A Commentary of M. john calvin, upon the Book of joshua, finished a little before his death: Translated out of Latin into English by W. F.  
Whereunto is added a table of the principal matters.  
¶ Imprinted at London, for George Bishop, 1578.   

The Argument of the Book of joshua.  
COncerning the author of this book, it is better that we should suspend our judgement, than that we should affirm any thing of so uncertain a matter. They which think it was joshua, because it is entitled of his name, lean upon a very slight and weak reason. For the holy history beareth the name of Samuel, in which notwithstanding is a rehearsal of such matters as followed after his death. And surely, the book which followeth next in order, is not therefore called the book of judges, because it was written by them: but because it reporteth such things as were done by them, and under their government. Now that history which is reported in the. 15. Chapter of the taking of the two cities Hebron & Debir, was executed after the death of joshua. It were therefore a more likely conjecture to think, that the principal sums of matters were gathered together by Eliazar the high Priest, out of which this book was compiled & made. For it was his peculiar charge, not only to teach the people of his age by his own voice while he lived: but also to leave a testimony unto the posterity of the grace of God in preserving his Church, that true religion might the better be enlarged. And before the Levites grew out of kind from their first institution, they had among them by order as it were public Notaries or Registrers, which committed to perpetual memory, whatsoever was worthy to be remembered in the government of the Church. But as for that which is not certainly known unto us, neither yet is very necessary to be known, let us not be loathe to leave it in doubt and uncertainty: so long as we are certain of that which is the chiefest point, namely, that the doctrine which is contained in this book, is inspired of the holy Ghost for our profit, out of which no small fruit may be received of the diligent and attentive readers.  
For although the people having before this time obtained notable victories, dwelled in a country that was of reasonable commodities, and meanly good fruitfulness: yet the promise of God concerning the land of Chanaan remained still in suspense, & wanted execution. Yea, the chiefest point of the covenant, as yet did lack the effect & performance: as though that God, after he had cast the people into a narrow corner, had given over his enterprise, and left it maimed and unperfect.  
This book therefore declareth, that when the intolerable ungodliness of the people had broken off the course of their deliverance, yet God notwithstanding in taking punishment of their sins, did so temper the rigour of his judgement, that nevertheless at the length he performed whatsoever he promised of the inheritance of the land of Chanaan. Where also we meet with a very profitable consideration: that although men being taken away by death, do fail in the midst of their course, yet the faith of Gods promise' never falleth away. There seemed to follow by the death of Moses an heavy change & conversion of the state. The people were left as a body whose head was cut off. In this so great fear of their dispersion, appeared not only the immortal truth of God, which never dieth, though men decay, but also in the person of joshua was declared and showed as it were in a notable clear glass, that when God taketh away those men, whom he hath adorned with singular gifts, he hath enough in store, whom he can set up in their place: and that, although he will have some men to excel for a time, yet his power is not so tied unto their persons, but he can find successors for them, whensoever it pleaseth him: yea, he can raise up men of stones, which shallbe meet to take in hand the greatest affairs.  
First of all therefore, when the passage through the red Sea, in the space of 40. years, by which God led the people through the wilderness, was almost grown out of remembrance, by the same miracle in the passage of the river jordan, the continual tenure & course of their deliverance was again renewed & continued. As for the renewing of Circumcision was as much, as if God should afresh establish his covenant, which through the shameful negligence of the people was buried, or through their infidelity & despair rejected. Then it followeth, how by the hand of God they were brought into the possession of the land of promise.  
The taking of the first city was an earnest & pledge unto them of that virtue & power of God, which they should hope for in all the rest, while at the only sound of the trumpets the walls of Hiericho were shaken & fell down of their own accord. And yet these nations were not discomfited in one battle, nor chased away by wars of short continuance: but by little & little they were spent and wasted away by many painful conflicts. Where also it is to be noted, that the people had many great difficulties laid in their way, whiles the Kings that were their enemies conspiring together, gathered all their forces into one, and so came to fight against them, so that they had not war with every people severally, & at sundry times, but with an infinite multitude, which might have run over the Israelites all at one brunt. But these their violent attempts in the end have this issue, that whiles the power of God showeth itself to be above them, his mercy also and faithfulness in defence of his elect people shineth more gloriously. Undoubtedly, that continual course of their happy success, & so many wonderful victories, did openly represent the hand of God as it were stretched out of heaven to help them. But this was a most manifest proof that they warred under the conduct of God himself, that at the request of joshua the course of the Sun was stayed, as though all creatures of the world being armed unto his aid, were present at his commandment.  
Now, although the long deferring of the final discomfiture of these nations, was a profitable trial of the constancy of the people, yet must we therein consider the wonderful purpose of God, whereof they were admonished in good time by Moses, that they should not faint through weariness: namely, that God would not have those nations at once destroyed, lest the wild beasts should enter upon the country being void of inhabitants. 
Deut. 7. 22.  But whereas God by this appointment had very well provided for their security in time to come, they through their wickedness turned it into their own destruction. For when they had once obtained sufficient room & commodious for their habitation, as they thought, through their wicked sloth & cowardliness they turned their course backward, & shamefully retired: which one offence of theirs drew many other after it. For they were also disobedient to God, and unfaithful in finishing the course of their warfare like runagate Soldiers, which forgetting the oath of warfare shamefully forsake their standard. And as for the dominion of the whole land, which God offered unto them, through wicked unthankfulness they forsook, and received only a part thereof. Moreover, whereas they were commanded to purge that holy land from all corruptions, that no profanation of the pure and lawful worship of God should remain therein: they suffered those ungodly superstitions, which the Lord abhorred, to remain, & be in force, as they were accustomed. Beside this, whereas they knew right well, that it was for their own safety, that they should not be mingled with those nations, to be snared and entangled with their deceitful & crafty practices: yet as though they desired of purpose to make a trial thereof, they suffered them to remain as the matter of a most dangerous & detestable fire of destruction. And that by no threatening of punishment they were terrified to beware in time, therein they bewrayed their obstinate infidelity. Yet at the length they tried by experience, that all was not in vain that God threatened, that those nations, to whom they had showed such unlawful favour, should become pricks 
Num, 33. 55,  and thorns in their sides. For they were vexed with their daily invasions, spoiled by their robberies, and at the length almost oppressed with their tyrannical violence. Finally, they did as much as lay in them, to make the truth of God his promise to be of none effect. Although a question may be moved of this matter: For if the promise' made to Abraham was founded upon nothing but the good will of God, whatsoever the people were, it had been against reason that it should have failed through their fault. How then shall we reconcile those matters together? That the people obtained not the whole & perfect inheritance, and yet God was true of his promise? But certainly the faith of God's promise was never so greatly shaken, decayed, or by any means diminished, but that in performance thereof it may better appear, how cunning a workman he is, which according to his incomprehensible wisdom, knoweth how to turn light even out of darkness. It was said unto Abraham, Unto thy seed will I give this land, from the river of Egypt to the great river Euphrates. joshua affirmeth, that the effect of this promise was 
Gene. 15. 28.  near and already present. Nevertheless, they being overcome with slothfulness, came not to those bounds: but rather as it were wilfully casting themselves into straits: they made a certain stop against the bountiful liberality of God. By this means there seemed as it were a certain Eclipse to darken the covenant of God. And there is no doubt, but the minds of godly men were troubled with much carefulness and doubtfulness, when they saw the work of God as it were cut off. Yet did he so moderate himself in chastising of the people's wickedness, that this great and dangerous temptation, was turned into an aid and furtherance of their faith. For this want of performance admonished the people of God, that they should look for a better state, in which the grace of God should be seen more plentifully: yea, after it had overcome all lets or stays, should shine in full brightness. Hereby their minds were lift up unto Christ: whereby also it become manifest, that the perfect felicity of the Church depended upon the head thereof. To this purpose they were aided & supported with new prophecies. For that which joshua doth now rehearse out of the ancient covenant, the Psalm translateth unto the kingdom of Messiah: 
Psal. 72. & 89.  because God had deferred until his coming the full enjoying of the land, that he might make the kingdom of his son more glorious. A pattern hereof was showed in David, which did bear the person of Christ: and then it appeared that the promises of God were not otherwise established, but by the hand of the Mediator. Now than we see, that there is no absurdity in this, that the truth of God, which was stayed by the malice of the people, did not perfectly show itself, but in the right ordered state of the Church, when in the person of David an image of the Mediator was set before the people's eyes, in whom the perfect felicity of the Church is reposed. All this while, that mean taste of the favour of God, was sufficient to stay and hold up the faithful, until they should be more fully satisfied. Neither was that partition of the land, which joshua and the rulers of the people, to whom it was committed, did make a foolish or counterfeit division: but that inheritance was truly and certainly divided, by the commandment of God, who as it were by his own hand did put them in possession of the same. In which behalf also appeared the holiness of the covenant made with Abraham. jacob, a little before the end of his life, had appointed out certain seats and dwelling places for some of his sons. If every tribe had received their portion by the only appointment & free determination of men: it might have been thought, they had been directed by the authority of that Patriarch. But when the lots are cast, than the which nothing seemeth more chanceable, they fulfilled the prophesy no less, than if God had openly appeared and established that donation in effect, according to his former promises. Wherefore, after the idleness of the people had made an end of the war, joshua sent home the Rubenites and Gadites with the half tribe of Manasses, and discharged them of the warfare.  
Then followeth a notable history, whereby it appeareth how valiant the Israelites that dwelled in the land of Chanaan were, in defending the true worship of God. For, when these two tribes and an half had set up a monument of their brotherly society, with the other tribes, they supposing they had builded an altar for sacrifice, which was unlawful, immediately decreed to war against them, & determined rather to destroy their own kinsmen, than to suffer the religion of God to be torn a sunder with false worshipping & Idolatry. And yet their moderation is also commended, that as they were suddenly kindled with an holy zeal to take armour, so when they received a reasonable answer, they were easily appeased.  
In the end of the Book is set forth, how careful joshua was to publish the glory of God, and with what diligence he endeavoured to meet with the lightness & infidelity of the people. Hereto pertain those most weighty, not only exhortations, but also obtestations: and especially the covenant renewed by a corporal oath, and after a most grave and solemn manner.   

¶ The Commentary of M. john calvin, upon the book of joshua, which he finished a little before his death.  

Chap. 1.  
NOw after the death of Moses the servant of the Lord, the Lord spoke unto joshua the son of Nun, Moses minister, saying,  
2 Moses my servant is dead: now therefore arise, go over this Iorden, thou, and all this people, unto the land which I give them, that is, to the children of Israel.  
3 Every place that the sole of your foot shall tread upon have I given you, as I said unto Moses.  
4 From the wilderness and this Lebanon, even unto the great river, the river Perath: all the land of the Hittites, even unto the great sea toward the going down of the sun, shall be your coast.  
1 Now after, etc.) First here is declared the continual care that God had, in cherishing the people, and providing for their safety. For in that he confirmeth I●sue to be a new captain, giving him a new charge, it showeth the continual course of his grace, that they should not think they were left desolate and forsaken by the death of Moses. And joshua in deed was chosen already to govern the people, neither had he only received the bore office that was laid upon him, but also he was furnished with spiritual gifts meet to execute the same. But because the most valiant men that are, although they be never so well furnished, yet when they come to the point of execution of the charge, either they ●●ay or stagger: this exhortation was not superfluous, that joshua should immediately prepare himself unto the voyage. Although not only for his own cause his calling is again confirmed, but that the people might pluck up their hearts, & not doubt at all, to follow such a captain, whom they might see not to set forward one foot, but as God went before him.  
2 My servant Moses, etc.) A double sense may hereout be gathered. The first is this, forsomuch as Moses is dead, now the whole burden and charge is turned over to thee. Therefore take upon thee his place, unto whom thou art appointed to succeed. The other sense is this, Although Moses be dead, yet give not over the enterprise, but proceed and go forward. But I do rather allow the former illation, that by the right of succession he should take upon him that charge, which Moses left vacant by his departure. The addition of (a servant) which is attributed to Moses, hath special respect unto the government of the people, and the affairs thereof: because it must be understood, according to the circumstance of the place: for here he entreateth not of the law, but of the office of government, which by his death was fallen unto joshua. And God verily, not so much to commend Moses, calleth him his servant, as that the authority of joshua might be established, which Moses set up in his place. Moreover, because the people perhaps would scarce have rested in a bore precept, after he had commanded them to pass over jordan, he promiseth that they should be Lords of all that region in peaceable possession wheresoever they did set their foot. For as nothing doth make us more cowards and unprofitable than distrust, so when GOD setteth before us a happy success, faith and trust doth inspire a courage and cheerfulness to take any enterprise in hand. Add hereunto, that he doth not now first begin to lift up their minds unto a good hope, with a new promise which they had never heard of before: but rather calleth to their remembrance what Moses had testified long before unto them. Wherefore he sayeth, that now the time is come, wherein God would perform and exhibit, whatsoever he had promised before unto Moses. If any man will object, that The same thing was spoken to Abraham long before Moses was borne: or rather, Whatsoever Moses heard four hundred years after, proceeded most properly out of the perpetual covenant, that was made with Abraham: I answer, that The old promise was omitted which was commonly known and notorious among them, and that Moses is brought forth for a witness, the memory of whom was fresh, and by whose death the faith of the people had been sore shaken, if God himself had not pronounced, that the effect of all things which he had spoken, was even ready to be performed.  
4 From the wilderness and Libanus, etc.) How the truth and effect of this promise advanced itself, above all lets of the people's malice & wickedness, & yet the people themselves did not immediately enjoy so large a dominion, I have already declared in the Preface, For, although God had set abroad the inestimable treasures of his goodness, in appointing them to be Lords of the land: yet he spared not to chastise and punish their slothfulness: yea, it was necessary to be fulfilled, which Moses threatened unto 
Num. 33. 55.  them: that except they destroyed these nations appointed to destruction, they should become unto them pricks and thorns, with which their sides and eyes should be pricked. But as by the delay of forty years, in which they were led about the wilderness, the promise of God was not made frustrate and of none effect: so the full possession of the land●, although it were long held in suspense, yet it changed nothing of the faith and truth of God's decrees, by which it was adjudged unto them. The people might well in due time have gonè forward unto the bounds & limits that were appointed unto them: but they would not. Therefore were they worthy to be utterly driven out again. Nevertheless, the mercy and clemency of God granted them a country, that was sufficient for their commodious dwelling. And although it was told them before, that those remnants of the nations which they had reserved, as a just reward of their disobedience, should become their deadly enemies, yet suffered they no displeasure at their hands, but when through their own unfaithfulness and continual rebelling against God, they provoked his anger against them. For so often as they enjoyed prosperity, straight way they fell to lasciviousness & wantonness. But always it came to pass by the wondered goodness of God, that when they were oppressed by the violence of their enemies, and as it were overwhelmed in the grave, yet they lived in the midst of death: and not that only, but oftentimes there were raised up deliverers that restored their state, when it was utterly decayed and lost. By the great sea is meant the midland sea, over against which standeth the land of the Hitthites, as Euphrates is over against Libanus, so we remember that under the name of Libanus, is comprehended not only the mountains, but all the desert along, as it is manifest by an other place of Scripture.  
5 There shall not a man be able to withstand thee all the days of thy life. As I was with Moses, so will I be with thee: I will leave thee, nor forsake thee.  
6 Be strong and of a good courage: for unto this people shalt thou divide the land for an inheritance, which I swore unto their fathers to give them.  
7 Only be thou strong, and of a most valiant courage, that thou mayst observe and do according to all the law which Moses my servant hath commanded thee: thou shalt not turn away from it, to the right hand, nor to the left, that thou mayst prospero whithersoever thou goest.  
8 Let not this book of the Law depart out of thy mouth, but meditate therein day and night, that thou mayst observe and do according to all that is written therein: for then shalt thou make thy way prosperous, and then shalt thou have good success.  
9 Have not I commanded thee, saying, Be strong and of a good courage, fear not nor be discouraged: for I the Lord thy God will be with thee, whithersoever thou goest.  
5 There shall, etc.) Because they had to fight against many warlike enemies: it was needful, that joshua should be encouraged with this especial confidence. Or else whatsoever God had promised concerning the delivery of that land into their hands, would have been darkened with this carefulness, as it had been with a cloud: Yea, but what a wonderful enterprise will it be, to discomfice and chase away so many mighty nations? Wherefore that impediment is now taken away. And that he may the rather take away all doubtfulness, he setteth forth the victories which Moses obtained, by which God had made it manifest, how easy it is for him to overthrow all the armies of his adversaries, be they never so strong. Wherefore joshua is commanded, in that aid and succour which God brought unto Moses, to behold what should be the end and success of his wars, which he should take in hand under the same conduct and governance that Moses did. For unto his succession, a continual course and tenor of his grace was annexed. That which followeth, although it tend to the same end, yet doth it also further extend, I will not forsake thee. Wherefore the Apostle willing to withdraw the faithful from covetousness, applieth the same to the 
Heb. 13. 〈◊〉  staying of all our carefulness, and the correction of to great fearfulness. And verily that distrust which groweth of doubtfulness, doth kindle in us such a desire to bestir ourselves, that in every little danger, we are miserably tossed to and fro, until we be persuaded both that God will be present with us, and also that in him we shall find help enough, abundantly to defend us. And surely, when he prescribeth none other remedy to heal our fearfulness, he teacheth us that his presence aught to suffice us for aid in all our distress and miseries.  
6 Be of good comfort, etc.) Now followeth an exhortation unto fortitude and courage, and that again repeated, that it may more vehemently move his mind. Although the promise is also interlaced in other words, whereby joshua is assured of his calling, that he should not take upon him that charge with any doubtfulness, which he was assured to be laid upon him by God himself: or that if he should wrestle with lets and hindrances, he might not faint and give over in the midst of his course. For it had not been sufficient to have prepared himself manfully in the beginning, if he had not been thoroughly furnished to continued unto the end. And although it be the property of faith, to encourage us to take in hand any thing manfully, as likewise by slackness and cowardice infidelity is bewrayed: yet out of this place we may gather, that bore promises have not sufficient force in them to move our dull minds, except there be added the pricks of exhortations. For if joshua, whose courage was otherwise singular, had yet need to be stirred up to do his duty, how much more sharply is it necessary for us to be pricked, which are so slow and dull by nature? Consider also, that not once nor in one word, strength and constancy is required of joshua, but because he was to be exercised with many and sundry conflicts: he is often and with many words confirmed and encouraged. He is willed to be of a valiant and invincible courage. Although by these two words, it might be evident, that God chargeth him with a very earnest matter, yet not content with this doubling of words, he repeateth the same sentence again with an amplification: in that he addeth the Adverb, greatly and exceedingly. Wherefore out of this place let us learn, that we shallbe never able to execute great and weighty affairs, except we go about them with all our might: because both our ability is small: and Satan hardly withstandeth us, so that nothing is more like, than that our hearts should fail us. But because many with wandering and uncertain attempts do bend all their force in vain, here is set forth the true mean and way of valiantness: namely, that joshua apply all his study and endeavour to keep the law of GOD. Whereby we are taught, that by this means we shall become invincible, if we apply ourselves with all our might, to yield faithful obedience to GOD. Otherwise it were better for us to lie still like sluggards and cowards, than to be carried forth with rash and headlong boldness. Moreover, God will not have his servant to be valiant only to keep the law, but rather he willeth him to contend manfully, that he faint not under the burden of his painful office: but because this doubt might trouble him, how he should acquit himself in matters of perplexity, and what counsel he should take: he calleth him to the doctrine of the law, for that in following God, who therein goeth before him, he should be sufficiently instructed, for all matters. Thou shalt do wisely (saith he) in all things, so long as thou keepest thyself under the direction of the law. Although the Hebrew verb SHACAL doth not only signify to do wisely, but also to prospero, because rashness is for the most part punished with misfortunes. How so ever it be, by this mean he is more certainly encouraged to hope for the help of God, if he give himself wholly to be his scholar. For it is a matter of great force to comfort us, when any danger is at hand to make us afraid, that we can assure ourselves, that the matter we have in hand pleaseth God, because we seek nothing else but to obey his commandements. And because it were not sufficient to obey God in some part, he commendeth unto him modesty and sobriety, by which joshua should be retained in simple obedience. For many, which are otherwise well affected, do some times take upon them to be wiser than they aught to be: whereby it cometh to pass, that through negligence they omit many things, or else mingle their own devices with the commandment of God. Therefore that which was 
Dent. 12, 32.  generally forbidden unto all men by the law, to add or take any thing away: now doth God especially apply to joshua: for if this be the only right way for private men to frame their lives, it is much more necessary for them that rule & govern the people, namely that they submit themselves to God. And if so excellent a person as joshua was, had need of this bridle of modesty to keep him in, that he passed not his bounds: what intolerable boldness would it be, if we that be far inferior unto him, should take more liberty unto ourselves? And this doth GOD expressly charge his servant withal, that they which excel in honour, may acknowledge that they notwithstanding are subject even unto the same law that the common people are.  
8 Let not departed, etc.) He is commanded also to use daily meditation of the law: for when that study is omitted but for a short time, many errors will easily creep upon us: and our memory waxeth rusty, insomuch that many which have cast off the continuance of study, come as it were new and raw to take any thing in hand. Wherefore God commandeth his servant, to make daily proceedings, that all his life long he cease not to profit in the law. Whereof it followeth, that they to whom this study seemeth loathsome, are blinded with intolerable arrogancy. But why doth he forbidden the law to departed, rather from his mouth, than from his eyes? Whereas some men do expound the mouth for the face, by the figure Synecdoche, the part for the whole, it is but frivolous. I doubt not therefore, but that this doth peculiarly pertain to his person, which was bound to employ that study that is here commanded, not only to his own use privately, but for the whole people whom he had taken in charge to govern. Therefore, he is so commanded to give heed to the doctrine of the law, & in such sort, that according to the office that was laid upon him, he should utter & bring forth that which he had learned to the common profit of the people. And withal he is commanded, by his diligence to give other men example of obedience. For many in preaching will have the law in their mouth, which in the mean time are the worst observers thereof in their life. Both is therefore commanded, that in teaching other, he should frame himself and his whole life unto that rule.  
That which followeth in the other part of the verse, showeth that profane and unholy men shall at length have evil success, what soever they attempt with contempt and neglect of the word of God: and although the beginnings at the first seem pleasant and prosperous, yet their end shallbe accursed: because it is not lawful to look for prosperous success, but only from the favour of God. Whereof it is meet that all devices, rashly, and unadvisedly taken in hand, should be utterly destitute, as also all arrogancy which is likewise joined with contempt of God himself. Wherefore the faithful, that they may have good success in all things, aught to procure unto themselves, the blessing of God, as well by earnest desire of learning, as by obedience of faith. In the end of the verse, because the verb is of double signification, as I have said: either the same sentence is repeated, or else a second promise is added: which latter sense I do very well allow. For it agreeth very well, that after happy success is promised, joshua should also be admonished, that men do nothing rightly, in good order, or with true knowledge: but so far forth as they submit themselves, to be governed by the word of God. Therefore that wisdom which the faithful learn out of the word of God, is contrary to the bold confidence of those men, which think they do all things with great wisdom, when they are led with their own understanding.  
9 Have not I commanded thee, etc.) Although the hebrews do often times by interrogation simply affirm, & that phrase is very common among them: yet this interragation hath a special force, to confirm the former doctrine, while God bringeth forth his authority, and dischargeth the mind of his servant, both from doubt and care. Is it not I (saith he) which have commanded thee: even I also will be present with thee. This is therefore spoken with a force or emphasis, because it is not lawful to resist his commandments. Again, this place doth teach us, that nothing doth more prevail to make us have sure trust, then when we are bold upon the calling and commandment of God, and being well assured thereof in our conscience, we do follow him as a guide, whithersoever he doth call us.  
10 Then joshua commanded the officers of the people, saying,  
11 Pass through the host, and command the people, saying, Prepare you victuals: for after three days ye shall pass over this jordaine, to go in to possess the land, which the Lord your God giveth you to possess it.  
12 And unto the Rubenites, and to the Gadites, and to half the tribe of Manasseh spoke joshua, saying,  
13 Remember the word, which Moses the servant of the Lord commanded you, saying, The Lord your God hath given you rest, and hath given you this land.  
14 Your wives, your children, and your cattle shall remain in the land which Moses gave you on this side jordan: but ye shall go over before your brethren armed, all that be men of war, and shall help them.  
15 Until the Lord have given your brethren rest, as well as to you, and until they also shall possess the land, which the Lord your God giveth them: then shall ye return unto the land of your possession, and shall possess it, which land Moses the lords servant gave you on this side jordan, toward the sun rising.  
16 Then they answered joshua, saying, All that thou hast commanded us, we will do, and whithersoever thou sendest us, we will go.  
17 As we obeyed Moses in all things, so will we obey thee: only the Lord thy God be with thee, as he was with Moses.  
18 Whosoever shall rebel against thy commandment, and will not obey thy words in all that thou commandest him, let him be put to death: only be strong and of good courage.  
10 Then joshua commanded, etc.) It may be doubted whether this decree were published, after the espials were sent, and after their return. And verily it seemeth to me not only likely, but also I am thoroughly persuaded, that after he had known by their report, such things as he would, than he thought best to remove the camp. Otherwise it had been but over heady hastiness, to take his journey that way which he knew not: seeing he thought it profitable to be first instructed of many things, before he entered into the land of his enemies. Neither is it a strange thing, that the order of time is neglected, and that which followed being omitted, is afterwards rehearsed. Wherefore, the second Chapter shallbe as it were a Parenthesis interlaced, which doth more fully declare, at what time joshua commanded the people to remove with bag and baggage. Therefore, when he had perfect intelligence of every matter, he thought it high time to march forward, and so commanded the people by an edict to prepare themselves to remove. And whereas with so great confidence he pronounceth, that after three days they should pass over jordan, he would never have been so bold to have made such a promise, if the spirit of God had not directed him thereto. No man had assayed to find a ford, neither was there any hope that any might be found. And as for bridge, or vessels, there were none, by which they might pass over. And it had been an easy matter to have kept them from the passage. Wherefore, nothing else remained, but that God should miraculously carry them over. This did not joshua hope of rashly, nor of his own brain, but as it was revealed to him by God. In their readiness of obedience appeared the faith of the people, for that seeing before their eyes so great difficulty, they would never have been so obedient, if they had not cast all their care upoa GOD. And there is no doubt, but God himself gave this courage into their minds, that he might take away all stops, which might let the effect of his promise.  
12 To the Rubenites, etc.) These tribes had their inheritance granted them on the other side of jordane for this condition, that they should go a warfare with the rest of their brethren, until they had chased away the nations of the Chanaanites. Now therefore joshua exhorteth them to perform their promise, that leaving their wives and children, with all their goods, they should pass over jordane, and not give over the warfare, until they saw their brethren all placed in quiet possession of their inheritances. And he bseth two arguments chiefly to provoke them to do their duty, of which the former is taken of authority, the other of equity. First therefore he rehearseth unto them what Moses gave them in commandment, from whose decree it was not lawful for them to decline, when all men knew right well, that Moses spoke nothing of his own head, but only such things as God by his own mouth had uttered. And withal, though he do not express it, yet by the way he giveth them to understand, that they were bound by covenant, because they had promised that they would so do. Then setting before their eyes the equity of the cause, he moveth them to consider, that it were not meet that those should be in unequal condition, to whom the same inheritance was alike appointed. It were not at all convenient (saith he) that your brethren should adventure themselves, and take pains to hold out the war, and you should sit quietly and enjoy your ease at home. But whereas he willeth them to go before, he meaneth not that they should be the first that should abide the brunt of their enemies, & so being laid open to all dangers, should take more pains, & endure greater hardness than all the rest. Only by this means he exhorteth them to march forward cheerfully, because it had been a kind of drawing back, if they should have followed all the rest slowly in the rearward. Therefore, to march before their brethren, is not to stand in the vanguard of the battle when they should fight: but in keeping their order and array to show forth their courage and good william. For it is certain, that as they were divided into four standards, so they marched forward. But in that he nameth those that were men of war among them, it may be gathered (which in other places is more manifest) that old men, and such as were not of sufficient strength, were permitted to look to their affairs at home, or else to take their ease if they were feeble, or in health appaired.  
16 Then answered, etc.) They do not only obey, but also most liberally and frankly they offer such service as was required of them. And this is the way for men to do their duty, cheerfully to perform whatsoever God requireth of them, not with heaviness as 
1. Cor. 9 7.  S. Paul saith. If any man will object, That they do brag of such obedience as they showed to Moses, more than modesty would they should, seeing they had been often times disobedient: I answer, that Although they did not always follow him with such fervent zeal as they aught to have done, yet they were so reasonably well framed unto obedience, that their modesty was not only tolerable, but also worthy of great commendation, if we consider how proudly their fathers rebelled, and with what obstinacy they attempted to cast off the yoke which God had laid upon them. For in this place speak not those rebels, by whom God complaineth in the Psalm, that he 
Psal. 65. 8. 〈◊〉 10. 11.  was provoked to wrath: but such as being subdued by example of their punishment, had learned quietly to submit themselves. Although in their words they do not so much advance their own virtues, as they do set up and extol the authority of joshua, whiles they profess that they will take him, even as they took Moses, in whose room he succeeded. The prayer which they add, doth contain the matter of their trust & confidence: that God would be present with his servant joshua, even as he helped Moses. For they declare that they will be in a readiness to fight under the conduct of their new captain general, because they are persuaded, that he being furnished with the power and aid of God, shall have the victory, as they had often experience before, that God was wonderfully with them to assist them by the hand of Moses. And hereupon it may be gathered, that they had this confidence, both because they rehearse the trial and experience of God's goodness to encourage themselves therewith, and also in that they acknowledge joshua to be the successor of Moses, not only in place, but also in happy success. For this addition is not without great weight, Thy GOD: but to show a continuance of the course of God's grace towards him. Yet the form of speaking may be taken indifferently, both for the confidence of faith, and for a wish or prayer. Wherefore, although they signify, that they do cherish a good hope in their hearts, yet as in so weighty a matter, they give themselves also to prayers. And surely when soon after they do of themselves exhort him to constancy, they declare, that they also will be fellows and companions with him in the same faith and confidence. Where it is worthy to be noted, that although joshua was a singular example of fortitude and valiantness unto all the rest, and encouraged them both by word and deed: yet he himself is also pricked forward, when he runneth before them, that by his cheerfulness he might better encourage all the rest of the people.   

Chap. 2.  
THAN joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, and also jericho, and they went, and came into an harlot's house, named Rahab, and lodged there.  
2 Then report was made to the King of jericho, saying, Behold there came men hither to night, of the children of Israel, to spy out the country  
3 And the King of jericho sent unto Rahab, saying, Bringforth the men that are come to thee, and which are entered into thine house: for they be come to search out all the land.  
4 (But the woman had taken the two men, and hide them,) Therefore said she thus, There came men unto me, but I witted not whence they were.  
5 And when they shut the gate in the dark, the men went out, whither the men went I wot not: follow ye after them quickly, for ye shall overtake them.  
6 (But she had brought them up to the roof of the house, & hide them with the stalks of flax, which she had spread abroad upon the roof.)  
7 And certain men pursued after them, the way to jordan, unto the fords, and assoon as they which pursued after them, were gone out, they shut the gate.  
8 And before they were a sleep, she came up unto them upon the roof,  
9 And said unto the men, I know that the Lord hath given you the land, and that the fear of you is fallen upon us, and that all the inhabitants of the land faint, because of you.  
10 For we have heard, how the Lord dried up the water of the read Sea before you, when you came out of Egypt, & what you did unto the two Kings of the Amorites, that were on the other side jordan, unto Sihon and to Og, whom ye utterly destroyed.  
11 And when we heard it, our hearts did faint, and there remained no more courage in any, because of you: for the Lord your God, he is the God in heaven above, and in earth beneath.  
12 Now therefore, I pray you swear unto me by the Lord, that as I have showed you mercy, ye will also show mercy unto my father's house, and give me a true token.  
13 And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have: and that ye will deliver our souls from death.  
14 And the men answered her, Our life for you to die, if ye utter not this our business: and when the Lord hath given us the land, we will deal mercifully and truly with thee.  
15 Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelled upon the the wall.  
16 And she said unto them, Go you into the mountain, left the pursuers meet with you, and hide yourselves there three days, until the pursuers be returned: then afterward may ye go your way.  
17 And the men said unto her, We will be blameless of this thine oath, which thou hast made us swear.  
18 Behold, when we come into the land, thou shalt bind this cord of read thread in the window, whereby thou lettest us down, and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household home to thee.  
19 And whosoever then doth go out at the doors of thine house into the street, his blood shall be upon his head, and we will be guiltless: but whosoever shallbe with thee in the house, his blood shallbe on our head, if any hand touch him.  
20 And if thou utter this our matter, we will be quit of thine oath, which thou hast made us swear.  
21 And she answered, According unto your words, so be it: Then she sent them away, and they departed, and she bound the read cord in the window.  
22 And they departed, and came into the mountain, and there abode three days, until the pursuers were returned: and the pursuers sought them throughout all the way, but found them not.  
23 So the two men returned, and descended from the mountain, and passed over, and came to joshua the son of Nun, and told him all things that came unto them.  
24 Also they said unto joshua, Surely the Lord hath delivered into our hands all the land: for even all the inhabitants of the country faint because of us.  
1 joshua had sent, etc.) This was an other kind of espying, whereof the text now entreateth, than that former was, when joshua with other eleven was sent: namely, to search all the quarters of the land, and to make report before all the people of the situation, nature, and fruitfulness of the country, and of other qualities thereof: of the greatness and frequency of the cities, of the inhabitants and their manners. To this intent, that they might more willingly address themselves to march forward against them, when otherwise they were to slow and slothful for such an enterprise. And although it appeareth out of the first Chapter of Deuteronomie, that Moses was 
Deut. 1, 22.  earnestly required by the people, to send chosen men to spy out the land, yet elsewhere he reporteth, that he did so by the commandment of God. Wherefore those twelve persons went both by the 
Num. 13, 4.  commandment of God, and for an end somewhat diverse from these, that after they had diligently spied out the land, they might be able to commend the excellency thereof, to encourage the minds of the people to conquer it. But now joshua sendeth two men privily, which might espy, whether they might have free passage or no: whether the inhabitants of jericho were in security, or else well provided and ready to fight. Finally, he sendeth such espials, by whose report he may prevent all dangers. Wherefore the question may be argued on both parts, Whether this counsel of his, was to be allowed, or else to be condemned of to much carefulness: especially, because he seemeth to have leaned to much to his own wisdom, whiles he asketh no counsel of GOD, and is so circumspect to prevent all dangers. But, albeit it is not expressed, that he was commanded by oracle, to will the people to remove, and so published a decree for the passage of jordane: yet when the matter itself is evident, that he did not once think of raising the camp, but by God's direction, it is not unlike, that he inquited of God also what his pleasure was, concerning the sending of those espials: or else, because God saw that they had need of this aid for their confirmation, he did of himself inspire this counsel into his servant. Howsoever it be, while joshua commandeth his espials to consider and search jericho, he prepareth himself to lay siege unto it, and to assault it, and therefore he is desirous to be certified, on what part he may have more easy and safe access unto it.  
2 Entered into the house, etc.) For what cause some interpreters do spare to call her an harlot, and expound the word ZONAH for a viteller, I see not at all: unless they thought it had been a shame for them to lodge in an harlots house, or else were desirous to deliver the woman from the reproach of an harlot, which did not only gently entertain those messengers: but also by her singular good courage and wisdom, preserved them from danger. It is in deed an usual manner of the jewish Rabbins, that they may save the honour of their nation, boldly to wrist the Scriptures, and with their vain glosses to pervert and change whatsoever seemeth not to sound honourably for them. Howbeit, it is like that whiles the messenger sought to avoid the sight & multitude of the people, they came to this woman which dwelc in a blind corner. For her house ioyved unto the wall, yea the outmost wall of her house was set upon the wall of the city. Whereby it may be gathered, that it was a blind corner, far from the market place: like as harlots for the most part devil in allies & solitary places of cities. And it is nothing like, that she was a common Innkeeper, which received all manner of guests that came, for than could she not have had any liberty, for such familiar talk as she had with them, & she should have had very much a do to have hid them. Wherefore thus I take it, that when they had privily stolen into the city, straight way they hid themselves in that corner. But whereas a woman before time given to that filthy kind of life, was soon after knit into the body of the elect people, that she might be made a member of the Church, it doth more notably set forth and commend the grace of GOD, which entered even into the Stews, to draw from thence not only Rahab, but also her father and her brethren. Surely, seeing the name ZONAH doth every where almost signify an harlot, no reason can drive me in this place to refuse the usual signification thereof.  
2 It was told the king, etc.) It is like, that as it is used in doubtful times, and when there is any fear of war, that warriors were appointed at the gates, which noted those strangers. The Israelites were not far off, which openly professed unto the Edomites and Moabites, that they sought a dwelling place in the land of Chanaan: the multitude of them was terrible: they had slain two kings that were borderers, and possessed all their dominions: their passage over the redsea, as we shall see afterward, was famous and notoriously known. Wherefore, it had been to much negligence, in so manifest a danger, to suffer all strangers to have free passage through the city of jericho that lieth in the border of the land. Wherefore it is no marvel, that men unknown, and such as by many tokens, might well be taken for their enemies, were accused unto the king. And yet we may well gather, that they were blinded of God, because they kept not their gates more diligently: for after they were once entered, they might easily have bene apprehended, if they had used but mean diligence. Yea, they might have been straightway examined, and so they had been easily found out. But the Citizens of jericho so trembled for fear, that being amazed by the judgement of God, they did nothing by good reason, or with advise. And in the mean time, the two spies also were almost brought into the same straits, being ready immediately to be drawn forth to punishment. The king sendeth for them: they lie hid in the alehouse: their life hangeth upon the woman's tongue, as upon a thread. Some think that the distrust of joshua was thus chastised, because he should only have trusted in the direction of God, and safely have passed over jordan without taking further thought for any thing. But the end of the matter leadeth us into the contrary sentence, that God by delivering the messengers out of so great danger, gave courage unto the people: for in that demonstration of his power, he did openly show, that he watched also for the safeguard of the people, and for their happy entrance into the land.  
4 A woman received thee, etc.) We may conjecture, that before Rahab was commanded to bring them forth, the rumour was spread of their coming, so that she had some leisure given her to hide them. And verily, after she heard the King's commandment, except she had provided all things before to deceive them, there had been no place of denial: much less durst she have been so bold, to have lied so serurely. But because she had so well hidden her guests, that it was hard to found them out, she cometh forth without fear, and with a crafty answer delivereth herself. Now in this place it is demanded first, Whether this betraying of her country was excusable or no? and secondly, Whether her lie was without offence: We know that the love of our country is naturally engraffed in us, which is as it were our common mother. Wherefore, seeing Rahab knew, that the matter concerned the destruction of that city, whereof she was a Citizen and member, it seemeth to be detestable inhumanity and treason, that she should aid the espials with her counsel and help. It is a childish shift, to say, That they were not yet professed enemies, because that war was not proclaimed against them: when is is manifest, that they conspired the destruction of their fellow Citizens. Therefore that only knowledge that God put in her mind, doth discharge her from that crime, as one exempt from the common law. Her faith is praised by two Apostles, which both do testify, that the 
Heb. 11. 3● I am. 2, 25.  courtesy which she showed to the espials, was acceptable to God. No. marvel therefore, if GOD, when he vouchsafed to remotte this strange woman unto his own people, & to graff her into the body of his Church, did separate her from the unholy and cursed nation. Wherefore, although she was bound unto her countrymen, even until that day: yet as soon as she was coupled unto the body of the Church, this her new state, was a certain manumission and deliverance, from the law of society, whereby Citizens are bound one to another. Finally, that she might pass, through faith, into a new people, it was necessary for her, to forsake her old country men. And because she gave place only to the judgement of God, there was no fault of treason in her. Concerning her lie, we must so take it: although it tended to a good end, yet was it not without offence. For they which do altogether excuse that kind of lie, which they call dutiful, do not sufficiently consider, how precious a thing truth is unto God. Therefore, although our purpose be to help our brethren, to provide for their safety, and to support them: yet is it never lawful to lie: because it can not be good, which is contrary to the nature of God: and God is truth. Nevertheless, the work of Rahab is not therefore spoiled of all praise of virtue, although it be stained with this spot. For oftentimes it happeneth, while holy men intent to keep the right way, sometimes for all that they turn aside, as it were into crooked by-ways. While Rebecca procureth the blessing for her son jacob, she followeth the judgement of the divine answer. 
Gen. 27, 5.  In this obedience her godly & laudable zeal appeareth. But when she setteth her son jacob in the place of Esau, there is no doubt, but she departeth from her duty. For that subtlety of hers, doth stain in some part, her work, which of itself was commendable. And yet that particular fault, doth not btterly abolish all praise of her holy purpose: because it is buried in the mercy of God, that it should not be laid to her charge. Rahab also did amiss, when she made a lie, in saying, that the messengers were departed: yet the principal action was acceptable to God, because the vice that was mingled with the virtue, is not imputed unto her. Therefore, as God would have these espials to be delivered, so he did not allow, that their life should be defended with a lie.  
7 The men pursued, etc.) That they were so light of belief, it showeth, that they were beerefte of their wits by God. But notwithstanding, that Rahab had much prevailed, when she had deluded them, yet a new trouble disquieted them, because the gates being kept shut, the city was as a prison, that took away from them all hope of escape. Wherefore they were once again awaked with an earnest trial to call upon God for help. For seeing this history was written of their report, they were not ignorant what was then a doing: especially, when God of purpose to amplify his grace and favour towards them, brought them into diverse and sundry dangers one after an other. And now, when they understood they were sought for, the story saith they were still waking: whereby we gather, that they were in great care and perplexity. And where it was told them, that they were shut in, so that they could not departed out of the city, no doubt but it did greatly increase their fear and trembling. Nevertheless, it appeareth, that Rahab was nothing at all afraid, when with bold courage and well ordered speech she covenanteth and indenteth with them for the preservation of herself and her family. And in this her constancy, that faith of hers, which elsewhere is commended, doth very much shine: for, after the judgement of man, she would never have contemned the fury of the King and the prople, to her strange guests that were as good as half dead. Many think that commendation to be frivolous and undeserved, which james and the Author of the Epistle to the hebrews do give her, while they rehearse her 
Heb. 11. 1.  and reckon her in the number of the faithful. But whosoever shall wisely consider all the circumstances, shall easily judge that she was endued with a lively faith. First therefore, if the tree be known by the fruits, here we may see rare effects of faith, which are as many testimonies thereof. Secondly out of the seed of godliness this her judgement proceeded, that the nations all about were already as good as vanquished & overthrown, because all their minds & courage were stricken down with a terror and fear sent of God upon them. And such speeches are to be found in profane writers also: which God caused them to utter, that he might show he hath power and authority to govern and turn the hearts of men which way it pleaseth him. But that which they prate of as Parrots, Rahab pronouncing out of the sincere affection of faith that God had given that land to the children of Israel, because all the inhabitants mealted before them, doth challenge unto God that government over the hearts of men, which the pride of the world doth deny him to have. For although the experience of all ages hath showed, that more armies have been vanquished and put to flight, by a sudden fear and ●errour unlooked for, than by violence & force of their enemies: yet this knowledge soon vanisheth out of men's minds. Whereupon it cometh to pass, that the conquerors have always extolled their own valiantness, & gloried of their prosperous success, that they them selves were warlike and valiant men. Sometimes I confess, they perceived, that their courage and bold spirit unto battle was of some other occasion either given them, or taken from them: wherefore they acknowledged that fortune was of great authority in the wars, and that she had in a manner the whole government of them: insomuch that a Proverb grew of sudden terrors, which they called panical fears. Uowes also were height as well to jupiter the stayer or slander out, as to the God of fear: but this persuasion was never thoroughly settled in their minds, that every man is so fatforth valiant, as God shall give him a good courage: or so farforth timorous, as God shall cast down his boldness. But Rahab acknowledgeth, that the nations of Chanaan were stricken with fear by God, in such sort, that they condemned themselves afore hand: and thereof she gathereth, that in as much as the children of Israel were so terrible unto them, it was a foretoken of their victory, because they fought under the conduct of God. But whereas all their hearts were fallen down, & as it were mealted away for fear, and yet with obstinate madness, they prepared themselves to resist: it may well be seen, that when the ungodly are cast down, being broken and bruised to dust by the hand of God, yet are they not subdued to receive his yoke: but that in their fear and perplexity they still remain untameable. And here it is to be noted, how in a fear that is common to all men, the faithful differ from the unbelievers: in which behalf also we may plainly see the faith of Rahab. For she also feared as much as any one of all the people. But when she considereth, that she hath to do with GOD, she determineth with herself, that there is none other remedy to avoid the mischief, but humbly and quietly to give place and yield: for that in resisting she should nothing prevail. But what do all the other wretched inhabitants of the land: Although they lie along amazed with fear, yet their obstinacy is not broken, but that they encourage themselves to encounter with them.  
10 How the Lord dried, etc.) She repeateth the principal cause of their fearfulness, because the report that was spread abroad of such miracles as they never heard of before, had brought this opinion into all their minds, that God did fight for the Israelites. For it could not be doubted, but their passage through the read sea was made by God: when the waters, whose nature was never changed before, were heaped up into great heaps, and so stood, which could not be, except God the author of nature had so commanded them. Wherefore, that marvelous change of the element did openly show, that God took part with that nation, to whom he gave a dry passage through the waters, and in the midst of the depths. The victories also obtained against Og and Sihon, as they were notable, so were they worthy to be rehearsed among the testimonies of God's favour towards the Israelites. Although this latter matter standeth only upon a conjecture: yet in passage of the sea there was a full and manifest proof, no less then if God had stretched forth his hand out of heaven. This persuasion therefore had possessed all their minds, that God was the chief captain in this enterprise of the children of Israel, whereupon grew that great fear and terror. Howbeit, it is not unlike, but that they were deceived by this false imagination, as if the God of Israel had obtained the victory against the Gods of Egypt: as the Poetes feign, that as every God taketh upon him the defence of any country, so he fighteth against the Gods of other countries, whiles every one defendeth his Clientes. But the faith of Rahab ascendeth higher, whiles she ascribeth all power and eternity to the God of Israel only. For the name of jehovah containeth in it that confession. Wherefore, she dreameth not after the common manner of men, that one of the whole company of the Gods doth aid the Israelites: but she magnifieth and acknowledgeth him to be that only true God, which was commonly known to favour them. We see therefore, how by the common report she professed much more than all her country fellows did.  
11 The Lord your God, etc.) Here appeareth as it were in a glass, a goodly image of the faith of Rahab, when she casteth down all idols, and ascribeth the government of heaven and earth to the only God of Israel. For this is not doubtful, that when the government of heaven and earth is confessed to be subject to the God of Israel, all the inventions of the Gentiles are rejected, by which the majesty and power of God is rend in pieces, and his glory defaced. Wherefore we see, that not without great cause the faith of Rahab 
Heb. 11. 38. jam. 2, 25.  is commended by two Apostles. Certain proud and disdainful persons have that matter in decision, but I would they could consider what it is, to discern the only true God from all feigned and counterfeit Gods, & so to extol his power, that he be judged to govern the whole world at his pleasure. For Rahab speaketh not doubtingly, but she doth absolutely pronounce, that all power and authority is in the only God of Israel, that he may govern all the elements, that he may dispose all things both above and beneath, and order all the affairs of man, as it pleaseth him. In the mean time, I do not deny, but that her faith was yet unperfect: yea, I do willingly grant, that she had yet but a small branch of godliness, which was not sufficient to eternal salvation. Yet for all that, we must acknowledge thus much, that although the knowledge of God was yet but small and slender in this woman: nevertheless, seeing she submitteth herself unto his government, she giveth forth a testimony of her election, and that out of this seed her faith did spring, which afterward grew up unto a perfect measure.  
12 Now therefore swear, etc.) This is an other argument of her faith, that she placeth the children of Abraham in certain possession of the land of Chanaan, grounding her persuasion upon none other reason, but that she had heard it was promised them of God. For she thought not that God would favour them, if they had been robbers & spoilers, which with unjust violence & oppression had entered upon the possessions of other men's lands: but rather she is persuaded, that they came into the land of Chanaan, because the right inheritance thereof was adjudged to be theirs by God. Neither is it to be thought, that when they desired passage of the Edomites and other nations, that they spared to declare whither they intended to go. Yea, those nations knew right well, that the promise was made to Abraham, the remembrance whereof was again renewed by the rejection of Esau. Moreover, in the speech of Rahab again doth shine, that quality which the Author of the epistle to the hebrews ascribeth to faith, That it is a sight of things that are not seen. Rahab dwelleth in her own country, and in a strong city: yet doth she commend her life to strangers that were almost dead for fear and danger, as though they were already in possession of the land, and had power in their hand to save & destroy whom it pleased them. Certainly, this voluntary yielding was as much in effect, as if she had embraced the promise of God, and given over herself into his defence and protection. Yet she requireth an oath of them, because it happeneth oft in sacking of cities, that fury and trouble maketh men to forget their duty. For the same purpose she rehearseth what gentleness she had showed unto them, that thankfulness might the rather provoke them to keep their promise. For though the reverence of their oath should have been sufficient to bind them: yet it were double ungentlnesse & unthankfulness, not to be mindful of their Hostess, by whom they themselves were delivered from death. It is also a good point of humanity, that she is careful for her father and her kinsfolk. And that is in deed natural: yet many are so addict unto themselves, that children will not doubt to redeem their own life with the death of their parents: so far off is it, that they would apply all their studies and endeavours to save them.  
14 Our soul, etc.) They curse themselves to death, if they did not use all faithfulness, & diligence to save Rahab. For whereas some translate it, We will deliver our souls, etc. It seemeth far fetched & to much strained: seeing their purpose is nothing else, but to bind themselves before God. Wherefore they set out themselves as monuments of God's wrath, if Rahab suffer any adversity through their negligence. That word (For you) doubtless is to be referred unto her father, brethren, and sisters. Therefore they gauge their lives, that blood should be required of their hands, if the whole family of Rahab did not remain unspoiled. And herein consisteth the holiness of an oath, that although they might break promise without punishment as concerning men, yet God being called to witness, will have an account of their unfaithfulness. To show mercy and truth, (among the hebrews) is as much as to do the office and duty of humanity, faithfully, truly, & constantly. But this exception is added, that Rahab bewray not the matter herself, which they require not of distrust, as it is commonly expounded: but that Rahab might the rather take heed to herself. Wherefore this was a faithful admonition, & proceeded of mere good will, because it was to be feared lest Rahab would bewray herself. Finally, they show how necessary it was, that the matter should be kept close, jest the woman unadvisedly boasting of her promise should be cause of her own death. Wherein they declare, that they were careful in deed of her preservation, when they do in time provide, that they be not prevented of means how to help her. And whereas they do charge her expressly, that no person go out of her house, and protest that they will be innocent, if any of them be slain abroad, we may gather this profitable doctrine thereof, that we must be careful in taking of oaths, lest while we promise' all things unadvisedly, we profane and dishonour the name of God. The counsel that Rahab giveth, that they should get them into the hills, and there tarry three days, doth teach us, that such wariness is not contrary to faith, whereby men seek to prevent manifest dangers. There is no doubt, but the messengers crept up fearfully into the mountain: yet that trust which they had conceived of the help of God, did so direct their steps, that they did nothing disorderedly. Here again this question is moved of some men, seeing it is an offence to climb over the walls, Whether it was lawful 
Against the Civil law.  for them to scape out of the city by a window: But we must remember, that walls of cities were not counted holy in all places, because there were not in all places, such as Romulus was, that sought occasion to kill his brother under colour of climbing over the walls. Again, that law, as Cicero doth teach us, must be tempered with equity: for that man is more worthy of reward than of punishment, which leapeth over the wall to drive back and repulse an enemy. The end of that law is, that by well keeping of the walls, the Citizens may be in safety. That man therefore, which neither of contempt, nor of frowardness, nor by subtlety or sedition, but constrained by necessity climbeth over the walls, should unjustly be charged with treason, only for that cause. If any man will object, that It is a matter of evil example: That I confess: but when a man's purpose is only to deliver his life from unjust violence or robbery, so it be done without offence or hurt of any body, necessity doth excuse it. For S. Paul is not to be blamed, because he was let down in a 
Act. 9 25.  basket when he was in danger at Damascus, because God permitteth us, so it be without any trouble or sedition, to escape the violence and cruelty of wicked persecutors.  
24 And they told joshua, saying, etc.) This place doth teach us, that joshua was nothing deceived, in choice of these espials, for that by their speech it appeareth, they were men of singular wisdom and honesty. Some other perhaps, scarce yet recovered from the great fear they were in, would have troubled all the army. But these men, while they acknowledge the wonderful grace of God, as well in the happy success of their journey, as in their deliverance from dangers, they exhort both joshua & the people to march forward courageously. And although the only promise of God for possession of that land aught to have sufficed them: yet God doth so much yield unto the infirmity of his children, that to take away all cause of doubtfulness, he confirmeth that which he promised by experiments. That fear therefore wherewith the nations were stricken, did prove, that God had not spoken in vain, when he began already to put them to flight, and as it were by sending in of hornets to chase them away. For they reason as Rahab did, That the land was given unto them, because the inhabitants were almost shrunk away for fear. Therefore I have translated it with an illative Conjunction, whereas it is word for word, and also. But we read it so, yet is that confirmed thereby, which they said before, as thus: And surely their courage is altogether fainted, as if they did already feel themselves to be chased away by the hand of God.   

