workes of god But because it profited them nothing to knowe how great the power of God is Iosue discerneth them from the Israelites vnto whom he ascribeth a peculiar knowledge namely such as breedeth an earnest feare of God That the nations may knowe sayth he and thou maist feare god Therefore while the vnfaithfull do ouerwhelme the light in their darknesse let vs learne to profit in the feare of God by the consideration of his workes He addeth All thy dayes because the grace whereof he nowe speaketh was enlarged into many ages Chap. 5. NOw when all the Kings of the Amorites which were beyond Iordan Westward and all the Kings of the Canaanites which were by the Sea heard that the Lord had dried vp the waters of Iordan before the children of Israel vntill they were gone ouer their heart fainted and there was no courage in them any more because of the children of Israel 2 That same time the Lord said vnto Ioshua Make thee sharpe kniues and returne and circumcise the sonnes of Israel the seconde time 3 Then Ioshua made him sharpe kniues and circumcised the sonnes of Israel in the hill of the fores kinnes 4 And this is the cause why Ioshua circumcised all the people euen the males that came out of Aegypt because all the men of warre were dead in the wildernesse by the way after they came out of Aegypt 5 For all the people that came out were circumcised but all the people that were borne in the wildernes by the way after they came out of Aegypt were not circumcised 6 For the children of Israel walked fourtie yeeres in the wildernesse till all the people of the men of warre that came out of Aegypt were consumed because they obeyed not the voice of the Lord vnto whome the Lord sware that he would not shewe them the land which the Lorde had sworne vnto their fathers that he woulde giue vs euen a land that floweth with milke and honie 7 So their sonnes whome he raised vp in their stead Ioshua circumcised for they were vncircumcised because they circumcised them not by the way 8 And when they had made an end of circumcising all the people they abode in the places in the camp til they were whole 9 After the Lord said vnto Ioshua This day I haue taken away the shame of Aegypt from you wherefore he called the name of that place Gilgal vnto this day 1 When they heard c. The acknowledging of the fearefull power of God did so much preuaile with them that they were astonished through feare and fainted but it preuailed not to bende their mindes to seeke the remedie of their trouble Their heart was melted in that as men destitute of counsell and force they stirred not them selues but as touching obstinacie the same hardnesse did binde them still And we haue alredie seene els where that the vnfaithfull haue bene all amazed for feare and yet ceased not to wrestle against GOD and so haue fallen that still with their fiercenesse they haue cast stones against heauen Therefore that feare which should haue prouoked them to beware did nothing els but driue them headlong vpon their owne destruction Thus were they terrified by God in fauour of his people that they might more easily obteine the victorie and that the Israelites might haue better courage when they sawe that they had to doe with such enimies as were alreadie discomfited and halfe dead And so did God fauour their weakenes that he remoued all lettes and hinderances to make the way plaine for them other wise they were of them selues to fearefull and slowe The summe is this therefore that their enimies were alreadie ouerthrowen because the fame of the miracle had striken such a feare into them 2 That time c. It seemeth to be most vnreasonable and monstruous that circumcision was so long time omitted because they being admonished by dailie instructions should haue bene more diligent in practising all such exercises of godlinesse Circumcision was a seale of their adoption through which they obteined deliuerance And surely while they remained in their greatest miserie and morned vnder the tyrannie yet they did alway circumcise their children And we knowe howe sharply God threateneth that he will reuenge it if any omitted the eight day So that if they had neglected the keeping of that sacrament in Egypt their flacknes had bene more excusable for then it might haue seemed vnto them that the couenant of God was growne out of vse But now when the trueth of God shineth a freshe vpon them to establish his couenant what excuse can they haue if they doe not for their partes also testifie that they are the people of God That defence which the interpreters doe commonly alledge is altogether friuolous I confesse they were daily in a redines to remoue and that they were alwayes vncerteine when they should depart Neuerthelesse I say we doe not well gather hereof that they had neuer a day free for that purpose because it should haue bene a cruell thing to circumcise the young infantes when they should presently after remoue with the whole campe For nothing should haue bene of so great force with them that for it they should contemne that which was saide to Abraham The soule that is not circumcised shal be cut off frō his people And if there had bene any daunger of death the best and only remedie had ben to haue rested vpon the fatherlie prouidence of God which doubtles would not haue suffered that his commandement should be cause of destruction to the infantes Finally omitting of the sacrament in respect of perill could grow of nothing els but of distrust For if their infantes should haue bene cast into present daunger yet for all that they should haue bene obedient to God because the sealing up of the couenant by which they were receiued into the Church was more precious thā an hundred liues Neither would Moses haue suffered so great negligence if he had not bene induced by an other reason Wherefore ▪ as in a doubtfull matter I coniecture that they gaue not ouer circumcision from the first day of their departure out of Egypt but onely since that time that for their stubbernesse they were drawen backeward And by this reason is expressed both their falling away and their punishment For it is not sayed that they were circumcised agayne for that in their wandering through the wildernesse it behoued them oftentimes to chaunge their place but because fourtie yeares must be expired till those wicked backsliders were consumed which wilfully reiected the promised inheritance Therfore this cause must be well marked that the children of Israel wandered ouer the wildernesse vntill all that generation was abolished which refused to followe God Wherevpon in my iudgement we may gather that in token of Gods curse and their reiection the vse of circumcision ceased all that time It is true that this punishment was laid vpon the innocent children but yet it was
not make them serue for the warres yet the price of them was not to be despised if they had bene solde But Iosue thought it not good to consider any thing but that which pleased god Now because he had obteined through his vertue that he had the people tractable and obedient that which was performed by all men is reckoned in the praise of one man. 12 All the cities of these Kinges c When the armie was throughly discomfited then they began to waste spoile the contrie to take sacke the cities Where it is said that the cities which remained vntouched were not burned thereof we may gather a likely coniecture that some were taken by force and assault and so destroyed Only Hazor after it was taken the heate appeased was consumed with fire because it was the firebrand to kindle the rest vnto warre Moreouer that which we haue seene before that Iosue refrained not the heate of his wrath vntill he had slaiue all from the greatest to the least it is often and plainely repeated in this place For that which before was not expressed is now plainely set downe that Iosue did faithfully perfourme his duetie because he accomplished that which God by Moses had commaunded Therefore it was euen as much as if he had consecrated his handes vnto God when he destroyed those nations according to his commandement For thus we must take it though all the world condemne vs yet it is sufficient to discharge vs of all crime that we haue God for our authour In the meane time we must wisely consider what euerie mans vocation requireth that no man take vpon him to followe Iosue in the licentiousnesse of