this admission Rahab receiued a singular fruite of her faith 26 And Iosue sware c. Therefore this consecration ought to preuaile not onely for one day but to admonishe the posteritie of all ages that this Citie was ouerthrowne by none other but by God himselfe Wherefore he would haue ruines and waste places in steed of a tropheie to remaine for a perpetuall monument because the new building woulde haue bene as a blotte to wipe out the memorie of the miracle Therefore that the deformitie of the place might renew the memorie of the power and grace of God vnto the posteritie Iosue decreeth with a seuere curse that no man shoulde builde the Citie being once destroyed And out of this place we gather that the dullnesse of men hath neede of many helpes least they burie the benefites of God in forgetfulnesse Therefore the sight of these ruines in which the power of God was plainely seene did as it were couertly reproue men for their vnthankefulnesse The summe of the curse is this That if any did euer attempt to builde vp Iericho againe he should feele by vnhappie and lamentable successe that it was a wicked and detestable worke For to lay the foundation vppon his eldest sonne is as much as to cast downe his sonne that being brused and ouerwhelmed with a heape of stones he might end his life miserably So to set vp the gates vpon his younger sonne signifieth as much as to take in hande that building which should not be finished but by the death of his sonne So he is condemned in his ofspring which should runne headlong into so great madnesse Neither did Iosue pronounce this curse of his owne head but as he was a proclamer of the vengeance of god So muche the more monstruous it is that there was a man founde among the people of God whom this terrible adiuration conceiued in solemne woordes could not refraine from suche sacrilegious rashnesse For in the time of Achab there arose vp one Hiel a Citizen of Bethel which was so bolde to prouoke GOD as it were of set purpose in this matter But the holy historie doth testifie likewise that the curse was not in vaine which God pronounced by the mouth of Iosue for in Abiram his eldest sonne he laide the foundation of new Iericho and in Segub his younger sonne he set vp the gates of it that in the destruction of his children he might acknowledge what it is to attempt any thing against the will of God and his determination Chap. 7. BVT the children of Israel committed a trespasse in the excommunicate thing for Achan the sonne of Carmi the sonne of Zabdi the sonne of Zerah of the tribe of Iudah tooke of the excommunicate thing wherfore the wrath of the Lord was kindled against the children of Israel 2 And Ioshua sent men from Iericho to Ai which is beside Bethauen on the East side of Beth-el and spake vnto them saying Go vp and viewe the countrie And the men went vp and viewed Ai 3 And returned to Ioshua and said vnto him Let not all the people go vp but let as it were two or three thousand men go vp and smite Ai and make not all the people to labour thither for they are fewe 4 So there went vp thither of the people about three thousand men and they fled before the men of Ai. 5 And the men of Ai smote of them vpon a thirtie and sixe men for they chased them from before the gate vnto Shebarim and smote them in the going downe wherefore the heartes of the people mealted away like water 6 Then Ioshua rent his clothes and fell to the earth vpon his face before the Arke of the Lord vntill the euentide he and the Elders of Israel and put dust vpon their heades 7 And Ioshua said Alas O Lord God wherefore hast thou brought this people ouer Iordan to deliuer vs into the hand of the Amorites and to destroy vs Would God we had bene content to dwell on the other side Iordan 8 O Lord what shall I say when Israel turne their backes before their enimies 9 For the Canaanites and all the inhabitants of the land shall heare of it and shall compasse vs and destroy our name out of the earth and what wilt thou doe vnto thy mightie Name 1 But the children of Israel transgressed c. Here is rehearsed the offence of one man and that done in secret the fault whereof is ascribed to the whole people and not that onely but the punishment is laid vpon many that were innocent in the fault But it seemeth not agreeable to reason that all the people which were ignorant of the crime that was both priuate and secret should be charged withall I answere it is no straunge thing that the sinne of one member should redound to the hurt of the whole body If the reason thereof were hidden from vs yet it ought abundantly to satisfie vs that transgression is imputed to the children of Israel when the fault is restrained but vnto one man But because it commeth to passe oftentimes that not the worst men by winking at their brothrens offences doe nourishe their sinnes and so part of the fault is worthily laied vpon all them whom their dissimulation and forbearing linketh in societie with them By this reason S. Paule layeth to all the Corinthians the priuate offence of one man and inueiheth against their pride who being stained with so great reproch yet durst be bolde to boast and glorie But here it is easie to replie that all men were ignorant of the thefte therefore there is no place for that common saying That he is guiltie of the crime that may let it from being committed and doth suffer it to be done I confesse in deede it is not manifest why this priuate offence should be imputed to the whole people except perhaps for that they had not diligently punished offenders before times wherevpon it might growe that this wretch was made bolder to commit this horrible crime And verily euill weedes doe spring vp and bud out as it were by stealth and bring fourth hurtfull fruites if they be not plucked vp beetimes Although the reason why God maketh all the people guiltie of theft is more high and secret because he would haue them to be admonished in time to come with an vnwoonted document and instruction that by the wickednesse of one man all the rest may be made guiltie that they may lerne more diligently to beware take heede of vices Wherefore there is nothing better in this case than to holde our mindes in suspense vntill the bookes be opened where the iudgementes of God shall be openly seene which are nowe shadowed with our darkenes Let it suffice that the whole people was infected with one mans disease because the highest Iudge hath so pronounced before whom we ought nowe as well to keepe silence as when we shall be brought before his iudgement seate It is shewed of