Chap. 3.  
THen joshua rose very early, and they removed from Shittim, and came to jordan, he, and all the children of Israel, and lodged there, before they went over.  
2 And after three days the officers went throughout the host,  
3 And commanded the people, saying, When ye see the Ark of the covenant of the Lord your God, & the Priests of the Levites bearing it, ye shall depart from your place, and go after it.  
4 Yet there shallbe a space between you & it, about two thousand cubits by measure: ye shall not come near unto it, that ye may know the way, by the which ye shall go: for ye have not gone this way in times past.  
5 (Now joshua had said unto the people, Sanctify yourselves: for to morrow the Lord will do wonders among you.)  
6 Also joshua spoke unto the Priests, saying, Take up the Ark of the covenant, and go over before the people: so they took up the Ark of the covenant, and went before the people.  
7 Then the Lord said unto joshua, This day will I begin to magnify thee in the sight of all Israel, which shall know, that as I was with Moses, so will I be with thee.  
8 Thou shalt therefore command the Priests that bear the Ark of the covenant, saying, When ye are come to the brink of the waters of jordan, ye shall stand still in jordan.  
9 Then joshua said unto the children of Israel, Come hither, and hear the words of the Lord your God.  
10 And joshua said, Hereby ye shall know, that the living God is among you, and that he will certainly cast out before you the Chanaanites, and the Hittites, and the Hivites, & the Perizzites, and the Gergashites, and the Amorites, and the jebusites.  
11 Behold, the Ark of the covenant of the Lord of all the world passeth before you into jordan.  
12 Now therefore take from among you twelve men out of the tribes of Israel, out of every tribe a man.  
13 And as soon as the soles of the feet of the Priests (that bear the Ark of the Lord God, the Lord of all the world) shall stay in the waters of jordan, the waters of jordan shallbe cut off: for the waters that come from above, shall stand still upon an heap.  
1 joshua arose, etc.) It must be remembered that I showed before, that joshua did not remove the camp, the next day after the return of the spies, but after he had heard their report, he gave commandment by his lieftenantes, that they should make all things ready for their remove, for that three days after, they should pass over jordane. Therefore, that he arose early in the morning, must not be referred unto their return, but unto the publishing of the edict. For when three days were finished, the captains were sent again through the camp, to declare unto the people, how they should pass over the river. Although these things be cold in several places, yet it is an easy matter, to set forth the order of the history. But before it was declared what passage the people should have, the multitude lying by the rivers side, had occasion to move sedition .. For jordane indeède might be passed over at certain fords or shallow places, but that at that time, the waters so swelled and overflowed the banks, that all passage was denied, even to men that were without all impediments & carriage. So that there was no hope that their wives, and young children, with their cattle, and the rest of their stuff, might be transported unto the further shore. But that in a case so doubtful, and full of desperation, they wait quietly for the end, when they could not conceive what should be the manner of it: by this obedience of faith it appeareth, how unlike they were to their fathers, which for every small occasion, were stirred up unto rebellion against God and Moses. Which chance happened not without the singular work of God's spirit in them.  
2 After the end of three days, etc.) Namely, since the remove was proclaimed. For they stayed not at the shore longer than one night. But because the time of three days was appointed for their passage, and they were deceived of that hope: now joshua exhorteth them, to forget all lets and difficulties, and to consider nothing but the power of God. For although the fame of the miracle be not yet described and set forth: yet when the Ark of the covenant is brought forth as a standard to guide their journey, it was easy to gather, that God prepared to do some great and unaccustomed work. But while they are held in suspense, their faith is once again proved with an earnest trial: for it was a token of great virtue, simply to obey his commandment, and so to follow the Ark, when they were not yet plainly informed what the success should be. But this is the chief property of faith, not to inquire curiously what God will do, nor to dispute subtilely, how that may be brought to pass which he pronounceth: but to cast all our cares, wherewith we are troubled, upon his providence: and because his power is infinite, that we may rest upon it, to lift up our senses above the world, and to embrace by faith that which we cannot conceive by reason.  
4 Yet a space, etc.) Seeing the inferior Levites, whose charge 
Num. 4. 15.  was to carry the Ark, were straightly forbidden to touch it, or to see it uncovered, no marvel though the common people were kept a long distance from it. The dignity of the Ark is therefore set forth and commended, while the people are commanded to keep themselves far from it, and so to testify in what reverence they have it. And we know what happened to Uzia, when he saw it ready to be cast off by the wenching kine, & of unadvised zeal laid his 
2. Sam. 6  hand under it, to hold it. For although God do familiarly call us unto him, yet trust breedeth no security and rash boldness, but rather is always joined with fear. After this sort the Ark of the covenant, was a sweet and pleasant pledge of the grace of God: but so, that the majesty thereof was also terrible, to bring down the pride of the flesh. Now this humbleness and modesty was also profitable for the exercise of their faith, lest they should restrain the grace of God within to narrow bounds, but that notwithstanding they were separated far from the Ark, yet they might be assured that the power of God was near them. In the end of the verse it is showed, how necessary it was for them to be guided by God, in an unknown way: that fear and carefulness might keep them under the protection of the Ark.  
5 joshua said, etc.) It was meet that the singular and extraordinary power of God should be set forth, for to help them, lest slackness through doubtfulness might 'cause any stay: but that the Israelites might depend altogether upon the purpose of God. joshua doth not yet express what kind of miracle God would work: except we will read in one context that which followeth a little after. And this is the right trial of faith, so to rest upon the providence of God, that we do not inquire over carefully of the manner of his doing, or what he meaneth to do. Because the verb KADASH doth sometimes signify to prepare, sometimes to sanctify, and both the senses do well agreed with the place, I thought good to leave it indifferent to the readers, whether they will take. For both faith doth prepare us to receive the power of God, and also when GOD did show himself more nearly unto them, they used to consecrated themselves after a solemn manner. As we see at the proclaiming of the law, that Moses, by God's commandment, did sanctify 
Exod. 19 14.  the people. But whereas some do expound it, that the people for this cause only were commanded to purge themselves from corruptions, that nothing might hinder their passage over jordane, it seemeth to be to straight an exposition.  
6 Spoke unto the Priests, etc.) It is like the Priests were admonished for what purpose God would have the Ark to go before, that they might be the more ready to execute the commandment: because all the people is soon after certified of the cutting a sunder of the waters. For when the people before were commanded by their captains, to follow the Ark of covenant, the Priests were not ignorant what office they should execute. For it was expressly pronounced, that they should be as it were guides or standards. But when they were all in readiness, joshua doth openly rehearse the answer of God which he had received. For it was not meet, that the grace of God should have been more clearly declared to the people than to them. But it followeth immediately, that the people were made privy of the miracle. Wherefore I conclude, that after God had held the Priests in suspense a certain time, with the whole multitude, when he had tried their obedience, he did openly declare unto them what he would do. First of all therefore it is declared, that joshua commanded the Priests to carry the Ark before the people: and afterward, lest any man should think that he attempted the matter rashly, or upon his own head, he declareth the promise, whereby he was instructed so to command them. And although it be not there expressly set down, that the course of jordane should be stayed: yet we may gather by the speech which joshua used in the people, that God spoke more at large, and did in order expressly declare, what he was purposed to do. For joshua reporteth nothing, but that which he understood and heard out of the mouth of God himself. Yea, before he uttereth the matter, he commandeth them to hear the words of God, and so by that preface he declareth, that God was the author of all that he would say.  
10 Hereby you shall know, etc.) He extendeth the force of the miracle further than to their entrance into the land, and not without good cause: For that they should only have a way opened into their enemies land, out of which they could have no escape, had been nothing else but to deliver them up unto death and destruction. For being taken in the straight of an unknown land, they might easily have been cut in pieces, or else have perished through famine and want of all things. Wherefore joshua telleth them before hand, that when God should drive back the river, it should be all one, as if he stretched forth his hand to chase away all the inhabitants of the land: & that token of his power, which he showed in the passage of jordane, should be a certain prophesy of the victory that they should obtein● against all those nations. Hereby shall you know (saith he) that God will be at hand to help you. For what purpose: Not only that you should have footing in the land of Chanaan, but that you may enjoy the same as your own. For truly when mention is made of chase away the nations, a quiet and undisturbed possession is noted. Therefore, as by dividing of the river, God clearly showed, that his power was with the Israelites: so the people likewise aught to conceive hope of continual aid, as if they had already seen their enemies vanquished and discomfited. For God useth not to forsake the work of his hands which he hath taken upon him, maimed and unperfect. God divided 
Psal. 136.  the waters of jordan, to make a dry passage to bring his people into the promised inheritance. Therefore, what had been greater frowardness, than that they should have stayed in that one transitory act, and not to have had sure trust in him always afterward, until they had obtained full and quiet possession of the land. Wherefore, by this example let us learn, wisely to join together, such benefits of God, as pertain to the sum of our salvation: that happy beginnings, may nourish in us an hope of like ending. And whereas joshua doth say, that the people should know by that miracle that God was present: he doth covertly reprove their distrust: because the only promise of God aught to have been sufficient to their full assurance upon which alone if our faith be not grounded, we can not choose but waver and stagger often times. But notwithstanding that our faith aught properly to rest in the only truth of God: yet that letteth not, but trial by experience as a second prop of our weakness, and a profitable aid for confirmation, may help to stay the same. For that which God hath promised by his word, he sealeth and confirmeth by the deed itself: and look how many documents of his grace and power he setteth forth unto us in acts, he would have them to be so many trials of his word, & aids to take away all doubfulnes.  
11 Behold the Ark, etc.) First he saith the Ark shall go before them: then he declareth for what end: namely, that jordane might give place, as astonished, at the presence & sight of God, as it is said in the Psalm. As for that story which is interlaced of the twelve 
Psal. 114.  men, etc. is broken off, because he doth but only touch briefly those matters, which afterward he setteth out plainly and more at large. Now let us observe no more but this, that when the Ark went before, God showed his power in governing the people. And by this means was commended, that religious worship which was according to the law, when the Israelites did see, that it was no vain thing, which God committed to them, to be the token of his presence. For the river jordane was none otherwise constrained unto obedience, than if it had seen the majesty of God. And yet withal let us remember, that God was not moved, in any other respect, to set forth his grace in the Ark, but because he had placed therein the tables of his covenant. And because the matter was hard to be credited, joshua called back the minds of the people, to consider the power of God, which overcometh all difficulties. For it is no small title. (The Lord of all the earth) which is here given to God: but it advanceth his authority over all the elements of the world, that the Israelites should not doubt, seeing that seas and floods are under his dominion, but that the waters, though of their own nature they be running, yet by his commandment should be made to stand unmovable.  
14 Then when the people were departed from their tents, to go over jordan, the Priests bearing the Ark of the covenant, went before the people.  
15 And as they that bore the Ark came unto jordan, and the feet of the Priests that bore the Ark were dipped in the brink of the water, (for jordan useth to fill all his banks all the time of harvest.)  
16 Then the waters that came down from above, stayed, and rose up on an heap, and departed far from the city of Adan, that was beside Zaretan: but the waters that came down toward the Sea of the wilderness, even the salt Sea, failed, and were cut off: so the people went right over against jericho.  
17 But the Priests that bore the Ark of the covenant of the Lord, stood dry within jordan ready prepared, and all the Israelites went over dry, until all the people were gone clean over through jordan.  
15 After they came, etc.) The virtue of the Priests was worthy of no small commendation, which went forward boldly into the channel, even into the water itself, where manifest danger of drowning seemed to be. For after they had once entered the water with their feet, what might they look for, but soon after to fall into the deep gulf, in which they should be overwhelmed▪ Therefore, whereas they were not made afraid, when they came to the river itself, but that they kept on their way unto the place that was appointed them: it was a sign of singular good courage, which they had conceived of faith. This was moreover a peculiar temptation, that the river jordane had then overflowed his banks, as he useth yearly to do, in the beginning of Summer. For the plain being covered with water, the tract of the banks could not be known, nor any shallow be found: and the waters being spread all abroad, increased fear and carefulness. And with these lets would God have his people, and especially the priests to strive, that the victory of their faith and constancy might be the more excellent: and besides that, by these difficulties he extolleth the glory of the miracle, when those waters gave place at his commandment, and stood as it were cloddered together on an heap, which had before overflowed their banks. First therefore he setteth forth the order of the miracle, to take away all doubt, least profane and unreligious men should seek out other causes to overwhelm the grace of God. It may come to pass in deed naturally, that for a short time the stream of waters may be stayed: and some dry plot may appear, or else the course of a river may be changed and turn itself an other way: But that waters should stand still gathered together on an heap, it could never come to pass naturally or by chance. After this sort it is said, that the waters which before flowed out of an higher ground, so that by their only fall they sought a continual course, did now stand still, & not run. And there is no doubt, but this wonderful sight was terrible to behold: that the Israelites might the rather acknowledge, that they were saved in the midst of death. For what other thing seemed that great heap of waters, but even as a grave to overwhelm the whole multitude, if the waters had once run down according to their nature? If they had walked upon the waters, faith should have been in steed of a bridge unto them. But now, while the mountains of waters hung over their heads, it is all one, as if they had found a plain and easy way under waters. The place is described between two cities, that the memory thereof might never be forgotten, like as also God would have stones to be set up there, for a perpetual monument, that so wonderful a benefit might be celebrated and praised of all ages unto the worlds end.   

Chap. 4.  
AND when all the people were wholly gone over jordan, (after the Lord had spoken unto joshua, saying,  
2 Take you twelve men out of the people, out of every tribe a man,  
3 And command you them, saying, Take you hence out of the midst of jordan, out of the place where the Priests stood in a readiness, twelve stones, which ye shall take away with you, and leave them in the lodging, where you shall lodge this night.)  
4 Then joshua called the twelve men, whom he had prepared of the children of Israel, out of every tribe a man,  
5 And joshua said unto them, Go over before the Ark of the Lord your God, even through the midst of jordan, and take up every man of you a stone upon his shoulder, according unto the number of the tribes of the children of Israel,  
6 That this may be a sign among you, that when your children shall ask their fathers in time to come, saying, What mean you by these stones?  
7 Then ye may answer them, that the waters of jordan were cut off before the Ark of the covenant of the Lord: for when it passed through jordan, the waters of jordan were cut off. Therefore these stones are a memorial unto the children of Israel for ever.  
8 Then the children of Israel did even so, as joshua had commanded, and took up twelve stones out of the midst of jordan, as the Lord had said unto joshua, according to the number of the tribes of the children of Israel, and carried them away with them unto the lodging, and laid them down there.  
9 And joshua set up twelve stones in the midst of jordan, in the place where the feet of the Priests, which bore the Ark of the covenant, stood, & there have they continued unto this day.  
1 And it came to pass after, etc.) That which he had briefly and darkly touched before concerning the twelve men, now he setteth it forth more at large and plainly. He had said, that they were chosen out of every tribe: but breaking off that speech, he declared not for what end they were chosen. Now he saith, that by the commandment of joshua, they took up twelve stones, and set them up in Gilgal, that they might be a notable monument unto the posterity. And for somuch as he rehearseth what was done after the people were passed over, that which is interlaced, must be translated by the Preterpluperfectense. As for the Conjunction copulative, it is easy to consider, that it may be taken for a Causal or Illative. The sum is thus much, that before the Priests removed one foot cut of the midst of the river, where they stood, that the stones were taken from their feet, and placed in Gilgal, that they might be perpetual witnesses of the miracle: and so joshua did faithfully perform that he was commanded by God. Wherefore joshua calleth the men, whom he had chosen out before, but not without the commandment of God, that the testimony might be of greater authority. For if joshua had set up such a tropheie, of his own mind, his godliness in deed might well have been praised: but the instruction perhaps would have been little set by, as erected only by the will of man. But now, when God himself doth set up a monument, it is by no means tolerable to pass it over negligently. Wherefore it was a monument worthy to be diligently considered, when he bringeth in their children demanding of them, What these stones meaned?  
7 Then you may answer, etc. Although the stones speak not of themselves, yet the monument of them giveth the parent's matter of speech, to testify unto their children what the benefit of God was. And in this place are the elder sort charged to set forward the study of godliness, and to take pains in the instruction of their children. For God would have this doctrine to be delivered, as it were from hand to hand, through out all ages: that they which were not yet borne yet being instructed by their parents, might be witnesses of that which they had had heard: although they saw not the thing with their own eyes. And according to the number of the tribes, the stones were set up, that every tribe by their own token might be stirred up to thankfulness. In deed the two tribes and the half, whose inheritance was allotted to them, on the other side of jordan, had no need of that passage for their own parts. But because the land of Chanaan was possessed to the common benefit of the whole stock of Abraham, it was not meet that some of them should have been severed from the rest, seeing there was a common cause pertaining to them all. And although hitherto there is no mention made but of these twelve men, yet by this clause it appeareth, that the commandment was given to all the people, because it is said, that the children of Israel were obedient unto the words of joshua. It is like also, that they were chosen by voices, which should carry these stones in the name of all the rest.  
9 Twelve stones also, etc.) It seemeth there was no use of these stones, which should lie under the water: and therefore it was a vain thing, to lay stones to be overwhelmed in the deepest place. For by the other that were set up in Gilgal, because they were in open sight, occasion was given to inquire what was the cause of their erection. But those that lay in the bottom of the river hidden from the sight of men, were nothing available to stir up their minds. I confess, it had been an unprofitable monument, if it had been altogether buried in silence: but when they rehearsed one to another, that they had leafce in the channel of the river, a token of their passage, it was available to the confirmation of their faith, to hear of that which they saw not. The Ark of the covenant was enclosed in the sanctuary, and covered with a vail that was over it, and yet that glory which was hidden, was not unprofitable, when they learned out of the law, that the covenant of God was there laid up: It may be also, that when the waters of the river were fallen, the heap of stones might be seen at some times. But that which I said before, is more like to be true, that although joshua hide stones in the bottom of the river, yet he made thereof a profitable testimony to the people, which afterward might be set forth in the speech & talk of all men.  
10 So the Priests, which bore the Ark, sto●● in the midst of jordan, until every thing was finished that the Lord had commanded joshua to say unto the people, according to all that Moses charged joshua: then the people hasted and went over.  
11 When all the people were clean passed over, the Ark of the Lord went over also, and the Priests before the people.  
12 And the sons of Reuben, and the sons of Gad, and half the tribe of Manasseh, went over before the children of Israel armed, as Moses had charged them.  
13 Even forty thousand prepared for war, went before the Lord unto battle, into the plain of jericho.  
14 That day the Lord magnified joshua in the sight of all Israel, and they feared him, as they feared Moses all the days of his life.  
15 And the Lord spoke unto joshua, saying,  
16 Command the Priests that bear the Ark of the Testimony, to come up out of jordan.  
17 joshua therefore commanded the Priests, saying, Come ye up out of jordan.  
18 And when the Priests that bore the Ark of the covenant of the Lord, were come up out of the midst of jordan, and as soon as the soles of the Priests feet were set on the dry land, the waters of jordan returned unto their place, and flowed over all the banks thereof, as they did before.  
10 The Priests, etc.) If we be commanded to stay, when other men make haste, we know how soon we shall be weary of staying: because our case seemeth to be worse than other men's. Wherefore the patience of the Priests is worthily commended, that while all the people came over speedily unto the further shore, they alone stood quietly in their standing. They might have doubted, lest the whole stream of the waters, which was above their heads, should suddenly fall down and swallow them up. Wherefore they did no less show their godliness in standing there still, than they did before, when they were so bold as to march even into the river. So at the first appeared their readiness, than followed their constancy, which did openly declare, that they were obedient to God, not only upon a soudden brunt, but of a littely faith. For this their constancy which is commended, could not proceed, but of a lively root. It was a point of modesty, that they attempted nothing unadvisedly, but all their doing was framed according to the word of God, as a most certain rule. And although it is like, that joshua was instructed by a new oracle, what was needful to be done, yet it is said, that he followed that, which was commanded by Moses. Which I do so interpret, that Moses had charged him earnestly, that he should depend and hung altogether upon the mouth of God: and that he was thoroughly obedient, and therefore did always observe that which pleased God. Finally, the commandment of Moses, which is mentioned, was general: & God, as the case required, did specially admonish joshua.  
12 Also the children of Reuben, etc.) He maketh special mention of the passage of these two tribes and half: because they went not on this warfare for their own private cause: but that they might help their brethren to the possession of the land of Chanaan: by whose manhood they had obtained their portions on the other side of jordan. This condition Moses had charged them withal, and they had bound themselves by an oath, that they would accompany the rest of the people, until they had all obtained a quiet resting place to inhabit. The same promise they renewed (as we saw in the first Chapter) when the camp should remove. But of that which is here told, we gather, that only a part of them was chosen out of the rest. For here are mustered but only forty thousand men, namely, the third part, or there about, of them that were mustered not long before. But seeing in all places, they are said to have fulfilled their promise, it is like that the purpose of Moses was not, that all they which were mustered, should leave their wives and children, and go a warfare into the land of Chanaan, until it were thoroughly subdued. And surely, it had been an hard matter, and a cruel point, to have forsaken the weak multitude, without leaving some to defend them, being compassed about with many hateful nations. Neither would the remnants of their enemies, with the aid of the nations adjoining, have omitted so great an occasion, but they would surely have revenged themselves in kill the women and children. Wherefore it was necessary, that a sufficient garrison was left in the country, not yet quietly possessed, to keep out the invasions of their enemies. Neither was Moses so extreme, but that he would have regard of those poor wretches. Moreover, such was his wisdom and equity, that he would never have spoiled, of all defence, that country, which he had so lately conquered with force of arms. Hereto we may join this reason, that the concourse of such a multitude, would rather have been an hindrance than an aid in conquering the land of Chanaan. Moses was therefore content with this indifferent order, that the Ru●enites and Gadites, while their brethren were occupied in warfare, should not sit all idle at home, and eat up their profits, while their brethren had need of their aid, whom they were bound to thank, for that inheritance which they had obtained already. And herein was tried the honesty if these forty thousand men, that while the rest of their tribes were at rest, they refuse not the burden, the troubles, nor the dangers of warfare. They might have laid for themselves, that they had as good cause to be discharged of the wars as the rest. Therefore, that being chosen out, they march forward cheerfully, whither they were commanded, and envy not the freedom and quiet of their brethren, it appeareth that they came forth willingly, and with a good courage. Although there is no doubt, but the chief flower of their soldiers being chosen out, all occasion of quarreling and striving was utterly cut off. For there was no reason to contend, but that old men, and weak persons, were to be spared: except a man had rather guess, that this army was appointed, not by man's judgement, but by lots. Howbeit, I think rather, that as every one was most valiant and best able to endure traveles, so they offered themselves.  
14 That day, etc.) This was not the chief end of the miracle, that joshua might increase in power and authority: but when it was much for the common profit, that the government of joshua should be established, that is set down, as an increase of the goodness of God, whereby he was adorned, as it were with holy robes, which might 'cause great reverence of him amongst the people, lest any man should be so bold to despise him. For except the common multitude be governed by an head, it falleth to ruin even of itself. Wherefore, God minding to provide for the safety of the people, beautified joshua with this excellent mark, which might assure them of his calling. Out of this place we must learn, that such men are commended unto us of God, by whose hand he doth notably show forth his power, that they might obtain due honour and reverence amongst us. But if an many will object, That the people are said to have feared joshua, even as they feared Moses: it is confuted by so many troubles and seditions, which they raised against him, not only frowardly, but also furiously. The answer is easy, that the whole time is not comprehended, since they came out of Egypt: but only that time is noted, in which, after they were subdued and camed with punishments, they began obediently to reverence Moses. For now his quiet government is described, after they had shaken off their old frowardness: but especially, when their seditious fathers were dead, a better issue succeeded in their place. And therefore we read not, that it was any trouble to rule and govern them. That which I have already expounded, I do now touch briefly. For at the beginning, when joshua exhorted them to obedience, they said, They would be obedient, even as they were before to Moses.  
16 Command the Priests, etc.) Now it is more plainly expressed, with how quiet and obedient minds the Priests submitted themselves to the pleasure of God: for they moved not a foot until joshua commanded them to retire. And as it was singular virtue in them to be so tractable and obedient: so the fatherly carefulness of God showeth forth itself in this, that he vouchsafed to direct and guide almost every step they removed, with his own voice, lest any doubtfulness should make them slacker in their office. Then followeth a more notable confirmation of the miracle, that as soon as they were come up to the bank, the river jordane began to flow, as it was wont to do. For except it had returned unto the old nature thereof, and that suddenly: many would have imagined some secret cause of that change, but yet such as came by chance. But when God doth set forth his power and grace, at such narrow pinches and moments of time, all doubtfulness is taken away. So soon as the priests feet were wet with the water, jordane went backward: now at their departure he recovereth his free course, and that at the same instant, that they were come up upon the bank. For the dry land is here taken for that part, which was not covered with the overflowing. So the river, although he could not speak, yet was he an excellent crier, to testify with a most loud voice, that Heaven and Earth are subject to the God of Israel.  
19 So the people came up out of jordan the tenth day of the first month, and pitched in Gilgal, in the East side of jericho.  
20 Also the twelve stones, which they took out of jordan, did joshua pitch in Gilgal.  
21 And he spoke unto the children of Israel, saying, When your children shall ask their fathers in time to come, and say, What mean these stones?  
22 Then ye shall show your children, and say, Israel came over this jordan on dry land:  
23 For the Lord your God dried up the waters of jordan before you, until ye were gone over, as the Lord your God did the read Sea, which he dried up before us, till we were gone over.  
24 That all the people of the world may know, that the hand of the Lord is mighty, that ye might fear the Lord your God continually.  
19 The people, etc.) For what cause the day is noted, in which they entered into the land, and pitched their tents therein, we shall see in the next Chapter. The name of the first station is called Gilgal, by a figure of prevention: because it was afterwards so called up joshua, after their new circumcision: and the interpretation of that name, in due place, shallbe considered. But here is a special treatise of the monument of the twelve stones: whereof, although mention were made before, yet now the solemn dedication thereof is rehearsed, namely, that joshua did not only make that heap of stones, but also commended the use thereof unto the people, that the famous memory of the grace of God might flourish from the fathers to the children. And whereas he bringeth in their sons ask them, What these stones did mean: We may gather, that they were set up in such order, as moved the sense of them that beheld them. For if they had been cast up, on an heap, without any order, it would never have come into their posterities mind, to inquire of their signification. Therefore, there was some notable order in the placing of them, which would not suffer the beholders to make none account of it. But because the covenant of God, whereby he had adopted the stock of Abraham, was established to have continuance for a thousand generations, because of the unity of the body, that benefit which God had performed to their fathers, which were dead, is made common to their children which should be borne many years afterward. And this conjunction aught greatly to have moved their minds: for by this means, their posterity was admonished, that whatsoever was given in times passed unto their ancestors, did also appertain unto them. Or else the answer should have been little regarded, if the grace of God had been restrained unto one day. But when their children's children do hear, that the river jordan was dried up before them, many hundred years ere they were borne, they acknowledge themselves to be that people, towards whom that merueslous favour of God was showed. The same reason it is of the drying up of the read sea, although the matter was not so ancient. Surely there were but two then alive, that is, Caleb and joshua, which came out of Egypt: yet he speaketh thereof to the whole people, as though they had all seen the miracle with their eyes. God dried up the read sea before our face. Namely, for because in favour of the perpetual adoption, which descended from the fathers to the children, that benefit was granted. And it was expedient, that the memory of the passage through the read sea, should be continued, not only that the similitude of the miracle might 'cause credit: but also that by hearing the history of jordan, that former miracle might be renewed withal, although no visible token thereof remained before their eyes.  
24 That all people may know, etc.) He declareth that God did show that token of his power, not only that it should be published among his own people, but that the fame thereof might be spread far and wide, among the nations. For although God would have his praise remain in Zion: yet would he also that his works in some part should be known to the strangers, that they might be constrained to confess, that he is the true God▪ and that him, whom they had willingly despised, they might fear against their wills: as it is said in the song of Moses, Our enemies are judges. For he signifieth, 
Deut. 32. 31.  that whether the unbeelevers will or nill, yet this confession is wrested from them, by the knowledge of the works of God. But because it profited them nothing, to know how great the power of God is, joshua discerneth them from the Israelites, unto whom he ascribeth a peculiar knowledge, namely, such as breedeth an earnest fear of God: That the nations may know, saith he: and thou mayst fear God. Therefore, while the unfaithful do overwhelm the light in their darkness, let us learn to profit in the fear of God, by the consideration of his works. He addeth, All thy days, because the grace, whereof he now speaketh, was enlarged into many ages.   

Chap. 5.  
NOw when all the Kings of the Amorites, which were beyond jordan Westward, and all the Kings of the Canaanites, which were by the Sea, heard that the Lord had dried up the waters of jordan before the children of Israel until they were gone over, 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 unto joshua, Make thee sharp knives, and return, and circumcise the sons of Israel the second time.  
3 Then joshua made him sharp knives, and circumcised the sons of Israel in the hill of the fares kins.  
4 And this is the cause why joshua circumcised all the people, even the males that came out of Egypt, because all the men of war were dead in the wilderness by the way, after they came out of Egypt.  
5 For all the people that came out were circumcised: but all the people that were borne in the wilderness by the way, after they came out of Egypt, were not circumcised.  
6 For the children of Israel walked forty years in the wilderness, till all the people of the men of war that came out of Egypt were consumed, because they obeyed not the voice of the Lord: unto whom the Lord swore, that he would not show them the land, which the Lord had sworn unto their fathers, that he would give us, even a land that floweth with milk and honey.  
7 So their sons, whom he raised up in their stead, joshua circumcised, for they were uncircumcised, 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 till they were whole.  
9 After, the Lord said unto joshua, This day I have taken away the shame of Egypt from you: wherefore he called the name of that place Gilgal, unto this day.  
1 When they heard, etc.) The acknowledging of the fearful power of God, did so much prevail with them, that they were astonished through fear, and fainted: but it prevailed not to bend their minds to seek the remedy of their trouble. Their heart was melted, in that as men destitute of counsel and force, they stirred not themselves, but as touching obstinacy, the same hardness did bind them still. And we have already seen else where, that the unfaithful have been all amazed for fear, and yet ceased not to wrestle against GOD: and so have fallen, that still with their fierceness they have cast stones against heaven. Therefore that fear, which should have provoked them to beware, did nothing else but drive them headlong upon their own destruction. Thus were they terrified by God in favour of his people, that they might more easily obtain the victory: and that the Israelites might have better courage, when they saw that they had to do with such enemies, as were already discomfited and half dead. And so did God favour their weakness, that he removed all lets and hindrances, to make the way plain for them: other wise they were of themselves to fearful and slow. The sum is this therefore, that their enemies were already overthrown, because the fame of the miracle, had stricken such a fear into them.  
2 That time, etc.) It seemeth to be most unreasonable and monstrous, that circumcision was so long time omitted: because they being admonished by daily instructions, should have been more diligent in practising all such exercises of godliness. Circumcision was a seal of their adoption, through which they obtained deliverance. And surely while they remained in their greatest misery, and mourned under the tyranny, yet they did always circumcise their children. And we know how sharply God threateneth, that he will revenge it, if any omitted the eight day. So that if they had neglected the keeping of that sacrament in Egypt, their flacknes had been more excusable, for than it might have seemed unto them, that the covenant of God was grown out of use. But now, when the truth of God shineth a fresh upon them, to establish his covenant, what excuse can they have, if they do not for their parts also testify, that they are the people of God? That defence which the interpreters do commonly allege, is altogether frivolous. I confess they were daily in a readiness to remove, and that they were always uncertain, when they should departed. Nevertheless I say, we do not well gather hereof, that they had never a day free for that purpose: because it should have been a cruel thing to circumcise the young infants, when they should presently after remove with the whole camp. For nothing should have been of so great force with them, that for it, they should contemn that which was said to Abraham: The soul that is not circumcised, shallbe cut off from his people. And if there had 
Gen. 17. 14.  been any danger of death, the best and only remedy had been, to have rested upon the fatherly providence of God, which doubtless would not have suffered, that his commandment should be cause of destruction to the infants. Finally, omitting of the sacrament in respect of peril, could grow of nothing else, but of distrust. For if their infants should have been cast into present danger, yet for all that, they should have been obedient to God: because the sealing up of the covenant, by which they were received into the Church, was more precious than an hundred lives. Neither would Moses have suffered so great negligence, if he had not been induced by an other reason. Wherefore▪ as in a doubtful matter, I conjecture, that they gave not over circumcision from the first day of their departure out of Egypt: but only since that time, that for their stubbornness they were drawn backward. And by this reason is expressed, both their falling away, and their punishment. For it is not said, that they were circumcised again, for that in their wandering through the wilderness it behoved them oftentimes to change their place: but because forty years must be expired, till those wicked backsliders were consumed, which wilfully rejected the promised inheritance: Therefore this cause must be well marked, that the children of Israel wandered over the wilderness, until all that generation was abolished, which refused to follow God: Whereupon, in my judgement, we may gather, that in token of God's curse, and their rejection, the use of circumcision ceased all that time. It is true that this punishment was laid upon the innocent children: but yet it was profitable that their parents should be punished in their person: as if God from that time forward, had forsaken them. Therefore, when they saw, that their children differed nothing from the profane and unholy strangers, they might easily see thereby, what they themselves had deserved. Yet hereof seemeth to grow an absurdity: First, that when they were condemned, soon after they were taken to favour: And secondly, because hope of pardon was also left for them: And especially, because they were not deprived of other sacraments, of which they might not be partakers, if they had not been separated from the profane nations. I confess in deed, that God, in forsaking of them, doth also testify that he will be merciful to their children: but yet it was a profitable correction for them, to see the sign of their rejection in their children, until they were all brought to nought. For God withdrew this pledge of his grace but for a time, and kept it as it were laid up with himself, until they were all dead. Wherefore this punishment was not laid properly upon their children, which were borne afterward, but the suspension from it, was of like force, as if God should have openly declared, that he deferred their circumcision, lest it should be profaned and unhallowed, until the due time came, in which it should be renewed. If any man will object, That it was a great absurdity, that such as were uncircumcised should hold the Passeover: I confess it was so, according to the common usage. For none were admitted unto the Passeover, and other sacrifices, but such as were consecrated unto the worship of God. Like as at this day, the mystery of the supper, is not common to other than such as are received into the Church by Baptism. But it was free for God to change the ordinary use for a time, and to make those men partakers of other holy things, from whom he had taken circumcision away for a season. So in one part the people were excommunicated: and yet relieved with sufficient helps, that they might not despair. As if a father being displeased with his son should hold up his fist, as though he would drive him away far from him, and yet with the other hand stay him at home: and should make him afraid with threatenings and stripes, and yet would not suffer him to departed away from him. This seemeth unto me to be the chief reason, why God spoiling the people of the chief pledge of their adoption, yet would not have them be destitute of other helps. If any man will object, That it is expressly said, that none were circumcised in the journey since their departure out of Egypt: I answer, that for brevity's sa●e, all things are not exactly set down: yet it may be gathered by the text that none other were uncircumcised, but such as were borne after the rebellion and sedition. For it is said, that joshua circumcised their sons, whom God had set up in their place. Whereby it appeareth, that the people were then as it were newly created, which did succeed those stubborn backesliders. But this was an hard and heavy trial, that GOD would not have the people to be circumcised, before they were besieged on every side by their enemies. It seemeth, that it had been a more convenient and safer way, to have done it before they came over jordan, in the land of Basan, where the country was quiet, and all the inhabitants either slain or chased away. But God waiteth until they were enclosed in the midst of their enemies, and so laid open to their lust and violence: as though he did of purpose offer them to death. For it was necessary, that they all being enfeebled with their wound, should lie sore for a time: so that they might easily have been slain. For if the two sons of jacob, were able boldly to break into the city of Sichem, and slay all the Citizens, and to sack it: how much more easy a matter had it been, for all the nations adjoining, to set upon the 
Gen. 34.  Israelites, being wounded in like manner, and to have slain them every mother's child? Wherefore, as I said, this was a very sharp trial: and therefore their ready obedience is worthy of greater praise. Although the place itself seemeth to be chosen out by GOD of purpose, that they might be more willing to obey. If the same thing had been commanded on the other side of jordane, it was to be feared, lest they would have been discouraged, and by occasion of this stay, have again refused to enter into the land. Now, when with so happy success, they are brought into the possession thereof, as it were by the hand of God himself: this only let being taken away, they conceive full hope & assurance, that they shall soon end their wars. Wherefore it is no marvel if they obey more readily, than they would have done, if they had not been so lately and so notably confirmed in their faith of God's promises. Also the very sight of the land aught to move them to obedience, when they see, that they are again consecrated unto God, that their uncircumcision should defile that holy land.  
9 The Lord said to joshua, etc.) Some expound the shame of Egypt, that the uncircumcision made them like to the Egyptians, that is, unholy and reproachful: as if it had been said, that now they were received to be the peculiar people of God, when they were anew beautified, with this mark, that they might differ from the unclean nations. Some take it in the Active signification, that it was done, that they should no more be a scorn unto the Egyptians, as though GOD had deceived them: which interpretation, as far fetched, I can not allow of. Other think, that they should no more be charged with this false reproach, as though they worshipped the Gods of the nations. But I think rather, it is to be understood, that they are delivered from the envy of that crime, wherewith they should otherwise have been charged. It was an hateful matter, that they did cast off the yoke, and fall away from that Rings obedience, under whom they lived. And whereas they boasted, that God was their deliverer from that unrighteous tyranny, it was an easy matter to cast in their teeth, that they did falsely pretend the name of GOD to cloak their treason. Wherefore they might have been taken for fugitives, except circumcision had been received to wash away that reproach: by which sacrament, the election of God was sealed in their flesh, before they came down into Egypt. Wherefore, by renewing of the ancient covenant, it was made manifest, that they were not rebels against a lawful government, nor yet departed of their own rashness, but that liberty was restored to them by GOD, which had long before received them into his protection. And of the taking away of this reproach, the name was given to the place. For they which think, that the foreskin which was cut off, was called Gilgal, because it was like a round circle, departed from the words, & follow a strange devise far fetched, and nothing necessary, when the matter is clear of itself, that the place was called revolution, because GOD did there deliver his people from the reproach, wherewith they were unjustly charged. Whereas josephus doth expound it for liberty, it is vain & ridiculous. Whereby it appeareth, that he was no less ignorant of the Hebrew tongue, than he was in the knowledge of the Law.  
10 So the children of Israel abode in Gilgal, and kept the feast of the Passeover the fourteenth day of the month at even in the plain of jericho.  
11 And they did eat of the corn of the land, on the morrow after the Passeover, unleavened bread, and parched corn in the same day.  
12 And the MAN ceased on the morrow after they had eaten of the corn of the land, neither had the children of Israel MAN any more, but did eat of the fruit of the land of Chanaan that year.  
13 And when joshua was by jericho, he lift up his eyes, and looked: and behold, there stood a man against him, having a sword drawn in his hand: and joshua went unto him, and said unto him, Art thou on our side, or on our adversaries?  
14 And he said, Nay, but as a captain of the host of the Lord am I now come. Then joshua fell on his face to the earth, and did worship, and said unto him, What saith my Lord unto his servant?  
15 And the captain of the Lords host said unto joshua, Loose thy shoe of thy foot: for the place whereon thou standest, is holy: and joshua did so.  
Here is declared, that the Passeover was celebrated upon the day appointed by the law. Although there be some which think, that mention is here made of it, as of a thing unwonted: and thereof they gather, that it was omitted forty years, even as circumcision was left off. Namely, because it had been inconvenient, that men uncircumcised, should celebrated that holy feast: and secondly, for that from the beginning of the second year, we do not read, that any Paschal lamb was slain. Howbeit, it is not like, that it was so suddenly cast off, which GOD so lately had ordained to be perpetual. For it was said unto them: It is a night to be observed of the children of Israel in all their generations. How is it then likely, 
Exod. 12. 42.  that it grew out of use within two years after, which should have been observed in all ages? And what slackness had it been, in so short time to have buried the remembrance of such a benefit so lately received? But it will be replied, that want of circumcision kept a great part of the people from it, lest the mystery should be profaned. For it was likewise said: Not uncircumcised person shall come near it. I have answered already, that this was an extraordinary 
Exo. 12. 48.  privilege, that the children of Israel were discharged of that law. For all that while they used the sacrifices, and exercised themselves in the rest of the ceremonies of the law: which had not been lawful, except GOD had remitted somewhat of the precise form of the law. It is certain, that all unclean persons were forbidden to enter into the court of GOD. Yet therein the children of Israel, which were uncircumcised, offered sacrifices, which was as much, as to kill the Passeover. Therefore by a toleration, it was permitted unto them, which otherwise was not lawful, according to the rule of the law. And whereas Moses maketh mention of that second Passover, it was for another purpose, namely, that he might covertly reprove the negligence and slackness of the people, which would not have observed a yearly sacrifice, after the end of the first year, if they had not been put in mind of it. For although GOD had commanded, that once a year, through all ages, they should renew the memory of their redemption, before one year was ended, they had forgotten it, so that they failed in doing their duty. For it was not in vain, that they were urged with a new commandment: but because they were not ready enough of their own accord. Wherefore, that place is so far off from proving, that the use of the Passeover was omitted, that a probable conjecture may be gathered out of it, that it was observed yearly: for that before the year went about, God prevented them, that they should be more diligent in time to come, to take heed that they never departed from the commandment which was given them.  
12 And they did eat, etc.) It is not very certain, whether this were the first time, that they did eat corn. For they had dwelled before in a country not unoccupied, which was meetly fruitful. And doubtless, in the dominion of those two Kings, there was store of victuals, which was sufficient for the inhabitants. Neither is it like, that the children of Israel would suffer the corn, which they found there, to be corrupted and rotten. And I doubt not, but they did eat the flesh, which remained of the sacrifices. Therefore it may be, that they abstained not altogether from bread made of wheat, and yet they forsook not their accustomed victual. For that country, which was appointed for the tenth part of the people, was not sufficient for the provision of so great a multitude. There is no doubt, but that an equal proportion was observed, when Moses had placed there, two tribes and an half. Wherefore, the whole twelve tribes had not yet obtained sufficient victuals: especially, seeing the country was spoiled with war, and the Israelites had not yet given themselves to tillage, neither could they without danger departed from the camp. Wherefore, it was necessary for them, to be fed still with Manna, until they obtained greater store of victuals: which came to pass in the land of Canaan: at what time they returned to the common food of men. But why they deferred the matter until that day, it is not known: unless that after their wounds were healed, it behoved them to bestow certain days in gathering of provision. But the Law permitted them not to make bread immediately, lest they should break the Sabbaoth. For, although they kept holy the rest, yet by the circumstance we may gather, that they made haste: because their meal was ready before: seeing they could not well grind, and bake, both in one day. Howsoever it is, GOD provided victual for them, so long as there was any scarcity. But whereas Manna failed suddenly, and at that very instant, it aught to have been an other testimony of the grace of GOD toward them: for thereby it appeared, that Manna was a food ordained to serve them, but for a season, which reigned out of the clouds by the fatherly providence of GOD. As for this provision, it is manifest, that it was of the increase of the year before, and it were in vain, to make a question of it: and they had been to hasty, if they had fallen upon that same present years wheat, which was no● yet ripe: and they should have been a whole month before they had gathered together, so much as would suffice so great a multitude. Wherefore, I see not why the interpreters trouble themselves about a matter so clear and manifest.  
13 When joshua was, etc.) Here is rehearsed, a notable vision, by which joshua was encouraged. For although he did his office valiantly, yet was it profitable for him to be pricked forward, when he ran well. And yet the Angel appeared not for his cause only, but for the confirmation of all the people: yea, GOD had a further respect, by manifest arguments to testify unto the posterity, that his grace and favour, which was never sufficiently considered. For although they boasted gloriously, that they were planted in the holy land, by the hand of GOD: yet they could scarce be brought by so many miracles, earnestly to acknowledge, that they were there as God's tenants. Therefore, this vision aught to be profitable unto all ages, that the benefit of GOD might not be called in doubt. Where it is said, that he lifted up his eyes, it signifieth the certainty of the matter, lest any man should think, that his sight was deceived with a vanishing show. Now, this sight at the first, was fearful to behold: for it is like, that Joshua was then alone, whether he departed from company, of purpose to pray, or to view the city. And the latter cause seemeth unto me likely, that he viewed by himself, on what part the city was best to be assaulted, lest the rest should be discouraged by the difficulty of the matter. Surely it appeareth, he had no company with him, seeing he meeteth with the Angel alone: and there is no doubt, but that he was ready to have fought, if he had met with his enemy. But he demandeth the question of him, as of a man: because he knew him not to be an Angel, but by his answer. And this his doubtful inquiry winneth more credit to the vision, while he was brought by little and little, from the sight of a man, whom he speaketh withal, unto the knowledge of an Angel. Although the words sound, that he was not one of the common sort of Angels, but one of principal excellency. For he calleth himself, The Prince of the army of GOD: which may be understood, as well of the chosen people, as of the Angels: but the former opinion is better: because GOD bringeth forth no new matter: but continueth that, which we read to have been before performed to Moses. And we know, that Moses himself preferred that benefit before all the rest, and not unworthily: for they by GOD did openly and familiarly show his glory. And therefore he is called indifferently, An Angel, and also adorned with the title of the eternal GOD. Whereof Saint Paul is a sufficient witness, 
1. Cor. 10. 4. Exod. 32. 34.  which doth expressly affirm, that it was Christ himself. And Moses himself acknowledgeth the presence of GOD, in the person of the Mediator: for when GOD pronounceth after the calf was made, that he would be no more guide unto the people, and promiseth he would give them one of his Angels, meaning one of the common sort: Moses earnestly entreateth him, that he would not so do. For if the Mediator were taken away, he could not hope that GOD would be merciful. Therefore, it was a singular pledge of God's favour, that the Prince and head of the Church, with whom Moses was acquainted, was present with him. And surely, the adoption of GOD could not otherwise be steadfast and ratified, but by the hand of the Mediator.  
14 Not: but the Captain, etc.) Although th● denial doth aptly agreed to both parts of his demand: because he was neither an Israelite, nor a Chanaanite: as if he did precisely deny, that he was a mortal man: yet we may ap●ly restrain it unto the second part, where joshua demanded, Whether he were one of their enemies? But because that is not greatly material: it is sufficient to hold that, which is principal, that his coming was to be Captain of the chosen people, whom he calleth honourably, The army of God. That he maketh himself an other than GOD, there is noted therein the distinction of the persons, but the unity of the substance is not thereby divided. We see, that in the books of Moses, the name of jehovah is often ascribed to the Angel that was their governor: who was doubtless the only begotten son of GOD. Namely, for because he is both true GOD: and also, in the person of the Mediator by dispensation, inferior to GOD. Now I do willingly receive that, which the old Doctors teach, while Christ appeared in times passed in the shape of a man, it was a foretokening of that mystery, which afterwards was exhibited, when GOD was showed in the flesh. Yet must we beware, that we do not imagine, that Christ did then take flesh upon him: seeing we read, that GOD sent not his son in the flesh, before the fullness of time: and moreover, as he is man, he must be the son of David. But as we read in Ezechiel, it was the only similitude of a man. But whether it were a substantial 
Ezech. 1.  body, or only an outward shape, it were in vain to dispute curiously, and to strive about it, hurtful. There remaineth one question, How the Prince of the host of GOD, is said to come now, which never forsook the people that was committed to his charge: and even of late, in the passage of jordane, had showed forth a wonderful token of his presence? Howbeit, after the usual phrase of the Scripture, God is said to come to us, when we feel his help in deed, which seemeth to be far off, except it be showed us plainly by experience. It is therefore as much, as if he offered his aid to overcome those battles, that were at hand: and by his press nce promised a happy end of the wars, which he had in hand. By his worshipping of him, it cannot be gathered certainly, whether joshua did thoroughly know Christ, that he did give him divine honour. But when he demandeth, What my Lord Adonai would command his servant: he ascribeth unto him such authority, as agreeth to none, but unto God himself.  
15 Lose thy shoe, etc.) For no other cause, but that the vision may be more holy, this great Angel requireth, that joshua put off his shoes in sign of reverence & fear. Moses declareth that the 
Exod. 3. 5.  same commandment was given to him in the mount Sinai, for no other cause, but that God did there show his glory. For one place is not holier than an other, but by the especial appointment 
Gen. 26. 17.  of GOD. So jacob crieth out, that the place where he had a nearer knowledge of God, was the house of God, a terrible place, and the gate of heaven. Therefore, when this holy man is commanded to pluck off his shoes, God by this ceremony, sealeth up the faith of his presence, and addeth more way to the vision: not that the bareness of his feet by itself, is accounted a part of God's worship: but because the weakness of men must be aided with such helps, the better to prepare and stir up themselves to reverence. And even as God by his presence, doth sanctify those places, in which he appeareth: so I think, that the excellency of the land of Chanaan, is set forth with this commendation, that God had chosen himself a seat there, in which he 
Psal. 95. 11. and. 132. 14.  would be purely worshipped. Whereupon, it is commonly called his test. In the end of the verse, the obedience of joshua is praised, that the posterity may learn, to exercise godliness in that land holily and devoutly after his example. So there seemeth to be a secret comparison or opposition, which doth extol the land of Chanaan above other regions.   