his owne zeale least he be iudged a cruel bloudsucker rather than a seuere minister of God. 15 As the Lorde had commaunded Moses his seruant so did Moses commaunde Ioshue and so did Ioshue he left nothing vndone of all that the Lord had commaunded Moses 16 So Ioshue tooke all this land of the mountaines and all the South and all the land of Goshen and the lowe countrie and the plaine and the mountaine of Israel and the lowe countrie of the same 17 From the mount Halak that goeth vp to Seir euen vnto Baal-gad in the vallie of Lebanon vnder mount Hermon and all their Kings he tooke and smote them and slewe them 18 Ioshue made warre long time with all those Kinges 19 Neither was there any citie that made peace with the children of Israel saue those Hiuites that inhabited Gibeon all other they tooke by battell 20 For it came of the Lorde to harden their heartes that they should come against Israel in battell to the intent that they shuld destroy them vtterly and shewe them no mercie but that they should bring them to nought as the Lorde had commaunded Moses 21 And that same season came Ioshue and destroyed the Anakims out of the mountaines as out of Hebron out of Debir out of Anab and out of all the mountaines of Iudah and out of all the mountaines of Israel Ioshue destroyed them vtterly with their cities 22 There was no Anakim left in the land of the children of Israel onely in Azzah in Gath and in Ashdod were they left 23 So Ioshue tooke the whole land according to all that the Lord had said vnto Moses and Ioshue gaue it for an inheritance vnto Israel according to their portions through their tribes then the land was at rest without warre 16 And Iosue tooke c. In the continuall course of these victories when the land of it selfe did spue out the olde inhabitantes to giue place vnto the Israelites it did openly appeare which is said in the Psalme Although they fought valiantly yet they conquered not the land with their swordes nor 〈◊〉 them selues with their owne arme but by the hand and arme and brightnesse of the countenance of God they obteined all thinges For this purpose the places and regions are reckoned vp that we may knowe that God proceeded with a continuall course in that woorke which he began But they are deceiued which thinke a certeine mountaine to be noted by the name of Israel because it will appeare in the end of the Chapter that the hillie part is indifferently called by the name of Israel and Iuda Wherefore the singular number is put for the plurall because the mountaines of the tenne tribes are compared with the mountaines of Iuda Therefore this opposition must be vnderstood In the other hill the name is doubtful some take it for a diuision as though the hill were cutte in two partes other for smooth because it was without trees like as a mans heade becommeth smooth with baldnesse Let the readers take their choise in a matter vncerteine and of small effect 18 Many dayes c. Before within a short time and as it were with a swift course he had conquered fiue kingdomes in the rest there was another respect not through slacknesse or wearinesse or idlenesse but because God did exercise his people diuersly that his manifold grace might appeare more manifestly which for the most part is not esteemed of vs if it shewe it selfe all after one manner Therefore like as before that wonderfull easinesse of victories did set foorth the power of God so this lingering warfare did declare the redie helpe of God by many documentes Neither did it so happen soudenly and vnlooked for for God shewed aforehand by Moses that it should so come to passe least if the lande were streight way made desolate the wilde beastes would increale vpon it Finally we see here as it were in a glasse that whatsoeuer God promised by Moses was performed in deede and plaine effect But with the truth of the promises we must also consider the singular fauour of God toward his chosen people that as a prouident and carefull housholder he neglected or omitted not any thing that might serue for their profit 19 There was no citie which made peace c. At the first sight it is contrarie to this sentence that which is often repeted by Moses that the Israelites should not make any couenant with those nations nor admitte any conditions of peace but vtterly consume and destroy their race â—sâ—ed their name Therefore seeing they were excluded from all couenantes and should haue desired peace in vaine it is against reason that their destruction should be imputed to their owne stubbornesse when they coulde by no entreatie haue obteined pardon For suppose they had sent Embassadours with oliue branches haue desired peace Iosue would streight haue answered that it was not lawfull for him to enter into any treatie with them because God had forbidden him Wherefore if they had assaied an hundred wayes to haue auoyded the warre yet they must needs haue ben destroyed Why are they blamed therefore that they did not desire peace As though they were not constrained of necessitie to fight when they sawe they had to doe with such a
which he seemed to haue spoken clerely enough nowe he prosecuteth more distinctly not onely that the reading thereof might prouoke the people to geue thankes while the benefite of God shal be registred in the publike monumentes and as it were conuersant before their eyes but also that euerie one might enioy their inheritaunce without trouble or strife We knowe how wittie the couetousnesse of men is to inuent pretenses of going to lawe that no mans right might remaine quietly vnto him except a cleere and perfect definition of euerie mans right should take away all controuersies That region was geuen them without lot The rest might haue obiected because euen measure was not kept that inequalitie must be corrected Therefore that no vntimely strife shoulde euer trouble their peace the boundes are set in all places by Gods authoritie and as it were hedged in to cutte away all contentions For God doeth not onely by one worde adiudge the whole kingdome of Sihon to the tribe of Ruben but draweth the vttermost border from Aroer to the riuer Arnon and so in all the compasse doth either restraine them or enlarge them that the possession of one acre should not be in doubt And howe profitable so exact a description was we may knowe by prophane histories where often times we may see not onely hatefull but also hurtfull contentions haue arisen betweene neighbours about their marches Moreouer this diligence which God disdained not to vse to prouide for his people that they might continue in peace one with another doth verily declare his fatherly loue because he omitted nothing that might be profitable for their quietnesse And surely if prouision had not beene made in time they would haue bene consumed by ciuil and intestine contentions Once againe I would haue the readers excuse me if I labour not carefully in describing the situation of the cities am not curious in the names Yea I could well abide that some names shuld be taken appellatiuely and so translated which otherwise I haue thought good to leaue in their owne tongue as proper names This is worthie to be noted that where he speaketh of the land of the Madianites the Princes which ruled there are called the Dukes of Sihon that we may knowe that they were partakers of the same calamitie because they intangled them selues with vniust warre and perteined to the gouernement of Sihon which was a professed enimie And that it may better appeare that they were iustly destroyed Balaam is said to haue bene slaine amongst them by whose tongue they laboured to wound the Israelites more greeuously than with a thousand swordes as if it were saide In the verie slaughter there was found a banner of hostilitie by which they professed that they serued in warre against the Israelites Where it is said in the Hebrue that Iordan was the end the end that the repetition may not seeme to be in vaine we may aptly translate it that Iordan according to his â—oundes was their border 24 Moses gaue to the tribe of Gad c. The same reason is to be obserued in the tribe of Gad that it is hedged in with lawfull boundes that their possessions shoulde not be litigious or subiect to contention In the meane time the liberalitie of God is commended that he draue out nations of great renowme in whose roome he had placed them which is more clearely expressed