their prayers bee defiled if God of his infinite mercie did not pardon them and wyping away the spottes did receiue them as pure And yet when they doe soe expostulate that they cast their care vppon GOD although this simplicitie haue neede of pardon yet is it more acceptable to God than the feigned modestie of Hypocrites which carefully take heede that no woord should escape them that might signifie to much boldenes yet inwardly they swell and are full stuffed with pride and stubbornnesse Iosue forgecceth modestie when he chideth with God that he brought the people out of the wildernesse but he groweth to further distemper when against the promise and decree of God he vttereth his rashe and troublesome wish I would wee had neuer come out of the wildernesse Which was all one as if he would breake the couenant of god But bicause his purpose was to maintaine and defend the glorie of God his vehemencie was excused which otherwise might haue prouoked God to anger Here wee are taught that the Saintes euen while they runne to the right marke doe often stumble fall which happeneth also sometime in their prayers in which the purenesse of their fayth well ordered affection of their obedience ought most of all to shine But that Iosue was chiefly carefull for the glorie of God it is euident by the next verse where he taketh vppon him the defence of it as a matter inioyned vnto him What shall I say saith he when it shall be obiected that the people haue turned their backes And he doth worthily complaine that he hath nothing to answere because God had made him a witnesse and publisher of his grace from whence a perpetuall course of victories was to be looked for Therefore whereas he had mightily extolled the power of God according to his office by Gods commaundement now by the contrarie euent he must shamefully hold his peace We see therfore that he was troubled with nothing more than with the shame of his calling not in respect of his owne reputation but that the trueth of God should not sustaine reproche before the world Finally because he had not brought the people into the land of Canaan but by Gods commandement now he calleth vpon him in this aduersitie as the authour and maintainer of this his enterprise as if he said Seeing I am cast into these streightes by thee that I may seeme to be a deceiuer it is thy parte to helpe mee and to minister matter of defence 9 And the Chananites shall heare c. He setteth forth another cause of feare least all the people thereabout which either subbued with miserie or terrified with miracles had hitherto beene quiet should soudeinly take heart of grace and runne vpon the people And this was like that as the power of God before had broken them and made them astonnished so they would boldly come downe into the battell as soone as they ceased to feele that GOD did fight against them Therefore he obiecteth vnto God the daunger of the time to come if he did not prouide in due season because the Chanaanites which hitherto had lyen bound as it were with numnesse taking this occasion would steppe foorth lustily and setting vppon the people being thus discouraged would easily destroy them But by the conclusion it appeareth that his principall care was not for the peoples safetie but that the honour of Gods name might remaine vntouched and not be subiect to the lewde scornes of the vngodlie which would haue come to passe if the people had bene cast out of the inheritance that was so often promised them That saying of God is well knowen which is conteined in the song of Moses My mind-was to destroy them but that I feared the pride of their enimies left happily they should say It is our high hand and not the Lorde which hath done all these thinges Therefore that which God speaking like a man pronounced that he feared nowe Iosue saith is to be preuented lest by this ouerthrowe of the people their enimies waxe so proude that they would triumphe euen against God himselfe 10 And the Lord said vnto Ioshua Get thee vp wherefore liest thou thus vpon thy face 11 Israel hath sinned they haue transgressed my couenant which I commaunded them for they haue euen taken of the excommunicate thing and haue also stollen and dissembled also and haue put it euen with their owne stuffe 12 Therefore the children of Israel can not stand before their enimies but haue turned their backes before their enimies bycause they be execrable neither will I be with you any more except ye destroy the excommunicate from among you 13 Vp therefore sanctifie the people and say Sanctifie your selues against to morrowe for thus saith the Lord God of Israel There is an execrable thing among you O Israel therefore ye cannot stand against your enimies vntill ye haue put the execrable thing from among you 14 In the morning therfore ye shall come according to your tribes and the tribe which the Lord taketh shall come according to the families and the familie which the Lord shall take shall come by the housholds and the houshold which the Lord shall take shall come man by man. 15 And he that is taken with the excommunicate thing shal be burnt with fire he and all that he hath