God by whose hand he doeth notably shewe foorth his power that they might obtaine due honour and reuerence amongest vs But if an many will obiecte That the people are saide to haue feared Iosue euen as they feared Moses it is confuted by so many troubles and seditions which they raised against him not onely frowardly but also furiously The answeare is easie that the whole time is not comprehended since they came out of Egypt but onely that time is noted in which after they were subdued and camed with punishmentes they beganne obediently to reuerence Moses For nowe his quiet gouernement is described after they had shaken off their olde frowardenesse but especially when their seditious fathers were dead a better issue succeeded in their place And therefore we reade not that it was any trouble to rule and gouerne them That which I haue alreadie expounded I doe nowe touche breefly For at the beginning when Iosue exhorted them to obedience they saide They woulde be obedient euen as they were before to Moses 16 Command the Priestes c. Nowe it is more plainely expressed with howe quiet and obedient mindes the Priestes submitted them selues to the pleasure of God for they moued not a foote vntill Iosue commaunded them to retire And as it was singular vertue in them to be so tractable and obedient so the fatherly carefulnesse of God sheweth foorth it selfe in this that he vouchsafed to direct and guide almost euerie steppe they remoued with his owne voyce least any doubtfulnesse should make them slacker in their office Then followeth a more notable confirmation of the miracle that as soone as they were come vp to the banke the riuer Iordane beganne to flowe as it was woont to doe For except it had returned vnto the olde nature thereof and that soudeinly many woulde haue imagined some secrete cause of that chaunge but yet suche as came by chaunce But when God doeth set foorth his power and grace at suche narrowe pinches and moments of time all doubtfulnesse is taken away So soone as the Priestes feete were wette with the water Iordane went backewarde nowe at their departure he recouereth his free course and that at the same instant that they were come vp vpon the banke For the drie lande is here taken for that part whiche was not couered with the ouerflowing So the riuer although he could not speake yet was he an excellent crier to testifie with a most lowde voyce that Heauen and Earth are subiect to the God of Israel 19 So the people came vp out of Iordan the tenth day of the first moneth and pitched in Gilgal in the East side of Iericho 20 Also the twelue stones which they tooke out of Iordan did Ioshua pitche in Gilgal 21 And he spake vnto the children of Israel saying When your children shall aske their fathers in time to come and say What meane these stones 22 Then ye shall shewe your children and say Israel came ouer this Iordan on drie lande 23 For the Lorde your God dried vp the waters of Iordan before you vntill ye were gone ouer as the Lorde your God did the red Sea which he dried vp before vs till we were gone ouer 24 That all the people of the worlde may knowe that the hande of the Lorde is mightie that ye might feare the Lorde your God continually 19 The people c. For what cause the day is noted in which they entered into the land and pitched their tentes therein we shall see in the next Chapter The name of the first station is called Gilgal by a figure of preuention because it was afterwardes so called up Iosue after their newe circumcision and the interpretation of that name in due place shal be considered But here is a speciall treatise of the monument of the twelue stones whereof although mention were made before yet nowe the solemne dedication thereof is rehearsed namely that Iosue did not onely make that heape of stones but also commended the vse thereof vnto the people that the famous memorie of the grace of God might flourish from the fathers to the children And whereas he bringeth in their sonnes asking them What these stones did meane We may gather that they were set vp in suche order as moued the sense of them that behelde them For if they had bene cast vp on an heape without any order it woulde neuer haue come into their posterities minde to enquire of their signification Therefore there was some notable order in the placing of them which would not suffer the beholders to make none accompt of it But because the couenaunt of God whereby he had adopted the stocke of Abraham was established to haue continuance for a thousand generations because of the vnitie of the bodie that benefite which God had perfourmed to their fathers which were dead is made common to their children which shoulde be borne many yeares afterwarde And this coniunction ought greatly to haue moued their mindes for by this meanes their posteritie was admonished that whatsoeuer was geuen in times past vnto their auncesters did also appeâ—â—â—ine vnto them Or else the answeare should haue bene little regarded if the grace of God had bene restrained vnto one day But when their childrens children doe heare that the riuer Iordan was dried vp before them many hundred yeares ere they were borne they acknowledge themselues to be that people towardes whom that merueslous fauour of God was shewed The same reason it is of the drying vp of the red sea although the matter was not so auncient Surely there were but two then aliue that is Caleb and Iosue which came out of Egypt yet he speaketh thereof to the whole people as though they had all seene the miracle with their eyes God dried vp the red sea before our face Namely for because in fauour of the perpetuall adoption whiche descended from the fathers to the children that benefite was graunted And it was expedient that the memorie of the passage through the red sea shoulde be continued not onely that the similitude of the miracle might cause credite but also that by hearing the historie of Iordan that former miracle might be renewed withall although no visible token thereof remained before their eyes 24 That all people may knowe c. He declareth that God did shew that token of his power not only that it should be published among his owne people but that the fame thereof might be spred far and wide among the nations For although God would haue his praise remaine in Sion yet would he also that his workes in some parte should be knowen to the straungers that they might be constrained to confesse that he is the true God â–ª and that him whom they had willingly despised they might feare against their willes as it is said in the song of Moses Our enimies are iudges For he signifieth that whether the vnbeeleuers will or nill yet this confession is wrested from them by the knowledge of the
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
