obteined the victorie against the Gods of Egypt as the Poetes feigne that as euerie God taketh vpon him the defence of any contrie so he fighteth against the Gods of other countries whiles euerie one defendeth his Clientes But the faith of Rahab ascendeth higher whiles she ascribeth all power and eternitie to the God of Israel onely For the name of Iehouah conteineth in it that confession Wherefore she dreameth not after the common manner of men that one of the whole companie of the Gods doeth aide the Israelites but she magnifieth and acknowledgeth him to be that onely true God which was commonly knowen to fauour them We see therefore how by the common report she professed much more than all her countrie fellowes did 11 The Lord your God c. Here appeareth as it were in a glasse a goodly image of the faith of Rahab when she casteth downe all idâ—ls and ascribeth the gouernement of heauen and earth to the only God of Israel For this is not doubtfull that when the gouernement of heauen and earth is confessed to be subiect to the God of Israel all the inuentions of the Gentiles are reiected by which the maiestie and power of God is rent in peeces and his glory defaced Wherefore wee see that not without great cause the faith of Rahab is commended by two Apostles Certaine proud and disdainfull persons haue that mater in decision but I would they could consider what it is to discerne the onely true God from all feigned and conterfeit Gods so to extoll his power that he be iudged to gouerne the whole world at his pleasure For Rahab speaketh not doubtingly but she doth absolutely pronounce that all power and authoritie is in the only God of Israel that he may gouerne all the elements that he may dispose all things both aboue and beneath and order all the affaires of man as it pleaseth him In the meane time I doe not denie but that her faith was yet vnperfect yea I doe willingly graunt that she had yet but a small branch of godlines which was not sufficient to eternall saluation Yet for all that we must acknowledge thus much that although the knowledge of God was yet but small and slender in this woman neuerthelesse seeing she submitteth her selfe vnto his gouernement she geueth forth a testimonie of her election and that out of this seed her faith did spring which afterward grew vp vnto a perfect measure 12 Now therefore sweare c. This is an other argument of her faith that she placeth the children of Abraham in certeine possession of the lande of Chanaan grounding her persuasion vpon none other reason but that she had hearde it was promised them of god For she thought not that God would fauour them if they had bene robbers spoilers which with vniust violence oppression had entered vpoÌ„ the possessions of other mens lands but rather she is persuaded that they came into the land of Chanaan because the right inheritance thereof was adiudged to be theirs by god Neither is it to be thought that when they desired passage of the Edomites and other nations that they spared to declare whither they intended to goe Yea those nations knewe right well that the promise was made to Abraham the remembrance wherof was again renewed by the reiection of Esau. Moreouer in the speach of Rahab againe doth shine that qualitie which the Author of the epistle to the Hebrues ascribeth to faith That it is a sight of thinges that are not seene Rahab dwelleth in her owne countrie and in a strong citie yet doth she commend her life to straungers that were almost dead for feare and daunger as though they were already in possession of the lande and had power in their hand to saue destroy whom it pleased them Certeinly this voluntarie yeelding was as much in effecte as if she had embraced the promise of God and geuen ouer her selfe into his defence and protection Yet she requireth an othe of them because it happeneth ofte in sacking of cities that furie and trouble maketh men to forget their dutie For the same purpose she reherseth what gentlenes she had shewed vnto them that thankefulnesse might the rather prouoke them to keepe their promise For though the reuerence of their othe should haue bene sufficient to binde them yet it were double vngentlnesse vnthankfulnesse not to be mindfull of their Hostesse by whom they them selues were deliuered from death It is also a good point of humanitie that she is careful for her father and her kinsfolke And that is in deede naturall yet many are so addicte vnto them selues that children wil not dout to redeeme their owne life with the death of their parentes so farre off is it that they would applie all their studies and endeuours to saue them 14 Our soule c. They curse them selues to death if they did not vse all faithfulnesse diligence to saue Rahab For whereas some translate it We will deliuer our soules c. It seemeth farre fetched to much strained seing their purpose is nothing els but to bind them selues before god Wherfor they set out them selues as monuments of Gods wrath if Rahab suffer any aduersitie through their