The PREFACE.

ACcording to the title of this Book, the Hebrews hold, that Joshua was the Author of it, so likewise Comestor, Lyranus, and many other Learned men. And this is proved, First, from Chap. 24. 26. where Joshua is expressly said to have written all these words. Secondly, from Ecclesiasticus 46. 1. where Joshua is said to have been the successor of Moses in prophecies, and to write the sacred History is a kind of prophesying; wherefore by the Hebrews, this Book of his is numbered amongst the Prophets; of whose Books they number eight, Joshua, Judges, Samuel, Kings, Isaiah, Jeremiah, Ezekiel, and the Book of the twelve smaller Prophets. For they distinguish the Canonical Scriptures, as Com • sto • hath it, into three ranks, 1. Of the Law, by which name they call the five Books of Moses. 2. Of the Prophets before-named. 3. Of the Hagiographa, or holy Writings, which are nine, Daniel, David, Hester, Esdros, Job, Chronicles, and three Books of Solomon. Hereupon, and upon the Apocryphal Books, Hugo hath these Verses following:

But here, unless Ruth be understood under the Judges, and Ezra and Nehemiah by Esdras, this will be no perfect enumeration: but Ruth is by Jerome reckoned with Judges, who numbereth as many Books in the Old Testament, as there be Letters in the Hebrew Alphabet, viz. 22. Prolog. in Sam. And as for Esdras, hereby are commonly understood Ezra and Nehemiah, and the two Books of Esdras, w ^ch are amongst the Apocryphal, being called the first, second, third, & fourth books of Esdras; but the two latter are justly put amongst the Apocryphal, and not amongst the Canonical books, as being not found, as Junius hath it, either in Hebrew or Greek; and the one of them almost nothing else, but a repetition of that set forth in Ezra; & the other erreth so far in the very entrance in setting down the Genealogy of Ezra so diversely from that in Ezra, that any man may easily perceive that not to be the true, but a supposititious Esdras that wrote it. But to return again to Joshua, why should not he most probably be thought the Author of this Book, seeing he was a most godly Judge, and set up in the room of Moses, who so carefully had written the gests of God before for the people of Israel, and therefore it might well be expected, that he should do the like for the famous things wrought in his time. Calvin contrariwise thinketh, that Eleazar wrote this book, and not Joshua; because, Chap. 15. there is somewhat set down of the expugnation of Hebron, which was not done till after the death of Joshua, and the death of Joshua, Chap. 24. But the inserting of this, and supplying of that by some other holy Writer, is no argument, that the book was not written by Joshua, no more then the supplying of some things by others in the Books of Moses.

CHAP. I.

AFter the death of Moses the Servant of the Lord, it came to pass, that the Lord spake to Joshua the sun of Nun, &c.

Joshua was otherwise called Osheah, Numb. 13. 8. 16. Moses called him Joshua, he was of the Tribe of Ephraim, the Septuagint call him Jesus the son of Nave; and it is to be understood that Joshua and Jesus are all one, these two names come of the same Hebrew Radix, signifying to save, and Nave and Nun, saith Comestor, are one. It is noted by Lyra, that he was the first that ever was called by this name, and likewise by Ferus, the providence of God being singular herein, that a Jesus, a figure of our Jesus and Savior should bring the people of Israel into the Land of promise. He was a figure of Jesus, saith Ferus, 1. In subduing the Amalekites. 2. In bringing the people into Canaan. 3. In dividing that Land amongst them. There was another Jesus afterwards the son of Sirach, a figure of Christ for his learning and wisdom; and Jesus the son of Iosedek the High Priest, a figure of his Priesthood: Of others also thus called, see 1 Chron. 24. 11. 2 Chron. 31. 15. and my notes upon Numb. 13. 16. This Joshua was also a figure of Christ's victorious rising and ruling over all his Enemies; as his death and passion had been in the books of Moses figured out seven times. 1. In Cain's killing Abel. 2. In the troubles of Noah. 3. In the sacrificing of Isaac. 4. In the afflictions of Joseph. 5. In the killing of the Paschal Lamb. 6. In the striking of the rock to bring out waters. 7. In the brazen Serpent, so Ferus. And Origen noteth, that the name of Joshua, or Jesus, is first mentioned, Exod. 17. when Moses sent him to fight against the Amalekites whom he overcame, and not Moses; Jesus, and not the Law subduing spiritual enemies, being noted hereby. And he admireth the Divine Providence, in that none of the holy ones that lived before, was called by this name, but he first of all others, that brought the Israelites into Canaan, evidently showing both him and his gests here related in this book to be mystical, figuring out our Jesus and his acts. At the beginning of this verse is a conjunction copulative, rendered [now] to show this to be a continuation of the former History of Moses by his successor Joshua. For the time when this was spoken, Lyra will have it to be before the days of mourning were ended; but Hugo, the mourning for Moses being now ended, which seemeth the most probable, because Deut. 34. 8. Before this it is said, the days of mourning for Moses were ended. And if we compare the time of Moses his death, which I have there shown, according to the Hebrews, was the seventh day of the month Adar, which was their last month; with the time of the people's coming over Jordan, which was the tenth day of the fifth month, Josh. 4. 19. we shall find that there were passed 30 days of mourning, and 3 days for their preparing and passing over Jordan, according to the time set, Chap. 1. 11. [The Lord spake to Joshua] twice before this Joshua was appointed to this Office of ruling and leading the people, Numb. 27. 18. and Deut. 31. 7. and to encourage him the more, the Lord speaketh to him again; and as Ferus hath it, that the people might the more readily obey him; and lastly, that he might the more diligently go about this his office; and in that he the Minister of Moses in thus preferred, he noteth mystically, that only such as subject themselves to the law of God, are fit to rule: and therefore Jesus himself first served and washed his [Note.] Disciples fect. And herein Joshua figured Christ, who was the Minister of Moses, when he was made subject to the law, Gal. 4. 4. for the law is called Moses, Luke 16. 31. so Origen.

Moses my servant is dead: now therefore arise, &c.

Here both Lyra and Hugo take occasion to confute those that say Moses was damned for his sin at the waters of Meribah, because we read not of his repentance; for the contrary appeareth by this honorable testimony which the Lord giveth of him, calling him his Servant. And August. Qu. 1. gathereth hereupon, that God punisheth with death his dear servants corporally, and yet taketh them to himself as vessels of honor. Likewise Comestor confuteth both them, and those that held Moses not to be dead, but translated, as Enoch, and Elias; for the Lord saith, he is dead. And unto these Ferus addeth a third error, which is also here confuted, viz. that the law was not of God, but of the Devil; for the Lord himself testifieth, that Moses who gave it, was his servant. Mystically by Moses, understand the law of Moses, which is as an husband dead, Rom. 7. 1. under the Gospel, and now Jesus cometh in his place. [Arise, pass over this Jordan, thou and all the people.] Some think that Joshua was now humbled in prayer, and so God biddeth him [arise,] which is not improbable; but by this speech he quickeneth him to a diligent care in executing the weighty Office whereunto he called him. By all the people, are not meant all without exception, for some had their possessions on this side Jordan, Numb. 32. but all the rest were now to go over, & all the men of War of those Tribes, that remain-as hereafter followeth, v. 12, 13, &c.

Every place that the sole of your foot shall tread upon, have I given unto you, &c.

The very words of this verse, and the next are had before, Deut. 11. 24, 25. where Moses speaketh unto the people, as the Lord here to Joshua. And he saith, I have given you, to note the certainty, as if they were already in possession thereof. The Hebrews, (saith Lyra) by all places that they should tread upon, understand all Countries of the world; and this was in part fulfilled in Solomon, when he reigned over all, and shall perfectly be fulfilled in the days of the King Christ, of whose earthly Kingdom they dream; but how false this is, the next words declare, From Lebanon and the wilderness to the great River, &c. of which bounds, see Deut. 11. 2.

Be strong and of a good courage, &c.

The Lord knew that the people now to be led by Joshua, were very perverse, and the enemies to be subdued many and mighty; and therefore he confirmeth Joshua with many words, and most ample promises; and the rather, because Moses so holy a man, yet in the time of provocation by the people had shown great weakness. The Lord saith, that none should be able to stand before him all the days of his life; for after his death, the people sinned, and then their enemies prevailed, as is shown sundry times in the book of Judges.

That thou mayest observe to do according to all the law that Moses my servant commanded thee, &c.

That Joshua might not be pusillanimous, but courageous, he hath a special charge given him to attend to the law of God, and to do it in all things with all care and diligence. And hereby obedience to God, and subjection to his law, is shown to be the ground of all true fortitude, the adventures that are made without this, being nothing but temerity & rashness; which howsoever it may prevail at the beginning, yet it shall never be able finally to bring anything to good effect, as Calvin noteth. And to the end, that the law of God may be observed by him, he is charged to read and to meditate thereupon day and night, and so it is promised that he should prosper in all his undertakings: See the like charge given to Kings, Deut. 17. 18, 19.

Be strong and of a good courage, have not I commanded thee?

When God is the Author of any expedition, men may be courageous indeed, and fear nothing, as being sure to prevail. For the words and phrases here used; [that thou mayest observe to do:] some distinguish betwixt these two words expounding [observe] of abstaining from the evil forbidden, and to do of performing things commanded; but Masius better understandeth the first word of that study and care, which maketh way to performance; and the second of the due execution thereof. Turn not from it to the right hand or to the left; By turning to [the right hand,] the Hebrews understand any adding to the Word of God; and by turning to the left, any taking away therefrom. Serrarius by the first understandeth any going out of the way of God's commandments for gain; by the second any going out for fear of danger or adversity suffered: So likewise Hugo, for prosperity or adversity, the first seemeth to be grounded upon Deut. 4. 2. and therefore is rather to be approved, [that thou mayest prosper;] the Vulgar Latin for this hath, that thou mayest understand all that thou dost, or do wisely in all things; thus also the Septuagint, and the word 〈 in non-Latin alphabet 〉 here used, signifieth first and chiefly to understand, and it is used also for to prosper, as 1 Sam. 18. 14, 30. Calvin and Junius are rather for prospering, but because there is another word for prosperous, v. 8. then thou shalt make thy way prosperous, 〈 in non-Latin alphabet 〉 this is better expounded of understanding; and there, that thou mayest make thy way prosperous, and be wise, or do wisely; and to keep the law, and to cleave to it, is said to be wisdom and understanding, Deut. 4. 6. thus also Masius and the Tygurine interpreters, and Pagnine, but the Chaldee is for prospering. This book shall not depart from thy mouth; that is, thou shalt be frequent in reading and speaking thereof, and in instructing others therein. And this duty, as it is first and chiefly commended to Rulers, so it is to all people, Deut. 13. 9, 16. Exod. 6. 6. Deut. 11. 18, &c.

Then Joshua commanded the Officers of the people, saying, Passe through the Host, and command the people that they prepare Victualls, for within three days ye shall pass over this Jordan, &c.

The word 〈 in non-Latin alphabet 〉 here rendered Officers, is in the Vulgar Latin Princes, Augustine calleth them Scribes, and so do the Septuagint, but of this enough before upon Exod. 18. they were some set to rule over the rest; and therefore are bidden to command them. St. Augustine understanding this to have been before the sending out of the Spyes to Jericho, moveth a question how they could within three days from hence go over Jordan, when as the spies must have some time to go and search, and return, and it is expressly said before their return, that they hid themselves three days in the mountains, Chap. 2. 22. and three days after this, the people have direction to pass over, Chap. 3. 2. And he answereth, that Joshua thought happily, that the spies would have returned sooner; and presuming upon this, he set three days, and not by direction from the Lord,, but it fell out that the days before their passing over, were many more. And Moses he saith, in like manner erred once, doing as a man, when he took the burden of hearing all causes upon himself, until that he had better direction,; and this is followed by Hugo and many others. But Lyra and Calvin more soundly weighing the premisses, how seriously the Lord promised to be with Joshua in all things, hold that he would not now suffer him to err in the beginning of his rule, lest his credit should hereby be infringed amongst the people, and therefore that this of his appointing the people to be ready against the third day to pass over Jordan, is here set down by anticipation, the spies being sent out six or seven days before this, even whilst the days of mourning for Moses lasted, and at their return, and not before, this preparation was commanded against the third day; and so all things done, Chap. 2. come in by a parenthesis, that which was done before, being set down after, and accordingly it may be read, Joshua the son of Nun, had sent out of Shittim two men, &c. Chap. 2. 1. and the number of three days spoken of again, Chap. 3. 2. thus agreeth excellently with this, as a repetition hereof, and a more distinct declaration of his proceedings; and being thus understood, the former count of the time spoken of from the death of Moses till their coming over Jordan will hold, which otherwise cannot. Moreover, it had been a point of temerity, and of no wisdom in Joshua, to set a time of passing over into the land of Canaan, before the way prepared by sending out spies; an error, that a man so full of the spirit of wisdom could not possibly fall into. [Prepare you victuals,] seeing they were fed with Manna from day to nay, even till the [Qu.] fifth day after that they had passed over Jordan, Chap. 5. 12. it may be doubted what victuals Joshua would have them to prepare; for if Manna, that might not be kept all night; if any other sustenance, where should they have it, or what need had they of it, when as they were fed with Manna? Masius saith that they might buy some other victuals of the Edomites or Moabites. Bonfrerius, that they had taken the spoils of two Kings of the Amorites, amongst which doubtless they found good store of corn and cattle for food, and of these victuals he speaketh. The first is most improbable, because Edom and Moab were most insense against them: the next cannot be disliked, for by reason of their passage, they had no time that day to gather Manna, and therefore they must be otherwise supplied. If it be said, seeing they had other victuals now, what needed Manna still? I answer, it is likely that they had not sufficient of the prey taken for so great a multitude, but only for a short time, for so soon as they came where they might have enough, the Manna ceased, Chap. 5. 12, 13.

And to the Reubenites, Gadites, and to the half tribe of Manasseh, spake Joshua, &c.

Here is nothing but a commemoration of the condition set by Moses before to these Tribes, and by them yielded to, viz. that they should go armed over Jordan before their brethren, all the men of war amongst them, their wives, children and cattle being left in the land already given them for an inheritance. But whereas Moses required that they should all go to these Wars, Numb. 32. 20, 21. to which they yielded, Joshua here requireth only all the mighty men of valor to go, and Chap. 4. 13. there went but about 40000; whereas of the tribe of Gad alone there, were numbered of able men to bear Arms 40000, of Reuben 43000, and of half Manasseh 26000: so that the greater part went not, herein Joshua did according to the meaning, which was, that a sufficient company of the most able should go, the rest staying at home to defend the Country newly conquered against their enemies, who might otherwise soon have gathered together, and subdued those parts again, and have made a prey of their wives, children, and cattle, as was touched before upon Numb. 26.

Ye shall pass before your brethren armed.