therefore arise go ouer this Iorden thou and all this people vnto the land which I giue them that is to the children of Israel 3 Euerie place that the sole of your foote shall tread vpon haue I giuen you as I saide vnto Moses 4 From the wildernes and this Lebanon euen vnto the great riuer the riuer Perath all the lande of the Hittites euen vnto the great sea toward the going downe of the sunne shall be your coast 1 Now after c. First heere is declared the continuall care that God had in cherishing the people and prouiding for their safetie For in that he confirmeth Iâ—sue to be a new captaine geuing him a new charge it sheweth the continuall course of his grace that they shoulde not thinke they were left desolate and forsaken by the death of Moses And Iosue in deede was chosen already to gouerne the people neither had he onely receiued the bare office that was layed vpon him but also he was furnished with spirituall giftes meete to execute the same But because the most valiant men that are although they be neuer so well furnished yet when they come to the point of execution of the charge either they â—â—ay or stagger this exhortation was not superfluous that Iosue should immediately prepare himselfe vnto the voyage Although not onely for his owne cause his calling is againe confirmed but that the people might plucke vp their heartes not doubt at all to follow suche a captaine whom they might see not to set forwarde one foote but as God went before him 2 My seruant Moses c. A double sense may hereout bee gathered The first is this Forsomuche as Moses is dead now the whole burthen and charge is turned ouer to thee Therefore take vpon thee his place vnto whom thou art appointed to succeed The other sense is this Although Moses be dead yet giue not ouer the enterprise but proceede and goe forwarde But I doe rather allow the former illation that by the right of succession he should take vppon him that charge whiche Moses left vacant by his departure The addition of a seruant whiche is attributed to Moses hath speciall respect vnto the gouernement of the people and the affaires thereof because it must be vnderstoode according to the circumstance of the place for here he entreteth not of the lawe but of the office of gouernment whiche by his death was fallen vnto Iosue And God verily not so muche to commende Moses calleth him his seruant as that the authoritie of Iosue might be established whiche Moses set vp in his place Moreouer because the people perhaps would scarse haue rested in a bare precept after he had commaunded them to passe ouer Iordan he promiseth that they should be Lords of all that region in peaceable possession wheresoeuer they did set their foote For as nothing doth make vs more cowardes and vnprofitable than distrust so when GOD setteth before vs a happie successe faith and trust doth inspire a courage and chearefulnesse to take any enterprise in hande Adde herevnto that he doth not now first beginne to lifte vp their mindes vnto a good hope with a newe promise which they had neuer hearde of before but rather calleth to their remembraunce what Moses had testified long before vnto them Wherefore he sayeth that now the time is come wherein God would performe and exhibit whatsoeuer he had promised before vnto Moses If any man will obiect that The same thing was spoken to Abraham long before Moses was borne or rather Whatsoeuer Moses hearde foure hundred yeares after proceeded most properly out of the perpetuall couenant that was made with Abraham I answeare that The olde promise was omitted which was commonly knowen and notorious among them and that Moses is brought forth for a witnesse the memorie of whom was freshe and by whose death the faith of the people had ben sore shaken if God himselfe had not pronounced that the effect of all thinges which he had spoken was euen readie to be perfourmed 4 From the wildernesse and Libanus c. How the trueth and effect of this promise aduaunced it selfe aboue all lettes of the peoples malice wickednesse yet the people them selues did not immediatly enioy so large a dominion I haue already declared in the Preface For although God had set abroade the inestimable treasures of his goodnesse in appointing them to be Lordes of the lande yet he spared not to chastise and punish their slouthfulnesse yea it was necessarie to be fulfilled which Moses threatened vnto them that except they destroyed these nations appointed to destruction they should become vnto them prickes and thornes with which their sides and eyes should be pricked But as by the delay of fourtie yeares in whiche they were ledde about the wildernesse the promise of God was not made frustrate and of none effect so the full possession of the landâ— although it were long helde in suspense yet it changed nothing of the faith and truth of Gods decrees by which it was adiudged vnto them The people might well in due time haue gonè foreward vnto the bounds limites that were appointed vnto them but they woulde not Therefore were they worthie to be vtterly driuen out againe Neuerthelesse the mercie and clemencie of God graunted them a countrie that was sufficient for their commodious dwelling And although it was tolde them before that those remnantes of the nations whiche they had reserued as a iust rewarde of their disobedience should become their deadly enimies yet suffered they no displeasure at their handes but when through their owne vnfaithfulnesse and continuall rebelling against God they prouoked his anger against them For so often as they enioyed prosperitie streight way they fell to lasciuiousnesse wantonnesse But alwayes it came to passe by the wonderful goodnesse of God that when they were oppressed by the violence of their enimies and as it were ouerwhelmed in the graue yet they liued in the middest of death and not that onely but oftentimes there were raised vp deliuerers that restored their state when it was vtterly decayed and lost By the greate sea is meant the midland sea ouer against which standeth the lande of the Hitthites as Euphrates is ouer against Libanus so we remember that vnder the name of Libanus is comprehended not onely the mountaines but all the desert along as it is manifest by an other place of Scripture 5 There shal not a man be able to withstand thee al the dayes of thy life As I was with Moses so will I be with thee I will leaue thee nor forsake thee 6 Be strong and of a good courage for vnto this people shalt thou diuide the lande for an inheritaunce whiche I sware vnto their fathers to giue them 7 Onely be thou strong and of a most valiant courage that thou maist obserue and do according to all the law which Moses my seruant hath commaunded thee thou shalt not turne away from it to
men and hid them Therefore said she thus There came men vnto me but I wist not whence they were 5 And when they shut the gate in the darke the men went out whither the men went I wote not followe ye after them quickely for ye shall ouertake them 6 But she had brought them vp to the roofe of the house hid them with the stalkes of flaxe which she had spread abroade vpon the roofe 7 And certeine men pursued after them the way to Iordan vnto the foordes and assoone as they which pursued after them were gone out they shut the gate 8 And before they were a sleepe she came vp vnto them vpon the roofe 9 And said vnto the men I knowe that the Lord hathe giuen you the land and that the feare of you is fallen vpon vs and that all the inhabitants of the land faint because of you 10 For we haue heard how the Lord dryed vp the water of the read Sea before you when you came out of Aegypt what you did vnto the two Kings of the Amorites that were on the other side Iordan vnto Sihon and to Og whome ye vtterly destroyed 11 And when we hearde it our heartes did faint and there remained no more courage in any because of you for the Lord your God he is the God in heauen aboue and in earth beneth 12 Now therefore I pray you sweare vnto me by the Lord that as I haue shewed you mercie ye will also shewe mercie vnto my fathers house and giue me a true token 13 And that ye will saue aliue my father and my mother and my brethren and my sisters and all that they haue and that ye will deliuer our soules from death 14 And the men answeared her Our life for you to die if ye vtter not this our