaminekeb, and Iabneel, euen to Lakum, and the [Page 86] endes thereof are at Iordan.

34 So this coast turneth Westward to Aznothtabor, and go­eth out from thence to Hucdock, and reacheth to Zebulun on the Southside, and goeth to Asher on the Westside, and to Iudah by Iordan toward the Sunne rising.

35 And the strong cities are Ziddim, Zer, and Hammath, Rak­kath, and Cinnerith,

36 And Adamah, and Ramah, and Hazor,

37 And Kedesh, and Edrei, and En-hazor,

38 And Iron, and Migdal-el, Horem, & Beth-anah, and Beth­shemesh, nineteene cities with their villages.

39 This is the inheritance of the tribe of the children of Nap­thalie, according to their families: that is, the cities and their vil­lages.

40 The seuenth lotte came out for the tribe of the children of Dan, according to their families.

41 And the coast of their inheritance was Zorah, and Eshta­ol, and Ir-shemesh,

42 And Shaalabim, and Aiialon, and Ithlah,

43 And Elon, and Themnathah, and Ekron,

44 And Eltekeh, and Gibbethon, and Baalah,

45 And Iehud, and Bene-berak, and Gathrimmon,

46 And Me-iarkon, and Rakkon, with the border that lieth before Iapho.

47 But the coastes of the children of Dan fell out too little for them: therefore the children of Dan went vp to fight against Leshem, and tooke it, and smote it with the edge of the sword, and possessed it, and dwelt therein, and called Leshem Dan, after the name of Dan their father.

48 This is the inheritance of the tribe of the children of Dan, according to their families: that is, these cities and their villa­ges.

49 When they had made an end of diuiding the land by the coastes thereof, then the children of Israel gaue an inheritance vnto Ioshue the sonne of Nun among them.

50 According to the worde of the Lorde they gaue him the citie which he asked, euen Timnath-serah in mount Ephraim: & he builte the citie and dwelt therein.

[Page] 51 These are the heritages which Eleazar the Priest, and Io­shue the sonne of Nun, and the chiefe fathers of the tribes of the children of Israel, diuided by lot in Shiloh before the Lorde at the dore of the tabernacle of the congregation: so they made an end of diuiding the countrie.

Now he intreateth of the lotte of Nepthalie, which seemeth to agree with the natures and manners of that tribe. For Iacob had testified, that they should be gentle, & vse faire speech to their neigh­boures. After this manner it seemeth, that of the one parte they ioy­ned vppon the children of Iuda, and in other partes were compass [...]d about with the defence of their brethren. Surely, when it is said, that the tribe of Dan tooke Lesen by assault, there seemeth to be a secret comparison: because the children of Nepthalie did not thrust into their inheritance by force of armes: but kept themselues quietly in a peaceable prouince, and so vnder the fidelitie, and as it were the protection of the tribe of Iuda, they were safe and at rest. But where it is saide, that the children of Dan challenged by force of armes the possession of the citie Lesen, which was assigned them by God, it happened after the death of Iosue. But here is breefly, and by the way enterlaced, that historie, which is set foorth more at large in the booke of Iudges: for their valiantnesse was wor­thie of praise, so to embrace the right graunted to them by God, that trusting in him they went foorth manfully to chase away their enimies.

49 When they had made an end, &c.) Now at the length here is rehearsed the thankfulnesse of the people towarde Iosue. A [...]hough there ought to be an equall partition of the land of Chanaan among the posteritie of Abraham: yet Iosue, through the excellencie of his vertues, deserued some honourable reward aboue the rest. Neither could any man complaine, that one man was enriched by the losse of many: for first by his long staying shineth foorth the modestie of the holie man, that he prouideth not for his priuate wealth, before the publike state was well set in order. For where shall you finde a man, which after he hath declared one or two tokens of his man­hood, will not streight way make ha [...]te to be partaker of the prey: But Iosue did not so, which thinketh not of him selfe, vntill all the lande be diuided. Also in the verie reward it selfe, which he obteined, [Page 87] the same temperaunce and frugalitie is seene. He desireth a citie to be graunted to him and his familie, which was indeed but a [...]eape of stones: for either it was destroyed and defaced with ruines, or else there was no citie at all builded there. But the coniecture may be likelie, that to the intent his reward might be without enuie, he re­quired some such plot, as was not verie wealthie. If any man thinke it an absurditie, that he bestowed not his labour freely, let him con­sider, that he obeyed the calling of God most liberally and freely, and that he did not take so great trauell, to indure so many dangers and troubles, with the affection of an hireling. But when he had exe­cuted his office willingly, he was not to refuse a monument of the grace of God, vnlesse with peruerse & froward contempt, he would haue ouerwhelmed his glorie. For that prerogatiue, which was offe­red vnto him, was nothing else but a plaine testimonie of that heuen­lie power, which was shewed forth by his hand. Neither can any ambition be here noted: because he desireth nothing for him selfe, nor rashely thrusteth in his couetous appetite: but requireth to haue that honour, which God had alredie bestowed vppon him, to be con­firmed by the consent of the people. Yea, if he had held his peace, he had geuen a signe of slouthfulnes, rather than of modestie. Where as it is rehearsed in the end of the Chapter, that Iosue and Elea­zer made an end of distributing the lande, it perteineth to a perpe­tuall Lawe of determination of their boundes, that the children of Israel should stirre or moue nothing, to weaken or deface that vn­chaungeable decree of God.

Chap. 20.

THE Lorde also spake vnto Ioshue, saying:

2 Speake to the children of Israel, and say, Appoint you cities of re­fuge, whereof I spake vnto you by the hand of Moses:

3 That the slayer that killeth any person by ignorance, and vnwit­tingly, may flee thither, and they shall be your refuge from the auen­ger of bloud.