He requireth them not to follow, but to go before the rest to the war to show their alacrity, as Calvin hath it. The words 〈 in non-Latin alphabet 〉 signify in the sight of your brethren, but the event Chap. 4. 12. showeth, that it was meant in the forefront, and that they should be the first to assault the enemy. And to this do they assent, and to whatsoever Joshua should command them, promising to obey him in all things as they obeyed Moses. If this shall seem, saith Calvin, to have been a point of vain-glory in them, and not true, for they had often rebelled against Moses; he answereth well, that they were their Fathers who had been rebellious, and were consumed in the wilderness; but they their children being taught by their example were made more obedient: neither is this a vain-glorious ostentation of their obedience to Moses, but a declaration of their readiness to subject themselves to Joshua, whom they thus acknowledged to be his successor appointed by the Lord; and therefore worthy of all praise. And they conclude most piously, praying the Lord to be with Joshua, as he had been with Moses, and exhorting him to be of a good courage, and menacing such amongst them as would not obey him, with death. Of all this an excellent Allegory is made thus by Lyra. Joshua or Jesus was a figure of our Jesus, both in his name and gests, as he must pass over Jordan; so Jesus was baptized of John in Jordan; and as all the people must pass over with him, so all the people of Jesus are baptized: the victuals which they must prepare, are the rudiments of faith, wherein all that are adulti, must be instructed before their baptism; the third day setteth forth the time of grace, for the time of the Law of nature, and of the Mosaical Law, were the two first days, upon this third all are baptized, and so pass into the heavenly Canaan, in hope here, and in soul, being delivered from all guilt and punishment at the time of death, and the whole compositum of soul and body at the end of the world. By the Reubenites, signifying Seers, are set forth the Prophets; by the Gadites, the Patriarchs; and by the Manassites, other saints under the Old Testament, who all passed through Baptism in a figure, 1 Cor. 10. Note here, that Lyra held no pains to be suffered in Purgatory after death. Ferus will have the three times of instituting Joshua to his Dukedom, to figure out, 1. The conception of Jesus by the holy Ghost. 2. His Baptism with the holy Ghost. 3. His resurrection, when all things were put under his feet, and none were able to resist him.

CHAP. II.

AND Joshua sent two men out of Shittim, to spy secretly, saying, Go view the Land, even Jericho, &c.

The Rabbins say, that these two were Caleb and Phinehas, but that is uncertain, the place, from whence, is otherwise called the plains of Moab. At what time this was done, hath been already shown upon Ch. 1. v. 10, 11. [to spy secretly] here, because the word 〈 in non-Latin alphabet 〉 put for secretly, signifieth also to feign ones self dumb, the Rabbins expound it some of them thus, saying, that he biddeth them feign themselves dumb, lest by their language they should be discovered: some because 〈 in non-Latin alphabet 〉 signifieth an earthen vessel, that they should carry such, pretending to come to sell them; and some otherwise; but the most received exposition, which is best, is secretly, or silently, so Jerome, Tostatus, Vatablus, &c. But whether is it meant that he sent them secretly, the people not knowing of it, or that they should conceal themselves, that they might not be known by the men of Jericho, whence they were? The Hebrew Text will resolve this presently, where it is said thus, he sent two men searchers secretly: He did it therefore closely, and not openly, as when twelve men were sent before to search the land, Numb. 13. all the congregation consenting to it: for seeing that succeeded so ill, he thought it better now to take another course, of which there might come no scandal; and so it is most probable, that the spies returning, certified Joshua alone what they had done, thus also Masius: Yet it is not to be doubted, but that they went also secretly about Jericho. Comestor saith they feigned themselves fools, but there is no ground for that. But what went they to espy? Answ. Only the way into Jericho, whether it were open or not, and whether the people of Jericho were fearful, and what preparations they made against the Israelites coming. If it shall seem that Joshua shown himself too cautelous herein, seeing the Lord had so greatly encouraged him? Calvin answereth well, that it is not likely but he had direction from the Lord thus to do, although it be not expressed; for neither is it expressed that the Lord directed him about the provision of victuals, and appointing the third day to pass over Jordan, C, 1. v. 10, 11. And this sending out to spy Jericho tended further to the encouraging of Joshua and of all the people, when it was made known unto them, what the spies related of their timerousnesse, as Gideon was encouraged by doing the like afterwards about the Host of Midian, Judge 7 9, 10. Ferus saith, that although God had made him so gracious promises of prevailing, yet he knew, that means must be used, and that he must not proceed rashly in these Wars; and therefore he doth as any provident Captain would do in the like case. And they came into an harlots house nanecd Rahab, and lodged there. The Chaldee for [harlot] hath an Innekeeper or victualler, and so Jonathan in Targum. But the word 〈 in non-Latin alphabet 〉 here used, is everywhere put for an harlot, and the Septuagint render it an harlot, and so all the Fathers expound it, and Jam. 2. 25. wherefore the Rabbins in seeking to avoid this exposition, as tending to the discredit of their nation, vent but their own imagination, as they are bold to do in many other things. Some, because they think it infamous to our Lord, that such a woman should be put in his line, say, that it was not this Rahab, but some other, which is named in that Genealogy, Mat. 1. but the time agreeth so unto her being married afterward to Salmon, the son of Naasson, which was the Prince of the Tribe of Judah, Numb. 2. 3. as that she cannot be held to be any other woman, and there is none other named in all the Bible by this name: & lastly, if there be any infamy by this Rahab, why not by Tamar and Bathsheba also? Now although Rahab was a wicked harlot, yet happily she might be one that sold victuals also, that under this color men might resort unto her; and therefore it is most probable that the spies came to her house, standing also in an outer place upon the wall of the City, as is noted, Verse 15. where there was least frequency of people, and so they thought themselves most out of danger of being seen and discovered. Lyranus and Ferus hold that she was no harlot, but a victualler. Hugo is indifferent for either, or that she had been an harlot, but now was not; yet because the houses of such are open to comers in the night, he finally thinketh her to have been an harlot now.

And it was told the King of Jericho, saying, There came men in hither in the night of the children of Israel, &c.

This maketh for that which was noted before out of Hugo, viz. that this was the cause of their coming to Rahab's house, because harlots have their houses open for men to resort unto in the night, when as the doors of others are shut. They therefore having been about the City in the day, at night come hither to lodge, not seeking to her, as other wicked men, because she was an harlot, but for their necessity to have harbor till the morning. Here is not then, as Ferus noteth, any color for lewd men in their frequenting of whorehouses, but the wonderful mercy of God is set forth in converting and saving [Note.] such an one only in all that City, that none touched with a sense of their sins might despair.

These men could not be long at Rahab's house, but the King of Jericho hath intelligence of it, and sendeth to have them brought forth; but it is said that she hid them, and said, there came men unto me indeed, & I wist not whence they were; And when it was dark, they went out, &c. Thus she said, but she had brought them up to the roof of the house, and hid them with stalkes of flax. Here, whereas she is said to hide them, when the men came from the King to inquire for them, before she answered, it is to be understood, that she had done that before, suspecting what would follow, as is expressed, v. 6. where the same thing is again repeated for further explication, v. 4. where this is first spoken of, it is said she took and hid him, not them, for it is 〈 in non-Latin alphabet 〉 but it is said thus, per enallagen numeri: now lest there should be some error in the Reader finding it thus set down, it is more fully declared again, v. 6. She had brought them up and hid them, &c. Yet some of the Rabbins hereupon gather, that she hid only one of them, viz. Caleh, and not Phinehas, who was an Angel in a bodily shape; and therefore could stand before them and not be seen, when he would. Others of them, yet more tolerably, that the place was so little, that only one of them could be hidden there, and not the other, to signify which the singular number is used [She hid him.] Lastly, others say with us, that the singular number is put for the plural, as is usual in the Hebrew tongue: as, Exod. 8. It is said, God brought the fly upon Egypt, when as a great multitude were brought; this is recited by Lyra. Here it may be demanded, 1. Whether Rahab may be excused in her lying to save these spies? 2. Whether she sinned not against nature in concealing them that came to betray her native Country?

To the first, many Learned Writers hold, that to make an officious lie to [Qu. 1] save life, is no sin; as, Jerome, Origen, Chysostome, Theodoret, Theophylact, Oecumenius, Cassianus, and Tostatus goeth further, that to save the life of the innocent, a man is bound to lie, if he seeth no other means; and that God sometime moveth the mind hereunto. S. Augustine disputeth much about the lawfulness of some kind of lying, and at length determineth, that a lie may be made which doth not violate the doctrine of piety, nor piety itself, nor innocence, nor benevolence for the chastity of the body. But drawing nearer to a conclusion of this tract, he numbereth eight kinds of lies which are sinful bringing in even that which is to preserve chastity, or the bodily life: and then concludeth, if any man thinketh any kind of lie lawful, he doth fully deceive himself, whilst he thinketh that he may honestly deceive others. And then coming to that which Tostatus speaketh, he saith, such is the blindness of some, that they do not only maintain some kind of lying to be lawful, but that it is a sin in some case not to lie. Plato saith, sometime it is profitable to lie, and that it is to be used as a Medicine. But of lying, whether it be in any case tolerable, I have already treated at large upon Gen. 27, 6, 7. upon the dissimulation used by Jacob. Calvin, as he censureth that, so he doth this also; but because of Rahab's saith, he saith, that her lying was not imputed to her; whereas for proof, that any kind of lying is a sin, he saith, that it is contrary to the nature of God, who is truth: it may be said as he is truth, so he is love; and therefore love being also commended to be the most eminent of all graces, when truth and love cannot stand together, truth must rather give place in our speaking to love, then love to truth. Wherefore Ferus saith well, if any man shall object that Rahab lied, charity excuseth her, which covereth a multitude of sins. Again, it is Justice not to betray them, that have committed themselves to our custody. She shown also great faith in that, which she spake of their God, and repentance in saving your terror hath fallen upon us, which was upon her to repentance, and providence both for her own safety and salvation, and the safety of her kindred, and in so wisely advising the spies to fly and hide themselves three days in the mountains, for which she was worthy to be married to a Prince amongst the people of God, Salmon the son of Naasson, and to be a mother of our Lord Jesus; thus he. And both Paul and James do highly commend her for this fact, and lay no blame at all upon her; and therefore it should be far from us to censure her whom God justifieth, as I have also touched in my Praxis upon James.

For her favoring of those, that went about to betray her Country, it is to be granted that everyone is bound in nature to seek the preservation of his [Qu. 2] native Country, but for so much as Rahab through faith, which God wrought wonderfully now in her heart, was by a spiritual calling segregated from Jericho, and joined unto Israel, she did nothing unnatural, or blame-worthy in seeking the preservation of those to whom she was more nearly allied in the Lord, although against her native Country, which she believed was before by the Lord appointed to destruction, and to be given to Israel for a possession for the sins of the present inhabitants, seeing the Lord is over all Countries and people to dispose of them according to the good pleasure of his own will. Thus also Calvin and Bonfrerius a Jesuit, &c. Moreover the last named saith, that happily she was directed by God thus to do, and if not, yet knowing by faith that God had adjudged her people to destruction, to have sought by betraying the spies to save her City; she should both have opposed God, and gone about a work which could never have been effected. By this example we may learn, that although a man may not do [Note.] anything positively, as she did not, against those that be most dear and near unto him; yet if he knoweth certainly that it is the will of God that they should be put to death, he ought not to seek to hinder, but permit it.

But she had brought them up to the roof of the house, and hid them with the stalkes of flax, which she had laid in order upon the roof.

Hebr. Here for roof is 〈 in non-Latin alphabet 〉 , which the Vulgar Latin rendereth solarium, a place open to the Sun, for such was the roof of every house there, plain, and fit to stand or walk upon, for which cause to prevent the danger of falling, a battlement is commanded to be set round about it, Deut. 22. 8. and here she laid stalkes of flax to dry, wherewith they might well be hidden.

And the men pursued after them to Jordan, in the way to the foords; and as soon as they were gone, they shut the gate.

Why they pursued them to the Foords of Jordan, may easily be conceived, because they were places to come and go over the River by ferrying, although God afterwards, to show his power, divided the River for the whole Army, and all their retinue to pass through; and because otherwise it would have required too long a time for so great a company to pass over. This way that the pursuers went, was about six miles. They shut the gate, that is doubtless the Gate of the City, the time of night requiring it, especially this being a time of danger; and that if the spies were yet about the City, they might not get out, as Calvin hath it; and Lyra, to keep the pursuers out, that thus they might be forced to follow after them: Yet Lyra saith also, some will have the shutting of Rahab's door meant, but without all reason.

But before they were laid down, she came up unto them, &c.

The Vulgar Latin [before they were asleep] according to the sense, hereby it appeareth, that they were not long placed there to rest that night, but that she gave them this advice following, to hasten away to the mountains. Lyra saith, it was through fear that they slept not.

And she said unto the men, I know that the Lord hath given you the Land, and that the terour of you is fallen upon us, &c.

Here Rahab showeth her faith, for which she is so much commended, and which made her to hide the spies, and with such a courage to stand for the protecting of them. She saith, that she knew, that the Lord had delivered, not would deliver, to express the certainty of her faith. But how came she to know this? because their terror was fallen upon that people, and their hearts fainted. They feared, and fainted, and yet prepared to resist, but she only humbleth her self, and sueth for mercy, whereby we may note, how infidelity worketh, and how a true faith, so Calvin; that maketh obstinate, and to rush on desperately in sin to destruction, this humble and submiss, and to [Note.] flee to prayer and other good means of preservation. If it be demanded, how Rahab attained to such certain and saving faith, when as she heard no more but a rumour of things done by the Lord for Israel, and saw with what fear they of Jericho were smitten, which were only natural means, which all had as well as she? I answer, God wrought grace supernaturally in her heart, by these means to know and believe in him, as he hath done divers times in whom he pleaseth. The terror which she speaketh of, came upon them doubtless, not only by a natural apprehension of the danger, wherein they were, but being in judgment sent of God into their hearts, to make the subduing of them the more easy to the Israelites, according to his promise made Exod. 23. 27. Deut. 11. 25. and the like is threatened to the Israelites for sin, Levite. 26. 36. If a question be made how they could understand the language wherein she spake? it is answered, that in all likelihood the Canaanites spake the same language with the Hebrews, which is implied, in that their names were Hebrew, as Rahab, Adonibezek, Abimelech, &c. And the names of their Cities, as Jericho, Salem, Shechem, Bethlehem, &c. and therefore the Hebrew tongue is called the language of Canaan, Esa. 19. 18.

Here Rahab showeth, how their hearts were made to tremble and melt because of them, viz▪ they had heard of the drying up of the red Sea, and of the destruction of the two Kings on the other side of Jordan, concluding with a most excellent confession, The Lord your God, he is God in heaven above, and in the earth beneath; and she giveth God his title Jehovah.

Next Rahab requireth them to swear unto her, that they will save her and her Fathers house, and all that they had, and give her a true token, to which they willingly agree, conditioning that she should still conceal their business. The form of words used by them, is, Our life for yours, and thus they sware unto her; as if they had said, God strike us with death, if we be not truly careful of your preservation, so that by our neglect, any of you perish; but they give her warning again and again not to utter this matter, lest, as Calvin hath it, by speaking of this pact, she should put her self into danger from her own people. But what need was there that they should swear? For her greater assurance, because otherwise being busied in the fight, they might have forgotten her, and their promise to her.

Then she let them down by acord through the window, for she dwelt upon the Town wall, &c.

Lyra saith that some of the Hebrews, who hold, that Rahab was an harlot, say, that by this cord men went down and came up, that used in times past to resort unto her to satisfy their wicked lusts: but now she used the same to save both these spies and her self, by tying it upon the window, as they appointed: And if so, this served notably to set forth, that one converted, [Note.] useth that now as an instrument of good, which before he used as an instrument of evil, as is spoken of our members, Rom. 6. 16. In this manner, S. Paul is said afterwards to have been let down to save his life. Whereas some, saith Calvin, hold the going over City walls to be shameful & unlawful: he answereth well, that it is not so in the case of necessity, but in contempt, or deceit, or tumultuously, alleging Cicero himself, who granteth that the walls of Cities are sacred for the defense of the Citizens, but yet no man counteth it a fault, to go up unto them for the defense of the City.