bycause hee hath transgressed the couenant of the Lord and bycause he hath wrought follie in Israel 16 So Ioshua rose vp early in the morning and brought Israel by their tribes and the tribe of Iudah was taken 17 And he brought the families of Iudah and tooke the familie of the Zarhites and he brought the familie of the Zarhites man by man and Zabdi was taken 18 And he brought his housholde man by man and Achan the sonne of Carmi the sonne of Zabdi the sonne of Zerah of the tribe of Iudah was taken 10 The Lord sayd c. God doeth not simply reprehend Iosue that he lay along and bewayled the calamitie of the people seeing this was the way to obtaine pardon humbly to fal downe before him but that he gaue him selfe to sorowe without measure Although this chiding may be referred rather to the time to come than to the time past because he biddeth him make an end of mourning as if he said He hath lieâ— long enough prostrate he must shake off negligence for the matter requireth an other remedie But first in shewing the cause of the trouble he prescribeth a meane howe to take it away Wherefore he telleth him that the ende of the battell was therefore vnluckie for that being offended with the wickednesse of the people he hath refused the defence of them We haue shewed before why he transferreth the punishment of one mans sacrilege vnto the whole people for although they were not guiltie in their owne iudgment nor in the iudgement of other men yet the iudgement of GOD by which they were cast into the same condemnation had secret
feeble and weake Therefore he accuseth them of shamefull slouthfulnesse that when it was high time to chase away their enimies by fingering loytering they hindered the effect of the benefiâ—e of god For if they had bene content with their bare lot and had embraced by faith that which fell vnto them doubtlesse they would haue bene prompt and readie to finish the warres or rather as conquerours they would haue made haste vnto the triumphe Now it is said that the Arke was placed in Silo not only that their consultation might be the more holie and graue being as it were in the sight of God but because the place was quiet and safe from all forreigne violence and iniurie For that of all other thinges was cheefly to be cared for that it shoulde not bee lefte open vnto the soudaine inuasions of the enimies For although the hand of God was stretched out on euerie side to keepe off and beate back the force of their enimies yet God did so dwell amongest them that he would haue them to be as it were his gard and keepers But although a standing place for the Arke was then chosen yet was it not a perpetuall house but onely an Inne for a time For it was not in the will or election of the people to appoint God a place where he should kepe residence but that ought to haue bene looked for which is often spoken of the Lawe that he himselfe would appoint a place for the memorie of his name which at the length was performed when the mount Sion was chosen out for the Temple For which cause it is said in the Psalme Our feete shall stand in thy courtes O Hierusalem by which wordes is signified that the Arke vntill that time was but a ghest straunger But the ruine and ouerthrowe of Silo hath taught vs at the length that they which corrupt his benefices shal be protected by no excellence or dignitie against his vengeaunce Untill the death of Helie GOD suffered his holy name to be worshipped there but when all religion was defiled with the vngodlinesse of the Priestes and almost abolished through the vnthankfulnesse of the people that place became notable vnto the posteritie through the example of the fearfull punishment thereof And therefore Ieremie willeth the Citizens of Hierusalem which were lewdly proude of the Temple to directe their eyes vnto that example Behold saieth he the cabernacle of God was in Silo before it came to you now ye see into how greate shame that auncient glorie is turned 4 Deliuer three men c. Caleb and Iosue had alredie searched out those coastes and the people by inquirie had knowne many thinges yet Iosue would haue that lande diuided as it were vppon the present viewe and commandeth three spies to be chosen for euerie one of the seuen tribes that in the mouth of two or three euerie controuersie might be ended But nothing seemeth to be lesse agreeable to reason than to send one twentie men which should not only passe streight through the land of their enimies but also should compasse about by many crooked turninges that no corner shoulde bee hid from them but that they should measure the length and bredth and should also consider vnequall coastes For euerie one whome they should meete might easily suspecte what men they were and for what cause they were sent about this businesse Finally they could not returne againe freely but through a thousand deathes neither would they of a blinde and brutishe motion haue aduentured themselues in so great daunger nor Iosue would haue bene authour vnto them of so perilous a iorney but because they had good experience that those nations beeing astonished with feare from Heauen desired nothing more than peace for although they hated the children of Israel yet beeing subdued with so many slaughters they durst not stirre a finger against them so the searchers or surueyers went forward as it had bene into a peaceable countrie either vnder pretext of merchandize or else as harmelesse straungers It may be also that beeing diuided into seuerall companies they made their iourney more secretly Certeine it is that they neuer could haue had such boldnesse and trust but because they knew themselues to be vnder the shadowe of the wings of God and therefore feared not those blinde and blockish nations Hereuppon it is that their prompt and readie will is here commended for except they had bene persuaded that the