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
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.
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
drewe many other after it For they were also disobedient to God and vnfaithfull in finishing 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 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 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 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 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
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
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
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
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
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