negligence That worde For you doubtlesse is to be referred vnto her father brethren and sisters Therfore they gage their liues that bloud should be required of their handes if the whole familie of Rahab did not remaine vnspoiled And herein consisteth the holinesse of an othe that although they might breake promise without punishment as concerning men yet God being called to witnesse will haue an accompt of their vnfaithfulnesse To shew mercie and trueth among the Hebrues is as much as to doe the office and dutie of humanitie faithfully truly constantly But this exception is added that Rahab bewray not the matter her selfe which they require not of distrust as it is commonly expounded but that Rahab might the rather take heed to her self Wherfore this was a faithful admonition proceeded of meere good will because it was to be feared least Rahab would bewray her self Finally they shew how necessarie it was that the matter should be kept close lest the woman vnaduisedly bosting of her promise should be cause of her owne death Wherein they declare that they were carefull in deede of her preseruation when they doe in time prouide that they be not preuented of means how to helpe her And whereas they doe charge her expresly that no person goe out of her house and protest that they will be innocent if any of them be slaine abroade we may gather this profitable doctrine thereof that we must be carefull in taking of othes least while we promise all thinges vnaduisedly we prophane and dishonor the name of god The counsell that Rahab geueth that they should get them into the hilles and there tarrie three dayes doeth teach vs that such warinesse is not contrarie to faith wherby men seke to preuent
by the altar as it were by publike recordes they might defend their right that so the one sort might acknowledge the other for their brethren and altogether serue the onely true God. 30 When Phinees c. Phinees and the Embassadours doe rightly temper their zeale while they doe not frowardly persist nor vrge the preiudice which they had conceiued but gently and willingly doe admitte their excuse For many there are which if they be offended and exasperated with any matter there is no defence that can pacifie them but they will alwayes find out somewhat which they may maliciously and vniustly carpe and finde fault with all rather than they will seeme to gene place to reason And this example is worthie to be noted that if at any time we be offended before we haue knowne a matter throughly we may take heede of frowardnesse but rather that we may â—eue place immediatly to equitie and right Moreouer that the children of Ruben Gad and Manasse are found cleare from this heynous offence Phinees and the Embassadours doe ascribe it to the grace of god For by these wordes We knowe that the Lord is in the middest of vs they signifie that God hath bene mercifull vnto them and hath had a care of their health and preseruation Which is to be marked diligently for there vpon againe it is gathered that we neuer decline altogether from God or fall away vnto impietie except he forsake vs and being forsaken doth cast vs into a reprobate minde Therefore all idolatrie doth shew that God was estraunged from them before that by iust excâ—cation blinding of them he might take punishment of their wickednesse In the meane time we must note this that we doe no longer continue in godlinesse than God is present with vs and holdeth vs vp with his hande and confirmeth vs with the vertue of his spirite vnto continuance and perseuerance Phinees and the Embassadours say they were deliuered by the children of Ruben Gad and Manasse because the vengeaunce of God is no more to be feared when all suspicion of wickednesse is purged At the length the like equitie humanitie sheweth it selfe in the whole people for they receiued gladly the defence of their brethren and gaue thankes vnto God that he had preserued his people from such an heynous offence And although they were soudeinly set one fire yet they depart with quiet mindes Likewise the two tribes and the halfe geue all diligence to performe their duetie when they geue such a name vnto the altar which by teaching the right vse thereof might withdrawe the people from all superstition Chap. 23. ANd a long season after that the Lord had giuen rest vnto Israel from all their enimies round about and Ioshue was olde and striken in age 2 Then Ioshue called all Israel and their Elders and their Heades and their Iudges and their Officers and said vnto them I am olde and striken in age 3 Also ye haue seene all that the Lorde your God hathe done vnto all these nations before you howe the Lorde your God himselfe hathe fought for you 4 Beholde I haue diuided vnto you by lot these nations that remaine to be an inheritance according to your tribes from Iordan with all the nations that I haue destroyed euen vnto the great Sea Westward 5 And the Lorde your God shall expell them before you and cast them out of your sight and ye shall possesse their