And she said unto them, Go and hide yourselves three days in the mountains, till the pursuers be returned, &c.

These speeches had betwixt Rahab and the spies, saith Masius, most probably were before her letting them down, for after that was no time or place to stand to parley further; whereas the speech used by them, v. 18. The cord whereby thou didst let us down, may seem to make for the contrary; it is answered, that they may be understood speaking so before this was done, making account that it was as good as done already, when they were now about to be let down hereby. And in holding thus, although these speeches are set down after, nothing is held touching this place, but that which is usual in many other, viz. that the order of the History is a little inverted. Touching the mountains, Adricomius saith, that the field of Jericho was compassed in with mountains like a Theater, so that they might soon get behind one of them and be hidden. For food, it is not unlikely but that they carried so much with them as might serve for their sustenance that time. But why should they hide themselves so long, seeing Jericho was not above 2 or 3 hours journey from Jordan; and therefore the pursuers might well return the same day? Answ. It was likely, that going about a business of so great moment, they would stay some time there, to observe the coming of passengers to those Foords, if happily they might find out these men: or as Lyra hath it, search about the lurking places for them. The Rabbins say it was revealed to Rahab, that the pursuers would not return till the end of 3 days, and this was revealed for the safety of the spies. The men seeing Rahab's care of their safety here appoint her for a sign, the scarlet line wherewith she had let them down, which she must tie upon the window: and then they propound two conditions, wherein if there were a fail, they would not be bound by their oath: 1. If any were at their coming out of her house, and not within it. 2. If she uttered this matter abroad, wherein she resteth, and tieth the line or cord upon the window, as they had appointed. The cord here spoken of, as it is mentioned three times, so every time with some diversity in the Hebrew, v. 15. the word 〈 in non-Latin alphabet 〉 is used, U. 18. 〈 in non-Latin alphabet 〉 a line of scarlet thread. U. 21. 〈 in non-Latin alphabet 〉 the word 〈 in non-Latin alphabet 〉 being left out, whereupon some have thought that the same cord was not tied to the window, with which she had let them down, but another; and therefore these words, by which thou didst let us down, are both by the Septuagint and Jerome, referred not to the line, but to the window, per quam demisisti nos. But the demonstrative 〈 in non-Latin alphabet 〉 , that line, maketh it plain that it is meant of the same, although divers words are used to express it, and a cord is a little line, and such had this need to be, that it might be of strength sufficient to hold them, whilst they descended by it.

Here a question is further moved, whom they do promise to save alive, [Qu.] when they enumerate her father and mother, brethren and sisters, and all her fathers household? To this Tostatus answereth, that all even Grandfathers, and great Grandfathers, and Mothers, if any of them were living, were also understood, but not any other kindred, as Uncles and Ants, and their children. But the Vulgar Latin, for fathers household, hath omnem cognationem tuam, all thy kindred. And Chap. 6. v. 22. besides father and mother, brethren and sisters, all her families 〈 in non-Latin alphabet 〉 are said also to have been brought out and saved, which implieth all her kindred. She indeed requested but for her father and mother, brethren and sisters; but who knoweth not that under the name of brethren, are comprehended all the kindred, although two or three degrees removed, according to the use of the word in those times?

But why did she tie a scarlet line to her window rather then any other? This [Qu.] was doubtless done by a singular providence for the mystery that lay hid herein, as by and by shall be shown. But when did she tie it to the window? Most [Qu.] probably at this time, or being fastened there to let them down, she let it hang till Jericho was taken: For she knew not the time when the Campe would come thither, and if she had deferred it, it might have been forgotten, and therefore the surest way was to do it instantly.

The spies after three days lurking in the mountains, return to Joshua with joyful news of the fearfulness of the people of Canaan, gathering hence, as Rahab had told them, the deliverance of all into their hands. A far different issue of their going out to search, from that of the 12 sent out by Moses, Numb. 13. for they brought news of discouragement, these of encouragement to all that heard it, that if any were faint hearted and feared, they might now be full of courage: thus God in his providence ordered it, providing hereby for the strengthening of the weakest faith.

Mystically by Rahab, the Church of the Gentiles may be understood, which before committed fornication with Idols; but the Apostles being sent out two and two, as here were two spies sent out; and coming into the world of the Gentiles, set forth by Jericho, which signifieth the Moon, being before mutable as it, a Church is built unto God, Rahab receiveth them. But the Devil, set forth by the King of Jericho, by and by persecuteth them, but she, that is, the Church of the converted seek to preserve and save them, and they save her, by bringing her to Christ. Thus Lyra, the Ordin. Gloss following Origen, by the spies sent out, understandeth John the Baptist, in whose days Publicans and Harlots are said to enter into the Kingdom of heaven. Rahab signifieth dilatation, for so the Church is now enlarged; the spies being placed above shown, that the Apostles sent out, were lifted up in their hearts to heavenly things, and the like is shown in their going to the mountains. The scarlet red cord figured out the blood of Christ, by which both Pastors and people are saved. But who so goeth out of the house, that is, the Church, is not saved, but only such as abide therein. The window where the cord was tied, set forth the light in the Church, whereby we see the Lord, but through a window as it were, and not so fully, as we shall hereafter. All this also almost hath Ferus, but by the spies he understandeth the Apostles, and in fine addeth, the return of the spies with joyful news, figured the good news told by Paul at Jerusalem, of the great things God that had done by him amongst the Gentiles. But as Rahab should not be saved but by keeping the cord in the window, and her self in the house, so we are not saved, but by having the blood of Christ continually in our hearts, and cleaving to the Church to the end. And in Paul the Apostle the like was done, that here, by the care of the Church he was let down at a window.

CHAP. III.

AND Joshua rose early in the morning, and they returned from Shittim, and came to Jordan, &c.

For [early in the morning] the Vulgar Latin hath, [in the night,] but against both the Hebrew, Septuagint, and Chaldee, all which have it in the morning. It showeth Joshua his diligence and forwardness in the execution of his office. At what time this remove to Jordan was made, I have shown upon Ch. 1. 11.

And after three days, the officers went through the Host, and commanded the people, saying, When ye see the Ark, &c.

Hereby it is not meant three days after they came to Jordan, but after the warning given before, Ch. 1. 11. and therefore it is to be understood, that in one of those days they came to Jordan, and so went over in the time before limited by Joshua. The Vulgar Latin, for these words, they lodged there, v. 1. hath these, they tarried there three days, and of this stay, saith Lyra, some yield this reason, because the waters did then overflow, that they might be somewhat abated, before they passed; but he rejecteth this, and yieldeth another, because God had not yet revealed to Joshua, how they should pass over, but this was done after 3 days. But there being no mention of three days stay in the Hebrew, but only that they lodged there, it is rather to be held, that they passed over the next day, even when the waters of Jordan were at the highest, as is shown, v. 15. which served the more to magnify the miracle here following. The Officers that had before, Ch. 1. 11. warned them of this passage within three days, the time being now come, direct them in their marching, to go after the Ark carried by the Priests, keeping yet a distance of 2000 Cubits from it, that seeing it afar off, they might hereby be directed in the way. This marching on, as Lyra noteth, was different from others in former times, because then some of the Tribes went before, and some followed after, the Ark going in the midst; but now all must follow after it: whereby it seemeth that the cloud went before them no more, as in times past to direct them, Exod. 13. but the Ark supplied that office; and it is generally held, that the cloud vanished at the death of Moses, so Augustine, Tostatus, Masius, Ferus, &c. But why do the Priests carry the Ark, when as that Office was before assigned to the Cohathites, Levites, Numb. [Qu.] 4. 15? Answ. Because of the miracle that was now to be wrought: Ordinarily the Levites carried it, but when anything extraordinary was to be done, the Priests, as more holy and nearer to God, bare it themselves, and thus the people's eyes were drawn to be more attent to some great work to be wrought. So likewise at the destruction of Jericho the Priests again bare it, Ch. 6. and into Solomon's Temple, 1 Kings 8. The distance of 2000 Cubits was, as to be the better directed in the way, so for reverence to the Ark, the sign of God's presence; thus also it was appointed, Numb. 2. 2. that they should keep far off from the Tabernacle, which most probably was the distance here named, 2000 Cubits, that is, a mile, v. 5. Some hold this distance mystically to set forth 2000 years to the time of Christ. Calvin, besides the reverence for which this distance was set, will have another end to be, that they might hereby understand that God's presence is not limited within such strait bounds, but that it is with his people, even when he seemeth to be far off. And by this means the way was made by the Ark going so far before them through Jordan before their entrance, and they had time to see and consider, and admire and believe the power and presence of God with them.

And Joshua said unto the people, Sanctify yourselves, for tomorrow the Lord will do wonders amongst you.

How the people were to sanctify themselves, we may see before, upon Exod. 19. where the like command is given, viz. according to the rites of those times, by washing and abstaining from their wives. The word rendered [sanctify] saith Calvin, doth as well signify [prepare] but that of sanctifying is more proper, and by sanctifying themselves men are prepared for God by his miraculous power to come near unto them, which otherwise might turn to their destruction; see also, Josh. 12. Some, he saith, too restrainedly understand the putting away of all filthiness, that there might be nothing to hinder their passage; Yet by their outward sanctifying the purging of the conscience from sin, the opening of the heart, and putting away all things that might hinder the work of grace, was set forth, as Ferus hath it, showing the like in John the Baptists preparing the way of the Lord, and I am. 1 21. 1 Pet. 2. 1, 2. For tomorrow will the Lord do wonders amongst you. The Lord holdeth them still in suspense, and doth not particularly declare what he would do, that they might reverently expect his good pleasure. Yet it is most probable that he had before revealed it to Joshua.

Then Joshua spake to the Priests, saying, Take up the Ark of the Covenant, and pass over before the people.

Bonfrerius the Jesuit here maketh a question how Joshua could command the Priests, seeing they are not under the secular power, but only under the High Priest: and answereth that Joshua was not only a Prince, but a Prophet; and therefore all were to be directed by him. But he speaketh thus because of that Popish Tenet, that Priests are not subject to the King, but only to the Pope, which is contrary to Rom. 13. 1. where every soul is bidden to be subject to the King. Because Joshua was now Ruler over all next under God, he was directed by God, and so commanded all both Priests and People. For his bidding them to take up the Ark, and pass over, but not declaring how they should do this, it is to be understood that Joshua privately communicated unto them, what the Lord would do, as he doth by and by to all the people, v. 9. 10, 13.

And the Lord said to Joshua, This day will I begin to magnify thee before the people, &c.

That is, by the great miracle, which I will now work in dividing the waters of Jordan, as for Moses the red Sea was divided; that thus Joshua might be known to be gracious with the Lord, as Moses had been. That by his conduct the people should pass over Jordan, it is not to be doubted but Joshua was before certified, but particularly by what means, it is not probable, that it was revealed till this morning.

Command th • Priests, saying, When ye are come to the brink of the waters of Jordan, ye shall stand still in Jordan, &c.

Here because it is ordered, that the Priests bearing the Ark should stand still when they came at the brink of Jordan, but v. 17 they are said to have stood in the midst of Jordan, whilst all the people passed over, so likewise Chap. 4. 10. a great question ariseth, how the act done, answereth to the precept here given? Masius saith that by the word 〈 in non-Latin alphabet 〉 rendered brink, the further part of the River is to be understood, because it signifieth either extreme, and so the Priests came thither, before the people entered, there being betwixt the entrance and it 2000 Cubits. But Serrarius will have the entrance meant and therefore determineth that they made two stations, one at the brink of the River, where they stayed a while till the waters we gone away, which was not done instantly, but by degrees, and the other, when removing further, they came into the midst. The Hebrews, saith Lyra, hold, that they stood at the entrance, till all the people were gone over, but this he saith, is against the Text, seeing they stood in the midst. That of Serrarius is most probable of all these, and in making another stand in the midst, they followed a further direction from the Lord so to do, although it be not expressed. And this direction to stand still in the midst, till all things were done, seemeth to have been given long before by Moses to Joshua, by that which is said, Chap. 4. 10. according to all that Moses commanded Joshua. He therefore most probably first informed Joshua of this miraculous dividing of the waters to come, and directed him about the Priests bearing of the Ark in this way, and standing still in the midst of the River, and the setting up of 12 stones for a monument hereof, which because it was not hitherto mentioned, as being spoken to Joshua in private, and not yet to be divulged, it is there commemorated. Thus, if we hold two stands, but the words enforce us not to hold anymore then one, and that in the midst of Jordan; for he saith not, ye shall stand still upon the brink, but, when ye are come to the brink, ye shall stand still [in Jordan:] that is, when ye be come to the brink, and the waters giving way, ye descend into the bottom of the River, ye shall stand still there: wherefore both Lyra and Tostatus acknowledge but one stand in the midst of Jordan. For the distance of 2000 Cubits before appointed to be kept from the Ark, if it be doubted how it could be kept, seeing the Ark stood still, and they passed by? That of Masius, saying, that the River was thus much over, satisfieth not, for neither is it probable that in the greatest overflowing it was 2000 Cubits over, seeing ordinarily it is reported by such as have seen it in that place, not to be above 30 Cubits over, and if it were so many at this time, yet the people when they came by it, were nearer. It is therefore to be held, that the space being great, that was now dried by the falling of the waters downward, from which the waters upward were cut off, as is shown, v. 16. That they went this distance from the Ark on that side, the Ark standing towards that part of the River which was gathered on heaps, as a bulwark to keep them from flowing all the time that they passed through.

And Joshua said to the children of Israel, Come hither and hear the words of the Lord your God, &c.

That is, saith Lyra, to their Rulers, for he could not speak to all the people to be heard. Hereby we may see, that Joshua went in all things according to the direction which he had from the Lord, although it be not before expressed.

Hereby ye shall know, that the Lord will drive out before you the Canaanites, Hivites, &c.

The thing, that he calleth them here to attend unto, is the miracle now to be wrought, so soon as the Priests feet that bare the Ark, should touch the waters of Jordan, he saith, they should be divided, those below being cut off, and those higher in the River being gathered into heaps, and hereby they should be assured of the expulsion of the seven Nations by God's almighty power from before them. And he biddeth them to have 12 men in a readiness, of each Tribe a man, not telling them here for what cause, but meaning, that they should take up each one a stone out of Jordan, to be set up for a monument, as he leaveth it to be expressed, until Chap. 4. 2. In numbering the 7 Nations, he mentioneth the Amorites for one, but they with their two Kings were already subdued; wherefore it is to be understood that there were others of them which dwelt together with the Canaanites, who are here meant; for they dwelt in Jericho, Josh. 24. 11. For these words, v. 11. Behold the Ark of the Covenant of the Lord of the whole earth goeth before you. Hebr. the word 〈 in non-Latin alphabet 〉 signifying Covenant, hath two pricks above it, which is a note of distinction; and therefore Masius hath, The Ark of the Covenant, the Lord goeth before you. But the Chaldee, Septuagint, and Jerome render it, the Ark of the Covenant of the Lord: so likewise Pagnine, Arias Montanus, Tigurini interpretes, &c. not regarding those pricks of the Masoreths: yet if that reading be followed, it may carry a good sense, thus, The Ark of the Covenant, and with it the Lord of the whole earth goeth before you, a sign of whose presence it is. Joshua telling them of the miracle that God would now do upon Jordan, laboreth to confirm their faith about his expelling of the heathen before them; for if they should see his power to be so great, as that he could stay the course of that great River, the waters being now at the highest, and that he did it for their sakes; what doubt could they make of his expelling the heathen, and putting them in possession of the land of Canaan, which he had also promised? And hereby we [Note.] are taught upon the marvelous things done by the Lord for us, to build our confidence touching his promises of things to come.