in the halfe tribe of Manasse while in the portion of their inheritance there are rehearsed three score cities Whereby also it is made manifest that Moses was not deceiued in his liberalitie because God was not ignorant how manie cities according to his bountifull largesse he would geue them In the conclusion the tribe of Leui is againe excluded least the Leuites in time to come should pretende that the land which was graunted to the Gadites and Rubenites the halfe tribe of Manasses without casting of lotts was common to them also because they were by name forbidden to cast lottes with their brethren which they might easily haue expounded subtily for their owne aduantage that their part was left them in the other landes But now the sacrifices are not called their inheritance as a while before they were but God himselfe with whom if they be not content they bewray too greate pride and intollerable disdainefulnesse Chap. 14. THese also are the places whiche the children of Israel inherited in the lande of Chanaan whiche Eleazer the Priest and Ioshue the sonne of Nun and the cheefe fathers of the tribes of the children of Israel distributed to them 2 By the lot of their inheritance as the Lorde had commanded by the hande of Moses to geue to the nine tribes and the halfe tribe 3 For Moses had geuen inheritaunce vnto two tribes and an halfe tribe beyonde Iordan but vnto the Leuites he gaue none inheritaunce among them 4 For the children of Ioseph were two tribes Manasseh and Ephraim therefore they gaue no parte vnto the Leuites in the lande saue cities to dwell in with the suburbes of the same for their beastes and their substance 5 As the Lorde had commaunded Moses so the children of Israel did when they diuided the lande 6 Then the children of Iudah came vnto Ioshue in Gilgal and Caleb the sonne of Iephunneh the Kenezite saide vnto him Thou knowest what the Lorde said vnto Moses the man of God concerning me and thee in Kadesh-barnea 7 Fourtie yeares olde was I when Moses the seruant of the Lorde sent me from Kadesh-barnea to espie the land and I brought him worde againe as I thought in mine heart 8 But my brethren that went vp with me discouraged the heart of the people yet I followed still the Lorde my God. 9 Wherefore Moses sware the same day saying Certeinly the land whereon thy feete haue troden shall be thine inheritance and thy childrens for euer because thou hast followed constantly the Lorde my God. 10 Therefore beholde now the Lorde hath kept me aliue as he promised this is the fourtie and fift yeare since the Lorde spake this thing vnto Moses while the children of Israel wandered in the wildernesse and now loe I am this day foure score and fiue yeares olde 11 And yet am as strong at this time as I was when Moses sent me as strong as I was then so strong am I now either for warre or for gouernement 12 Now therefore giue me this mountaine whereof the Lord spake in that day for thou heardest in that day how the Anakims were there and the cities great and walled if so be the Lorde will be with me that I may driue them out as the Lorde saide 13 Then Ioshue blessed him and gaue vnto Caleb the sonne of Iephunneh Hebron for an inheritance 14 Hebron therefore became the inheritance of Caleb the sonne of Iephunneh the Kenezite vnto this day because he followed constantly the Lord God of Israel 15 And the name of Hebron was before time Kiriath-arba which Arba was a great
had diuided vnto them the rest of the land as an earnest or pledge of the vndoubtfull fruition of the same because he had not vnaduisedly but by the commaundement of God described and allotâ—ed to euerie tribe their seate and borders 6 Strengthen therefore c. Now he sheweth the way how to ouercome lest they should take them selues to grosse securitie as often times it commeth to passe in steede of faith and trust Therefore he affirmeth that God would be mercifull vnto them promising that whatsoeuer they take in hand shall haue happie successe if they continued in the obedience of the lawe The hypocrites although they doe securely contemne God and laugh him to scorne yet they would haue him bound vnto them yea with full mouths not without great follie they boast of his promises But true faith doeth so rest in God that also it reteineth men in his feare Finally that GOD may be found he must be sought vnfeignedly and if we desire that he should looke vppon vs we must take heede that we turne not our backes vnto him By the verbe of strengthening as it is said elsewhere he meaneth an earnest endeuour because that in so great weakenes no man shall throughly prepare him selfe to keepe the lawe except he endeuour aboue his strength Also we must note the definition of true obedience which is here repeated out of Moses that we turne not aside either vnto the right hand or to the left hand 7 Neither mingle your selues c. He doeth admonish them expresly that they can not otherwise well satisfie their duetie except they doe earnestly beware of all corruptions For they were compassed round about with the snares of Sathan and we knowe how redie yea rather how hastie greedie they were to embrace superstitions Therefore first of all he forbiddeth them that too neere acquaintaunce of the Gentiles doe intangle them with societie of their wickednesse For to mingle in this place is as much as to carie the yoke in S. Paule Finally first of all he remoueth the prouocations or intisementes of idolatrie and afterward he detesteth idolatrie it selfe And here is to be noted that he doeth not expresse either kneeling or sacrifices or other ceremonies but by the wordes of making mention and swearing he doeth signifie all partes of godlie religion Wherof we gather that Gods honour is taken away from him when neuer so little a part of all thinges which he challengeth vnto himselfe be translated vnto idols Therefore he concludeth that they must cleaue vnto God alone which is as much in effect as to be altogether addict vnto him 9 Therefore he hath driuen out c. He signifieth that so they be not chaunged God for his part will not be chaungeable Therefore so they may obteine the fauour of GOD he assureth them thaâ— they shall haue a continuall course of victories At the length he exhorteth them againe that as they loue their owne life and health so they would be earnest to loue god Out of which spring ariseth all true obedience for except we doe loue him freely and of a willing minde in vaine we shall studie to frame our manners according to the outwarde forme of the Lawe 12 Else if ye goe backe and cleaue vnto the rest of these nations that is of them that remaine with you and shall make mariages with them and goe vnto them and they to you 13 Knowe ye for certeine that the Lorde your God will cast out no more of these nations from before you but they shal be a snare and destruction vnto you and a whip on your sides and thornes in your eyes vntill ye perish out of this good land which the Lorde your God hath giuen you 14 And beholde this day doe I enter into the way of all the world and ye knowe in all your heartes and in all your soules that nothing hath failed of all the good thinges which the Lord your God promised you but all are come to passe vnto you nothing hath failed thereof 15 Therefore as all good thinges are come vppon you which the Lord your God promised you so shall the Lorde bring vpon you euerie euill thing vntill he hath destroyed you out of this good land which the Lorde your God hath giuen you 16 When ye shall transgresse the couenant of the Lorde your God which he commaunded you and shall goe and serue other gods and bow your selues to them then shall the wrath of the Lorde waxe hote against you and ye shall perish quickly out of the good land which he hath giuen you 12 Therefore if ye turne away c. According to the vsuall method and order of the Lawe he addeth threatenings that if they be not sufficiently touched with the sweetnesse of the grace of God yet at the least through feare they may be stirred vp to do their duetie It is a shame indeed that when God doth gently allure men to come to him they doe not immediatly runne foorth to meet him that they may answere his gentlenesse with redie cheerfull obedience but such is the slouthfulnesse of the flesh that it hath alwayes neede of the spurres of threatenings Wherefore Iosue keepeth the vsuall order of the Lawe while