land as the Lorde your God hath said vnto you 6 Be ye therefore of a valiant courage to obserue and doe all that is written in the booke of the Lawe of Moses that ye turne not there from to the right hand nor to the left 7 Neither companie with these nations that is with them which are left with you neither make mention of the name of their gods nor cause to sweare by them neither serue them nor bow vnto them 8 But sticke fast vnto the Lorde your God as ye haue done vnto this day 9 For the Lorde hathe cast out before you great nations and mightie and no man hathe stand before your face hitherto 10 One man of you shall chase a thousand for the Lord your God he fighteth for you as he hath promised you 11 Take good heede therefore vnto your selues that ye loue the Lord your God. Here is reported that solemne contestation which Iosue vsed a little before his death that he might leaue the pure worship of God aliue behinde him And although the peace and rest which the Israelits had obteined among the nations of Chanaan be here rehersed for an excellent benefit of God yet it is meete we call to remembrance that which I taught before as it came to passe through their owne slouthfulnesse that they dwelled among their enimies whom they ought to haue chased away and destroyed But yet the mercie of God is worthily praised that he pardoned their vnthankfulnesse Also this godlie carefulnesse of Iosue is here set forth to be followed of all them that be in authoritie For as he shall not be counted a good father nor a prouident which thinketh of his children but vnto the end of his life except he extend his care further and as much as lieth in him doeth prouide for them after his death so good magistrates gouernours ought to forsee that such good and well ordered state as they leaue they confirme prolong for a long time after them For this cause Peter saith that he woulde endeuour that after he was departed out of the world the Church might still be mindfull of his admonitions and receiue some fruite of them Where it is said that he called all Israel it followeth immediately after the Elders and Heads and Iudges and Rulers which I doe thus interprete that it was free for all men to come but that assemblie was appointed of Heades and Rulers And so this later member of the sentence seemeth to me to be an exposition of the former And surely it is by no meanes credible that the whole people was called together neither coulde it be Therefore after this manner the people were called because the â—lâ—ers Iudges and suth like were commaunded to come and to bring with them as many as woulde willingly come Here is indeede rehearsed a double speach of Iosue but the writer of the historie seemeth to me first to touch the summe of his whole oration breefly as the vse of the tongue is and afterwarde to prosecute more at large and to comprehend that which he omitted In this parte which hath the first place Iosue doth breefly exhorts and incourage the people to a certeine trust in the continuall and vnwearied grace of god For when they had tried God to be true in all thinges there is no occasion of doubting lefte to them hereafter but that they may safely hope for the same successe in vanquishing and destroying all the rest of their enimies Also he setteth before them the casting of the lottes whereby he
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
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
she had also they brought out all her familie and put them without the host of Israel 24 After they burnt the citie with fire and all that was therein onely the siluer and the golde and the vesselles of brasse and yron they put vnto the treasure of the house of the Lord. 25 So Ioshua saued Rahab the harlot and her fathers housholde and all that she had and she dwelt in Israel euen vnto this day because she had hid the messengers which Ioshua sent to spie out Iericho 26 And Ioshua sware at that time saying Cursed be the man before the Lord that riseth vp and buildeth this citie Iericho he shall lay the foundation therof in his eldest sonne and in his yongest sonne shall he set vp the gates of it 27 So the Lord was with Ioshua and he was famous through all the worlde 20 So the people shouted c. Here the obedience of the people is praised and also the trueth of GOD is magnified They testified their faith by their shouting being persuaded that they were not commanded to doe so in vaine and GOD suffereth them not to loose their labour but fulfilleth in art that which he promised by his worde The other vertue was not inferiour to this that despising the vnlawfull gaine they willingly destroyed all the spoile of the citie For no doubt but many thought in them selues on this maner Why will GOD haue so great riches to bee cast away Why doeth he enuie vs to enioy those thinges which he hath deliuered into our handes Why doeth he not rather rewarde vs with it that we might haue occasion to geue him thankes But letting all reasons passe that might hinder them