As Joshua had foretold, so it cometh here to pass, when the Priests bearing the Ark touched the brink of the River, The waters that came down from above, stood and rose up upon an heap, very far from the City Adam, which is beside Zaretan; and those that came down towards the Sea of the plain, even the salt Sea failed, and were cut off. And to increase the miracle, it is inserted, v. 15. For Jordan overfloweth all his banks in the time of harvest.

This may seem strange, saith Augustine, seeing our harvest is not till long after this time, & harvest time commonly is no time for waters so much to abound in. But it is to be understood, that in those parts corn was so forward, that it began even in that month, which was the first to be ripe, witness their bringing the morrow after the Passover, which was the 16 day of this month, a sheaf of first fruits of their Corn to the Lord, so that this time there was a time of waters abounding by the falling of the latter rain, which usually fell plenteously but twice in a year, after the Corn sown, and towards the ripening thereof. For the time of harvest, here the Septuagint have 〈 in non-Latin alphabet 〉 , the harvest of wheat; but the Hebrew, Chaldee, and all others, speak of the harvest only; and it is certain that in those parts the barley harvest was long before the wheat harvest, as hath been noted in speaking of the sheaf of first fruits, Deut. 16. and 〈 in non-Latin alphabet 〉 signifieth not only wheat, but all kind of bread corn.

There is beside the cause forementioned, another cause by some spoken of, why the waters of Jordan overflowed at the spring time, viz. the melting of the show upon mount Libanus, which lay there in great quantity, and now being melted, fell into this River, and from the whiteness of the snow lying there, it was called Libanus, signifying white, according to Jerome, and the snow of Libanus is spoken of, Jer. 18. 14. For the waters rising up upon an heap, this was a wonderful work of God, not only staying them from their course, but keeping them still within their bounds, when such an huge quantity came flowing continually down, all the time that the children of Israel passed over: for had a stop only of their current been made, it might have been thought that this was done by diverting the stream some other way, which might be by the labor of men, or the flood would have spread it self all over the plains thereabouts, to the great detriment of that Country, it being now harvest time almost. But they being made to rise up upon an heap, like an huge mountain, they daring not, as it were, for reverence to come nigh the Ark, the immediate and merciful hand of God appeared herein, and all the people, before they came nigh, could not but see and be affected at so great a wonder. Very far off from the City Adam, beside Zaretan: this reading [from Adam,] is in the margin it being in the line in Adam; but the meaning is, that the swelling of Jordan up like a mountain, extended from Adam to the place where the waters were cut off, and so it is indifferent whether it be read from, or in, or by Adam. This City is little spoken of, and therefore so obsoure, that it is described by another, Zaretan near unto it. Adami is mentioned, Josh. 19. 33. in the Tribe of Naphtali, and by this name it is rendered here by some Copies of the Septuagint's Translation, but that is so far from Jordan, being on the north of Canaan, that it cannot be meant. Adricomius saith, that this City was in the Tribe of Reuben, a little above Bethabara; and again, that Bethabara was between it and Zaretan, Adam being more north and Zaretan more south, but both upon the east banks of Jordan. Of a City called Zartana • by Jezreel, we read 1 King. 4. 12. and of Zartan in the plains of Jordan by Succoth, 1 Kings 7. 46. which last, although rejected by Adricomius, seemeth to be the City here meant, and not another nowhere named in the Scriptures, for so obscurum should be described per obscurius. How far off this City was from the place of the people's passing over, I cannot find, but sure we are, that it was very far by the words of the Text, and so the swelling of Jordan very great, and extended in a great length, so that many more might to their terror see this miraculous thing, and not the Israelites only, for whom it was wrought.

The salt Sea, this is otherwise called the dead Sea, the Sea of Sodom, into which the waters of Jordan did run, for nothing lived in this Sea; and if any fishes were brought out of Jordan in hither, they died. It is thought by some that the place thus dried for the people to pass over, was that where Bethabara afterwards stood, signifying the house of passage, in which place John was baptizing when Jesus came to him. Mystically by the cloud now vanished, which before, in the time of Moses was set to guide the people in their way, but now the Ark went before them, was set forth that in the time of the Law all things were obscure; but under the Gospel, when Jesus came, they were made manifest, to be beheld with open face. And morally, that whilst we live here, we are as it were under a cloud, and see but darkly, in comparison of that we shall do after death, for then we shall see face to face: And as the Ark went into Jordan before them, so Jesus goeth before us in Baptism and in death, that we might not fear. Again, as they were bidden to look at the Ark, and follow it; so we must not look at the examples of men, for they may err, but altogether at Christ his Word, our most sure direction: And therefore as the Ark was so placed that all might see it, and not the foremost only; so the Word must be handled, that all may understand it. Lastly, as for reverence to the Ark all kept far off from it; so Christ and his Word must be reverenced, neither may we over curiously pry into his Mysteries; Thus Ferus. God's saying to Joshua, This day I will begin to magnify thee, figured out his magnifying of Jesus, when he went into Jordan to be baptized by the voice coming from heaven, and the Spirit upon him, after which he was also magnified by many miracles. The Priests going before and bearing the Ark, which had three things in it, the Testament, the Pot of Manna, and Aaron's Rod, did figuratively teach, that Ministers should go before the people in teaching the Law, administering the bread of life, and directing them through the holiness of their own lives. Lastly, their passing through water into Canaan, figured out the afflictions through which the faithful must pass into the heavenly Canaan, in the way, especially when they are nearest the entrance, they seeing the huge floods of temptations ready to overwhelm them, but then we must specially fixe our eyes upon the Ark Christ by saith, and so we shall be preserved.

CHAP. IV.

TAke you 12 Men, out of every Tribe a man, and command them, saying, Take ye hence out of the place, where the Priests feet stood firm, 12 stones, and ye shall carry them over with you, and leave them in the lodging place, where ye shall lodge this night, &c.

The Lord having done this great miracle for Israel, now taketh order that it might never be forgotten by them or their posterity afterwards by commanding 12 stones to be erected for a monument hereof, and they should tell their children of it, that all might be excited from generation to generation to fear and serve him, and to put their trust in him, as the like charge was given before touching the Passover and first borne. The 12 men appointed to carry these 12 stones were doubtless chosen of the strongest, that each man might carry a great stone, out of the place, where the Priests feet stood: that is, as all understand it, near their feet, as the 12 stones set up by Joshua in the midst of Jordan, v. 9. were set up near the place of their feet, for it is not likely that the Priests removed, that they might take up the stones under their feet, but stood still till all things were done, v. 10. That of telling their children afterwards, is again repeated, v. 21, 22, 23. 24. and this is set forth to be the end, the glorifying of God amongst all people of the earth, and that Israel might fear him.

And these stones shall be a memorial to the children of Israel forever. This is not to be understood simply, world without end, as Augustine showeth; for both the heaven and the earth pass away; but a long time, the end of which is unknown to men, for that with the Hebrews is 〈 in non-Latin alphabet 〉 forever.

And Joshua set up 12 stones in the midst of Jordan, where the feet of the Priests stood, &c. The Vulgar Latin for further explication hath it 12 other stones, the 12 stones before spoken of were set up in Gilgal by the 12 men that carried them; but these were other, as Lyra hath it, most probably far greater stones, in the setting up of which Joshua used the help of others; that although they stood in the river, yet sometimes when the water was at the lowest, they might be seen of men; and of these stones, he saith, it is commonly held, that the speech of John the Baptist is to be understood, Matth. 3. God is able of these stones to raise up children unto Abraham, for he was baptizing there. Calvin thinketh, that being even under the water and not seen, but talked of from generation to generation, they might be a memorial, as the things in the Ark, which were covered, and hidden from the fight of the people. But I prefer the former, because there was not the like reason of hiding these from the fight of the people, that there was of hiding the Ark, which was done for reverence to God represented hereby. And there they are till this day: Hence some do argue, that Joshua wrote not this Book, but some other holy man long after; but this proveth not the contrary, for this clause might be afterwards added, they appearing to be there still many years after, that men might be stirred up to go and see them, and make use of it, as a thing not feigned, but really in being.

For the Priests which bare the Ark, stood in the midst of Jordan, till everything was finished, that the Lord commanded Joshua to speak to the people, as Moses commanded Joshua, &c. Because for [everything] here spoken of, Hebr. it is every word, some will have it precisely to be expounded so, till Joshua had commanded the 12 stones to be taken up out of Jordan, and 12 more to be brought in. But who knoweth not, that by 〈 in non-Latin alphabet 〉 a thing is meant, as well as a word? and how absurd were it, that the Priests should stay no longer, but till the words were spoken, and not till it was done accordingly, seeing that so soon as they were come out of Jordan, the waters returned to their natural course immediately again? Masius therefore and David Kimchi are rather herein to be followed, who stand for the doing of all things commanded. But why is it added, as Moses commanded Joshua? Calvin, and some others think, that it is only meant, as he commanded him, when he charged him to attend diligently to the Word of the Lord in general: But for so much as we read not of any word of the Lord in particular to Joshua for the setting up of 12 stones in Jordan, or of the Priests standing in the midst of Jordan till all things were done: it is probable that he had direction herein from Moses, before his death; and that we might not think that he did this of his own head, these words are here added, as Moses commanded Joshua. Ferus from the setting up of these stones gathereth, that they do ill that are against images, which be set up in Churches for a memorial; only willing that Pastors should teach the people the right use of them, and to keep them from being abused: For the stones set up in Gilgal were afterwards abused by the people's coming and sacrificing upon them, as also was the brazen Serpent set up by Moses. Thus he. But Images in Churches are not like unto these stones, and they are by God's commandment forbidden for the errors which cannot but be in them; and therefore the only way to keep men from sinning hereby, is to pluck them down as Hezekiah did the brazen Serpent.

And when all the people were clean passed over, the Ark of the Lord passed over, &c.

This was not done till the Lord commanded it, as is expressed, v. 16. which showeth the great faith of the Priests bearing the Ark, although they saw the waters ready to overwhelm them, and all the people were gone out of the danger, but they remained alone, yet they stirred not from their place, till they were directed by the Lord to pass over.

And the children of Reuben and of God, &c. passed over armed before the children of Israel, as Moses commanded, &c. Of this order taken before by Moses for their going over before the rest, and that the 40000 here said to have gone over, were not all the men of War in these two Tribes and an half, see upon Chap. 1. 12, 13. and the Mystery of this, v. 14, 15, 16. Here it is noted, that by this miracle God magnified Joshua, as he had said, Ch. 3. 7. and so the people were moved to reverence him, as they had done Moses. Here the Lord biddeth Joshua to command the Priests to come up out of Jordan, &c. The Hebrews, saith Lyra, hereupon fain, that they standing upon the further brink of the River, went up upon that side, because he saith not, pass over, and then Jordan returning to his wonted course, they were miraculously transported upon the Ark, and set beyond all the people. But to let pass so gross a fiction; this coming over Jordan is noted, v. 19. to have been the 10 day of the first month, the singular providence of God appearing herein, to bring the people of Israel into Canaan at the best time of the year, when the harvest was now at hand, thus granting them immediately to reap that which others had sowed, and this was 40 full years within 5 days, after their coming out of Egypt; so that they could no sooner be prepared after this by circumcising, but the time came of eating the Passover, viz. the 15 day of this month. And they pitched in Gilgal, on the east border of Jericho; that is, in a place, which was afterwards called Gilgal, Ch. 5. 9. but here it is so called by anticipation. This place was famous for the Circumcision made there, for the first Passover kept there, for Joshua his abode there at sundry times afterwards, and the remaining of the Ark long there, and Saul's inauguration there to the Kingdom. It was directly between Jordan and Jericho, saith Josephus, but within 10 furlongs of Jericho, and 50 from Jordan: and Jerome saith it was 2 miles from Jericho. But Adricomius, that it was nearer to Jordan then to Jericho, and that to go from Bethabara to Jericho, a man must decline to Gilgal to come thither.

Here Joshua is said to pitch the 12 stones, that is, appointed them to be pitched by the 12 men that brought them out of Jordan; and now he showeth the use of them to all the people, as he had done before to the 12 bearers, v. 6, 7. hereupon they must from time to time take occasion to tell their children of the dividing of Jordan for them to go through on dry ground, and also of the Red sea, that all the world might know the power of the Lord, although they profit little by it, but Israel might learn hence to fear him. And this [Note.] is the different effect of the marvelous works of God in the wicked of the world, and his faithful people; they are only moved to wonder, and so pass them over without further profiting; but these are edified in the fear and grace of God hereby; to this effect Calvin.

Mystically by the 12 stones set up in Gilgal, saith Ferus, are set forth the 12 Apostles, and their preaching, manifesting all things, by those in Jordan, the Prophets, in whose writings they are more obscurely contained, as it were under the water, but both tend to the setting forth of the same, as both these monuments did. And as the Israelites came not empty out of the water of Jordan, but brought up stones with them; so the truly baptized come up out of the water of Baptism, laden with the fruits of the Spirit. The Priests bearing the Ark going in before all the people, and then coming up and going again before them, when they were to fight against their enemies, shown, that the Ministers of God's Word are a defense unto his people, who so soon as they are baptized shall be assaulted with spiritual enemies. Their coming up the 10 day of the first month, which was the day that the Paschal Lamb was taken, Exo. 12. shown, that when we are baptized, we must straightway prepare to fight under Christ's banner, who is the true Paschal Lamb, against the world, the flesh, and Devil. And as Origen hath it, be exercised in virtue, which is the very entering into the promised Land. Isidor by the stones carried out, will have the examples of the Apostles understood, which we must carry in our minds, that we may imitate them in their virtuous actions. The 12 stones set in Jordan, saith Lyra, are the 12 fruits of the Spirit in the truly baptized recited Gal. 5. 19.

CHAP. V.

HEre saith Ferus, beginneth the second part of Joshua, wherein is shown how the people of Israel were put in possession of the Land of Canaan, not by their own, but by the power of God, who did all for them. Yet he would have them to fight: to show, that only through his grace we attain the heavenly Canaan, and not by our own works, yet we must labor and fight, and run, that we may obtain, but it is God that fighteth in us, and by us, and from whom all our strength cometh, and which crowneth at the last his gifts in us.

And when the Kings of the Amorites heard, &c. their hearts melted, neither was there spirit anymore in them. In this example we may see the case of all the wicked, [Note.] who have an evil conscience, before judgment, they fear nothing, but encourage one another in their evil ways, but then their hearts utterly fail, and they see that all their multitudes, and munitions, and riches are of no force to defend them. But as for the people of God, their very confidence in him, is their victory against all their spiritual enemies. If he be on our side, who can be against us? The Devil himself quaileth and fleeth, if we by faith in God resist him. And the singular providence of God herein appeared, as Lyra noteth, to strike such terror at this time into the people of the Land, that they durst not come forth to fight with Israel, when as they were to be circumcised, and so made unfit for battle, as we may see in the Seohemites, Gen. 34. Of the melting of their hearts, see before Chap. 2. 11.