businesse and when the Lord hath giuen vs the lande we will deale mercifully and truely with thee 15 Then she let them downe by a cord through the windowe for her house was vppon the towne wall and she dwelt vpon the the wall 16 And she saide vnto them Goe you into the mountaine left the pursuers meete with you and hide your selues there three dayes vntill the pursuers be returned then afterwarde may yee goe your way 17 And the men saide vnto her We will be blamelesse of this thine othe which thou hast made vs sweare 18 Beholde when we come into the lande thou shalt binde this corde of red threed in the windowe whereby thou lettest vs downe and thou shalt bring thy father and thy mother and thy brethren and all thy fathers housholde home to thee 19 And whosoeuer then doeth goe out at the doores of thine house into the streat his bloud shall be vpon his head and we will be guiltlesse but whosoeuer shal be with thee in the house his bloud shal be on our head if any hande touch him 20 And if thou vtter this our matter we will be quit of thine othe which thou hast made vs sweare 21 And she answeared According vnto your wordes so be it Then she sent them away and they departed and she bound the red corde in the windowe 22 And they departed and came into the mountaine and there abode three dayes vntill the pursuers were returned and the pursuers sought them throughout all the way but founde them not 23 So the two men returned and descended from the mountaine and passed ouer and came to Ioshua the sonne of Nun and tolde him all thinges that came vnto them 24 Also they said vnto Ioshua Surely the Lord hath deliuered into our handes all the land for euen all the inhabitantes of the countrie faint because of vs. 1 Iosue had sent c. This was an other kinde of espying whereof the text now entreateth than that former was when Iosue with other eleuen was sent namely to searche all the quarters of the lande and to make report before all the people of the situation nature and fruitfulnesse of the countrie and of other qualities thereof of the greatnes and frequencie of the cities of the inhabitantes and their maners To this intent that they might more willingly addresse them selues to march forwarde against them when otherwise they were to slowe and slouthfull for such an enterprise And although it appeareth out of the first Chapter of Deuteronomie that Moses was earnestly required by the people to sende chosen men to spie out the lande yet elsewhere he reporteth that he did so by the commaundement of god Wherefore those twelue persons went both by the commaundement of God and for an ende somewhat diuerse from these that after they had diligently spied out the land they might be able to commende the excellencie thereof to encourage the mindes of the people to conquere it But now Iosue sendeth two men priuily which might espie whether they might haue free passage or no whether the inhabitants of Iericho were in securitie or else well prouided and readie to fight Finally he sendeth suche espialles by whose report he may preuent all daungers Wherefore the question may be argued on both partes Whether this counsell of his was to be allowed or else to be condemned of to much carefulnesse especially because he semeth to haue leaned to much to his owne wisedome whiles he asketh no counsell of GOD and is so circumspect to preuent all dangers But albeit it is not expressed that he was commaunded by oracle to will the people to remoue and so published a decree for the passage of Iordane yet when the matter it selfe is euident that he did not once thinke of raising the campe but by Gods direction it is not vnlike that he inquited of God also what his pleasure was concerning the sending of those espialles or else because God sawe that they had neede of this ayde for their confirmation he did of himselfe inspire this counsell into his seruaunt Howsoeuer it be while Iosue commaundeth his espials to consider and search Iericho he prepareth himselfe to lay seege vnto it and to assault it and therefore he is desirous to be certified on what part he may haue more easie and safe accesse vnto it 2 Entered into the house c. For what cause some interpreters doe spare to call her an harlot and expound the worde ZONAH for a viteller I see not at all vnlesse they thought it had ben a shame for them to lodge in an harlottes house or else were desirous to deliuer the woman from the reproche of an harlot which did not onely gently intertaine those messengers but also by her singular good courage and wisedome preferued them from daunger It is in deede an vsual manner of the Iewish Rabbines that they may saue the honour of their nation boldly to wrest the Scriptures and with their vaine glosses to peruert and chaunge whatsoeuer seemeth not to sounde honorably for them Howbeit it is like that whiles the messenger sought to avoid the sight multitude of the people they cam
chaunce happened not without the singular woorke of Gods spirit in them 2 After the ende of three dayes c. Namely since the remoue was proclamed For they stayed not at the shoare longer than one night But because the time of three dayes was appointed for their passage and they were deceiued of that hope nowe Iosue exhorteth them to forget all lettes and difficulties and to consider nothing but the power of god For although the fame of the miracle be not yet described and set foorth yet when the Arke of the couenant is brought forth as a standard to guide their iourney it was easie to gather that God prepared to doe some great and vnaccustomed woorke But while they are helde in suspense their faith is once againe proued with an earnest triall for it was a token of great vertue simply to obey his commaundement and so to followe the Arke when they were not yet plainly enformed what the successe should be But this is the chiefe propertie of faith not to enquire curiously what God will doe nor to dispute subtily how that may be brought to passe which he pronounceth but to cast all our cares wherewith we are troubled vpon his prouidence and because his power is infinite that we may rest vpon it to lift vp our senses aboue the worlde and to embrace by faith that which we cannot conceiue by reason 4 Yet a space c. Seeing the inferiour Leuites whose charge was to carrie the Arke were streightly forbidden to touche it or to see it vncouered no maruell though the common people were kept a long distance from it The dignitie of the Arke is therefore set foorth and commended while the people are commaunded to keepe themselues farre from it and so to testifie in what reuerence they haue it And we know what happened to Uzia when he saw it readie to be cast off by the winching kine of vnaduised zeale layed his hand vnder it to holde it For although God doe familiarly call vs vnto him yet trust breedeth no securitie and rashe boldenesse but rather is alway ioyned with feare After this sort the Arke of the couenant was a sweete and pleasant pledge of the grace of God but so that the maiestie thereof was also terrible to bring downe the pride of the fleshe Now this humblenesse and modestie was also profitable for the exercise of their faith least they shoulde restraine the grace of God within to narrow boundes but that notwithstanding they were separated farre from the Arke yet they might be assured that the power of God was neere them In the ende of the verse it is shewed how necessarie it was for them to be guided by God in an vnknowen way that feare and carefulnesse might keepe them vnder the protection of the