he striketh a terrour into the Israelites if they doe not studie earnestly and willingly to embrace the fauoure of God when it is offered vnto them And this was not once or twise denounced vnto them that the nations of Chanaan should be prickes in their sides and thornes in their eyes if they had any familiaritie with them First because God had consecrated that land vnto him selfe he would haue it be purged of all corruptions secondly because he sawe how easie it was to haue the people corrupted by euill examples he would also prouide a remedie for that mischiefe Now whereas the people on the one side esteemed it as nothing that the land was defiled with vngodlie superstitions and that idols were there worshipped in steed of the true God and on the other side too greedily drew in the infection of their vices it was a iust rewarde of so grosse contempt that they should feele them hatefull troublesome whom they had so euill spared and pardoned And that that which both Moses Iosue threatened was throughly fulfilled it appeareth sufficiently out of the booke of Iudges And yet this open threatening of the vengeaunce of God was not altogether vnprofitable for after Iosue was dead they tooke courage to make warre But this heate soone vanished away for not long after they were defiled with vngodlie superstitions of the Gentiles Whereby we may see the intemperance of mans nature in coueting false religion which with no bridles can be sufficiently restrained Now it is good to consider how farre forth this doctrine perteineth to vs That auncient people had this peculiar commaundement that by destroying the nations of Chanaan they should be separated from all vngodlie corruptions We at this day haue
no certeine region appointed vnto vs which might separate vs from them neither are we armed with the sword to kill all the vngodlie only we must beware that too much familiaritie doe not wrappe vs in the fellowshippe of their wickednesse For it is more than a harde matter when we doe willingly intermedle with them to keepe our selues that we be not dashed with some blotte or spotte of their vngodlinesse Because this point is sufficiently handled in other places I doe but breefly touch it here 14 Behold I c. Because it is appointed for all men once to die Iosue sayeth that end draweth neere vnto him which abideth all men because he also was borne a mortall man And these wordes he applieth vnto the comfort of the people least they should vexe them selues with immoderate sorowe when he was taken away from them For there is no doubt but he left a wonderfull desire of him seing the people when their head was taken away was as a headlesse and vnperfect bodie Therefore he admonisheth them that seeing the course of his life is brought euen as it were to the marke or end they must not require that his condition should be other than is of all mankinde But yet he meaneth not that all men die alike because the vncorruptible seede of heauenlie doctrine discerneth and diuideth the faithfull from the vnfaithfull that they perish not together with them but here he doeth onely touch that which is common to all namely when the course of this life is ended to goe out of the worlde Therefore the summe of his speach commeth to this effect As God by his benefites and fulfilling of his promises hath proued him selfe to be true so his threatenings should not be vaine and frustrate that by their vtter destruction he would reuenge the prophanation and defiling of his worshippe Chap. 24. AND Ioshue assembled againe all the tribes of Israel to Shechem and called the Elders of Israel and their heades and their Iudges and their officers and they presented them selues before God. 2 Then Ioshue said vnto all the people Thus saith the Lorde God of Israel Your fathers dwelt beyond the floud in olde time euen Terah the father of Abraham and the father of Nachor and serued other gods 3 And I tooke your father Abraham from beyond the floud and brought him through all the land of Chanaan and multiplied his seede and gaue him Izhak 4 And I gaue vnto Izhak Iaakob and Esau and I gaue vnto Esau mount Seir to possesse it but Iaakob his children went downe into Aegypt 5 I sent Moses also and Aaron and I plagued Aegypt and when I had so done among them I brought you out 6 So I brought your fathers out of Aegypt and ye came vnto the Sea and the Aegyptians pursued after your fathers with charriots and horsemen vnto the red Sea. 7 Then they cried vnto the Lorde and he put a darknesse betweene you and the Aegyptians brought the Sea vpon them and couered them so your eyes haue seene what I haue done in Aegypt also ye dwelt in the wildernesse a long season 8 After I brought you into the land of the Amorites which dwelt beyond Iordan and they fought with you but I gaue them into your hand and ye possessed their countrie and I destroyed them out of your sight 9 Also Balak the sonne of Zippor King of Moab arose and warred against Israel and sent to call Balaam the sonne of Beor for to curse you 10 But I would not heare Balaam therefore he blessed you and I deliuered you out of his hand 11 And ye went ouer Iordan and came vnto Iericho and the men of Iericho fought against you the Amorites and the Perizzites and the Chanaanites and the Hittites and the Girgashites the Hiuites and the Iebusites and I deliuered them into your hand 12 And I sent Hornets before you which cast them out before you euen the two Kings of the Amorites and not with thy sworde nor with thy bowe 13 And I haue giuen you a land wherein ye did not labour and cities which ye built not and ye dwell in them eate of the vineyardes and oliue trees which ye planted not 14 Now therefore feare the Lord and serue him in vprightnesse and in trueth and put away the gods which your fathers serued beyond the floud and in Aegypt and serue ye the Lorde 1 So Iosue gathered c. Now in my iudgement he doeth more at large declare these thinges which he touched before more breefly For it is not like that the people were twise for one cause drawen into a straunge place Therfore the order of the historie is knit together by repetition For which cause I translate the Coniunction VAV Therfore which may continue the narration alredie begonne And now he expresseth that which before he spake not of that they all stande before GOD whereby the dignitie and reuerence of that assemblie may seeme to be more holie For there is no doubt but Iosue did call vppon the name of God after a solemne manner and preached vnto the people as it were in his presence that euerie one might consider with him selfe that God was president of that assemblie and that they had not in hande there any priuate affaires but the confirmation of a holie and inuiâ—lable couenant with God him selfe Ande herevnto that which followeth soone after that there was the Sanctuarie Wherfore it is likelie that the Arke of the couenant was brought thither not of intent to chaunge the place but that in so serious an action they might appeare before the iudgment seate of God vppon earth For no religion did forbidde the Arke to be remoued and the place Sichem was not farre distant from thence 2 Beyond the riuer c. He taketh his beginning of their free adoption by which GOD did so preuent them that they could not boaste of any excellencie or merite For God had bound them to him selfe with a streighter bonde that when they were equall with other nations God did notwithstanding choose them vnto him selfe for a peculiar people for no other respecte but onely of his meere good will and fauour Furthermore that it might more clerely appeare that there was nothing wherein they could glorie he bringeth them to their first beginning and putteth them in mind that their fathers did so dwell in Chaldea that they worshipped idols commonly with other men and differed nothing from the common people Whereof it is gathered that when Abraham was drowned in idolatrie he was drawne out of it as it were out of hell The Iewes indeed that they might challenge vnto them selues a counterfeit dignitie of their kinred doe feigne a fable that their father Abraham when he would not acknowledge the fire of Chaldea for a god was driuen to flee out of his countrie But if we consider the purpose of Gods spirit he is no more exempted from the crime of the publike errour than Thare and
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