from doing their duâ—tie they doe willingly cast away all the spoile which they had in their handes euen the riches of an whole citie which was a token of care and excellent continencie That they slue all the people without respect of age or sexe both women and children young and olde it might seeme to bee a cruell murther but that GOD him selfe commanded it so to bee done But because he in whose power are life and death had iustly condemned those nations vnto destruction let all argument and disputation cease Adde herevnto that he had borne with them foure hundred yaeres alreadie vntill their iniquitie were come to the full Who shoulde now complaine of immoderate rigour when God suspendeth his iudgement so long If any man will obiect That yet at the least the young infantes were free from offence the answeare is readie Because they were a cursed and a reprobate broade they were iuâ—â—ly destroyed This in deed we must confesse that it had bene extreame and barbarous crueltie if the Israelites following their owne rage and furie had slaine the tender infantes with their mothers but now it is accompted godly and laudable fortiâ—â—de and defended to be a holy zeale while they execute the commaundement of God which woulde haue the lande of Chanaan whiche long time had bene corrupted with foule and stinking filthinesse in this sort to be purged 22 Iosue saide to the two men c. How faithfull and vpright Iosue was to keepe promise appeareth by this carefulnesse but because the whole citie was subiect to the curse the question may be moued of the exception of one familie For it was not lawfull for a mortall man to chaunge any thing in the sentence of god But because Rahab had couenanted for her safegard by inspiration of Gods spirite I iudge that Iosue in preseruing her did nothing but wisely with good consideration Moreouer the messengers at that time were not tied with any religion because GOD had not yet pronounced his pleasure concerning the destruction of the Citie For they had hearde generally that all those nations were to be destroyed yet was it free for them to make a couenant with one woman which willingly departed and fell away from her owne countriemen Although a more readie answeare will followe soone after namely while by the commaundement of God the Israelites exhorted all men against whom they came to yeelde them selues vpon hope of pardon but they blinded with stubbornesse refused the peace that was offered because God determined to destroy them all when all the rest were manifestly hardened vnto their owne destruction it followeth that Rahab was exempted by priuiledge that when the rest perished she might be preserued Wherefore Iosue did wisely consider that this woman which willingly remoued into the Churche of God not without the peculiar grace of God was deliuered in time from the destruction In deede the case of her father and her whole familie was not lâ—â—e but seeing they did all willingly renounce their former state by promptnesse of obedience they confirmed that preseruation which Rahab couenanted for them But by the example of Iosue let vs learne that although we doe not maliciously and of set purpose breake our faith and promise yet that is not sufficient to testifie our honestie except we geue all diligence to perfourme suche couenantes as we haue made For he doeth not onely suffer Rahab to be saued by her ghestes but he taketh heede in time that at the first tumult she suffer no iniurie and that they might be more redie to doe their duetie he putteth them in minde that they were bound to it by oth 23 So the spies entered c. No doubt but God woulde haue them to be saued whose mindes he bended so willingly to imbrace their deliuerance Or else they would haue cast her off no lesse proudly nor with lesse scorne than the two sonnes in lawe of Lot did But they are muche better prouided for while they are set without the host so by straight charge are called to the deniall of their former life For if they had bene immediately admitted and ioyned vnto the people perhaps they would neuer haue thought of their vncleannesse and so might haue bene frosen in it Now when they be placed apart least they shoulde infecte the congregation with their uncleannesse they are stricken with shame which might moue them to earnest repentaunce For it is not to be thought that they were remoued into a place of safetie least any of the people should haue violently risen against them for they should haue bene receiued with great fauour and gratulation of all men but in the solitarie place they were more subiect to hurt Wherefore by this separation their former vncleannesse was set before their eyes least they being defiled shoulde rashly rushe into the holie assemblie but rather by this rudiment shoulde be taught to chaunge their former life For it followeth soone after that they dwelt in the middest of the people for when they were purged from their vncleannesse they began to be taken none otherwise than if they had bene descended from the stocke of Abraham Finally it signifieth that after they had confessed them selues to haue liued before in filthinesse they were admitted indifferently with the rest And by