handes of those nations were bound by God that they could not touch them they might haue had iust and honest occasion to haue refused the voyage 9. So the men went c. Here is not only commended their willing obedience in which appeareth their singular vertue but also the notable fauour of God that he vouchsafed to geue such wonderful successe to the godly purpose of Iosue and the people If they had crept through mines vnder the earth they could scarse haue escaped innumerable dangers Now when they marke the cities their situations the fields the varietie of regions all the coastes without any euill aduenture returne happily againe who would doubt but that their life was preserued by the wonderfull power of God among a thousand deathes Therefore by way of Emphasis or augmentation to celebrate the grace of God it is said that they returned into the host which is asmuch in effect as that they were broght backe by the hand of God that the people might more willingly fall to casting of their lots For their minds would not yet haue ben well purged of werines but that they sawe in this voayge the wonderfull grace of God which promised vnto them successe according to their desire Therefore Iosue is said to haue diuided the land according to the portion of euery one as though he put them in quiet possession but yet the effect depended vpoÌ„ the presence of God because it ought fice them that the whole matter was gouerned by the authoritie of God which neuer deceiueth his seruantes no not when hee seemeth to plaie or trifle But in what sense the Arke of couenant is called God or his face I haue expounded in many places beefore 11 And the lot of the tribe of the children of Beniamin came forth according to their families and the coast of their lot lay betweene the children of Iudah and the children of Ioseph 12 And their coast on the Northside was from Iordan and the border went vp to the side of Iericho on the Northparte and went vp through the mountaines Westward and the endes thereof are in the wildernesse of Beth-auen 13 And this border goeth along from thence to Luz euen to the Southside of Luz the same is Beth-el and this border descendeth to Attoth-addar neere the mount that lieth on the Southside of Beth-horon the nether 14 So the border turneth and compasseth the corner of the Sea Southward from the mount that lieth before Beth-horon Southward and the endes thereof
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
both of men and women were twelue thousand euen all the men of Ai. 26 For Ioshua drewe not his hand backe againe which he had stretched out with the speare vntill he had vtterly destroyed all the inhabitants of Ai. 27 Only the cattell and the spoile of this citie Israel tooke for a pray vnto them selues according vnto the worde of the Lorde which he commanded Ioshua 28 And Ioshua burnt Ai and made it an heape for euer and a wildernesse vnto this day 29 And the King of Ai he hanged on a tree vnto the euening And as soone as the sunne was downe Ioshua commanded that they should take his carcase down from the tree and cast it at the entring of the gate of the citie and lay thereon a great heape of stones that remaineth vntill this day 1 And the Lorde said c. It was to great purpose to encourage Iosue the people a fresh that they might cheerefully addresse themselues to assault the citie of Hai from which with some losse greater shame they were repulsed God therefore that they might take vpon them this enterprise without feare promiseth that he will deliuer the citie vnto them For the same reason and purpose he commaundeth them to fight by policie rather than with open force to traine out their enimies and to lay a stale for them to entrap them unwares For it had bene an easie matter that a fewe thousandes should be ouerthrown with an infinite multitude if they had set open the citie soudenly at all aduentures But because we heard before that all their heartes were mealted God prouided for their infirmitie to lay no more charge vpon them than they might well beare vntill they were recouered from that ouermuch feare and waxed more couragious to execute his commaundementes It is true that he vsed at this time their diligence partly that they should not alwayes gape for miracles and so become slouthfull partly that in diuerse vnlike kinds of his working they might alwayes acknowledge the same power But this speciall reason is not to be omitted because they were not yet recouered out of their feare they coulde scarse be drawne to an open battell except the policie of entrapping their enimies had bene added for a succour Although the promise hath the first place Feare not because I haue deliuered it into thy handes which although by the worde it seemeth to be directed to Iosue yet doth it perteine to all the people indifferently because it was most necessarie that they should all and euerie one be deliuered out of doubtfulnesse and furnished with newe confidence And whereas he commaundeth the citie to be burned as Iericho was he seemeth to graunt that vnto the greefe of the people that the remembrance of the dishonour they receiued might be abolished with this reuengement but that they may take the iourney in hand more willingly he leaueth the spoyle vnto them as a reward of their victorie 13 Iosue arose c. It is not like that all the hoast was brought out of the campe but that an armie was made out of the multitude which was most accustomed to the warres And hereof it appeareth that it was a great armie that he sendeth away fiue thousand to lie in wayte For although it seemeth in the beginning that fiue and thirtie thousand are reckoned yet it is manifest by the context that the number was not all so great But rather I coniecture that he ledde thirtie thousand himselfe which should fight openly and that fiue thousand were set apart by