[Page] 4 And he that doeth flee vnto one of those cities, shall stand at the entring of the gate of the citie, and shall shewe his cause to the Elders of the citie: and they shall receiue him into the citie vnto them, and giue him a place, that he may dwell with them.

5 And if the auenger of bloud pursue after him, they shall not deliuer the slaier into his hand, because he smote his neighbour ignorantly, neither hated he him before time:

6 But he shall dwell in that citie, vntill he stand before the Con­gregation in iudgment, or vntill the death of the high Priest that shalbe in those dayes: then shall the slaier returne, and come vn­to his owne citie, and vnto his owne house, euen vnto the citie from whence he fled.

7 Then they appointed Kedesh in Galil in mount Nephtali, and Sechem in mount Ephraim, and Kiriath-arba) which is He­bron) in the mountaine of Iudah.

8 And on the other side Iordan towarde Iericho Eastwarde, they appointed Bezer in the wildernesse vpon the plaine, out of the tribe of Ruben, and Ramoth in Gilead, out of the tribe of Gad, and Golan in Bashan, out of the tribe of Manasseh.

9 These were the cities appointed for all the children of Israel, and for the straunger that soiourned among them, that whoso­euer killed any person ignorantly, might flee thither, and not dye by the hand of the auenger of bloud, vntill he stoode before the Congregation.

1 And the Lorde spake, &c.) Whereas it came not in their minde to appoint the cities of refuge, vntill they were admonished againe, it seemeth that their slacknesse is couertly reproued: for this was decreed before by the commaundement of God beyond Iordan. When the like, and the verie same reason is here, wherefore doe they staie? why doe they not bring to an end that, which they had well begonne? considering that it was for great cause, that innocent persons should haue safe places of refuge ap­pointed them, least the land should be defiled with bloud: for except that remedie had bene vsed, the kinsemen of them that were slaine, by rashly reuenging their death, would haue doubled the mischiefe. Surely the people ought not to haue bene slacke in prouiding to a­uoyde [Page 88] that, which might be a spot or defiling of the lande. Whereby we may see how slowe men are, not onely to doe their duetie, but also to be carefull of their owne health, except God did often pricke them foreward, and prouoke them with the spurres of his exhortations. Howbeit, it appeareth by this, that their offence was but of negli­gence, that they are immediatly readie to obey, and doe not prolong the matter, nor hinder and staie so necessarie a busines with vnprofi­table contentions. But what was the lawe of these Sanctuaries, we haue elsewhere declared. For by them was no impunitie geuen to wilfull murders, but if any man through error or chaunce had slaine a man that was not his enimie, he had safe refuge vnto these cities, which were appointed for the same purpose. So God helped the poore wretches, where they were without fault, least they should haue suffered punishment vnworthily, when they had committed no wicked facte. In the meane time God of his clemencie graunted thus much to the brethren and kinsemen of them that were dead, that their sorrowe shoulde not be increased, by hauing them daily in their sight, by whom they were depriued of their friendes. Finally, the people was accustomed to detest all manslaughter, when such manslaiers as were acquitted of murder, should be banished from their house, and from their contrie, vntill the death of the high priest. For that temporall punishment did clearely shewe, how pretious mans bloud is in the sight of God. So the lawe, both to the whole state and euerie priuate member was iust, indifferent, and profita­ble. But we must note breefly, that euerie point is not here sette forth in order. For vppon this condition, he that had slaine a man by chaunce, might be preserued from danger, if first he appered in iud­gement to answer the cause, and after it was throughly discussed and debated, he were acquitted of murder, as is more at large declared by Moses concerning this whole matter Deut. 1 [...].

7 And they appointed, &c.) The verbe, KADESH which here is set, doeth signifie also To consecrate and appoint. Wherefore I iudge, that the citties were so chosen out, as serued best for the common profite. Whereby it is gathered, that they did true­ly moderate themselues, that priuate vtilitie gaue place to pub­lique profite. But in the next Chapter, wee shall see, that Kiriath­arba, which afterward was called Hebron, was translated to the Leuites, whereas before it was vnder the dominion of Caleb. [Page] Wherein the rare, yea the incomparable continencie of that holy man appeared, which willingly deliuered vp to other men, as well the citie, as the suburbes, which he might well haue challen­ged to himselfe, so soone as the lotte did shew, that such was the plea­sure of God. And it was needefull, briefly to touch this chaunge, be­cause God would haue the refuge to be only in the cities of the Le­uites, that their innocencie might be defended among them with more fidelitie and authoritie.

Chap. 21.

THen came the principall fathers of the Leuites vnto Eleazar, the Priest, and vnto Ioshue the sonne of Nun, and vnto the chiefe fathers of the tribes of the children of Israel,

2 And spake vnto them at Shiloh, in the land of Chanaan, saying, The Lorde commaunded, by the hand of Moses, to giue vs cities to dwell in with the suburbes thereof for our cattell.

3 So the children of Israel gaue vnto the Leuites, out of their inheritance, at the commaundement of the Lord, these cities with their suburbes.

4 And the lotte came out for the families of the Kohathites: and the children of Aaron the Priest, which were of the Leuites had by lot out of the tribe of Iudah, and out of the tribe of Si­meon, and out of the tribe of Beniamin, thirteene cities.

5 And the rest of the children of Kohath had by lot out of the families of the tribe of Ephraim, and out of the tribe of Dan and out of the halfe tribe of Manasseh, ten cities.

6 Also the children of Gershon had by lot out of the fami­lies of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Nepthalie, and out of the halfe tribe of Ma­nasseh in Bashan, thirteene cities.

7 The children of Merarie according to their families had out [Page 89] of the tribe of Ruben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelue cities.