Make thee sharp knives, and circumcise again the second time the children of Israel, &c. The reason why this was now done, is rendered in the verses following, viz. because all they that had been born since their coming out of Egypt, which was 40 years, were hitherto uncircumcised, and these were now the greater part of the people, for all that came out of Egypt from 20 years old and upward, were dead, except two, as was threatened, Numb. 14. 29. and noted to be accomplished, Numb. 26. 64, 65. and except the men of the Tribe of Levi, as Lyra noteth upon Numb. 14. But what meaneth he by saying, Circumcise them the second time? Lyra answereth well, not that the same men [Qu.] who had been circumcised before, should now again be circumcised; but that there should now be a solemn circumcising of many together the second time, as there had been a first in the days of Abraham, Gen. 17. Augustine more fully, the children of Israel are considered as one people, of which some were hitherto uncircumcised; wherefore he biddeth here, Circumcise the children of Israel the second time, that is, in them, who had not yet been circumcised, so that here is no ground for baptizing any twice over, Qu. 6. in Josh. The Rabbins fondly imagine, that the first circumcising, in regard of which, this is called the second, was of many other people that came with them out of Egypt at the time of their departing thence, but this is so absurd, both for that no such thing is mentioned, and because there was no time to do it, and being done, it would have made them unfit for travail, that it falleth in the very naming.

For the reason why they remained uncircumcised, it is generally held, saith Calvin, that they circumcised not all the time of their travail in the wilderness, because circumcising maketh unfit for travail; and although they stayed long in some places, yet they were always uncertain when they should remove, but he rejecteth this, as not being a reason sufficient to neglect so holy an ordinance so strictly enjoined, and rendereth another, viz. because upon their murmuring, Numb. 14. the Lord was so offended with them, that he had in a manner cast them off from being his people; and therefore they durst not all this while use the sign of his Covenant, till that they had again an express command from him so to do. Whereas it is said against this, that the time of their remaning uncircumcised did not then first begin when they murmured, but immediately upon their coming out of Egypt; he answereth, when it is said, all the people that were borne after their coming out of Egypt by the way, they had not circumcised. It is not to be understood but of them that were borne after that murmuring, because they are said to be the children whom God raised up in the stead of those Rebels: wherefore he affirmeth them that were borne in the way till that time, to have been circumcised; but this is plainly against the Text, saying, All that were borne after their coming out, were not circumcised. Whereas it is further said, that this could not be a reason of withholding Circumcision from them; because although their Fathers were rejected, yet they were the people to whom the Lord promised, after the destruction of their Fathers, that he would give them the land of Canaan; he saith it was done for a chastisement to their parents, the sign of God's Covenant being only suspended from their children for a time, being afterwards brought forth, and other pledges of his Grace being in the mean season supplied unto them. With Calvin agreeth Vasquez herein, and Mosius and Per • rius upon Gen. 17. saying, that their being in travail upon the way continually, could be no reason of deferring, because Hippora circumcised the son of Moses upon the way, Exod. 4. and stayed not for his healing. St. Augustine and Comestor say, that the men that perished in the wilderness, were rebellious & disobedient, and would not circumcise their children. But if so, Moses would certainly have reproved them therefore, which we do not read that he did. Jerome, Theodoret, and Damascene say, that the reason why they circumcised not in this time, was because Circumcision was a note of distinction to distinguish the Israelites from other people's of the World; wherefore in Egypt, when there was danger of mingling with others, they diligently circumcised all their children, and when they came now into Canaan; but in the wilderness there being no such danger, they circumcised not any of them. Lyra, Tostatus, Masius, & Tho. Aquinas render the first reason, because of their travail, against which Calvin and Vasquez do argue so earnestly, showing, that the offense taken by the Lord at the rebellion, could not be the reason.

1. Because they being all consumed, their posterity should then doubtless have been circumcised, which was four or five months before this.

2. Because the Levites were not in that rebellion, and therefore it could be no cause why their children should not be circumcised.

3. The children of all that were under 20 years of age at the time of that rebellion, should not have been suspended from Circumcision all this time, if that had been the reason, because God was not so offended with them for their minority; but when he threatened their Fathers with consumption in the wilderness, he promised that they should possess the land of Canaan. Rejecting then this reason, I hold, that neither their being in travail was the sole cause, nor because Circumcision was not necessary for a note of distinction all this time, because there was more in Circumcision then to distinguish, viz. to signify God's Covenant of Grace, and to seal it unto them. But partly for this reason, and partly out of a Fatherly indulgence towards them, that the children borne in the time of their travail, might not be put in danger of their lives; but chiefly because all this time they were under the cloud, a new pledge of God's favor, so that whilst that remained, they had no need of any other outward right to seal it up unto them, but so soon as it was taken away, then Circumcision must be used again. Their being under the conduct of that cloud, is by Saint Paul called a being baptized in the cloud; wherefore to show that Baptism coming, circumcision should give place unto it, and then cease, it ceased now all the time of this baptizing. Burgeni, saith Lyra, objecteth against the former determination, that this is called the second times circumcising, with reference to Abraham's circumcising, because it is said, Circumcise the children of Israel the second time, whereas then there were no children of Israel; and saith, that there were many out of an inordinate love to their children, fearing lest death should ensue, that did not circumcise them in Egypt, as is intimated in Moses, who circumcised not his Son till he was forced to it; therefore before the Passover kept in Egypt they were all circumcised, and in respect of that is this called the second time. But Lyra answereth well, that this is but an imagination, and that Israel was in Abraham when he circumcised.

But to return to the matter in hand: Ferus rendereth the two former of these reasons, and approveth also of that of Augustine, taken from the pertinency of their parents; and finally addeth another, viz. to beat down the glorying of the Jews in their Circumcision, and to commend God's grace towards the uncircumcised: For what were they, when God shown so many favors unto them, and gave them victory over the Midianites, and the two Kings of the Amorites, and brought them miraculously through Jordan into the very land of Canaan, but an uncircumcised people? Wherefore it was hereby taught, that Circumcision is nothing, neither were they hereby commended, as deserving anything, but grace alone is that from which all favors flow, and which bringeth to the heavenly Canaan. When Joshua is said to circumcise the people, it is to be understood, that it was done by his direction; for he alone could not possibly in this time circumcise so many, being most probably 1000000, and the time to do it but one day, for they came up out of Jordan the 10 day, and three days they must have to heal them again before the Passover, and the 14 day they kept the Passover, v. 10. before the eating of which they must needs be circumcised, for no uncircumcised person might eat thereof. Once only do we read of their keeping of it, since their coming out of Egypt, viz. Numb. 9. which was within one year, but never after, till this time, and then there were none uncircumcised to eat of it, for such as had been born since their coming out of Egypt, till that time, were but sucking Infants: and this may be another reason of the delay of their Circumcision hitherto: viz. because Circumcision was a preparative to the Passover, to make men fit to eat it, but in this regard there was no need of it all that time. If it shall seem that there was all that time then a great defect in the Church, they being without a Passover 39 years, it is to be understood that they had a more divine Sacrament instead of it, viz. the Manna which came from heaven, and the waters flowing out of the Rock, touching which it is said, they did all eat of the same spiritual meat, and drank of the same spiritual drink, 1 Cor. 10. 2, 3. If a question be made, how so many thousands could be circumcised all in one day? It is easily answered, some circumcising themselves, as Abraham, and all, both men and women helping to circumcise the rest, the women, infants, and men those of a greater age.

Touching the sharp Knives which he is bidden to take to circumcise withal, enough hath been spoken upon Exod. 4. 25. whether they were sharp stones, as the Septuagint have it, or sharp knives, as in our Translation. The words here used are 〈 in non-Latin alphabet 〉 , gladios acierum, or gladios petrinos, and for knives made of sharp stones out of the rock, Theodoret rendereth 2 reasons. 1. Because the Hebrews after this long travail, had but few knives amongst them, but sharp stones were obvious everywhere in the wilderness. 2. Because Christ our rock was most aptly set forth hereby, in whom we are circumcised with a circumcision not made with hands. But his literal reason is of no force, because if there had been such a scarcity of Swords at this time, how should they have armed themselves to fight? And it is of as little force, which is brought by Bonfrerius the Jesuit, that although we are ignorant of knives of stone, yet amongst the Americans they are altogether used, and Catullus maketh mention of gelding with a flint. Devolvit ipse acuto sibi pudera silice, and Juvenalis with a shell; Mollia qui rupta secuit genitalia testa; and Pliny likewise lib. 35. c. 11. de Gallis Sacerdotibus; and Arnobius, lib. 5. contra gentes, and in the Epigrams of the Greeks we read of Pens to write withal, made with sharp stones. For seeing the Jews used not stones, but rasors to circumcise withal, as appeareth by their practice at this day, nothing can be inferred upon those testimonies for circumcising with flints. Touching the time of their circumcising, when they were now entered into Canaan, and their enemies were near unto them, to prepare them to battle, by making them unfit to defend themselves if they had been assaulted, is strange. But thus God would prove their faith, saith Calvin, and teach them to trust in his aide only, and not in their own strength. Wherefore he let all the time of their being in the plains of Moab pass without circumcising, and now calleth them to it; neither did they disobey, for fear of being thus exposed as a prey to their enemies, but through faith submitted themselves to his command; which shows that they had well profited by the judgments of [Note.] God upon their rebellious parents; and we are taught by their example, not to consult with flesh and blood, but in all things to obey God commanding us, as being the safest for us. Ferus saith that they were now circumcised for three Reasons: 1. To show that they held, and would continue in the same faith with their Father Abraham, to whom this sign was first given. 2. That they would be separated from the wicked manners of the heathen Canaanites, into whose Land they were now come, and would have nothing common with them. 3. For the mystery which was chiefly respected herein, viz. our Jesus his bringing of us into the Land of life, by our drawing the sword, and fighting as it were with ourselves. For as they first cut their own bodies, and shed their own blood, and then the blood of their enemies; so must we fight against ourselves, and mortify our members upon earth; for there lurk within us most wicked enemies, pride, lust, covetousness, hatred, and luxury, these must first be mortified, or else we shall never get the victory over the Devil, and come into the possession of the promised Land. It is true, it is painful by penitency thus to subdue ourselves, so it was painful to be circumcised, but it is thus irrecoverably decreed, either the pain of circumcising thus the heart must be endured with the Israelites, or else we must perish with the Canaanites. And this second circumcising, shown a second washing to be necessary for everyone that would be saved, of which the Lord speaketh, saying, He that is washed, needeth not save to wash his feet. We must not wash by being again baptized, but by cleansing us from the filthiness of sin by repentance from time to time continually. And this circumcising cannot be made but by Christ, and his Word and Spirit, set forth in the sharp stones now prepared to circumcise withal; thus Ferus; following that translation, Take thee sharp stones.

And the Lord said, This day have I rolled away the reproach of Egypt from off you: wherefore the name of the place is called Gilgal.

What is meant here by the reproach of Egypt divers conjecture diversely. Lyra having mentioned some, goeth with the Hebrews, saying, that before the going of the people out of Egypt, the Astrologers of Egypt said unto them, Miserable people, whither will ye go from us? for we do find, that if ye go, your blood shall be shed: so that hereupon they were condemned as doing foolishly to bring themselves to destruction by their going out: but now their blood was shed in Circumcision to their honor, and so they could no more be cast in the teeth herewith. Hugo by the reproach understandeth original sin, a remedy against which was Circumcision, which the Egyptians wanted, and therefore it was their reproach. Or their servitude under the Egyptians, from which they were not fully delivered, til they were circumcised; and therefore the place is called Galgal, signifying liberty. But this of expounding Galgal, liberty, is rejected both by Lyra and Calvin, although taken from Josephus, seeing it signifieth no such thing, witness both Jerome and Remigius. Ferus hath none other exposition but mystical, I have taken away sin from you, which is the reproach of the wicked: who shall be upbraided hereby, but the truly circumcised not, because none of their sins are imputed unto them. Calvin saith, that some hold their uncircumcision hitherto to be meant by the reproach of Egypt, and of other Gentiles, because this was by the Hebrews held to be ignominious in them and others, that the Egyptians hitherto might object unto them, that they went not out to serve the Lord, but other God's, which reproach was now done away, by this their so ready submitting to God's ordinance. But he preferreth another; viz. That it was held by the Egyptians to be reproachful to them, to go rebelliously away from under their King, this reproach was done away by renewing the old sign of their subjection to the Lord, it being hereby declared that they were not Pharaohs servants, but wrongfully by him subjected, and that of old, long before their coming into Egypt, they were the Lord's inheritance, and his peculiar people; so that this sign hereof being again renewed at this time, the same was publicly testified, and none could henceforth anymore impute rebellion unto them, and justly blame them thereby. To me it seemeth rather, that by this reproach was meant the Egyptians traducing them, that howsoever they pretended piety to their God in their going out of Egypt, yet this was but a pretext, and that by conjuration Moses wrought those wonders to deliver them, as appeared hitherto by the sequel: for when they were gone forth, they sacrificed not to God, as they pretended, but to other God's, as is testified Acts 7. 42. Neither did they now anymore circumcise their children, as they said before they had commandment from him to do; and therefore the Lord accordingly dealt with them, consuming them in the Wildernese, and not bringing them to the promised land, which they boasted of. For these things might all this while seem most ignominious to Israel; but now they being brought through Jordan miraculously into Canaan, when Moses was dead, and religiously circumcising themselves and their children, this reproach was taken away. As for that of the Hebrews and Lyra, it is grounded upon a fable; The second of Hugo hath been already confuted, and his first, as that of Ferus is rather allegorical then literal. For the first mentioned by Calvin, uncircumcision could not be meant by the reproach of Egypt, because, as Herodotus hath it, and Origen, they also circumcised, as I have shown upon Gen. 17. The second is the same briefly with this of mine. The last, which is Calvin's own, is not so probable, because their bringing out of Egypt with so mighty an hand, ringing in the ears of all men, did sufficiently vindicate them from the imputation of a rebellious revolt, that being not their act, but the act of the Almighty. For the name [Gilgal] given to this place, it is so plainly taken from 〈 in non-Latin alphabet 〉 I have rolled, that it is a marvel that any should seek out any other derivation, as from 〈 in non-Latin alphabet 〉 a Sphere, or a wheel, for the round figure of the foreskins cut off, or from liberty, as was before noted. This name Gilgal was the second name of this place, being called, Verse 3. the hill of Foreskins.

And the children of Israel encamped in Gilgal, and kept the Passover the 14 day of the month at even in the plains of Jericho. This was the time appointed at the first institution, Exod. 12. and that they should eat it with unleavened bread, as here it was done. Some inquire here whether the people left on the [Qu.] other side of Jordan did now also eat the Passover, and whether they were circumcised before as these were, because nothing is said of them? And it is answered, that they did not, neither was it yet required of them, because it must be eaten only in the place which the Lord should choose, after the state of the Church settled in Canaan, that they might know whither to resort to eat it. And for circumcising, that it is not to be doubted, but that now, or soon after, order was taken that they also should be circumcised, as their brethren had been.

Further, it is inquired with what bread the Passover was now eaten? Tostatus answereth, they might eat it with Manna; but the Text saith expressly, [Qu.] That they eat unleavened bread, and parched corn, of the old corn of the Land the morrow after the Passover: And therefore most probably they wanted not such corn at this time to make unleavened bread. If they did, it was celebrated with such as they had, as before at Mount Sinai, Numb. 9.

And the Manna ceased on the morrow after they had eaten of the old corn of the Land, &c. That is, the 16 day of that month, for the Passover was kept the 14 day at even. They err then, who will have this cessation of Manna, to be the 15 day, when as indeed the 15 day was the day of eating the Passover, the even at the end of the 14 day being the beginning thereof, as hath been shown upon Exod. 12. And herein the great mercy of God appeared, that [Note.] howsoever they were rebellious against him, yet as long as need required, he supplied them with bread from Heaven; and therefore he will much more provide for all that put their trust in him. And by the cessation of Manna at this very time, saith Calvin, the Lord taught them, that Manna fell not by any natural means from the clouds, but that he by his singular providence gave it them.