themselues which shoulde lie in wayte That Iosue doth speedily execute that charge that was geuen him and taketh his iourney in the morning by this great hasting is expressed howe effectually the promise of God did worke in them For if all their mindes had not bene deliuered from feare he should neuer haue founde them so redie to obey But it seemeth that he doth not wisely sende from him so great a multitude which by priuie wayes should come to the place meete for the lying in wayte For although they went quietly in neuer so good aray yet with the onely mouing of their feete they must needes make a great noise Now if any man will say that no man mette them because all the inhabitantes of the countrie were fled out of the feeldes into the citie it is tolde soone after that before the Israelites came neere the citie that their comming was knowne vnto the King of Haâ— which scarse coulde haue bene done without espialles Now to graunt that no man mette them in the feeldes yet it was harde to passe by and in the night to set the ambushment in a conuenient place and that they should there stay but that they should bewray themselues by some token or other As touching the purpose of Iosue although he sawe right well that the turne might haue bene serued with a lesse companie yet it seemeth that he was constreined through the late trembling of the people to beware that he attempted nothing with daunger For if a small crewe had bene sent from the hoast perhaps they woulde haue refused the charge by which they were driuen into so great and manifest daunger In the meane time God dealeth more than mercifully with his people when he deliuereth their enimies so easily to be vanquished But his maruellous fauour herein doth especially appeare in that he so blindeth them al that none of them could suspect the traine that was made for them And I doubt not but where it is said that they knewe not but the writer of the historie doth commende a rare and vnwoonted benefite of God that he protected as it were with the shadowe of his hand first thirtie thousand which Iosue ledde and then the other fiue thousand that none of their enimies espied them Nowe when fiue thousand are mentioned I doe not so expounde it as though Iosue sent a newe ambushment to lie in waite as though the multitude which was alredie too great had not bene sufficient but onely he sheweth now howe he ordered the thirtie fiue thousand which he armed For to what purpose should so great a multitude haue so small an aide Nowe the same place is here noted which before was appointed where they were commanded to staie which would not agree vnto two ambushmentes 15 And Ioshue c. This was another practise that while they feigned to runne away they drew their enimies a great way off that they should haue no refuge into the citie afterward because it was set on fire before they suspected that any euill was to be feared behinde them For while the king of Hai pursueth the Israelites as vanquished that part of the armie which laie in secrete towardes Bethel had time enough to take the citie that the Citizens might know that they were vndone when it was too late to remedie it For when they were driuen backe before and many of them slaine after they sawe their citie on fire they
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
within the walles I will not striue with him But if we consider that another litle towne was ioyned with the citie which was not verie great nor populous of it self it is more like that they which were slaine in the feeld are comprehended also 26 Ioshue withdrew not c. Because by holding vp his speare he gaue them a signe token as it were out of Heauen to hope well of the victorie he ceased not to retaine their mindes in the beholding thereof vntil they had obteined the citie By which continuance he shewed sufficiently how farre off he was from ambition that he shewed no token of baine ostentation and boasting For it was as much as if he renounced the office of a Captaine and ascribed the whole praise of the victorie vnto god How valiant a warrior he was it appeareth by other places And now he was redie enough to haue played the part of a good souldier and that had bene more apt to get him glorie and renowme But when his hand is as it were bound vnto his speare he doth only exhort his souldiers that they would looke to God alone vnto whom he resigneth the successe of the battell Neuerthelesse he preuaileth more by standing so still than if he had ouerthrowne great heapes of the enimies on euery side and this rest of his was more commendable than any agilitie that could bee 29 The King of Ai c. Although it seemeth he was more sharpe and seuere against the King of Hai to satisfie the hatred of the people yet I doubt not but his purpose was faithfully to execute the iudgement of god Conquerours are wont to spare the liues of such Kinges as they haue taken because their dignitie seemeth to drawe with it some reuerence but among those nations the state condition of the Kinges was otherwise in whome God would especially declare how much he detested their wickednesse whome he had so long borne withall For seeing they were all appointed to destruction the vengeaunce of God did iustly appeare sharpe and seuere in the heades themselues from whom the cause of destruction proceeded against the residue Adde herevnto that this shamefull death executed vppon the Kinges made the rascall people more reprochfull lest the people through follie and vnsesonable pitic should haue bene slacked in destroying of them And God of purpose deliuered the King aliue into the handes of Iosue that his punishment might be made the more notable and serue better for the example If he had bene slaine at all aduentures in the brunt of the battell he had bene exempt from this peculiar ignominie and shame Now doeth God also doe