Chap. 6.  
NOW jericho was shut up, and closed, because of the children of Israel: none might go out nor enter in.  
2 And the Lord said unto joshua, Behold, I have given into thine hand jericho, and the king thereof, and the strong men of war.  
3 All ye therefore that be men of war, shall compass the city, in going round about the city once: thus shall you do six days:  
4 And seven Priests shall bear seven trumpets of Rams horns before the Ark: and the seventh day ye shall compass the city seven times, and the Priests shall blow with the trumpets.  
5 And when they make a long blast with the Rams horns, and ye hear the sound of the trumpet, all the people shall shout with a great shout: then shall the wall of the City fall down flat, and the people shall ascend up, every man straight before him.  
6 Then joshua the son of Nun called the Priests, and said unto them, Take up the Ark of the covenant, and let seven Priests bear seven trumpets of Rams horns before the Ark of the Lord.  
7 But he said unto the people, Go and compass the City: and let him that is armed go forth before the Ark of the Lord.  
8 And when joshua had spoken unto the people, the seven Priests bore the seven trumpets of Rams horns, and went forth before the Ark of the Lord, and blue with the trumpets, and the Ark of the covenant of the Lord followed them.  
9 And the men of arms went before the Priests, that blue the trumpets: then the gathering host came after the Ark, as they went and blue the trumpets.  
10 Now joshua had commanded the people, saying, Ye shall not shout, neither make any noise with your voice, neither shall a word proceed out of your mouth, until the day that I say unto you, Shout, then shall all ye shout.  
11 So the Ark of the Lord compassed the city, and went about it once: then they returned into the host, and lodged in the camp.  
12 And joshua rose early in the morning, and the Priests bore the Ark of the Lord:  
13 Also seven Priests bore seven trumpets of Rams horns, and went before the Ark of the Lord, and going, blue with the trumpets: and the men of arms went before them, but the gathering host came after the Ark of the Lord, as they went, and blue the trumpets.  
14 And the second day they compassed the city once, and returned into the host: thus they did six days.  
15 And when the seventh day came, they rose early, even with the dawning of the day, and compassed the city after the same manner seven times: only that day they compassed the city seven times.  
16 And when the Priests had blown the trumpets the seventh time, joshua said unto the people, Shout: for the Lord hath given you the city.  
17 And the city shallbe an execrable thing, both it, and all that are therein, unto the Lord: only Rahab the harlot shall live, she, and all that are with her in the house: for she hide the messengers that we sent.  
18 Notwithstanding be ye wary of the execrable thing, lest ye make yourselves execrable, and in taking of the execrable thing, make also the host of Israel execrable and trouble it.  
19 But all silver, and gold, and vessels of brass, and iron, shallbe consecrated unto the Lord, and shall come into the lords treasury.  
1 jericho was shut, etc.) He saith that jericho was shut up, because the gates were not opened: as in time of war, Cities are kept more diligently than at other times. And for greater vehemency, he addeth, that the gates were locked, as if he should say, That the Citizens were diligent to keep watch and ward, lest they should be surprised unawares. So there was no way to take it, except it were by violence of assault: for by policy it could not be taken. This setteth forth the grace of God, because along and painful siege would have wearied the children of Israel, except present remedy had been speedily showed out of Heaven. For in the mean time, there was great danger, lest they being driven into a narrow corner, might be consumed with famine and hunger: because it was not possible to have provision of victuals in their enemies land. God therefore aideth them with an unwonted miracle, that they should not linger long at one City: and overthrowing the walls, maketh an open breach for them to enter, that they might be the bolder to assault other Cities afterward. Now we see, how the two first verses agreed together: namely, that jericho was shut up, and so the children of Israel were kept out from entering thereinto: and that God promised that he would take the City by assault himself: for that by this means, he would prevent them, that they should not trouble themselves by doubtful deliberation. To be short, God provideth by this so happy beginning so easy victory, that their hearts should not faint in time to come. In the mean time we may note, the brutish dullness of that people, which thought, that their walls and gates were able to resist the power of God, as though it were an harder matter to break and dissolve a few boards and stones, than to dry up the waters of jordan.  
3 You shall compass, etc.) The promise in deed, of itself, was sufficient and of force to make them hope for victory, but the manner of the doing, which was appointed, seemed so ridiculous, that it took away the credit of the promise. God commandeth, that they should compass the City round about every day, until the seventh day, and that day he biddeth them to compass it seven times, to blow the trumpets, and to shout: all which was nothing else, but to play like children. But it was a goodly matter, that their faith was proved by this trial: that while in the thing itself they saw nothing but a deceiving of their hope, yet they might nevertheless stay themselves in the oracle of God: for which purpose he doth often hide his power for a season, under infirmity: and seemeth to play with vain trifles, that at the length his weakness may appear stronger than all power, and his foolishness may shine above all wisdom. So, when the Israelites bidding their own reason farewell, depend only upon his word, in playing the fools, they profit much more, than if they had made a violent assault, and shaken the walls with infinite strong engines of munition & artillery. Only God would have them to seem fools for a short time, and not to be to curious and quick witted, subtilely to inquire of the end: for that had been as much, as to stop up the way against the power of GOD. And in the mean time, although their walking round about, might be laughed to scorn by their adversaries, yet by their prosperous success at the length it was known, that God commanded nothing in vain. There might also another care and doubtfulness trouble their minds, that if the inhabitants of the city should suddenly break out upon them, the army might easily be discomfited, because they were drawn out into such a length, as compassed the whole city round about, and marched not in battle array ready to encounter with the enemy. But in this behalf also, what care so ever troubled them, it behoved them to repose themselves upon God: for that is an holy security, which resteth upon his providence. This also served to exercise their patience & endurance, that they were commanded to compass the city by the space of seven days. For what was more unseemly, than to weary themselves six times without any profit: And wherefore should they keep silence, except it were to bewray their fearfulness, and so to provoke their enemies to issue out to fight against them, whom they were neither willing nor ready to receive: But because profane men, when they are most busily occupied, do often times turn all things upside down, God commandeth his soldiers to keep silence, & to be quiet, that they might accustom & acquaint themselves the better, simply to obey his commandments. This is also worthy to be noted, that the silver trumpets are not taken out of the sanctuary, that the Priests might sound them, but only trumpets of rams horns are given them. verily, the sound of the holy trumpets would have prevailed more, to make them have good courage, but their obedience was better tried, while they are content with an usual and vulgar token. And they were set in such order, that the greater part went before the Ark, which is understood to be the men of war, and those followed, which used to wait upon the carriage. For it was their part to provide, that the rearguard were not dispersed. Because the name of congregation was dark and uncertain, I have used that word, which is more usual among the Latins. Whereas some appoint this office to the tribe of Dan, it hath no sure ground: for at this time they were not set in array, as at other times of their ordinary journeys.  
15 When the seventh day came, etc.) Here also God seemed, by carrying the people about so often, not only to hold the matter in suspense, but of purpose to delude the poor men, that wearied themselves in vain. For, why doth he not bid them to set upon the city suddenly: Why doth he keep them in their old silence, until they were weary, and openeth not their mouths to shout: But the fruit of this patience teacheth us, that nothing is better, than to leave unto his pleasure the moments of times, and opportunity of matters, and not to prevent his providence by our hastiness, in which except we rest altogether, we stop up the way against his virtue and power. Wherefore, when the Priests sounded their trumpets, GOD would have his people to shout and make a loud noise, that he might teach them hereby, that he alloweth no heat, that men are stirred unto of their own accord, but always requireth moderation of zeal, the only rule whereof is this, that we move neither tongue, nor feet, nor hands, before he himself commandeth us. For the Rams horns undoubtedly did signify his authority.  
17 The city shallbe, etc.) Although GOD had decreed to enrich his people, not only with spoil and pray: but also to place them in cities, which they had not builded: yet there was a special respect in the first city, because it was meet, it should be consecrated to him as the first fruits. Wherefore, he challengeth to himself, as well the buildings as the stuff, and forbiddeth that any thing thereof should be taken to any private use. This first beginning of the war, perhaps, might seem unto the people, to be heavy and unpleasant: that they should overthrow the houses, in which they might well have dwelled: and spoil all other things, that might have served them for many needful purposes. But, seeing they had taken no pains in fight, they might well be content to forbear the spoil, and willingly to yield unto God the reward of the victory, at whose only commandment, the walls fell down, and with the walls all the hope and courage of the Citizens, and GOD was so content with this token of their thankfulness, that he would also have the people to learn betimes, that nothing was their own, but of his only free liveralitie. For by the same right he might have adjudged all the rest of the cities to the like destruction, but that he gave them to his people to devil in. Of the word CHEREM this I will repeat briefly out of other places: that when it is referred to holy oblations, it is taken for an abolishing, in respect of men: that they should none otherwise renounce the things that are so addicce to abolishing, than if they were consumed to nothing. The greeks call the same thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were a thing laid aside: we in the French tongue call it aptly An interdictment. Hereof cometh the exhortation, that they beware of the thing accursed: because it was lost, as concerning men, which was separated only to GOD. In the next verse it is taken otherwise, that the host of the Israelites be not made a curse, whereby is simply noted perdition, overthrow, or destruction. As for the vessels that were made of metal, GOD appointed for the use of the sanctuary: all other things he commanded to be burned with fire, or otherwise to be destroyed.  
20 So the people shouted, when they had blown trumpets: for when the people had heard the sound of the trumpet, they shouted with a great shout: and the wall fell down flat: so the people went up into the city, every man straight before him, and they took the city.  
21 And they utterly destroyed all that was in the city: both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword.  
22 But joshua had said unto the two men that had spied out the country, Go into the harlot's house, and bring out thence the woman, and all that she hath, as ye swore to her.  
23 So the young men that were spies, went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had: also they brought out all her family, and put them without the host of Israel.  
24 After they burned the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and iron, they put unto the treasure of the house of the Lord  
25 So joshua saved Rahab the harlot, and her father's household, and all that she had, and she dwelled in Israel even unto this day, because she had hid the messengers, which joshua sent to spy out jericho.  
26 And joshua swore at that time, saying, Cursed be the man before the Lord, that riseth up, and buildeth this city jericho: he shall lay the foundation thereof in his eldest son, and in his youngest son shall he set up the gates of it.  
27 So the Lord was with joshua, and he was famous through all the world.  
20 So the people shouted, etc.) Here the obedience of the people is praised, and also the truth of GOD is magnified. They testified their faith by their shouting, being persuaded, that they were not commanded to do so in vain: and GOD suffereth them not to lose their labour, but fulfilleth in art, that which he promised by his word. The other virtue was not inferior to this, that despising the unlawful gain, they willingly destroyed all the spoil of the city. For no doubt, but many thought in themselves on this manner: Why will GOD have so great riches to be cast away? Why doth he envy us to enjoy those things which he hath delivered into our hands? Why doth he not rather reward us with it, that we might have occasion to give him thanks? But letting, all reasons pass, that might hinder them from doing their du●tie, they do willingly cast away all the spoil, which they had in their hands, even the riches of an whole city, which was a token of care and excellent continency. That they slew all the people, without respect of age or sex, both women and children, young and old, it might seem to be a cruel murder, but that GOD himself commanded it so to be done. But because he, in whose power are life and death, had justly condemned those nations unto destruction, let all argument and disputation cease. Add hereunto, that he had borne with them four hundred yaeres already, until their iniquity were come to the full. Who should now complain of immoderate rigour, when God suspendeth his judgement so long? If any man will object, That yet at the lest the young infants were free from offence: the answer is ready, Because they were a cursed and a reprobate broad, they were iu●●ly destroyed. This in deed we must confess, that it had been extreme and barbarous cruelty, if the Israelites following their own rage and fury, had slain the tender infants, with their mothers: but now it is accounted godly and laudable fortitude, and defended to be a holy zeal, while they execute the commandment of God, which would have the land of Chanaan, which long time had been corrupted with foul and stinking filthiness, in this sort to be purged.  
22 joshua said to the two men, etc.) How faithful and upright joshua was to keep promise, appeareth by this carefulness: but because the whole city was subject to the curse, the question may be moved of the exception of one family. For it was not lawful for a mortal man, to change any thing in the sentence of God. But because Rahab had covenanted for her safeguard by inspiration of God's spirit, I judge that joshua, in preserving her, did nothing but wisely, & with good consideration. Moreover, the messengers at that time were not tied with any religion, because GOD had not yet pronounced his pleasure, concerning the destruction of the City. For they had heard generally, that all those nations were to be destroyed: yet was it free for them to make a covenant with one woman, which willingly departed and fell away from her own countrymen. Although a more ready answer will follow soon after: namely, while by the commandment of God, the Israelites exhorted all men, against whom they came, to yield themselves, upon hope of pardon, but they blinded with stubborness refused the peace that was offered because God determined to destroy them all: when all the rest were manifestly hardened unto their own destruction, it followeth that Rahab was exempted by privilege, that when the rest perished, she might be preserved. Wherefore joshua did wisely consider, that this woman, which willingly removed into the Church of God, not without the peculiar grace of God, was delivered in time from the destruction: In deed the case of her father, and her whole family, was not l●●e: but seeing they did all willingly renounce their former state, by promptness of obedience, they confirmed that preservation which Rahab covenanted for them. But by the example of joshua, let us learn, that although we do not maliciously and of set purpose break our faith and promise: yet that is not sufficient to testify our honesty: except we give all diligence to perform such covenants as we have made. For he doth not only suffer Rahab to be saved by her guests, but he taketh heed in time, that at the first tumult, she suffer no injury: and that they might be more ready to do their duty, he putteth them in mind, that they were bound to it by oath.  
23 So the spies entered, etc.) No doubt but God would have them to be saved, whose minds he bended so willingly to embrace their deliverance. Or else they would have cast her off, no less proudly, nor with less scorn, than the two sons in law of Lot did. But they are much better provided for, while they are set without the host, & so by strait charge are called to the denial of their former life. For if they had been immediately admitted, and joined unto the people, perhaps they would never have thought of their uncleanness, and so might have been frozen in it.  
Now when they be placed apart, lest they should infect the congregation with their uncleanness, they are stricken with shame which might move them to earnest repentance. For it is not to be thought, that they were removed into a place of safety, lest any of the people should have violently risen against them: for they should have been received with great favour and gratulation of all men: but in the solitary place they were more subject to hurt. Wherefore, by this separation, their former uncleanness was set before their eyes, lest they being defiled, should rashly rush into the holy assembly: but rather by this rudiment should be taught, to change their former life. For it followeth soon after, that they dwelled in the midst of the people: for when they were purged from their uncleanness, they began to be taken none otherwise, than if they had been descended from the stock of Abraham. Finally, it signifieth, that after they had confessed themselves to have lived before in filthiness, they were admitted indifferently with the rest. And by this admission, Rahab received a singular fruit of her faith.  
26 And joshua swore, etc.) Therefore this consecration aught to prevail, not only for one day, but to admonish the posterity of all ages, that this City was overthrown by none other, but by God himself. Wherefore, he would have ruins and waste places in steed of a tropheie to remain for a perpetual monument: because the new building would have been as a blot, to wipe out the memory of the miracle. Therefore, that the deformity of the place, might renew the memory of the power and grace of God unto the posterity, joshua decreeth with a severe curse, that no man should build the City being once destroyed. And out of this place we gather, that the dullness of men hath need of many helps, lest they bury the benefits of God in forgetfulness. Therefore, the sight of these ruins, in which the power of God was plainly seen, did as it were covertly reprove men for their unthankfulness. The sum of the curse is this, That if any did ever attempt to build up jericho again, he should feel by unhappy and lamentable success, that it was a wicked and detestable work. For, to lay the foundation upon his eldest son, is as much, as to cast down his son, that being bruised and overwhelmed with a heap of stones, he might end his life miserably. So, to set up the gates upon his younger son, signifieth as much, as to take in hand that building, which should not be finished, but by the death of his son. So he is condemned in his offspring, which should run headlong into so great madness. Neither did joshua pronounce this curse of his own head, but as he was a proclaimer of the vengeance of God. So much the more monstrous it is, that there was a man found among the people of God, whom this terrible adjuration, conceived in solemn words, could not refrain from such sacrilegious rashness. For in the time of Achab, there arose up one Hiel a Citizen of Bethel, which was so bold to provoke GOD, as it 
1. Reg. 1●.  were of set purpose in this matter. But the holy history doth testify likewise, that the curse was not in vain which God pronounced by the mouth of joshua: for in Abiram his eldest son, he laid the foundation of new jericho, and in Segub his younger son, he set up 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.  
BUT the children of Israel committed a trespass in the excommunicate thing: for Achan the son of Carmi, the son of Zabdi, the son of Zerah of the tribe of judah took of the excommunicate thing: wherefore the wrath of the Lord was kindled against the children of Israel.  
2 And joshua sent men from jericho to Ai, which is beside Bethaven, on the East side of Beth-el, and spoke unto them, saying, Go up, and view the country. And the men went up, and viewed Ai,  
3 And returned to joshua, and said unto him, Let not all the people go up, but let as it were two or three thousand men go up, and smite Ai, and make not all the people to labour thither, for they are few.  
4 So there went up 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 upon a thirty and six men: for they chased them from before the gate, unto Shebarim, and smote them in the going down: wherefore the hearts of the people mealted away like water.  
6 Then joshua rend his clotheses, and fell to the earth upon his face before the Ark of the Lord, until the eventide, he, and the Elders of Israel, and put dust upon their heads.  
7 And joshua said, Alas, O Lord God, wherefore hast thou brought this people over jordan, to deliver us into the hand of the Amorites, and to destroy us? Would God we had been content to devil on the other side jordan.  
8 O Lord, what shall I say, when Israel turn their backs before their enemies?  
9 For the Canaanites, and all the inhabitants of the land shall hear of it, and shall compass us, and destroy our name out of the earth: and what wilt thou do unto thy mighty Name?  
1 But the children of Israel transgressed, etc.) 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 only, but the punishment is laid upon 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 private and secret, should be charged withal. I answer, it is no strange thing, that the sin of one member should redound to the hurt of the whole body. If the reason thereof were hidden from us, yet it aught abundantly to satisfy us, that transgression is imputed to the children of Israel, when the fault is restrained but unto one man. But because it cometh to pass oftentimes, that not the worst men, by winking at their brothrens' offences, do nourish their sins, and so part of the fault is worthily laid upon all them, whom their dissimulation and forbearing linketh in society with them. By this reason S. Paul layeth to all the Corinthians, the private offence of one man: and inveigheth 
1. Cor. 5. 4. 5. 6.  against their pride, who being stained with so great reproach, yet durst be bold to boast and glory. But here it is easy to reply, that all men were ignorant of the theft: & therefore there is no place for that common saying, That he is guilty of the crime, that may let it from being committed, and doth suffer it to be done. I confess in deed, it is not manifest, why this private offence should be imputed to the whole people, except perhaps for that they had not diligently punished offenders before times: whereupon it might grow, that this wretch was made bolder to commit this horrible crime. And verily, evil weeds do spring up and bud out as it were by stealth, and bring fourth hurtful fruits, if they be not plucked up beetimes. Although the reason why God maketh all the people guilty of theft, is more high and secret: because he would have them to be admonished in time to come, with an unwonted document and instruction, that by the wickedness of one man, all the rest may be made guilty, that they may learn more diligently to beware & take heed of vices. Wherefore, there is nothing better in this case, than to hold our minds in suspense, until the books be opened, where the judgements of God shall be openly seen, which are now shadowed with our darkness. Let it suffice, that the whole people was infected with one man's disease, because the highest judge hath so pronounced, before whom we aught now as well to keep silence, as when we shall be brought before his judgement seat. It is showed of what stock Achan was come, as it were to increase and enlarge the reproach of his wicked lust, as if it were said, that he was the shame to the stock and kindred that he came of. For the writer of the history ascendeth even unto the tribe of juda, of whence he was descended. Whereby we are taught, that when any of them that are near unto us, behaveth himself shamefully and wickedly, a note of shame is laid upon us in his person, that we may be humbled: not that it is meet we should insult against all the kindred of a wicked man: but that all men might apply themselves the better, to the reformation of their kindred, and such as be near unto them: and secondly, that they may acknowledge their winking at their offences, or else their own sins are punished in the shame of their kindred. Now in this crime here was a greater occasion of offence, that might trouble them all, that such an heinous fact was found in the tribe of juda, which was the flower and honour of all the nation. And doubtless, it was by the wonderful counsel of God, that the prerogative should remain in that tribe, which might nourish the hope of the promised kingdom. But when, even in the beginning, this honour is stained with deformity, through the offence of one man, the matter might not a little trouble the weak minds of many. Howbeit, by sharp correction, the offence, which otherwise was conceived, was clean taken away. Whereupon we gather, that when occasion is given to the ungodly to speak evil, there is no more apt remedy to deliver the Church from reproach, than if we do severely punish the offenders.  
2 joshua sent, etc.) To search out the situation of the city, and to consider always that might be to come unto it, was a point of wisdom: lest marching forward rashly in places unknown, they might be circumvented by the lying in wait of their enemies. But when it was needful, that the whole army should soon after march further, to sand such a small power to take a city by assault, it seemeth to be a great imperfection in warlike knowledge. Wherefore, it had been no marvel, if two or three thousand men by sudden issuing out of their enemies, were made afraid: and put to flight. And surely, it had been profitable for the multitude that twenty or thirty thousand had been sent abroad thereabout, to gather virtuals. moreover, if they had had the upper hand, yet in execution of the slaughter, though all their enemies had held out their throats to be cut, yet it would have soon tired so small an army to kill them. Therefore, that three thousand, or there abouts, were driven back, it seemeth to be a just reward of their security & negligence. But the holy Ghost expressly affirmeth, that the fewness was not the cause why they were discomfited, so that the default of this loss is not therein to be sought. But rather it came to pass by the secret counsel of God, that when he would show a sign of his wrath, yet he would have it to be in a small number, that it might be with less hurt. And sure, it was a singular token of his clemency, that by chastising the people gently, and without great slaughter, he would awake them to seek remedy in time for the mischief: peradventure also the Citizens of Hai, durst not have set upon the Israelites if they had besieged the city with a sufficient army. Wherefore, GOD made a way for his judgement, which yet he did mitigate in such sort, that he did only uncover the secret offence wherewith otherwise the whole people might have been consumed, as with a pestilence. And although it was no marvel, that the Israelites were overthrown that fought upon an even ground in the going down of an hill, yet did it openly appear, that through fear and faint hearts, they were vanquished before they came to handstroks: because they turned their backs, and ran away down into a deep valley out of an higher place. And that they were shamefully contemned of their enemies, appeareth by their boldness and valiantness, that they were not afraid to pursue them almost unto the host, as they ran away cowardly before them. Hereto we may join that trembling which was in all the army, wherewith all their hearts mealted for fear. I confess they had great cause to fear, for until this time, as it were in playing, they had obtained so many victories, and now they saw themselves shamefully overcome For matters unwonted do greatly trouble us. But they were stricken with fear from heaven, rather than for the loss of thirty men, and putting to flight of three thousand.  
6 joshua rend, etc.) Although it had been an easy matter, to lay the fault of this shame and loss upon some other cause: and that it was not meet for so valiant a captain as joshua was, to be so greatly discouraged for the loss of thirty men: especially, seeing that he might easily have made his power an hundredth times greater, and have over taken his enemies being weary of the chase, and so to have distressed them: yet not without a cause he is oppressed with heaviness, and almost discouraged. For the promise of God would not suffer him to admit that cogitation, which useth to comfort and refresh them that are vanquished, namely, that the chance of war is doubtful & uncertain: for God had promised, that they should always be conquerors. Therefore, that the success answereth not to his hope, he judgeth as the truth was: that there was no other cause of this unlucky battle, but that they were destitute of the promised help of GOD. Therefore, both he and the elders do not only give themselves to sorrow and heaviness: but also take upon them a solemn mourning, as is used in greatest affliction, by rending their garments, and casting dust on their heads. And although this ceremony was used of the unfaithful also, to testify their sorrow: yet the godly, & the religious worshippers of God, had a special respect therein, humbly to entreat him to appease his anger. Therefore, in rending of their garments, and such like signs, was contained a profession of repentance: it is also gathered of the prayer annexed: which partly cometh of faith and sincere affection of godliness, partly itis mingled with immoderate percurbation. That they turn themselves straight unto God, and acknowledge that in his hand, by which the wound was given, there is a medicine ready to heal them, it proceedeth of faith, and yet being carried away with excess of fear and sorrow, they pass the bounds. Hereof cometh it, that they are so bold to reason the matter with God. Hereof cometh that preposterous wish, I would we had tarried in the wilderness. Neither is it a strange matter, that when godly minds are kindled with holy zeal to seek God, the light of faith is covered with the behemencie and force of affections, as it were with a cloud. And thereby should all their prayers be defiled, if God of his infinite mercy did not pardon them, and wiping away the spots, did receive them as pure. And yet when they do so expostulate, that they cast their care upon GOD, although this simplicity have need of pardon, yet is it more acceptable to God, than the feigned modesty of Hypocrites, which carefully take heed, that no word should escape them that might signify to much boldness, yet inwardly they swell and are full stuffed with pride and stubbornness. joshua forgecceth modesty, when he chideth with God, that he brought the people out of the wilderness: but he groweth to further distemper, when against the promise and decree of God, he uttereth his rash and troublesome wish, I would we had never come out of the wilderness. Which was all one, as if he would break the covenant of God. But because his purpose was to maintain and defend the glory of God, his vehemency was excused, which otherwise might have provoked God to anger. Here we are taught that the Saints, even while they run to the right mark, do often stumble & fall, which happeneth also sometime in their prayers, in which the pureness of their faith, & well ordered affection of their obedience, aught most of all to shine. But that joshua was chief careful for the glory of God, it is evident by the next verse, where he taketh upon him the defence of it as a matter enjoined unto him. What shall I say (saith he) when it shall be objected, that the people have turned their backs? And he doth worthily complain, that he hath nothing to answer: because God had made him a witness and publisher of his grace, from whence a perpetual course of victories was to be looked for. Therefore, whereas he had mightily extolled the power of God, according to his office by God's commandment, now by the contrary event he must shamefully hold his peace. We see therefore, that he was troubled with nothing more, than with the shame of his calling: not in respect of his own reputation, but that the truth of God should not sustain reproach before the world. Finally, because he had not brought the people into the land of Canaan, but by God's commandment, now he calleth upon him in this adversity, as the author and maintainer of this his enterprise: as if he said, Seeing I am cast into these straits by thee, that I may seem to be a deceiver, it is thy part to help me, and to minister matter of defence.  
9 And the Chananites shall hear, etc.) He setteth forth another cause of fear, lest all the people thereabout, which either subbued with misery, or terrified with miracles, had hitherto been quiet, should suddenly take heart of grace, and run upon 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 down into the battle, as soon as they ceased to feel, that GOD did fight against them. Therefore he objecteth unto God, the danger of the time to come, if he did not provide in due season, because the Chanaanites, which hitherto had lain bound as it were with numbness, taking this occasion, would step forth lustily, and setting upon the people being thus discouraged, would easily destroy them. But by the conclusion it appeareth, that his principal care was not for the people's safety, but that the honour of God's name might remain untouched, and not be subject to the lewd scorns of the ungodly: which would have come to pass, if the people had been cast out of the inheritance that was so often promised them. That saying of God is well known, which is contained in the song of Moses, 
Deut. 32. 27.  My mind-was to destroy them, but that I feared the pride of their enemies: left happily they should say, It is our high hand, and not the Lord, which hath done all these things. Therefore, that which God (speaking like a man) pronounced, that he feared, now joshua saith is to be prevented, jest by this overthrow of the people, their enemies wax so proud, that they would triumph even against God himself.  
10 And the Lord said unto joshua, Get thee up: wherefore liest thou thus upon thy face?  
11 Israel hath sinned, & they have transgressed my covenant, which I commanded them, for they have even taken of the excommunicate thing, and have also stolen, and dissembled also, and have put it even with their own stuff.  
12 Therefore, the children of Israel can not stand before their enemies, but have turned their backs before their enemies, because they be execrable: neither will I be with you any more, except ye destroy the excommunicate from among you.  
13 Up therefore, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the Lord God of Israel, There is an execrable thing among you, O Israel, therefore ye cannot stand against your enemies, until ye have put the execrable thing from among you.  
14 In the morning therefore ye shall come, according to your tribes: and the tribe which the Lord taketh, shall come according to the families: and the family which the Lord shall take, shall come by the households: and the household which the Lord shall take, shall come man by man.  
15 And he that is taken with the excommunicate thing, shallbe burnt with fire, he, and all that he hath, because he hath transgressed the covenant of the Lord, and because he hath wrought folly in Israel.  
16 So joshua rose up early in the morning, and brought Israel by their tribes: and the tribe of judah was taken.  
17 And he brought the families of judah, and took the family of the Zarhites, and he brought the family of the Zarhites, man by man, and Zabdi was taken.  
18 And he brought his household, man by man, and Achan the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of judah, was taken.  
10 The Lord said, etc.) God doth not simply reprehend joshua, that he lay along, and bewailed the calamity of the people: seeing this was the way to obtain pardon, humbly to fall down before him: but that he gave himself to sorrow 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 lie● long enough prostrate, he must shake off negligence, for the matter requireth an other remedy. But first, in showing the cause of the trouble, he prescribeth a mean how to take it away. Wherefore, he telleth him, that the end of the battle was therefore unlucky, for that being offended with the wickedness of the people, he hath refused the defence of them. We have showed before, why he transferreth the punishment of one man's sacrilege unto the whole people: for, although they were not guilty in their own judgement, nor in the judgement of other men, yet the judgement of GOD, by which they were cast into the same condemnation, had secret reasons, of which although perhaps we may soberly inquire, yet cunningly to search them, it is not lawful. Yet this is a singular example of his clemency, that extending the condemnation by his own mouth unto them all, yet he executed punishment but upon one house, which was defiled with the cursed matters. That which followeth doth set forth the greatness of the crime, and therefore the particle GAM, is so often repeated: for otherwise they would have sought to extenuate & diminish the heinousness of the offence. Therefore, where he saith: They have also transgressed the covenant, he signifieth, that they had not lightly offended. And the prohibition that we heard of before, he calleth the covenant: for as it were indenting with the Israelites, he challengeth the first fruits, and permitteth to them the spoil of the whole land. Wherefore he meaneth not the general covenant, but complaineth that he was deceived in the things accursed: as he addeth immediately by way of explication, also they have taken of the accursed things: and that without sacrilege, while they stole that which he had challenged to his own use: the word of lying is taken for defrauding, or deceiving, as it is often. The last thing is such, as many at the first sight would make small account of it, and yet not without cause it is added as the heap of wickedness, that the consecrated or accursed things are laid up with their stuff. For surely, the covetousness of gain doth sometimes entice them that be not altogether wicked: but in hiding and keeping it close, great obstinacy is bewrayed, when the wickedness is touched with no repentance. In the next verse, the name of Anathema is taken in an other sense, for a curse: because the children of Israel, for the gold that was stolen, were accursed, and almost given to destruction.  
13 Arise, sanctify the people, etc.) Although the verb KADASH is diversely taken: yet because he speaketh of purging the people, I doubt not but he prescribeth a solemn ceremony of sanctification. Therefore in my judgement they do not sufficiently express the writer's mind, which translate it generally, To prepare. But rather, because they were to be brought as into the presence of GOD, they had need to be sanctified, that they should not appear before him in their uncleanness. And as concerning joshua, the manner of sanctification is to be noted, that he commanded the people to purge themselves, according to the Law. And although the ceremony of itself had been to small purpose, yet it was of great force, to awake the rude people: for that outward oblation aught to bring them unto spiritual cleanness. Their abstaining from things otherwise lawful, did admonish them, that great and excellent pureness is required of them. They are told before, what should be done, that every one might examine himself more diligently.  
Yea, GOD proceedeth by degrees, as if he would give them time to repent themselves. For, no other reason can be given, why he descended from a tribe, to the families, and so to one man, whereby we may know the monstruous folly of Achan, which perhaps overcome by shame, doubleth his impudency: while he thrusteth in himself boldly with the rest, and doubted not to mock with God. For, when he seeth himself taken, why doth he not of his own accord come forth, and confess his fault, but stubbornly tarrieth out, until he be drawn forth against his will? But this is a just reward of them, which do give themselves over to the Devil to be blinded. Now, when in the condemnation of his tribe, and afterwards of his family, he did plainly know, that he was sought out, and bound by the hand of God: why doth he not then at the last step forth, that by yielding himself willingly, he might humbly desire pardon for his offence? It appeareth therefore, that his mind, and all his senses, were bewitched of the Devil, after he was hardened to commit that wickedness. But although God doth not draw forth into light all wicked facts, after the same manner, neither always doth use casting of lots: yet hath he taught us by this example, that nothing is so secret, but he will open it in due time. In deed the manner of opening will be diverse: but let every man think with himself, that such things as are hid from the knowledge of all the world, are not hid from God, and that it is in his will to make them open. For, although sin seemeth to be a sleep, yet it lieth before the doors, and watcheth the miserable man, until it hath oppressed him.  
19 Then joshua said unto Achan, My son, I beseech thee give glory to the Lord God of Israel, and make confession unto him, and show me now what thou hast done, hide it not from me.  
20 And Achan answered joshua, and said, In deed I have sinned against the Lord God of Israel, and thus and thus have I done.  
21 I saw among the spoil a goodly Babylonish garment, and two hundredth shekels of silver, and a wedge of gold of fifty shekels weight, and I coveted them, and took them: and behold they lie hid in the earth, in the midst of my tent, and the silver under it.  
22 Then joshua sent messengers, which ran unto the tent, and behold, it was hid in his tent, and the silver under it.  
23 Therefore they took them out of the tent, and brought them unto joshua and unto all the children of Israel, and laid them before the Lord  
24 Then joshua took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and all Israel with him brought them unto the valley of Anchor.  
25 And joshua said, In as much as thou hast troubled us the Lord shall trouble thee this day: and all Israel threw stonnes at him, and burned them with fire and stoned them with stones.  
26 And they cast upon him a great heap of stones unto this day: and so the Lord turned from his fierce wrath: therefore he called the name of that place, The valley of Anchor unto this day.  
19 Then joshua said, etc.) Although Achan is snared by the lot which seemeth to fall at all adventures: yet, because God pronounced that he would point out as it were with his finger, who was Author of the crime, joshua doth not examine him doubtfully: but commandeth him to confess the matter as already known. It is like, this was an usual form of charge and adjuration, as in john 9 24. The scribes and priests do adjure the blind man, whom Christ had restored to sight, by the very same words, to answer them, as concerning the miracle▪ yet there was a special cause why joshua exhorted Achan to give glory to God, for that by denying & refusing to confess, he should have denied the certainty of his decree. For now the matter was already determined by lot. Wherefore joshua commandeth him simply to subscribe unto the sentence of God, and not to increase his wickedness by pleading in vain against it. He calleth him son, neither scornfully, nor feignedly, but truly and sincerely doth testify, that he bore a fatherly affection toward him whom he condemned to die. By which example judges are taught, so to temper their rigour when they punish wickedness, that they put not off the affection of humanity: and again, so to be pitiful that they be not slack and negligent in punishing: finally, let them in such sort be fathers of them, whom they condemn, that severity by gentleness be not much diminished. Many with fair words flatter the poor wretches, feigning that they will forgive them: but when they have enticed them to confess, they deliver them straightway to the gallows, which hoped in vain to escape unpunished. But joshua being content to have cited the guilty person before the judgement seat of God, doth not feed him at all with vain hope of pardon: and ●o he is more free to provounce the sentence which was decreed by GOD against him.  
20 Achan answered, etc.) Because he was amazed, he seeketh not to hide himself, nor to extenuate his offence, nor to allege any colour of excuse: but rather, doth plainly and truly confess the whole matter. So the holy name of God prevailed more to wrist out this confession, than any other torments. And yet this plain dealing was not a certain token of repentance: but as one astonished with fear, he doth openly confess that, which he would gladly have covered. And it is no new matter, that the reprobate, after they have assayed for a time, all means to escape, when they be even frozen in their vices, soudeinely become voluntary witnesses against themselves: not that they come to it of their own accord, but because God draweth them, and in a manner driveth them headlong against their william. Although this his open confession shall condemn the hypocrisy of many, which with vain compass of words seek to darken the clear light. For this is an Emphatical or earnest speech, This and that have I done: which signifieth, that orderly and distinctly he declared every part of the matter, how it was done. Neither doth he only acknowledge the fact, but neglecting all defence and excuse, he condemneth himself also in the quality of the fact. I have sinned (saith he:) which he would not have said, but that he acknowledgeth himself guilty of sacrilege: whereby it appeareth, that he excuseth not himself, by error or by ignorance.  
22 joshua sent, etc.) Although it be no strange matter, that messengers show their diligence in running and making speed, yet the haste that is here mentioned doth show, that they were all diligent with fear, with all speed to take away the curse from among them. Therefore, because that severe threatening did vex and grieve them, I will not be with you until you be purged from the cursed things: not only to execute the commandment of joshua, but much rather to appease the wrath of God, they ran with all speed: so when they see before their eyes, the things that were stolen, the cause of the shame and overthrow which they sustained, was openly showed them. For it was said, that therefore they turned their backs to their enemies, because that being polluted with the things accursed, they were forsaken of the accustomed help of God. Now when they see the stolen things: it was easy to know, that GOD was justly offended with them. Thereby also they were admonished, that the first fruits of all the land of Chanaan, should be offered to him wholly untouched, that the memory of his liberality might never fall out of their minds. They learned also, that seeing the knowledge of GOD doth pierce into the most secret corners, that all coverings and colours are in vain, to escape the severity of his judgement.  
24 Therefore joshua, etc.) For two causes he is carried out of the host: first lest they should be defiled with his blood (as God would always have some show of humanity to appear, even in lawful executions:) and secondly, that no infection of the cursed things should remain among the people. Therefore it was an usual thing, to do execution upon offenders without the host: that they might more abhor from shedding of blood. But now, a rotten member was cut off from the body, and the host purged of filthiness. And by this we may know, that it was a notable example, that the place received the name thereby. If the extremity of the punishment trouble or offend any man: we must always remember, that though our reason come short of the judgements of God, yet our boldness must be restrained with the bridle of godly modesty and soberness, that we take not upon us to disallow that which pleaseth God. It seemeth in deed an hard thing, yea, a cruel and barbarous thing, that young children, which were without fault, should be drawn to so extreme punishment, to be stoned and burned. But that the like extremity was showed upon the brute beasts, it was not so much marvel: for as they were created for man's cause, so they do justly follow their owners. Therefore, whatsoever Achan possessed, perished with him, as accessary. But that the children should be stoned and burned for their father's offence, it was an extreme kind of execution. 
Ezech. 18.  And here God did openly take punishment of the children for their parent's crime, contrary to that which he pronounceth by Ezechiel. But after what manner he destroyeth no innocent, and yet casteth the sins of the fathers upon the children, I have briefly declared, when I spoke of the common destruction of the city, and the slaughter of all sorts of people. We lament the infants and children, which were then slain with the sword, as murdered unjustly, because there appeareth no fault in them. But if we do consider, how much deeper the knowledge of God pierceth, than the understanding of our mind, we will rather stay in his decree, than by advancing ourselves with rashness, and mad pride and presumption, cast ourselves headlong into destruction. Doubtless, God was not moved with unadvised hatred, to kill the children of Achan so unmercifully. But although they were the workmanship of his own hands, and circumcision also was graven in their flesh, which was no deceivable token of adoption: yet he adjudgeth them to death. What remaineth here for us, but to acknowledge our infirmity, and give place to his incomprehensible counsel: It may be, that death was profitable for them as a medicine. But if they were reprobates, their damnation could not be to soon. Hereto join, that the life which God hath given, he may take away, as often as it pleaseth him, not only by sickness, but by any other kind of death. A wild beast shall stay an infant, and rend him in pieces. A poisonous serpent shall bite another, and kill him. One shall fall into the water, another into the fire, another shallbe smothered by his nurse, another shallbe bruised with a stone: yea, unto some the womb is their grave before they see the light. It is certain, that none of these kinds of death do happen, but by the will of God. Yet for all this, who shall be so bold, as to plead against him? And if any be so mad, that he do, what shall he prevail? Hereof we must be persuaded, that none perish by his commandment, but such as he hath appointed to die. But whereas his oxen, his asses, & his sheep are rehearsed, we may gather, that he was rich enough: that poverty could not provoke him to commit this wicked fact: wherein his unsattable covetousness be wrayed itself, that he desired stolen goods, not for necessity, but for riot and excess.  
25 joshua said, etc.) This seemeth to be to hard an insultation, as though he purposed to drive the miserable man, whom he should have exhorted to patience, almost into fury and madness. Howbeit, I doubt not, but that he spoke this for the people's sake, that it might be a profitable example for them all. I judge therefore, that he meant not to overwhelm Achan with desperation: but in his person to show how grievous an offence it was, to trouble the Church of God. Although it may be, that the proud man complained, that his satisfaction was not received, whereby he thought to have been discharged: and that therefore joshua, either to reform or break his pride and stubborness, inveighed more sharply against him. For by the interrogation it seemeth that he did expostulate with him: and when he called God the judge, he seemeth to stop the obstinate man's mouth. That all the people threw stones, it was done in sign of detestation, as if they would testify, that they were most clear of that crime, which they did revenge in another, and still did abhor it. The heap of stones was partly a monument to the posterity, partly for this cause, that if the place had been volde, some man unawares might gather up the parcels of gold and silver. For, although God at the first commanded the gold and the silver to be offered unto him, yet would he not have his sanctuary polluted with theft.   