And when Joshua was by Jericho, be lift up his eyes, and looked, and behold there stood a man over against him with a sword drawn in his hand, &c. Joshua, saith Ferus, now expecting further direction from God what to do, this Angel with a drawn sword appeareth unto him for his comfort, by the very apparition showing that it was not the sword of man, but of God, whereby the Canaanites should be destroyed; as it is not ours, but the power of God, whereby the Devil is subdued. And he noteth, that the Lord at divers times appeared diversely, as the condition of his people required. 1. When they were in Egypt, in a flame of fire to Moses. 2. In the Wilderness in a cloud. 3. In this place with a sword. Joshua goeth to him, and asketh, Art thou for us, or for our adversaries. Wherein the boldness of the just appeareth, and that they fear nothing; and in his example we are taught to try the Spirits, whether they be of God or no. He answered, As a Captain of the Lord's Host am I come: teaching both that the Angels of God are over Countries and people's to defend them, and that they are Warriers to fight for them, and that all the faithful are Soldiers under them, and to fight against their spiritual enemies. And Joshua fell on his face to the earth and worshipped. Thus the servants of God, seeing his great care over them, ought in thankfulness to humble themselves, and worship before him, so Abraham did before, and David. And not only to worship, but to be ready to obey, as Joshua was; wherefore he saith, What saith my Lord unto his Servant?

And the Captain of the Lord's Host said, Loose thy shoe from off thy foot, &c. Of this see before, Exod. 3. 4. This is commanded for reverence, and as a sign of humility, and resigning a man's self to the will of God, to be guided by him. Calvin thinketh that Joshua now went out alone to view Jericho, and to see in what part he might best assault it, but not unprepared to fight if he should meet with any enemy: At this time Christ appeared unto him in the shape of a man, for otherwise he could not have called himself a Captain of the Lord's Host, which is both in heaven and in earth. And this apparition was not only for the present, but ever after to teach the people, that they gat the possession of the land of Canaan, not by their own sword, but the Lord fighting for them. His bidding Joshua to put off his shoes was for reverence, and in saying, that the ground whereupon he stood was holy ground, he commended that Land in special, as sanctified to the pure Worshipping of God there. And he saith, that Joshua lifted up his eyes and saw a man, to note the certainty of the Vision, Joshua being herein graced, as Moses had been, with familiarly conferring with the Lord, to procure more honor to him before the people.

This Angel, say the Hebrews, was Michael, Dan. 10. called their Prince; and his affirming of that ground to be holy, saith Lyra, was in respect of the apparition of the Angel in the likeness of a man. I hold with Calvin that he was the Son of God; and his appearing now like a man, was a praeludium of his future incarnation, for otherwise he would not have suffered Joshua to worship him, as an Angel appearing to Daniel, and to John, straightly forbade it: Thus also Masius, and Origen. And Chap. 6. 2. he is called 〈 in non-Latin alphabet 〉 by a name proper to God; when being demanded whether he were on Joshua his side, or his enemies, he answered, nay, it is commonly expounded, I am not on your enemies side; but by Calvin and some others, I am not either of the Hebrews or Canaanites, for I am no mortal man. But the common exposition agreeth better, seeing the question was not, whether he were of them, or of their enemies, but of what side he was. For these words, When Joshua was by Jericho, Hebr. is in Jericho, which Jerome expresseth thus, in the field of Jericho, which is called Jericho, as the ground belonging to any other City is called by the name of the City.

Mystically, the terror stricken into the Amorites and Canaanites, when Joshua had led the people through Jordan, shown the weakness of our spiritual enemies before us through Jesus, who is more mighty then they all, so that we may confidently fight against the Devil, being sure through him our leader of the victory. The Lord's appointing Circumcision before they fight with their enemies, shown, as hath been already noted, that we must fight first with ourselves, and cut off our evil lusts, the enemies within us. Joshua his circumcising of them, that Jesus only by his spirit can do this, and by his Word, that we may seek to him. The second time of circumcising, before the promised Land could be possessed, a second washing after Baptism by repentance Their staying in Gilgal till they were healed, shown the weakness of Christian people at the first, for which cause they must seek to be more confirmed, and not till then put themselves upon any great attempts, as the Apostles were bidden to stay at Jerusalem, till they had received the holy Ghost; and the Lord told Peter, thou canst not follow me now, but thou shalt follow me hereafter. The rolling away from them the reproach of Egypt shown our deliverance from sin, and the ignominy thereof, when we are circumcised in heart. The keeping of the Passover before they proceed to battle, our seeking to God and for his favor, before we go upon any great enterprize. And this Passover was the third, which they kept, for they kept one in Egypt, when they were delivered from the bondage of Pharaoh. 2. At Mount Sinai, when they had received the Law. 3. Being now entered into Canaan, to show that we must praise God; 1. For our deliverance by the blood of Christ. 2. For the holy Ghost sent down to instruct us. 3. For the heavenly Canaan now made our possession. The ceasing of Manna when they had eaten of the Corn of Canaan, shown the ceasing of the means of grace when we come to heaven. The Israelites were fed with three kinds of food; 1. With that which they brought out of Egypt. 2. With bread from heaven. 3. With the fruit of Canaan: and that which they brought out of Egypt failed, when they had Manna from heaven, and Manna failed when they had the fruits of Canaan: so we are fed at the first with worldly wisdom, but this bringeth not to life, we feed thus no more, when Manna cometh, then with the Word of God, all the time of our being in the Wilderness of this World; lastly, with heavenly light and joy, when that which is in part, ceaseth, faith and hope vanish, and charity only continueth.

The appearing of a man to Joshua with a sword did set forth Christ, the Captain of the Lord's Armies, who being with us, we shall not need to fear who can be against us; his bidding Joshua to loose his shoes from off his feet, the charge given unto us, not to live after the manner of other Gentiles, as formerly we have done, and to humble ourselves before God, and to resign ourselves to his government, being hereunto moved, because the Church, of which we are is holy; otherwise as the polluters of his house, the Lord will whip us out, and this Land will prove a Land unto us devouring the Inhabitants thereof, if we live wickedly, as it was said of the Land of Canaan; thus Ferus. By circumcising the second time, the Ordin. Gloss understandeth the Gentiles conversion unto Christ, as the first, of their forsaking of Idols, and now truly is the reproach of Egypt removed; sin, which is shameful, is no more imputed; but if thou returnest to sinning again, a far greater reproach cometh upon thee, viz. the crucifying again of the Lord of Life, and the taking of his member, and making it the member of an harlot. Their keeping of the Passover after Circumcision and the reproach of Egypt removed, saith Origen, shown, that no unclean person can keep a feast unto the Lord, or come to his Supper. Their feeding upon bread brought with them out of Egypt, he also understandeth of the knowledge gotten by human learning, which helpeth a little at the first towards Divine knowledge.

CHAP. VI.

NOw Jericho was shut up straitly, because of the children of Israel, &c. And the Lord said to Joshua, see, I have given into thine hand Jericho, &c.

Jericho was two miles from Gilgal, being otherwise called the City of Palms for the abundance that grew there. It is said, that none went in or out. They durst not, saith Lyra, either go in to defend Jericho, or they that were within flee out to save themselves. But the Lord now appearing to Joshua, instructed him how he should subdue it. He and all the men of War must go about the City once a day, six days together, and seven times upon the seventh day, seven Priests blowing with Trumpets of Rams horns before the Ark, promising that thus the walls should fall down.

The men of Jericho, saith Ferus, omitted no worldly means to defend themselves, but all in vain, seeing God was against them, against whose judgments they could not be fenced, although they were fenced against men. And thus do all carnal men, in the time of danger, they flee to carnal means, but that which should chiefly be intended, is by them neglected, viz. the pacifying [Note.] of God's wrath by repentance; and therefore all their preparations are in vain. To expugne this City, no Warlike preparation is appointed, but only to compass it about, that the Victory might be acknowledged to come of the Lord, and so we must confess doth every good thing. For these words Jericho was straitly shut up, Hebr. is 〈 in non-Latin alphabet 〉 shutting, and shut up; that is, as Masius hath it, shutting up those that were within, that none could go out, and shut up against all others, that none could enter. The Chaldee, shut up with Iron doors, and strengthened with brazen bars. This, saith Calvin, is thus exactly set down: that the miracle in opening the way, the walls being cast down, might be the more magnified, and that the stupidity of that people might appear, thinking that gates and bars could defend them against his power which dried up the waters of Jordan.

In compassing the City, the men of War went before, then the Priests with Trumpets, and after them the Ark, which all the people followed, v. 9, 10. and every of the six days they did thus once, the Priests only sounding, but no voice else being uttered by any; but upon the seventh, having compassed the City seven times, at the last sounding with Trumpets, all the people shouted, and the walls fell down. In man's reason this was no way to subdue a strong City, for what could going about it do, and sounding with Trumpets, all the rest being silent, as though they were afraid; and the seventh day going seven times about, being a means to weary them, and to make them unfit for the assault? But herein God both tried their faith and obedience, and provided the more for the glorifying of his own power. The Hebrews, saith Lyra, by the men of War, understand only those of the two Tribes and an half; but the Text saith, All ye men of War; and therefore that assertion is without ground. Some others, because it is said, v. 9. The rearward came after the Ark, say that the Danites, Asher, and Nephthalim are meant; and therefore all the armed men went not before, but Judah, Issachar, and Zebulun, according to the order prescribed, when they marched in the Wilderness, Numb. 10. 15. half the Army going before the Ark, and the other half after, which half that followed, is set forth by the same word that is here used 〈 in non-Latin alphabet 〉 . But because this word signifieth the gathering, or Congregation shutting up the whole troop behind, it may better here be understood of all the people; because it is expressly said, that all the armed, or Warriers should go before. And whereas, Numb. 10. that part of the Army which followed the Ark, is set forth by this Word, it is because together with them went all the weaker sort, the aged, women and children. And therefore 〈 in non-Latin alphabet 〉 is here rendered by Jerome, reliquum vulgus. Yet Lyra argueth against this, holding, that only the Tribe of Dan, and the rest of the rearward of soldiers, are hereby meant; because the Lord biddeth that all the armed men should compass the City, and not the Women, &c. Let the Reader follow which of these he pleaseth. Whereas it is added in our Translation, The Priests going on and blowing with Trumpets, Hebr. it is, The rearward followed the Ark, going on, and blowing with Trumpets. But because it is certain that none blew with Trumpets but the Priests, the word Priests is inserted for more expression; or it may be rendered, The Ark going on, and the blowing with Trumpets, which was by the Priests going before it. For Trumpets of Rams horns wherewith they sounded, Hebr. is 〈 in non-Latin alphabet 〉 Trumpets of Jubilees, of which, that they were of Rams horns, see Levite. 25. Note here, how easy it is with the Lord to beat down the Walls of any City, [Note.] so that there is no resistance to be made against him. And when he caused such weak means to be used, the Inhabitants, when this was done from day today, and nothing else, waxed now secure when their destruction was nearest, and so it is with all the wicked, when they think the evil day furthest off, it shall suddenly come upon them.

The people shouted with a great shout, and the wall fell down flat. For these words fall down flat, Hebr. is fall down under it; and so it is rendered by the Septuagint and Chaldee, fell down, and was swallowed up under it. Hereupon the Rabbins hold, that it sunk into the ground: But rather it is meant, that it fell, the foundation under it being dissolved, and falling away, or it fell into the ditch wtthout it, said to be under it because it was much lower, and so the ditch being filled up with the wall, the passage into the City was made plain. Now when the wall is said to have fallen down, it must not be imagined that every part of it fell, but so much as whereby a sufficient way was made for all the men of War immediately to enter in, for Rahab's house stood upon the wall, which must needs be excepted from this ruin. And this was upon the seventh day, but whether upon the Sabbath day or no, as the Rabbins hold, is uncertain, but in one of these seven days of compassing the City, it is certain that there was a Sabbath, upon which no man might travail; but God, who is above his own laws, could at this time dispense with the rest of the Sabbath at his pleasure. For the seven Priests, seven Trumpets, seven days compassing Jericho, and seven times blowing with Trumpets upon the seventh day; this was all done to make the number of seven the more famous, that the day of this number sanctified from the beginning, might still be had in more honor.

When Joshua had taken order for this great shout making, by all the people at the last sounding, he withal told them that the City of Jericho with all in it, should be accursed to the Lord, only Rahab and her company excepted, warning them to take heed that they took not any accursed thing upon pain of making themselves accursed, and the whole Campe, and troubling it.

But all the silver and gold, and Uessels of brass and iron are consecrated to the Lord, and they shall come into the Lord's treasury. Joshua could not speak to be heard, saith Lyra, when it is said he bade them shout, because the people were so many, and the Trumpets continually sounded; therefore it is to be understood, that he spake unto them by giving some signs. The word rendered accursed here, is 〈 in non-Latin alphabet 〉 , cut off, so that the meaning is, it should be destroyed to the glory of God, the glory of his justice in taking revenge upon so sinful a place, to the utter destruction thereof forever; and if any presumed to take anything in it to his own use, it should be a 〈 in non-Latin alphabet 〉 , or cutting off to him. Of this word see more, Levite. 27. 28. and Deut. 13. 17. For the metal, silver and gold, brass and iron reserved for the Lord's Treasury, the meaning is, that they should be brought into the Tabernacle to be used for the service therein, or to be laid up as Monuments of this miraculous victory, and that none should convert any of them to their private use, no not the Priests themselves, as they might do other devoted things called by this name of 〈 in non-Latin alphabet 〉 , Numb. 18. 14. Besides these metals, Tinne and Lead are mentioned, as reserved out of the spoils common use, this for the Tabernacle only; and therefore there being herein, or in the Temple built afterwards no use of these metals, they are not reserved. The word 〈 in non-Latin alphabet 〉 saith Lyra, signifieth both accursed and consecrated, and so it is here to be taken; for the best and most precious things were consecrated to God, the rest devoted to destruction.

And they utterly destroyed all that was in the City, both men and women, young and old, &c. They did not thus to other Cities of the Canaanites which they took afterwards, but preserved them for their own habitation; why then was this severity used against Jericho above all other Cities? Answ. Because it is most probable that this place was the most wicked of all others; and here it seemeth were a miscellany multitude of all the people's to destroyed, ready first of all others to resist the Israelites, as appeareth Josh. 24. 11. and because this was the first City of Canaan subdued, it was necessary that the richest spoils thereof should be consecrated to the Lord, before they took any for themselves; and that all things that had life should be killed, and the rest burnt with fire for the greater terror of the rest; so Ferus. Here was a great temptation, saith Calvin, to the Israelites, in that expecting now to be enriched with the spoils of Jericho, they are thus prevented, and likewise when they were made to go about the City seven days, and to do nothing but blow, and that not with the silver Trumpets, but Trumpets of Rams horns, wherein they might think themselves mocked, but they obeyed in all things to prevail.