Arke 5 Iosue sayed c. It was meete that the singular and extraordinarie power of God should be set forth for to helpe them least slacknesse through doubtfulnesse might cause any stay but that the Israelites might depende altogether vpon the purpose of god Iosue doeth not yet expresse what kind of miracle God woulde worke except we will reade in one context that which followeth a litle after And this is the right triall of faith so to rest vpon the prouidence of God that we doe not inquire ouer carefully of the manner of his doing or what he meaneth to doe Because the Uerbe KADASH doth sometimes signifie to prepare sometimes to sanctifie and both the senses doe well agree with the place I thought good to leaue it indifferent to the readers whether they will take For both faith doth prepare vs to receiue the power of God and also when GOD did shewe himselfe more neerely vnto them they vsed to consecrate themselues after a solemne manner As we see at the proclaming of the lawe that Moses by Gods commaundement did sanctifie the people But whereas some doe expounde it that the people for this cause onely were commaunded to purge them selues from corruptions that nothing might hinder their passage ouer Iordane it seemeth to be to streight an exposition 6 Spake vnto the Priestes c. It is like the Priestes were admonished for what purpose God would haue the Arke to goe before that they might be the more readie to execute the commaundement because all the people is soone after certified of the cutting a sunder of the waters For when the people before were commaunded by their captaines to followe the Arke of couenant the Priestes were not ignorant what office they shoulde execute For it was expressely pronounced that they shoulde be as it were guides or standardes But when they were all in readinesse Iosue doeth openly rehearse the answeare of God which he had receiued For it was not meete that the grace of God shoulde haue bene more clearly declared to the people than to them But it followeth immediately that the people were made priuie of the miracle Wherefore I conclude that after God had helde the Priestes in suspense a certaine time with the whole multitude when he had tried their obedience he did openly declare vnto them what he woulde doe First of all therefore it is declared that Iosue commaunded the Priestes to carrie the Arke before the people and afterward least any man shoulde thinke that he attempted the matter rashly or vpon his owne head he declareth the promise whereby he was instructed so to commaund them And although it be not there expressely set downe that the course of Iordane shoulde be stayed yet we may gather by the speache which Iosue vsed in the people that God spake more at large and did in order expressely declare what he was purposed to doe For Iosue reporteth nothing but that which he vnderstoode and hearde out of the mouth of God himselfe Yea before he vttereth the matter he commaundeth them to heare the wordes of God and so by that preface he declareth that God was the author of all that he would say 10 Hereby you shall knowe c. He extendeth the force of the miracle further than to their entrance into the land and not without good cause For that they should only haue a way opened into their enimies lande out of which they could haue no escape had bene nothing else but to deliuer them vp vnto death and destruction For being taken in the streighte of an vnknowne land they might easily haue bene cutte in peeces or else haue perished through famine and want of all thinges Wherefore Iosue telleth them before hand that when God shuld driue back the riuer it shuld be all one as if he stretched foorth his hande to chase away all the inhabitants of the land that token of his power which he shewed in the passage of Iordane should be a certeine prophesie of the victorie that they should obteinâ— against all those nations Hereby shall you know saith he that God will be at hande to helpe you For what purpose Not only that you should haue
what stocke Achan was come as it were to increase and enlarge the reproche of his wicked lust as if it were said that he was the shame to the stocke and kinred that he came of For the writer of the historie ascendeth euen vnto the tribe of Iuda of whence he was descended Whereby we are taught that when any of them that are neere vnto vs behaueth himselfe shamefully and wickedly a note of shame is layed vpon vs in his person that we may be humbled not that it is meete we should insult against all the kinred of a wicked man but that all men might applie themselues the better to the reformation of their kinred and such as be neere vnto them and secondly that they may acknowledge their winking at their offences or else their owne sinnes are punished in the shame of their kinred Now in this crime here was a greater occasion of offence that might trouble them all that such an heynous fact was founde in the tribe of Iuda which was the flowre and honour of all the nation And doubtlesse it was by the wonderfull counsell of God that the prerogatiue should remaine in that tribe which might nourish the hope of the promised kingdome But when euen in the beginning this honour is stained with deformitie through the offence of one man the matter might not a little trouble the weake mindes of many Howbeit by sharpe correction the offence which otherwise was conceiued was cleane taken away Wherevpon we gather that when occasion is geuen to the vngodly to speake euill there is no more apt remedie to deliuer the Churche from reproche than if we doe seuerely punishe the offenders 2 Iosue sent c. To search out the situation of the citie and to consider alwayes that might be to come vnto it was a point of wisedome least marching forwarde rashely in places vnknowen they might be circumuented by the lying in wayt of their enimies But when it was needfull that the whole armie should soone after march further to send such a small power to take a citie by assault it semeth to be a great imperfectiō in warlike knowledge Wherefore it had bene no maruell if two or three thousand men by soudaine issuing out of their enimies were made afraide and put to flight And surely it had bene profitable for the multitude that twentie or thirtie thousand had ben sent abroad thereabout to gather virtuals Morouer if they had had the vpper hand yet in execution of the slaughter though all their enimies had held out their throtes to be cut yet it would haue soone tired so small an armie to kill them Therfore that three thousand or there aboutes were driuen backe it seemeth to be a iust rewarde of their securitie negligence But the holie Ghost expressely affirmeth that the fewnesse was not the cause why they were discomfited so that the default of this losse is not therein to be sought But rather it came to passe by the secret counsell of God that when he would shew a signe of his wrath yet he would haue it to be in a small number that it might be with lesse hurt And sure it was a singular token of his clemencie that by chastising the people gently and without great slaughter he would awake them to seeke remedie in time for the mischeefe peraduenture also the Citizens of Hai durst not haue set vpon the Israelites if they had beseeged the citie with a sufficient armie Wherefore GOD made a way for his iudgement which yet he did mitigate in such sort that he did only vncouer the secret offence wherewith otherwise the whole people might haue bene consumed as with a pestilence And although it was no meruell that the Israelites