A Commentarie of M. Iohn Caluine vpon the Booke of Iosue finished a little before his death Translated out of Latine into Englishe by W. F. Wherevnto is added a table of the principall matters ¶ Imprinted at London for George Bishop 1578. The Argument of the Booke of Iosue COncerning the author of this booke it is better that we shoulde suspend our iudgement than that we should affirme any thing of so vncerteine a matter They which thinke it was Iosue because it is intituled of his name leane vppon a verie slight and weake reason For the holy historie beareth the name of Samuel in which notwithstanding is a rehersal of such maters as followed after his death And surely the booke which followeth next in order is not therfore called the booke of Iudges because it was written by them but because it reporteth such things as were done by them and vnder their gouernment Now that historie which is reported in the. 15. Chapter of the taking of the two cities Hebron Debir was executed after the death of Iosue It were therefore a more likely coniecture to thinke that the principall summes of matters were gathered together by Eliazar the high Priest out of which this booke was compiled made For it was his peculiar charge not only to teach the people of his age by his owne voyce while he liued but also to leaue a testimonie vnto the posteritie of the grace of God in preseruing his Church that true religion might the better be enlarged And before the Leuites grewe out of kinde from their first institutiō they had among them by order as it were publike Notaries or Registrers which committed to perpetuall memorie whatsoeuer was worthie to be remembred in the gouernment of the Church But as for that which is not certeinly knowen vnto vs neither yet is verie necessarie to be knowen let vs not be loath to leaue it in doubt and vncerteintie so long as we are certeine of that which is the cheefest point namely that the doctrine which is conteined in this booke is inspired of the holie Ghost for our profite out of which no small fruite may be receiued of the diligent and attentiue readers For although the people hauing before this time obteined notable victories dwelled in a countrie that was of reasonable commodities and meanelie good fruitfulnesse yet the promise of God concerning the land of Chanaan remained still in suspense wanted execution Yea the chiefest point of the couenant as yet did lacke the effect performaunce as though that God after he had cast the people into a narrowe corner had geuen ouer his enterprise and left it maymed and vnperfect This booke therefore declareth that when the intollerable vngodlinesse of the people had broken off the course of their deliuerance yet God notwithstanding in taking punishment of their sinnes did so temper the rigour of his iudgement that neuerthelesse at the length he performed whatsoeuer he promised of the inheritance of the land of Chanaan Where also we meete with a verie profitable consideration that although men being taken away by death doe faile in the middest of their course yet the faith of Gods promise neuer falleth away There seemed to followe by the death of Moses an heauie chaunge conuersion of the state The people were left as a body whose head was cut off In this so great feare of their dispersion appeared not only the immortall truth of God which neuer dieth though men decay but also in the person of Iosue was declared and shewed as it were in a notable cleare glasse that when God taketh away those men whom he hath adorned with singular gifts he hath enow in store whom he can set vp in their place and that although he will haue some men to excell for a time yet his power is not so tied vnto their persons but he can finde successours for them whensoeuer it pleaseth him yea he can raise vp men of stones which shal be meete to take in hand the greatest affaires First of all therefore when the passage through the redde Sea in the space of 40. yeeres by which God led the people through the wildernesse was almost growne out of remembrance by the same miracle in the passage of the riuer Iordan the continuall tenure course of their deliuerance was againe renewed continued As for the renewing of Circumcision was as much as if God should afresh establish his couenant which through the shamefull negligence of the people was buried or through their infidelitie despaire reiected Then it followeth howe by the hande of God they were brought into the possession of the lande of promise The taking of the first citie was an earnest pledge vnto them of that vertue power of God which they should hope for in all the rest while at the only sound of the trumpettes the walles of Hiericho were shaken fell downe of their owne accorde And yet these nations were not discomfited in one battell nor chased away by warres of short continuance but by litle litle they were spent and wasted away by many painefull conflictes Where also it is to be noted that the people had many great difficulties laid in their way whiles the Kings that were their enimies conspiring together gathered all their forces into one and so came to fight against them so that they had not warre with euerie people seuerally at sundrie times but with an infinite multitude which might haue runne ouer the Israelites all at one brunt But these their violent attempts in the end haue this issue that whiles the power of God sheweth it selfe to be aboue them his mercie also and faithfulnesse in defence of his elect people shineth more gloriously Vndoubtedly that continuall course of their happie successe so many wonderfull victories did openly represent the hand of God as it were stretcht out of heauen to help them But this was a most manifest proofe that they warred vnder the conduct of God himselfe that at the request of Iosue the course of the Sunne was stayed as though all creatures of the world being armed vnto his aide were present at his commaundement Now although the long deferring of the finall discomfiture of these nations was a profitable triall of the constancie of the people yet must we therein consider the wonderfull purpose of God whereof they were admonished in good time by Moses that they shoulde not faint through wearinesse namely that God woulde not haue those nations at once destroyed least the wilde beastes should enter vpon the countrie being voyde of inhabitantes But whereas God by this appointment had verie well prouided for their securitie in time to come they through their wickednes turned it into their owne destruction For when they had once obteined sufficient roome cōmodious for their habitatiō as they thought through their wicked slouth cowardlinesse they turned their course backeward shamefully retired which one offence of theirs
footing in the land of Chanaā but that you may enioy the same as your owne For truly when mentiō is made of chasing away the nations a quiet and vndisturbed possession is noted Therefore as by diuiding of the riuer God clearly shewed that his power was with the Israelites so the people likewise ought to conceiue hope of continuall aide as if they had alredie seene their enimies vanquished and discomfited For God vseth not to forsake the worke of his hands which he hath taken vpon him maymed and vnperfect God diuided the waters of Iordan to make a drie passage to bring his people into the promised inheritance Therefore what had bene greater frowardnesse than that they should haue stayed in that one transitorie acte and not to haue had sure trust in him alwayes afterward vntill they had obteined full and quiet possession of the lande Wherefore by this example let vs learne wisely to ioyne together such benefits of God as perteine to the summe of our saluation that happie beginnings may nourish in vs an hope of like ending And whereas Iosue doeth say that the people should knowe by that miracle that God was present he doth couertly reproue their distrust because the only promise of God ought to haue ben sufficient to their ful assurance vpō which alone if our faith be not grounded we can not choose but wauer and stagger often times But notwithstanding that our faith ought properly to rest in the onely trueth of God yet that letteth not but triall by experience as a second prop of our weakenesse and a profitable aide for confirmation may help to stay the same For that which God hath promised