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 ¶ 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 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 shal be 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 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 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
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 Psalme I reioyced because our feete shall stand in thy gates O Ierusalem The word which â—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 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 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
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 lewdâ— 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 with 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 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 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 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 Aâ—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 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
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 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 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 addeth the Aduerb greatly and exceedingly Wherefore out of this place let vs learne that we shal be 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 â—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 generally forbidden vnto all men by the lawe to adde or take any 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
they should haue bene a whole moneth before they had gathered together so much as woulde suffice so great a multitude Wherefore I see not why the interpreters trouble them selues about a matter so cleare and manifest 13 When Ioshua was c. Here is rehearsed a notable vision by which Iosue was incouraged For although he did his office valiantly yet was it profitable for him to be pricked forward when he ranne well And yet the Angel appeared not for his cause only but for the confirmation of all the people yea GOD had a further respect by manifest argumentes to testifie vnto the posteritie that his grace and fauour which was neuer sufficiently considered For although they boasted gloriously that they were planted in the holie lande by the hande of GOD yet they could scarse be brought by so many miracles earnestly to acknowledge that they were there as Gods tenantes Therefore this vision ought to bee profitable vnto all ages that the benefite of GOD might not be called in doubt Where it is sayed that he lifted vp his eyes it signifieth the certeintie of the matter least any man shoulde thinke that his sight was deceiued with a vanishing shewe Nowe this sight at the first was fearefull to beholde for it is like that Ioshue was then alone whether he departed from companie of purpose to pray or to viewe the citie And the latter cause seemeth vnto me likelie that he viewed by him selfe on what parte the citie was best to be assaulted least the rest should bee discouraged by the difficultie of the matter Surely it appeareth he had no companie with him seeing he meeteth with the Angel alone and there is no doubt but that he was redie to haue fought if he had mette with his enimie But he demandeth the question of him as of a man because he knewe him not to bee an Angel but by his answere And this his doubtfull inquirie winneth more credite to the vision while he was brought by little and little from the sight of a man whom he speaketh withall vnto the knowledge of an Angel. Although the wordes sound that he was not one of the common sorte of Angels but one of principall excellencie For he calleth him selfe The Prince of the armie of GOD which may bee vnderstood as well of the chosen people as of the Angels but the former opinion is better because GOD bringeth forth no newe matter but continueth that which we read to haue bene before performed to Moses And we knowe that Moses him selfe preferred that benefite before all the rest and not vnworthily for they by GOD did openly and familiarly shewe his glorie And therefore he is called indifferently An Angel and also adorned with the title of the eternall god Whereof Saint Paule is a sufficient witnesse which doeth expressely affirme that it was Christ him selfe And Moses him selfe acknowledgeth the presence of GOD in the person of the Mediatour for when GOD pronounceth after the calfe was made that he would be no more guide vnto the people and promiseth he would geue them one of his Angels meaning one of the common sorte Moses earnestly entreateth him that he would not so doe For if the Mediatour were taken away he could not hope that GOD would be mercifull Therefore it was a singular pledge of Gods fauour that the Prince and head of the Church with whome Moses was acquainted was present with him And surely the adoption of GOD could not otherwise be stedfast and ratified but by the hand of the Mediator 14 No but the Captaine c. Although thâ— deniall doth aptly agree to both partes of his demand because he was neither an Israelite nor a Chanaanite as if he did precisely denie that he was a mortall man yet we may apâ—ly restraine it vnto the second parte where Iosue demaunded Whether he were one of their enimies But because that is not greatly materiall it is sufficient to hold that which is principall that his comming was to be Captaine of the chosen people whom he calleth honorably The armie of God. That he maketh himselfe an other then GOD there is noted therein the distinction of the persons but the vnitie of the substance is not thereby diuâ—ded We see that in the bookes of Moses the name of Iehouah is often ascribed to the Angel that was their gouernour who was doubtles the only begotten sonne of god Namely for because he is both true GOD and also in the person of the Mediator by dispensation inferiour to god Now I doe willingly receiue that which the olde Doctors teach while Christ appeared in times past in the shape of a man it was a foretokening of that mysterie which afterwardes was exhibited when GOD was shewed in the flesh Yet must we beware that we doe not imagine that Christ did then take fleshe vppon him seeing we reade that GOD sent not his sonne in the fleshe before the fulnesse of time and moreouer as he is man he must be the sonne of Dauid But as we reade in Ezechiel it was the onely similitude of a man But whether it were a substantiall body or onely an outwarde shape it were in vaine to dispute curiously and to striue about it hurtfull There remaineth one question How the Prince of the hoste of GOD is said to come nowe which neuer forsooke the people that was committed to his charge and euen of late in the passage of Iordane had shewed foorth a woonderfull token of his presence Howbeit after the vsuall phrase of the Scripture God is saide to come to vs when we feele his helpe in deede whiche seemeth to be farre off except it be shewed vs plainely by experience It is therefore as muche as if he offered his aide to ouercome those battelles that were at hande and by his prese nce promised a happie ende of the warres which he had in hande By his worshipping of him it cannot be gathered certeinely whether Iosue did throughly knowe Christ that he did giue him diuine honour But when he demandeth What my Lorde Adonai woulde commaunde his seruaunt he ascribeth vnto him suche authoritie as agreeth to none but vnto God him selfe 15 Loose thy shooe c. For no other cause but that the vision may be more holie this greate Angel requireth that Iosue put off his shooes in signe of reuerence feare Moses declareth that the same commandement was giuen to him in the mount Sinai for no other cause but that God did there shewe his glorie For one place is not holier than an other but by the especiall appointment of god So Iacob crieth out that the place where he had a neerer knowledge of God was the house of God a terrible place and the gate of heauen Therefore when this holy man is commaunded to plucke off his shooes God by this ceremonie sealeth vp the faith of his presence and addeth more way to the vision not that the barenesse of his feete by it selfe is accompted a part
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 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 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 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 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 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