8 So the children of Israel gaue by lot vnto the Leuites these cities with their suburbes, as the Lorde had commaunded by the hand of Moses.

9 And they gaue out of the tribe of the children of Iudah, and out of the tribe of the children of Simeon, these cities whiche are here named.

10 And they were the childrens of Aaron, being of the fami­lies of the Kohathites, and of the sonnes of Leui, (for theirs was the first lotte)

11 So they gaue them Kiriath-arba of the father of Anok, (which is Hebron) in the mountaine of Iudah, with the sub­urbes of the same rounde about it.

12 (But the lande of the citie, and the villages thereof, gaue they to Caleb the sonne of Iephunneh to be his possession.)

13 Thus they gaue to the children of Aaron the Priest, a citie of refuge for the slayer, euen Hebron with her suburbes, and Libnah with her suburbes,

14 And Iattir with her suburbes, and Eshtemoa and her su­burbes,

15 And Holon with her suburbes, and Debir with her subur­bes,

16 And Ain with her suburbes, and Iuttah with her suburbes, Beth shemesh with her suburbes: nine cities out of those two tribes.

17 And out of the tribe of Beniamin they gaue Gibeon with her suburbes, Geba with her suburbes,

18 Anathoth with her suburbes, and Almon with her subur­bes: foure cities.

19 All the cities of the children of Aaron Priests, were thirteene cities with their suburbes.

1 Then came, &c.) Here is declared afterward, that which should haue gone before. For the cities of refuge were not geuen, be­fore they were assigned to the Leuites. As also we must remember, that which was saied before, that Iosue and Eleazer made an ende of diuiding the lande: for the lande was not iustly diuided, vntill the [Page] Leuites had their dwelling place appointed them. Therefore we must consider, that when the lottes were cast in the name of the ten tribes, certeine cities in the land of Chanaan were drawen out of e­uery portion, in which the Leuites shoulde dwell. For they had their portion alredie appointed them beyond Iordan. But where­as the Leuites come and require, that the gifte of God may be con­firmed, that they might possesse their cities with their suburbes, it is like they were neglected, vntill they pleaded their owne cause. For so it falleth out commonly, while euery man is busie to prouide for him selfe, they forgette their brethren. Surely it was a shame for the people to be pulled by the eare, and to be brought in remem­braunce of that which God had so plainly commaunded, concerning the Leuites. And yet, if they had not spoken earnestly for a house, they were in daunger to haue lien abroade in the fieldes. Although we may easily gather, that the people offended, rather of negligence and forgetfulnesse, than of purpose to defraud them: for they make no delay, as soone as they are admonished: yea, their obedience is prai­sed, that according to the worde of the Lorde they performed that which was equall and right.

4 And the lotte, &c.) Here is set foorth the number of the cities, whereof must be spoken soone after. Secondly, here is plainely ex­pressed, that the lot of the sonnes of Aaron, fell in the tribe of Iuda, which happened not by chance: for God by his meruellous counsell placed them in that seate, where he had appointed his Temple to be builded. Thirdly, the names of the cities are rehearsed, whereof Hebron is the first, which Caleb suffered to be taken from him with a good will. If any man obiect, that Hierusalem should haue bene especially geuen them, where they should haue their lawefull abi­ding place: the answere is easie, that small and meane cities were deliuered to them, such as their state required. Moreouer, Hierusa­lem was not yet recouered: for the Iebusites had it in possession. Fi­nally, it had bene against reason, that the seate of the kingdome, should haue bene appointed to the Priestes. And in this, their faith and religion was better approued, that they went willingly out of their natiue countrie, to doe their duetie about the holy affaires. For no Priest did his office there, but he was aforeigner, & dwelt in some other place. But yet their infirmitie was borne withall, when they were rewarded with cities that were neere about, least it should be [Page 90] troublesome to them: to take along iourney to doe their office. But whereas one onely familie, and that not verie populous, had thir­teene cities graunted for their habitation, hereof is confirmed that I haue noted elsewhere, that the other tribes had manie cities vnder their dominion, whereof here is no mention: and that shalbe confir­med more certeinly soone after.

20 But to the families of the children of Kohath of the Leuits, which were the rest of the children of Kohath (for the cities of their lot were out of the tribe of Ephraim,)

21 They gaue them the citie of refuge for the slaier, Shechem with her suburbes in mount Ephraim, and Gezer with her sub­urbes,

22 And Kibzaim with her suburbes, and Beth-horon with her suburbes: foure cities.

23 And out of the tribe of Dan, Eltkeh with her suburbes, Gi­bethon with her suburbes,

24 Aiialon with her suburbes, Gath-rimmon with her sub­urbes: foure cities.

25 And out of the halfe tribe of Manasseh, Tanach with her suburbes, and Gath-rimmon with her suburbes: two cities.

26 All the cities for the other families of the children of Ko­hath were ten with their suburbes.

27 Also vnto the children of Gershon of the families of the Leuites, they gaue out of the halfe tribe of Manasseh, the citie of refuge for the slaier, Golan in Bashan with her suburbes, and Beeshterah with her suburbes: two cities.

28 And out of the tribe of Issachar, Kis-hon with her suburbs, Dabereh with her suburbes,

29 Iarmuth with her suburbes, En-gannim with her suburbes: foure cities.

30 And out of the tribe of Asser, Mishal with her suburbes, Abdon with her suburbes,

31 Helkoh with her suburbes, and Rehob with her suburbes: foure cities.

32 And out of the tribe of Naphtali, the citie of refuge for the slaier, Kedesh in Galil with her suburbes, and Hammoth-dor with her suburbes, and Kartan with her suburbes: three cities.

[Page] 33 All the cities of the Gershonites, according to their fami­lies, were thirteene cities with there suburbes.

