should delight and be content with him alone 25 So Ioshue made a couenant with the people the same day and gaue them an ordinance and lawe in Shechem 26 And Ioshue wrote these wordes in the booke of the Lawe of God and tooke a great stone and pitched it there vnder an Oake that was in the Sanctuarie of the Lorde 27 And Ioshue said vnto all the people Beholde this stone shal be a witnesse vnto vs for it hath heard all the wordes of the Lorde which he spake with vs it shal be therefore a witnesse against you least ye denie your God. 28 Then Ioshue let the people depart euerie man vnto his inheritance 29 And after these thinges Ioshue the sonne of Nun the seruant of the Lorde died being an hundred and tenne yeeres olde 30 And they buried him in the border of his inheritance in Timnath-serah which is in mount Ephraim on the Northside of mount Gaash 31 And Israel serued the Lorde all the dayes of Ioshue and all the dayes of the Elders that ouerliued Ioshue and which had knowen all the workes of the Lorde that he had done for Israel 32 And the bones of Ioseph which the children of Israel brought out of Aegypt buried they in Shechem in a parcell of ground which Iaakob bought of the sonnes of Hamor the father of Shechem for an hundred peeces of siluer and the children of Ioseph had them in their inheritance 33 Also Eleazar the sonne of Araon died whome they buried in the hill of Phinehas his sonne which was giuen him in mount Ephraim 25 So Iosue made a couenaunt c. This place declareth for what end this assemblie was called that the people renewing the couenaunt might be more addicte and streightly bound vnto god Therefore in this contracte Iosue was the messenger of God which required faith and obedience of the people in his name Therefore the seconde clause is added that he propounded to them the precept and the iudgement For they doe vtterly depraue and peruert the sense which doe expounde these wordes of some new speach of Iosue when they ought to be vnderstoode properly of the lawe of Moses as if it were said That Iosue made none other couenant than that they shoulde remaine constant in keeping the lawe and that none other articles of the couenant were propounded but that they were confirmed in that doctrine which they had before imbraced and professed Like as Malachias also to keepe them vnder the yoke of God doeth require nothing else but that they shoulde be mindfull of the lawe deliuered by Moses 26 And Iosue did write c. I vnderstand that authenticall volume which was kept by the Arke of couenaunt as if he had laid vp a publike recorde in the register for a perpetuall memorie And there is no doubt but when the lawe was rehearsed this proclamation of the couenant was also published But because that which is written is often times hidde in shutte bookes he appointeth an other healpe of memorie wihch might euer be extant in the eyes of all men namely a stone vnder the oke which was neere the Sanctuarie Not that the abiding place of the Arke was there perpetuall but because it was set there that they might appeare before god Therefore as often as they came before God the testimonie or memoriall of the couenant which they made was before their eyes that they might be better reteined in their fidelitie Where as he saith that the stone hath hearde the wordes of the Lord it is indeede an Hyperbolicall but yet not a foolish kinde of speaking to expresse the efficacie and vertue of the worde of God as if it had bene saied That it pearceth into dead rockes and stones that if men be deafe their damnation soundeth in all elementes To lie here as often times elsewhere signifieth to doe deceiptfully and craftily to faile and breake promise Who would not thinke that a couenant established so surely should haue bene firme and holie into many ages of the posteritie And yet Iosue preuailed no more with all his great carefulnesse but that it might continue for a few yeares after 29 After these things c. The honour of buriall was a token of reuerence which testified the pietie of the people But neither of both had any deepe rootes Wherfore that title wherewith Iosue is adorned after his death when he is called The seruant of God tooke away from the wicked wretches all excuse which soone after despised God which had meruellously wrought in him Therefore their inconstancie is couertly noted that they serued God as long as he liued and vntill the death of the Elders For therein is priuily conteined an opposition of their falling away and alienation when they had soudeinly forgotte the benefits of god Therfore it is no meruell at this day also when God endueth some of his seruantes with noble and excellent giftes that their authoritie doeth