execution vpon his carcase after his death yea after he was hanged his bodie was cast at the gate of the citie where he vsed to sit in his throne and to exercise iudgementes And a monument is set vp to continue the reproch vnto the posteritie Yet mention is made of his buriall that we may knowe that nothing was done vpon a furious rage because Iosue did diligently obserue that which is commanded in the lawe by Moses namely that such as were hanged on the gallowes should be taken downe before the setting of the sunne because it is an abhominable sight And surely as it is a point of humanitie to lay vp the dead bodies under the earth so is it a barbarous crueltie to cast them foorth to be torne in peeces of the wilde beastes and foules Therefore that the people should not be accustomed to barbarousnesse God permitted them to hang vp male factours in such sort as they should not suffer them to hang longer then one day vnburied And that the people might geue better heede to their dutie in this behalfe which otherwise they would haue neglected Moses pronounceth that euery one that hangeth vpon the tree is accursed as if he should say that the lande is defiled with that kinde of death except the offence be immediately taken away 30 Then Ioshue built an altar vnto the Lord God of Israel in Mount Ebal 31 As Moses the seruant of the Lord had commaunded the children of Israel as it is written in the boke of the Law of Moses an altar of whole stone ouer which no man had lift an yron they offered thereon burnt offerings vnto the Lord and sacrificed peace offeringes 32 Also he wrote there vppon the stones a rehersall of the Lawe of Moses which he wrote in the presence of the children of Israel 33 And all Israel and their elders and officers and their Iudges stoode on this side of the Arke and on that side before the Priestes of the Leuites which bare the Arke of the couenant of the Lord as well the straunger as he that is borne in the countrie halfe of them were ouer against mount Getrizim and halfe of them ouer against mount Ebal as Moses the seruant of the Lord had commaunded before that they should blesse the people of Israel 34 Then afterwarde he read all the wordes of the Lawe the blessings and curssings according to all that is written in the booke of the Lawe 35 There was not a worde of all that Moses had commaunded which Ioshua read not before all the congregation of Israel as well before the women and the children as the straunger that was conuersant among them 30 Then Ioshue builded c. This first extraordinarie sacrifice God would haue to be offered vnto him in the land of Chanaan whereby the thankefulnesse of the people might be testified and the land might beginne to be consecrated with a solemne ceremonie For before this time they could not doe it freely and in their owne ground vntill they had obtained some voide region There were two things which God commanded at one time that they should set vp an altar in Mounte Ebal and secondarily that they should sette vp two stones and plaster them with plaster in whiche they might write the lawe that euery one which passed by might read it plainly Now we read that both was faithfully performed The third precept was rehearsing the blessinges and curssinges which Iosue did likewise execute with no lesse diligence Now to beginne with the altar it is saide that it was made according to the commaundement of God of vnhewen stones for whole stones ouer which no yron hath bene lifted are called rough vnwroughte stones This is especially prescribed of the altar whereof mention is nowe made Deut. 27. But the same lawe was geuen before generally of all other altars of stone The reason why is in vaine of the interpreters drawne out of an Allegorie that the hand and diligence of many is forbidden because that as soone as we bring forth our owne inuentions the woorship of God is defiled Which is in deede truly and skilfully spoken but out of place because the purpose of God was none other but to forbid altars of continuance and perpetuitie For we knowe that this was the lawe of right sacrificing that they
Iosue abused not the promise of God to slouthfulnesse but so much the more vehemently he was kindled to take paines after he was instructed of the happie successe For many while they boast of faith through lewdâ— securitse beecome idle and slouthful He heareth that the victorie is in his hand and runneth swiftely to fight that he may enioy it For he knew that the happie successe was not therefore reuealed vnto him that he shoulde be more idle or slouthfull but that he might laboure more earnestly about it so it came to passe that he sette vpon his enimies before they looked for him 10 And the Lord c. The first slaughter he made with the swords of the people but through his owne power Wherof we gather that when soeuer he worketh by men his glorie is nothing diminished but he must challenge to him selfe all that is done For when he vseth the labour of men he doeth not call them to aide as his felowes nor boroweth any thing of them but when it is in his power with his only becke to bring to passe what he will hee vseth men as instruments that he may shew how they are gouerned by his hand and pleasure In the meane time both is truely said that the enimies were discomfited and vanquished either by God or by the Israelites bycause God by the Israelites did ouerthrowe them In the other slaughter the hand of God doeth more cleerely appeare when they were ouerthrowne with hailestones And it is expressely said that more were striken downe with the haile than slaine with the hand that it might not be doubtfull but that the victorie was geuen from heauen Whereby againe it is gathered that this was no vsuall haile as stormes are naturally raised for then more should haue bene wounded or else dispersed and scatered abroad than