Chap. 8.  
AFTER, the Lord said unto joshua, Fear not, neither be thou faint hearted: take all the men of war with thee, and arise, go up to Ai: behold, I have given into thine hand the King of Ai, and his people, and his City, and his land.  
2 And thou shalt do to Ai, and to the King thereof: as thou didst to jericho, & to the King thereof: nevertheless, the spoil thereof, & the cattle thereof, shall ye take unto you for a pray: thou shalt lie in wait against the City on the backside thereof.  
3 Then joshua arose, and all the men of war to go up against Ai: and joshua chose out thirty thousand strong men, and valiant, and sent them away by night.  
4 And he commanded them, saying, Behold, ye shall lie in wait against the City on the backside of the City: go not very far from the City, but be ye all in a readiness.  
5 And I, and all the people that are with me, will approach unto the City: and when they shall come out against us, as they did at the first time, then will we flee before them.  
6 For they will come out after us, till we have brought them out of the city: for they will say, They flee before us, as at the first time: so we will flee before them.  
7 Then you shall rise up from lying in wait, and destroy the city: for the Lord your God will deliver it into your hand.  
8 And when ye have taken the city, ye shall set it on fire: according to the commandment of the Lord shall ye do: behold, I have charged you.  
9 joshua than sent them forth, and they went to lie in wait, and abode between Beth-el and Ai, on the West side of Ai: but joshua lodged that night among the people.  
10 And joshua rose up early in the morning, and numbered the people: and he, and the Elders of Israel, went up before the people against Ai.  
11 Also all the men of war that were with him went up, and drew near, and came against the city, & pitched on the northside of Ai: and there was a valley between them and Ai:  
12 And he took about five thousand men, and set them to lie in wait between Beth-el and Ai, on the West side of the city.  
13 And the people set all the host that was on the Northside against the city, and the liars in wait on the West, against the city: and joshua went the same night into the midst of the valley.  
14 And when the King of Ai saw it, than the men of the city hasted and rose up early, and went out against Israel to battle, he and all his people at the time appointed, before the plain: for he knew not that any lay in wait against him on the backside of the city.  
15 Then joshua and all Israel, as beaten before them, fled by the way of the wilderness.  
16 And all the people of the city were called together, to pursue after them: and they pursued after joshua, and were drawn away out of the city.  
17 So that there was not a man left in Ai, nor in Beth-el, that went not out after Israel: and they left the city open, and pursued after Israel.  
18 Then the Lord said unto joshua, Stretch out the spear that is in thine hand toward Ai, for I will give it into thine hand: and joshua stretched out the spear that he had in his hand, toward the city.  
19 And they that lay in wait, arose quickly out of their place, and ran as soon as he had stretched out his hand, & they entered into the city, and took it, and hasted, and set the city on fire.  
20 And the men of Ai looked behind them, and saw it: for lo, the smoke of the city ascended up to heaven, and they had no power to flee this way or that way: for the people that fled to the wilderness, turned back upon the pursuers.  
21 When joshua and all Israel saw that they that lay in wait, had taken the city, and that the smoke of the city mounted up, than they turned again, and slew the men of Ai.  
22 Also the other issued out of the city against them: so were they in the midst of Israel, these being on the one side, and the rest on the other side: and they slew them, so that they let none of them remain nor escape.  
23 And the King of Ai they took alive, and brought him to joshua.  
24 And when Israel had made an end of slaying all the inhabitants of Ai in the field, that is, in the wilderness, where they chased them, and when they were all fallen on the edge of the sword, until they were consumed, all the Israelites returned unto Ai, and smote it with the edge of the sword.  
25 And all that fell that day, both of men and women, were twelve thousand, even all the men of Ai.  
26 For joshua drew not his hand back again, which he had stretched out with the spear, until he had utterly destroyed all the inhabitants of Ai.  
27 Only the cattle and the spoil of this city, Israel took for a pray unto themselves, according unto the word of the Lord, which he commanded joshua.  
28 And joshua burned Ai, and made it an heap for ever, and a wilderness unto this day.  
29 And the King of Ai he hanged on a tree, unto the evening. And as soon as the sun was down, joshua commanded that they should take his carcase down from the tree, and cast it at the entering of the gate of the city, and lay thereon a great heap of stones, that remaineth until this day.  
1 And the Lord said, etc.) It was to great purpose to encourage joshua & the people a fresh, that they might cheerfully address themselves to assault the city of Hai, from which with some loss, & greater shame, they were repulsed. God therefore, that they might take upon them this enterprise without fear, promiseth that he will deliver the city unto them. For the same reason and purpose, he commandeth them to fight by policy, rather than with open force, to train out their enemies, and to lay a stolen for them to entrap them unwares. For it had been an easy matter, that a few thousands should be overthrown, with an infinite multitude, if they had set open the city suddenly & at all adventures. But because we heard before, that all their hearts were mealted, God provided for their infirmity, to lay no more charge upon them, than they might well bear, until they were recovered from that overmuch fear, and waxed more courageous to execute his commandments. It is true, that he used at this time their diligence, partly that they should not always gape for miracles, and so become slothful, partly that in diverse & unlike kinds of his working, they might always acknowledge the same power. But this special reason is not to be omitted, because they were not yet recovered out of their fear, they could scarce be drawn to an open battle: except the policy of entrapping their enemies had been added for a succour. Although the promise hath the first place: Fear not, because I have delivered it into thy hands: which although by the word, it seemeth to be directed to joshua, yet doth it pertain to all the people indifferently: because it was most necessary, that they should all and every one be delivered out of doubtfulness, and furnished with new confidence. And whereas he commandeth the city to be burned, as jericho was: he seemeth to grant that unto the grief of the people, that the remembrance of the dishonour they received, might be abolished with this revengement: but that they may take the journey in hand more willingly, he leaveth the spoil unto them, as a reward of their victory.  
13 joshua arose, etc.) It is not like, that all the host was brought out of the camp, but that an army was made out of the multitude, which was most accustomed to the wars. And hereof it appeareth, that it was a great army, that he sendeth away five thousand to lie in wait. For although it seemeth in the beginning, that five and thirty thousand are reckoned, yet it is manifest by the context, that the number was not all so great. But rather I conjecture, that he led thirty thousand himself, which should fight openly: and that five thousand were set apart by themselves, which should lie in wait. That joshua doth speedily execute that charge that was given him, and taketh his journey in the morning: by this great hasting is expressed, how effectually the promise of God did work in them. For if all their minds had not been delivered from fear, he should never have found them so ready to obey. But it seemeth, that he doth not wisely send from him so great a multitude, which by privy ways, should come to the place meet for the lying in wait. For although they went quietly in never so good array, yet with the only moving of their feet, they must needs make a great noise. Now if any man will say, that no man met them, because all the inhabitants of the country, were fled out of the fields into the city: it is told soon after, that before the Israelites came near the city, that their coming was known unto the King of Ha● which scarce could have been done without espials. Now, to grant that no man met them in the fields: yet it was hard to pass by, and in the night to set the ambushment in a convenient place, and that they should there stay, but that they should bewray themselves by some token or other. As touching the purpose of joshua, although he saw right well, that the turn might have been served with a less company, yet it seemeth that he was constrained through the late trembling of the people, to beware that he attempted nothing with danger. For if a small crew had been sent from the host, perhaps they would have refused the charge, by which they were driven into so great and manifest danger. In the mean time, God dealeth more than mercifully with his people, when he delivereth their enemies so easily to be vanquished. But his marvelous favour herein doth especially appear, in that he so blindeth them all, that none of them could suspect the train that was made for them. And I doubt not, but where it is said, that they knew not, but the writer of the history doth commend a rare and unwonted benefit of God: that he protected as it were with the shadow of his hand, first thirty thousand which joshua led, and then the other five thousand, that none of their enemies espied them. Now, when five thousand are mentioned, I do not so expound it, as though joshua sent a new ambushment to lie in wait, as though the multitude which was already too great, had not been sufficient: but only he showeth now, how he ordered the thirty five thousand which he armed. For to what purpose should so great a multitude have so small an aid: Now the same place is here noted, which before was appointed, where they were commanded to stay, which would not agreed unto two ambushmentes.  
15 And Joshua, etc.) This was another practice, that while they feigned to run away, they drew their enemies a great way off, that they should have no refuge into the city afterward, because it was set on fire, before they suspected that any evil was to be feared behind them. For while the king of Hai pursueth the Israelites as vanquished, that part of the army, which lay in secret towards Bethel, had time enough to take the city, that the Citizens might know that they were undone when it was too late to remedy it. For when they were driven back before, and many of them slain, after they saw their city on fire, they were driven to utter despair, and so enclosed, that none could escape. That some men make a question in this place, Whether it be lawful to oppress our enemies with craft and subtlety, it proceedeth from gross ignorance. For it is certain, that wars are maintained, not only with hand strokes: but they are counted the best Captains, which can do more by art and policy then by force: and he that by long practice is made subtle and crafty, is the best soldier. Therefore, if the war be lawful, there is no doubt, but we may use the accustomed arts of victory: so that either when truce is taken, or any other way, we break not our faith and promise.  
17 And there remained not, etc.) By the context it will appear, that some were taken in the City, and slain: and therefore we must not understand, that all, without exception, did issue out of the city, as though old men, and women, and children also came abroad into the fields: but the sense is, that no garrison was left to keep the City. The same he pronounceth of Bethel, whereupon we may conjecture, that because Bethel was a little town, they warred not under their own standard. Hereof it was, that because they were not able to defend their City, they forsook it, & offered all their strength to the king of Hai, to whom perhaps they were tributaries. But whether they went unto the king of Hai, before the coming of the people of Israel, that they might meet with both their forces joined together, that is uncertain: yet it is like, that because they were not able to resist of themselves, they came upon agreement into Hai, which was a stronger & more populous City. Doubtless, they thought they could not otherwise be safe, except they were preserved under the shadow of the next city, which far exce'led theirs.  
18 And the Lord said, etc.) This place teacheth, that either by the great strength of the City, or by the boldness of the Citizens, or by trembling of the people of Israel, the victory was made harder to attain to: because God, by the lifting up of the spear, promiseth that he would take the City himself. For in a matter that had been without doubtfulness, the token had been superfluous. Wherefore, it is like that their minds were careful and doubtful, when God, by the hand of joshua, lifteth up a standard of crust, that they should not faint. Although soon after an other end is noted, where it is said, that the ambushment by this means was stirred up & ran. So that, if that were the sign of rising up, it will not agreed, that the vanquishing power of God was showed by the spear, which should take all doubtfulness from them. But because it is not expressed, that this was the cause why the soldiers that lay in wait came forth, for that they saw the spear, it may be, that they came forth of their own accord, either because it was high time, or else because the cry and the noise admonished them, that then the battle was in fight. And verily, it is not credible, that they could see the spear being so far off: namely, because joshua stayed in the valley. moreover, if we say that the lifting up of the spear, which served for an other purpose, did profit them also to be more encouraged, therein is no absurdity at all. This aught to be certain, that by the solemn token, they were assured of the happy success of that battle: and secondly, that the purpose of joshua was nothing else, but to encourage his soldiers by the commandment of God. For it followeth at the length, that joshua did not withdraw his hand, before the city, was taken, his enemies destroyed, and the war finished. Whereby it appeareth, that in the midst of the conflict, he carried up his spear as a sign of triumph, that the Israelites should be in no doubt of the success. For although he had them fight, and use their weapons manfully: yet did he likewise declare, that they had already gotten the victory. And although it doth somewhat darken the order of the story, that one thing is twice repeated: yet the effect is manifest, that the children of Israel made as though they were afraid, when they retired. And that they began not to fight, before the Citizens of Hai were shut both from returning, and from defence of their city: and that after the two armies began to fight, the other that lay in wait, arose and made such haste, that the flame of the city being on fire, was seen, when their enemies turned their backs, whereby they might gather, that their city was taken by the Israelites: but that the chiefest slaughter was made, when they that were in the city came forth & met them, for than they were taken on both sides, that they could make no more delay, either by resisting or fleeing. Therefore being half dead through despair, and brought into straits, they were slain on every side. But where it is said, that no slaughter was made in the city before they returned, which feigned that they ran away, I do so take it, that they joined their forces and rushed in, that they might gather the spoil, and kill as many as yet remained. If any man object, that it was burnt while the battle was in fight: I answer, that some part was set on fire, that both the armies might know, that the Israelites had taken it, but not that it was consumed with fire, for they could not readily both gather the prey, and drive it away: yea carry forth the vessels and other household ●●uffe, in a moment of time: and it had been unreasonable, wilfully to destroy the spoil, which God had given them. We see therefore, that the first fire was not kindled, to destroy the whole city, but that part which was on fire, was a sign of taking the whole city, although the Israelites entered, without any resistance, in at the gates standing wide open. And that is soon after confirmed, while the burning of the city is ascribed unto joshua: not only because the city was burnt under his conduct, but because he returning from the battle, caused it utterly to be destroyed, as followeth immediately, that he made it a heap and a perpetual waste place.  
25 And the number, etc.) The sense is not, that all they that were slain were inhabitants of Hai: but that whosoever dwelled there, were slain: so that not one man escaped. For we saw before, that the Citizens of Bethel were joined with them: and there is no mention made afterward of that city. Whereupon we may gather probably, that they forsook their town, which was not defensible, and gate themselves into a stronger place, which they thought might better be defended. The words therefore do mean simply, that all they, which issued out of the city, and which were found in the city, were slain every man. Although, if any man will refer this number unto the old men, sick men, children, and women, which were slain within the walls, I will not strive with him. But if we consider that another little town was joined with the city, which was not very great nor populous of itself, it is more like, that they which were slain in the field are comprehended also.  
26 Joshua withdrew not, etc.) Because by holding up his spear, he gave them a sign & token, as it were out of Heaven to hope well of the victory: he ceased not to retain their minds, in the beholding thereof, until they had obtained the city. By which continuance he showed sufficiently, how far off he was from ambition: that he showed no token of bane ostentation and boasting. For it was as much as if he renounced the office of a Captain, and ascribed the whole praise of the victory unto God. How valiant a warrior he was, it appeareth by other places. And now he was ready enough to have played the part of a good soldier, and that had been more apt to get him glory and renown. But when his hand is as it were bound unto his spear, he doth only exhort his soldiers, that they would look to God alone, unto whom he resigneth the success of the battle. Nevertheless, he prevaileth more by standing so, still: than if he had overthrown great heaps of the enemies on every side, and this rest of his, was more commendable, than any agility that could be.  
29 The King of Ai, etc.) Although it seemeth he was more sharp and severe, against the King of Hai, to satisfy the hatred of the people: yet I doubt not but his purpose was faithfully to execute the judgement of GOD. Conquerors are wont to spare the lives of such Kings as they have taken, because their dignity seemeth to draw with it some reverence: but among those nations the state & condition of the Kings was otherwise, in whom God would especially declare, how much he detested their wickedness, whom he had so long borne withal. For seeing they were all appointed to destruction, the vengeance of God did justly appear sharp and severe, in the heads themselves, from whom the cause of destruction proceeded against the residue. Add hereunto, that this shameful death executed upon the Kings, made the rascal people more reproachful, jest the people through folly and unsesonable pitic should have been slacked in destroying of them. And God of purpose delivered the King alive into the hands of joshua, that his punishment might be made the more notable, and serve better for the example. If he had been slain at all adventures in the brunt of the battle, he had been exempt from this peculiar ignominy and shame. Now doth God also do execution upon his carcase after his death, yea after he was hanged, his body was cast at the gate of the city, where he used to sit in his throne, and to exercise judgements. And a monument is set up to continued the reproach unto the posterity. Yet mention is made of his burial: that we may know, that nothing was done upon a furious rage, because joshua did 
Deut. 21. 23.  diligently observe that which is commanded in the law by Moses: namely, that such as were hanged on the gallows, should be taken down before the setting of the sun, because it is an abominable sight. And surely, as it is a point of humanity to lay up the dead bodies under the earth: so is it a barbarous cruelty to cast them forth, to be torn in pieces of the wild beasts and fowls. Therefore, that the people should not be accustomed to barbarousness, God permitted them to hung up male factors in such sort, as they should not suffer them to hung longer than one day unburied. And that the people might give better heed to their duty in this behalf, which otherwise they would have neglected: Moses pronounceth, that every one that hangeth upon the tree is accursed: as if he should say, that the land is defiled with that kind of death, except the offence be immediately taken away.  
30 Then Joshua built an altar unto the Lord God of Israel, in Mount Ebal,  
31 As Moses the servant of the Lord had commanded the children of Israel, as it is written in the book of the Law of Moses. an altar of whole stone, over which no man had lift an iron: & they offered thereon burnt offerings unto the Lord, and sacrificed peace offerings.  
32 Also he wrote there upon the stones, a rehearsal of the Law of Moses, which he wrote in the presence of the children of Israel.  
33 And all Israel, and their elders, and officers, and their judges, stood on this side of the Ark, and on that side, before the Priests of the Levites, which bore the Ark of the covenant of the Lord, as well the stranger, as he that is borne in the country: half of them were over against mount Getrizim, and half of them over against mount Ebal, as Moses the servant of the Lord had commanded before, that they should bless the people of Israel.  
34 Then afterward he read all the words of the Law, the blessings and cursings, according to all that is written in the book of the Law.  
35 There was not a word of all that Moses had commanded which joshua read not before all the congregation of Israel, as well before the women and the children, as the stranger that was conversant among them.  
30 Then Joshua builded, etc.) This first extraordinary sacrifice, God would have to be offered unto him in the land of Chanaan: whereby the thankfulness of the people might be testified, and the land might begin to be consecrated with a solemn ceremony. For before this time they could not do it freely, and in their own ground, until they had obtained some void region. There were two things, which God commanded at one time: that they should set up an altar in Mount Ebal: and secondarily, that they should set 
Deut. 27. 2. 3. 4.  up two stones, and plaster them with plaster, in which they might writ the law, that every one which passed by, might read it plainly. Now we read that both was faithfully performed. The third precept was rehearsing the blessings and cursings, which joshua did likewise execute, with no less diligence. Now, to begin with the altar, it is said, that it was made according to the commandment of God, of unhewen stones: for whole stones, over which no iron hath been lifted, are called rough & unwrought stones. This is especially prescribed of the altar, whereof mention is now made, Deut. 27. But the same law was given before generally of all other altars of stone. The reason why, is in vain of the interpreters drawn out of an Allegory: that the hand and diligence of many is forbidden, because that as soon as we bring forth our own inventions, the worship of God is defiled. Which is in deed truly and skilfully spoken, but out of place, because the purpose of God was none other, but to forbidden altars of continuance and perpetuity. For we know, that this was the law of right sacrificing, that they should have but one altar common to them all, both to nourish consent among them, and also to prevent all corruptions, that no strange superstition might creep in amongst them. Finally, that the religion might remain one and simple: for by variety of altars, they might easily have fallen to discord. So the people should have been drawn into sects, and true godliness been rend in pieces. Now to choose a place for God's worship, was not in the people's authority: for God doth always in the books of Moses reserve that to himself. Therefore, he restraineth the exercises of godliness unto that place, where he should put the memory of his name. But because the will of God herein was not immediately revealed, nor the place appointed, yet that his worship might not be intermitted, it was permitted to set up an altar where the Ark remained, but either of an heap of unwrought stones, or of turfs, that it might serve only for a short time. Let the reader's note, that the people had their choice to make it either of rough stones, that the fashion of it should procure no reverence unto it: or else of earth, which would fall away of itself. Finally, it served to the commendation of the perpetual altar, after God had chosen the mount Zion. Wherefore it is said in the 
Psal. 122. 1, 2.  Psalm, I rejoiced because our feet shall stand in thy gates O jerusalem. The word which ●ther have translated Peace offerings, I call, & not without cause, Sacrifices of prosperity: because they were offered either to desire happy success, or to give thanks, and the Hebrew word doth well agreed, as the readers shall find more fully in the books of Moses.  
32 Also he wrote on the stones, etc. There was another respect of the stones, which are here spoken of, in which God would have a perpetual monument of his law to remain: that the pure religion as it were enclosed by them might be defended from the superstitions of Egypt. Therefore they were plastered with white Lime, that they might be better seen, and that the writing might be read more distinctly. And I no willingly agreed to their opinion, which by the law repeated, do understand a copy written out: although it seemeth not credible unto me, that the whole book of the law was there written: for no stones, were they never so great, would be able to contain so large a writing. Wherefore in the name of the law I suppose that the sum and short precepts are noted. Whereby strangers also which entered into the land, might openly know, what God was there worshipped: and all excuse of error and ignorance was taken away, while the law was not hidden in a book, but set abroad before the eyes of all men. Finally, although the Priests had been dumble, yet the stones themselves did speak openly.  
33 And all Israel, etc. The third token of obedience was, that joshua placed all the tribes of Israel in mount Garizim, and mount Ebal, that half stood on the one hill, and half on the other hill. For so they were placed, that six tribes stood on mount Ebal, and the other six stood over against them, on the mount Garizim. And the Levites with the Ark of covenant stood in the midst between them, that God might be compassed on each side with his people. And it is said, that joshua stood forth first of all, to bless the people: namely, because it was the purpose of God to allure the people unto himself sweetly and with amiable gentleness. For although Moses, to reprove the stubbornness of the people, doth only rehearse the curses: yet it is certain, they were but accidental: for this was the right order, that blessings should rather bend them to obedience, which of themselves were disobedient. But when so general invitation and allurement did nothing profit, the curses were added for a new help and remedy. God had promised a liberal reward to his servants that were obedient to the Law. Again, he terrified the transgressors, by setting forth the curses. Now are they every one compelled to subscribe to his judgements, while unto every sentence they answer. Amen. For by this means they do not only hear that they are condemned by the mouth of God, but as if they were Preachers sent from him, they pronounce what punishment is due unto themselves. The like proclamation was made in the plain of Moab, beyond jordane. But now they are more straightly bound, and do acknowledge upon what condition they shall devil in the land of Chanaan. And this charge was not a little increased, in that the young children were also taken to them for witnesses.   

Chap. 9  
ANd when all the Kings that were beyond jordan, in the mountains, and in the valleys, and by all the coasts of the great Sea, over against Lebanon, (as the Hittites, & the Amorites, the Chanaanites, the Perizzites, the Hivites, and the jebusites) heard thereof,  
2 They gathered themselves together, to fight against Joshua, and against Israel, with one accord.  
3 But the inhabitants of Gibeon heard, what Joshua had done unto jericho, and to Ai,  
4 And therefore they wrought craftily: for they went, and feigned themselves Ambassadors, and took old sacks upon their asses, and old bottles for wine both rend, and bound up,  
5 And old shoes and clouted upon their feet: also the raiment upon them was old, and all their provision of bread was dried and mouled.  
6 So they came unto Joshua into the host to Gilgal, and said unto him, and unto the men of Israel, We be come from a far country: now therefore make a league with us.  
7 Then the men of Israel said unto the Hivites, It may be that thou dwellest among us, how then can I make a league with thee?  
8 And they said unto Joshua, We are thy servants. Then Joshua said unto them, Who are ye? And whence come ye?  
9 And they answered him, From a very far country thy servants are come, for the name of the Lord thy God: for we have heard his fame, and all that he hath done in Egypt,  
10 And all that he hath done to the two Kings of the Amorites that were beyond jordan, to Sihon King of Heshbon, and to Og King of Bashan, which were at Ashraroth.  
11 Wherefore our elders, and all the inhabitants of our country, spoke to us, saying, Take victuals with you for the journey, & go to meet them, and say unto them, We are your servants, now therefore make you a league with us.  
12 This our bread we took it hot with us for victuals out of our houses, the day we departed to come unto you: but now behold, it is dried, and it is mouled.  
13 Also these bottles of wine, which we filled, were new, and lo, they be rend, and these our garments, and our shoes are old, by reason of the exceeding great journey.  
14 And the men accepted their tale, concerning their victuals, and counseled not with the mouth of the Lord  
15 So Joshua made peace with them, and made a league with them, that he would suffer them to live: also the Princes of the congregation swore unto them.  
1 When all the Kings, etc.) Seeing these Kings were not ignorant from the beginning of the people's coming, it is certain, that their minds were made drunk from above with security, or rather slothfulness, that they did not at the first make a league, & join together to come forth against them. For it was a point of extreme blockishness, to take no care of themselves before they were violently drawn out of their drowsiness, by the overthrow of two cities. For because it was a common war, it was a kind of voluntary yielding, to sand no aid to their neighbours against their enemies, yea to have no army in a readiness that might violently set upon them for their defence. But by this means God favoured the infirmity of his people, unto whom the strength of so many nations being joined in one, would have been very terrible. Wherefore it is certain, that by their sloth and dullness, the Israelits were made more valiant. For they had time given them to gather their forces together, & they that would have been troubled with the very name of their enemies, prepare themselves at leisure to be ready to receive them when they came. So although the reprobate do use all means to destroy the church: yet God, to take away from them all power of annoying, doth scatter and overthrow their counsels: yea doth cut off their courage. On the other side their furious boldness bewrayeth itself, that they are not moved with so manifest a miracle, but they will still set themselves like fierce and mad beasts, against the invincible power of God. The report of the taking of jericho was brought unto them. But how was it taken? By policy or labour of men? By assault, or by artillery was it overthrown? Nay, the walls fell down alone. With what confidence then do they conspire to make war against Heaven?  
3 But the inhabitants of Gibeon, etc.) Only the Inhabitants of Gibeon refuse the purpose of war, and apply their minds to subtlety, that under pretence of dwelling far off, they might obtain peace. Now was this an odious matter among their neighbours to attempt: for it was a kind of departing from them, to diminish the force of their confederates, and so to set open the gates to the Israelites. And although the foolish credulity and light belief of joshua, and the rulers was worthy of reprehension, in that they would so unadvisedly make a covenant, before they knew the matter: yet God, which is wont to bring light out of darkness, turned it into their benefit: for that hereby relief was given them, that the Israelites might rest in a quiet soil. Surely, the Gibeonites did well and wisely determine, that it was better for them to suffer any thing, rather than by resisting in vain, to provoke God any more against them. But to cirumvent those men by fraud and unlawful craft, whose favour they humbly desired, it was no less unreasonable and ridiculous, then against reason and equity: for how could that league be steadfast which was grounded upon nothing but gross deceitfulness. For they feign that they were strangers that came from a far country. Therefore joshua maketh a covenant with counterfeit or imagined men, and the league hath no hold, but according to their words. So the craft, by which they sought to thrust in themselves, aught to have profited them nothing. But as there was greater integrity and sincerity among men in those days: so they thought it enough, to get an oath by deceitfulness: which they were sure the people of Israel would never break. Where it is said, that they also dealt craftily, some refer it amiss to that stratagem or policy of war, which joshua used in deceiving the Citizen's of Hai: and no less unskilfully do some draw it unto the time of jacob, whose sons Levy and Simeon by fraud oppressed 
Gen. 34.  the Sichemits. But rather it is an opposition between the warlike preparation of the Kings, and the crafty subtlety by which they did set upon joshua. Therefore, after it was said, that the rest conspired to come to open fight: there followeth the craft of the Gibeonites: and therefore the sense is, that joshua had to do, not only with professed enemies, which gathered themselves to fight: but also with the crafty dissimulation of one nation. Yet it may be inquired, why they took such pains in a matter nothing necessary. For we shall see in another place, that the Israelites were commanded to offer peace to all men, that upon their refusal they might proclaim just and lawful war against them. But because it was commonly reported, that they sought a dwelling place in the land of Chanaan, which they could not obtain, except they chased away the inhabitants, the Gibeonits' persuade themselves, that they might not otherwise be moved to compassion, except they deceived by subtlety, because they thought that wittingly & willingly they would never have suffered the land which they invaded to be possessed of other. Yea, because the commandment was known, that they should destroy them all, this necessity compelled them to subtlety, because all hope of health was taken from them. And by this reason soon after they desire pardon for their subtlety, whereunto they were driven by necessity. Yet here ariseth a question: because the Israelites do object again, that it was not lawful for them to make any covenant with the nations of Chanaan, but that they must destroy them all. Indeed these two things do not agreed: that they should exhort them to yield, and yet not receive them which humbly and willingly did yield. But although God would keep the law of arms, according to the usual manner and custom, & that peace should be offered on that condition, that they would give place: yet he meant only to try the minds of those nations, that by their own obstinacy they should be cause of their own destruction: & the people of Israel were charged utterly to destroy them: whereupon this judgement is taken, that they which dwelled in the land of Chanaan, might not be borne withal, with whom it was not lawful to make any covenant. And afterward, both these matters are plainly expressed: namely, that they did all obstinately make war, because that the judgement of God was, that their hearts should be hardened, that they might perish. Whereupon we may gather, that they could not be saved, which were appointed to die. If any man object, that the Gibeonites which willingly desired peace, were therefore accepted: I answer, that the Israelites do not consider at this time, that solemn ceremony, which took no effect: but took hold of the only promise, with the commandment of God: whereby it cometh to pass, that they leave no hope at all unto them: because they were simply and precisely commanded to kill them every one, to purge the land, and to devil in their places whom they had slain.  
6 So they came, etc.) I said before, that by good right this league was in vain, and to no purpose. For what do they win, if they obtain their desire, but that they should be in safety, if they came out of a far distant region of the world? And the oftener they do repeat the same lie, the more they do abbrogate the covenant procured by deceit, because the league is not conceived, but in these words, That the Israelites do not molest a strange & far distant people, especially, when the Israelites do by name exclude all the inhabitants of the land of Chanaan. Therefore they should have gained no reward by their subtlety. Neither doth it any thing help them, that they do deceive the mind of joshua, with a false pretence of the name of God. For they pretend, that they were come in the name of God: as though they professed, that they gave glory to God, and even to the God of Israel: in which words is contained a refusal of those superstitions, unto which they were accustomed. For if it were true, that they were moved to come by the fame of those miracles, which were showed in Egypt, they ascribe the highest power to the God of Israel, though unknown to them.  
14 So the men took, etc.) They be vain collections of them, which think they tasted of the bread, to feel whether it were mouldy with oldness: or that they did confirm their league with a feast: whereas in my judgement, rather their too much credulity is reproved, that they did lightly believe such a feigned tale, and that while they look only to the bread, they did not consider, that this feigned devise was without colour of truth. And surely, if their senses had not been dulled, they might easily have found many things to disprove the Gibeonites. But because the quickest sight is sometimes deceived with a vain show, their error is more sharply reproved, that they inquired not what was the pleasure of God. The remedy was at hand, if they had attempted nothing without the oracle of God. And the matter was of such weight, as they aught to have diligently inquired of it. Wherefore, it was a sign of gross negligence, when the Priest was at hand, which by urim and Thumim might have inquired an answer of God, to decree unadvisedly of so doubtful a matter: as though they had had no counsel to direct them. Wherefore, their rashness was the less excusable, which was joined with such manifest neglect of the grace of God.  
16 But at the end of three days, after they had made a league with them, they heard that they were their neighbours, and that they dwelled among them.  
17 And the children of Israel took their journey, and came unto their cities the third day, and their cities were Gibeon, and Chephirah, and Beeroth, and Kiriathearim.  
18 And the children of Israel slew them not, because the Princes of the Congregation had sworn unto them, by the Lord God of Israel: wherefore all the Congregation murmured against the Princes.  
19 Then all the Princes said unto all the Congregation, We have sworn unto them by the Lord God of Israel: now therefore we may not touch them.  
20 But this we will do to them, and let them live, jest the wrath be upon us, because of the oath which we swore unto them.  
21 And the Princes said unto them again, Let them live, but they shall hew wood, and draw water unto all the Congregation, as the Princes appoint them.  
22 Joshua than called them, and talked with them, and said, Wherefore have ye beguiled us, saying, We are very far from you, when ye devil among us?  
23 Now therefore ye are cursed, and there shall none of you be freed from being bondmen, and hewers of wood, and drawers of water for the house of my God.  
24 And they answered Joshua, and said, Because it was told thy servants, that the Lord thy God had commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land out of your sight: therefore we were exceeding sore afraid for our lives, at the presence of you, and have done this thing:  
25 And behold now we are in thine hand: do as it seemeth good and right in thine eyes to do unto us.  
26 Even so did he unto them, and delivered them out of the hand of the children of Israel, that they slew them not.  
27 And Joshua appointed them that same day to be hewers of wood, and drawers of water for the Congregation, and for the altar of the Lord unto this day, in the place which he should choose.  
16 And after three days, etc. That within three days after, the error being espied, their lightness was reproved, the speedy punishment aught to have stricken them with more reproach and shame. For so it was known, that through to much negligence, they were more than shamefully deceived, because they would not stay to inquire of a matter that was almost before their eyes. That they take their journey peaceably in that country, that they enter safely into the cities, and found victuals at will, that proceedeth of the fatherly mercifulness of God, which doth not only pardon their offence, but also turneth into good, that which of right should have been hurtful unto them. And here is declared, that the children of Israel do not exercise any hostility in that country, because the immunity that was promised to the Gibeonites, was confirmed with an oath. Now it is first demanded, Whether the Israelits were bound by any religion, whose purpose was nothing less, than to bind their faith to such deceivers? Then ariseth an other question, Whether it were not in the people's authority, to break that which the Captains had foolishly and lewdly promised? As touching the general sentence, the religion of an oath aught to be so holy amongst us, that under pretence of error we depart not from those covenants, even in which we have been deceived: seeing the holy name of God is more precious than all the riches of the world. Therefore, though a man have sworn unadvisedly, no loss or hindrance aught to break his promise. And I doubt not but in this sense. David saith, that 
Psal. 15. 4.  the true worshippers of God, if they swear to their hindrance, do not change it. For they will rather suffer loss, than by breaking their promise bring the name of God in contempt. Wherefore I determine, if only our private commodity be to be considered, whatsoever we have promised by oath, is to be performed. And by the words it appeareth, that the Israelites were afraid to bring the name of their God in reproach among the nations of Chanaan. For I understand, that it is said for vehemence sake: that they swore by the God of Israel. But there was a special reason, which made it free, for the Israelites not to abide by that deceitful covenant: because they had not only departed from their own right, but also they had gone from the commandment of God, which it was not lawful to touch in the smallest point. It was not in their power, either to spare them that are vanquished, or else to make any covenants of giving over and yielding. But now they indent, as though the matter were in their own hands. We see therefore, how they have twice dishonoured the name of God, while under pretence of an oath, they do obstinately defend that, which they had foolishly promised. But whereas the common people do yield so much to their Captains, in that they hold their hands from the Gibeonits', therein appeareth the honest simplicity of that age. For it had been an easy matter to illude them, that the whole people was not bound, by the decree of a few men: like as once the Romans refused the peace called Caudina, unto which only the Consuls and lieutenants and Tribunes had sworn, without the commandment of the Senate, & the people. Therefore, that rude simplicity was more commendable, in which appeareth more reverence and religion, than too curious and near sifting of matters, in which the greatest part of men at this day do please themselves, and greatly delight. And although the people take it heavily, that the Captains have taken upon them more than was meet they should, yet it was a token of modesty, that the people proceeded no further, than murmuring and grudging.  
20 This will we do, etc.) Although they grant the Gibeonits' their life, according to the covenant: yet they do not confirm the league, but touching the one half thereof. For whereas they should have performed unto the Gibeonites, perfect safety, they take from them their liberty, which was dearer than their life itself. Whereupon we gather, that joshua with the rest, as in a doubtful and uncertain matter, devised this mean way, that the oath should not be altogether in vain. The chief reason indeed of this devise, was to appease the multitude: yet because they were highly displeased, that the Gibeonites had so deceived them, they punished their crafty dealing, jest if they had escaped without any revenge, the scornful reproach might have been increased. And this was an hard condition, not only to be bound to slavish labour, but also to be drawn from their houses, to lead a wandering and an uncertain life. Therefore they are appointed to be cleavers of wood, and drawers of water for the host, which was an office no less base, than painful. But this is an increase of the slavery, that they must cleave wood, and draw water, wheresoever it shall please God to place the Ark.  
22 joshua called, etc.) Because he was to pronounce a sharp and heavy sentence against them: he telleth them before, that he decreeth nothing unjustly, because it was nothing convenient, that they should take any advantage of their own craft and deceitfulness. Therefore he rebuketh them, that they sought by making a lie to avoid the danger: and afterward pronounceth, that they were accursed: by which word I understand, that the fault of their bondage is laid upon themselves: that they sustained no harder punishment, than they deserved by their fraud and subtlety: as if he said, The matter of that condemnation which he pronounceth, was in themselves. It is sharp in deed, that no end is appointed to their labours, whereunto they were made thrall, and so the words do sound: There shall never fail to be servants of you. But yet he affirmeth they shall have no wrong, because they were accursed through their own fault. As for them, they excuse their fault as much as they can by necessity, and yet they refuse not the punishment, which they acknowledge they have justly deserved. It may be they were so overcome with fear, that they refused nothing, or else that without flattery they did humbly and ●uetly submit themselves to such conditions, as were laid upon them. For what should they have prevailed by contending or striving? Because their conscience did accuse them, and they were not able to defend their offence: I doubt not but that they thought they were very gently dealt withal, that their life was preserved.   