defend and preserue the order and state of the Church but when they are dead inmediately ariseth an heuie dissipation vngodlinesse that lay hid breaketh forth into vnbrideled licentiousnesse 32 But the bones of Ioseph c. What time the bones of Ioseph were buried is not here expressed but it is easie to gather that after the Israelites had quiet habitation in the citie of Sichem they did their duetie therein For although he appointed no certeine place for his buriall yet they thought good for honours sake to lay him in the feelde which Iacob bought Peraduenture also this is expressed to reproue the slouthfulnesse of the people whereby it came to passe that Ioseph was not buried with Abraham because the enimies as yet had dominion of that place Steeuen reherseth the bones of the twelue Patriarchs and it may be that the other tribes being moued with emulation brought the bones of their fathers also But where some copie saith that the feelde was bought by Abraham it is a faulte in the name As touching buriall we must holde this generally that there is so often mention thereof in the Scripture because it was a token of the resurrection to come Praise be vnto God Amen FINIS Deut. 7. 22. Num 33. 55 Gene. 15. â—8 Psal. 72. 89. Num. 33. 55. Heb. 13. 〈◊〉 Dent. 12 32. 1. Cor. 9. 7. Psal. 65. 8. 〈◊〉 10. 11. Deut. 1 22. Num. 13 4. Heb. 11. 3â— I am 2 25. Gen. 27 5. Heb. 11. 1 â–ª Heb. 11. 38. Iam. 2 25. Against the Ciuil lawe Act. 9. 25. Num. 4. 15. 2. Sam. 6 Exod. 19. 14. Psal. 136. Psal. 114. Deut. 32. 31. Gen. 17. 14. Gen. 34. Exod. 12. 42. Exo. 12. 48. 1. Cor. 10. 4. Exod. 32. 34. Ezech. 1. Exod. 3. 5. Gen. 26. 17. Psal. 95. 11. and. 132. 14. 1. Reg. 1â— 1. Cor. 5. 4. 5. 6. Deut. 32. 27. Ezech. 18. Deut. 21. 23. Deut. 27. 2. 3. 4. Psal. 122. 1 2. Gen. 34. Psal. 15. 4. Math. 17. 2â— Luke 17. 6. 1. Reg. 17 〈◊〉 Esay 38. 5. 8.
was not lawfull to touch in the smallest point It was not in their power either to spare them that are vanquished or else to make any couenantes of geuing ouer and yeelding But nowe they indent as though the matter were in their owne handes We see therefore howe they haue twise dishonored the name of God while vnder pretence of an othe they doe obstinately defend that which they had foolishly promised But whereas the common people doe yeelde so much to their Capteines in that they hold their hands from the Gibeonits therein appeareth the honest simplicitie of that age For it had bene an easie matter to illude them that the whole people was not bound by the decree of a few men like as once the Romanes refused the peace called Caudina vnto which only the Consuls and Liuetenantes and Tribunes had sworne without the commaundement of the Senate the people Therefore that rude simplicitie was more commendable in which appeareth more reuerence and religion than too curious and neere sifting of matters in which the greatest parte of men at this day doe please themselues and greatly delight And although the people take it heauily that the Capteines haue taken vppon them more than was meete they shoulde yet it was a token of modestie that the people proceeded no further than murmuring and grudging 20 This will we doe c. Although they graunt the Gibeonits their life according to the couenant yet they doe not confirme the league but touching the one halfe thereof For whereas they should haue performed vnto the Gibeonites perfect safetie they take from them their libertie which was deerer than their life it selfe Whervpon we gather that Iosue with the rest as in a doubtfull and vncertaine matter deuised this meane way that the othe should not bee altogether in vaine The cheefe reason indeed of this deuise was to appease the multitude yet because they were highly displeased that the Gibeonites had so deceiued them they punished their craftie dealing lest if they had escaped without any reuenge the scornfull reproch might haue bene increased And this was an harde condition not only to be bound to slauish labor but also to be drawne from their houses to leade a wandering and an vncerteine life Therefore they are appointed to be cleauers of woode and drawers of water for the host which was an office no lesse base than painefull But this is an increase of the slauerie that they must cleaue woode and drawe water wheresoeuer it shall please God to place the Arke 22 Iosue called c. Because he was to pronounce a sharpe and heauie sentence against them he telleth them before that he decreeth nothing vniustly because it was nothing conuenient that they should take any aduantage of their owne craft and deceiptfulnesse Therefore he rebuketh them that they sought by making a lie to auoyde the daunger and afterward pronounceth that they