And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up, and buildeth Jericho, be shall lay the foundation thereof in his first born, and in his youngest he shall set up the gates thereof. This City was thus severely proceeded against, as for the reasons before rendered, so that herein the utter destruction of the wicked world forever at the last day might be figured out. This prophesy is noted to have taken effect in Hiel, 1 King. 16. 34. who was deprived of his children, when he presumed to build Jericho again, both eldest and youngest, and so most probably had his name put out in Israel therefore, according to the meaning of this curse against such a builder. To this effect Calvin saith, he shall lay the foundation in his first borne, being overwhelmed with the stones of this building, so audaciously erected without regard to so solemn a curse, &c. and thus he shall be deprived of his issue, and thus all others understand it also: For God would have Jericho to lie in the ruins for a monument of this miraculous overthrow, that his people might always hereby be put in mind of that which he had done for them, and be accor dingly thankful. And touching Rahab and all hers now preserved according to the oath taken by the searchers, he saith that Joshua did nothing herein contrary to the will of God, for he acknowledged God moderating in all that business, and so although he was not sworn, yet that he was bound by that oath to show this humanity to her, in whom such faith had appeared: Whereas she and her kindred being brought out from this destruction are said, v. 23, to be left without the Campe of Israel, this was because of their uncleanness, they being yet Gentiles, till they should by being made Proselytes be fit to come into the Assembly of God's people, and be made one with them.

Mystically by Jericho the world is set forth, as both Lyra, Origen, Isidor, and Ferus: for Jericho signifieth the Moon, like unto which the World is, for the mutability thereof, and therefore Christ restored to sight the blind in Jericho, and called Zacchaeus the Publican there, and hereby he instituteth that parable of one travailing from Jerusalem to Jericho. This Jericho is strongly fenced with riches, power and glory, and hath for King, the Devil, for he is the God of this world. To subdue this Jericho, Jesus sendeth seven Priests to sound with Trumpets of the Jubilee, that is, base ones of Rammes horns, and not with silver ones instituted Numb. 10. which was done, when the Apostles were sent out to Preach the Gospel to all Nations, which was the sounding with Trumpets of a Jubilee indeed, but this was counted as poor and ridiculous a means to subdue Nations to the Gospel, as going about Jericho with such blowing to overthrow the walls thereof, and after the Trumpets the Ark is carried, when Christ figured hereby is present to his faithful Ministers, and is born by them in heart and mouth: Lastly, a shouting of all the people is added, when Prayers are made unto God by his people with one consent, and so the walls of this Jericho fall down, the pride, and pomp and errors of the world. That Preaching may well be understood by blowing with Trumpets, we may see in Esa. Cry aloud, lift up thy voice as a Trumpet. The people following the Ark must make no noise to be heard, that is, no tumultuating noise, but in shouting the seventh day, that is, in Prayer; or they must not break out through zeal in any action, but by direction from the Word of God, as Calvin hath it. When the walls of Jericho fall down, all are destroyed, but Rahab and her house, because she received the Spyes, so when at the sounding of the last Trumpet the world shall fall, all shall be destroyed, but the Church converted from spiritual whoredom with divers lusts to the true Faith, and these are such as receive the Ministers of the Word, they being sometime of the city of the devil are now joined unto and inherit with the Israel of God. Jericho is made an Anathema to God, by killing all things living, and burning the rest, but dedicating the best things unto him, to show, that whatsoever evil liveth in us must be mortified, whatsoever is dead, must have the fire of the spirit put to it, and whatsoever is good, must be offered to God. Nothing of Jericho is taken by us, when we have no communion with the wicked world in the evil manners and fashions thereof. And lastly, the builder of Jericho again, is accursed, God would never have it built again, as neither Sodom nor Babylon, to set forth hereby the perishing of the wicked forever in hell fire, as their sudden destruction, by the sudden falling of these walls. And morally he is accursed, saith Ferus, that bringeth in Idolatry, cherisheth superstition, nourisheth impiety, defends injustice, or brings in carnal living. And in speaking of their compassing Jericho seven days, he saith also it is morally taught, how we should compass the world to destroy it in ourselves. 1. By meditating upon the vanity of worldly things. 2. Upon their instability. 3. Their brevity. 4. Their taking of us from God. 5. From ablessed life. 6. Upon the labor in getting them, and care in keeping. 7. By hearing the Word of God and Prayer.

CHAP. VII.

BUT the children of Israel committed a trespass in the accursed thing: for Achan the son of Carmi, the son of Zabdi, &c. took of the accursed thing, and the anger of the Lord was kindled against the children of Israel. Here was fulfilled, that which was threatened Ch. 6. 18. if any man should take of the accursed or consecrated thing, the whole Army should be troubled. But how justly the [Qu.] sin of one is imputed to all, and all suffer for it, is the question; especially seeing in the Law it is determined, everyone shall be put to death for his own sin, and not the children for the Fathers, &c. Augustine answereth, that those Laws was made for men that are judges, the Lord reserving still a Liberty to himself, to extend his punishments further, as he in his divine wisdom seeth cause, who seeth into all secrets, which are hidden from men. He knoweth by his high and invisible counsel, how far to extend his temporal punishments, and wholesome terror. For in the general administration nothing hard befalleth mortal men, if they be smitten with a bodily death, but through terror thus stricken into them; Discipline is established, that one may seek to prevent sin in another, and as Members of one body, be diligent and solicitous one for another. It shall not be so in respect of everlasting damnation, none shall suffer this for another. 2. There is a community amongst men that are of the same Society, everyone being a part of the body, and so what evil he doth, he doth not as one alone by himself, but as a part of the body whereof he is a Member. Calvin saith, both the same with Augustine, touching Achan's being a member of the body, and happily that they were not so careful to prevent this sin, as they should have been, which made Achan bold to commit it, and thus became guilty; or if we cannot perceive how, yet we must believe that they were guilty, because the Lord hath so pronounced of them. Lastly, by this example singularly he would teach, that one man's sin maketh all guilty, that we might all be the more watchful over one another. And, as Ferus hath it, that sinners may not be spared, but diligently searched out and taken away from amongst us, that wrath come not upon us all therefore. It is cruelty and no pity to hide or to spare an offender, as to spare one member to the endangering of the whole body; for if the right hand offend, it must be cut off, &c. wherefore Rulers and Magistrates ought to consider this, and to do justice to everyone, that this evil may be rooted out from amongst us. Besides this, Ferus rendereth also two other reasons. 1. That it might appear, how heinous a known sin is, when any one presumeth to do that which is expressly forbidden him. For this one thing only was given in charge, to take heed of the accursed thing, and therefore herein to transgress, this charge being so fresh in every ones memory was most abominable. 2. That sin committed in the Church of God, doth draw a far greater punishment, then committed by any without. It is to be noted [Note.] here and admired, that amongst such a multitude all resisted the temptation of covetousness so, as that but only one man was led hereby, and that to the shame of these times, wherein so many defile themselves with sacrilege.

But how are the children of Israel said to have committed a trespass, when as but one only sinned? Answ. It is a phrase common in the Scriptures, when [Qu.] one doth evil, who is of a society, to attribute it to that society in common, so when Judas only envies at the costly ointment poured upon the head of Jesus, it is said, that the Disciples murmured at it, Matth. 26. 8. and when one Theef only railed upon our Lord, that the thieves railed upon him, &c. so Lyra. But here more is implied, viz. that the guilt of this sin, overspread all the Congregation, and all were subject to wrath therefore, for the reasons before rendered, especially because they were no more vigilant one over another in a matter of so great moment.

Achan, that sinned, is described by his pedigree and Tribe Judah, the principal Tribe to aggravate the fault the more, and to humble them of his consanguinity, to whom he was a blot and blemish especially, as Calvin hath it.

And Joshua sent men from Jericho to Ai, which is beside Bethaven, on the East of Bethel, &c. One place, saith Lyra, is thought by some to be called by both these names, Bethel so named by Jacob, when God appeared there unto him, and Bethaven, for the calves of Jeroboam afterwards set up there, for Bethaven signifieth the house of wickedness, as it was then made by Idolatry, and Bethel the house of God, as it was before. But he rejecteth this, because the Bethel, where God appeared to Jacob, was not here, but at Jerusalem, and Jeroboam was long after Joshua his time, so that from his fact no place could have the name of Bethaven in his days. Wherefore he determineth, that this Bethel was the place, where Abraham had worshipped, said to be between Bethel and Ai, from his worshipping towards the West, to which part it stood, having this name, and the same place had the name of Bethaven, from the Idolatry committed by the Canaanites there, and therefore Hos. 10. 5. the Calves of Bethaven are spoken of, which Jeroboam is said to have put, the one in Bethel, and the other in Dan, implying both these to be one. But this question touching Bethel by Ai, hath been before handled, Gen. 28. 11. and that opinion of Bethel and Jerusalem being all one confuted. Of the Wilderness of Bethaven, and Bethel it is spoken, Josh. 18. 12, 13. as being upon the borders of Benjamin, said to be extended from Jericho thither, whereby it appeareth, that they were two places, but one a Wilderness, the other a City, and Bethel was that so called by Jacob, but the name Bethaven is afterwards applied unto it for the sin there committed, Hos. 10. 5. The dwelling of Abraham and serving God here, could be no reason of the name Bethel: for he dwelt not in Bethel, but between it and Ai, neither had it the name of Bethel then, but being written of Moses after Jacob's time, he called it so according to the name given is by Jacob, by anticipation. Ai, to view which, Joshua sent men now from Jericho, was four miles from Jericho. For Joshua to send to view the passage to Ai, saith Calvin, was a point of good policy, that thus he might know, how the more safely to lead his Army thither, but to send only 3000 men; when the whole Army was by & by to pass on, was no policy, but a preparative to an overthrow, the enemies being by their paucity emboldened to come against them, which they durst not have done, if many thousands more had shown themselves. But this doubtless came of God, for the castigation of the sin committed, and to drive him to search it out. Ferus having commended the policy of Joshua also in sending, and in his example circumspection to all Captains, and the use of means to subdue their wicked Enemies, and not to cast themselves upon miraculous Victories, discommendeth the presumption of the men, that were sent by him, in that trusting to the power of man, they would have 3000 only sent, as deemed by them enough to have subdued Ai, and in their example he condemneth men's presuming upon their own strength, which it is just with God to punish with making them to flee before their Enemies. For presumption upon their own strength was shown in that they went without the Priests and the Ark. The 10 Tribes also going against Benjamin in this vain confidence were overthrown, and Sennacherib the proud King of Ashur.

And the men of Ai smote of them about 36 men, for they chased them from before the gote even unto Shebarim, and smote them in the going down, &c. In smiting the Innocent for wicked Achan God did nothing unjustly, for none are innocent before him. It was a great mercy in him, that no more were slain, and by this punishment of some to benefit them and us all, in making it an admonition to us to be careful to prevent sin both in ourselves and others. Unto Shebarim, that is, as Lyra hath it, following the Hebrews ad confractionem, because either they were weary of pursuing, or the children of Israel fell down through faintness, as they fled before them. But he saith, Expositors commonly holds Shebarim, to be the proper name of a place. The Septuagint for these words, Unto Shebarim, have 〈 in non-Latin alphabet 〉 , they brak them. But it is more probable, that the place, where this was done, had the name from breaking, because their hearts were by this defeat broken. And they are said to have smiten them in the going down, because, as Adricomius hath it, Ai stood upon a Mountain, whereby they fleeing down were smiten.

And Joshua rent his clothes and fell upon his face before the Ark, until the eventide, he, and the Elders of Israel, &c. a right godly part, and the only way to obtain help in the time of distress, to humble ourselves in Prayer, and to persevere, as they did until the evening, and that in Faith, and being solicitous for God's glory, as Joshua his Prayer shown that he was.

And what wilt thou do unto thy great Name? Thus Ferus. But Calvin although he praiseth Joshua for making the Ark his refuge, humbling himself in Prayer, and adding, as the manner amongst the people of God was, renting of his garments, and putting dust upon his head, in token of sorrow and repentance, and for his Faith believing, that this overthrow came not to pass without God, and for his solicitude about the glory of his name: yet he saith, there was somewhat herein to be taxed, viz. his expostulating with God out of troubled affections: Why hast thou brought us over Jordan, to deliver us into the hands of the Amorites to destroy us? when as only a few had yet been beaten back, and God had made such ample promises to be with him, and his thwarting of God in his proceedings, saying, Would to God we bad been content, and dwelt on the other side of Jordan. Whereby it appeareth with what infirmities the Prayers of the best are sometimes accompanied, but for his faith and zeal for God's glory, all this is passed over, and his prayer is heard. Lyra likewise saith, that Joshua spake ill out of passion, as he would not have done otherwise, being so greatly favored by the Lord. And he feared that the name of God would be exposed to ignominy, the heathen objecting that he could not bring his people any further into that Land. Of rending garments see before, Levite. 10. 6. Numb. 14. 6. and of putting dust upon their heads, 1 Sam. 4. 12. Job 2. 12. Esa. 47. 1. Joshua in praying thus, did no otherwise then Moses had done before, Exod. 32. 12. Numb. 14. 13. Deut. 9. 28. and what he said may be interpreted so, as to free him from sinning herein, which is the rather to be held, because he was heard, and is not taxed therefore. His expostulating with the Lord is only to move him not to deliver them into their enemies hands, but as he had done mightily in bringing them over Jordan, so still to show his power by defending them; it is the voice of one seeking counsel and help from the Lord. And whereas he wisheth that they had been content rather to have dwelt on the other side of Jordan, the meaning is, rather then he should now withdraw his help from them, they would have preferred to have been pent up there in narrow bounds, and rather then any ignominy should come to his great and glorious name.

And the Lord said to Joshua, Get thee up, wherefore liest thou thus upon thy face? Israel hath sinned, and they have also trespassed my Covenant, &c. for they have even taken of the accursed thing, &c. The Lord biddeth Joshua twice to get him up here, and v. 13. because, as is most probable, he lay still prostrate for reverence to hear the words of the Lord. And he greatly aggravateth the sin, saying 1. They have sinned. 2. They have trespassed my Covenant. 3. They have taken of the accursed thing. 4. Stolne. 5. Dissembled. 6. Hid it amongst the stuff. So that when God cometh to lay open our sins, we may see how [Note.] many ways sinful he will make any one of them to be. Wherefore the safest way is for us to confess our own sins, and to crave pardon that we may escape his severe censure. But wherein did they dissemble. Answ. In that, when they were all so straitly charged not to take ought of the accursed thing, to which they seemed to consent, yet the contrary was now done, and happily being asked at the bringing in of the treasure for the Tabernacle, whether no man had taken ought, they all avouched their innocence herein. Lyra saith, they dissembled, because they had promised to obey the Lord in all things, wherein they were now proved dissemblers. And this promise is implied in that he saith, They have trespassed my Covenant, intimating that they had Covenanted, that the spoils of this City, as the first fruits of their prey in that Land, should be holy to the Lord. The word rendered stuff, Hebr. is vessels, and so the Vulgar Latin hath it, but hereby all the instruments and stuff in their houses are commonly signified. This was the cause why they could not prevail, but fell [Note.] before their enemies, even their robbing of God of his dues, whereby we may see what an heinous sin Sacrilege is, they must never look to prosper that are tainted with it. And no close carrying of the matter can hide it from God's all-seeing eyes, Gal. 6. 7. God is not mocked.