the meruelious goodnesse of God that the Iebusites which after their time was prolonged seemed to haue taken so deepe and sure roote in the land yet for all that were rooted out and pulled out of their place when they thought least of it 13 But to Caleb c. If iudgement should be geuen according to the present state it seemeth to be a foolishe thing that an imagined gift should be so often rehearsed whereof Caleb receiued no benefite so long as Iosue liued But here is set foorth as well the trueth of God as the faith of the holy man which rested vpon his promise Therfore although scornefull men at that time would haue derided and scoffed as well at the carefulnesse of Caleb as at the vnprofitable liberalitie of Iosue and the inhabitants of the same place if the report thereof had bene brought to them would haue proudly despised it not without scoffes and tauntes yet God at the length declareth in effect the certeintie and constancie of his decree As for Caleb although he sawe that he was kept off from hauing accesse vnto the hill yet he testified that he was content with the onely promise of god like as this is a right triall of faith not to be greeued to want the fruition of the things that are promised vntill the due time come Moreouer this place and such like doe teach that the Giantes which are commonly called Enakim were so called of Enak the authour of their stocke and so it is a name of their kinred But at what time he draue away the sonnes of Enak we shall see soone after In the meane time this place doeth teache vs that when Caleb alleadgeth the name of Moses he vsed no deceipte nor affirmed any thing vntruely because it is nowe plainely aduouched that Moses did so appoint it by the commaundement of God. 14 And Caleb droue thence three sonnes of Anak Sheshay and Ahiman and Talmaie the sonnes of Anak 15 And he went vp thence to the inhabitantes of Debir and the name of Debir before time was Kiriath-sepher 16 Then Caleb saide He that smiteth Kiriath-sepher and taketh it euen to him will I geue Achsah my daughter to wife 17 And Othniel the sonne of Kanaz the brother of Caleb tooke it and hee gaue him Achsah his daughter vnto wife 18 And as she went in to him shee moued him to aske of her father a feelde and she lighted off her Asse and Caleb saide vnto her What wilt thou 19 Then shee answeared Geue me a blessing for thou hast geuen me the South countrie geue mee also the springs of water And hee gaue her the springes aboue and the springes beneath 20 This shal be the inheritance of the tribe of the children of Iudah according to their families 21 And the vtmost cities of the tribe of the children of Iudah toward the coastes of Edom Southward were Kabzeel and Eder and Iagur 22 And Kinah and Dimonah and Adadah 23 And Kedesh and Hazor and Ithnan 24 Ziph and Telem and Bealoth 25 And Hazor Hadattah and Kerioth Hezron which is Hazor 26 Amam and Shema and Moladah 27 And Haza Gaddah and Heshmon and Beth-paleâ— 28 And Hasar-shual and Beersheba and Biziothiah 29 Baalah and Iim and Azem 30 And Eltolad and Chesil and Hormah 31 And Ziklag and Madmanna and Sansannah 32 And Lebaoth and Shilhim and Ain and Rimmon all these cities are twentie and nine with their villages 33 In the lowe countrie were Eshtaol and Zoreah and Ashnah 34 And Zanoah and En-gannim Tappuah and Enam 35 Iarmuth and Adullam Socoh and Azekah 36 And Sharaim and Adithaim and Gederah and Gederothaim fourteene cities with their villages 37 Zenam and Hadasha and Migdalgad 38 And Dileam and Mizphe and Ioktheel 39 Lachish and Bozkath and Eglon 40 And Cabbon and Lahmam and Kithlishe 41 And Gederoth Beth-dagon and Naamah and Makkedah sixteene cities with their villages 42 Lebnah and Ether and Ashan 43 And Iiphtah and Ashnah and Nezib 44 And Keliah and Aczib and Mareshah nine cities with their villages 45 Ekron with her townes and her villages 46 From Ekron euen vnto the Sea all that lieth about Ashdod with their villages 47 Ashdod with her townes and her villages Azzah with her townes and her villages vnto the riuer of Aegypt and the great Sea was their coast 48 And in the mountaines were Shamer and Iattir and Socoth 49 And Dannah and Kiriath-sannath which is Debir 50 And Anab and Ashtemoth and Anim 51 And Goshen and Holon and Giloth eleuen cities with their villages 52 Arab and Dumath and Eshan 53 And Ianum and Beth-tappuah and Aphekah 54 And Humtah and Kiriath-arba which is Hebron and Zior nine cities with their villages 55 Maon Carmel and Ziph and Iuttah 56 And Izreel and Iokdeam and Zanoah 57 Kain Gibeah and Timnah tenne cities with their villages 58 Hashul Beth-zur and Gedor 59 And Maarah and Bethanoth and Eltecon sixe cities with their villages 60 Kiriath-baal which is Kiriath-iearim and Rabbath two cities with their villages 61 In the wildernesse were Beth-arabah Middin and Secacah 62 And