were ouerthrowen that fought vpon an euen ground in the going downe of an hill yet did it openly appeare that through feare and faint harts they were vanquished before they came to handstroks because they turned their backes and ran away downe into a deepe vally out of an higher place And that they were shamefully contemned of their enimies appeareth by their boldnesse and valiantnesse that they were not afraid to pursue them almost vnto the host as they ranne away cowardly before them Hereto we may ioyne that trembling which was in all the armie wherewith all their heartes mealted for feare I confesse they had great cause to feare for vntill this time as it were in playing they had obteined so many victories and now they sawe themselues shamefully ouercome For matters vnwonted doe greatly trouble vs But they were stricken with feare from heauen rather than for the losse of thirtie men and putting to flight of three thousand 6 Iosue rent c. Although it had beene an easie matter to lay the fault of this shame and losse vpon some other cause and that it was not meete for so valiant a Captein as Iosue was to be so greatly discouraged for the losse of thirtie men especially seeing that he might easily haue made his power an hundreth times greater and haue ouer taken his enemies being wearie of the chase and so to haue distressed them yet not without a cause he is oppressed with heauines and almost discouraged For the promise of God would not suffer him to admit that cogitation which vseth to comfort and refresh them that are vanquished namely that the chaunce of warre is doubtfull vncertaine for God had promised that they shoulde alwayes be conquerours Therefore that the successe answereth not to his hope he iudgeth as the trueth was that there was no other cause of this vnluckie battell but that they were destitute of the promised helpe of god Therefore both he and the elders doe not only geue them selues to sorowe and heauinesse but also take vpon them a solemne mourning as is vsed in greatest affliction by rending their garmentes and casting dust on their heades And although this ceremonie was vsed of the vnfaithfull also to testifie their sorrowe yet the godly the religious worshippers of God had a special respect therein humbly to entreate him to appease his anger Therfore in rending of their garments and such like signes was contayned a profession of repentance it is also gathered of the prayer annexed which partly commeth of faith and sincere affection of godlines partly itis mingled with immoderate percurbation That they turne themselues streight vnto God and acknowledge that in his hand by which the wound was geuen there is a medicine redie to heale them it proceedeth of fayth and yet beeing carried away with excesse of feare and sorowe they passe the boundes Hereof commeth it that they are so bold to reason the matter with god Hereof commeth that preposterous wish I would we had tarried in the wildernesse Neither is it a straunge matter that when godly mindes are kindled with holy zeale to seeke God the light of fayth is couered with the behemencie and force of affections as it were with a cloud And thereby should all
reasons of which although perhaps we may soberly enquire yet cunningly to search them it is not lawfull Yet this is a singular example of his clemencie that extending the condemnation by his owne mouth vnto them all yet he executed punishment but vppon one house which was defiled with the cursed matters That which followeth doth set forth the greatnesse of the crime and therefore the particle GAM is so often repeated for otherwise they would haue sought to extenuate diminishe the heynousnesse of the offence Therefore where he sayth They haue also transgressed the couenant he signifieth that they had not lightly offended And the prohibition that we heard of before he calleth the couenant for as it were indenting with the Israelites he challengeth the first fruites and permitteth to them the spoile of the whole land Wherefore he meaneth not the generall couenant but complaineth that he was deceiued in the things accursed as he addeth immediately by way of explication also they haue taken of the accursed thinges and that without sacrilege while they stole that which he had challenged to his owne vse the word of lying is taken for defrauding or deceiuing as it is often The last thing is such as many at the first sight would make small account of it and yet not without cause it is added as the heape of wickednesse that the consecrate or accursed thinges are laid vp with their stuffe For surely the couetousnesse of gaine doth sometimes intise them that be not altogether wicked but in hiding and keeping it close great obstinacie is bewrayed when the wickednesse is touched with no repentance In the next verse the name of Anathema is taken in an other sense for a curse because the children of Israel for the gold that was stolne were accursed and almost geuen to destruction 13 Arise sanctifie the people c Although the Uerbe KADASH is diuersely taken yet because he speaketh of purging the people I doubt not but he prescribeth a solemne ceremonie of sanctification Therefore in my iudgement they doe not sufficiently expresse the writers minde which translate it generally To prepare But rather because they were to bee brought as into the presence of GOD they had neede to be sanctified that they should not appeare before him in their vncleannesse And as concerning Iosue the manner of sanctification is to be noted that he commaunded the people to purge themselues according to the Lawe And although the ceremonie of it selfe had bene to small purpose yet it was of greate force to awake the rude people for that outward oblation ought to bring them vnto spirituall cleannesse Their absteyning from thinges otherwise lawfull did admonishe them that great and excellent purenesse is required of them They are tolde before what shoulde be done that euery one might examine himselfe more diligently Yea GOD proceedeth by degrees as if he would geue them time to repent themselues For no other reason can be geuen why he descended from a tribe to the families and so to one man whereby we may knowe the monstrâ—â—us follie of Achan which perhaps ouercome by shame doubleth his impudencie while he thrusteth in himselfe boldly with the rest and doubted not to mocke with god For when he seeth himselfe taken why doeth he not of his owne accord come foorth and confesse his fault but sâ—ubbornly tarrieth out vntill he be drawen forth against his will But this is a iust rewarde of them which doe geue them selues ouer to the Diuell to be blinded Now when in the condemnation of his tribe and afterwardes of his familie he did plainly knowe that he was sought out and bound by the hand of God why doeth he not then at the last steppe forth that by yeelding himselfe willingly he might humbly desire pardon for his offence It appeareth therefore that his minde and all his senses were bewitched of the Diuell after he was hardened to committe that wickednesse But although God doeth not drawe foorth into light all wicked factes after the same manner neither alwayes doth vse casting of lottes yet hath he taught vs by this example that nothing is so secreate but he will open it in due time In deede the maner of opening will be diuerse but let euery man thinke with himselfe that such thinges as are hid from the knowledge of all the world are not hidde from God and that it is in his will to make them open For although sinne seemeth to be a sleepe