Chap. 10.  
NOW when Adoni-zedek King of Jerusalem had heard how Joshua had taken Ai and had destroyed it: (for as he had done to jericho and to the King thereof, so he had done to Ai and to the King thereof:) and how the inhabitants of Gibeon had made peace with Israel, and were among them,  
2 Then they feared exceedingly: for Gibeon was a great city, as one of the royal cities: for it was greater than Ai, and all the men thereof were mighty.  
3 Wherefore Adoni-zedek King of Jerusalem sent unto Hoham King of Hebron, and unto Piram King of jarmuth, and unto japia King of Lachish, and unto Debir King of Eglon, saying,  
4 Come up unto me, and help me, that we may smite Gibeon: for they have made peace with Joshua, and with the children of Israel.  
5 Therefore the five Kings of the Amorites, the King of Jerusalem, the King of Hebron, the King of jarmuth, the King of Lachish, and the King of Eglon, gathered themselves together, and went up, they with all their hosts, and besieged Gibeon, and made war against it.  
6 And the men of Gibeon sent unto Joshua, even to the host to Gilgal, saying, Withdraw not thine hand from thy servants, come up to us quickly, and save us, and help us: for all the Kings of the Amorites, which devil in the mountains, are gathered together against us.  
7 So Joshua ascended from Gilgal, he, and all the people of war with him, and all the men of might.  
8 And the Lord said unto Joshua, Fear them not: for I have given them into thine hand: none of them shall stand against thee.  
9 Joshua therefore came unto them suddenly: for he went up from Gilgal all the night.  
10 And the Lord discomfited them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way that goeth up to Beth-horon, and smote them to Azekah, and to Makkedah.  
11 And as they fled from before Israel, and were in the going down to Beth-horon, the Lord cast down great stones from heaven upon them, until Azekah, and they died: they were more that died with the hailstones, than they whom the children of Israel slew with the sword.  
12 Then spoke Joshua to the Lord, in the day when the Lord gave the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stay thou in Gibeon, & thou Moon, in the valley of Aialon.  
13 And the Sun abode, and the Moon stood still, until the people avenged themselves upon their enemies: (Is not this written in the book of jasher?) So the Sun abode in the midst of the heaven, and hasted not to go down for a whole day.  
14 And there was no day like that, before it, nor after it, that the Lord heard the voice of a man: for the Lord fought for Israel.  
1 When Adoni-zedek, etc.) That which he touched before briefly, he doth now prosecute more at large, of the confederation of the Kings, which dwelled both in the mountains, and in the plain. For when he had said, that they were at the length stricken with fear, to take in hand the war in common: he breaketh off the speech, and passeth straight to the Gibeonites. And that which he spoke of the Kings in general, now he referreth unto the person of one King: not that Adoni-zedek only was afraid: but because he stirred up all the rest, and was General captain, and chief governor of the war against the Israelites. And that is sufficiently expressed by the plural number of the verb: When Adoni-zedek heard, they were exceedingly afraid: whereby it appeareth, that they were all of one mind: but because in this fear, the rest were slack, this man which was greatest in authority, and nearest the danger, called four other unto the wars with him. Therefore, in the beginning of the Chapter is repeated, how the five Kings joined in league, to fight against the Israelites, to prevent the danger that was equal to them all. But because the Gibeonites, in the mean time, had yielded themselves, they turned their force first against them, both that by taking punishment of them, as Traitors of their country, they might make them an example to all their neighbours: and also that by conquering them, they might strike a terror into their enemies, and encourage their own soldiers with greater boldness. Therefore, they determine to set upon the Gibeonites, which had made a breach by their embassage to make an open entry to the Israelites. And this was indeed an honest pretence of war, to be revenged of their cowardliness, which had rather to reach their hand to strangers that wasted all things, th●● faithfully to defend their neighbours. But the Gibeonites had now tried by experience, how unprofitable their crafty devise was, except they had been saved by the mercy of the Israelites. In the mean time, God suffered them to be in danger, that being twice delivered, they might more willingly and quietly submit themselves unto the yoke of bondage.  
6 So the men of Gibeon, etc.) The order of the story is perverted: for surely the Gibeonites did not stay till they were besieged, but when they saw the army to be gathered, & made in a readiness. And there is no doubt, but they should bear off the first brunt themselves, because they procured the hatred of all men against them: therefore, before they were assaulted, they fly in time to the fidelity of joshua, for it had been neither right nor honest nor lawful, to forsake them, to whom they had given their life: yea, because they yielded themselves after the covenant, they must be defended against violence & injury. Wherefore, not without cause they desire help of the Israelites, under whose protection they were: neither is joshua stack to help them, because he judgeth it to be his duty to defend them, whom he hath once received into his tuition. It is true, they had deceived him: but since their craft was espied, and they confessed it with an excuse, pardon was given them again: so the Israelites were bound in respect of equity and duty, not to leave them undefended: yet the willing readiness of joshua is praise worthy, 〈◊〉 so soon as he was desired, he aideth them without delay: for it is said that he traveled all the night, so that he could not have made greater haste for the safeguard of all his own people. If the same sincerity had always been in the profane nations, they would rather in time have helped their confederates, than have revenged the injuries offered unto them after they had sustained great calamity. And yet the word (suddenly) must not be restrained to one day, as though they had accomplished in one night three days journey, and the next day have appeared unto the Gibeonites. Only great speed is noted, that he deferred not the journey until the next day. For when the Israelites had removed their camp from Hai, or some place near unto it, it was three days before they entered into the cost of the Gibeonites. We see that being then set in array they marched forward slowly, and joshua was now far off: when he was called to aid the ●●●beonites. For we see that Gilgal was the first station from the passage of jordan, so that it was further off than jericho. If any man think it against reason, that after he had possessed the dominion of certain of cities, he retired back again, and so left the country open to the enemies, which it would be some labour to recover again: I answer, it was not to be feared, jest they would come far to meet him, and take a journey that was so full of great danger and like trouble. For it is like, that when an army was mustered for the taking of jericho, that the women, children, and all the weak multitude, stayed with their stuff, in that quiet corner: when on the contrary short of jordan that was over against them, they that were left of the Rubenites and Gadites, with the half tribe of Manasses, were a defence unto them. For to what purpose should they ●aue drawn with them the children and women, whereof some were great with child, some newly delivered, some nurses with young infants, into the battles? Where should so great a multitude had victuals in the midst of the out ridings of their enemies? Where was watering to suffice such a multitude of cattle? Wherefore, thus I take it, that joshua and the soldiers returned to their tents, to refresh themselves a while, with their wives and children, and to lay up the spoil there, where with they were enriched.  
8 The Lord said, etc.) It is doubtful, whether God did not prevent and arm joshua with his oracle, and drew him out of Gilgal before he removed, or else confirmed him when he was now ready to take his journey. I think rather, that joshua assoon as he was required, did not rashly run forth without ask counsel of God: but then, when at the length he was certified of his pleasure, he did boldly and cheerfully take armour upon him: especially when he was but lately punished for being too easy to be entreated, it is a likely conjecture that in so doubtful a matter he attempted nothing, but by the commandment of God. Therefore, God took pity on the poor Giveonites, when he suffered them not to be destitute of the aid of his people. And joshua is armed with confidence of victory, that he might succour them, because God doth more sharply prick us forward to do our duty, by promising, than by commanding: although that which is here promised to one, pertaineth to all. But it is committed peculiarly to joshua for his honour's sake, that he might deliver it afterward to the whole army. For God doth not speak out of heaven to all men indifferently: but he hath honor●●●is chief servants & chosen Prophets only, with this prerogative. Furthermore, it is worthy to be noted, that joshua abused not the promise of God to slothfulness: but so much the more vehemently he was kindled to take pains, after he was instructed of the happy success. For many, while they boast of faith, through lewd securitse become idle and slothful. He heareth that the victory is in his hand: and runneth swiftly to fight, that he may enjoy it. For he knew that the happy success was not therefore revealed unto him, that he should be more idle or slothful: but that he might labour more earnestly about it: so it came to pass, that he set upon his enemies before they looked for him.  
10 And the Lord, etc.) The first slaughter he made with the swords of the people: but through his own power. Whereof we gather, that when soever he worketh by men: his glory is nothing diminished, but he must challenge to himself all that is done. For when he useth the labour of men, he doth not call them to aid, as his fellows: nor borroweth any thing of them; but when it is in his power with his only beck to bring to pass what he will, he useth men as instruments, that he may show how they are governed by his hand and pleasure. In the mean time both is truly said, that the enemies were discomfited and vanquished, either by God or by the Israelites, because God, by the Israelites did overthrow them. In the other slaughter the hand of God doth more clearly appear, when they were overthrown with hailstones. And it is expressly said, that more were stricken down with the hail, than slain with the hand: that it might not be doubtful, but that the victory was given from heaven. Whereby again it is gathered, that this was no usual hail: as storms are naturally raised: for then more should have been wounded, or else dispersed and scattered abroad, than suddenly slain: and secondly, except God had directly thrown it, part would have fallen upon the heads of the Israelites. Now, when the one only army is stricken with it, and the other being free from hurt, cometh as it were to join with him, it is clearly manifest, that God himself fighteth out of heaven. To that same intent pertaineth that which is said, that God threw great hailstones out of heaven: for the sense is, that it fell with an unusual force, & exceeded the common quantity in greatness. If any tempest rising in the midst of a battle, hath been profitable to the one part, it hath been thought that God hath showed a token of his favour. Hereof cometh this saying of the Poet Claudian to the Emperor Theodosius, 
O Prince of God beloved right,  
The clouds, and all, for thee do fight,   
Howbeit, in this place a more notable miracle is rehearsed, in which God did openly show his power.  
12 Then Joshua spoke to the Lord, etc.) The words are so read, although some do expound it, Before the Lord, for that to speak to God, whom piety teacheth to be humbly entreated, it seemeth scarce agreeable to the modesty of faith, and immediately after it followeth, that joshua directed his words to the Sun. Howbeit, I doubt not, but in the first part of the sentence his prayer or wish is noted: in the other the testimony of his confidence and trust, after God had beard him. For it had been a matter of great pride and rashness, to command the Sun to stand, if he had not obtained licence so to do. Therefore he prayeth and consulteth with God: and after he hath received an answer, he boldly commandeth the Sun to do that he knoweth to be the pleasure of God. And this is the force & prerogative of faith, which Christ commendeth, that she maketh mountains & seas obedient to her commandment. For the more 
Math. 17. 2● Luke, 17. 6.  the godly do acknowledge their emptiness, the more liberally God both power his virtue and power into them: and when faith is joined to the word, he showeth his power in her: finally, faith borroweth the boldness of commanding of the word, in which she is founded. So Elias shut up heaven, and opened it at his commandment, 
1. Reg. 17, 〈◊〉.  and drew fire from heaven. So Christ armeth his disciples with heavenly power, that they might subdue the elements unto them. Only we must beware, that no man run forth of his own head to unadvised commandments. For which cause joshua did not attempt to stay & restrain the course of the Sun, before he was thoroughly instructed of the purpose of God. And although by that word, where it is said, joshua spoke unto God, is not expressed that modesty and submission, which becometh the servant of God to use in prayer: yet let it suffice us, that thereby is briefly noted, that joshua required of God, that which he desired, & when he had obtained his request, he did boldly and freely set forth that incredible miracle, which was not yet come to pass. For he would never have been so bold with such security to command the Sun before all men, except he had been thoroughly persuaded of his calling: otherwise he should have sustained a foul and shameful reproach. Therefore, that he doth not doubtfully break out into this voice, That the Sun & the Moon should decline from the pernetuall law of nature, it is as much as if he did adjure them by the infinite power of God, wherewith he is endued. And here shineth the singular favour of God toward his Church, that as in favour of mankind he divideth the day from the night by the daily course of the Sun, & it turneth about continually that mighty great globe with unwearied swiftness: so for a short time he would have it to stand still, until the enemies of Israel were destroyed.  
13 And the Sun, etc.) Some do no less unseasonably move a question, how the Sun stood in Giveon, than they do unskilfully answer it. For joshua doth not subtilely place the Sun in one point: that we must needs feign the battle to have been fought on Midsummer day: but because he was going down towards the country of A●alon, so far as a man could judge by his sight, joshua commanded him there to abide and stay, that he might remain above the Horizon, as they call it. Finally, the Sun is stayed from going down, whereunto he was then inclined: neither do I greatly regard the number of the hours, 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 should be set forth in them: yet that the credit of it should not be doubtful, the writer of the book testifieth, that it is contained in an other writing, although the book which he citeth be lost: and interpreters do not well agreed about the name jazar. They that would have Moses noted thereby, do fond draw the example, which is here told, to general predictions. But because Moses so calleth the chosen people, it will better agreed, that by this book is noted the Chronicle of their acts and deeds. I truly by that word do understand, either God, or Israel, rather than the author of the history.  
14 And there was no day, etc.) Once again we read in the Prophet Esaie, and in the holy history, that the ordinary course of 
Esay. 38. 5. 8.  the Sun was changed in favour of King Ezechias. For that he might be persuaded, that his life should be prolonged by the space of fifteen years, the shadow of the Sun was drawn back by ten degrees, which he had descended. Therefore it is not precisely denied, that any such like thing hath been granted to any other, but the miracle is extolled as singular. Whereas some turn the verb SHAMANG to obey, I refuse it as to hard. For though it is said in the Psalm, that God doth according to the desire of his servants, which is as much in effect as to obey, yet it is better to avoid what soever seemeth to bring GOD in subjection. Simply therefore the excellency of the miracle is praised, because no such thing had been seen before, nor hath happened afterward. In the second member of the verse, as well the gentleness and facility of God is commended, as also his fatherly favour towards the people, for whom he is said to have fought.  
15 After, Joshua returned, and all Israel with him, unto the camp to Gilgal:  
16 But the five Kings fled, & were hid in a cave at Mak-kedah.  
17 And it was told Joshua, saying, The five Kings are found hid in a cave at Mak-kedah.  
18 Then Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them:  
19 But stand ye not still: follow after your enemies, and smite all the hindmost, suffer them not to enter into their cities: for the Lord your God hath given them into your hand.  
20 And when Joshua, and the children of Israel, had made an end of slaying them with an exceeding great slaughter, till they were consumed, and the rest that remained of them were entered into walled cities,  
21 Then all the people returned to the camp, to Joshua, at Mak-kedah in peace: no man moved his tongue against the children of Israel.  
22 After, Joshua said, Open the mouth of the cave, and bring out these five Kings unto me forth of the cave.  
23 And they did so, and brought out those five Kings unto him forth of the cave, even the King of Jerusalem, the King of Hebron, the King of jarmuth, the King of Lachish, and the King of Eglon.  
24 And when they had brought out those Kings unto Joshua, Joshua called for all the men of Israel, and said unto the chief of the men of war, which went with him, Come near, set your feet upon the necks of these Kings: and they came near, and set their feet upon their necks.  
25 And Joshua said unto them, Fear not, nor be faint hearted, but be strong & of a good courage: for thus will the Lord do to all your enemies, against whom ye fight.  
26 So then Joshua smote them, and slew them, and hanged them on five trees, and they hanged still upon the trees, until the evening.  
27 And at the going down of the Sun, Joshua gave commandment, that they should take them down off the trees, and cast them into the cave, (wherein they had been hid:) and they laid great stones upon the caves mouth, which remain until this day.  
28 And the same day Joshua took Mak-kedah, and smote it with the edge of the sword, and the King thereof destroyed he with them, and all the souls that were therein, he let none remain: for he did to the King of Mak-kedah, as he had done unto the King of jericho.  
15 And Joshua returned, etc.) This verse is interlaced not in proper place. For immediately after is annexed the end of the battle, and the punishment that was taken of the Kings, which followed after the battle. It is said also, that they pitched in Mak-kedah: at length, in the end of the Chapter, is repeated, that which is here said, without regard of the order of the time of their return into Gilgal. Therefore, that which is told of the fleeing and hiding of the Kings, agreeth with the history before. For when word was brought to joshua, in the midst of the heat of the battle, that they were hid in a cave: he provideth wisely, lest if he should have been occupied in taking of them, the rest should have escaped. Therefore he commandeth, that the mouth of the cave should be stopped up with great stones, & setteth men to keep them, that being enclosed as it were in prison, they might be drawn forth in due time to suffer death. And hereof it appeareth, that it was an exceeding great army, that when the Israelites followed fiercely at the backs of them that fled, & the Sun himself gave them leisure to kill them, yet it could not be avoided, but that many escaped into the strong cities. But this was sufficient to testify the goodness of God, that without resistance they slew as many as came in their hands, until they were weary, and returned without loss. For where it is said, that none durst stir their tongue, it is noted, that the victory was without bloodshed on the Israelites part: as if they had come forth, not to a battle, but to a slaughter.  
18 Then said Joshua, etc.) When the army was discomfited, than joshua did freely and at leisure take punishment on the Kings, wherein we must always consider the commandment of GOD. Or else it had been barbarous cruelty, & intolerable pride, to tread with their feet upon the necks of Kings, and to hung up their dead bodies upon the gallows. For surely, they were not long before lifted up by God, into that excellent dignity, & placed in the royal throne. Wherefore, so to rejoice in despite of them, had been no point of humanity, but that God did so command it. But because he would have it to be so, we must rest in his sentence, neither is it lawful to inquire, Why he was so severe? Although we must remember that, which I touched before, that seeing from the highest to the lowest, they were all worthy of destruction, because their iniquity was come up to the full, the Kings which exceeded the rest in wickedness, deserved the sharper punishment: and secondly, example of rigour, without mercy, was to be showed in their person, lest the people fond desiring the praise of unlawful clemency, should have been made more ready to pardon the rest. For God would have them all to be destroyed, and the execution of this judgement he had committed to his people. And except he had sharply pricked them forward to do their duty in this behalf, they would have found out goodly pretences of granting of pardon. But that mercy is detestable, which breaketh the authority of God, for the will and pleasure of men. Now when the honour of Kings is not spared, all cause of humanity towards the inferiors, and the whole multitude, is cut off. And by this instruction GOD showeth, how greatly he esteemeth the chosen people: for it was a token, that he did highly esteem them, that he subdued Kings under their feet: that they might insult over their excellency, as much as if they had been poor varlets, as it is said in the Psalm: A two edged sword in their hands, that they may be revenged upon the nations: 
Psal. 149. 6. 7. 8. 9  to bind their Kings in fetters, and their Nobles in chains of iron, that they may execute the judgement that is written, Such honour have all his Saints. Also that fearful sight served to strike a terror into the Israelites, that they should not follow the manners of the Gentiles, whose wickedness they saw that God did so sharply punish. Therefore Moses doth often use this admonition, Thou sawest how God took vengeance upon the nations, that were before thee in the land of Chanaan: Therefore beware, that thou provoke not the wrath of thy God with their perverse works. Finally, that he might be worshipped more purely, he commanded the land to be purged from all coruptions: and because the inhabitants were exceeding wicked, he would have his curse to be showed upon them after a strange and unwonted manner.  
25 Fear not, etc.) Now joshua doth celebrated a triumph in the person of these five Kings, over all the rest that remained. For he doth even as much exhort his men to boldness: as if they which yet were untouched, did lie already under their feet. Whereof we gather, that while these few were trodden under feet, the people were lifted up, as it were into a great height, that they might look down, and despise all the rest, as already overthrown. And surely the power of God was therein clearly seen, which might make them have a courage in time to come. And we must note, that they were hanged up, not that joshua would show any greater cruelty against them: but only to their reproach, because they were slain already, but it was profitable that the notable vengeance of GOD should be openly set forth in the sight of all men. Peradventure also the purpose of God was, to drive the rest of nations through desperation into rage and madness, that they might procure to themselves more speedy destruction, while they whet the Israelites to wrath, by their stubborness. The same shameful end is given to the King of Mak-kedah, which brought forth no army against them. The like slaughter is made of all the people which remained still, within the walls. Yet it is like, they attempted some hostility. But the chief cause was, that God had given one sentence upon them all. I have showed before, wherefore their carcases at even were cast into the cave. And this story setteth forth to us, as it were in a glass, that when God sitteth in his seat of judgement, all the glory of the world vanisheth away before him: yea, that by his judgement, the glory of them which seemed to excel, is turned into extreme shame.  
29 Then Joshua went from Mak-kedah, and all Israel with him unto Libnah, and fought against Libnah.  
30 And the Lord gave it also, and the King thereof, into the hand of Israel: and he smote it with the edge of the sword, and all the souls that were therein: he let none remain in it: for he did unto the King thereof, as he had done unto the King of jericho.  
31 And Joshua departed from Libnah, and all Israel with him unto Lachish, and besieged it, and assaulted it.  
32 And the Lord gave Lachish into the hand of Israel, which took it the second day, and smote it with the edge of the sword, and all the souls that were therein, according to all as he had done to Libnah.  
33 Then Horam King of Gezer came up to help Lachish: but Joshua smote him, and his people, until none of his remained.  
34 And from Lachish Joshua departed unto Eglon, & all Israel with him, and they besieged it, and assaulted it,  
35 And they took it the same day, and smote it with the edge of the sword, and all the souls that were therein he utterly destroyed the same day, according to all that he had done to Lachish.  
36 Then Joshua went up from Eglon, and all Israel with him, unto Hebron, and they fought against it.  
37 And when they had taken it, they smote it with the edge of the sword, and the King thereof, and all the cities thereof, and all the souls that were therein, he left none remaining, according to all as he had done to Eglon: for he destroyed it utter lie, and all the souls that were therein.  
38 So Joshua returned, and all Israel with him, to Debir, and fought against it.  
39 And when he had taken it, and the King thereof, & all the cities thereof, they smote them with the edge of the sword, & utterly destroyed all the souls that were therein, he let none remain: as he did to Hebron, so he did to Debir, and to the King thereof: as he had also done to Libnah, and to the King thereof.  
40 So Joshua smote all the hill countries, and the South countries, and the valleys, and the hill sides, and all their Kings, and let none remain, but utterly destroyed every soul, as the Lord God of Israel had commanded.  
41 And Joshua smote them from Kadeshbernea, even unto Azzah, and all the country of Goshen, even unto Gibeon.  
42 And all these Kings, and their land, did Joshua take at one time, because the Lord God of Israel fought for Israel.  
43 Afterwards, Joshua, and all Israel with him, returned unto the camp in Gilgal.  
29 Then Joshua, etc.) Now is described the taking of those cities, out of which that army was gathered, where God showed his power no less wonderful, then in the field: specially, if we consider the quick dispatch. For although they which fled into them, out of the battle, caused some fear: yet that fear being ceased, they might be profitable for their defence. Surely, the garrison was increased by their number. Therefore, whereas joshua in a short time obtaineth them all, with the little towns adjoining, undoubtedly in the success, which was no less incredible, than unlooked for, the presence of God did shine manifestly. For although they that were besieged, did but only shut their gates: yet because joshua did neither bring ladders to scale the walls, nor artillery to break them down, the siege of etterie one might have been some stay and tediousness. Therefore, when he taketh one city the next day after he assaulted it, and an other the same day, these continual victories so easy & ready to obtain, exceed the measure of man's strength. Wherefore, not without great cause, in the end of the Chapter, the grace of God is celebrated with this commendation, that it was made manifest, that he did fight for Israel, while joshua at once took so many Kings with their dominion: because he could never have passed so speedily from city to city, as it had been only to view them, except all lets being removed, his way had been made open by God himself. This also increased the miracle, that the King of Geser, which came to aid the other, no doubt but with great boldness, was suddenly and with none a do discomfited, and nothing stayed his continual tenor of marching for ward. As for them that were slain in the cities, do as it were in a glass represent those men, whose punishment God suspendeth, while he is doing execution upon others: for although they rejoice in themselves, for the respite of a short time, yet they are in worse case than if they had been drawn unto death at the first. It had been a miserable thing, to have been slain in the field. Well, they escaped, and defend themselves with the malles of their cities. But there (which is more miserable) their wives & children are slain in their sight: and they themselves have a more shameful end, than if they had been slain fight in the field. Let us not therefore envy the reprobate, their short truce, while God doth bear with them: for when they shall promise' unto themselves security, sudden destruction shall come upon them. In the mean time, let us not abuse the long suffering of God, while 
1. Thes. 5. 3.  he deferreth his judgement: and if we shall seem to have escaped one danger, or if any holes offer themselves to hide us, let us not therefore please ourselves: but rather let us think upon that saying of jeremy, That some ripe figs, havesome taste. but other are 
jerem. 24.  rejected for their bitterness.  
40 And joshua smote, etc.) Here again is brought in the authority of God, which dischargeth joshua from all note of cruelty: for if he had raged without respect, upon his own head, against women and children, none excuse would have served: but that it had been detestable cruelty, the like whereof is not read of, not not in the savage and almost beastly nations. But that which otherwise all men would abhor, we must reverently embrace: because it proceedeth from God. Clemency hath chief praise among virtues, and worthily: namely, when men that have been hurt, and which have privately just cause to shed blood, do moderate their wrath. But because God had appointed the sword of his people to slay the Amorites, joshua could do no other, but obey his commandment. Therefore by this voice, not only the mouths of all men are stopped, but their minds are also restrained, that they step not forth to wrong judgement. If any man do hear that joshua siue all that came before him, without respect, although they threw down their weapons, and humbly desired peace: this bore and simple report, would trouble quiet and peaceable minds: but when it is added, (As God commanded) it is no more lawful to speak against it, then when execution is done upon wicked offenders. And although in our judgement, at lest wise the children, and many women also were without fault, let us remember, that the Court of heaven is not subject to our laws. But rather, when we see that green trees are so burnt, we that are dry wood aught to be afraid of greater destruction. And surely, if every man do well examine himself, he shall found himself worthy of an hundred deaths. Why should not God then found just matter of one death in an infant, yet scarce come forth out of his mother's womb? In vain truly should we trouble him with murmuring and grudging complaints, that he did throw the issue of the cursed nation into the same destruction: for when we have all said, the Potter hath still, full and sovereign authority over his own vessels, or rather over the clay. The last verse confirmeth that, which I said before, that all the people had their abiding place in Gilgal, & the soldiers that went forth to the war returned thither, both to refresh themselves from weariness, and also to lay up their praise in safety. For it was not meet, that they should have been dispersed far abroad, till the lots were cast, which showed where every one shouldabide.   

Chap. 11.  
ANd when jabin King of Hazor had heard this, than he sent to jobab King of Madon, and to the King of Shimron, and to the King of Achshaph,  
2 And unto the Kings that were by the North in the mountains, and plains, toward the Southside of Cinneroth, and in the valleys, and in the borders of Dor Westward,  
3 And unto the Chanaanites both by East & by West, and unto the Amorites, and Hittites, and Perizzites, and jebusites, in the mountains, and unto the Hivites under Hermon, in the land of Mizpeh:  
4 And they came out, and all their hosts with them, many people, as the sand that is on the Sea shore for multitude, with horses and chariots exceeding many.  
5 So all these Kings met together, and came, and pitched together at the waters of Merom, for to fight against Israel.  
6 Then the Lord said unto Joshua, Be not afraid for them: for to morrow about this time will I deliver them all slain before Israel. Thou shalt hough their horses, & burn their chariots with fire.  
7 Then came Joshua, and all the men of war with him, against them, by the waters of Merom, suddenly, and fell upon them.  
8 And the Lord gave them into the hand of Israel, and they smote them, and chased them unto great Sidon, and unto Misrephothmaim, and unto the valley of Mizpeh Eastward, and smote them, until they had none remaining of them.  
9 And Joshua did unto them, as the Lord bade him: he houghed their horses, and burned their chariots with fire.  
10 At that time also Joshua turned back, and took Hazor, and smote the King thereof with the sword: for Hazor before time, was the head of all those kingdoms.  
11 Moreover, they smote all the persons that were therein, with the edge of the sword, utterly destroying all, leaving ' none alive, and he burnt Hazor with fire.  
12 So all the cities of those Kings, and all the Kings of them did Joshua take, and smote them with the edge of the sword, and utterly destroyed them, as Moses the servant of the Lord had commanded.  
13 But Israel burned none of the cities that stood still in their strength, save Hazor only, that Joshua burned.  
14 And all the spoil of these cities, and the cattle, the children of Israel took for their pray, but they smote every man with the edge of the sword, until they had destroyed them, not leaving one alive.  
1 When jabin, etc.) In this new conspiracy also doth shine the loving care of God, more than fatherly, in preventing the dangers of his servants: and also his mercy and kindness, in helping their infirmity. If jabin with his confederates, which are now mentioned, had joined with the former Kings, the weight of the war would have lain more heavy upon the Israelites, and greater care and doubtfulness would have troubled them. Indeed it had been as easy for God, to have overthrown that huge army all together, and to have delivered them from all fear and terror at once: but he would not press his people that were but weak out of measure: that by setting against them, such an infinite multitude at once, they might be overcome with to much fear and trembling. Wherefore, he restrained many nations, that otherwise might sooner have armed themselves, and kept them as it were a sleep in astonishment: until his chosen people, by such notable victories as they obtained, were made more bold and courageous to take in hand the rest of the wars. First therefore they waste and spoil a large country, and leave it bore, both of inhabitants, and riches. None of the next adjoining nations, which should have restrained them, once stirreth against them. They return back to visit their wives and children. When they had well reposed themselves, and are in a readiness to make new war: suddenly there is raised against them an exceeding great army, gathered of diverse nations, which until this time had sitten still, and given them leisure to conquer. For that they were no sooner awakened, it was as good, as if they had granted a truce with them. Wherefore God did not only fight for his chosen people: but also by dividing their enemies into sundry factions, did mightily increase the forces of his soldiers. How terrible should this assault have been, if the Israelites, by little and little, had not been accustomed to set upon their enemies holdly, and had tried manifestly, that God was at hand to help them? The multitude is compared to the sand of the Sea, then is rehearsed their chariots and horsemen: at which furniture it is marvel, that they were not altogether discouraged, which had no horsemen at all. Wherefore they were brought forward by degrees, even as their ability was able to bear. For certainly, in the former battles, he did but only exercise them as it were but in pleasant pastimes of war. And then by many victories oftentimes obtained, he testified his power, that it should not be less esteemed, than it was meet it should be. For if they had been all discomfited at once, in deed the praises of God should have been notably celebrated: but the memory of the victory would soon have fallen into forgetfulness. Wherefore it was meet, that many arguments of God's providence and power, should be distinctly and severally set forth, left men would have ascribed one victory only, to Fortune.  
6 The Lord said, etc.) The more hard and difficult it was, to overthrow so mighty and well furnished an army: so much the more necessary it was for them to be newly confirmed in faith, that they might have good courage. Wherefore God appeareth to his servant joshua, and promiseth, that he would give him the same success, which he had done in his other wars before. And we must note diligently, that so often as he repeateth his promises, men are admonished either of their forgetfulness, or of their siouthfulnesse, or of their lightness. For except new and fresh nourishmentes be often times added to our faith, they will soon wax cold and vanish away. And yet we are sick of a froward loathsomeness, that almost it grieveth us, to hear one thing twice. Wherefore let us learn, whensoever new conflicts are at hand, to call to our mind the promise of God, which may reform our slothfulness, and stir up our dullness. Especially, that which is spoken generally, we must apply it to our daily use: like as now God doth especially confirm in the present matter in hand, that which he had pronounced of all the nations. But by the circumstance of the time it may be gathered, that those Kings, had set themselves forward a good way in their journey, that they might have set upon joshua, and the people in Gilgal. For immediately after the answer of God, is added the journey of joshua. And the victory is promised the next day, therefore they were not far off. And the lake Meram, where they had pitched their camp, which adjoineth unto jordan, is nearer to Gilgal than Genasara, out of which coast part of the enemies were come. For they say, that this lake doth either diminish or increase, as the snow is either hardened in the mountains, or else mealceth down. But where commandment is given to joshua, and the people, to hough the horses, and burn the chariots, no doubt but it did signify, that all such principal furniture of war, as was in use with the profane nations, must be taken away from the people of God. For he would have them to hold wars, and valiantly to fight against their enemies, but so, that they should depend only upon God: that they might remember, that they were valiant by his power, that they might trust only in him: which could scarce have been, if they had been furnished with horsemen and chariots. For we know that glorious furniture doth dazzle our eyes: and make our minds drunk with proud confidence. Therefore, a law was given, that the Kings should not multiply unto themselves horses and chariots: because nothing was more like to fall out, 
Deu. 17. 16.  than that they should transfer to their munitions, that which God did challenge peculiarly tohim self. Hereof came that common saying: Some in chariots, some in horses: but we will advance our 
Psal. 20. 8.  standard in the name of the Lord our God. God would also take from his people the matter of foolish boldness, that they might be quiet and content with their own bounds, and not to set upon their neighbours unjustly. And experience hath taught, that when froward ambition moved their Kings to prepare horses, they took in hand wars no less rashly, than they ended them unluckily. Wherefore it was need, that the horses being houghed, should be made unprofitable for the wars, and that the chariots should be destroyed, jest the Israelites should be accustomed to the manners of the Gentiles.  
8 The Lord delivered, etc.) The greatness of the slaughter is hereof gathered, that they were slain, even unto Sidon, which is far distant from the lake Merom. And it was called great Sidon, because it was a great mart, & a very populous city above the rest. For it is not compared with another lesser city of the same name. The Hebrew word MOZEREPHOTH, which some retain as a proper name, I thought good to translate, Heats: because it is like, that hot waters did there spring out of the ground. And as that great fear, which caused them to run away so fast, did openly show, that they were driven headlong, by a secret instinct of God: so it is certain, that the Israelites, which durst pursue them in their flight, through so many dangers, were carried with heavenly force above the strength of men. Then is praised as well the abstinence of joshua, as his ready obedience: for except the fear of God had prevailed in him, he would not willingly have lost so many horses and chariots: for such is our ready invention to find out pretences, that we would have gladly pretended, that although he did not make them serve for the wars, yet the price of them was not to be despised, if they had been sold. But joshua thought it not good to consider any thing, but that which pleased God. Now, because he had obtained, through his virtue, 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 Kings, etc.,) When the army was thoroughly discomfited, than they began to waste & spoil the country, & to take & sack the cities. Where it is said, that the cities, which remained untouched, were not burned, thereof we may gather a likely conjecture, that some were taken by force and assault, and so destroyed. Only Hazor, after it was taken, & the heat appeased, was consumed with fire: because it was the firebrand to kindle the rest unto war. Moreover, that which we have seen before, that joshua refrained not the heat of his wrath, until he had slaive all, from the greatest to the lest, it is often and plainly repeated in this place. For that which before was not expressed, is now plainly set down: that joshua did faithfully perform his duty, because he accomplished that, which God by Moses had commanded. Therefore, it was even as much, as if he had consecrated his hands unto God, when he destroyed those nations, according to his commandment. For thus we must take it, though all the world condemn us, yet it is sufficient to discharge us of all crime, that we have God for our author. In the mean time, we must wisely consider, what every man's vocation requireth: that no man take upon him to follow joshua in the licentiousness of his own zeal, lest he be judged a cruel bloodsucker, rather than a severe minister of God.  
15 As the Lord had commanded Moses his servant, so did Moses command Joshua, and so did Joshua: he left nothing undone of all that the Lord had commanded Moses.  
16 So Joshua took all this land of the mountains, and all the South, and all the land of Goshen, and the low country, and the plain, and the mountain of Israel, and the low country of the same,  
17 From the mount Halak, that goeth up to Seir, even unto Baal-gad in the valley of Lebanon, under mount Hermon: and all their Kings he took, and smote them, and slew them.  
18 Joshua made war long time with all those Kings.  
19 Neither was there any city that made peace with the children of Israel, save those Hivites that inhabited Gibeon: all other they took by battle.  
20 For it came of the Lord, to harden their hearts, that they should come against Israel in battle, to the intent that they should destroy them utterly, and show them no mercy: but that they should bring them to naught: as the Lord had commanded Moses.  
21 And that same season came Joshua, and destroyed the Anakims out of the mountains: as out of Hebron, out of Debir, out of Anab, and out of all the mountains of judah, and out of all the mountains of Israel: Joshua destroyed them utterly with their cities.  
22 There was no Anakim left in the land of the children of Israel: only in Azzah, in Gath, and in Ashdod were they left.  
23 So Joshua took the whole land, according to all that the Lord had said unto Moses: and Joshua gave it for an inheritance unto Israel, according to their portions, through their tribes: then the land was at rest without war.  
16 And joshua took, etc.) In the continual course of these victories, when the land of itself did spew out the old inhabitants, to give place unto the Israelites, it did openly appear, which is said in the Psalm, Although they fought valiantly, yet they conquered 
Psal. 44. 4.  not the land with their sword, nor 〈◊〉 themselves with their own arm, but by the hand, and arm, and brightness of the countenance of God they obtained all things. For this purpose the places and regions are reckoned up, that we may know, that God proceeded with a continual course in that work which he began. But they are deceived, which think a certain mountain to be noted by the name of Israel, because it will appear in the end of the Chapter, that the hilly part is indifferently called by the name of Israel and juda. Wherefore, the singular number is put for the plural: because the mountains of the ten tribes are compared with the mountains of juda. Therefore this opposition must be understood. In the other hill the name is doubtful, some take it for a division, as though the hill were cut in two parts, other for smooth, because it was without trees, like as a man's head becometh smooth with baldness. Let the readers take their choice in a matter uncertain and of small effect.  
18 Many days, etc.) Before, within a short time, and as it were with a swift course, he had conquered five kingdoms: in the rest there was another respect, not through slackness, or weariness, or idleness: but because God did exercise his people diversly, that his manifold grace might appear more manifestly: which for the most part is not esteemed of us, if it show itself all after one manner. Therefore, like as before, that wonderful easiness of victories did set forth the power of God: so this linger warfare, did declare the ready help of God by many documents. Neither did it so happen suddenly and unlooked for: for God showed aforehand by Moses, that it should so come to pass, lest if the land were straight way made desolate, the wild beasts would increale upon 
Deut. 7. 22.  it. Finally, we see here, as it were in a glass, that whatsoever God promised by Moses, was performed in deed and plain effect. But with the truth of the promises we must also consider the singular favour of God toward his chosen people, that as a provident and careful householder, he neglected or omitted not any thing, that might serve for their profit.  
19 There was no city which made peace, etc.) At the first sight it is contrary to this sentence, that which is often repeated by Moses, 
Exod. 23. 32. Deut. 7. 〈◊〉.  that the Israelites should not make any covenant with those nations, nor admit any conditions of peace, but utterly consume and destroy their race ●s●ed their name. Therefore, seeing they were excluded from all covenants, and should have desired peace in vain, it is against reason, that their destruction should be imputed to their own stubborness, when they could by no entreaty have obtained pardon. For suppose they had sent Ambassadors with olive branches, & have desired peace: joshua would straight have answered, that it was not lawful for him to enter into any treaty with them, because God had forbidden him. Wherefore, if they had assayed an hundred ways to have avoided the war, yet they must needs have been destroyed. Why are they blamed therefore, that they did not desire peace? As though they were not constrained of necessity to fight, when they saw they had to do with such a people, as would not be pacified. Wherefore, seeing they could not do otherwise, the fault is unjustly laid to their charge, that being constrained they set themselves against the fury of their enemies. I answer, although the Israelites were forbidden to receive them to mercy, yet that the war might be just they were entertained with hostility. And that was wonderfully governed by the secret providence of God, that they, which were appointed to destruction, should offer themselves thereto, and by provoking the Israelites, should procure their own overthrow and utter decay. Therefore God, which forbade that any pity should be showed on them, drove them into such a fury, that they might not be worthy to have any mercy bestowed upon them. And in this behalf it was not meet the people should be to curious or inquisitive. For when God on the one side forbade them to enter into any covenant: yet would not have them to show any hostility, except they were justly provoked, to doubtful a disputation would have troubled their minds. Wherefore, this was the only way to be rid of this perplexity, to cast all their care on God alone. And he himself, according to his incomprehensible wisdom, provided, that when they came to the point, the course of the people should not be hindered with any let. So the Kings beyond jordan, when they had first armed themselves, suffered punishment worthily of their rashness. For the Israelites did not set upon them with open war, before they were provoked. Likewise, after the same manner, the Citizens of jericho, when they shut their gates, offered war themselves. The like stubborness was in the rest, which after the same sort gave the Israelites occasion to fight. Now it appeareth, how aptly these things agreed together, that God commanded Moses, that the nations, which he had appointed to destruction, should be utterly defaced, and rooted out: and therefore he doth open a way for his decree to take place, when he hardeneth the reprobate. Therefore, in the first degree is placed the will of God, that it might have the pre-eminence, as the chief cause.  
For, because their iniquity was come up to the full, he determined to destroy them. Whereupon proceeded the commandment of God given to Moses, which yet should have had no effect, except the people had been armed to execute the judgement of God, through the obstinacy and stubborness of them that were to be destroyed. For this end doth God harden them, that they may turn themselves away from obtaining of mercy: therefore this hardness is called his work, because it establisheth the effect of his purpose. Now, if they which feign that God doth spy out of Heaven, what the pleasure of men is, go about to darken with their clouds so plain a matter, and cannot abide that by his secret working the hearts of men should be bridled, what else shall they do but bewray their own impudency? They will grant no more to God, but that he doth permit: so they hung his purpose upon the will of man. But what saith the holy Ghost? That their hardening was of God, that he might cast down headlong, them that he would have to be destroyed.  
21 And Joshua came, etc.) We have heard in an other place, what the sons of Anak were. They were a race of Giants, with whose tallness the spies terrified the people, so that they would not go forward into the land of Chanaan. Wherefore, seeing they were so terrible, it was a worthy work to take them away, that the people might be more cheerful to hope well of their affairs. For it had been a very hurtful thing, that such a sight should have remained, which daily should have vexed and grieved them: for fear would have darkened the glory of God in the former victories, and would have overwhelmed their faith, when they did cast in their mind, that the hardest battle of all did yet still remain. Wherefore, not without cause, this is remembered among other helps of God, that the land being purged from such monsters, was granted to be a quiet dwelling place unto the people. For the less credible that it was, that they might be vanquished, the more notable was the power of God in conquering them.  
23 Joshua took, etc.) Although joshua was far off from being conqueror of all the land: yet it is truly said, that he obtained the whole land, as God testified to Moses: by which word the 
Deut. 7. 22.  general sentence is restrained. For this exception was added by name, that the dominion, which God promised, should not be obtained, but by little and little: jest they should afterward have been troubled to fight against cruel and savage beasts, if they should have cast themselves into a waste wilderness. Wherefore, although GOD had not yet placed the people in possession of the promised land: yet he performed his covenant, according to the condition with which it was made: because he gave them convenient entertainment, and as much as sufficed them for the present time. And by the words may be gathered, that other coasts are comprehended, which were not yet come into their hand and full possession. For it is said, that he did distribute according to their families, that which he had conquered. But afterward we shall see in the portion, that lots were cast for those countries, which were subdued unto the government of the people, after the death of joshua, yea many hundred years after. Now the sense of the words is manifest, that while joshua was yet alive, the promise was begun to be exhibited, so that they need not doubt, to divide the whole land by lots.   

Chap. 12.  
AND these are the Kings of the land, which the children of Israel smote, and possessed their land, on the other side jordan, toward the rising of the Sun, from the river Arnon, unto mount Hermon, and all the plain Eastward.  
2 Sihon King of the Amorits, that dwelled in Heshbon, having dominion from Aroer, which is beside the river of Arnon, and from the middle of the river, and from half Gilead, unto the river jabbok, in the border of the children of Ammon.  
3 And from the plain, unto the Sea of Cinneroth Eastward, and unto the Sea of the plain, even the salt Sea Eastward, the way to Behtieshimoth, and from the South, under the springs of Pisgah.  
4 They conquered also the coast of Og King of Bashan, of the remnant of the Giants, which dwelled at Ashtaroth, and at Edrei,  
5 And reigned in mount Hermon, and in Salcah, and in all Bashan, unto the border of the Geshurites, and the Maachathites, and half Gilead, even the border of Sihon King of Heshbon.  
6 Moses the servant of the Lord, and the children of Israel smote them: Moses also the servant of the Lord gave their land, for a possession, unto the Rubenites, and unto the Gadites, and to half the tribe of Manasseh.  
7 These also are the Kings of the country, which Joshua, and the children of Israel smote on this side jordan Westward, from Baal-gad, in the valley of Lebanon, even unto the mount Halak, that goeth up to Seir, and Joshua gave it unto the tribes of Israel, for a possession, according to their portions,  
8 In the mountains, and in the valleys, and in the plains, and in the hill sides, and in the wilderness, and in the south, where were the Hittites, the Amorites, and the Chanaanites, the Perizzites, the Hivites, and the jebusites.  
9 The King of jericho, was one: the King of Ai, which is beside Beth-el, one:  
10 The King of Jerusalem, one: the King of Hebron, one:  
11 The King of jarmuth, one: the King of Lachish, one:  
12 The King of Eglon, one: the King of Gezer, one:  
13 The King of Debir, one: the King of Geder, one:  
14 The King of Hormah, one: the King of Arad, one:  
15 The King of Libnah, one: the King of Adullam, one:  
16 The King of Makkedah, one: the King of Beth-el, one:  
17 The King of Tappuah, one: the King of Hepher, one:  
5 And the land of the Gibilites, and all Lebanon, towards the Sun rising, from Bahal-gad, under mount Hermon, until one come to Hamath.  
6 All the inhabitants of the mountains, from Lebanon unto Misrephothmaim, and all the Sidonians, I will cast them out from before the children of Israel: only divide thou it by lot unto the Israelites, to inherit, as I have commanded thee.  
7 Now therefore divide this land to inherit, unto the nine tribes, and to the half tribe of Manasseh.  
8 For with half thereof the Rubenites, and the Gadites, have received their inheritance, which Moses gave them beyond jordan Eastward, even as Moses the servant of the Lord had given them,  
9 From Aroer, that is on the brink of the river Arnon, and from the city that is in the midst of the river, & all the plain of Medeba, unto Dibon,  
10 And all the cities of Sihon King of the Amorites, which reigned in Heshbon, unto the borders of the children of Ammon,  
11 And Gilead, and the borders of the Geshurites, and of the Maachatites, and all mount Hermon, with all Bashan, unto Salcah.  
12 All the kingdom of Og in Bashan, which reigneth in Ashtaroth, and in Edrei, (who remained of the rest of the Giants:) for these did Moses smite, and cast them out.  
13 But the children of Israel expelled not the Geshurites, nor the Maachatites: but the Geshurites and the Maachatites devil among the Israelites, even unto this day.  
14 Only unto the tribe of Levi he gave none inheritance, but the sacrifices of the Lord God of Israel are his inheritance, as he said unto him.  
1 When Joshua was old, etc.) Because we have seen before, that after one and thirty Kings were subdued, the land was in quiet: it is like, that some time of rest was granted to the people to refresh themselves, jest under continual warfare they should have fainted. Neither was that to be reprehended, so that they rested but for a time, and were always bend to run to the mark that was appointed for them. But jest that intermission that was granted them to recover new strength, should have been an occasion of slothfulness: God pricketh them forward again to proceed in their enterprise. For he commandeth the whole inheritance to be divided among the tribes, & that all the coast of the Midland sea, which was yet possessed of the enemies, should be taken into the lot: surely, that partition might seem to be foolish and unreasonable, yea, worthy to be laughed to scorn, when they cast lots for other men's lands, as if they had been their own. But God, of very good purpose, appointed it to be so. For first they would have cast aside all hope of the promise, and contented themselves with the present state. Yea, after the lots were cast, and that God had assigned unto them wholly whatsoever he promised: yet, through their slothfulness, as much as lay in them, they sought to discredit his word. Neither was there any help in them, but that the truth of God should have remained maimed and unperfect. Wherefore, the casting of lots, should have been to them a pledge of sure possession, that they should be always in a readiness. Now they, whose portion fell in the enemies land, because they were in the mean time but tenants at will, and dwelled as it were by sufferance out of their own inheritance, were appointed to be callers upon the rest, to prick them forward daily. And surely, it was to much blockishness, to neglect and forsake that, which was assigned unto them by God. Now we see for what end it behoved the whole land to be parted by lots, and that every tribe should be placed in their own seat. And that was necessary to be done, while joshua lived. For that, after his death, the people would not have so readily obeyed. For no man succeeded, whose authority might have attained to so hard a matter. Moreover, because God by the mouth of Moses commanded it so to be done, except he had done his duty herein, the whole work should have been made unperfect for want of a sufficient minister. And although the time be not put in certain, yet it is like, that when there was no more hope, that while joshua lived, the people would take armour again, to enlarge their borders, then at the length he took in hand to divide the land: as though he cried out & promised with a solemn testification, that the effect of that division should be ratified and confirmed, because the truth of God could not decay by the death of a man.  
2 This is the land, etc.) The old borders appointed by God in times past, are called to remembrance: that joshua, & the people, might be certainly persuaded, that the covenant made with Abraham, should at the length be fulfilled to the uttermost. Wherefore, they are commanded to apply their diligence to conquer those parts that remained. And it will be an apt application, if this perseverance be applied to that continuance which is required of us, namely, that forgetting these things which are behind, we labour forward to the reward of our high calling, and continued our course to the mark that is set before us. For, it shall nothing profit us, to have run in the race, unless we study to continued to the end. The beginning of the borders is from the river which divideth Egypt, toward the Sea, from the holy land: whether it be Nilus, as we have translated it, after the common opinion: or else a little river which ●ū●eth by the town Rhinocornia, which of many is thought to be Raphia or Raphane. But this is out of doubt, that the inheritance of the people on that side, bordered upon Egypt. And although I have followed the consent of many men, that their borders were extended no further, than to that coast, which is less inhabited, and almost desert, jest too near neighbourhood should have been hurtful, if they had had familiar & near acquaintance with the Egyptians: yet I do not utterly refuse the contrary opinion. In the first verse riseth a question, because that, after it is said, that there were five principalities about the Sea coast, the Auites are added in the sixth place. Some think they are not reckoned among the five, because it was a small province. But let the readers consider, whether there be not a secret opposition between a people that was free, and of their own government, and of the five principalities. Therefore, because the state of the Auites was diverse from the rest, they are numbered severally. And therefore a Noun plural is set for distinction sake. But as for the rehearsal of these principalities, is not made according to the dignity or wealth of every one: but Aza occupied the first place, because it was next Egypt. And the same reason is in Asdod, & the rest. The Grecians, after their manner, for the Hebrew letter AIN, put their GAMMA, & so they call that Gaza, which the hebrews call Aza: like as of Amorrha they make Gomorrha. Whereby their error is sufficiently discovered, which feign that Gaza was a Persian name, so called of riches, because Cambyses, when he would make war in Greece, laid up his treasure there. But because in Luke, mention is made of the desert of Gaza●it appeareth, that a city of the same name was builded near to it, but in another place. Asdod is that City, which the Grecians called Azotus. Now, all this Sea coast, or that which is nigh the Sea, is brought a long even unto Sidon. And there be which think, that the Phoenicians in times past, were Lords both of Gaza and Azotus. Now far the mount Libanus extendeth, it is well known: for some time it comprehendeth the mount Hermon. And for the length of it, one part of it is called Antilibanus. Of that mount Hermon the reader shall found Deuteronomie. 4. Toward the East is Hemath, which is also called Antiochia of Syria.  
6 All the inhabitants of the hill, etc.) joshua is again admonished, that although the Israelites did not yet possess those regions: yet he should not defer the partition, but trust in the promise of God: because men do maliciously defame his power, when they doubt of the end. Wherefore it is said, Only do thou thy duty in distribution of the land, neither let that be exempted from the lots which the enemies do quietly possess, because I will have a care to fulfil that I have promised. Hereof let us learn, in taking affairs in hand, so to depend upon the mouth of God, that no doubtfulness do stay us. Indeed it is not our part to frame vain hope unto ourselves: but when our trust is grounded upon God only, let us obey his commandments: because it is not to be feared, that we can be deceived in the success. Afterwards he assigneth the land of Chanaan to nine tribes & an half: because the Rubenites & Gadites, and the half tribe of Manasses, had their portion given them on the other side of jordan. And although there seemeth to be a vain repetition in these words, which Moses gave unto them, as Moses gave unto them: yet is there nothing supper fluous, for that in the second member the gift is confirmed, as if God ratified that which was done. Therefore, as Moses gave them that land so let them remain in quiet possession. And for this cause he is adorned with the title of The servant of God: that no man should break that decree, which Gods faithful minister had published by his authority. And surely, it was needful to stay all controversies, which otherwise might daily have arisen.  
14 Only to the tribe of Levi, etc.) This exception also was necessary, lest the Levites should complain, that they were unjustly disherited, and so might raise great trouble about their right. Therefore he admonisheth them, that Moses was the author of this distinction: and with all teacheth, that they have no cause to complain for any thing taken from them, because a goodly recompense was given unto them. And although the sacrifices were not equally divided among the Levites: yet it is sufficient, that they all had their living of the first fruits and tenths. And as God by reward allure●h them to take charge of the holy things: so likewise he exhorteth the people to perform and pay their holy oblations faithfully, when he pronounceth that his sacrifices are their living.  
15 Moses than gave unto the tribe of the children of Reuben, inheritance, according to their families.  
16 And their coast was from Aroer, that is on the brink of the river Arnon, and from the city that is in the midst of the river, and all the plain which is by Medeba:  
17 Heshbon, with all the cities thereof, that are in the plain: Dibon and Bamoth-baal, and Beth-baal-meon:  
18 And jahazah, and Kedemoth, and Mephaath:  
19 Kiriathaim also, and Sibmah, & Zerethshahar, in the mount of Emek:  
20 And Beth-peor, and Ashdoth-pisgah and Beth-ieshimoth:  
21 And all the cities of the plain: and all the kingdom of Sihon King of the Amorites, which reigned in Heshbon, whom Moses smote with the Princes of Midian, Eui, and Rekem, and Zur, and Hur, and Reba, the Dukes of Sihon, dwelling in the country.  
22 And Balaam the son of Beor the soothsayer did the children of Israel slay with the sword, among them that were slain.  
23 And the border of the children of Reuben was jordan, with the coasts: this was the inheritance of the children of Reuben, according to their families, with the cities, and their villages.  
24 Also Moses gave inheritance unto the tribe of Gad, even unto the children of Gad, according to their families.  
25 And their coasts were jazer, and all the cities of Gilead, and half the land of the children of Ammon, unto Aroer, which is before Rabbah:  
26 And from Heshbon unto Ramoth, Mizpeh, and Betonim: and from Mahanaim, unto the borders of Debir:  
27 And in the valley Beth-aram, and Beth-nimrah, and Succoth, and Zaphon, the rest of the kingdom of Sihon King of Heshbon, unto jordan, and the borders, even unto the Sea coast of Cinereth, beyond jordan Eastward.  
28 This is the inheritance of the children of Gad, after their families, with the cities, and their villages.  
29 Also Moses gave inheritance unto the half tribe of Manasseh: and this belonged to the half tribe of the children of Manasseh, according to their families.  
30 And their border was from Mahanaim, even all Bashan, to wit, all the kingdom of Og King of Bashan, and all the towns of jair, which are in Bashan, threescore cities:  
31 And half Gilead, and Ashtaroth, and Edrei, cities of the kingdom of Og in Bashan, were given unto the children of Machir the son of Manasseh, to half of the children of Machir after their families.  
32 These are the heritage's, which Moses did distribute in the plain of Moab, beyond jordan, toward jericho Eastward.  
33 But unto the tribe of Levi Moses gave none inheritance: for the Lord God of Israel is their inheritance, as he said unto them.  
15 Moses gave, etc.) That which he seemed to have spoken clearly enough, now he prosecuteth more distinctly, not only that the reading thereof might provoke the people to give thanks, while the benefit of God shallbe registered in the public monuments, and as it were conversant before their eyes: but also, that every one might enjoy their inheritance without trouble or strife. We know how witty the covetousness of men is, to invent pretences of going to law: that no man's right might remain quietly unto him, except a clear and perfect definition of every man's right should take away all controversies. That region was given them without lot. The rest might have objected, because even measure was not kept, that inequality must be corrected. Therefore, that no untimely strife should ever trouble their peace, the bounds are set in all places by God's authority, and as it were hedged in, to cut away all contentions. For God doth not only by one word adjudge the whole kingdom of Sihon to the tribe of Reuben: but draweth the uttermost border from Aroer, to the river Arnon, and so in all the compass doth either restrain them, or enlarge them, that the possession of one acre should not be in doubt. And how profitable so exact a description was, we may know by profane histories, where often times we may see, not only hateful, but also hurtful contentions have arisen between neighbours about their marches. Moreover, this diligence which God disdained not to use, to provide for his people, that they might continued in peace one with another, doth verily declare his fatherly love, because he omitted nothing, that might be profitable for their quietness. And surely, if provision had not been made in time, they would have been consumed by civil and intestine contentions. Once again I would have 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 should be taken appellatively, and so translated, which otherwise I have thought good to leave in their own tongue, as proper names. This is worthy 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 know, that they were partakers of the same calamity, because they entangled themselves with unjust war, and pertained to the government of Sihon, which was a professed enemy. And that it may better appear, that they were justly destroyed: Balaam is said to have been slain amongst them, by whose tongue they laboured to wound the Israelites more grievously, than with a thousand sword, as if it were said, In the very slaughter there was found a banner of hostility, by which they professed, that they served in war against the Israelites. Where it is said in the Hebrew, that jordan was the end & the end, that the repetition may not seem to be in vain, we may aptly translate it, that jordan, according to his ●oundes, was their border.  
24 Moses gave to the tribe of Gad, etc.) The same reason is to be observed in the tribe of Gad, that it is hedged in with lawful bounds, that their possessions should not be litigious, or subject to contention. In the mean time, the liberality of God is commended, that he drove out nations of great renown, in whose room he had placed them, which is more clearly expressed in the half 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 deceived in his liberality, because God was not ignorant how many cities, (according to his bountiful largesse) he would give them. In the conclusion, the tribe of Levi is again excluded, lest the Levites in time to come should pretend, that the land which was granted to the Gadites, and Rubenites, & the half tribe of Manasses, without casting of lots, was common to them also: because they were by name forbidden to cast lots with their brethren, which they might easily have expounded subtilely for their own advantage, that their part was left them in the other lands. But now, the sacrifices are not called their inheritance, as a while before they were: but God himself, with whom if they be not content, they bewray too great pride, and intolerable disdainfulness.   