34 Also vnto the families of the children of Merari the rest of the Leuites, they gaue out of the tribe of Zebulun, Iokneam with her suburbes, and Cartah with her suburbes,

35 Dimnah with her suburbes, Nahalal with her suburbes: foure cities.

36 And out of the tribe of Ruben, Bezer with her suburbes, and Iahazah with her suburbes,

37 Kedemoth with her suburbes, and Mephaath with her sub­urbes: foure cities.

38 And out of the tribe of Gad they gaue for a citie of refuge for the slaier, Ramoth in Gilead with her suburbes, and Maha­naim with her suburbes,

39 Heshbon with her suburbes, and Iazer with her suburbes: foure cities in all.

40 So all the cities of the children of Merari, according to their families (which were the rest of the families of the Leuites) were by their lot twelue cities.

41 And all the cities of the Leuites, within the possession of the children of Israel, were eight and fourtie with their sub­urbes.

42 These cities lay euerie one seuerally with their suburbes round about them: so were all these cities.

43 So the Lorde gaue vnto Israel all the land, which he had sworne to giue vnto their fathers: and they possessed it, and dwelt therein.

44 Also the Lorde gaue them rest round about, according to all that he had sworne vnto their fathers: and there stoode not a man of all their enimies before them: for the Lord deliuered all their enimies into their hand.

45 There failed nothing of all the good thinges, which the Lorde had said vnto the house of Israel, but all came to passe.

20 But to the families of the sonnes of Kahath, &c.) For what cause it behoued the Leuites to be dispersed into euerie tribe, let the reader seeke in Moses. Indeed this punishment was laied vppon their father for the vnfaithfulnesse and crueltie, which he prac­tised [Page 91] against the Sichemites. But in steede of reproch, this disper­sion was turned into their exceeding great honour, that they being placed as watchmen in euerie region, might keepe the people in the pure worship of God. They were indeede but as tenantes in euerie place: but with so great dignitie, as ouerseers appointed by God, to take heed, that the people should not fall away from true godlinesse. This is the reason why it is reported so diligently, how many cities fell vnto them in euerie tribe, that they might be al­wayes as watchmen, to preserue the purenesse of religion amongst them.

41 All the cities of the Leuites, &c.) This place especially doeth teach that, which I haue touched once or twise before, that the boundes 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 [Page] 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 cōtrarietie may be taken away, we must discerne betweene the certeine, cleere, and stedfast faithfulnesse of God, in keeping his promises: and the [...]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.

[Page 9] 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 [Page] 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 [Page 93] 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,

[Page] 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 wilbe 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 [Page 94] 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 Exod. 20. 24. 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 1. Cor. 6. 12. & 10. 13. 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 [Page] 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, 1. Sam. 15. 22. 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 [Page 95] 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, [Page] 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 [Page 96] 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 shalbe 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 [Page] 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 shalbe witnesse: as if they saide, It shalbe 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 Exod. 20. 4. Leu. 26. 1. Deut. 5. 8. 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 [Page 97] well & sufficiently discharge themselues from offence, while they pro­fesse, that there shalbe 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 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 [...]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 exc [...]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 [Page] 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 [Page 98] 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, 1. Pet. 1. 1 [...]. 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 [Page] called together, neither coulde it be. Therefore after this manner, the people were called, because the [...]l [...]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 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 allot [...]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. Deut. 5. 32.

7 Neither mingle your selues, &c.) He doeth admonish them ex­presly, that they can not otherwise well satisfie their duetie, except [Page 99] 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 2. Cor. 6. 14: 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, tha [...] 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 shalbe 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 [Page] 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 Num. 33. 55 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: [Page 100] 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 no certeine region appointed vnto vs, which might separate vs from them: neither are we armed with the sword to kill all the vngodlie: only we must beware, that too much familiaritie doe not wrappe vs in the fellowshippe of their wicked­nesse. For it is more than a harde matter, when we doe willingly in­termedle with them, to keepe our selues that we be not dashed with some blotte or spotte of their vngodlinesse. Because this point is suf­ficiently handled in other places, I doe but breefly touch it here.

14 Behold I, &c.) Because it is appointed for all men once to die, Iosue sayeth, that end draweth neere vnto him, which abideth all Heb. 9. 27. men: because he also was borne a mortall man. And these wordes he applieth vnto the comfort of the people, least they should vexe them selues with immoderate sorowe when he was taken away from them. For there is no doubt, but he left a wonderfull desire of him, seing the people, when their head was taken away, was as a headlesse and vn­perfect bodie. Therefore he admonisheth them, that seeing the course of his life is brought euen as it were to the marke or end, they must not require, that his condition should be other, than is of all man­kinde. But yet he meaneth not that all men die alike, because the vn­corruptible seede of heauenlie doctrine, discerneth and diuideth the faithfull from the vnfaithfull, that they perish not together with them: but here he doeth onely touch that, which is common to all, namely, when the course of this life is ended, to goe out of the worlde. There­fore the summe of his speach commeth to this effect: As God by his benefites and fulfilling of his promises, hath proued him selfe to be true: so his threatenings should not be vaine and frustrate, that by their vtter destruction he would reuenge the prophanation and de­filing of his worshippe.

Chap. 24.

AND Ioshue assembled againe all the tribes of Israel to Shechem, and cal­led the Elders of Israel, and their hea­des, and their Iudges, and their offi­cers, and they presented them selues before God.

2 Then Ioshue said vnto all the peo­ple, Thus saith the Lorde God of Is­rael, Your fathers dwelt beyond the floud in olde time, euen Terah the father of Abraham, and the fa­ther of Nachor, and serued other gods.