yet it lieth before the doores and watcheth the miserable man vntill it hath oppressed him 19 Then Ioshua said vnto Achan My sonne I beeseche thee giue glorie to the Lord God of Israel and make confession vnto him and shewe me now what thou haste done hide it not from me 20 And Achan answered Ioshua and said In deede I haue sinned against the Lord God of Israel and thus and thus haue I done 21 I sawe among the spoile a goodlie Babylonish garment and two hundreth shekels of siluer and a wedge of gold of fiftie shekels weight and I coueted them and tooke them and beholde they lye hid in the earth in the middest of my tent and the siluer vnder it 22 Then Ioshua sent messengers which ranne vnto the tent and behold it was hid in his tent and the siluer vnder it 23 Therefore they tooke them out of the tent and brought them vnto Ioshua and vnto all the children of Israel and layed them before the Lord. 24 Then Ioshua tooke Achan the sonne of Zerah and the siluer and the garment and the wedge of golde and his sonnes and his danghters and his oxen and his asses and his sheepe and his tent and all that he had and all Israel with him brought them vnto the vallie of Achor 25 And Ioshua saide In as much as thou hast troubled vs the Lord shall trouble thee this day and all Israel threw stonnes at him and burned them with fire and stoned them with stones 26 And they cast vpon him a great heape of stones vnto this day and so the Lord turned from his fearce wrath therefore he called the name of that place The vallie of Achor vnto this day 19 Then Iosue sayd c. Although Achan is snared by the lotte which seemeth to fall at all aduentures yet bycause God pronounced that he would point out as it were with his finger who was Author of the crime Iosue doth not examine him doubtfully but commaundeth him to confesse the matter as alreadie knowne It is like this was an usuall forme of charge and adiuration as in Iohn 9. 24. The scribes and priestes doe adiure the blind man whome Christ had restored to sight by the very same woordes to answere them as concerning the miracle â–ª yet there was a speciall cause why Iosue exhorted Achan to geue glorie to God for that by denying refusing to confesse he should haue denied the certaintie of his decree For now the matter was alredie determined by lotte Wherefore Iosue
commaundeth him simply to subscribe vnto the sentence of God and not to increase his wickednesse by pleading in vaine against it He calleth him sonne neither scornefully nor feignedly but truly and sincerly doth testifie that he bare a fatherly affection toward him whome he condemned to die By which example Iudges are taught so to temper their rigor when they punishe wickednesse that they put not off the affection of humanitie and againe so to be pitifull that they be not slacke and negligent in punishing finally let them in such sort be fathers of them whom they condemne that seueritie by gentlenesse be not much diminished Many with faire wordes flatter the poore wretches feigning that they will forgiue them but when they haue intised them to confesse they deliuer them straightway to the gallowes which hoped in vaine to escape vnpunished But Iosue beeing content to haue cited the guiltie person before the iudgement seate of God doeth not feede him at all with vaine hope of pardon and â—o he is more free to prouounce the sentence which was decreed by GOD against him 20 Achan answeared c. Because he was amazed he seeketh not to hide himselfe nor to extenuate his offence nor to alledge any colour of excuse but rather doth plainely and truely confesse the whole matter So the holy name of God preuailed more to wrest out this confession than any other tormentes And yet this plaine dealing was not a certaine token of repentance but as one astonished with feare he doeth openly confesse that which he would gladly haue couered And it is no new matter that the reprobate after they haue assaide for a time all meanes to escape when they be euen frosen in their vices soudeinely become voluntarie witnesses against themselues not that they come to it of their owne accorde but because God draweth them and in a manner driueth them headlong against their will. Although this his open confession shall condemne the hypocrisie of many which with vaine compasse of words seeke to darken the cleere light For this is an Emphaticall or earnest speache This and that haue I done which signifieth that orderly and distinctly he declared euerie part of the matter how it was done Neither doeth he onely acknowledge the fact but neglecting all defence and excuse he condemneth himselfe also in the qualitie of the facte I haue sinned sayth he which he woulde not haue said but that he acknowledgeth himselfe guiltie of sacrilege whereby it appeareth that he excuseth not him selfe by errour or by ignorance 22 Iosue sent c. Although it be no straunge matter that messengers shew their diligence in running and making speede yet the haste that is here mentioned doeth shewe that they were all diligent with feare with all speede to take away the curse from among them Therefore because that seuere threatning did vexe and greeue them I will not be with you vntill you be purged froÌ„ the cursed things not onely to execute the commaundement of Iosue but muche rather to appease the wrath of God they ranne with all speede so when they see before their eyes the things that were stollen the cause of the shame and ouerthrow which they susteined was openly shewed them For it was saide that therefore they turned their backes to their enimies because that being polluted with the things accursed they were forsaken of the accustomed helpe of god Now when they see the stollen thinges it was easie to knowe that GOD was iustly offended with them Thereby also they were admonished that the first fruites of all the lande of Chanaan should be offered to him wholy vntouched that the memorie of his liberalitie might neuer fall out of their mindes They learned also that seeing the knowledge of GOD doeth pearce into the most secrete corners that all coueringes and coloures are in vaine to escape the seueritie of his iudgement 24 Therfore Iosue c. For two causes he is carried out of the host first least they should be defiled with his bloud as God would alwayes haue some shewe of humanitie to appeare euen in lawfull executions and secondly that no infection of the cursed thinges should remaine among the people Therefore it was an vsuall thing to doe execution vpon offenders without the host that they might more abhorre from shedding of bloud But now a rotten member was cut off from the body and the host purged of filthinesse And by this we may knowe that it was a notable example that the place receiued the name thereby If the extremitie of the punishment trouble or offend any man we must alwayes remember that though our reason come short of the iudgements of God yet our boldenesse must be restrained with the bridle of godly modestie and sobernes that we take not vpon vs to disallowe that which pleaseth god It semeth in deed an hard thing yea a cruell and barbarous thing that young children which were without fault should be drawen to so extreme punishment to be stoned and burned But that the like extremitie was shewed vpon the brute beastes it was not so much meruell for as they were created for mans cause so they do iustly followe their owners Therfore whatsoeuer Achan possessed perished with him as accessarie But that the children should bee stoned and burned for their fathers offence it was an extreme