Nibshan and the citie of salt and En-gedi sixe cities with their villages 63 Neuerthelesse the Ieb usites that were the inhabitantes of Hierusalem could not the children of Iudah cast out but the Iebusites dwell with the children of Iudah at Hierusalem vnto this day Here is that declared which was done after the death of Iosue as appeareth by the booke of Iudges but least the straungenesse shoulde breede a question for that a fruitefull lande and full of springes was geuen in patrimonie to a woman the writer of the booke thought good to enterlace that historie whiche came to passe afterward that nothing shoulde remaine doubtfull in the lotte of the tribe of Iuda First it is saied that Caleb after he had taken Hebron laied seege to Debir or Kiriath Sepher and promised to take him to his sonne in Lawe which first should enter into it And it appeareth that seeing hee prouoketh his souldiers to take the citie with so singular a rewarde that it was a matter of no small hardnesse Whereby is confirmed that whiche wee sawe before that a painfull peece of woorke was laied vppon him when he was infeoffed with such a possession as not without great daunger he could conquere Therefore to encourage his most valiaunâ— souldiers he promiseth the mariage of his daughter in reward of his valiantnesse whosoeuer should first scale the walles and enter the citie Then it is added that Othoniel which was his brothers somâ—â— obteined this reward by his vertue But how it crepte into the vulgar translation The yonger brother of Caleb I knowe not and surely the errour can not be excused by any colour therefore diuerse men vnskilfully trouble themselues to search how Othoniel would take his Neece to wife because such mariage was alredie forbiden by the law It is easie to proue that he was not her Uncle but her Uncles sonne But here it is
seuenth lotte came out for the tribe of the children of Dan according to their families 41 And the coast of their inheritance was Zorah and Eshtaol and Ir-shemesh 42 And Shaalabim and Aiialon and Ithlah 43 And Elon and Themnathah and Ekron 44 And Eltekeh and Gibbethon and Baalah 45 And Iehud and Bene-berak and Gathrimmon 46 And Me-iarkon and Rakkon with the border that lieth before Iapho 47 But the coastes of the children of Dan fell out too little for them therefore the children of Dan went vp to fight against Leshem and tooke it and smote it with the edge of the sword and possessed it and dwelt therein and called Leshem Dan after the name of Dan their father 48 This is the inheritance of the tribe of the children of Dan according to their families that is these cities and their villages 49 When they had made an end of diuiding the land by the coastes thereof then the children of Israel gaue an inheritance vnto Ioshue the sonne of Nun among them 50 According to the worde of the Lorde they gaue him the citie which he asked euen Timnath-serah in mount Ephraim he builte the citie and dwelt therein 51 These are the heritages which Eleazar the Priest and Ioshue the sonne of Nun and the chiefe fathers of the tribes of the children of Israel diuided by lot in Shiloh before the Lorde at the dore of the tabernacle of the congregation so they made an end of diuiding the countrie Now he intreateth of the lotte of Nepthalie which seemeth to agree with the natures and manners of that tribe For Iacob had testified that they should be gentle vse faire speech to their neighboures After this manner it seemeth that of the one parte they ioyned vppon the children of Iuda and in other partes were compassâ—d about with the defence of their brethren Surely when it is said that the tribe of Dan tooke Lesen by assault there seemeth to be a secret comparison because the children of Nepthalie did not thrust into their inheritance by force of armes but kept themselues quietly in a peaceable prouince and so vnder the fidelitie and as it were the protection of the tribe of Iuda they were safe and at rest But where it is saide that the children of Dan challenged by force of armes the possession of the citie Lesen which was assigned them by God it happened after the death of Iosue But here is breefly and by the way enterlaced that historie which is set foorth more at large in the booke of Iudges for their valiantnesse was worthie of praise so to embrace the right graunted to them by God that trusting in him they went foorth manfully to chase away their enimies 49 When they had made an end c. Now at the length here is rehearsed the thankfulnesse of the people towarde Iosue Aâ—hough there ought to be an equall partition of the land of Chanaan among the posteritie of Abraham yet Iosue through the excellencie of his vertues deserued some honourable reward aboue the rest Neither could any man complaine that one man was enriched by the losse of many for first by his long staying shineth foorth the modestie of the holie man that he prouideth not for his priuate wealth before the publike state was well set in order For where shall you finde a man which