by his worde he sealeth and confirmeth by the deed it selfe and looke how many documents of his grace and power he setteth foorth vnto vs in actes he would haue them to be so many trialles of his word aids to take away all doubfulnes 11 Behold the Arke c. First he saith the Arke shall goe before them then he declareth for what end namely that Iordane might geue place as astonished at the presence sight of God as it is said in the Psalme As for that storie which is interlaced of the twelue men c. is broken off because he doeth but only touch breefly those matters which afterward he setteth out plainly and more at large Now let vs obserue no more but this that when the Ark went before God shewed his power in gouerning the people And by this meanes was cōmended that religious worship which was according to the lawe when the Israelites did see that it was no vaine thing which God committed to them to be the token of his presence For the riuer Iordane was none otherwise constreined vnto obedience than if it had seene the maiestie of god And yet withall let vs remember that God was not moued in any other respect to set forth his grace in the Arke but because he had placed therein the tables of his couenant And because the matter was hard to be credited Iosue called backe the minds of the people to consider the power of God which ouercōmeth all difficulties For it is no small title The Lord of all the earth which is here geuen to God but it aduaunceth his authoritie ouer all the elementes of the worlde that the Israelites should not doubt seeing that seas and flouds are vnder his dominion but that the waters though of their owne nature they be running yet by his commandement should be made to stand vnmoueable 14 Then when the people were departed from their tentes to goe ouer Iordan the Priests bearing the Arke of the couenant went before the people 15 And as they that bare the Arke came vnto Iordan and the feete of the Priests that bare the Arke were dipped in the brinke of the water for Iordan vseth to fill all his banks all the time of haruest 16 Then the waters that came downe from aboue stayed and rose vp on an heape and departed farre from the citie of Adan that was beside Zaretan but the waters that came downe towarde the Sea of the wildernesse euen the salt Sea failed and were cut off so the people went right ouer against Iericho 17 But the Priests that bare the Arke of the couenant of the Lord stood dry within Iordan redie prepared and all the Israelites went ouer drye vntill all the people were gone cleane ouer through Iordan 15 After they came c. The vertue of the Priests was worthie of no smal cōmendation which went forward boldly into the chanell euen into the water it selfe where manifest daunger of drowning seemed to be For after they had once entred the water with their feete what might they looke for but soone after to fall into the deepe goulfe in which they shoulde be ouerwhelmed ▪ Therefore whereas they were not made afraide when they came to the riuer it selfe but that they kept on their way vnto the place that was appointed them it was a signe of singular good courage which they had conceiued of faith This was moreouer a peculiar temptation that the riuer Iordane had then ouerflowed his bankes as he vseth yearely to doe in the beginning of Summer For the plaine being couered with water the tracte of the bankes coulde not be knowen nor any shallowe be found and the waters being spread all abroade increased feare and carefulnesse And with these lettes would God haue his people and especially the priestes to striue that the victorie of their faith and constancie might be the more excellent and besides that by these difficulties he extolleth the glorie of the miracle when those waters gaue place at his commaundement and stoode as it were cloddered together on an heape which had before ouerflowed their bankes First therefore he setteth foorth the order of the miracle to take away all doubt least prophane and vnreligious men shoulde seeke out other causes to ouerwhelme the grace of god It may come to passe in deed naturally that for a short time the streame of waters may be stayed and some drie plotte may appeare or else the course of a riuer may be chaunged and turne it selfe an other way But that waters should stande still gathered together on an heape it coulde neuer come to passe naturally or by chaunce After this sort it is saide that the waters which before flowed out of an higher ground so that by their onely fall they sought a continuall course did now stand still not runne And there is no dout but this wonderfull sight was terrible to beholde that the Israelites might the rather acknowledge that they were saued in the middest of death For what other thing seemed that great heape of waters but euen as a graue to ouerwhelme the whole multitude if the waters had once runne downe according to their nature If they had walked vppon the waters faith shoulde haue bene in steede of a bridge vnto them But now while the mountaines of waters
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
demanded how Caleb was so bolde to promise his daughter before he knew how her affection stoode For although it be the duâ—tie of parentes to geue foorth their daughters in marriage yet they are not allowed suche Tyrannicall rule ouer them that they may marrie them to what husbandes they list without knowing their minde and affection to them For when all contracts ought to be voluntarie in marriage especially there ought to be libertie that no man be constrained to binde his faith against his will. But Caleb was lead with a likelie reason that he doubted not of the consent of his daughter because she could not with shamefastnes refuse so honorable a condition for such a husband was geuen her as was not one of the base multitude but one that excelled al the rest in praise of warlike vertue Albeiâ— it may be that Caleb in the heate of the battell did promise vnaduisedly that which was not in his authoritie altogether to performe yet I thinke the couenant must be expounded according to common righâ— which is so that the good will of the maide were obteined Surely God heard the with of Caleb while he offered him a sonne in Law according to his heartes desire for if he had had free choyce there was no man whom he would more haue wished 18 And it came to passe when she came c. Although we may well thinke that Achsa was a maiden indued with excellent manners and well brought vp whose marriage was promised to the conquerer in place of a singular rewarde yet here is bewrayed her vnlawfull desire and couetous affection She knew that women by the Lawe of God were excluded from the inheritaunce of landes yet neuerthelesse the coueteth and pricketh forward her husband with vniust expostulation For so ambitious and couetous wiues cease not to trouble their husbandes till they compell them to forget all shame modestie and equitie For although the couetousnesse of men also is vnsatiable yet women are carried more headlong into that vice Wherefore all husbandes ought to take heede more diligently that by their importunate counsells they be not kindled to couetousnesse as it were with bellowes But greater disorder bewrayeth it selfe in her when through the gentlenesse of her husband and indulgence of her father she waxeth bolder For not being content with the land that was geuen her she requireth a grounde that is well watered So when one hath passed the measure of right honestie that vice is by and by accompanied with impudencie But whereas her father denied her nothing it is a signe that he loued her tenderly But thereof it followeth not but that the vngratious couetousnesse of lucre is worthie to be hated which blindeth our mindes and peruerteth our right iudgement Where it is said that Achsa allighted from her Asse some referre it to crafte and dissimulation as though she feâ—l downe for greefe and so her fall was a signe of swooning or failing of her heart but it is more simple to think that she fell downe at her fathers feete the more humbly to entreate him Howe so euer it was the woman by crafte and flatterie procured to her selfe the right of other men whereby the portions of her brethren were diminished 20 This is the inheritaunce c. Before he compassed the boundes of the children of Iuda but now after an other manner is declared how