3 And I tooke your father Abraham from beyond the floud, and brought him through all the land of Chanaan, and multi­plied his seede, and gaue him Izhak:

4 And I gaue vnto Izhak, Iaakob, and Esau: and I gaue vnto Esau mount Seir, to possesse it: but Iaakob & his children went downe into Aegypt.

5 I sent Moses also and Aaron, and I plagued Aegypt: and when I had so done among them, I brought you out.

6 So I brought your fathers out of Aegypt, and ye came vn­to the Sea, and the Aegyptians pursued after your fathers with charriots and horsemen vnto the red Sea.

7 Then they cried vnto the Lorde, and he put a darknesse be­tweene you and the Aegyptians, & brought the Sea vpon them, and couered them: so your eyes haue seene what I haue done in Aegypt: also ye dwelt in the wildernesse a long season.

8 After, I brought you into the land of the Amorites, which dwelt beyond Iordan, and they fought with you: but I gaue them into your hand, and ye possessed their countrie, and I de­stroyed them out of your sight.

9 Also Balak the sonne of Zippor King of Moab arose and warred against Israel, and sent to call Balaam the sonne of Beor for to curse you,

10 But I would not heare Balaam: therefore he blessed you, and I deliuered you out of his hand.

[Page 101] 11 And ye went ouer Iordan, and came vnto Iericho, and the men of Iericho fought against you, the Amorites, and the Periz­zites and the Chanaanites, and the Hittites, and the Girgashites, the Hiuites, and the Iebusites: and I deliuered them into your hand.

12 And I sent Hornets before you, which cast them out be­fore you, euen the two Kings of the Amorites, and not with thy sworde, nor with thy bowe.

13 And I haue giuen you a land, wherein ye did not labour, and cities which ye built not, and ye dwell in them, & eate of the vineyardes and oliue trees, which ye planted not.

14 Now therefore feare the Lord, and serue him in vpright­nesse and in trueth, and put away the gods, which your fathers serued beyond the floud, and in Aegypt, and serue ye the Lorde.

1 So Iosue gathered, &c.) Now in my iudgement he doeth more at large declare these thinges, which he touched before more breefly. For it is not like, that the people were twise for one cause drawen into a straunge place. Therfore the order of the historie is knit toge­ther by repetition. For which cause I translate the Coniunction VAV, Therfore, which may continue the narration alredie begonne. And now he expresseth that, which before he spake not of, that they all stande before GOD, whereby the dignitie and reuerence of that assemblie may seeme to be more holie. For there is no doubt, but Iosue did call vppon the name of God, after a solemne manner: and preached vnto the people as it were in his presence, that euerie one might consider with him selfe: that God was president of that as­semblie, and that they had not in hande there, any priuate affaires: but the confirmation of a holie and inui [...]lable couenant with God him selfe. Ande herevnto, that which followeth soone after, that there was the Sanctuarie. Wherfore it is likelie, that the Arke of the co­uenant was brought thither, not of intent to chaunge the place: but that in so serious an action, they might appeare before the iudgment seate of God vppon earth. For no religion did forbidde the Arke to be remoued: and the place Sichem was not farre distant from thence.

2 Beyond the riuer, &c.) He taketh his beginning of their free [Page] adoption, by which GOD did so preuent them, that they could not boaste of any excellencie or merite. For God had bound them to him selfe with a streighter bonde, that when they were equall with other nations, God did notwithstanding choose them vnto him selfe for a peculiar people, for no other respecte, but onely of his meere good will and fauour. Furthermore, that it might more clerely appeare, that there was nothing wherein they could glorie, he bringeth them to their first beginning, and putteth them in mind, that their fathers did so dwell in Chaldea, that they worshipped idols commonly, with other men, and differed nothing from the common people. Whereof it is gathered, that when Abraham was drowned in i­dolatrie, he was drawne out of it as it were out of hell. The Iewes indeed, that they might challenge vnto them selues a counterfeit dig­nitie of their kinred, doe feigne a fable, that their father Abraham, when he would not acknowledge the fire of Chaldea for a god, was driuen to flee out of his countrie. But if we consider the purpose of Gods spirit, he is no more exempted from the crime of the publike errour, than Thare and 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 gu [...]fe of ignorance and errors, but was brought out by the hand of God. For it is not said, that he [Page 102] 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 [Page] of his malice. For it was euē 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 Deut. 27. 20. 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.

[Page 103] 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 of their vngodlie and wicked defection. But now, when he geueth them leaue to choose whether they will serue God or no, he looseth the bridle, that they may boldly runne headlong into all licentiousnesse of sinning. That also which follow­eth, seemeth to be more absurde, when he denieth that they are able to serue God: as though he woulde of purpose driue them to cast off his yoke. Howbeit, it is not to be doubted, but that his tongue was gouerned by the direction of Gods spirite, that he might touch them at the very hearte. For when God driueth men into his obedience, they are often times willing enough to professe the desire of godli­nesse, from which notwithstanding they fall away soone after: so they build without a foundation. This commeth to passe, because they doe neither distrust their owne weakenesse, so much as they ought to doe: nor consider how harde a thing it is, to geue ouer them selues wholy to God. Wherfore, we haue neede of an earnest exami­nation, that we be not carried vp on high through a light motion, & so in the very first attempt, the successe doe faile vs. For this purpose of triall, Iosue setteth the Israelites at libertie, that as though they were free, and at their owne choyce, they might choose againe what God they woulde worshippe: not that he would driue them away from true religion, which were too apte of them selues to fall away: [Page] but that they should not promise vnaduisedly that which they would breake in shorte time after. For the purpose of Iosue was to renewe the couenant, and to confirme that which was alreadie made with God, as we shall see. Therefore, not without cause he geueth them libertie to choose, that they shoulde not afterwarde pretende, that it was of necessitie, when they had bound them selues by their owne consent. In the meane while to touch them with shame, he doth te­stifie, that he and his house woulde continue in the worshippe of God.