Up, sanctify the people, and say, Sanctify yourselves against tomorrow, &c. When the Lord was to come down upon mount Sinai to give the Law, Moses is commanded to sanctify the people, the manner is there declared, the like is commanded, Josh. 3. 5. before the working of that miracle for them in drying up the waters of Jordan; so now because a miraculous discovery of sacrilege was to be made, they must sanctify themselves, as to whom the most holy God meant to come near by his power, and by whose approach they should be endangered, unless they were sanctified. Besides the sanctifying by washing and abstaining from their wives: Lyra nameth two more, 1. By fasting, as 1 Kings 21. 2. By Prayer, as Acts 1. and which of these ways they were sanctified at this time, he saith, is uncertain. Some because the word used for sanctifying may as well be rendered prepare, understand it so, but this is worthily rejected by Calvin, holding, that because a guiltiness was laid upon them all, they should by a legal lustration, washing with water, &c. purge themselves. But this purging was • ather, that they might be fit to hear God speaking by lots, who it was that committed this execrable sin. The trial which the Lord saith he would make, was first by the Tribe, then by the family, after that by the household, and lastly by the man, and he that should be found to have stolen the accursed thing, should be burnt with fire, both he, and all that he had. For the means of finding this out, R. Solomon saith, that the 12 Tribes were brought before the breast plate of the High Priest, in which were 12 precious stones, with their names, and the stone of that Tribe which was guilty shined not, but waxed dim, but after this the families, households, and persons were tried by lots. This saith Lyra cannot stand, because of the Tribes, it is said, The Tribe which the lot shall find out: but although the Vulgar Latin Translation hath it thus, yet Hebr. it is The Tribe whom the Lord shall take: so that Lyra his reason against that of R. Solomon is of no force, and with the Hebrew agreeth both the Chaldee and the Septuagint: yet I say not this, as justifying that of R. Solomon; for the common received opinion is, that Tribes as well as families were tried by lots, there being no reason why there should be divers ways of trial about the same thing, but one and the same, and lots have commonly been used to find out a particular person whom the Lord would have found out, thus Jonathan was found out by Saul, and Jonah by those in the ship with him, and Saul that he might be made King, and Matthias, that he might be taken into the number of the Apostles. And of lots it is said, the whole disposition thereof is from the Lord, and that the lot appeaseth controversies, and therefore lots must be used in dividing the Land of Canaan, as hath been shown upon Num. 26. and the manner of proceeding herein. There is another invention of some of the Rabbins about the means now used, viz. that the Tribes being brought before the Urim and Thummim, that Tribe which was guilty coming, was made by a Divine power to stand still, so that they could not go away, then the guilty family, and household, and person likewise, the rest going on, was made fast. But whether thus, or by lot, or any other way, God discovered the sacrilegious, it is uncertain, for so much as the way is not revealed, and therefore I determine nothing herein.

So Joshua rose up early in the morning, and brought Israel by their Tribes, and the Tribe of Judah was taken, &c. Joshua being commanded to sift out the sacrilegious, is not slack, but goeth about it with all diligence, noted in this, that he rose up early in the morning. Whereas it is said, V. 17. The Zarbites were brought man by man, it is meant every man's household of that family, as was before ordered; and Zabdi his household was taken, and of that household Achan, who is said, V. 1. To be the son of Carmi, the son of Zabdi.

And Joshua said to Achan, My son, give glory now, I pray thee, to the Lord God of Israel, and make confession unto him, and tell me now what thou hast done, &c. It was a wonderful stupidity in Achan, that he was not moved in Conscience before to come forth and confess, when he could not but perceive that he should by and by be found out. But this is the senselessness of wicked men, they go on in their sins, and have no remorse therefore, till judgment cometh. And thus certainly shall every wicked person be found out when God cometh [Note.] to Judgment, although he lurketh amongst many thousands. Joshua his handling of him to find out the truth, is most remarkable for Judges and Kings, he putteth him not to torment to make him confess, but speaketh gently unto him, having herein a care of his soul. For happily if he had terrified him, he would have denied it, and so have added sin to sin, as Ferus noteth, hereupon condemning that other way of extorting confessions by pain, as tyrannical, and causing miserable men oftentimes to confess what they would have them, although most falsely.

Give glory to God, thou hast greatly dishonored him, now confess, that his Power, Justice, and Omniscience may be known to all, and he may have glory hereby. And that it may appear, saith Lyra, that the Hoast of Israel was justly smiten, and according to others, that men might hereafter fear God, and the very speaking of the truth is a giving of glory to God, as lying to the devil, and confessions of sins are to the praise of God. In calling him son he shown a Fatherly affection, saith Calvin, even to a condemned man, that Judges might learn, when they condemn malefactors to death, yet not to put away the affections of humanity towards them, whereby they may be won to repentance; Some, saith he, speak kindly, and promise impunity to draw the offender to confess, but having confessed, he is straightway delivered to the hangman; but this is an unlawful way, contrary to the course here taken by Joshua, for he only exhorts him, but promised no impunity unto him.

And Achan answered, indeed I have sinned agianst the Lord, &c. When I saw amongst the spoils a goodly Babylonish garment, and 200 shekels of silver, and a wedge of gold of 50 shekels, I conveted it, &c. Babylonish garments were the garments of Kings in time of war, most curiously wrought, and of great price, Masius saith, the words may be understood of a rich carpet of Tapestry. The words rendered a wedge of gold, Hebrew, is a tongue of gold, so called for the form thereof. These, he saith, he took and hid in the ground, in the midst of his Tent, most probably putting them in a box, because otherwise the garment would have been marred. What a shekel is, see before, Gen. 23. 15. Achan in confessing readily, and not hiding, but aggravating his sin against himself, may be an example to us, saith Ferus, of confessing our sins, not fearing the punishment, but praising God, if our eternal punishments may be changed into temporal. Yet Calvin saith, it may be doubted, whether he confessed out of penitency, or being astonished and terrified at his being thus taken, seeing it vain for him to deny it: for so even Reprobates sometimes do, being urged by their own consciences, thus laying themselves open to deserved punishment. But the more charitable opinion is, that he repented truly, because he speaketh so reverently of the Lord, and telleth by what degrees he proceeded to sin; 1 he did see; 2 he coveted; 3 he took; 4 hid it, and as willing to be convicted, and to have his punishment by death, he declareth, where the things stolen might be found. And by these degrees are [Note.] we drawn to sin, about these worldly things; 1 the eye seeth; 2 the heart coveteth; 3 the hand acteth. Wherefore with Job let us make a covenant with our eyes. And to be fenced against temptations in this kind, let us think, that the best garment is innocence, the best riches Grace, and the most precious gold Faith.

After that Achan had confessed, Joshua hastened not the execution by and by, but sent to his tent, and the stolen things were brought forth, thus showing, that he proceeded not in wrath to shed his blood, but at the command of the Lord, the case being first made most plain, and so ought all Judges to do, that by not being over hasty or wrathful, they make not themselves guilty of murder, and much less by adjudging men to death at their own wills.

And Joshua and all Israel with him, took Achan and his sons and daughters, his Oxen, Asses and Sheep, and tent, and all that he had, and the silver, the garment, and the gold, and brought them to the valley of Achor. Now followeth Achaus punishment, he was stoned, and burnt, both he and all that he had, and a great heap of stones laid upon him, was made a monument of this judgment forever. The Valley of Achor is so, called, first, by anticipation, for now it had this name first given unto it, as is shown v. 26. and the reason is rendered, because Achan, who was executed there, had troubled Israel, and was troubled in that place therefore: for 〈 in non-Latin alphabet 〉 Achor signifieth to trouble, and hereupon some call Achan, Achar, and some by both these names, but erroneously, as Lyra showeth upon v. 1. There is indeed an allusion to his name in the word Achor, but it is not the same.

Whereas his sons and daughters are said also to be taken with him, the Hebrews say that they were only taken to behold this judgment, that they might be terrified, for which cause it is said, not that they stoned them, but him, and burnt them, that is, his goods before recited. But this is overthrown, because it is added, they burnt them with fire, after that they had stoned them, and the Lord adjudged all that he had to death, v. 16. If this shall seem to be against that, Ezech, 18. The son shall not die for the sin of the Father, &c. It is easily answered, as before, this is a rule to be followed by earthly Judges, and it is also to be understood of everlasting death, which no man shall suffer merely for the sin of another; see more upon v. 1. If any of his children, saith Calvin, were elect, their being put to death was but a castigation to them; if reprobate, they died worthily. The judgment extended thus generally to all that he had, made it the greater to him, and the cutting off of the dumb beasts for their Masters sin, was no cruelty, seeing they were made for the service of man, who being destroyed, it is not unjust to destroy them also. And all the Congregation stoned him, to show their general detestation of this impious fact. But why did they bring him out of the Campe to be put to death? Answer. 1 That they might thus remove from amongst them the exerable thing. [Qu.] 2 That the Campe might not be defiled by the dead. And the gold and silver stolen are also burnt, because God would not have any stolen thing brought into his Sanctuary to pollute it. But forsomuch as the Lord appointed only burning, why were they both stoned and burnt? Lyra saith, that some answer, [Qu.] burning setteth forth any kind of severe punishment, and some his burning in hell; and therefore it is not said, ye shall burn him, but he shall be burnt. But he rejecteth both these, and determineth, that he was double punished for his double sin. 1 of breaking the Sabbath, for which he was stoned; 2 of Sacrilege, for which he was burnt. Hugo following the Hebrews saith, that the things, which could not feel stoning were burnt, but the living stoned to death, others better, they were first burned, and then stones were cast upon them, even unto a great heap, that the judgment might never be forgotten, and if so, here is an Hysteron proteron. And that it was so done, the words in Hebrew do not obscurely declare, for having said, they stoned him with stones, he addeth, and they burnt them, and stoned them; herein declaring the order, burning them all first, as God had commanded, and then casting stones at them in detestation, wherein they exceeded so, that the stones cast by them grew into a great heap, and remained as a monument of that judgment forever. And this casting upon them of such a multitude of stones, shown, that the people both did and would always abhor and keep themselves clear from such a foul wickedness, as Calvin noteth. The translation commonly followed, They burned them after they had stoned them; is indeed against the Exposition brought, but it differeth from the Hebrew, as hath been already shown, and from the Septuagint, following the Hebrew in this passage verbatim. Some think, that the fire being put to, he was stoned, not to aggravate his punishment, but to put him the sooner out of his pain, certain it is, as Augustine hath it, that Joshua would not go one jot from the Lord's sentence, and he best understood his meaning. Whereas Joshua saith to Achan, Because thou hast troubled us, God shall trouble thee this day, some gather that because he humbled himself and confessed his sin, it was pardoned unto him, and he suffered not in hell therefore, but all his sufferings were finished that day: But Calvin, who thinketh more hardly of him, that Joshua spake thus roughly to him to pull down his stout stomach, which was moved, in that his confession was not accepted of for a satisfaction, but they proceeded notwithstanding to this most severe punishment against him. But I have already shown, that it is more probable, that he truly repented and was saved in the world to come, and therefore I think that this passage may not unfitly be applied for the further illustrating thereof. And that Achan was saved eternally, Ferus saith, is the general opinion of Expositors: Wherefore Joshua speaketh thus sharply unto him, not as insulting over him, as a cast-away, but as was necessary, that being castigated thoroughly, both in word and deed here, he might escape hereafter, and others hearing it might fear.

He was burnt and his children, because happily they consented to his sin, and if not, that his judgment might be the greater, and his beasts suffered, and all that he had, because his sin was about worldly goods, to show, what a man getteth, that through covetousness is tempted to commit sacrilege, [Note.] is no gain, but loss, all that he hath being hereby eaten as with a canker, and consumed as with fire, as experience hath shown in many Church-robbers. He doth greatly against himself and his posterity, that thus seeketh to be enriched, as Achan, and Heliodorus, Antiochus, and Crassus, who after the robbing of the Temple fell into much misery. Wherefore the Romans, if anything were taken from Churches, have sometime restored it double. This judgment being executed, it is said, that God turned from the fierceness of his wrath against Israel, to show, that as long as sin goeth unpunished, God is angry with all the congregation, because evil, that provoketh his wrath, is amongst them, and by punishment inflicted upon the Malefactour it is removed, but not otherwise. Mystically by Achan's stealing of the tongue or wedge of gold, &c. saith Origen, we may understand the golden sayings of Philosophers and Heathen Poets, to set forth superstition, these he stealeth and hideth in the midst of his tent, that in reading of them hath his heart taken with such vanities, this is to the troubling of the whole Church, and therefore must be sharply punished. Or else by this wedge of gold, &c. is set forth the eloquence and doctrine of heretics. Or according to Isidor, the evil manners of the world brought into the Church.

CHAP. VIII.

THe Host being purged by the destruction of Achan, Joshua is now encouraged to fight against Ai, being promised, that he should take it, and bideen to do to it, as to Jericho, but only the spoil here is permitted to the people. They had burnt Jericho, and so they must do to Ai in way of revenge for the loss and shame sustained by the men of Ai, that by burning the City the memory of that defeat might be blotted out, and the spoil is granted to the Soldiers for their greater encouragement, so Calvin.

Lay thee an ambush for the City behind it. The Lord condescending to their weakness, they being so much disheartened by their late overthrow, and because he would not always work by miracle, directeth Joshua here to use warlike policy, the more easily to overcome the men of Ai. And whereas a question is made, whether Treason against enemies be lawful, seeing it is [Qu.] not without dissimulation? Lyra answereth well, that lying is not lawful, no not to an Enemy, for the Faith given to them must be kept, but we may for an advantage conceal our purposes from them, and by shows deceive them, if we can, it being a like lawful in a just war to overcome by open war, or by secret stratagems of War, as Augustine hath it, for this is no vicious dissimulation, but military policy and commended in this place as taught by God. Ferus saith, that God taught them thus to proceed, that they might no more trust in their own strength, as they had done, and that the Enemies seeing them not only to have strength, but policy also in making war, might be the more terrified. And just war, he saith, is that which is made at God's command, or to recover things unjustly taken away, and detained, or for great injuries offered. Other wars made out of covetousness to get more ample dominion or riches, or for vain-glory, are rather to be called robberies. Bonfrerius moveth and answereth another question upon the first words, Take all the people and go up against Ai, why all the people must go up against so small a City, hereof the most probable reason was, partly that all their minds before languishing, might be erected with comfort through this victory, and partly that all having abstained from the spoils of Jericho might have part in this prey. According to the Lord's direction, Joshua proceedeth with all the men of war, and out of them chooseth 30000 to go by night, and to night, and to lie in ambush on the West side, behind the City, v. 9. telling them that he with all the Army would come before the City, and by feigning a flight, draw the people of Ai out of the City, and then they should arise and come into the City and set it on fire. And v. 12. he is said to lay 5000 in ambush on the west side, &c. hereupon a question is made, whether [Qu.] two ambushes were laid, as it seemeth by the words, one of 30000, and another of 5000? R. Solomon saith, there were two. Calvin and Masius, that there was but one, of 5000 only, that Company of 30000 being the Army appointed to assault the City. Comestor, and Lyra, and others, that 30000 were sent at the first to lie in ambush, but because so many could not be hidden, 25000 returned, and 5000 only remained; and this saith Lyra, is the common tenet of our Expositors. And it is not improbable, because they are expressly said to have been set in the same place; and the number of 5000 was sufficient. Yet if it be held that there were two Companies set, the History agreeth, and it may be conceived that the last ambush was set to meet with such as should flee, when the first entered the City, that none might escape. The second is directly against the Text, which saith, Joshua with all the men of War went up against the City, therefore not 30000 only. In that such a multitude could pass and not be perceived by the noise of their motion, although in the night, was a point of God's singular providence, making the men of Ai so secure, as not to set any scouts to espy them.

All things being thus ordered, the King of Ai with all his men cometh out against Israel, who fled, and by flying, draw all the men out of the City to pursue them; the ambush then entereth at a sign given by Joshua by stretching out his Spear, and burneth the City, then they that fled, returned and gat the Victory; the King being taken alive, and hanged till evening, and all both men, women, and children being destroyed, &c. In that God biddeth Joshua to stretch out his spear, saying, that he would now give the City into his hands. Calvin gathereth, that it was a matter of great difficulty to win this City, either because the Israelites were yet fearful, or the City so strongly fenced, and therefore God appointeth the stretching out of