large and fruitfull a countrie befelâ— to them in which also the great liberalitie of God towardes them is commended There are numbered a hundred thirtene cities with their townes and villages which number doeth testifie not onely the multitude of men but also the fruitfulnesse of the lande And yet there is no doubt but that a new fruitfulnesse was geuen vnto it by the blessing of god And yet in the verie nature of the land it behoued the grace of God to shine while he chose a countrie for his people replenished with all abundance of good thinges Now if we looke to the men of the tribe halfe that region would haue serued them abundantly for their habitation For if eight hundred were diuided into euerie citie the towns villages remained for the rest of the multitude And certeinly soone after a portion was taken out which was geuen to the tribe of Simeon For so was fulfilled the dispersion whereof Iacob did prophesie that the posteritie of Simeon should be as a straunger in another mans ground Therefore they were admitted as ghestes by the children of Iuda 63 But the Iebusites c. This maketh nothing for excuse of the people neither is it set downe for that ende for if they had endeuoured to the vttermost of their power and had bene destitute of successe the reproch had fallen vppon God him selfe which had promised that he would be their Capteine continually till he had deliuered them the lande voide of their enimies and that he would send hornettes or waspes which shoulde driue away the inhabitantes Therefore it was onely through their owne slouthfulnesse and cowardlinesse that they obteined not the cittie of Hierusalem They could not therefore because slouth would not let them while through desire of quietnesse they neglected the commaundement of god A place worthie to be noted that we may learne to bend all our force cheerefully to accomplish that which God commaundeth and to omitte no occasion lest if we loyter the gate be shut vp against vs If they had deferred it but a shorte time they should not haue bene reprehended but the negligence and dastardlinesse of so long time did after a sorte reiect and driue backe the blessing of God. Chap. 16. AND the lot fell to the children of Ioseph from Iordan by Iericho vnto the water of Iericho Eastwarde and to the wildernesse that goeth vp from Iericho by the mount Bethel 2 And goeth out from Beth-el to Luz and runneth along vnto the borders of Archiataroth 3 And goeth downe Westward to the coast of Iaphleti vnto the coast of Beth-horon the nether and to Gezer and the endes thereof are at the Sea. 4 So the children of Ioseph Manasseh and Ephraim tooke their inheritance 5 Also the borders of the children of Ephraim according to their families euen the borders of their inheritance on the East-side were Atroth-addar vnto Beth-horon the vpper 6 And this border goeth out to the Sea vnto Micmethah on the Northside and this border returneth Eastwarde vnto Taanath-shiloh and passeth it on the Eastside vnto Ianoha 7 And goeth downe from Ianoha to Ataroth and Naarath and commeth to Iericho and goeth out at Iordan 8 And this border goeth from Tappuah Westwarde vnto the riuer Kanah and the endes thereof are at the Sea this is the inheritance of the tribe of the children of Ephraim by their families 9 And the separate cities for the children of Ephraim were among the inheritance of the children of Manasseh all the cities with their villages 10 And they cast not out the Chanaanite that dwelt in
auenger of bloud vntill he stoode before the Congregation 1 And the Lorde spake c. Whereas it came not in their minde to appoint the cities of refuge vntill they were admonished againe it seemeth that their slacknesse is couertly reproued for this was decreed before by the commaundement of God beyond Iordan When the like and the verie same reason is here wherefore doe they staie why doe they not bring to an end that which they had well begonne considering that it was for great cause that innocent persons should haue safe places of refuge appointed them least the land should be defiled with bloud for except that remedie had bene vsed the kinsemen of them that were slaine by rashly reuenging their death would haue doubled the mischiefe Surely the people ought not to haue bene slacke in prouiding to auoyde that which might be a spot or defiling of the lande Whereby we may see how slowe men are not onely to doe their duetie but also to be carefull of their owne health except God did often pricke them foreward and prouoke them with the spurres of his exhortations Howbeit it appeareth by this that their offence was but of negligence that they are immediatly readie to obey and doe not prolong the matter nor hinder and staie so necessarie a busines with vnprofitable contentions But what was the lawe of these Sanctuaries we haue elsewhere declared For by them was no impunitie geuen to wilfull murders but if any man through error or chaunce had slaine a man that was not his enimie he had safe refuge vnto these cities which were appointed for the same purpose So God helped the poore wretches where they were without fault least they should haue suffered punishment vnworthily when they had committed no wicked facte In the meane time God of his clemencie graunted thus much to the brethren and kinsemen of them that were dead that their sorrowe shoulde not be increased by hauing them daily in their sight by whom they were depriued of their friendes Finally the people was accustomed to detest all manslaughter when such manslaiers as were acquitted of murder should be banished from their house and from their contrie vntill the death of the high priest For that temporall punishment did clearely shewe how pretious mans bloud is in the sight of god So the lawe both to the whole state and euerie priuate member was iust indifferent and profitable But we must note breefly that euerie point is not here sette forth in order For vppon this condition he that had slaine a man by chaunce might be preserued from danger if first he appered in iudgement to answer the cause and after it was throughly discussed and debated he were acquitted of murder as is more at large declared by Moses concerning this whole matter 7 And they appointed c. The verbe KADESH which here is set doeth signifie also To consecrate and appoint Wherefore I iudge that the citties were so chosen out as serued best for the common profite Whereby it is gathered that they did truely moderate themselues that priuate vtilitie gaue place to publique profite But in the next Chapter wee shall see that Kiriath-arba which afterward was called Hebron was translated to the Leuites whereas before it was vnder the dominion of Caleb Wherein the rare yea the incomparable continencie of that holy man appeared which willingly deliuered vp to other men as well the citie as the suburbes which he might well haue challenged to himselfe so soone as the lotte did shew that such was the pleasure of god And it was needefull briefly to touch this chaunge because God would haue the refuge to be only in the cities of the Leuites that their innocencie might be defended among them with more fidelitie and authoritie Chap. 21. THen came the principall fathers of the Leuites vnto Eleazar the Priest and vnto Ioshue the sonne of Nun and vnto the chiefe fathers of the tribes of the children of Israel 2 And spake vnto them at Shiloh in the land of Chanaan saying The Lorde commaunded by the hand of Moses to giue vs cities to dwell in with the suburbes thereof for our cattell 3 So the children of Israel gaue vnto the Leuites out of their inheritance at the commaundement of the Lord these cities with their suburbes 4 And the lotte came out for the families of the Kohathites and the children of Aaron the Priest which were of the Leuites had by lot out of the tribe of Iudah and out of the tribe of Simeon and out of the tribe of Beniamin thirteene cities 5 And the rest of the children of Kohath had by lot out of the families of the tribe of Ephraim and out of the tribe of Dan and out of the halfe tribe of Manasseh ten cities 6 Also the children of Gershon had by lot out of the families of the tribe of Issachar and out of the tribe of Asher and out of the tribe of Nepthalie and out of the halfe tribe of Manasseh in Bashan thirteene cities 7 The children of Merarie according to their families had out of the tribe