kind of execution And here God did openly take punishment of the children for their parents crime contrarie to that which he pronounceth by Ezechiel But after what manner he destroyeth no innocent and yet casteth the sinnes of the fathers vpon the children I haue breefely declared when I spake of the common destruction of the citie and the slaughter of all sortes of people We lament the infantes and children which were then slaine with the sword as murthered vniustly because there appeareth no fault in them But if we do consider how much deeper the knowledge of God pearceth than the vnderstanding of our mind we will rather stay in his decree than by aduancing our selues with rashnesse and mad pride and presumption cast our selues headlong into destruction Doubtlesse God was not moued with vnaduised hatred to kill the children of Achan so vnmercifully But although they were the workemanship of his owne handes and circumcision also was grauen in their flesh which was no deceiueable token of adoption yet he adiudgeth them to death What remaineth here for vs but to acknowledge our infirmitie and giue place to his incomprehensible counsell It may be that death was profitable for them as a medicine But if they were reprobates their damnation could not be to soone Hereto ioyne that the life which God hath geuen he may take away as often as it pleaseth him not onely by sicknesse but by any other kinde of death A wilde beast shall stay an infant and rend him in peeces A poysonous serpent shall bite another and kill him One shall fall into the water another into the fire another shal be smothered by his nourse
were driuen to vtter despaire and so inclosed that none could escape That some men make a question in this place Whether it be lawfull to oppresse our enimies with craft and subtiltie it proceedeth from grosse ignoraunce For it is certaine that warres are maintained not onely with hand strokes but they are counted the best Captaines which can doe more by arte and policie then by force and he that by long practise is made subtile and craftie is the best souldiour Therefore if the warre be lawfull there is no doubt but we may vse the accustomed artes of victorie so that either when truce is taken or any other way we breake not our faith and promise 17 And there remained not c. By the context it will appeare that some were taken in the Citie and slaine and therefore we must not vnderstande that all without exception did issue out of the citie as though olde men and women and children also came abroade into the feeldes but the sense is that no garison was lefte to keepe the Citie The same he pronounceth of Bethel wherevpon we may coniecture that because Bethel was a litle towne they warred not vnder their owne standard Hereof it was that because they were not able to defend their Citie they forsooke it offered all their strength to the king of Hai to whom perhaps they were tributaries But whether they went vnto the king of Hai before the comming of the people of Israel that they might meete with both their forces ioyned together that is vncertaine yet it is like that because they were not able to resist of them selues they came vpon agrement into Hai which was a stronger more populous Citie Doubtlesse they thought they could not otherwise be safe except they were preserued vnder the shadow of the next citie which farre exce'led theirs 18 And the Lorde saide c. This place teacheth that either by the great strength of the Citie or by the boldenesse of the Citizens or by trembling of the people of Israel the victorie was made harder to attaine to because God by the lifting vp of the speare promiseth that he would take the Citie himselfe For in a matter that had bene without doubtfulnesse the token had bene superfluous Wherefore it is like that their minds were carefull and doubtfull when God by the hand of Iosue lifteth vp a standard of crust that they should not faint Although soone after an other ende is noted where it is saide that the ambushment by this meanes was stirred vp ranne So that if that were the signe of rising vp it will not agree that the vanquishing power of God was shewed by the speare which should take all doubtfulnesse from them But because it is not expressed that this was the cause why the souldiers that lay in waite came foorth for that they sawe the speare it may be that they came foorth of their owne accorde either because it was high time or else because the crie and the noise admonished them that then the battell was in fighting And verily it is not credible that they could see the speare beeing so farre off namely because Iosue stayed in the vallie Morouer if we say that the lifting vp of the speare which serued for an other purpose did profit them also to be more encouraged therein is no absurditie at all This ought to be certaine that by the solemne token they were assured of the happie successe of that battell and secondly that the purpose of Iosue was nothing else but to encourage his souldiers by the commaundement of god For it followeth at the length that Iosue did not withdrawe his hande before the citie was taken his enimies destroyed and the warre finished Whereby it appeareth that in the middest of the conflict he carried vp his speare as a signe of triumphe that the Israelites should be in no doubt of the successe For although he had them fight and vse their weapons manfully yet did he likewise declare that they had already gotten the victorie And although it doth somewhat darken the order of the storie that one thing is twise repeated yet the effect is manifest that the children of Israel made as though they were afraid when they retired And that they beganne not to fight before the Citizens of Hai were shut both from returning and from defence of their citie and that after the two armies beganne to fight the other that lay in waite arose and made such haste that the flame of the citie being on fire was seene when their enimies turned their backes whereby they might gather that their citie was taken by the Israelites but that the chiefest slaughter was made when they that were in the citie came forth met them for then they were taken on both sides that they could make no more delay either by resisting or fleeing Therfore being halfe dead through despaire and brought into streightes they were slaine on euery side But where it is sayed that no slaughter was made in the citie before they returned which fained that they ranne away I doe so take it that they ioyned their forces and rushed in that they might gather the spoile and kill as many as yet remained If any man obiect that it was burnt while the battell was in fighting I answere that some parte was set on fire that both the armies might knowe that the Israelites had taken it but not that it was consumed with fire for they could not redily both gather the prey and driue it away yea carrie forth the vesselles and other houshold â—â—uffe in a moment of time and it had bene vnreasonable wilfully to destroy the spoile which God had geuen them We see therefore that the first fire was not kindled to destroy the whole citie but that parte which was on fire was a signe of taking the whole citie although the Israelites entred without any resistaunce in at the gates standing wide open And that is soone after confirmed while the burning of the citie is ascribed vnto Iosue not only because the citie was burnt vnder his conduct but because he returning from the battell caused it vtterly to be destroyed as followeth immediatly that he made it a heape and a perpetuall waste place 25 And the number c. The sense is not that all they that were slaine were inhabitantes of Hai but that whosoeuer dwelt there were slaine so that not one man escaped For we sawe before that the Citizens of Bethel were ioyned with them and there is no mention made afterward of that citie Wherevpon we may gather probably that they forsooke their towne which was not defensible and gate them selues into a stronger place which they thought might better be defended The wordes therefore doe meane simply that all they which issued out of the citie and which were found in the citie were slaine euery man Although if any man will referre this number vnto the olde men sicke men children and women which were slaine