were accursed by which worde I vnderstande that the fault of their bondage is laied vpon them selues that they susteined no harder punishment than they deserued by their fraude and subtiltie as if he saide The mater of that coÌ„demnation which he pronounceth was in them selues It is sharpe in deede that no ende is appointed to their labours wherevnto they were made thrall and so the wordes doe sounde There shall neuer faile to be seruantes of you But yet he affirmeth they shall haue no wrong because they were accursed through their owne fault As for them they excuse their fault as much as they canne by necessitie and yet they refuse not the punishment which they acknowlege they haue iustly deserued It may be they were so ouercome with feare that they refused nothing or else that without flatterie they did humbly and â—uetly submitte them selues to such conditions as were laied vpon them For what shoulde they haue preuailed by contending or striuing Because their conscience did accuse them and they were not able to defend their offence I doubt not but that they thought they were very gently dealt withall that their life was preserued Chap. 10. NOW when Adoni-zedek King of Hierusalem had heard howe Ioshue had taken Ai and had destroied it for as he had done to Iericho and to the King thereof so he had done to Ai and to the King thereof and howe the inhabitantes of Gibeon had made peace with Israel and were among them 2 Then they feared exceedingly for Gibeon was a great citie as one of the royall cities for it was greater than Ai and all the men thereof were mightie 3 Wherefore Adoni-zedek King of Hierusalem sent vnto Hoham King of Hebron and vnto Piram King of Iarmuth and vnto Iapia King of Lachish and vnto Debir King of Eglon saying 4 Come vp vnto me and helpe me that we may smite Gibeon for they haue made peace with Ioshue and with the children of Israel 5 Therefore the fiue Kings of the Amorites the King of Hierusalem the King of Hebron the King of Iarmuth the King of Lachish and the King of Eglon gathered them selues together and went vp they with all their hostes and besieged Gibeon and made warre against it 6 And the men of Gibeon sent vnto Ioshue euen to the hoste to Gilgal saying Withdrawe not thine hand from thy seruants come vp to vs quickely and saue vs and helpe vs for all the Kings of the Amorites which dwell in the mountaines are gathered together against vs. 7 So Ioshue ascended from Gilgal he and all the people of warre with him and all the men of might 8 And the Lorde saide vnto Ioshue Feare them not for I haue giuen them into thine hand none of them shall stand against thee 9 Ioshue therefore came vnto them soudenly for he went vp from Gilgal all the night 10 And the Lorde discomfited them before Israel and slewe them with a great slaughter at Gibeon and chased them along the way that goeth vp to Beth-horon and smote them to Azekah and to Makkedah 11 And as they fled from before Israel and were in the going downe to Beth-horon the Lorde cast downe great stones from heauen vpon them vntill Azekah and they dyed they were more that died with the hailestones than they whome the children of Israel slewe with the sworde 12 Then spake Ioshue to the Lorde in the day when the Lord gaue the Amorites before the children of Israel and he said in the sight of Israel Sunne staie thou in Gibeon thou Moone in the vallie of Aialon 13 And the Sunne abode and the Moone stoode still vntill the people auenged them selues vppon their enimies Is not this written in the booke of Iasher So the Sunne abode in the middest of the heauen and hasted not to go downe for a whole day 14 And there was no day like that before it nor after it that the Lorde heard the voice of a man for the Lorde fought for Israel 1 When Adoni-zedek c. That which he touched before breefly he doeth nowe prosecute
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
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 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 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 shal be 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 26 Amam and Shema and Moladah 27 And Haza Gaddah and Heshmon and Beth-paleâ— 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 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 valiaunâ— 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 somâ—â— 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
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 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 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 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 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