of Ruben and out of the tribe of Gad and out of the tribe of Zebulun twelue cities 8 So the children of Israel gaue by lot vnto the Leuites these cities with their suburbes as the Lorde had commaunded by the hand of Moses 9 And they gaue out of the tribe of the children of Iudah and out of the tribe of the children of Simeon these cities whiche are here named 10 And they were the childrens of Aaron being of the families of the Kohathites and of the sonnes of Leui for theirs was the first lotte 11 So they gaue them Kiriath-arba of the father of Anok which is Hebron in the mountaine of Iudah with the suburbes of the same rounde about it 12 But the lande of the citie and the villages thereof gaue they to Caleb the sonne of Iephunneh to be his possession 13 Thus they gaue to the children of Aaron the Priest a citie of refuge for the slayer euen Hebron with her suburbes and Libnah with her suburbes 14 And Iattir with her suburbes and Eshtemoa and her suburbes 15 And Holon with her suburbes and Debir with her suburbes 16 And Ain with her suburbes and Iuttah with her suburbes Beth shemesh with her suburbes nine cities out of those two tribes 17 And out of the tribe of Beniamin they gaue Gibeon with her suburbes Geba with her suburbes 18 Anathoth with her suburbes and Almon with her suburbes foure cities 19 All the cities of the children of Aaron Priests were thirteene cities with their suburbes 1 Then came c. Here is declared afterward that which should haue gone before For the cities of refuge were not geuen before they were assigned to the Leuites As also we must remember that which was saied before that Iosue and Eleazer made an ende of diuiding the lande for the lande was not iustly diuided vntill the Leuites had their dwelling place appointed them
We will now go about to make vs an altar not for burnt offering nor for sacrifice 27 But for a witnesse betweene vs and you and betweene our generations after vs to execute the seruice of the Lorde before him in our burnt offeringes and in our sacrifices and in our peace offeringes and that your children should not say to our children in time to come Ye haue no part in the Lorde 28 Therefore said we If so be that they should so say to vs or to our generations in time to come then will we answer Behold the fashion of the altar of the Lord which our fathers made not for burnt offering nor for sacrifice but it is a witnesse betweene vs and you 29 God forbid that we should rebell against the Lord turne this day away from the Lord to build an altar for burnt offering or for meate offering or for sacrifice saue the altar of the Lorde our God that is before his Tabernacle 30 And when Phinehas the Priest and the Princes of the congregation and heades ouer the thousandes of Israel which were with him heard the wordes that the children of Ruben the children of Gad and the children of Manasseh spake they were well content 31 And Phinehas the sonne of Eleazar the Priest said vnto the children of Ruben and to the children of Gad and to the children of Manasseh This day we perceiue that the Lord is among vs because ye haue not done this trespasse against the Lord now ye haue deliuered the children of Israel out of the hand of the Lord. 32 Then Phinehas the sonne of Eleazar the Priest with the Princes returned from the children of Ruben and from the children of Gad out of the land of Gilead vnto the land of Chanaan to the children of Israel and brought them answere 33 And the saying pleased the children of Israel and the children of Israel blessed God and minded not to goe against them in battell for to destroy the land wherein the children of Ruben and Gad dwelt 34 Then the children of Ruben and the children of Gad called the altar Ed for it shal be a witnesse betweene vs that the Lorde is God. 21 Then answeared c. The state of the cause standeth vpon definition For the children of Ruben Gad and Manasse excuse the matter that they had an other purpose and intent and so the crime is wiped away because the qualitie of the fact is otherwise than the rest did take it But whereas they make no stirre nor moue any contention for the iniurie that was offered vnto them it is an example of rare modestie which is sette forth for vs to followe that if it happen at any time that that which is rightly well done of vs be blamed falsly and vniustly by them that are vnskillfull it may suffice vs to confute the reprehension in such sorte as we may be purged of the crime supposed But that they may purchase vnto themselues the greater credit and better testifie their innocencie with a most weightie obtestation they reiect and detest that heynous wickednes whereof they were suspected Also the repetition is not without great weight The Lord the God of gods the Lord the God of gods with which vehemencie also they confirme how faithfully they desire to continue in the doctrine of the lawe and how greatly they abhore all contrarie superstitions But because their purpose was not knowne to men and according to euery mans heade was expounded in diuerse sentences and opinions therefore they appeale to the iudgment of God offer themselues to suffer punishment if he knowe they haue attempted any thing of euill purpose or intent And that they may proue themselues to be vnlike to hypocrites which with diuelish impudencie will not sticke an hundred times to call vpon God to be their Iudge when their conscience neuer thelesse doeth accuse them within they doe not onely pretende their conscience but also doe pronounce that all the people shal be witnesse as if they saide It shal be founde manifest in deede that it came neuer in their thought to inuent a newe worshippe of God and they doe rightly interprete howe that altar shoulde haue bene vnlawefull namely if they had determined to offer their sacrifices vpon it For the lawe did not simply condemne heapes of stones but appointed that sacrifices should be offered in one place onely to reteine the people in one faith that religion shoulde not be rent a sunder that licence shoulde not be graunted to the rashnesse of many and so euery one shoulde fall away after their owne inuentions Thus we see that the qualitie of the facte being shewed the detestable vse is taken away which their tenne tribes had imagined It is in deede vnproperly but yet aptly according to the rudenesse of our sense that God is placed aboue all gods For he could not truely be compared with other if there were no more but he And therefore to auoyde this absurditie some doe expounde it of Angels which although in some places it may well agree to be true yet I denie that it can be so taken in all places Neither ought it to seeme any harde phrase that he which is but one and the onely God should be called The God of gods because he hath none equall but is aboue all hight and doeth in deede abscure and darken with his glorie and bring to nothing all names of Godhead which are celebrated in the worlde So this maner of speach ought to be referred to the sense of the common people 26 And we saied c. That grosse impietie whereof they were accused is very well confuted and yet they seeme not to be altogether without fault because the lawe forbiddeth to set vp any images But the excuse is easie that no other images are condemned but such as were made to represent god But to set vp a heape of stones for a Trophie or for testimonie of a miracle or in the remembraunce of some notable grace of God the lawe did neuer forbidde for else both Iosue and many holy Iudges and Kinges which did the like had defiled themselues with prophane superstition But nothing else displeased God but that the mindes of men shoulde be drawen downewarde that he should be worshipped after a grosse and earthly manner Therefore the children of Ruben Gad and Manasse doe well sufficiently discharge themselues from offence while they professe that there shal be none other vse of the altar but that it should be a bonde of their brotherlie coniunction for which they bring a good reason Because it was to be doubted least in long processe of time the ten tribes woulde exclude the rest from them as straungers because they did not inhabite the same lande For in as much as the region beyond Iordan was not at the first comprehended in the couenant their seuerall dwelling might haue moued occasion of dissention Therefore they prouide in time for their posteritie that