soudeinly slaine and secondly except God had directly throwne it part would haue fallen vppon the heades of the Israelites Now when the one only armie is stricken with it and the other beeing free from hurt commeth as it were to ioyne with him it is clearely manifest that God himselfe fighteth out of heauen To that same intent perteineth that which is said that God threw great hailestones out of heauen for the sense is that it fell with an unusuall force exceeded the common quantitie in greatnesse If any tempest rising in the middest of a battell hath bene profitable to the one parte it hath bene thought that God hath shewed a token of his fauoure Hereof commeth this saying of the Poet Claudian to the Emperour Theodosius O Prince of God beloued right The cloudes and all for thee doe fight Howbeit in this place a more notable miracle is rehearsed in which God did openly shew his power 12 Then Ioshue spake to the Lord c. The words are so read although some doe expound it Before the Lord for that to speake to God whome pietie teacheth to bee humbly intreated it seemeth scarse agreable to the modestie of faith and immediately after it followeth that Iosue directed his words to the Sunne Howbeit I doubte not but in the first part of the sentence his prayer or wishe is noted in the other the testimonie of his confidence and trust after God had bearde him For it had bene a matter of greate pride and rashnesse to commaund the Sunne to stand if he had not obtained licence so to do Therefore he prayeth and consulteth with God and after he hath receiued an answeare he boldly commaundeth the Sun to do that he knoweth to be the pleasure of god And this is the force prerogatiue of faith which Christ commendeth that she maketh mountains seas obedient to her commandement For the more the godly doe acknowledge their emptines the more liberally God both powre his vertue and power into them and when faith is ioyned to the worde he sheweth his power in her finally faith borroweth the boldnesse of commanding of the word in which she is founded So Elias shut vp heauen and opened it at his commaundement and drewe fire from heauen So Christ armeth his disciples with heauenlie power that they might subdue the elementes vnto them Onely we must beware that no man runne foorth of his owne head to vnaduised commaundementes For which cause Iosue did not attempt to stay restraine the course of the Sunne before he was throughly instructed of the purpose of god And although by that worde where it is said Iosue spake vnto God is not expressed that modestie and submission which becommeth the seruant of God to vse in prayer yet let it suffice vs that thereby is breefly noted that Iosue required of God that which he desired when he had obteined his request he did boldly and freely sette foorth that incredible miracle which was not yet come to passe For he woulde neuer haue bene so bold with such securitie to command the Sunne before all men except he had ben throughly persuaded of his calling otherwise he should haue sustained a foule and shamefull reproch Therefore that he doeth not doubtfully breake out into this voice That the Sunne the Moone should decline from the pernetuall lawe of nature it is as much as if he did adiure them by the infinite power of God wherewith he is endued And here shineth the singular fauour of God toward his Church that as in fauour of mankinde he diuideth the day from the night by the daily course of the Sunne it turneth about continually that mightie great globe with vnwearied swiftenesse so for a short time he would haue it to stand still vntil the enimies of Israel were destroyed 13 And the Sunne c. Some doe no lesse unseasonably moue a question how the Sunne stood in Giveon than they doe unskilfully answere it For Iosue doeth not subtily place the Sunne in one pointe that we must needes feigne the battell to haue bene fought on Midsummer day but because he was going downe towardes the countrie of Aâ—alon so farre as a man coulde iudge by his sight Iosue commaunded him there to abide and stay that he might remaine aboue the Horizon as they call it Finally the Sunne is staied from going downe wherevnto he was then inclined neither doe I greately regarde the number of the houres because it is sufficient for me that the day was prolonged by the space of one whole night If any stories of that age were remaining there is no doubt but so notable a miracle shoulde be set forth in them yet that the credite of it should not be doubtfull the writer of the booke testifieth that it is conteined in an other writing although the booke which he citeth be lost and interpretours doe not well agree about the name Iazar They that woulde haue Moses noted thereby doe fondly drawe the example which is here tolde to generall predictions But because Moses so calleth the chosen people it will better agree that by this booke is noted the Chronicle of
of other tribes were not so streight but they conteined a greater number of cities than was set foorth before It is well knowen that the tribe of Leuie was the least of them all Therefore what equitie had it bene that it should haue bene enlarged fourefolde more than the tribe of Zabulon which we see had but twelue cities although it was much more populous In the tribe of Isachar are numbered onely sixeteene cities The tribe of Nepthalie nineteene The tribe of Aser twentie two Surely the diuision had bene vnequall if more cities had bene geuen to them that were fewer to dwell in Whereof it is gathered that not only the townes which are rehearsed as the appurtenances of the cities were apte for habitation but that other cities also were comprehended of which there was no mention made Finally by the lot of the tribe of Leui it appeareth plainly how large and how ample the dominion of the other tribes was 43 The Lord gaue c. If any