after he hath declared one or two tokens of his manhood will not streight way make haâ—te to be partaker of the prey But Iosue did not so which thinketh not of him selfe vntill all the lande be diuided Also in the verie reward it selfe which he obteined the same temperaunce and frugalitie is seene He desireth a citie to be graunted to him and his familie which was indeed but a â—eape of stones for either it was destroyed and defaced with ruines or else there was no citie at all builded there But the coniecture may be likelie that to the intent his reward might be without enuie he required some such plot as was not verie wealthie If any man thinke it an absurditie that he bestowed not his labour freely let him consider that he obeyed the calling of God most liberally and freely and that he did not take so great trauell to indure so many dangers and troubles with the affection of an hireling But when he had executed his office willingly he was not to refuse a monument of the grace of God vnlesse with peruerse froward contempt he would haue ouerwhelmed his glorie For that prerogatiue which was offered vnto him was nothing else but a plaine testimonie of that heuenlie power which was shewed forth by his hand Neither can any ambition be here noted because he desireth nothing for him selfe nor rashely thrusteth in his couetous appetite but requireth to haue that honour which God had alredie bestowed vppon him to be confirmed by the consent of the people Yea if he had held his peace he had geuen a signe of slouthfulnes rather than of modestie Where as it is rehearsed in the end of the Chapter that Iosue and Eleazer made an end of distributing the lande it perteineth to a perpetuall Lawe of determination of their boundes that the children of Israel should stirre or moue nothing to weaken or deface that vnchaungeable decree of God. Chap. 20. THE Lorde also spake vnto Ioshue saying 2 Speake to the children of Israel and say Appoint you cities of refuge whereof I spake vnto you by the hand of Moses 3 That the slayer that killeth any person by ignorance and vnwittingly may flee thither and they shall be your refuge from the auenger of bloud 4 And he that doeth flee vnto one of those cities shall stand at the entring of the gate of the citie and shall shewe his cause to the Elders of the citie and they shall receiue him into the citie vnto them and giue him a place that he may dwell with them 5 And if the auenger of bloud pursue after him they shall not deliuer the slaier into his hand because he smote his neighbour ignorantly neither hated he him before time 6 But he shall dwell in that citie vntill he stand before the Congregation in iudgment or vntill the death of the high Priest that shal be in those dayes then shall the slaier returne and come vnto his owne citie and vnto his owne house euen vnto the citie from whence he fled 7 Then they appointed Kedesh in Galil in mount Nephtali and Sechem in mount Ephraim and Kiriath-arba which is Hebron in the mountaine of Iudah 8 And on the other side Iordan towarde Iericho Eastwarde they appointed Bezer in the wildernesse vpon the plaine out of the tribe of Ruben and Ramoth in Gilead out of the tribe of Gad and Golan in Bashan out of the tribe of Manasseh 9 These were the cities appointed for all the children of Israel and for the straunger that soiourned among them that whosoeuer killed any person ignorantly might flee thither and not dye by the hand of the
Nachor To what end doth he say that the fathers of the people serued straunge gods and that Abraham was plucked out from thence but that the free mercie of God might shine in the verie first beginnings For if Abraham had bene vnlike the rest his godlinesse would haue made a difference of him But this marke is purposely shotte at that he should not excell in any dignitie of his own which might blemish the glorie of God but that his posteritie might acknowledge that when he was cast away he was raised vp from death to life But this was incredible and like a monstre that while Noe was yet aliue idolatrie was not onely commonly receiued in the world but also had entered into the familie of Sem in which at the least the pure religion ought to haue flourished Surely how great the madde rage and vntamed furie of men is in this behalfe hereby it may be knowne that the holie Patriarch vnto whom a speciall blessing of God was geuen was not able to bridle his posteritie but that they lefte the true GOD and gaue ouer them selues to superstition and idolatrie 3 And I tooke your father c. By this worde is better confirmed that which I taught before that Abraham by his owne vertue did not swimme out of that deepe guâ—fe of ignorance and errors but was brought out by the hand of god For it is not said that he sought God of his owue accorde but that he was taken away by him and carried into another place He amplifieth his benefices in that he did meruellously preserue Abraham in all his long pilgrimage But that which followeth breedeth some doubt that