Chap. 14.  
THese also are the places, which the children of Israel inherited, in the land of Chanaan, which Eleazar the Priest, and Joshua the son of Nun, and the chief fathers of the tribes of the children of Israel, distributed to them,  
2 By the lot of their inheritance, as the Lord had commanded, by the hand of Moses, to give to the nine tribes, and the half tribe.  
3 For Moses had given inheritance unto two tribes, and an half tribe, beyond jordan: but unto the Levites he gave none inheritance among them:  
4 For the children of joseph were two tribes, Manasseh and Ephraim: therefore they gave no part unto the Levites in the land, save cities to devil in, with the suburbs of the same for their beasts and their substance.  
5 As the Lord had commanded Moses, so the children of Israel did, when they divided the land.  
6 Then the children of judah came unto Joshua, in Gilgal: and Caleb the son of jephunneh the Kenezite said unto him, Thou knowest what the Lord said unto Moses the man of God, concerning me and thee in Kadesh-barnea:  
7 Forty years old was I, when Moses the servant of the Lord sent me from Kadesh-barnea, to espy the land, and I brought him word again, as I thought in mine heart.  
8 But my brethren that went up with me, discouraged the heart of the people: yet I followed still the Lord my God.  
9 Wherefore Moses swore the same day, saying, Certainly the land whereon thy feet have trodden, shall be thine inheritance, and thy children's for ever, because thou hast followed constantly the Lord my God.  
10 Therefore behold now, the Lord hath kept me alive, as he promised: this is the forty and fift year, since the Lord spoke this thing unto Moses, while the children of Israel wandered in the wilderness: and now lo, I am this day four score and five years old:  
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 war, or for government.  
12 Now therefore give me this mountain, whereof the Lord spoke in that day, (for thou heardest in that day, how the Anakims were there, and the cities great and walled:) if so be the Lord will be with me, that I may drive them out, as the Lord said.  
13 Then Joshua blessed him, and gave unto Caleb the son of jephunneh, Hebron for an inheritance.  
14 Hebron therefore become the inheritance of Caleb the son of jephunneh the Kenezite, unto this day: because he followed constantly the Lord God of Israel.  
15 And the name of Hebron was before time, Kiriatharba: which Arba was a great man among the Anakims: thus the land ceased from war.  
1 These are, etc.) Now he cometh to the land of Chanaan, for which it behoved nine tribes and a half to cast lots. And by and by, as we shall see, he will break off the report of that matter, yet it was a convenient passage of his speech from that region, which was of an other condition: that the readers may know, that he will speak afterward of the land of Chanaan, whose division was to be made by lot. We have said before, that joshua and Eleazar did part out, not only that which the Israelites had conquered: but giving credit to the promise of God, comprehended whatsoever God promised to his people, no otherwise, than if it had been already in their occupation. We shall see, that the partition was not perfect at the first: but when the lot of juda fell out first, the courses of the other tribes were left in hope. But here ariseth a hard question, How joshua, Eleazar, and the Princes divided the land, if lots were cast for it: For the casting of lots is not governed, either by the sentence, will, or authority of men. If any man will answer, that they did oversee the matter, that no deceit might be used, the knot is not yet loosed, yea, that answer shallbe confuted by the text. Wherefore we must wit, that they were not simply chosen to divide the land by lot: but after the casting of the lots, to enlarge or restrain the bounds of every tribe by just proportion. And it is manifest, that the matter could not be accomplished only by casting of lots. For when nothing is more chanceable in man's judgement, than the falling of lots, they knew not, whether God would place the half tribe of Manasses, where juda obtained his portion: whether Zabulon should have been in the place of Ephraim. Wherefore, it was not lawful for them, to proceed further in the beginning, than to divide the land into ten parts or provinces: but so, that the space of every one should remain undetermined. For, if every one should have had their choice, some would have wished to have dwelled in the midst of the land, some would have chosen a quiet country, some would have followed the fruitfulness of the fields, or the good temper of the air, or the pleasantness of the place. But the lot placed the tribe of juda, as it were, in the head, and sent away the tribe of Zabulon unto the Sea coast: and made the tribe of Benjamin neighbour unto juda, and removed the tribe of Ephraim further off. Finally, this was the authority of the lot, that from Egypt toward Syria, & from the North part by the Midland sea, ten portions fell out, so that some were near unto the Egyptians, some inhabited in places near the Sea, some should have the hilly part, some should devil in the midst of the valleys. When this was once appointed, than the rulers of the people had their part to execute, that according to the law of proportion, they should set out the bounds of every tribe. Therefore, it was in their judgement, to account how many thousand people was in every tribe, and so according to the multitude or fewness, they should adjudge to every one, either more or less compass of ground. For, by the commandment of God, proportion was to be kept: that as they were found, more or fewer, when they were numbered, so a larger or a straighter region should be assigned to them: Numbers 26. It was referred to the judgement of the same Princes, to direct the bounds, either in length or in breadth, even as the more commodious reason required. Also we must remember that, which is read: Number's 34. that those ten which are now called heads of the families, were not appointed by election of men, but were created unto this office by the voice of God. So every tribe had their own overseers, that no fraud or force should be used. Again, it was not lawful to have them in suspicion, which were named by God himself. Behold now how joshua gave the land, which yet was subject to casting of lots.  
4 But to the Levites, etc.) This is the third time that the same thing is repeated of the Levites, that they were accounted to make one head, bu● for another purpose, because it followeth immediately after, that the sons of joseph were divided into two tribes, & so by privilege their portion was doubled. For so jacob had prophesied: yea even as a judge appointed by God, he preferred his son joseph before the rest, in this behalf. God therefore took the Levites to his own portion, and set up in their place one of the two families of joseph.  
6 And the children of juda came, etc.) Now is interlaced an other matter, whereby that which was begun to be spoken, of the partition of the land is broken off: namely, that Caleb required mount Hebron to be given unto him, even as it was promised by Moses: and this happened in time long before the people had made an end of their wars, and should cast lots for the land. For this is numbered the fift year, since they entered into the land: neither doth he require a place that was already quietly possessed, and free from enemies: but in the midst of the fury and heat of wars, he desireth that he may have leave to subdue and s●aie the Giants, and so to conquer it. This only he indenteth with them, that after ●ee hath vanquished the Giants by his virtue and manhood, he be not defranded of the reward of his travel. The manner of provision is, that this place come not into the common lot of his tribe. Therefore he alone doth not take upon him this enterprise, but the sons of juda, of which tribe he was, agreed thereunto, because that by this extraordinary gift, which was bestowed upon one family, the portion of every one was, by so much as his part came to, increased. Therefore, although Caleb alone doth speak, the whole tribe is with him, whose benefit it was, that he should be enriched with this reward. But why Caleb is called the Kenesite, I cannot certainly determine, He is called so also: Num. 32. Neither am I ignorant, what other men guess, namely, that he was so surnamed of Kenas, or because he or some of his ancestors dwelled among the Kenesites. But I see no certainty of these opinions. What if he obtained this title of some notable act he did: as conquerors sometime do take their surname of the nations which they have subdued? First, because this promise was not registered in the public records, & no man was alive, that could be witness thereof but joshua, he appealeth to him. For it is like that when the other ten spies objected the names of the Giants, Enakim, to terrify the people, Caleb to confute their lewdness, answered the truth, that when he had seen them in the Mount Hebron, they were not so terrible, but that he durst set upon them himself, that after he had chased them away, he might succeed in their place, and that upon this condition his dwelling was granted to be in that place, which he should conquer by his own valiantness.  
7 I was forty years old, etc.) He seemeth to boast of his virtue more gloriously, than becometh a godly and modest man. But we must remember, that when the matter of itself was odious and subject to many quarrels, he hath need of singular commendation to deliver him from envy. Wherefore he rehearseth how faithfully he reported that, which he knew of the land. For this clause (Even as it was in my heart) doth doubtless declare sincerity, and so his heart is opposite to deceitful words. For it is a fond interpretation, that he said in his heart: because he durst say nothing by the way, lest he should have been slain of his companions. For he meaneth nothing else, but that without colour and dissimulation, he did faithfully execute that, which was given him in charge, he amplifieth the praise of his upright dealing, that when all his companions (except joshua) were against him, yet he gave no place to their malice, neither was he overcome with their wicked conspiracy, but abode constantly in his purpose. The words are, (I fulfilled to go after God.) But the sense is clear, that he was not carried away from the faithfulness of his duty, by the wicked practising of those ten men, which was hard to abide: but that he was thoroughly determined to follow God. Namely, because he was certainly persuaded, that God was the author of the enterprise, from which those unfaithful men assayed to withdraw the people. But let us learn out of this place, that except the last end answer to the beginnings, good beginnings vanish away and come to nothing: and secondly, that this constancy is only worthy of praise, when we follow God.  
9 Then Moses swore, etc.) This was one reward of his message well and faithfully discharged, to obtain an inheritance, whereof all the people is deprived. For, although long life be worthily accounted among the benefits of God: yet the end is here annexed, that Caleb might obtain that inheritance, which was denied to the rest: which was no small prerogative. Consequently, he setteth forth the truth of God's promise, because he had prolonged his life: and not that only, but also had given him such vigour and strength, that being more than fourscore years old, he was no weaker, than he was in the flower of his age. For other men have had a lusty age, (and yet but a few:) neither have any kept their own so well, that at four score and five years of age, they have had as much strength as they had in their best age. For he doth not only challenge to himself the knowledge & valiantness of a captain, but also the strength of a soldier. He addeth also, that his strength will serve for all actions and exercises of this life. For, to go in & out, doth signify as much with the Hebrews, as to perform and execute all parts of our office. And Caleb doth perform this indeed, when he taketh upon him to assault and drive away the Giants. Neither is he lifted up with foolish pride, to assure himself of victory: but he hopeth for prosperous success by the help of God. This word (Peradventure) seemeth to infer an unreasonable kind of doubtfulness: as if he would go to fight at all adventures. They which think, that for modesty sake he mistrusteth himself, and considereth his own infirmity, do neither say all, nor nothing at all. For surely, they omit that, which is principal, that this word (Peradventure) is to be referred to the common opinion of men, such as might be conceived by the present state of the matter. But first it is convenient to consider his purpose. If he had desired such a hill to be given him, as without any trouble might have been possessed: his request had been harder to obtain. But now, setting forth the difficulty of the matter, before joshua, and the Princes, he winneth their favour: for when they have yielded to his request, yet they grant nothing, except he take in hand, & achieve an hard, doubtful, and dangerous war. Therefore, when he knew that the Israelits did tremble and fear at the fame of the Giants, he speaketh after their opinion, as of a matter doubtful and uncertain. But as touching himself, the words do plainly declare, that he presumed not upon that, which was spoken to him, with a doubtful and wanering mind. I will drive them out (saith he) as the Lord hath pronounced. Shall we say, that when he bringeth forth a sentence of God, that he standeth in doubt, whether he will perform or no that which he hath promised? Therefore it is manifest, that to the intent he might more easily obtain his request, he putteth them in mind, how full of danger the enterprise was, although it is not strange with the Hebrews, by this word (Simply) to note the difficulty and hardness of a thing, although no distrust at all doth trouble our minds. But how great a matter it was to drive away the Giants, out of that strong hold, hereof it may be gathered, that Caleb durst not set upon them, until after joshua was dead.  
13 Blessed him, etc.) He did so pray for him, that he did also rejoice with him: for it was profitable, for example sake, that his virtue should be openly commended, whereby other men should be stirred up to overcome all fears. For it was as much, as if he had contemned the Giants, and overlooked them out of an high place. Therefore the blessing of Caleb doth contain a praise in it, which may serve to exhort the people. In the end of the Chapter, it is said, that the name of Hebron was Kiriath Arbah. Where it is to be noted, that the hill itself, is not to be understood thereby, but the chief city there on, which is often mentioned in the scripture. And it is said, that it was so named, of a certain Giant, of notable tallness: whereby their fable is confuted, which will have it to be so called, of four patriarchs that were buried there. Thus it appeareth, that Caleb was not careful for his present quietness, or private commodity, when he doth not set upon the place many years after it was given him. Wherefore it pertained no less to the whole people, than to one private family, that that thing should be given for a singular benefit, which did as yet hung upon the incomprehensible grace of God, & was laid up in hope alone. Also this private reward aught to be less odious, seeing the effect thereof could not be confirmed, without the wonderful power of God. Yet here ariseth a question, Seeing Hebron did not only fall to be a portion of the Levites, but also was one of the cities of refuge, how this gift brood undefeated? If we say that Caleb contenting himself with other towns, resigned his right to the Levites, the knot is not yet altogether loosed, because he is expressly appointed Lord of that city. But if we consider, that only a right of dwelling was granted to the levites in those cities, there shall be no repugnance. In the mean time, the modesty of Caleb is worthy of no small praise, which in that portion, which by extraordinary privilege was granted to him, did not refuse to entertain the Levites.   

Chap. 15.  
THis than was the lot of the tribe of the children of judah by their families: even to the border of Edom, and the wilderness of Zin, Southward, on the Southcoast.  
2 And their Southborder was the salt Sea coast, from the point that looketh Southward.  
3 And it went out on the Southside toward Maaleth-akrabbim, and went along to Zin, and ascended up on the Southside unto Kadesh-barnea, and went along to Hezron, and went up to Adar, and fet a compass to Karkaa.  
4 From thence went it along to Azmon, and reached unto the river of Egypt, and the end of that coast was on the Westside: this shallbe your Southcoast.  
5 Also the East border shallbe the salt Sea, unto the end of jordan: and the border on the North quarter, from the point of the Sea, and from the end of jordan.  
6 And this border goeth up to Beth-hogla, and goeth along by the Northside of Beth-arabah: so the border from thence goeth up to the stone of Bohan the son of Reuben:  
7 Again, this border goeth up to Debir, from the valley of Anchor, and Northward, turning toward Gilgal, that lieth before the going up to Adummim, which is on the Southside of the river: also this border goeth up to the waters of Enshemesh, and endeth at Enrogel:  
8 Then this border goeth up to the valley of the son of Hinnom, on the Southside of the jebusites: the same is Jerusalem, also this border goeth up to the top of the mountain that lieth before the valley of Hinnom Westward, which is by the end of the valley of the Giants Northward.  
9 So this border compasseth from the top of the mountain, unto the fountain of the water of Nephtoah, and goeth out to the cities of mount Ephron: and this border draweth to Baalah, which is Kiriathiearim.  
10 Then this border compasseth from Baalah Westward, unto mount Seir, and goeth along unto the side of mount jearim, which is Chesalon, on the Northside: so it cometh down to Beth-shemesh, and goeth to Timnah.  
11 Also this border goeth out unto the side of Ekron Northward: and this border draweth to Shi●ron, and goeth along to mount Baalah, and stretcheth unto jabneel: and the ends of this coast are to the Sea.  
12 And the West border is to the great Sea: so this border shallbe the bounds of the children of judah round about, according to their families.  
13 And unto Caleb the son of jephunneh did Joshua give a part among the children of judah, as the Lord commanded him, even Kiriath-arbah of the father of Anak, which is Hebron.  
1 And the lot, etc.) I have showed before, that in setting out the situation of the places, & searching out the reason of their names, I would not be curious, partly because I confess, that I am not so exercised in the knowledge of topography or chorography, partly because of great labour bestowed therein, small fruit would come to the readers. Yea, peradventure the greatest part of men should take pain without any profit. But to the purpose, we must note, that the lot of the tribe of juda, doth not only fall in a high place, that the very height of the region might commend the dignity of the kingdom that should be therein: but because the name of that tribe, doth first come forth, as a foreshowing of the same matter. They begin to divide that which was already conquered by war. The names of the ten tribes are cast into a pot. juda is preferred before all the rest. Who seeth not, that he is lifted up into the highest degree, that the prophesy of jacob might be fulfilled? Now, within these bounds, which are here set down, it is well known, that there were goodly pastures, noble and fruitful vines. Thus, when the lot doth answer to the prophesy of jacob, it is manifest, that it fell not by chance: and that the holy Patriarch did pronounce that, which was delivered to him by the spirit of God. They that are skilful of the places, may with more pleasure and profit inquire more of them. But that the ruder sort be not grieved to read unknown names, let them think, that it is well worth their labour, if they do remember, that short sum which I have touched, namely, that the tribe of juda is lifted up on high, that it may be seen aloft above the rest, until the sceptre do arise from thence: and secondly, that a region fruitful of vines and pastures is assigned to him: moreover, that all the people might acknowledge, that his lo fell not by chance, which was foreshowed three hundred years before. Furthermore, of the large and manifold compass of the places, the unlearned sort may easily gather, that it was a great province, which was assigned by lot to that one tribe. For, although some diminution happened afterward, yet they had always the largest dominion. And we must remember, that which I said, that nothing else was declared by the lot, but that the border of the sons of juda joined upon the land of Edom, and the sons of Sin, and that on the other side, they bordered upon the brook of Egypt, and upon the Midland sea: but they that were chosen to be dividers, as their judgement served them, according to the multitude of men, did measure out how great their portion should be, & did not enlarge their bounds further: & the same reason they followed in the rest, as the nearness of the places required. Neither did the error which they committed, any thing hinder, but that which they decreed remained steadfast. For as they were not ashamed in part to retract that portion, which they had made unadvisedly: so on the other side, when the people did see, that they handled the matter, with all faithfulness and upright dealing, they did willingly submit themselves to their decree: neither did a particular error let a general action from being confirmed & ratified. It shall not be amiss, in one word to touch the city of jebus, which afterward was called Jerusalem. Although it was already, by the secret counsel of God, chosen to be his Sanctuary, and the seat of the kingdom, which should be there: yet it was possessed of the enemies, until the time of David. For in that they were so long deprived of that place, in which was grounded the holiness, excellency, and beauty of all the land beside: therein appeared plainly the curse of God, to punish the slothfulness of the people. For it was as much, as if the chief and principal ornament and dignity of the land, were taken away from them. But on the other part did shine the meruelious goodness of God, that the jebusites, which after their time was prolonged, seemed to have taken so deep and sure root in the land: yet for all that were rooted out, and pulled out of their place, when they thought lest of it.  
13 But to Caleb, etc.) If judgement should be given, according to the present state, it seemeth to be a foolish thing, that an imagined gift should be so often rehearsed, whereof Caleb received no benefit, so long as joshua lived. But here is set forth as well the truth of God, as the faith of the holy man, which rested upon his promise. Therefore, although scornful men at that time, would have derided and scoffed, as well at the carefulness of Caleb, as at the unprofitable liberality of joshua, and the inhabitants of the same place, (if the report thereof had been brought to them,) would have proudly despised it, not without scoffs and taunts: yet God at the length declareth in effect, the certainty and constancy of his decree. As for Caleb, although he saw, that he was kept off from having access unto the hill, yet he testified, that he was content with the only promise of God. like as this is a right trial of faith, not to be grieved to want the fruition of the things that are promised, until the due time come. Moreover, this place and such like do teach, that the Giants, which are commonly called Enakim, were so called of Enak the author of their stock, and so it is a name of their kindred. But at what time he drove away the sons of Enak, we shall see soon after. In the mean time this place doth teach us, that when Caleb allegeth the name of Moses, he used no deceit, nor affirmed any thing untruly, because it is now plainly advouched, that Moses did so appoint it, by the commandment of God.  
14 And Caleb drove thence three sons of Anak, Sheshay, and Ahiman, and Talmaie, the sons of Anak.  
15 And he went up thence, to the inhabitants of Debir: and the name of Debir before time was Kiriath-sepher  
16 Then Caleb said, He that smiteth Kiriath-sepher, and taketh it, even to him will I give Achsah my daughter to wife.  
17 And Othniel, the son of Kanaz, the brother of Caleb took it: and he gave him Achsah his daughter unto wife.  
18 And as she went in to him, she moved him to ask of her father a field: and she lighted off her Ass, and Caleb said unto her, What wilt thou?  
19 Then she answered, give me a blessing: for thou hast given me the South country: give me also the springs of water. And he gave her the springs above, and the springs beneath.  
20 This shallbe the inheritance of the tribe of the children of judah, according to their families.  
21 And the utmost cities of the tribe of the children of judah, toward the coasts of Edom Southward were Kabzeel, and Eder, and jagur,  
22 And Kinah, and Dimonah, and Adadah,  
23 And Kedesh, and Hazor, and Ithnan,  
24 Ziph, and Telem, and Bealoth,  
25 And Hazor, Hadattah, and Kerioth, Hezron (which is Hazor.)  
26 Amam, and Shema, and Moladah.  
27 And Haza, Gaddah, and Heshmon, and Beth-pale●,  
28 And Hasar-shual, and Beersheba, and Biziothiah,  
29 Baalah, and Limb, and Azem,  
30 And Eltolad, and Chesil, and Hormah,  
31 And Ziklag and Madmanna, and Sansannah,  
32 And Lebaoth, and Shilhim, and Ain, and Rimmon: all these cities are twenty and nine with their villages.  
33 In the low country were Eshtaol, and Zoreah, and Ashnah.  
34 And Zanoah, and En-gannim, Tappuah, and Enam,  
35 jarmuth, and Adullam, Socoh, and Azekah,  
36 And Sharaim, and Adithaim, and Gederah, and Gederothaim: fourteen cities with their villages.  
37 Zenam, and Hadasha, and Migdalgad,  
38 And Dileam, and Mizphe, and joktheel,  
39 Lachish, and Bozkath, and Eglon,  
40 And Cabbon, and Lahmam, and Kithlishe,  
41 And Gederoth, Beth-dagon, and Naamah, and Makkedah, sixteen cities with their villages,  
42 Lebnah, and Ether, and Ashan,  
43 And jiphtah, and Ashnah, and Nezib,  
44 And Keliah, and Aczib, and Mareshah: nine cities with their villages.  
45 Ekron with her towns and her villages,  
46 From Ekron, even unto the Sea, all that lieth about Ashdod with their villages.  
47 Ashdod with her towns and her villages: Azzah with her towns and her villages, unto the river of Egypt, and the great Sea was their coast.  
48 And in the mountains were Shamer, and jattir, and Socoth,  
49 And Dannah, and Kiriath-sannath (which is Debir,)  
50 And Anab, and Ashtemoth, and Anim,  
51 And Goshen, and Holon, and Giloth. eleven cities with their villages.  
52 Arab, and Dumath, and Eshan,  
53 And janum, and Beth-tappuah, and Aphekah,  
54 And Humtah, and Kiriatharba (which is Hebron,) and Zior: nine cities with their villages.  
55 Maon, Carmel, and Ziph, and juttah,  
56 And Izreel, and jokdeam, and Zanoah,  
57 Kain, Gibeah, and Timnah, ten cities with their villages.  
58 Hashul, Bethzur, and Gedor,  
59 And Maarah, and Bethanoth, and Eltecon: six cities with their villages.  
60 Kiriath-baal, which is Kiriathiearim, and Rabbath: two cities with their villages.  
61 In the wilderness were Beth-arabah, Middin, and Secacah.  
62 And Nibshan, and the city of salt, and En-gedi: six cities with their villages:  
63 Nevertheless, the jeb usites, that were the inhabitants of Jerusalem, could not the children of judah cast out, but the jebusites devil with the children of judah at Jerusalem unto this day.  
Here is that declared, which was done after the death of joshua, as appeareth by the book of judges: but lest the strangeness should breed a question, for that a fruitful land and full of springs was given in patrimony to a woman, the writer of the book thought good to interlace that history, which came to pass afterward, that nothing should remain doubtful in the lot of the tribe of juda. First it is said, that Caleb, after he had taken Hebron, laid siege to Debir, or Kiriath Sepher, and promised to take him to his son in Law which first should enter into it. And it appeareth, that seeing he provoketh his soldiers to take the city with so singular a reward, that it was a matter of no small hardness. Whereby is confirmed that, which we saw before, that a painful piece of work was laid upon him, when he was enfeoffed with such a possession, as not without great danger he could conquer. Therefore, to encourage his most valiant soldiers, he promiseth the marriage of his daughter in reward of his valiantness, whosoever should first scale the walls and enter the city. Then it is added, that Othoniel, which was his brother's som●●, obtained this reward by his virtue. But how it crept into the vulgar translation, (The younger brother of Caleb,) I know not: and surely, the error can not be excused by any colour: therefore diverse men unskilfully trouble themselves, to search how Othoniel would take his Niece to wife, because such marriage was already forbidden by the Law. It is easy to prove, that he was not her Uncle, but her Uncle's son. But here it is demanded, how Caleb was so bold to promise' his daughter, before he knew how her affection stood. For although it be the du●tie of parents, to give forth their daughters in marriage: yet they are not allowed such Tyrannical rule over them, that they may marry them to what husbands they list, without knowing their mind and affection to them. For when all contracts aught to be voluntary in marriage, especially there aught to be liberty, that no man be constrained to bind his faith against his william. But Caleb was lead with a likely reason, that he doubted not of the consent of his daughter: because she could not with shamefastness refuse so honourable a condition, for such a husband was given her, as was not one of the base multitude, but one that excelled all the rest in praise of warlike virtue. Albeit it may be, that Caleb in the heat of the battle did promise' unadvisedly, that which was not in his authority altogether to perform: yet I think the covenant must be expounded according to common righ● which is, so that the good will of the maid were obtained. Surely, God heard the with of Caleb, while he offered him a son in Law, according to his hearts desire: for if he had had free choice, there was no man, whom he would more have wished.  
18 And it came to pass when she came, etc.) Although we may well think, that Achsa was a maiden endued with excellent manners, and well brought up, whose marriage was promised to the conqueror in place of a singular reward: yet here is bewrayed her unlawful desire, and covetous affection. She knew that women by the Law of God were excluded from the inheritance of lands: yet nevertheless 
Num. 27. 28  the coveteth, and pricketh forward her husband with unjust expostulation. For so ambitious and covetous wives cease not to trouble their husbands, till they compel them to forget all shame, modesty, and equity. For, although the covetousness of men also is unsatiable: yet women are carried more headlong into that vice. Wherefore, all husbands aught to take heed more diligently, that by their importunate counsels, they be not kindled to covetousness, as it were with bellows. But greater disorder bewrayeth itself in her, when through the gentleness of her husband, and indulgence of her father, she waxeth bolder. For, not being content with the land that was given her, she requireth a ground that is well watered. So, when one hath passed the measure of right & honesty, that vice is by and by accompanied with impudency. But whereas her father denied her nothing, it is a sign that he loved her tenderly. But thereof it followeth not, but that the ungracious covetousness of lucre is worthy to be hated, which blindeth our minds, and perverteth our right judgement. Where it is said, that Achsa alighted from her Ass, some refer it to craft and dissimulation, as though she fe●l down for grief, and so her fall was a sign of swooning or failing of her heart, but it is more simple to think, that she fell down at her father's feet, the more humbly to entreat him. How so ever it was, the woman, by craft and flattery, procured to herself the right of other men, whereby the portions of her brethren were diminished.  
20 This is the inheritance, etc.) Before he compassed the bounds of the children of juda: but now after an other manner is declared, how large and fruitful a country befallen to them: in which also the great liberality of God towards them is commended. There are numbered a hundred & thirteen cities, with their towns and villages: which number doth testify, not only the multitude of men: but also the fruitfulness of the land. And yet there is no doubt, but that a new fruitfulness was given unto it, by the blessing of God. And yet in the very nature of the land, it behoved the grace of God to shine, while he chose a country for his people, replenished with all abundance of good things. Now, if we look to the men of the tribe, half that region would have served them abundantly for their habitation. For if eight hundred were divided into every city: the towns & villages remained for the rest of the multitude. And certainly, soon after a portion was taken out, which was given to the tribe of Simeon. For so was fulfilled the dispersion, whereof jacob did prophesy, that the posterity of Simeon should be as a 
Gene. 49. 7.  stranger in another man's ground. Therefore they were admitted as guests by the children of juda.  
63 But the jebusites, etc.) This maketh nothing for excuse of the people, neither is it set down for that end: for if they had endeavoured to the uttermost of their power, and had been destitute of success, the reproach had fallen upon God himself, which had promised, that he would be their captain continually, till he had delivered them the land void of their enemies, and that he would sand hornets, or wasps, which should drive away the inhabitants. 
Deut. 7. 20.  Therefore, it was only through their own slothfulness and cowardliness, that they obtained not the city of Jerusalem. They could not therefore, because sloth would not let them, while through desire of quietness, they neglected the commandment of God. A place worthy to be noted, that we may learn to bend all our force cheerfully, to accomplish that which God commandeth: and to omit no occasion, jest if we loiter, the gate be shut up against us. If they had deferred it but a short time, they should not have been reprehended: but the negligence and dastardliness of so long time, did after a sort reject and drive back the blessing of God.   

Chap. 16.  
AND the lot fell to the children of joseph, from jordan by jericho unto the water of jericho Eastward, and to the wilderness that goeth up from jericho, by the mount Bethel:  
2 And goeth out from Beth-el to Luz, and runneth along unto the borders of Archiataroth,  
3 And goeth down Westward to the coast of japhleti, unto the coast of Beth-horon the neither, and to Gezer: and the ends thereof are at the Sea.  
4 So the children of joseph, Manasseh, and Ephraim, took their inheritance.  
5 Also the borders of the children of Ephraim, according to their families, even the borders of their inheritance on the eastside, were Atroth-addar, unto Beth-horon the upper.  
6 And this border goeth out to the Sea unto Micmethah on the Northside, and this border returneth Eastward unto Taanath-shiloh, and passeth it on the Eastside unto janoha,  
7 And goeth down from janoha, to Ataroth, and Naarath, and cometh to jericho, and goeth out at jordan.  
8 And this border goeth from Tappuah Westward, unto the river Kanah, and the ends 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 dwelled in Gezer, but the Chanaanite dwelleth among the Ephraimites unto this day, and serve under tribute.  
1 And the lot, etc.) First he telleth generally, what lot fell to the two sons of joseph, afterwards he rehearseth the lot of Ephraim. And it is maxuell, seeing half the tribe of Manasse was already placed beyond jordan, yet more words are spent about the other part, which remained, than about all the tribe of Ephraim: which as it was more populous, so it did justly challenge a larger ground: but that the speech is longer about the posterity of Manasse, it cometh by occasion: because the author of the book doth repeat again, how they had a place appointed them, without casting of lots, in the land of Basan. Afterwards he rehearseth that that was confirmed by joshua, which Moses by authority of God commanded concerning the daughters of Selophad. Therefore, when there was no doubt of the bounds of Ephraim, neither should there be any strife about them, their lot is briefly set forth. But here ariseth a new question: seeing the right of the first begotten was passed from Manasse to Ephraim, how the posterity of him, which was higher in degree of honour, obtained their cities among the children of Manasse. For by this means their state seemeth to be inferior unto them. But I do so interpret it, that when the portion of Manasse was larger than according to the number of the men, when just account was made, certain cities were withdrawn which made up the just portion of the ●ribe of Ephraim: not that they should devil intermixed as it were by licence of the children of Manasse: but because their borders were extended further toward them, whom a s●anter possession might suffice. But in the end of the Chapter, the sloth and cowardice of the tribe of Ephraim is noted with infamy, for that he drove not out the Chanaanite out of Gaza, for if they had gone forward manfully, and wisely, to challenge the land which was fallen unto them by lot, the victory was in their hand: for they should have attempted nothing rashly, because the casting of lots was as good, as if God had reached forth his hand out of heaven. But their shameful slothfulness is more clearly expressed, and their fault augmented, because they made them tributaries, with whom it was not lawful to enter into any covenant. Therefore, when God had expressly forbidden his people to make any contract with those nations, and specially to co●enant with them for pardon and life, the children of Ephraim did more grievously offend, than if they had suffered them without any covenant.   

Chap. 17.  
THis was also the lot of the tribe of Manasseh: for he was the first borne of joseph, to wit of Machir, the first borne of Manasseh, and the father of Gilead: now becase he was a man of war, he had Gilead, & Bashan.  
2 And also of the rest of the sons of Manasseh by their families, even of the sons of Abiezer, and of the sons of Helek, and of the sons of Azriel, and of the sons of Shechem, and of the sons of Hepher, and of the sons of Shemida: these were the males of Manassah, the son of joseph, according to their families.  
3 But Zelophehad the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, had no sons, but daughters: and these are the names of his daughters, Malhah, and Noah, Hoglah, Milchah, and Tirzah.  
4 Which came before Eleazar the Priest, and before Ios●ue the son of Nun, & before the Princes, saying, The Lord commanded Moses to give us an inheritance among our brethren▪ therefore, according to the commandment of the Lord, he gave them an inheritance among the brethren of their father.  
5 And there fell ten portions to Manasseh, beside the land of Gilead, and Bashan, which is on the otherside jordan.  
6 Because the daughters of Manasseh did inherit among his sons: and Manassehs other sons had the land of Gilead.  
7 So the borders of Manasseh, were from Asher to Micmethah that lieth before Shechem, and this border goeth on the right hand, even unto the inhabitants of Entappuah.  
8 The land of Tappuah belonged to Manasseh, but Tappuah, beside the border of Manasseh, belongeth to the sons of Ephraim.  
9 Also this border goeth down unto the river Kanah, southward to the river: these cities of Ephraim are among the cities of Manasseh: and the border of Manasseh is on the Northside of the river, and the ends of it are at the Sea.  
10 The South pertaineth to Ephraim, and the North to Manasseh, and the Sea is his border: and they met together in Asher Northward, and in Issachar Eastward.  
He returneth again to the tribe of Manasse, especially to confirm that which we saw before of the daughters of Selophehad. For it being a strange matter, that women should succeed indifferently with men: yet because there was five of them left by their father, they proved that it was meet, that left their father, without his desert, should be punished as one that died childless, it was meet, that they should be received into his portion. So God by an oracle had given answer unto Moses, that they should make one head in succession. Now they require, that the same may be to them performed which was adjudged by the mouth of God. That Manasse doth still retain the name of the first begotten, we aught to take it so, that it be not repugnant to the prophesy of jacob: for rather his birthright is here after a manner buried, and his dignity restrained unto the time passed. Where it is to be noted, that men are such holdfastes, and addict unto their own profits, that it seldom cometh in their minds, to yield to other men their right. The daughters of Selophehad by an heavenly decree had obceined a portion, neither was there any man that durst say a word against it. But for all that, if they had held their peace, there had been none account made of them. Therefore jest linger should be hurtful to them, they come to joshua & Eleazar, & urge them that they be not deprived of their lawful inheritance. And joshua maketh no delay, but that they may obtain immediately, that which is just and right. Neither do the people murmur at it. Whereupon we gather, that they were all well inclined to equity: but while every man is careful for his own, they do too much neglect others, of whom they aught to have regard.  
5 And ten inheritances, etc.) In this place are numbered seven stocks or houses in the posterity of Manasse: Machir his eldest son is placed by himself. Now it is demanded, how the inheritance was divided into ten parts: Some interpreters do craftily make as though they saw not this doubt: other, because they cannot loose the knot, invent very trifling expositions. Surely it were against all reason, that four lots were given to five daughters. And it is no more agreeable to truth, that because their father was the eldest, therefore they had his part doubled. This is out of doubt, that Gilead the son of Machir, which was the great grandfather to these women, of whom we speak, did choose his seat in the mount Gilead & Basan. Therefore, seeing he had by privilege, without casting of lots, obtained an inheritance already, he aught not to cast lots in the land of Chanaan: except peradventure he placed but half his family beyond jordan. For Hepher was one of his sons, but not his only son: like as the issue of the other five brethren might be divided into more heads, according to which number the division was made: For we cannot tell, in what degree the families were taken, unto whom their portion fell out in the land of Chanaan. And we read none other thing here, but that ten lots were cast among the sons of Manasse, beside that region which they had obtained before, beyond jordan. Therefore it is in vain to contend about the number, the certainty whereof we can not gather out of this present history: for this before all things must be observed, unto how many families the partition was made common. And it may be, that the daughters of Selophehad had their patrimony given them there. For they are said in deed to have dwelled among their father's brethren: but the place is not assigned where. Howsoever it is, I doubt not, but a mutual equality was observed, that seeing the rest were provided for beyond jordan, they divided the land that was subject to casting of lots into ten families, whose names are not here rehearsed.  
11 And Manasseh had in Issachar and in Asher, Beth-shean and her towns, and Ibleam and her towns, and the inhabitants of Dor with the towns thereof, and the inhabitants of En-dor with the towns thereof, and the inhabitants of Thaanach with her towns, and the inhabitants of Megiddo with the towns of the same, even three countries.  
12 Yet the children of Manasseh could not destroy those cities, but the Chanaanites dwelled still in that land.  
13 Nevertheless, when the children of Israel were strong, they put the Chanaanites under tribute, but cast them not out wholly.  
14 Then the children of joseph spoke unto Joshua, saying, Why hast thou given me but one lot, and one portion to inherit, seeing I am a great people, for as much as the Lord hath blessed me hitherto?  
15 Joshua then answered them, If thou be much people, get thee up to the wood, and cut trees for thyself there, in the land of the Perizzites, and of the Giants if, mount Ephraim be too narrow for thee.  
16 Then the children of joseph said, The mountain will not be enough for us: and all the Chanaanites that devil in the low country, have chariots of iron, as well they in Beth-shean, and in the towns of the same, as they in the valley of Izreel.  
17 And Joshua spoke unto the house of joseph, to Ephraim, and to Manasseh, saying, Thou art a great people, and hast great power, and shalt not have one lot.  
18 Therefore the mountain shallbe thine: for it is a wood, and thou shalt cut it down: and the ends of it shallbe thine, & thou shalt cast out the Chanaanites, though they have iron chariots, and though they be strong.  
11 And Manasseh, etc.) It is not easy to gather, how they were so mingled, that they possessed certain cities in the lot of Aser, and Izachar, when the tribe of Ephraim dwelled within their borders: except peradventure it was so provided, jest a more commodious kind of dwelling should have been subject to many quarrels and complaints: or else perhaps, as the whole region was afterward better known, some thing was changed in the former partition, according to the rule of equity. Therefore this seemeth to be a new addition, while it was known, that the children of Manasse might be enlarged, without the loss of the other. Neither was there given them a peaceable possession, which they might presently enjoy: but their inheritance was laid up under hope, that they might rest rather in the heavenly promise, than in the earthly possession. Yet that they obtained not those cities, it is imputed to their own fault, for the lot was to them an undoubted pledge of victory. Therefore they could not drive out the inhabitants, because they were not persuaded in their hearts, that God was true of his promise, and so they stopped the course of God's power, through their own slothfulness. But the other fault was less tolerable: when they might easily have destroyed them all: they were not only slothful in executing the commandment of God: but being moved with filthy lucre, they saved those alive, whom GOD had appointed to be destroyed. For those whom we charge with tribute, we do in a manner receive them under our tuition and protection. God had appointed them to be ministers of his vengeance, he had given them strength enough to execute the same: but they were not only slack therein, but also deprived themselves of liberty to do well. Therefore it is no marvel, if God severely revenged their so froward slothfulness, that those nations, whom they had pardoned, contrary to the manifest prohibition of God, should be come pricks to be thrust into their eyes, and goads to dig in their sides. Also here ariseth a question, how they had cities granted to them in the tribes of Aser and 
Num. 33, 〈◊〉  Izachar, when both their portions was yet unknown. Therefore, by anticipation that is rehearsed, which was not yet fulfilled. Howsoever it be, we gather, that because of the ignorance of the places, every part was not so exactly divided at the first, but that it was needful more or less to correct that, which was first set down. And geverally we must take it so, of the tribe of Ephraim, and the rest, that many cities, which they obtained, were so wasted, that they served them to no use. Wherefore I doubt not, but many ruins are here buried. And then it is to be thought, that where base towns were, through the fruitfulness of the soil, and other commodities, noble cities were builded. For surely, Sichem was of sufficient renown to have had a name, and a degree: yet there is no mention of it here, like as there is not also of Samaria, which being the Metropolitan city of the kingdom of Israel, pertaineth to the same tribe of Ephraim, as it is well known. Therefore it is manifest, that many cities were possessed in every tribe, whereof here is no mention at all.  
14 And the children of joseph, etc.) Although they set a fair colour of excuse for their complaint: yet they dissemble amiss, that no more was comprehended in one lot, than served for one tribe. Yet I can not tell, whether the lot was cast confusedly for the sons of joseph: and surely it seemeth against reason, that it should be so. joshua was not ignorant, nor yet the other overseers, of the diviunon, that Ephraim and Manasse made two heads or two stocks: and it hath been often said before, that the land was divided into ten tribes, which number could not stand, except they discerned the tribe of Manasse from the tribe of Ephraim. Therefore it is certain, that they were not deceived with so gross an error, that they would cast two names upon one lot. For it had been intolerable unrighteousness, to bide two tribes under the name of joseph, that they might defraud them of the one half of their right. A●de hereunto, that the portion of either of them, was before distinctly described, and set forth with their several bounds. Therefore reason leadeth us rather to this opinion. When the lots were cast upon two tribes, it came to pass, by the wonderful counsel of God, that these brethren which had one father, should be neighbours and lie both together: therefore they do unjustly found fault, that they have but one inheritance given them, because neither was the negligence of joshua so great, nor his mind so malignant, that either for lack of consideration, or through envy, he would defraud them of their clear and manifest right: but hereof did arise this false complaint of the scantness of their lands, because they made none account of all that ground, which was yet to be conquered by prowess of war: as though the lot had placed all the other tribes beside in a peaceable foil. And therefore joshua, with one word, doth confute and discuss all their contention and quarreling, and turneth upon their own heads that crime, whereby they assayed to make him to be envied. If ye have such store of men (saith he) and so great a multitude, why do you not fall upon your enemies, whose region is given unto you▪ For, if ye do valiantly enter into the inheritance granted to you by God, trusting in his promise, the success shall not deceive you. We see, that although they were well provided for, yet they are blinded with their own slothfulness, so that they complain, that they are pinned in with straits: because they would not move their little finger, to seek the effect of their lot to have larger room. Wherefore, this place doth teach us, if we think at any time that less is performed unto us, than aught to be, that we must diligently search ou● all lets, that we do not rashly cast upon others, the fault that resteth in ourselves.  
16 To whom they made answer, etc.) It appeareth, that they were too much addicted to themselves, because they draw back as much as they ran, that they might not give place to the reason propounded by joshua: th●n the which yet nothing w●● more indifferent. They object, that the hill was unfruitful, and as it was 〈◊〉 desert, so that if any thing were added, they should feel small profit thereof. As touching the plain, which was well occupied and fruitful, they object that they are shut out from it, & kept out of it, through the terrible forces of their enemies. Therefore they make mention of iron chariots, as though they had never tried before, that God could easily overthrow, as well the chariots, as the horsemen. But joshua, with a plain and wise answer, doth well reprove both their covetousness, and their delicacy, & slothfulness. If the forest (saith he) at this time, be not fruitful enough: thou mayst cu● down the trees, and make thee goodly fields: so that, if thou wouldst not spare thy labour, this dwelling which thou haste, would serve thy turn well enough. And as for iron chariots shall not let, but God may perform that which he hath promised. The inheritance is thine: only enter upon it, with such boldness, as becometh thee.   