16 The people answered, &c.) Now appeareth no small fruite of this free choyce offered vnto them, when the people doe not in­cline to any other religion, nor receiue any thing to obey, which they haue heard elsewhere: but pronounce, that it were exceeding great wickednesse to fall away from God. And so it auayleth not a little to the confirmation of the couenant, that they binde themsel­ues of their owne accorde. The effect of their answere is, that seeing God by meruellous redemption hath purchased them to be his pe­culiar people, and hath alwayes assisted them, and shewed that he is their God, it should be detestable vnthankfulnesse, if they should forsake him, and fall to straunge gods.

19 And Iosue sayed, &c.) Here it seemeth, that Iosue doth alto­gether vnreasonably, which discourageth the prompt and willing de­sire of the people. For to what end doeth he denie, that they are able to serue God, but that by verie impossibilitie he might cast them in despaire, whereby they must needes be alienated from the feare of God: But by this so sharpe contestation, it was needefull, that the people, which were slacke and dull through securitie, shoulde be a­wakened, which thing we see lacked not good successe, though it con­tinued not long. For they are not discouraged nor made slacker: but hauing ouercome this hinderance, they answere redily, that they will be constant in doing their duetie. Finally, Iosue doeth not discou­rage them from seruing God: but onely declareth, howe stubborne and disobedient they are, that they may learne to chaunge their fro­warde disposition. So Moses, in his song, when he seemeth to make a diuorce betweene God and them, doth nothing else but pricke and sharpen them, that they goe not forward to be like themselues. Deut. 32. Iosue in deede doth reason simply of the nature of God: but chiefly he bendeth his edge against the froward manners and vntamed stub­bornesse [Page 104] of the people. He pronounceth, that God is holy and zea­lous. This truely should not discourage men from his seruice: but hereof it followeth, that he will haue nothing to do with them that be vnpure, wicked, and vnholy contemners of him, and which are not a­fraide to prouoke him to anger. For such shall finde him vnable to be appeased. But where it is said, that he will not spare their wic­kednesse, no generall rule is set downe: but the speache is directed against disobedient persons, as in many places beside. For he spea­keth not here of euerie offence, and speciall sinne, but of the grosse de­nying of God, as the next verse doth shewe. Wherefore, the people doe answeare more freely, that they will serue God.

22 And Iosue s [...]ied, &c.) Nowe we see what marke Iosue did shoote at: not that the people being amazed by feare, shoulde be dri­uen away from religion: but that the bond might be holier, seeing that of their owne accorde they desired his gouernment, and had yeel­ded themselues into his fidelitie and protection, that they might liue vnder his defence. Therefore in their owne conscience they acknow­ledge, that they shalbe guiltie and conuict of vnthankfulnesse, except they kept promise. And though they did not feginedly professe, that they woulde be witnesses vnto their owne damnation: yet how light­ly the remembrance of this promise fell away, it appeareth in the booke of Iudges. For when the Elders were dead, they were quick­ly drawen asunder into diuerse superstitions. By which example we are taught, howe manifold deceiptes doe possesse the senses of men, and what crooked corners doe hide their hypocrisie and vanitie, vn­till their owne vaine confidence deceiue themselues.

23 Nowe therefore take away, &c.) How could it be, that they which were of late so sharpe reuengers of superstition, haue suffered idols to haue place among them, and yet the wordes sound so, that they should take away from amongst them the straunge gods. If we vnderstand, that their houses were yet polluted with idols, we may see as it were in a cleare glasse, how sweetly the greatest part of men doe flatter themselues in their vices, which against other they pursue with extreme [...]igour and seueritie. But because it seemeth not like vnto me, that after the punishment of Achan, they durst be so bold to de [...]le themselues with such manifest sacrileges, I doe rather referre it to their affection, that they should driue away farre from them all inuentions of feigned gods. For before, in the same Chap. he exhor­teth [Page] them to take away the gods, whom their fathers serued beyond the riuer, and in Egypt. But no man will thinke, that the idols of Chaldea were laide vp in their closets, or else that they brought those filthie corruptions out of Egypt, which shoulde be cause of hatefull discorde betweene God and them. Wherefore, the simple sense is, that they should renounce all idols, and deliuer themselues from all corruptions, that they may worshippe the onely true God purely. For hitherto perteineth that clause, That they may incline their heart to the Lorde, which is as much, as to rest onely vpon him, or to set their loue vpon him, and that they 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 shalbe a witnesse vnto vs: for it hath heard all the wordes of the Lorde which he spake with vs: it shalbe 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.

[Page 105] 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 Malac. 4. 4. 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 [Page] 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 Gen. 33. 19. 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 Actes. 7. 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.

A table of speciall names and matters, conteyned in this Commentarie vppon Iosue.
The first number noteth the Chapter. The second, the verse. The third, the leafe.