God multiplied the seede of Abraham and yet gaue him onely Isaac for there is no mention but of him This comparison doth set foorth the singular grace of God towarde them that when Abraham had many children yet their father onely kept the place of his lawfull heire In the same sense it is added soone after that when Esau and Iacob were naturall brethren and twinnes yet the one was taken and the other refused Wherefore we see how notably as well in the person of Ismael and his brethren as of Esau he extolleth the mercie and goodnesse of God towarde Iacob as if he saide that his stocke did not excell the other but onely because it pleased God so to accept him 4 Iacob and his sonnes c. After the banishment of Esau the going downe of Iacob into Egypt is tolde which although it be touched in one worde yet it comprehendeth an ample large and plentifull matter of the fatherlie fauour of god And there is no doubt although the authour of the booke doth not extoll euerie miracle with excellent commendations yet Iosue declared vnto the people the summe of their deliuerance as much as was sufficient First therefore he setteth foorth the miracles shewed in Egypt Afterward he celebrateth their passage through the redde Sea where God through his wonderfull power did helpe them Thirdly he rehearseth the time that they wandered in the wildernesse 8 Afterward I brought you c. Now at the length he beginneth to entreate of those victories which opened a way for them to possesse the land For though the region beyond Iordan was not promised in the couenant of inheritance yet since God by his decree had annexed it to the lande of Chanaan as a heaping vp and an increase of his benefits Iosue doth not without cause couple them together doeth not onely declare that while they trusted in the power of God they had the vpper hand in all their warres but also were defended against the pestilent deceipte which Balaak practised against them For although that deceiuer Balaam could haue preuailed nothing with his cursings and magicall execrations yet it was verie profitable to see the wonderfull power of God in ouerthrowing of his malice For it was eueÌ„ as much as if he hand to hand had fought against all their hurtes hinderances And that he might more certeinly persuade them that they obteined the victorie not only because God was their guide but through his onely power he repeateth that which is read in Moses that Hornets were sent which without the hand of men should ouerthrowe their enimies And this was a more notable miracle than if by any other meanes they had bene ouerthrowen put to flight and discomfited For they that haue bene conquerours with small a doe beside their expectation although they confesse that victorie is the gift of God yet soone after beeing blinded with pride they translate his praise to their owne counsell diligence and valiantnesse But when the matter is brought to passe by Hornets the vertue and power of God is vndoubtedly affirmed Therefore it is concluded that the people did not conquer the land by their owne sworde nor bowe as it is repeated in the. 44. Psalme and seemeth to be taken from hence Last of all when he put the people in minde that they did eate the fruite of other mens labours he exhorteth them to loue God as his liberalitie towardes them doeth deserue 15 And if it seeme euill vnto you to serue the Lorde choose you this day whome ye will serue whether the gods which your fathers serued that were beyond the floud or the gods of the Amorites in whose lande ye dwell but I and mine house will serue the Lorde 16 Then the people answered and said God forbid that we shoulde forsake the Lord to serue other gods 17 For the Lorde our God he brought vs and our fathers out of the lande of Aegypt from the house of bondage and he did those great miracles in our sight and preserued vs all the way that we went and among all the people through whome we came 18 And the Lord did cast out before vs all the people euen the Amorites which dwelt in the land therefore will we also serue the Lorde for he is our God. 19 And Ioshue said vnto the people Ye can not serue the Lord for he is an holy God he is a gelous God he will not pardon your iniquitie nor your sinnes 20 If ye forsake the Lord serue straunge gods then he will returne and bring euill vpon you and consume you after that he hathe done you good 21 And the people said vnto Ioshue Nay but we will serue the Lorde 22 And Ioshue said vnto the people Ye are witnesses against yourselues that ye haue chosen you the Lord to serue him and they said We are witnesses 23 Then put away now said he the straunge gods which are among you and bow your heartes vnto the Lorde God of Israel 24 And the people said vnto Ioshue The Lorde our God will we serue and his voyce will we obey 15 But if it be greeuous c. Iosue seemeth here to haue little consideration what becommeth a godlie and wise Gouernour If the people had forsaken God and bene carried after idols it had bene his parte to take punishment