Chap. 18.  
AND the whole Congregation of the children of Israel came together at Shiloh: for they set up the Tabernacle of the Congregation there, after the land was subject unto them.  
2 Now there remained among the children of Israel seven tribes, to whom they had not divided their inheritance.  
3 Therefore Joshua said unto the children of Israel, How long are ye so slack to enter and possess the land, which the Lord God of your fathers hath given you?  
4 Give from among you for every tribe three men, that I may sand them, and that they may rise, and walk through the land, and distribute it according to their inheritance, and return to me.  
5 And that they may divide it unto them into seven parts, (judah shall abide in his coast at the South, and the house of joseph shall stand in their coasts at the North.)  
6 You shall describe the land therefore into seven parts, and shall bring them hither to me, and I will cast lots for you here before the Lord our God.  
7 But the Levites shall have no part among you: for the Priesthood of the Lord is their inheritance: also Gad and Reuben and half the tribe of Manasseh have received their inheritance beyond jordan Eastward, which Moses the servant of the Lord gave them.  
8 Then the men arose, and went their way: and Joshua charged them that went to describe the land, saying, Depart, and go through the land, and describe it, and return to me, that I may here cast lots for you before the Lord in Shiloh.  
9 So the men departed, and passed through the land, and described it by cities into seven parts in a book, and returned to Joshua into the camp at Shiloh,  
10 Then Joshua cast lots for them in Shiloh before the Lord, and there Joshua divided the land unto the children of Israel, according to their portions.  
1 And all the multitude, etc.) Here is reported that solemn assembly, which was held at Silo, where consultation was had for casting of the rest of the lots. For although they began to cast lots of a godly zeal, yet that action was interrupted: although the victory aught to have gone before the division, which depended upon the only mouth of God. Wherefore they come together in Silo, to decree what was needful to be done in time to come. And there is no doubt, but joshua called this assembly, that he might shake away from them their slothfulness. For they utter nothing of their own accord: but he beginneth to chide them, that they were slack and slow, to enter upon the inheritance, which God himself had given them. For we may gather by his speech, that in the beginning they were full of cheerfulness: but there followed no perseverance. And yet that obedience was adorned with the commendation of the holy Ghost, which soon after vanished away. And we must note, that the people is reprehended, not for that they were negligent in casting of lots: but because they did not possess the inheritance which was offered to them by God. And surely, as the casting of lots was a sign of some faith, so that region, which fell to every one of them, was a sure and faithful pledge of that possession, which afterward they should have: for God did not trifle and play, when he assigned to every one their portion. The verb RAPHAH, which I have translated, To cease, doth signify also, To be feeble and weak. Therefore he accuseth them of shameful slothfulness, that when it was high time to chase away their enemies, by fingering & loitering, they hindered the effect of the benefice of God. For if they had been content with their bore lot, and had embraced by faith that which fell unto them, doubtless they would have been prompt and ready to finish the wars: or rather as conquerors they would have made haste unto the triumph. Now it is said, that the Ark was placed in Silo, not only that their consultation might be the more holy and grave, being as it were in the sight of God: but because the place was quiet and safe from all foreign violence and injury. For that of all other things was chiefly to be cared for, that it should not be left open unto the sudden invasions of the enemies. For although the hand of God was stretched out on every side to keep off, and beat back the force of their enemies: yet God did so devil amongst them, that he would have them to be as it were his guard and keepers. But although a standing place for the Ark was then chosen, yet was it not a perpetual house, but only an Inn for a time. For it was not in the will or election of the people, to appoint God a place where he should keep residence: but that aught to have been looked for, which is often spoken of the Law, that he himself would appoint a place for the memory of his name: which at the length was performed, when the mount Zion was chosen out for the Temple. For which cause it is said in the Psalm, Our feet shall stand in thy courts O Jerusalem: by which words 
Psal. 1 22. 2.  is signified, that the Ark until that time was but a guest & stranger. But the ruin and overthrow of Silo hath taught us at the length, that they which corrupt his benefices, shallbe protected by no excellence or dignity against his vengeance. Until the death of Helie, GOD suffered his holy name to be worshipped there: but 
1. Sam. 4.  when all religion was defiled with the ungodliness of the Priests, and almost abolished through the unthankfulness of the people, that place become notable unto the posterity through the example of the fearful punishment thereof. And therefore jeremy willeth the Citizens of Jerusalem, which were lewdly proud of the Temple, to 
jere. 7. 12.  direct their eyes unto that example, Behold (saith he) the cabernacle of God was in Silo, before it came to you: now ye see into how great shame that ancient glory is turned.  
4 Deliver three men, etc.) Caleb and joshua had already searched out those coasts, and the people by inquiry had known many things: yet joshua would have that land divided as it were upon the present view: and commandeth three spies to be chosen for every one of the seven tribes, that in the mouth of two or three, every controversy might be ended. But nothing seemeth to be less agreeable to reason, than to sand one & twenty men, which should not only pass straight through the land of their enemies, but also should compass about by many crooked turnings, that no corner should be hid from them, but that they should measure the length and breadth, and should also consider unequal coasts. For every one, whom they should meet, might easily suspect what men they were, and for what cause they were sent about this business. Finally, they could not return again freely, but through a thousand deaths: neither would they of a blind and brutish motion have adventured themselves in so great danger, nor joshua would have been author unto them of so perilous a journey: but because they had good experience, that those nations being astonished with fear from Heaven, desired nothing more than peace: for although they hated the children of Israel, yet being subdued with so many slaughters, they durst not stir a finger against them: so the searchers or surveyors went forward, as it had been into a peaceable country, either under pretext of merchandise, or else as harmless strangers. It may be also, that being divided into several companies, they made their journey more secretly. Certain it is, that they never could have had such boldness and trust, but because they knew themselves to be under the shadow of the wings of God, and therefore feared not those blind and blockish nations. hereupon it is that their prompt and ready will is here commended: for except they had been persuaded, that the hands of those nations were bound by God, that they could not touch them, they might have had just and honest occasion to have refused the voyage.  
9 So the men went, etc.) Here is not only commended their willing obedience, in which appeareth their singular virtue, but also the notable favour of God, that he vouchsafed to give such wondered success to the godly purpose of joshua and the people. If they had crept through mines under the earth, they could scarce have escaped innumerable dangers. Now when they mark the cities & their situations, the fields, the variety of regions, & all the coasts, & without any evil adventure return happily again, who would doubt, but that their life was preserved by the wonderful power of God, among a thousand deaths? Therefore by way of Emphasis or augmentation to celebrated the grace of God, it is said, that they returned into the host: which is as much in effect, as that they were brought back by the hand of God, that the people might more willingly fall to casting of their lots. For their minds would not yet have been well purged of weariness, but that they saw in this voayge the wonderful grace of God, which promised unto them success according to their desire. Therefore joshua is said to have divided the land according to the portion of every one, as though he put them in quiet possession: but yet the effect depended upon the presence of God, because it aught fice them, that the whole matter was governed by the authority of God, which never deceiveth his servants, not not when he seemeth to play or trifle. But in what sense the Ark of covenant is called God, or his face, I have expounded in many places before.  
11 And the lot of the tribe of the children of Benjamin came forth according to their families, and the coast of their lot lay between the children of judah, and the children of joseph.  
12 And their coast on the Northside was from jordan, and the border went up to the side of jericho, on the Northparte, and went up through the mountains Westward, and the ends thereof are in the wilderness of Bethaven:  
13 And this border goeth along from thence to Luz, even to the Southside of Luz (the same is Beth-el:) and this border descendeth to Attoth-addar, near the mount, that lieth on the Southside of Beth-horon the neither.  
14 So the border turneth, and compasseth the corner of the Sea Southward, from the mount that lieth before Beth-horon Southward: and the ends thereof are at Kiriath baal, (which is Kiriathiearim,) a city of the children of judah: this is the Westquarter.  
15 And the Southquarter is from the end of Kiriathiearim, and this border goeth out Westward, & cometh to the fountain of waters of Nephtoah.  
16 And this border descendeth at the end of the mountain, that lieth before the valley of Ben-hinnom, which is in the valley of the Giants Northward, and descendeth into the valley of Hinnom by the side of jebusi Southward, and goeth down to Enrogel,  
17 And compasseth from the North, and goeth forth to Enshemesh, and stretcheth to Geliloth, which is toward the going up unto Adummim, and goeth down to the stone of Bohan the son of Reuben,  
18 So it goeth along to the side over against the plain Northward, and goeth down into the plain.  
19 After, this border goeth along to the side of Beth-hoglah Northward: and the ends thereof, that is, of the border, reach to the point of the salt Sea Northward, and to the end of jordan Southward: this is the Southcoast.  
20 Also jordan is the border of it on the Eastside: this is the inheritance of the children of Benjamin by the coasts thereof, round about according to their families,  
21 Now the cities of the tribe of the children of Benjamin, according to their families, are jericho, and Beth-hoglah, and the valley of Keziz,  
22 And Beth-arabah, and Zemaraim, and Beth-el,  
23 And Auim, and Parah, and Ophrah,  
24 And Chephar, Ammonai, and Ophni, and Gaba: twelve cities with their villages.  
25 Gibeon, and Ramah, and Be roth,  
26 And Mizpeh, and Chephirah, and Mozah,  
27 And Rekem, and Irpeel, and Taralah,  
28 And Zela, Eleph, & jebusi, (which is Jerusalem,) Gibeath, and Kiriath: fourteen cities with their villages: this is the inheritance of the children of Benjamin according to their families.  
In the lot of Benjamin, there falleth out nothing greatly needful to be noted, but that it being a little tribe, is preferred before others. I confess indeed, that in respect of the fewness of the people, it was shut up within narrow borders, for it obtained but six and twenty cities: yet was this an honourable thing of itself, to receive their inheritance before other more populous tribes. Add hereunto, that by this means, they were made neighbours & borderers upon the sons of joseph, with whom they were next of kin. For they were placed in the midst, between Ephraim and Manasse on the one part, and the tribe of juda on the other part. This was also a singular honour, that among other cities Jerusalem also fell to their lot, so that afterward they might grant it, as it were by licence, to the sons of juda, to be the seat of the kingdom. But seeing they obtained so quiet a dwelling place, it is marvel, they lead not a quiet life in all humanity and gentleness, with their neighbours. But we remember the prophesy of jacob, Benjamin is a ravening wolf: In the morning he shall ravish the prey, 
Gen. 44. 27.  & at even he shall divide the spoil. Wherefore it seemeth, that either they were too covetous & seditious by nature, or else they were driven by some necessity, which at this day is unknown to us, to give themselves to spoiling. As touching the city Luz, the other name is added (This is Bethel,) because that name which was given to it by the Patriarch jacob, was there received in use and custom. Not far off was Bethaven, whose name because it was infamous and reproachful, was translated to Bethel herself, after it was corrupted and defiled with ungodly superstitions. It is like that Kiriath-baal was called Kiriath-ieharim, that the name of the idol might be taken away, which had been a spot in true godliness, if it had remained. And surely, it had been a foul and shameful thing, that such a patron as was enemy to the only GOD, should have been spoken of in the people's mouth.   

Chap. 19  
AND the second lot came out to Simeon, even for the tribe of the children of Simeon, according to their families: and their inheritance was in the midst of the inheritance of the children of judah.  
2 Now they had in their inheritance, Beersheba, and Sheba, and Moladah.  
3 And Hazar-shual, and Balah, and Azem,  
4 And Eltolad, and Bethul, and Hormah,  
5 And Ziklag, and Beth-marcaboth, and Hazar-susah,  
6 And Bethlebaoth, and Sharuben: thirteen cities with their villages.  
7 Ain, Emmon, and Ether, and Ashan, four cities with their villages,  
8 And all the villages that were round about these cities, unto Baalath-beer, and Ramath Southward: this is the inheritance of the tribe of the children of Simeon according to their families.  
9 Out of the portion of the children of judah came the inheritance of the children of Simeon: for the part of the children of judah was too much for them: therefore the children of Simeon had their inheritance within their inheritance.  
Next followeth the tribe of Simeon, not so much for honour's sake, as for a note of reproach. jacob had pronounced of Simeon and Levi, I will disperse them & scatter them. In deed the penalty 
Gen. 49. 7.  of Levi was not only mitigated, but also turned into an excellent dignity: because his posterity were placed as it were in a watch-towre, to keep the people in their duty of godliness and religion. But, as touching Simeon, that certain cities were given to his posterity within the borders of juda, this was a manifest dispersion, whereof jacob had prophesied. Although they were not cast a sunder into places far distant, yet were they but as tenants, and dispersed when they dwelled within the soil of an other tribe. Therefore, for that slaughter which they committed with no less unfaithfulness, than cruelty, they were separated into divers lodgings. By this means the offence of their father was cast into the bosom of his sons, and that sentence which God delivered to his servant, he did execute indeed. Also the truth of the lot was clearly approved. But whereas a portion is taken away from the tribe of juda, we see again, that although the overseers of the division, determined most wisely to keep equity: yet they were deceived with an error, which they were not ashamed to correct as soon as it was found out. And it is no absurdity, that although they were ruled by the spirit of God, yet they were deceived in some part: because God sometimes withdraweth from his servants the spirit of judgement, and suffereth them to do one thing or other, like men, that they should not triumph too much in their exceeding great wisdom. Add hereunto, that the people were justly punished for their negligence and careless hastiness: because they should from the beginning have better discussed, what right belonged to every one, which thing they neglected. A large dominion was unskilfully assigned without discretion unto the tribe of judah, whereof equity constrained them afterward to appoint some part for other tribes. Howbeit, it had been better, that their certain limits had been set down at the first, than afterward to have some part taken away with their grief. Moreover, every one presumed with vain hope, that they should have large & wide possessions, as though the land had stretched forth itself without end.  
9 Of the portion of the sons of juda, etc.) Yet the moderation and indifferency of the tribe of juda is worthy of praise, which doth not strive, nor allege that it is against right, that any thing should be taken away from them, of the portion that was once assigned unto them. For they might have pretended the name of God, by whose authority they had obtained that seat. But because it is decreed by the common judgement of all men, that more was given them than they might possess without the loss & injury of other men, they do immediately cease from all pretence of striving. And surely they should have falsely and unjustly boasted of the name of God: for that, although the lot proceeded from him, as concerning the region and quarter: yet in the largeness thereof there fell out an error, because their bounds were enlarged by the judgement of men, more than they aught to have been. Therefore that which they acknowledge, was given a●isse to them, with the loss of other men, they do willingly forego, and gently entertain their brethren, which otherwise should have wanted an inheritance, yea they are content to part with them that which they thought without controversy to have been their own already.  
10 Also the third lot arose for the children of Zebulun, according to their families: and the coasts of their inheritance came to Sarid,  
11 And their border goeth up Westward, even to Maralah, and reacheth to Dabasheh, and meeteth with the river that lieth before Jokneam,  
12 And turneth from Sarid Eastward toward the Sun rising unto the border of Chisloth-tabor, and goeth out to Daberath, and ascendeth to japhia,  
13 And from thence goeth along Eastward toward the Sun rising to Gittah-hepher, to Ittah-kazin, and goeth forth to Rimmon, and turneth to Neah,  
14 And this border compasseth it on the Northside to Hannathon, and the ends thereof are in the valley of jipthtahel.  
15 And Kattath, and Nahallal, and Shimron, and Idalah, and Bethlehem, twelve cities with their villages.  
16 This is the inheritance of the children of Zebulun, according to their families: that is, these cities and their villages.  
17 The fourth lot came out to Issachar, even for the children of Issachar, according to their families.  
18 And their coast was Izreelah, and Chesulloth, and Shunem,  
19 And Ephraim, and Shion, and Anaharah,  
20 And Harrabith, and Kishion, and Abez,  
21 And Remeth, and En-gannim, and En-haddah, and Beth-pazzez.  
22 And this coast reacheth to Tabor, and Shahazimah, and Beth-shemesh, and the ends of their coast reach to jordan: sixteen cities with their villages.  
23 This is the inheritance of the tribe of the children of Issachar, according to their families, that is, the cities, and their villages.  
24 Also the fift lot came out for the tribe of the children of Asher, according to their families.  
25 And their coast was Heleath, and Holy, and beaten, and Achshah,  
26 And Alammelech, and Amad, and Misheal, and came to Carmel Westward, and to Shihor-libnah,  
27 And turneth toward the Sun rising to Beth-dagon, and cometh to Zebulun, and to the valley of Iptah-el, toward the Northside of Beth-emek, and Neiel, and goeth out on the left side of Cabul,  
28 And to Ebron, and Rehob, and Hammon, and Kanah, unto great Zidon.  
29 Then the coast turneth to Ramah, and to the strong city of Zor, and his border turneth to Hosah, and the ends thereof are at the Sea, from Hebel to Aczib,  
30 Vmmah also, and Aphek, and Rehob, two and twenty cities with their villages.  
31 This is the inheritance of the tribe of the children of Asher, according to their families, that is, these cities and their villages.  
10 And the third lot, etc.) In the lot of Zabulon appeareth the plain truth of the prophesy of jacob, which foreshowed, that they should devil about the Sea coast. The old man, the vanished 
Gen. 49. 13.  man, which could not set his foot in his own ground, did assign the region by the Sea coast to the posterity of his son Zabulon. What seemeth more ridiculous? But now, when the lot assigneth to them the region by the Sea side, there could not be required a more clear approbation of that sentence: as if God had twice thundered out of heaven. Therefore the tribe of Zabulon obtaineth not the Sea coast by their own choice, nor by the appointment of men: but the region adjoining to the Sea, was by God himself adjudged to be their inheritance. So that, although men erred, yet the light always shined in the darkness. jacob proceedeth further, and maketh a notable difference between Zabulon and Isachar: namely, that the former tribe should 
Gen. 49. 5. 14. 15.  travel to and fro with merchandise: the other should sit quietly and lead their lives in their tents. Therefore it is like, that the Sea coast, where Zabulon dwelled, was full of havens, and apt for manifold traffic. But the sons of Isachar containing themselves in the profits & fruits of their lands, lived of their labour and tillage. They that are thought to be skilful in those regions, affirm that the land of the tribe of Aser, was a great corn country, which answereth with great consent and agreement unto the prophesy of jacob. That so small a number of cities is 
Gen. 44. 20.  here expressed, we may gather again, that there were many ruinous places, which came not in account, but after the people were well settled, many goodly cities were built on them, with which the land was garnished, as it is manifest out of other places. And surely it appeareth, that the sum of the division is briefly touched, & so, many things are omitted, which it is lawful to search out, so it be not with curiosity that is without profit. Surely they which have here but twenty or seventeen cities rehearsed, had a larger dominion. Therefore here is only rehearsed, the abridgement of the division, such as is like to be taken out of the short bills of the messengers which were written in haste.  
32 The sixth lot came out to the children of Napthalie, even to the children of Napthalie, according to their families.  
33 And their coast was from Heleph, & from Allon, in Zaanannim, and Adaminekeb, and jabneel, even to Lakum, and the ends thereof are at jordan.  
34 So this coast turneth Westward to Aznothtabor, and goeth out from thence to Hucdock, and reacheth to Zebulun on the Southside, and goeth to Asher on the Westside, and to judah by jordan toward the Sun rising.  
35 And the strong cities are Ziddim, Zer, and Hammath, Rakkath, and Cinnerith,  
36 And Adamah, and Ramah, and Hazor,  
37 And Kedesh, and Edrei, and En-hazor,  
38 And Iron, and Migdal-el, Horem, & Beth-anah, and Bethshemesh, nineteen cities with their villages.  
39 This is the inheritance of the tribe of the children of Napthalie, according to their families: that is, the cities and their villages.  
40 The seventh lot came out for the tribe of the children of Dan, according to their families.  
41 And the coast of their inheritance was Zorah, and Eshtaol, and Ir-shemesh,  
42 And Shaalabim, and Aiialon, and Ithlah,  
43 And Elon, and Themnathah, and Ekron,  
44 And Eltekeh, and Gibbethon, and Baalah,  
45 And jehud, and Bene-berak, and Gathrimmon,  
46 And Me-iarkon, and Rakkon, with the border that lieth before japho.  
47 But the coasts of the children of Dan fell out too little for them: therefore the children of Dan went up to fight against Leshem, and took it, and smote it with the edge of the sword, and possessed it, and dwelled therein, and called Leshem Dan, after the name of Dan their father.  
48 This is the inheritance of the tribe of the children of Dan, according to their families: that is, these cities and their villages.  
49 When they had made an end of dividing the land by the coasts thereof, than the children of Israel gave an inheritance unto Joshua the son of Nun among them.  
50 According to the word of the Lord they gave him the city which he asked, even Timnath-serah in mount Ephraim: & he built the city and dwelled therein.  
51 These are the heritage's which Eleazar the Priest, and Joshua the son of Nun, and the chief fathers of the tribes of the children of Israel, divided by lot in Shiloh before the Lord at the door of the tabernacle of the congregation: so they made an end of dividing the country.  
Now he entreateth of the lot of Nepthalie, which seemeth to agreed with the natures and manners of that tribe. For jacob had testified, that they should be gentle, & use fair speech to their neighbours. After this manner it seemeth, that of the one part they joined upon the children of juda, and in other parts were compassed about with the defence of their brethren. Surely, when it is said, that the tribe of Dan took Lesen by assault, there seemeth to be a secret comparison: because the children of Nepthalie did not thrust into their inheritance by force of arms: but kept themselves quietly in a peaceable province, and so under the fidelity, and as it were the protection of the tribe of juda, they were safe and at rest. But where it is said, that the children of Dan challenged by force of arms the possession of the city Lesen, which was assigned them by God, it happened after the death of joshua. But here is briefly, and by the way interlaced, that history, which is set forth more at large in the book of judges: for their valiantness was worthy of praise, so to embrace the right granted to them by God, that trusting in him they went forth manfully to chase away their enemies.  
49 When they had made an end, etc.) Now at the length here is rehearsed the thankfulness of the people toward joshua. A●hough there aught to be an equal partition of the land of Chanaan among the posterity of Abraham: yet joshua, through the excellency of his virtues, deserved some honourable reward above the rest. Neither could any man complain, that one man was enriched by the loss of many: for first by his long staying shineth forth the modesty of the holy man, that he provideth not for his private wealth, before the public state was well set in order. For where shall you find a man, which after he hath declared one or two tokens of his manhood, will not straight way make ha●te to be partaker of the prey: But joshua did not so, which thinketh not of himself, until all the land be divided. Also in the very reward itself, which he obtained, the same temperance and frugality is seen. He desireth a city to be granted to him and his family, which was indeed but a ●eape of stones: for either it was destroyed and defaced with ruins, or else there was no city at all builded there. But the conjecture may be likely, that to the intent his reward might be without envy, he required some such plot, as was not very wealthy. If any man think it an absurdity, that he bestowed not his labour freely, let him consider, that he obeyed the calling of God most liberally and freely, and that he did not take so great travel, to endure so many dangers and troubles, with the affection of an hireling. But when he had executed his office willingly, he was not to refuse a monument of the grace of God, unless with perverse & froward contempt, he would have overwhelmed his glory. For that prerogative, which was offered unto him, was nothing else but a plain testimony of that heavenly power, which was showed forth by his hand. Neither can any ambition be here noted: because he desireth nothing for himself, nor rashly thrusteth in his covetous appetite: but requireth to have that honour, which God had already bestowed upon him, to be confirmed by the consent of the people. Yea, if he had held his peace, he had given a sign of slothfulness, rather than of modesty. Where as it is rehearsed in the end of the Chapter, that joshua and Eleazar made an end of distributing the land, it pertaineth to a perpetual Law of determination of their bounds, that the children of Israel should stir or move nothing, to weaken or deface that unchangeable decree of God.   

Chap. 20.  
THE Lord also spoke unto Joshua, saying:  
2 Speak to the children of Israel, and say, Appoint you cities of refuge, whereof I spoke unto you by the hand of Moses:  
3 That the slayer that killeth any person by ignorance, and unwittingly, may flee thither, and they shall be your refuge from the avenger of blood.  
4 And he that doth flee unto one of those cities, shall stand at the entering of the gate of the city, and shall show his cause to the Elders of the city: and they shall receive him into the city unto them, and give him a place, that he may devil with them.  
5 And if the avenger of blood pursue after him, they shall not deliver the slayer into his hand, because he smote his neighbour ignorantly, neither hated he him before time:  
6 But he shall devil in that city, until he stand before the Congregation in judgement, or until the death of the high Priest that shallbe in those days: then shall the slayer return, and come unto his own city, and unto his own house, even unto the city from whence he fled.  
7 Then they appointed Kedesh in Galil in mount Nephtali, and Sechem in mount Ephraim, and Kiriatharba) which is Hebron) in the mountain of judah.  
8 And on the other side jordan toward jericho Eastward, they appointed Bezer in the wilderness upon the plain, out of the tribe of Reuben, and Ramoth in Gilead, out of the tribe of Gad, and Golan in Bashan, out of the tribe of Manasseh.  
9 These were the cities appointed for all the children of Israel, and for the stranger that sojourned among them, that whosoever killed any person ignorantly, might flee thither, and not die by the hand of the avenger of blood, until he stood before the Congregation.  
1 And the Lord spoke, etc.) Whereas it came not in their mind to appoint the cities of refuge, until they were admonished again, it seemeth that their slackness is covertly reproved: for this was decreed before by the commandment of God beyond jordan. When the like, and the very same reason is here, wherefore do they stay? why do they not bring to an end that, which they had well begun? considering that it was for great cause, that innocent persons should have safe places of refuge appointed them, lest the land should be defiled with blood: for except that remedy had been used, the kinsmen of them that were slain, by rashly revenging their death, would have doubled the mischief. Surely the people aught not to have been slack in providing to avoid that, which might be a spot or defiling of the land. Whereby we may see how slow men are, not only to do their duty, but also to be careful of their own health, except God did often prick them forward, and provoke them with the spurs of his exhortations. Howbeit, it appeareth by this, that their offence was but of negligence, that they are immediately ready to obey, and do not prolong the matter, nor hinder and stay so necessary a business with unprofitable contentions. But what was the law of these Sanctuaries, we have elsewhere declared. For by them was no impunity given to wilful murders, but if any man through error or chance had slain a man that was not his enemy, he had safe refuge unto these cities, which were appointed for the same purpose. So God helped the poor wretches, where they were without fault, lest they should have suffered punishment unworthily, when they had committed no wicked fact. In the mean time God of his clemency granted thus much to the brethren and kinsmen of them that were dead, that their sorrow should not be increased, by having them daily in their sight, by whom they were deprived of their friends. Finally, the people was accustomed to detest all manslaughter, when such manslayers as were acquitted of murder, should be banished from their house, and from their country, until the death of the high priest. For that temporal punishment did clearly show, how precious man's blood is in the sight of God. So the law, both to the whole state and every private member was just, indifferent, and profitable. But we must note briefly, that every point is not here set forth in order. For upon this condition, he that had slain a man by chance, might be preserved from danger, if first he appeared in judgement to answer the cause, and after it was thoroughly discussed and debated, he were acquitted of murder, as is more at large declared by Moses concerning this whole matter 
Deut. 1●.   
7 And they appointed, etc.) The verb, KADESH which here is set, doth signify also To consecrated and appoint. Wherefore I judge, that the cities were so chosen out, as served best for the common profit. Whereby it is gathered, that they did truly moderate themselves, that private utility gave place to public profit. But in the next Chapter, we shall see, that Kiriatharba, which afterward was called Hebron, was translated to the Levites, whereas before it was under the dominion of Caleb. Wherein the rare, yea the incomparable continency of that holy man appeared, which willingly delivered up to other men, as well the city, as the suburbs, which he might well have challenged to himself, so soon as the lot did show, that such was the pleasure of God. And it was needful, briefly to touch this change, because God would have the refuge to be only in the cities of the Levites, that their innocency might be defended among them with more fidelity and authority.   

Chap. 21.  
THen came the principal fathers of the Levites unto Eleazar, the Priest, and unto Joshua the son of Nun, and unto the chief fathers of the tribes of the children of Israel,  
2 And spoke unto them at Shiloh, in the land of Chanaan, saying, The Lord commanded, by the hand of Moses, to give us cities to devil in with the suburbs thereof for our cattle.  
3 So the children of Israel gave unto the Levites, out of their inheritance, at the commandment of the Lord, these cities with their suburbs.  
4 And the lot came out for the families of the Kohathites: and the children of Aaron the Priest, which were of the Levites had by lot out of the tribe of judah, and out of the tribe of Simeon, and out of the tribe of Benjamin, thirteen 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 half 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 half tribe of Manasseh in Bashan, thirteen cities.  
7 The children of Merarie according to their families had out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities.  
8 So the children of Israel gave by lot unto the Levites these cities with their suburbs, as the Lord had commanded by the hand of Moses.  
9 And they gave out of the tribe of the children of judah, and out of the tribe of the children of Simeon, these cities which are here named.  
10 And they were the children's of Aaron, being of the families of the Kohathites, and of the sons of Levi, (for theirs was the first lot)  
11 So they gave them Kiriatharba of the father of Anok, (which is Hebron) in the mountain of judah, with the suburbs of the same round about it.  
12 (But the land of the city, and the villages thereof, gave they to Caleb the son of jephunneh to be his possession.)  
13 Thus they gave to the children of Aaron the Priest, a city of refuge for the slayer, even Hebron with her suburbs, and Libnah with her suburbs,  
14 And jattir with her suburbs, and Eshtemoa and her suburbs,  
15 And Holon with her suburbs, and Debir with her suburbs,  
16 And Ain with her suburbs, and juttah with her suburbs, Beth shemesh with her suburbs: nine cities out of those two tribes.  
17 And out of the tribe of Benjamin they gave Gibeon with her suburbs, Geba with her suburbs,  
18 Anathoth with her suburbs, and Almon with her suburbs: four cities.  
19 All the cities of the children of Aaron Priests, were thirteen cities with their suburbs.  
1 Then came, etc.) Here is declared afterward, that which should have gone before. For the cities of refuge were not given, before they were assigned to the Levites. As also we must remember, that which was said before, that joshua and Eleazar made an end of dividing the land: for the land was not justly divided, until the Levites had their dwelling place appointed them. Therefore we must consider, that when the lots were cast in the name of the ten tribes, certain cities in the land of Chanaan were drawn out of every portion, in which the Levites should devil. For they had their portion already appointed them beyond jordan. But whereas the Levites come and require, that the gift of God may be confirmed, that they might possess their cities with their suburbs, it is like they were neglected, until they pleaded their own cause. For so it falleth out commonly, while every man is busy to provide for himself, they forget their brethren. Surely it was a shame for the people to be pulled by the ear, and to be brought in remembrance of that which God had so plainly commanded, concerning the Levites. And yet, if they had not spoken earnestly for a house, they were in danger to have lain abroad in the fields. Although we may easily gather, that the people offended, rather of negligence and forgetfulness, than of purpose to defraud them: for they make no delay, as soon as they are admonished: yea, their obedience is praised, that according to the word of the Lord they performed that which was equal and right.  
4 And the lot, etc.) Here is set forth the number of the cities, whereof must be spoken soon after. Secondly, here is plainly expressed, that the lot of the sons of Aaron, fell in the tribe of juda, which happened not by chance: for God by his marvelous counsel placed them in that seat, where he had appointed his Temple to be builded. Thirdly, the names of the cities are rehearsed, whereof Hebron is the first, which Caleb suffered to be taken from him with a good william. If any man object, that Jerusalem should have been especially given them, where they should have their lawful abiding place: the answer is easy, that small and mean cities were delivered to them, such as their state required. Moreover, Jerusalem was not yet recovered: for the jebusites had it in possession. Finally, it had been against reason, that the seat of the kingdom, should have been appointed to the Priests. And in this, their faith and religion was better approved, that they went willingly out of their native country, to do their duty about the holy affairs. For no Priest did his office there, but he was aforeigner, & dwelled in some other place. But yet their infirmity was borne withal, when they were rewarded with cities that were near about, lest it should be troublesome to them: to take along journey to do their office. But whereas one only family, and that not very populous, had thirteen cities granted for their habitation, hereof is confirmed that I have noted elsewhere, that the other tribes had many cities under their dominion, whereof here is no mention: and that shallbe confirmed more certainly soon after.  
20 But to the families of the children of Kohath of the levites, which were the rest of the children of Kohath (for the cities of their lot were out of the tribe of Ephraim,)  
21 They gave them the city of refuge for the slayer, Shechem with her suburbs in mount Ephraim, and Gezer with her suburbs,  
22 And Kibzaim with her suburbs, and Beth-horon with her suburbs: four cities.  
23 And out of the tribe of Dan, Eltkeh with her suburbs, Gibethon with her suburbs,  
24 Aiialon with her suburbs, Gathrimmon with her suburbs: four cities.  
25 And out of the half tribe of Manasseh, Tanach with her suburbs, and Gathrimmon with her suburbs: two cities.  
26 All the cities for the other families of the children of Kohath were ten with their suburbs.  
27 Also unto the children of Gershon of the families of the Levites, they gave out of the half tribe of Manasseh, the city of refuge for the slayer, Golan in Bashan with her suburbs, and Beeshterah with her suburbs: two cities.  
28 And out of the tribe of Issachar, Kis-hon with her suburbs, Dabereh with her suburbs,  
29 jarmuth with her suburbs, En-gannim with her suburbs: four cities.  
30 And out of the tribe of Asser, Mishal with her suburbs, Abdon with her suburbs,  
31 Helkoh with her suburbs, and Rehob with her suburbs: four cities.  
32 And out of the tribe of Naphtali, the city of refuge for the slayer, Kedesh in Galil with her suburbs, and Hammoth-dor with her suburbs, and Kartan with her suburbs: three cities.  
33 All the cities of the Gershonites, according to their families, were thirteen cities with there suburbs.  
34 Also unto the families of the children of Merari the rest of the Levites, they gave out of the tribe of Zebulun, Jokneam with her suburbs, and Cartah with her suburbs,  
35 Dimnah with her suburbs, Nahalal with her suburbs: four cities.  
36 And out of the tribe of Reuben, Bezer with her suburbs, and jahazah with her suburbs,  
37 Kedemoth with her suburbs, and Mephaath with her suburbs: four cities.  
38 And out of the tribe of Gad they gave for a city of refuge for the slayer, Ramoth in Gilead with her suburbs, and Mahanaim with her suburbs,  
39 Heshbon with her suburbs, and jazer with her suburbs: four cities in all.  
40 So all the cities of the children of Merari, according to their families (which were the rest of the families of the Levites) were by their lot twelve cities.  
41 And all the cities of the Levites, within the possession of the children of Israel, were eight and forty with their suburbs.  
42 These cities lay every one severally with their suburbs round about them: so were all these cities.  
43 So the Lord gave unto Israel all the land, which he had sworn to give unto their fathers: and they possessed it, and dwelled therein.  
44 Also the Lord gave them rest round about, according to all that he had sworn unto their fathers: and there stood not a man of all their enemies before them: for the Lord delivered all their enemies into their hand.  
45 There failed nothing of all the good things, which the Lord had said unto the house of Israel, but all came to pass.  
20 But to the families of the sons of Kahath, etc.) For what cause it behoved the Levites to be dispersed into every tribe, let the reader seek in Moses. Indeed this punishment was laid upon their father for the unfaithfulness and cruelty, which he practised against the Sichemites. But in steed of reproach, this dispersion was turned into their exceeding great honour, that they being placed as watchmen in every region, might keep the people in the pure worship of God. They were indeed but as tenants in every place: but with so great dignity, as overseers appointed by God, to take heed, that the people should not fall away from true godliness. This is the reason why it is reported so diligently, how many cities fell unto them in every tribe, that they might be always as watchmen, to preserve the pureness of religion amongst them.  
41 All the cities of the Levites, etc.) This place especially doth teach that, which I have touched once or twice before, that the bounds of other tribes were not so straight, but they contained a greater number of cities, than was set forth before. It is well known, that the tribe of Levy was the lest of them all. Therefore, what equity had it been, that it should have been enlarged fourfold more than the tribe of Zabulon, which we see had but twelve cities, although it was much more populous? In the tribe of Isachar are numbered only sixteen cities. The tribe of Nepthalie, nineteen. The tribe of Aser, twenty two. Surely, the division had been unequal, if more cities had been given to them that were fewer to devil in. Whereof it is gathered, that not only the towns which are rehearsed, as the appurtenances of the cities, were apt for habitation: but that other cities also were comprehended, of which there was no mention made. Finally, by the lot of the tribe of Levi it appeareth plainly, how large and how ample the dominion of the other tribes was.  
43 The Lord gave, etc.) If any man move question of the rest, the answer is easy, that the nations of Chanaan were so terrified and amazed with fear, that they thought nothing more profitable for them, than by slavish flattery to redeem peace of the children of Israel. Therefore the country was thoroughly 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, & enjoyed it, so that not one syllable wanted in the promises of God of the fruition thereof. Whereas before we saw, that many enemies were dispersed amongst them. The sentence of God was, that not one should remain alive: yet many they expelled not, but admitted them for their neighbours, as though they had been partakers of the inheritance with them: yea, they make covenants also with them. How do these things agreed together, that God gave the people the possession of the land, as he promised it, which yet was excluded from some part thereof by the force or stubborness of their enemies? That this show of contrariety may be taken away, we must discern between the certain, clear, and steadfast faithfulness of God, in keeping his promises: and the ●●ouch and negligence of the people, whereby it came to pass, that the benefit of God did fall away, as it were out of their hands. What wars so ever the people took in hand, into what part so ever they moved their standard, the victory was ready, neither was there any other let or stay, but that they might root out all their enemies, saving their own voluntary slothfulness. Wherefore, although they chased them not away, that the possession might be voided of them: yet the manifest truth of God did appear, and set forth itself: because it had been no trouble for them to have obtained the rest, if the had listed to embrace the victories that were offered. The sum of all this is, that it was through their own cowardice, that they enjoyed not the full and perfect benefit of God, which we shall see in the next Chapter more plainly.   

Chap. 22.  
THAN Joshua called the Rubenites, and the Gadites, & the half tribe of Manasseh,  
2 And said unto them, You have kept all that Moses the servant of the Lord commanded you, and have obeyed my voice in all that I commanded you:  
3 You have not forsaken your brethren this long season unto this day, but have diligently kept the commandment of the Lord your God.  
4 And now the Lord hath given rest unto your brethren, as he promised them: therefore now return ye, and go to your tents, to the land of your possession, which Moses the servant of the Lord hath given you beyond jordan.  
5 But take diligent heed, to do the commandment and Law, which Moses the servant of the Lord commanded you: that is, that ye love the Lord your God, and walk in all his ways, and keep his commandments, and clean unto him, and serve him with all your heart, and with all your soul.  
6 So Joshua blessed them, and sent them away, and they went unto their tents.  
7 Now unto one half of the tribe of Manasseh, Moses had given apossession in Bashan, and unto the other half thereof gave Joshua among their brethren on this side jordan Westward: therefore, when Joshua sent them away unto their tents, and blessed them,  
8 Thus he spoke unto them, saying, Return with much riches to your tents, and with a great multitude of cattle, with silver & with gold, with brass & with iron, & with great abundance of raiment: divide the spoil of your enemies with your brethren.  
9 So the children of Reuben, and the children of Gad, and half the tribe of Manasseh, returned, and departed from the children of Israel, from Shiloh (which is in the land of Chanaan) to go unto their country of Gilead, to the land of the possession, which they had obtained, according to the word of the Lord, by the hand of Moses.  
1 Then joshua, etc.) Here is reported the discharging of the two tribes & an half, which followed the rest of the people, not that they should conquer any thing for themselves: but because they had already obtained houses and lands without casting of lots, that they might hold out the common war with their brethren, until they also had obtained their quiet inheritance. Now, because they have been faithful companions and helpers unto their brethren: joshua pronounceth, that they have served out their full time, and so sendeth them home discharged and at liberty. Yet it may be demanded, how he judgeth them to have accomplished their lawful time of warfare, when as yet a part of the land was possessed by the enemies, the only possession whereof aught to have made a perfect end of that war. But if we call to mind that, which I said before, this knot would be easy to lose. If they had followed the calling of God, and been obedient to his power: yea, if they had not shamefully drawn back, when he reached out his hand to help them, they might easily, without any danger, and with small trouble, have dispatched the remnants of that war. Therefore, through their own sloth fullness they refused that, which God of his liberality was ready to have given them. And so it came to pass, that the covenant was fulfilled, whereby the two tribes and the half had bound themselves. For they bound themselves no otherwise, but to accompany the ten tribes, and to fight as manfully for their inheritance, as they would have done for their own. Now, seeing they have continually showed themselves faithful companions, and the ten tribes being content with their present estate do not require, but rather do secretly refuse their further aid, they are by right permitted to return freely unto their own. And their patience is worthy of commendation, that they are not moved with any weariness to make suit for their discharge, but tarry quietly, until joshua himself of his own accord do sand for them.  
5 Only take heed, etc.) He doth so set them free, and discharge them of their temporal service, that he bindeth them for ever unto the obedience of the only true God. Therefore he permitteth them to return home, but on this condition, that they served God wheresoever they become. Also he prescribeth the manner how, namely, that they keep his Law. But because the vanity and inconstancy of man's mind is such, that religion will easily vanish out of their hearts, negligence and contempt will easily grow upon them, he requireth of them study and diligence in performing the Law. And he calleth it the Law of Moses, that their minds should not flee about vain speculations in the air: but abide steadfast in that doctrine, which they had learned of the faithful servants of God. Also he toucheth the end and sum of the Law, that they love God & cleave to him: for else the outward form of worshipping hath small weight in it. The same thing he confirmeth in other words, that they serve God with all their heart, and with all their soul, by which words sincertie is noted.  
8 With much riches.) Because we have seen before, that the greatest part of the two tribes were left behind in their lands beyond jordan, when the rest went over the river to go on warfare, it was meet, that seeing they lived in quiet with their families, or else were occupied about their own domestical business, they should be content with their livings, and the fruit of their labours. And surely, it had been against reason, they should have required any part of the prey or spoil to be divided amongst them, seeing they took no pains at all, nor adventured themselves into any danger. But joshua standeth not upon the extremity of iustire: but exhorteth the soldiers, of their liberality, to make them partakers of their prey. Here it were out of season to dispute, whether the prey were common to them all, or no. For joshua doth not simply pronounce, that it was of duty which he enjoyveth them: but only admonisheth them, that seeing they were enriched by the blessing of God, they should not show themselves to be endued with humanity, except they were bountiful and liberal to their brethren: specially, seeing there was no fault in them, but that they were ready to have gone on the same warrefarre. But when he biddeth them to distribute, he doth not exact an equal partition, such as is wont to be made among companions and equals, but by giving away some part, to take away the matter of envy and hatred.  
10 And when they came unto the borders of jordan, (which are in the land of Chanaan) than the children of Reuben, and the children of Gad, and the half tribe of Manasseh, built there an altar by jordan, a great altar to see to.  
11 When the children of Israel heard say, Behold, the children of Reuben, and the children of Gad, and the half tribe of Manasseh have built an altar in the forefront of the land of Chanaan upon the borders of jordan, at the passage of the children of Israel:  
12 When the children of Israel heard it, than the whole Congregation of the children of Israel gathered them together at Shiloh, to go up to war against them.  
13 Then the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the Priest,  
14 And with him ten Princes, of every chief house a Prince, according to all the tribes of Israel: for every one was chief of their father's household, among the thousands of Israel.  
15 So they went unto the children of Reuben, & to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead, and spoke with them, saying:  
16 Thus saith the whole Congregation of the Lord, What transgression is this that ye have transgressed against the God of Israel, to turn away this day from the Lord, in that ye have built you an altar for to rebel this day against the Lord?  
17 Have we too little for the wickedness of Peor, whereof we are not cleansed unto this day, though a plague came upon the Congregation of the Lord?  
18 You also are turned away this day from the Lord: and seeing ye rebel to day against the Lord, even to morrow he willbe wroth with all the Congregation of Israel.  
19 Notwithstanding, if the land of your possession be unclean, come ye over unto the land of the possession of the Lord, wherein the Lords Tabernacle dwelleth, and take possession among us: but rebel not against the Lord, nor rebel not against us, in building you an altar, beside the altar of the Lord our God.  
20 Did not Achan the son of Zerah trespass grievously in the execrable thing, and wrath fell on all the Congregation of Israel? And this man alone perished not in his wickedness.  
10 And they came, etc.) This history is very worthy to be remembered, that when the two tribes and the half were determined to set up a monument of their common faith and brotherly concord, yet through unadvised zeal, they took such a way, as was was worthily suspected to their brethren. But the ten tribes, when they thought that the worship of God had been defiled through ungodly boldensse and rashness, being kindled with an holy anger, they took arms to be revenged upon their blood, and were not pacified, before they had received a full answer and satisfaction. For the end of the setting up of that altar, of itself was good and right. For the purpose of the sons of Reuben, and Gad, and Manasse, was to testify, that although they were divided and parted asunder, by the river, yet in religion they were all one, and maintained a mutual consent in the doctrine of the law: for there was nothing less in their mind, than to change any thing in the worship of God. But yet it was no small offence that they committed, without ask the advise of the Priest, and their brethren, to take in hand such a strange piece of work: and secondly, because the form itself of their monument was such, as might be taken in evil part. We 
Exod. 20. 24.  know how severely the law forbiddeth two altars, because God would be worshipped in one only place. Wherefore, seeing upon the very sight of it, it came into every man's mind, that they had set up a second altar, who would not have condemned them of sacrilege, as though they had invented a strange and sergeant worship contrary to the law of God? Therefore, seeing their work might have been thought to be ungodly, they aught surely in so great and weighty a matter, to have made their brethren partakers of their purpose: especially, they aught not to have neglected the judgement of the high Priest, seeing they should have inquired the will of God at his mouth. Wherefore they were worthy to be reprehended, because that (as though they had been alone in the world) they did not consider what offence might grow by the strangeness of the example. Wherefore, let us learn to attempt nothing unadvisedly, although the thing of itself be not evil, but rather let us always remember that admonition of S. Paul, that we must not only consider 
1. Cor. 6. 12. & 10. 13.  what is lawful, but also what is expedient: especially, let us take good heed, that we trouble not the minds of the godly with any new or strange examples.  
11 The children of Israel heard, etc.) There is no doubt, but that they were kindled with holy zeal, neither aught we to think, that this was too great vehemency, that for a heap of stones they armed themselves to destroy their own countrymen. For they judged truly and wisely, that the lawful Sanctuary of God was overthrown, his worship profaned, religion defiled, the consent of godliness torn asunder, the gate opened to the licence of all superstitions, if sacrifices should have been offered to God in two places: for which causes he had so straightly bound the whole people to one altar. Therefore it is not without a cause, that the ten tribes do so much detest the sacrilegious boldness in a profane altar. Wherefore, here is set forth unto us, a worthy example of godliness, that if we see the pure worship of God to be corrupted, we should seek, as much as lieth in us, to see it most sharply revenged. Indeed the sword is not given into every man's hand: but every man, according to his office and calling, aught mantully and constantly seek to maintain the pure state of religion, against all corruptions. But especially the zeal of the half tribe of Manasse was worthy of singular commendation, which setting aside all carnal respect, would not forbear their own family. And yet I confess, that this zeal, as godly as it was, is not without some disordered affection: for before they had inquired of the intent of their brethren, and understood the cause thoroughly, they make haste to decree war against them. I confess they do it not, but under condition: because they sand Ambassadors, which should report the cause unto them, when they had well and thoroughly understood the matter, neither do they move one finger to take punishment, before they were perfectly certified of the crime. Therefore the heat of their anger may be excused, whiles they prepare themselves to fight, if there had been any such departing from religion found out, as they suspected.  
16 Thus saith all the congregation of the Lord, etc.) Even as though it had been already known, that this second altar had been set up against the only altar of GOD, they begin to chide with them, and that very hardly, and sharply. Therefore, they take this as confessed, that this altar was builded, upon which the two tribes did offer their sacrifices. Here they are deceived in their opinion, because it was set up for an other end and purpose. But if it had been true, which they had conceived in their minds, all the expostulations which they use, had been just: for it had been a plain Apostasy, and falling away, to change any thing in the law of God, 
1. Sam. 15. 22.  with whom obedience is more worth than all sacrifices: and this their condemnation is founded upon very good reason, that they are guilty of Apostasy, which withdraw themselves from the only true altar.  
17 Is it a small thing for us, etc.) They amplify the wickedness through their stubborness, that they cease not to provoke God oftentimes with their abominations. They allege for that, a notable example, and that was fresh in memory. For when they did compass the Sanctuary, and the four quarters of the world, as good watchmen of God, when they had a rule given them how to worship God aright, in which they were kept in continual exercise: yet they were deceived through the enticement of harlots, and defiled themselves with filthy superstitions, and worshipped Baal-peor. Because the whole people were entangled with this wickedness, the ten Ambassadors doubt not, to adjoin themselves as partakers of that offence. Therefore they demand, Is not that iniquity sufficient for us, which we committed about the idol of Peor? They add moreover, that they are not yet cleansed from it, as though they should say, The remembrance of it, is not yet buried: Or the vengeance of God yet quenched. Thereupon they gather, that the two tribes, and the half, while through wicked stubborness they turn themselves from God, and cast off his yoke, do not only provide evil for themselves: but also procure like destruction for the whole people: because God will revenge this injury further: which they confirm also by the example of Achan, which when he alone, and that privily, had stolen of the accursed things, yet he alone suffered not punishment of his sacrilege: but drew other with him also: like as it well appeared, when some were slain in the field, and all the rest shamefully put to flight, because that pollution remained among the people. And they reason from the greater to the lesser: If the anger of God did burn against many, for the secret offence of one man, much less shall the people escape unpunished, if they dissemble, and will not revenge so manifest idolatry. Yet this mean and indifferent sentence is interlaced, that if the two tribes, and half, have builded this altar, as though their condition were worse, because they dwelled not in the land of Chanaan: that they also might come, and devil in the land of Chanaan, rather than they should provoke God with false counterfeiting of his religion. Hereof we gather, that they were not stirred up with any vain force of affection, when they are ready with their own loss and hindrance, gently to admit them into fellowship, and part of inheritance, which had desired themselves a seat and dwelling place in an other country.  
21 Then the children of Reuben, and the children of Gad, and half the tribe of Manasseh, answered, and said unto the heads over the thousands of Israel,  
22 The Lord God of gods, the Lord God of gods, he knoweth, and Israel himself shall know: if by rebellion, or by transgression against the Lord we have done it, save thou us not this day:  
23 If we have built us an altar to return away from the Lord, either to offer thereon burnt offering, or meat offering, or to offer peace offerings thereon, let the Lord himself require it:  
24 And if we have not rather done it for fear of this thing, saying, In time to come your children might say unto our children, What have ye to do with the Lord God of Israel?  
25 For the Lord hath made jordan a border between us and you, ye children of Reuben, and of Gad: therefore ye have no part in the Lord: so shall your children make our children cease from fearing the Lord.  
26 Therefore we said, We will now go about to make us an altar, not for burnt offering, nor for sacrifice,  
27 But for a witness between us and you, and between our generations after us, to execute the service of the Lord before him in our burnt offerings, and in our sacrifices, and in our peace offerings, and that your children should not say to our children in time to come, You have no part in the Lord.  
28 Therefore said we, If so be that they should so say to us, 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 witness between us and you:  
29 God forbidden, that we should rebel against the Lord, & turn this day away from the Lord, to build an altar for burnt offering, or for meat offering, or for sacrifice, save the altar of the Lord our God, that is before his Tabernacle.  
30 And when Phinehas the Priest, and the Princes of the congregation, and heads over the thousands of Israel, which were with him, heard the words that the children of Reuben, & the children of Gad, and the children of Manasseh spoke, they were well content.  
31 And Phinehas the son of Eleazar the Priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we perceive, that the Lord is among us, because ye have not done this trespass against the Lord: now ye have delivered the children of Israel out of the hand of the Lord  
32 Then Phinehas the son of Eleazar the Priest with the Princes returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, unto the land of Chanaan, to the children of Israel, and brought them answer.  
33 And the saying pleased the children of Israel, and the children of Israel blessed God, and minded not to go against them in battle, for to destroy the land, wherein the children of Reuben and Gad dwelled.  
34 Then the children of Reuben, and the children of Gad, called the altar Edelbert, for it shallbe a witness between us, that the Lord is God.  
21 Then answered, etc.) The state of the cause standeth upon definition. For the children of Reuben, Gad, and Manasse, excuse the matter, that they had an other purpose and intent, and so the crime is wiped away: because the quality of the fact is otherwise than the rest did take it. But whereas they make no stir, nor move any contention, for the injury that was offered unto them, it is an example of rare modesty, which is set forth for us to follow, that if it happen at any time, that that which is rightly & well done of us, be blamed falsely and unjustly by them that are unskilful, it may suffice us to confute the reprehension in such sort, as we may be purged of the crime supposed. But that they may purchase unto themselves the greater credit, and better testify their innocency, with a most weighty obtestation they reject and detest that heinous wickedness, 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 vehemency also they confirm, how faithfully they desire to continued in the doctrine of the law, and how greatly they abhor all contrary superstitions. But because their purpose was not known to men, and according to every man's head was expounded in diverse sentences and opinions: therefore they appeal to the judgement of God, & offer themselves to suffer punishment, if he know they have attempted any thing of evil purpose or intent. And that they may prove themselves to be unlike to hypocrites, which with devilish impudency will not stick an hundred times to call upon God to be their judge, when their conscience nevertheless doth accuse them within, they do not only pretend their conscience, but also do pronounce, that all the people shallbe witness: as if they said, It shallbe found manifest in deed, that it came never in their thought, to invent a new worship of God: and they do rightly interpret, how that altar should have been unlawful, namely, if they had determined to offer their sacrifices upon it. For the law did not simply condemn heaps of stones: but appointed, that sacrifices should be offered in one place only, to retain the people in one faith, that religion should not be rend a sunder, that licence should not be granted to the rashness of many, and so every one should fall away after their own inventions. Thus we see, that the quality of the fact being showed, the detestable use is taken away, which their ten tribes had imagined. It is in deed unproperly, but yet aptly, according to the rudeness of our sense, that God is placed above all gods. For he could not truly be compared with other, if there were no more but he. And therefore, to avoid this absurdity, some do expound it of Angels, which although in some places it may well agreed to be true, yet I deny that it can be so taken in all places. Neither aught it to seem any hard phrase, that he which is but one, and the only God, should be called The God of gods, because he hath none equal: but is above all height, and doth in deed obscure and darken with his glory, and bring to nothing, all names of Godhead, which are celebrated in the world. So this manner of speech aught to be referred to the sense of the common people.  
26 And we said, etc.) That gross impiety, whereof they were 
Exod. 20. 4. Leu. 26. 1. Deut. 5. 8.  accused, is very well confuted: and yet they seem not to be altogether without fault, because the law forbiddeth to set up any images. But the excuse is easy, that no other images are condemned, but such as were made to represent God. But to set up a heap of stones for a Trophy, or for testimony of a miracle, or in the remembrance of some notable grace of God, the law did never forbid: for else, both joshua, and many holy judges, and Kings, which did the like, had defiled themselves with profane superstition. But nothing else displeased God, but that the minds of men should be drawn downward, that he should be worshipped after a gross and earthly manner. Therefore the children of Reuben, Gad, and Manasse, do well & sufficiently discharge themselves from offence, while they profess, that there shallbe none other use of the altar, but that it should be a bond of their brotherly conjunction, for which they bring a good reason. Because it was to be doubted, lest in long process of time, the ten tribes would exclude the rest from them, as strangers, because they did not inhabit the same land. For in as much as the region beyond jordan, was not at the first comprehended in the covenant, their several dwelling might have moved occasion of dissension. Therefore they provide in time for their posterity, that by the altar, as it were by public records, they might defend their right, that so the one sort might acknowledge the other for their brethren, and altogether serve the only true God.  
30 When Phinees, etc.) Phinees and the Ambassadors do rightly temper their zeal, while they do not frowardly persist, nor urge the prejudice which they had conceived, but gently and willingly do admit their excuse. For many there are, which if they be offended and exasperated with any matter, there is no defence that can pacify them, but they will always found out somewhat, which they may maliciously and unjustly carp and find fault with all, rather than they will seem to give place to reason. And this example is worthy to be noted, that if at any time we be offended before we have known a matter thoroughly, we may take heed of frowardness: but rather that we may ●eue place immediately to equity and right. Moreover, that the children of Reuben, Gad, and Manasse, are found clear from this heinous offence, Phinees and the Ambassadors do ascribe it to the grace of God. For by these words, (We know that the Lord is in the midst of us,) they signify, that God hath been merciful unto them, and hath had a care of their health and preservation. Which is to be marked diligently: for there upon again it is gathered, that we never decline altogether from God, or fall away unto impiety, except he forsake us, and being forsaken doth cast us into a reprobate mind. Therefore, all idolatry doth show, that God was estranged from them before, that by just excecation & blinding of them, he might take punishment of their wickedness. In the mean time we must note this, that we do no longer continued in godliness, than God is present with us, and holdeth us up with his hand, and confirmeth us with the virtue of his spirit unto continuance and perseverance. Phinees and the Ambassadors say they were delivered by the children of Reuben, Gad, and Manasse: because the vengeance of God is no more to be feared, when all suspicion of wickedness is purged. At the length, the like equity & humanity showeth itself in the whole people: for they received gladly the defence of their brethren, and gave thanks unto God, that he had preserved his people from such an heinous offence. And although they were suddenly set one fire, yet they departed with quiet minds. Likewise, the two tribes and the half give all diligence to perform their duty, when they give such a name unto the altar, which by teaching the right use thereof, might withdraw the people from all superstition.   