A.
  • AChans secreate offence re­hearsed. 7. 1. fol. 33. he is car­ried out of the hoast to be puni­shed, and for what causes. 7. 24. fol. 38.
  • Anak, and what his sonnes were. 11. 21. fol. 62.
  • Anathema, what it is. 6. 17. fol. 30.
  • Angel of principall excellencie, who it is. 5. 13. fol. 26.
  • Apostataes, who be. 22. 16. fol. 94.
  • Argument of the praeface vpon Iosue. 1. 4. fol. 2.
  • Arke went before the Israelites in battell: and why? 3. 11. fol. 15. it is commended for dignities sake. 3. 4. fol. 15.
  • Armie of Iosue, whereof it appea­reth it was great. 8. 13. fol. 41.
  • Armie of God, who are so called. 5. 14. fol. 26.
B.
  • Bethel, a litle Towne. 8. 17. fol. 42
C.
  • Capteines who are best counted. 8. 15. fol. 42.
  • Cause of feare sette foorth. 7. 9. fol. 35.
  • Celebration of the Passeouer. 5. 10. fol. 24.
  • Cities diligently kepte in time of warre. 6. 1. fol. 28.
  • Common mother to vs all is our countrie. 2. 4. fol. 9.
  • Common destruction of the citie Hai. 7. 24. fol. 39.
  • Couetousnesse of men wittie. 13. 15. fol. 67.
D.
  • Decree for the remouing of the campe. 1. 10. fol. 5.
  • Description of the taking of those cities, out of which the armie of the children of Israels enimies were gathered. 10. 29. fol. 56.
  • Discharge of the two tribes and the halfe reported. 22. 1. fol. 92.
  • Distrust, the beginning of it, and the mischeefes which followe therevpon. 1. 5. fol. 3.
E.
  • Elder sorte charged to sette foorth the studie of godlinesse. 4. 7. fol. 17.
  • Example of rare modestie. 22. 21. fol. 96.
  • Exhortation to fortitude and cou­rage. 1. 6. fol. 3.
F.
  • Faith of Rahab declared by ano­ther argument. 2. 12. fol. 11. the cheefe propertie thereof. 3. [Page] 2. fol. 14. the effectes which it worketh. 7. 6. fol. 34.
  • Faithfull withdrawen from coue­tousnesse. 1. 5. fol. 3.
G
  • Gadites, looke for Rubenites. 1. 16. fol. 6. and 1. 12. fol. 5.
  • Gibeonites appointed to be cleauers of wodde, and drawers of wa­ter. 9. 20. fol. 49. they obte [...]e peace of the Israelites. 9. 3. fol. 47. they haue their life graun­ted according to couenant. 9. 20. fol. 49.
  • God, when soeuer he worketh by men, his glorie is nothing dimi­nished, but he must challenge to himselfe all that is done. 10. 10. fol. 53. he appeareth to Iosue. 11. 6. fo. 59. his fatherliecare, in pre uenting the daungers of his ser­uants. 11. 1. fol. 58. he is humbly to be intreated, so pietie tea­cheth. 10. 12. fol. 53. his singu­lar fauour toward his Church. 10. 12. fol. 53. his notable fa­uour commended. 18. 9 fol. 82. his continual care in cherishing his people. 1. 1. fol. 1. his singular and extraordinarie power sette foorth, in helping his: and why? 3. 5. fol. 14.
  • Guiltie is he of the crime, that may lette it from being committed, and doeth suffer it to be done. 7. 1. fol. 33.
H.
  • Hai promised of God to be deli­uered vnto the Israelites. 8. 1. fol. 41.
  • He commeth to the land of Cha­naan. 14. 1. fol. 69.
  • Holding vp the speare, what signe it was. 8. 26. fol. 43.
I.
  • Iericho promised to be taken. 6. 3. fol. 28. why God forbadde that it shoulde be builded vp againe. 6. 26. fol. 32. God woulde not haue the spoiles thereof to inrich his people. 6. 17. fol. 29.
  • Images what kinde condemned. 22. 26. fol. 96.
  • Interdictum, or Interdictment, what it is. 6. 17. fol. 30.
  • Interrogation of speciall force. 1. 9. fol. 4.
  • Iosue required to put off his shooes: and why? 5. 15. fol. 27. a singu­lar example of fortitude and valiantnesse. 2. 16. fol. 6. appoin­ted to be Moses successour. 1. 2. fol. 1. encouraged with speciall confidence: and why? 1. 5. fol. 2. why he inueihed sharply a­gainst Achan. 8. 25. fol. 39. why he telleth the Gibeonites before, that he decreeth nothing vniustly. 9. 22. fol. 50. foure­score yeares olde, when he en­tered into the lande. 12. 1. fol. 63. his office of gouernement. 1. 2. fol. 1. faithfull and vpright in keeping his promise. 6. 22. fol. 31. what was done after his death. 15. 1. fol. 74. what was [Page] geuen him in commandement. 1. 6. fol. 3. why God beautified him with an excellent marke. 4. 14. fol. 19. reprehended of God. 7. 10. fol. 36. he is not deceiued in the choyce of his spies. 2. 24. fol. 12. he exhorteth the people to consider nothing but the pow­er of God. 3. 2. fol. 14.
  • Iosephes two sonnes, what fell to their lotte. 16. 1. fol. 76.
  • Iosephus disproued. 5. 9. fol. 24.
  • Israelites too much credulitie re­proued. 9. 14. fol. 48. their eni­mies ouerthrowen, before they came to handblowes. 5. 1. fo. 22. they are couertly reproued. 20. 1. fol. 87. they fell to lasciuious­nesse and wantonnesse, so often as they enioyed prosperitie. 1. 4. fol. 2.
  • Iudges, their office. 7. 19. fol. 37.
K.
  • Kinges of Chanaan, why they were made dronke from aboue, with securitie and slouthfullnesse. 9. 1. fol. 46. their dead bodies han­ged vpon the gallowes. 10. 18. fol. 55. how many of them were subdued. 13. 1. fo. 64. their con­dition was not as other nations. 8. 29. fol. 43. their conspiracie. 10. 1. fol. 51. their neckes troden vpon with feete &c, at the com­mandement of God. 10. 18. fol. 55. their new conspiracie. 11. 1. fol. 58. their names rehearsed, whose dominions the Israelites conquered. 12. 1. fol. 63. taken prisoners, spared of their con­querours: and why? 8. 29. fol. 43. their punishment. 10. 18. fo. 55.