haue enquired the will of God at his mouth Wherefore they were worthie to be reprehended because that as though they had bene alone in the worlde they did not consider what offence might growe by the straungnesse of the example Wherefore let vs learne to attempt nothing vnaduisedly although the thing of it selfe be not euill but rather let vs alwayes remember that admonition of S. Paule that we must not onely consider what is lawfull but also what is expedient especially let vs take good heede that we trouble not the mindes of the godlie with any new or straunge examples 11 The children of Israel heard c. There is no doubt but that they were kindled with holy zeale neither ought we to think that this was too great vehemencie that for a heape of stones they armed themselues to destroy their owne countriemen For they iudged truely and wisely that the lawfull Sanctuarie of God was ouerthrowen his woorshippe prophaned religion defiled the consent of godlinesse torne asunder the gate opened to the licence of all superstitions if sacrifices should haue bene offered to God in two places for which causes he had so streightly bounde the whole people to one altar Therefore it is not without a cause that the tenne tribes doe so much detest the sacrilegious boldenesse in a prophane altar Wherefore here is set foorth vnto vs a worthie example of godlinesse that if we see the pure worshippe of God to be corrupted we shoulde seeke as muche as lieth in vs to see it most sharply reuenged Indeede the sworde is not geuen into euerie mans hande but euery man according to his office and calling ought mantully and constantly seeke to mainteine the pure state of religion against all corruptions But especially the zeale of the halfe tribe of Manasse was worthie of singular commendation whiche setting aside all carnall respect woulde not forbeare their owne familie And yet I confesse that this zeale as godlie as it was is not without some disordered affection for before they had enquired of the intent of their brethren and vnderstoode the cause thoroughly they make haste to decree warre against them I confesse they doe it not but vnder condition because they send Embassadoures which should reporte the cause vnto them when they had well and throughly vnderstoode the matter neither doe they moue one finger to take punishment before they were perfectly certified of the crime Therefore the heate of their anger may be excused whiles they prepare themselues to fight if there had bene any such departing from religion found out as they suspected 16 Thus saith all the congregation of the Lord c. Euen as though it had bene alredie knowen that this second altar had bene set vp against the onely altar of GOD they beginne to chide with them and that verie hardely and sharpely Therefore they take this as confessed that this altar was builded vppon which the two tribes did offer their sacrifices Here they are deceiued in their opinion because it was set vp for an other end and purpose But if it had bene true which they had conceiued in their mindes all the expostulations which they vse had bene iust for it had bene a plaine Apostasie and falling away to chaunge any thing in the lawe of God with whome obedience is more worth than all sacrifices and this their condemnation is founded vppon verie good reason that they are guiltie of Apostasie which withdrawe themselues from the only true altar 17 Is it a small thing for vs c. They amplifie the wickednesse through their stubbornesse that they cease not to prouoke God oftentimes with their abhominations They alledge for that a notable example and that was fresh in memorie For when they did compasse the Sanctuarie and the foure quarters of the world as good watchmen of God when they had a rule geuen them howe to worshippe God aright in which they were kept in continuall exercise yet they were deceiued through the entisement of harlots and defiled them selues with filthie superstitions and worshipped Baal-peor Because the whole people were intangled with this wickednesse the tenne Embassadours doubt not to adioyne themselues as partakers of that offence Therefore they demaund Is not that iniquitie sufficient for vs which we committed about the idol of Peor They adde moreouer that they are not yet clensed from it as though they should say The remembrance of it is not yet buried Or the vengeance of God yet quenched Therevpon they gather that the two tribes and the halfe while through wicked stubbornesse they turne them selues from God and cast off his yoke doe not onely prouide euill for them selues but also procure like destruction for the whole people because God will reuenge this iniurie further which they confirme also by the example of Achan which when he alone and that priuily had stolen of the accursed thinges yet he alone suffered not punishment of his sacrilege but drew other with him also like as it well appeared when some were slaine in the fielde and all the rest shamefully put to flight because that pollution remained among the people And they reason from the greater to the lesser If the anger of God did burne against many for the secret offence of one man much lesse shall the people escape vnpunished if they dissemble and will not reuenge so manifest idolatrie Yet this meane and indifferent sentence is interlaced that if the two tribes and halfe haue builded this altar as though their condition were worse because they dwelled not in the land of Chanaan that they also might come and dwell in the land of Chanaan rather than they should prouoke God with false counterfeting of his religion Hereof we gather that they were not stirred vp with any vaine force of affection when they are redie with their owne losse and hinderance gently to admitte them into fellowshippe and parte of inheritaunce which had desired them selues a seate and dwelling place in an other countrie 21 Then the children of Ruben and the children of Gad and halfe the tribe of Manasseh answered and saide vnto the heades ouer the thousandes of Israel 22 The Lord God of gods the Lorde God of gods he knoweth and Israel him selfe shall knowe if by rebellion or by transgression against the Lorde we haue done it saue thou vs not this day 23 If we haue built vs an altar to returne away from the Lord either to offer thereon burnt offering or meat offering or to offer peace offerings thereon let the Lorde him selfe require it 24 And if we haue not rather done it for feare of this thing saying In time to come your children might say vnto our children What haue ye to do with the Lorde God of Israel 25 For the Lorde hath made Iordan a border betwene vs and you ye children of Ruben and of Gad therefore ye haue no parte in the Lorde so shall your children make our children cease from fearing the Lorde 26 Therefore we saide