Chap. 23.  
ANd a long season after that the Lord had given rest unto Israel from all their enemies round about, and Joshua was old, and stricken in age,  
2 Then Joshua called all Israel, and their Elders, and their Heads, and their judges, and their Officers, and said unto them, I am old, and stricken in age.  
3 Also ye have seen all that the Lord your God hath done unto all these nations before you, how the Lord your God himself hath fought for you.  
4 Behold, I have divided unto you by lot these nations that remain, to be an inheritance according to your tribes, from jordan, with all the nations that I have destroyed, even unto the great Sea Westward.  
5 And the Lord your God shall expel them before you, and cast them out of your sight, and ye shall possess their land, as the Lord your God hath said unto you.  
6 Be ye therefore of a valiant courage, to observe and do all that is written in the book of the Law of Moses, that ye turn not there from, to the right hand, nor to the left.  
7 Neither company with these nations: that is, with them which are left with you, neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor bow unto them:  
8 But stick fast unto the Lord your God, as ye have done unto this day.  
9 For the Lord hath cast out before you great nations and mighty, and no man hath stand before your face hitherto.  
10 One man of you shall chase a thousand: for the Lord your God, he fighteth for you, as he hath promised you.  
11 Take good heed therefore unto yourselves, that ye love the Lord your God.  
Here is reported that solemn contestation, which joshua used a little before his death, that he might leave the pure worship of God alive behind him. And although the peace and rest, which the Israelits had obtained among the nations of Chanaan, be here rehearsed for an excellent benefit of God: yet it is meet we call to remembrance, that which I taught before, as it came to pass through their own slothfulness, that they dwelled among their enemies, whom they aught to have chased away and destroyed. But yet the mercy of God is worthily praised, that he pardoned their unthankfulness. Also this godly carefulness of joshua is here set forth to be followed of all them that be in authority. For as he shall not be counted a good father nor a provident, which thinketh of his children but unto the end of his life, except he extend his care further, and as much as lieth in him doth provide for them after his death: so good magistrates & governors aught to foresee, that such good and well ordered state as they leave, they confirm & prolong for a long time after them. For this cause Peter saith, that he would endeavour, 
1. Pet. 1. 1●.  that after he was departed out of the world, the Church might still be mindful of his admonitions, and receive some fruit of them. Where it is said, that he called all Israel, it followeth immediately after, the Elders, and Heads, and judges, and Rulers, which I do thus interpret, that it was free for all men to come, but that assembly was appointed of Heads and Rulers. And so this later member of the sentence seemeth to me, to be an exposition of the former. And surely, it is by no means credible, that the whole people was called together, neither could it be. Therefore after this manner, the people were called, because the ●l●ers, judges, and such like, were commanded to come, and to bring with them as many as would willingly come. Here is indeed rehearsed a double speech of joshua: but the writer of the history seemeth to me first to touch the sum of his whole oration briefly, as the use of the tongue is, and afterward to prosecute more at large, and to comprehend that which he omitted. In this part, which hath the first place, joshua doth briefly exhorts and encourage the people to a certain trust in the continual and unwearied grace of God. For when they had tried God to be true in all things, there is no occasion of doubting left to them hereafter, but that they may safely hope for the same success, in vanquishing and destroying all the rest of their enemies. Also he setteth before them the casting of the lots, whereby he had divided unto them the rest of the land, as an earnest or pledge of the undoubtful fruition of the same, because he had not unadvisedly, but by the commandment of God, described and allotted to every tribe their seat and borders.  
6 Strengthen therefore, etc.) Now he showeth the way how to overcome, jest they should take themselves to gross security, as often times it cometh to pass in steed of faith and trust. Therefore he affirmeth, that God would be merciful unto them, promising that whatsoever they take in hand shall have happy success, if they continued in the obedience of the law. The hypocrites, although they do securely contemn God, and laugh him to scorn, yet they would have him bound unto them: yea with full mouths, not without great folly, they boast of his promises. But true faith doth so rest in God, that also it retaineth men in his fear. Finally, that GOD may be found, he must be sought unfeignedly: and if we desire that he should look upon us, we must take heed, that we turn not our backs unto him. By the verb of strengthening, as it is said elsewhere, he meaneth an earnest endeavour: because that in so great weakness, no man shall thoroughly prepare himself to keep the law, except he endeavour above his strength. Also we must note, the definition of true obedience, which is here repeated out of Moses, that we turn not aside, either unto the right hand, or to the left hand. 
Deut. 5. 32.   
7 Neither mingle yourselves, etc.) He doth admonish them expressly, that they can not otherwise well satisfy their duty, except they do earnestly beware of all corruptions. For they were compassed round about with the snares of Satan: and we know how ready, yea rather, how hasty & greedy they were to embrace superstitions. Therefore, first of all he forbiddeth them, that too near acquaintance of the Gentiles do entangle them with society of their wickedness. For, to mingle, in this place, is as much as to carry the yoke, in S. Paul. Finally, first of all he removeth the provocations or enticements of idolatry; and afterward he detesteth idolatry it 
2. Cor. 6. 14:  self. And here is to be noted, that he doth not express either kneeling, or sacrifices, or other ceremonies: but by the words of making mention, and swearing, he doth signify all parts of godly religion. Whereof we gather, that God's honour is taken away from him, when never so little a part of all things which he challengeth unto himself, be translated unto idols. Therefore he concludeth, that they must cleave unto God alone, which is as much in effect, as to be altogether addict unto him.  
9 Therefore he hath driven out, etc.) He signifieth, that so they be not changed, God for his part will not be changeable. Therefore, so they may obtain the favour of GOD, he assureth them, tha● they shall have a continual course of victories. At the length, he exhorteth them again, that as they love their own life and health, so they would be earnest to love God. Out of which spring ariseth all true obedience: for, except we do love him freely, and of a willing mind, in vain we shall study to frame our manners according to the outward form of the Law.  
12 Else, if ye go back, and cleave unto the rest of these nations: that is, of them that remain with you, and shall make marriages with them, and go unto them, and they to you,  
13 Know ye for certain, that the Lord your God will cast out no more of these nations from before you: but they shallbe a snare and destruction unto you, and a whip on your sides, and thorns in your eyes, until ye perish out of this good land, which the Lord your God hath given you.  
14 And behold, this day do I enter into the way of all the world, and ye know in all your hearts, and in all your souls, that nothing hath failed of all the good things, which the Lord your God promised you, but all are come to pass unto you: nothing hath failed thereof.  
15 Therefore, as all good things are come upon you, which the Lord your God promised you, so shall the Lord bring upon you every evil thing, until he hath destroyed you out of this good land, which the Lord your God hath given you.  
16 When ye shall transgress the covenant of the Lord your God, which he commanded you, and shall go and serve other gods, and bow yourselves to them, then shall the wrath of the Lord wax hot against you, and ye shall perish quickly out of the good land, which he hath given you.  
12 Therefore if ye turn away, etc.) According to the usual method and order of the Law, he addeth threatenings, that if they be not sufficiently touched with the sweetness of the grace of God, yet at the lest through fear they may be stirred up to do their duty. It is a shame indeed, that when God doth gently allure men to come to him, they do not immediately run forth to meet him, that they may answer his gentleness with ready & cheerful obedience: but such is the slothfulness of the flesh, that it hath always need of the spurs of threatenings. Wherefore joshua keepeth the usual order of the Law, while he striketh a terror into the Israelites, if they do not study earnestly and willingly to embrace the favour of God, when it is offered unto them. And this was not once or twice denounced unto them, that the nations of Chanaan should be pricks 
Num. 33. 55  in their sides, and thorns in their eyes, if they had any familiarity with them. First, because God had consecrated that land unto himself, he would have it be purged of all corruptions: secondly, because he saw how easy it was to have the people corrupted by evil examples, he would also provide a remedy for that mischief. Now, whereas the people on the one side esteemed it as nothing, that the land was defiled with ungodly 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 just reward of so gross contempt, that they should feel them hateful & troublesome, whom they had so evil spared and pardoned. And that that which both Moses & joshua threatened was thoroughly fulfilled, it appeareth sufficiently out of the book of judges. And yet this open threatening of the vengeance of God was not altogether unprofitable: for after joshua was dead, they took courage to make war. But this heat soon vanished away: for not long after, they were defiled with ungodly superstitions of the Gentiles. Whereby we may see the intemperance of man's nature in coveting false religion, which with no bridles can be sufficiently restrained. Now it is good to consider, how far forth this doctrine pertaineth to us. That ancient people had this peculiar commandment, that by destroying the nations of Chanaan, they should be separated from all ungodly corruptions. We at this day have no certain region appointed unto us, which might separate us from them: neither are we armed with the sword to kill all the ungodly: only we must beware, that too much familiarity do not wrap us in the fellowship of their wickedness. For it is more than a hard matter, when we do willingly intermeddle with them, to keep ourselves that we be not dashed with some blot or spot of their ungodliness. Because this point is sufficiently handled in other places, I do but briefly touch it here.  
14 Behold I, etc.) Because it is appointed for all men once to die, joshua sayeth, that end draweth near unto him, which abideth all 
Heb. 9 27.  men: because he also was borne a mortal man. And these words he applieth unto the comfort of the people, lest they should vex themselves with immoderate sorrow when he was taken away from them. For there is no doubt, but he left a wonderful desire of him, seeing the people, when their head was taken away, was as a headless and unperfect body. Therefore he admonisheth them, that seeing the course of his life is brought even as it were to the mark or end, they must not require, that his condition should be other, than is of all mankind. But yet he meaneth not that all men die alike, because the uncorruptible seed of heavenly doctrine, discerneth and divideth the faithful from the unfaithful, that they perish not together with them: but here he doth only touch that, which is common to all, namely, when the course of this life is ended, to go out of the world. Therefore the sum of his speech cometh to this effect: As God by his benefits and fulfilling of his promises, hath proved himself to be true: so his threatenings should not be vain and frustrate, that by their utter destruction he would revenge the profanation and defiling of his worship.   

Chap. 24.  
AND Joshua assembled again all the tribes of Israel to Shechem, and called the Elders of Israel, and their heads, and their judges, and their officers, and they presented themselves before God.  
2 Then Joshua said unto all the people, Thus saith the Lord God of Israel, Your fathers dwelled beyond the flood in old time, even Terah the father of Abraham, and the father of Nachor, and served other gods.  
3 And I took your father Abraham from beyond the flood, and brought him through all the land of Chanaan, and multiplied his seed, and gave him Izhak:  
4 And I gave unto Izhak, jaakob, and Esau: and I gave unto Esau mount Seir, to possess it: but jaakob & his children went down into Egypt.  
5 I sent Moses also and Aaron, and I plagued Egypt: and when I had so done among them, I brought you out.  
6 So I brought your fathers out of Egypt, and ye came unto the Sea, and the Egyptians pursued after your fathers with chariots and horsemen unto the read Sea.  
7 Then they cried unto the Lord, and he put a darkness between you and the Egyptians, & brought the Sea upon them, and covered them: so your eyes have seen what I have done in Egypt: also ye dwelled in the wilderness a long season.  
8 After, I brought you into the land of the Amorites, which dwelled beyond jordan, and they fought with you: but I gave them into your hand, and ye possessed their country, and I destroyed them out of your sight.  
9 Also Balak the son of Zippor King of Moab arose and warred against Israel, and sent to call Balaam the son of Beor for to curse you,  
10 But I would not hear Balaam: therefore he blessed you, and I delivered you out of his hand.  
11 And ye went over jordan, and came unto jericho, and the men of jericho fought against you, the Amorites, and the Perizzites and the Chanaanites, and the Hittites, and the Girgashites, the Hivites, and the jebusites: and I delivered them into your hand.  
12 And I sent Hornets before you, which cast them out before you, even the two Kings of the Amorites, and not with thy sword, nor with thy bow.  
13 And I have given you a land, wherein ye did not labour, and cities which ye built not, and ye devil in them, & eat of the vineyards and olive trees, which ye planted not.  
14 Now therefore fear the Lord, and serve him in uprightness and in truth, and put away the gods, which your fathers served beyond the flood, and in Egypt, and serve ye the Lord.  
1 So joshua gathered, etc.) Now in my judgement he doth more at large declare these things, which he touched before more briefly. For it is not like, that the people were twice for one cause drawn into a strange place. Therefore the order of the history is knit together by repetition. For which cause I translate the Conjunction VAV, Therefore, which may continued the narration already begun. And now he expresseth that, which before he spoke not of, that they all stand before GOD, whereby the dignity and reverence of that assembly may seem to be more holy. For there is no doubt, but joshua did call upon the name of God, after a solemn manner: and preached unto the people as it were in his presence, that every one might consider with himself: that God was precedent of that assembly, and that they had not in hand there, any private affairs: but the confirmation of a holy and inviolable covenant with God himself. And hereunto, that which followeth soon after, that there was the Sanctuary. Wherefore it is likely, that the Ark of the covenant was brought thither, not of intent to change the place: but that in so serious an action, they might appear before the judgement seat of God upon earth. For no religion did forbid the Ark to be removed: and the place Sichem was not far distant from thence.  
2 Beyond the river, etc.) He taketh his beginning of their free adoption, by which GOD did so prevent them, that they could not boast of any excellency or merit. For God had bound them to himself with a straighter bond, that when they were equal with other nations, God did notwithstanding choose them unto himself for a peculiar people, for no other respect, but only of his mere good will and favour. Furthermore, that it might more clearly appear, that there was nothing wherein they could glory, he bringeth them to their first beginning, and putteth them in mind, that their fathers did so devil 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 idolatry, he was drawn out of it as it were out of hell. The jews indeed, that they might challenge unto themselves a sergeant dignity of their kindred, do feign a fable, that their father Abraham, when he would not acknowledge the fire of Chaldea for a god, was driven to flee out of his country. But if we consider the purpose of God's spirit, he is no more exempted from the crime of the public error, than There and Nachor. To what end doth he say, that the fathers of the people served strange gods, and that Abraham was plucked out from thence, but that the free mercy of God might shine in the very first beginnings? For if Abraham had been unlike the rest, his godliness would have made a difference of him. But this mark is purposely shot at, that he should not excel in any dignity of his own, which might blemish the glory of God, but that his posterity might acknowledge, that when he was cast away, he was raised up from death to life. But this was incredible, and like a monster, that while No was yet alive, idolatry was not only commonly received in the world: but also had entered into the family of Sem, in which at the lest the pure religion aught to have flourished. Surely, how great the mad rage and untamed fury of men is in this behalf, hereby it may be known, that the holy Patriarch, unto whom a special blessing of God was given, was not able to bridle his posterity, but that they left the true GOD, and gave over themselves to superstition and idolatry.  
3 And I took your father, etc.) By this word is better confirmed, that which I taught before, that Abraham by his own virtue did not swim out of that deep gulf of ignorance and errors, but was brought out by the hand of God. For it is not said, that he sought God of his own accord, but that he was taken away by him, and carried into another place. He amplifieth his benefices, in that he did marvelously preserve Abraham, in all his long pilgrimage. But that which followeth breedeth some doubt, that God multiplied the seed of Abraham: and yet gave him only Isaac: for there is no mention but of him. This comparison doth set forth the singular grace of God toward them, that when Abraham had many children, yet their father only kept the place of his lawful heir. In the same sense it is added soon after, that when Esau and jacob were natural brethren, and twins, yet the one was taken, and the other refused. Wherefore we see how notably, as well in the person of Ishmael and his brethren, as of Esau, he extolleth the mercy and goodness of God toward jacob: as if he said, that his stock did not excel the other, but only because it pleased God so to accept him.  
4 jacob and his sons, etc.) After the banishment of Esau, the going down of jacob into Egypt is told: which although it be touched in one word, yet it comprehendeth an ample, large, and plentiful matter of the fatherly favour of God. And there is no doubt, although the author of the book doth not extol every miracle with excellent commendations, yet joshua declared unto the people the sum of their deliverance, as much as was sufficient. First therefore he setteth forth the miracles showed in Egypt. Afterwards he celebrateth their passage through the red Sea, where God, through his wonderful power, did help them. Thirdly, he rehearseth the time that they wandered in the wilderness.  
8 Afterwards I brought you, etc.) Now at the length he beginneth to entreat of those victories, which opened a way for them to possess the land. For though the region beyond jordan was not promised in the covenant of inheritance: yet since God by his decree had annexed it to the land of Chanaan, as a heaping up, and an increase of his benefits, joshua doth not without cause couple them together: & doth not only declare, that while they trusted in the power of God, they had the upper hand in all their wars: but also were defended against the pestilent deceit which Balaak practised against them. For although that deceiver Balaam could have prevailed nothing with his cursings and magical execrations: yet it was very profitable, to see the wonderful power of God, in overthrowing of his malice. For it was even as much, as if he hand to hand had fought against all their hurts & hindrances. And that he might more certainly persuade them, that they obtained the victory, not only because God was their guide, but through his only power, he repeateth that which is read in Moses, that Hornets were sent, which 
Deut. 27. 20.  without the hand of men should overthrow their enemies. And this was a more notable miracle, than if by any other means they had been overthrown, put to flight, and discomfited. For they that have been conquerors with small a do beside their expectation, although they confess that victory is the gift of God: yet soon after being blinded with pride, they translate his praise to their own counsel, diligence, and valiantness. But when the matter is brought to pass by Hornets, the virtue and power of God is undoubtedly affirmed. Therefore it is concluded, that the people did not conquer the land by their own sword nor bow, as it is repeated in the. 44. Psalm, and seemeth to be taken from hence. Last of all, when he put the people in mind, that they did eat the fruit of other men's labours, he exhorteth them to love God, as his liberality towards them doth deserve.  
15 And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve, whether the gods which your fathers served (that were beyond the flood,) or the gods of the Amorites, in whose land ye devil: but I and mine house will serve the Lord.  
16 Then the people answered and said, God forbidden that we should forsake the Lord, to serve other gods.  
17 For the Lord our God, he brought us and our fathers out of the land of Egypt, from the house of bondage, and he did those great miracles in our sight, and preserved us all the way that we went, and among all the people through whom we came.  
18 And the Lord did cast out before us all the people, even the Amorites which dwelled in the land: therefore will we also serve the Lord, for he is our God.  
19 And Joshua said unto the people, You can not serve the Lord: for he is an holy God: he is a jealous God: he will not pardon your iniquity, nor your sins.  
20 If ye forsake the Lord, & serve strange gods, than he will return and bring evil upon you, and consume you, after that he hath done you good.  
21 And the people said unto Joshua, Nay, but we will serve the Lord.  
22 And Joshua said unto the people, You are witnesses against yourselves, that ye have chosen you the Lord, to serve him: and they said, We are witnesses.  
23 Then put away now, said he, the strange gods which are among you, and bow your hearts unto the Lord God of Israel.  
24 And the people said unto Joshua, The Lord our God will we serve, and his voice will we obey.  
15 But if it be grievous, etc.) joshua seemeth here to have little consideration what becometh a godly and wise Governor. If the people had forsaken God, and been carried after idols, it had been his part to take punishment of their ungodly and wicked defection. But now, when he giveth them leave to choose whether they will serve God or not, he looseth the bridle, that they may boldly run headlong into all licentiousness of sinning. That also which followeth, seemeth to be more absurd, when he denieth that they are able to serve God: as though he would of purpose drive them to cast off his yoke. Howbeit, it is not to be doubted, but that his tongue was governed by the direction of God's spirit, that he might touch them at the very heart. For when God driveth men into his obedience, they are often times willing enough to profess the desire of godliness, from which notwithstanding they fall away soon after: so they build without a foundation. This cometh to pass, because they do neither distrust their own weakness, so much as they aught to do: nor consider how hard a thing it is, to give over themselves wholly to God. Wherefore, we have need of an earnest examination, that we be not carried up on high through a light motion, & so in the very first attempt, the success do fail us. For this purpose of trial, joshua setteth the Israelites at liberty, that as though they were free, and at their own choice, they might choose again what God they would worship: not that he would drive them away from true religion, which were too apt of themselves to fall away: but that they should not promise' unadvisedly that which they would break in short time after. For the purpose of joshua was to renew the covenant, and to confirm that which was already made with God, as we shall see. Therefore, not without cause he giveth them liberty to choose, that they should not afterward pretend, that it was of necessity, when they had bound themselves by their own consent. In the mean while to touch them with shame, he doth testify, that he and his house would continued in the worship of God.  
16 The people answered, etc.) Now appeareth no small fruit of this free choice offered unto them, when the people do not incline to any other religion, nor receive any thing to obey, which they have heard elsewhere: but pronounce, that it were exceeding great wickedness to fall away from God. And so it availeth not a little to the confirmation of the covenant, that they bind themselves of their own accord. The effect of their answer is, that seeing God by marvelous redemption hath purchased them to be his peculiar people, and hath always assisted them, and showed that he is their God, it should be detestable unthankfulness, if they should forsake him, and fall to strange gods.  
19 And joshua said, etc.) Here it seemeth, that joshua doth altogether unreasonably, which discourageth the prompt and willing desire of the people. For to what end doth he deny, that they are able to serve God, but that by very impossibility he might cast them in despair, whereby they must needs be alienated from the fear of God: But by this so sharp contestation, it was needful, that the people, which were slack and dull through security, should be awakened, which thing we see lacked not good success, though it continued not long. For they are not discouraged nor made slacker: but having overcome this hindrance, they answer readily, that they will be constant in doing their duty. Finally, joshua doth not discourage them from serving God: but only declareth, how stubborn and disobedient they are, that they may learn to change their froward disposition. So Moses, in his song, when he seemeth to make a divorce between God and them, doth nothing else but prick and sharpen them, that they go not forward to be like themselves. 
Deut. 32.  joshua in deed doth reason simply of the nature of God: but chief he bendeth his edge against the froward manners and untamed stubborness of the people. He pronounceth, that God is holy and zealous. This truly should not discourage men from his service: but hereof it followeth, that he will have nothing to do with them that be unpure, wicked, and unholy contemners of him, and which are not afraid to provoke him to anger. For such shall find him unable to be appeased. But where it is said, that he will not spare their wickedness, no general rule is set down: but the speech is directed against disobedient persons, as in many places beside. For he speaketh not here of every offence, and special sin, but of the gross denying of God, as the next verse doth show. Wherefore, the people do answer more freely, that they will serve God.  
22 And joshua s●ied, etc.) Now we see what mark joshua did shoot at: not that the people being amazed by fear, should be driven away from religion: but that the bond might be holier, seeing that of their own accord they desired his government, and had yielded themselves into his fidelity and protection, that they might live under his defence. Therefore in their own conscience they acknowledge, that they shallbe guilty and convict of unthankfulness, except they kept promise'. And though they did not feginedly profess, that they would be witnesses unto their own damnation: yet how lightly the remembrance of this promise fell away, it appeareth in the book of judges. For when the Elders were dead, they were quickly drawn asunder into diverse superstitions. By which example we are taught, how manifold deceipts do possess the senses of men, and what crooked corners do hide their hypocrisy and vanity, until their own vain confidence deceive themselves.  
23 Now therefore take away, etc.) How could it be, that they which were of late so sharp revengers of superstition, have suffered idols to have place among them, and yet the words sound so, that they should take away from amongst them the strange gods. If we understand, that their houses were yet polluted with idols, we may see as it were in a clear glass, how sweetly the greatest part of men do flatter themselves in their vices, which against other they pursue with extreme ●igour and severity. But because it seemeth not like unto me, that after the punishment of Achan, they durst be so bold to de●●le themselves with such manifest sacrileges, I do rather refer it to their affection, that they should drive away far from them all inventions of feigned gods. For before, in the same Chap. he exhorteth them to take away the gods, whom their fathers served beyond the river, and in Egypt. But no man will think, that the idols of Chaldea were laid up in their closerts, or else that they brought those filthy corruptions out of Egypt, which should be cause of hateful discord between God and them. Wherefore, the simple sense is, that they should renounce all idols, and deliver themselves from all corruptions, that they may worship the only true God purely. For hitherto pertaineth that clause, That they may incline their heart to the Lord, which is as much, as to rest only upon him, or to set their love upon him, and that they should delight and be content with him alone.  
25 So Joshua made a covenant with the people the same day, and gave them an ordinance and law in Shechem.  
26 And Joshua wrote these words in the book of the Law of God, and took a great stone, and pitched it there under an Oak that was in the Sanctuary of the Lord.  
27 And Joshua said unto all the people, Behold, this stone shallbe a witness unto us: for it hath heard all the words of the Lord which he spoke with us: it shallbe therefore a witness against you, lest ye deny your God.  
28 Then Joshua let the people departed every man unto his inheritance.  
29 And after these things, Joshua the son of Nun, the servant of the Lord died, being an hundred and ten years old.  
30 And they buried him in the border of his inheritance in Timnath-serah, which is in mount Ephraim, on the Northside of mount Gaash.  
31 And Israel served the Lord all the days of Joshua, and all the days of the Elders that overlived Joshua, and which had known all the works of the Lord, that he had done for Israel.  
32 And the bones of joseph, which the children of Israel brought out of Egypt, buried they in Shechem, in a parcel of ground, which jaakob bought of the sons of Hamor the father of Shechem, for an hundred pieces of silver, and the children of joseph had them in their inheritance.  
33 Also Eleazar the son of Araon died, whom they buried in the hill of Phinehas his son, which was given him in mount Ephraim.  
25 So joshua made a covenant, etc.) This place declareth, for what end this assembly was called, that the people renewing the covenant, might be more addict and straightly bound unto God. Therefore in this contract joshua was the messenger of God, which required faith and obedience of the people in his name. Therefore, the second clause is added, that he propounded to them the precept and the judgement. For they do utterly deprave and pervert the sense, which do expound these words of some new speech of joshua: when they aught to be understood properly of the law of Moses, as if it were said, That joshua made none other covenant, than that they should remain constant in keeping the law, and that none other articles of the covenant were propounded: but that they were confirmed in that doctrine, which they had before embraced and professed. Like as Malachias also, to keep them under the yoke of God, doth 
Malac. 4. 4.  require nothing else, but that they should be mindful of the law delivered by Moses.  
26 And joshua did writ, etc.) I understand that authentical volume which was kept by the Ark of covenant, as if he had laid up a public record in the register for a perpetual memory. And there is no doubt, but when the law was rehearsed, this proclamation of the covenant was also published. But because that which is written, is often times hid in shut books, he appointeth an other help of memory, wihch might ever be extant in the eyes of all men, namely a stone under the oak which was near the Sanctuary. Not that the abiding place of the Ark was there perpetual: but because it was set there, that they might appear before God. Therefore, as often as they came before God, the testimony or memorial of the covenant, which they made, was before their eyes, that they might be better retained in their fidelity. Where as he saith, that the stone hath heard the words of the Lord, it is indeed an Hyperbolical, but yet not a foolish kind of speaking, to express the efficacy and virtue of the word of God, as if it had been said, That it pierceth into dead rocks and stones: that if men be deaf, their damnation soundeth in all elements. To lie, here, as often times elsewhere, signifieth to do deceitfully and craftily, to fail and break promise. Who would not think, that a covenant established so surely, should have been firm and holy into many ages of the posterity: And yet joshua prevailed no more with all his great carefulness, but that it might continued for a few years after.  
29 After these things, etc.) The honour of burial was a token of reverence, which testified the piety of the people. But neither of both had any deep roots. Wherefore, that title, wherewith joshua is adorned after his death, when he is called The servant of God, took away from the wicked wretches all excuse, which soon after despised God, which had marvelously wrought in him. Therefore their inconstancy is covertly noted, that they served God as long as he lived, and until the death of the Elders. For therein is privily contained, an opposition of their falling away and alienation, when they had suddenly forgot the benefits of God. Therefore it is no marvel at this day also, when God endueth some of his servants with noble and excellent gifts, that their authority doth defend and preserve the order and state of the Church: but when they are dead, inmediately ariseth an heavy dissipation: & ungodliness that lay hid, breaketh forth into unbridled licentiousness.  
32 But the bones of joseph, etc.) What time the bones of joseph were buried, is not here expressed: but it is easy to gather, that after the Israelites had quiet habitation in the city of Sichem, they did their duty therein. For, although he appointed no certain place for his burial: yet they thought good for honour's sake, to lay him in the field which jacob bought. Peradventure also this is 
Gen. 33. 19  expressed, to reprove the slothfulness of the people: whereby it came to pass, that joseph was not buried with Abraham, because the enemies as yet had dominion of that place. Steeven rehearseth the bones of the twelve Patriarchs: and it may be, that the other tribes being 
Acts. 7.  moved with emulation, brought the bones of their fathers also. But where some copy saith that the field was bought by Abraham, it is a fault in the name. As touching burial, we must hold this generally, that there is so often mention thereof in the Scripture, because it was a token of the resurrection to come.  
Praise be unto God, Amen.   
FINIS.   

 

  

   

A table of special names and matters, contained in this Commentary upon joshua.  
The first number noteth the Chapter. The second, the verse. The third, the leaf.  

A.  
AChans secret offence rehearsed. 7. 1. fol. 33. he is carried out of the host to be punished, and for what causes. 7. 24. fol. 38.  
Anak, and what his sons were. 11. 21. fol. 62.  
Anathema, what it is. 6. 17. fol. 30.  
Angel of principal excellency, who it is. 5. 13. fol. 26.  
Apostates, who be. 22. 16. fol. 94.  
Argument of the preface upon joshua. 1. 4. fol. 2.  
Ark went before the Israelites in battle: and why? 3. 11. fol. 15. it is commended for dignities sake. 3. 4. fol. 15.  
Army of joshua, whereof it appeareth it was great. 8. 13. fol. 41.  
Army of God, who are so called. 5. 14. fol. 26.   

B.  
Bethel, a little Town. 8. 17. fol. 42   

C.  
Captains who are best counted. 8. 15. fol. 42.  
cause of fear set forth. 7. 9 fol. 35.  
Celebration of the Passeover. 5. 10. fol. 24.  
Cities diligently kept in time of war. 6. 1. fol. 28.  
Common mother to us all is our country. 2. 4. fol. 9  
Common destruction of the city Hai. 7. 24. fol. 39  
Covetousness of men witty. 13. 15. fol. 67.   

D.  
Decree for the removing of the camp. 1. 10. fol. 5.  
Description of the taking of those cities, out of which the army of the children of Israel's enemies were gathered. 10. 29. fol. 56.  
Discharge of the two tribes and the half reported. 22. 1. fol. 92.  
Distrust, the beginning of it, and the mischiefs which follow thereupon. 1. 5. fol. 3.   

E.  
Elder sort charged to set forth the study of godliness. 4. 7. fol. 17.  
Example of rare modesty. 22. 21. fol. 96.  
Exhortation to fortitude and courage. 1. 6. fol. 3.   

F.  
Faith of Rahab declared by another argument. 2. 12. fol. 11. the chief property thereof. 3. 2. fol. 14. the effects which it worketh. 7. 6. fol. 34.  
Faithful withdrawn from covetousness. 1. 5. fol. 3.   

G  
Gadites, look for Rubenites. 1. 16. fol. 6. and 1. 12. fol. 5.  
Gibeonites appointed to be cleavers of wood, and drawers of water. 9 20. fol. 49. they obte●●e peace of the Israelites. 9 3. fol. 47. they have their life granted according to covenant. 9 20. fol. 49.  
God, when soever he worketh by men, his glory is nothing diminished, but he must challenge to himself all that is done. 10. 10. fol. 53. he appeareth to joshua. 11. 6. fo. 59 his fatherliecare, in preventing the dangers of his servants. 11. 1. fol. 58. he is humbly to be entreated, so piety teacheth. 10. 12. fol. 53. his singular favour toward his Church. 10. 12. fol. 53. his notable favour commended. 18. 9 fol. 82. his continual care in cherishing his people. 1. 1. fol. 1. his singular and extraordinary power set forth, in helping his: and why? 3. 5. fol. 14.  
Guilty is he of the crime, that may let it from being committed, and doth suffer it to be done. 7. 1. fol. 33.   

H.  
Hai promised of God to be delivered unto the Israelites. 8. 1. fol. 41.  
He cometh to the land of Chanaan. 14. 1. fol. 69.  
Holding up the spear, what sign it was. 8. 26. fol. 43.   

I  
jericho promised to be taken. 6. 3. fol. 28. why God forbade that it should be builded up again. 6. 26. fol. 32. God would not have the spoils thereof to enrich his people. 6. 17. fol. 29.  
Images what kind condemned. 22. 26. fol. 96.  
Interdictum, or Interdictment, what it is. 6. 17. fol. 30.  
Interrogation of special force. 1. 9 fol. 4.  
joshua required to put off his shoes: and why? 5. 15. fol. 27. a singular example of fortitude and valiantness. 2. 16. fol. 6. appointed to be Moses successor. 1. 2. fol. 1. encouraged with special confidence: and why? 1. 5. fol. 2. why he inveighed sharply against Achan. 8. 25. fol. 39 why he telleth the Gibeonites before, that he decreeth nothing unjustly. 9 22. fol. 50. fourscore years old, when he entered into the land. 12. 1. fol. 63. his office of government. 1. 2. fol. 1. faithful and upright in keeping his promise. 6. 22. fol. 31. what was done after his death. 15. 1. fol. 74. what was given him in commandment. 1. 6. fol. 3. why God beautified him with an excellent mark. 4. 14. fol. 19 reprehended of God. 7. 10. fol. 36. he is not deceived in the choice of his spies. 2. 24. fol. 12. he exhorteth the people to consider nothing but the power of God. 3. 2. fol. 14.  
joseph's two sons, what fell to their lot. 16. 1. fol. 76.  
josephus disproved. 5. 9 fol. 24.  
Israelites too much credulity reproved. 9 14. fol. 48. their enemies overthrown, before they came to handblowes. 5. 1. fo. 22. they are covertly reproved. 20. 1. fol. 87. they fell to lasciviousness and wantonness, so often as they enjoyed prosperity. 1. 4. fol. 2.  
judges, their office. 7. 19 fol. 37.   

K.  
Kings of Chanaan, why they were made drunk from above, with security and slouhfulness. 9 1. fol. 46. their dead bodies hanged upon the gallows. 10. 18. fol. 55. how many of them were subdued. 13. 1. fo. 64. their condition was not as other nations. 8. 29. fol. 43. their conspiracy. 10. 1. fol. 51. their necks trodden upon with feet etc., at the commandment of God. 10. 18. fol. 55. their new conspiracy. 11. 1. fol. 58. their names rehearsed, whose dominions the Israelites conquered. 12. 1. fol. 63. taken prisoners, spared of their conquerors: and why? 8. 29. fol. 43. their punishment. 10. 18. fo. 55.  
Knowledge of God pierceth deeper, than the understanding of our mind. 7. 24. fol. 39   

L.  
Law, the daily meditation thereof commanded. 1. 8. fo. 3. under the name thereof, the sum and short precepts are noted. 8. 32. fol. 45. it must have nothing put to it, nor taken from it. 1. 6. fol. 3.  
Levites inferior, their office and charge. 3. 4. fol. 14. Levites dispersed into every tribe: and why? 21. 20. fol. 90.  
Love of our country naturally engraffed in us. 2. 4. fol. 9  
Lying, how it is taken. 7. 10. fol. 36.   

M.  
Manasses posterity hath in it seven stocks or houses numbered. 17. 5. fol. 78. look Rubenites. 1. 12. fol. 5. &. 1. 16. fol. 6.  
Men do nothing rightly, in good order, or with true knowledge: but so far forth as they submit themselves to be governed by the word of God. 1. 8. fol. 4.  
Moses, in what sense he is called God's servant. 1. 2. fol. 1.  
Moses being dead, the whole burden and charge is turned over to joshua. 1. 2. fol 1.  
Mystery of the lords supper, to whom it is common. 5. 2. fol. 23.   

O.  
Obedience of the Israelites declared by a third token. 8. 33. fol. 45.   

P.  
Passage of the two tribes and the half specially mentioned. 4. 12. fol. 19  
Patience, and the fruit thereof. 6. 15. fol. 29.  
Prerogative, wherewith God hath honoured his chief servants, & chosen Prophets. 10. 8. fol. 54.  
Principal cause of fear fullness in the men of jericho. 2. 10. fol. 11.  
Priests submit themselves with quiet and obedient minds to the pleasure of God. 4. 16. fol. 20. their virtue in bearing the Ark worthy of no small commendation. 3. 15. fol. 16. their patience worthily commended. 4. 10. fol. 18. they are commanded of joshua to bear the Ark. etc. 3. 6. fol. 15.  
Purging of the people. 7. 13. fol. 36.   

R.  
Rabbins usual manner. 2. 2. fol. 8.  
Rahab commanded to bring forth the spies. 2. 4. fol. 9 the image of her faith. 2. 11. fol. 11.  
Reprobates use all means to destroy the Church. 9 1. fol. 46.  
Reward of a message well and faith fully discharged. 14. 9 fol. 70.  
Rightly to discharge duty, what it is. 1. 16. fol. 6.  
Right way for private men to frame their lives. 1. 6. fol. 4.  
Rubenites, for what condition they had their inheritance granted them on the other side of jordan. 1. 12. fol. 5. Rubenites, Gadites, and the half tribe of Manasse, do not only obey, but also most liberally & frankly offer such service as was of them required. 1. 16. fol. 6.   

S.  
Sacrifice first extraordinary that God would have to be offered unto him in the land of Chanaan. 8. 30. fol. 44.  
Signs of the profession of repentance. 7. 6. fol. 34.  
Signs of chase away the inhabitants of the land of Chanaan, and of obtaining victory against all nations. 3. 10. fol. 15.  
Slaughter of the enemies, whereof it was gathered to be great. 11. 8. fol. 60.  
Slaughter of all sorts of people, & common destruction. 7. 24. fol. 39  
Solemn assembly held at Silo, reported. 18. 1. fol. 81.  
Solemn mourning in time of affliction. 7. 6. fol. 34.  
Spies curse themselves to death, if they did not use all faithfulness and diligence to save Rahab. 2. 14. fol. 12.  
Spying, the manner thereof. 2. 1. fol. 8.  
Sun his ordinary course changed in favour of King Ezechias. 10. 14. fol. 54. how joshua commandeth it to stand. 10. 12. fol. 53.   

T.  
Thankfulness of the people toward joshua. 19 49. fol. 86.  
To lay the foundation upon the eldest son, what it is. 6. 26. fol. 32.  
Token of God his power. 4. 24. fol. 21.  
Treasures of God his goodness. 1. 4. fol. 2.  
Trust in God, what prevaileth most to kindle the same in us. 1. 9 fol. 4.  
Twelve stones set up in Gilgal, at joshua his commandment. 4. 1. fol. 17. and hidden in jordan, they served for a testimony, etc. 4. 9 fol. 18.   

V  
Vanquished, with what cogitation and thought they are refreshed, and comforted. 7. 6. fol. 34.  
victory of the ci●●e Hai, why it was hard to attain unto. 8. 18. fol. 42.  
Victory of the Israelites noted for cruelty. 10. 25. fol. 55.  
Victories of Moses set forth before joshua, etc. 1. 5. fol. 2.  
Vision rehearsed, whereby joshua was encouraged. 5. 13. fol. 25.   

W.  
Warlike knowledge, 7. 2. fol. 33.  
Warlike practice and policy of the Israelites. 8. 15. fol. 42.  
What is to be done, when there is any fear of war. 2. 2. fol. 8.  
Why the day is noted, in which the Israelites entered into the land of Chanaan. 4. 19 fol. 20.  
Wickedness amplified through stubborness, etc. 22. 17. fol. 94.  
Willing obedience commended. 18. 9 fol. 82.   
FINIS.   

❧ Imprinted at London, by Thomas Dawson, for George Bishop. Anno. 1578.