man moue question of the rest the answere is easie that the nations of Chanaan were so terrified and amased with feare that they thought nothing more profitable for them than by slauish flatterie to redeeme peace of the children of Israel Therefore the contrie was throughly subdued and their habitation peaceable seeing that no man did either trouble them or durst enterprise any thing against them seeing there was no threatening no treason no violence or conspiracies But of the second point it is doubted how the children of Israel were placed in the possession of the promised land enioyed it so that not one syllable wanted in the promises of God of the fruition thereof Whereas before we sawe that manie enimies were dispersed amongest them The sentence of God was that not one should remaine aliue yet many they expelled not but admitted them for their neighboures as though they had bene partakers of the inheritaunce with them yea they make couenantes also with them How doe these thinges agree together that God gaue the people the possession of the land as he promised it which yet was excluded from some parte thereof by the force or stubbornesse of their enimies That this shew of coÌ„trarietie may be taken away we must discerne betweene the certeine cleere and stedfast faithfulnesse of God in keeping his promises and the â—â—ouch and negligence of the people whereby it came to passe that the benefite of God did fall away as it were out of their hands What warres so euer the people tooke in hand into what parte so euer they moued their standard the victorie was readie neither was there any other let or stay but that they might roote out all their enimies sauing their owne voluntarie slouthfulnesse Wherefore although they chaced them not away that the possession might be voyded of them yet the manifest trueth of God did appeare and set forth it selfe because it had bene no trouble for them to haue obteined the rest if the had listed to embrace the victories that were offered The summe of all this is that it was through their owne cowardise that they enioyed not the full and perfect benefite of God which we shall see in the next Chapter more plainly Chap. 22. THEN Ioshue called the Rubenites and the Gadites the halfe tribe of Manasseh 2 And said vnto them Ye haue kept all that Moses the seruant of the Lorde commaunded you and haue obeyed my voyce in all that I commanded you 3 Ye haue not forsaken your brethren this long season vnto this day but haue diligently kept the commandement of the Lorde your God. 4 And now the Lorde hath giuen rest vnto your brethren as he promised them therefore now returne ye and goe to your tentes to the land of your possession which Moses the seruant of the Lorde hathe giuen you beyond Iordan 5 But take diligent heede to do the commandement and Law which Moses the seruant of the Lorde commanded you that is that ye loue the Lord your God and walke in all his wayes and keepe his commandements and cleane vnto him and serue him with all your heart and with all your soule 6 So Ioshue blessed them and sent them away and they went vnto their tents 7 Now vnto one halfe of the tribe of Manasseh Moses had giuen apossession in Bashan and vnto the other halfe thereof gaue Ioshue among their brethren on this side Iordan Westwarde therefore when Ioshue sent them away vnto their tentes and blessed them 8 Thus he spake vnto them saying Returne with much riches to your tentes and with a great multitude of cattell with siluer with gold with brasse with yron with great abundance of raiment diuide the spoile of your enimies with your brethren 9 So the children of Ruben and the children of Gad and halfe the tribe of Manasseh returned and departed from the children of Israel from Shiloh which is in the land of Chanaan to goe vnto their countrie of Gilead to the land of the possession which they had obteined according to the worde of the Lorde by the hand of Moses 1 Then Iosue c. Here is reported the discharging of the two tribes an halfe which followed the rest of the people not that they should conquere any thing for them selues but because they had alredie obteined houses and landes without casting of lottes that they might holde out the common warre with their brethren vntill they also had obteined their quiet inheritaunce Now because they haue bene faithfull companions and helpers vnto their brethren Iosue pronounceth that they haue serued out their full time and so sendeth them home discharged and at libertie Yet it may be demaunded howe he iudgeth them to haue accomplished their lawfull time of warrefare when as yet a parte of the lande was possessed by the enimies the onely possession whereof ought to haue made a perfect end of that warre But if we call to minde that which I saied before this knot would be easie to loose If they had followed the calling of God and bene obedient to his power yea if they had not shamefully drawen backe when he reached out his hand to helpe them they might easily without any danger and with small trouble haue dispatched the remnantes of that warre Therefore through their owne slouth fulnesse they refused that which God of his liberalitie was readie to haue geuen them And so it came to passe that the couenaunt was fulfilled whereby the two tribes and the halfe had bound themselues For they bound themselues no otherwise but to accompanie the ten tribes and to fight as manfully for their inheritaunce as they would haue done for their owne Now seeing they haue continually shewed themselues faithfull companions and the ten tribes being content with their present estate doe not require but rather doe secreatly refuse their further aide they are by right permitted to returne freely vnto their owne And their patience is worthie of commendation that they are not
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