  • Knowledge of God perceth deeper, than the vnderstanding of our minde. 7. 24. fol. 39.
L.
  • Lawe, the dailie meditation there­of commanded. 1. 8. fo. 3. vnder the name thereof, the summe and shorte preceptes are noted. 8. 32. fol. 45. it must haue no­thing put to it, nor taken from it. 1. 6. fol. 3.
  • Leuites inferiour, their office and charge. 3. 4. fol. 14. Leuites dis­persed into euerie tribe: and why? 21. 20. fol. 90.
  • Loue of our countrie naturally in­graffed in vs. 2. 4. fol. 9.
  • Lying, how it is taken. 7. 10. fol. 36.
M.
  • Manasses posteritie hath in it se­uen stockes or houses num­bered. 17. 5. fol. 78. looke Rube­nites. 1. 12. fol. 5. &. 1. 16. fol. 6.
  • Men doe nothing rightly, in good order, or with true knowledge: but so farre foorth as they sub­mitte them selues to be gouer­ned by the worde of God. 1. 8. fol. 4.
  • Moses, in what sense he is called Gods seruant. 1. 2. fol. 1.
  • [Page] Moses being dead, the whole bur­then and charge is turned ouer to Iosue. 1. 2. fol 1.
  • Mysterie of the Lordes supper, to whom it is cōmon. 5. 2. fol. 23.
O.
  • Obedience of the Israelites decla­red by a third token. 8. 33. fol. 45.
P.
  • Passage of the two tribes and the halfe specially mentioned. 4. 12. fol. 19.
  • Patience, and the fruit thereof. 6. 15. fol. 29.
  • Prerogatiue, wherewith God hath honored his cheefe seruants, & chosen Prophetes. 10. 8. fol. 54.
  • Principall cause of feare fulnesse in the men of Iericho. 2. 10. fol. 11.
  • Priestes submitte them selues with quiet and obedient mindes to the pleasure of God. 4. 16. fol. 20. their vertue in bearing the Arke worthie of no small com­mendation. 3. 15. fol. 16. their patience worthily commended. 4. 10. fol. 18. they are comman­ded of Iosue to beare the Arke. &c. 3. 6. fol. 15.
  • Purging of the people. 7. 13. fol. 36.
R.
  • Rabbines vsuall manner. 2. 2. fol. 8.
  • Rahab commanded to bring foorth the spies. 2. 4. fol. 9. the image of her faith. 2. 11. fol. 11.
  • Reprobates vse all meanes to de­stroy the Churche. 9. 1. fol. 46.
  • Reward of a message well and faith fully discharged. 14. 9. fol. 70.
  • Rightly to discharge dutie, what it is. 1. 16. fol. 6.
  • Right way for priuate men to frame their liues. 1. 6. fol. 4.
  • Rubenites, for what condition they had their inheritaunce graun­ted them on the other side of Iordan. 1. 12. fol. 5. Rubenites, Gadites, and the halfe tribe of Manasse, doe not onely obey, but also most liberally & frank­ly offer such seruice as was of them required. 1. 16. fol. 6.
S.
  • Sacrifice first extraordin [...]rie that God woulde haue to be offered vnto him in the land of Cha­naan. 8. 30. fol. 44.
  • Signes of the profession of repen­taunce. 7. 6. fol. 34.
  • Signes of chasing away the inhabi­tantes of the land of Chanaan, and of obteining victorie a­gainst all nations. 3. 10. fol. 15.
  • Slaughter of the enimies, wherof it was gathered to be greate. 11. 8. fol. 60.
  • Slaughter of all sortes of people, & common destruction. 7. 24. fol. 39.
  • Solemne assemblie held at Silo, re­ported. 18. 1. fol. 81.
  • Solemne mourning in time of afflic­tion. 7. 6. fol. 34.
  • [Page] Spies curse themselues to death, if they did not vse all faithfulnesse and diligence to saue Rahab. 2. 14. fol. 12.
  • Spying, the manner thereof. 2. 1. fol. 8.
  • Sunne his ordinarie course chaun­ged in fauour of King Ezechias. 10. 14. fol. 54. how Iosue com­mandeth it to stand. 10. 12. fol. 53.
T.
  • Thankfulnesse of the people toward Iosue. 19. 49. fol. 86.
  • To lay the foundation vpon the el­dest sonne, what it is. 6. 26. fol. 32.
  • Token of God his power. 4. 24. fol. 21.
  • Treasures of God his goodnesse. 1. 4. fol. 2.
  • Trust in God, what preuaileth most to kindle the same in vs. 1. 9. fol. 4.
  • Twelue stones set vp in Gilgal, at Iosue his commandement. 4. 1. fol. 17. and hidden in Iordan, they serued for a testimonie, &c. 4. 9. fol. 18.
V.
  • Vanquished, with what cogitation and thought they are refreshed, and comforted. 7. 6. fol. 34.
  • Uictorie of the ci [...]e Hai, why it was hard to atteine vnto. 8. 18. fol. 42.
  • Victorie of the Israelites noted for crueltie. 10. 25. fol. 55.
  • Victories of Moses sette foorth be­fore Iosue, &c. 1. 5. fol. 2.
  • Vision rehearsed, whereby Iosue was encouraged. 5. 13. fol. 25.
W.
  • Warlike knowledge, 7. 2. fol. 33.
  • Warlike practise and policie of the Israelites. 8. 15. fol. 42.
  • What is to be done, when there is any feare of warre. 2. 2. fol. 8.
  • Why the day is noted, in which the Israelites entered into the land of Chanaan. 4. 19. fol. 20.
  • Wickednesse amplified through stubbornesse, &c. 22. 17. fol. 94.
  • Willing obedience commended. 18. 9. fol. 82.
FINIS.

❧ Imprinted at London, by Thomas Dawson, for George Bishop. Anno. 1578.

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