Of the Head Cornerstone
5. In their Story of the last two months aforesaid, we are to see; first, howe [ A] Moses maketh an end of his course: then, how Joshua beginneth his. As touching Moses, being already put out of doubt, that he should not go in with them into the Land, and being very jealous of them, that after his time they would be in danger to fall away to Idolatry, he thought good, now to labor them so much as he could, to leave them (as it were) fast unto God: and God likewise doth help him forward in the same course, before that he doth take him from among them. So are we first to [ B] consider of those his employments: then, how he finished his course among them. Those his imploymentes were all of God, and all occasioned by the brittleness of the people, all being to this ende directed, so to establish and settle, and so to leave the people with God, as best might help so to keep them, that never after they should fall from him again: first, by such things, as he would presently have to be done among them; then, by one other that he would have left unto thē for the time ensuing. Those things that he would presently have to be done among them, were two: one, that they should be specially called upon, to keep fast unto God; the other, that he would have the covenant, that was made betwixt God & them, now to be (on his part) renewed again. For the former, as God would have it, so doth Moses set himself to perform it, even in the best manner he can: both by his own speech unto them; and by his earnest prayer for them. By his own speech unto them, he so laboreth them in it, that whosoever doth but a little enter into the consideration of it, may reasonable plainly perceive therein, that he doth it not only as directed thereunto of God, but also, out of his own most inward and hearty affection withal; bestowing a notable farewell upon them therein, and so earnestly laboring them about it, that it is most evident, himself was desirous of it. A very good example to all that are in years, or any way else find themselves to be wearing away, to be careful, before they go hence, to leave all such as they leave behind them, especially those of whom they have a more special charge, as fast unto God as possibly they are able to do: and not to bestow their whole care on that behalf of those they have, and that little time that then is left them, only about ordering (as most men do) their earthly affairs and estate unto them. But the common sort of men are so void of godliness themselves, that it is no marvel if we find no such thing in their deaths when as their lives were altogether destitute of it. In what sort Moses did labor them in it, to the end that we may the better find, we are more specially to look into the course he observed therein, and so we shall find, that although he diverse times intermingle one with another, as the earnest affection of his own heart (both in good will towards them, and for the love of the business he had in hand) did now and then lead him: yet, for the most part he doth first earnestly exhort and labor them to continue in that their duty and service to God; and then doth put them in mind likewise of many of those things, wherein that duty or service of theirs was to be performed. When he doth exhort and labor them in it, yet doth [ C] he both put them in mind of diverse favors of God towards them before: and himself earnestly moveth them to do their duty, and to persist and abide therein. The favors of God towards them before, that he doth put them in mind of now, were, one of them in Aeygpt, and in the Wilderness joined together: the others, in the Wilderness only. That one in Egypt, and in the Wilderness jointly together, was, that whereas they went down thither but only threescore and ten persons, God had brought them now to be like to the Stars of Heaven for multitude: being then, as we saw before in the last Section but this, above 600000. able men to the field. Those others that were in the Wilderness only, were, some of them of farther remembrance: and some, much nearer. Those that were of farther remembrance, we may account to be all such as were before they were turned back again into the Wilderness, when otherwise they had liberty given them to have entered into the Land of Promise, and were moved so to have done: and of these we find, that he maketh mention of one which was before the Law also was given; and others after. That which he mentioneth now, and yet was done before the Law was given, was that better order that he took with them for the hearing and determining of their Causes and Controuersies, and for the better government of them all generally, by advise of Jethro his Father in Law, as we saw before. Those which were after the Law was given, were, some of them ensuing thereon: and some again, about that their turning back into the Wilderness. Such as ensued the giving of the Law, were two: one, about a motion that themselves then made; the other, about a great sin, that shortly after they committed. The motion that themselves then made, was, that being afraid of that fearful voice of God, they now desired, that God would speak no more to them, but only show his mind unto Moses, and that they would do, as he should direct them: which also was granted unto them. That which was about the sin, that shortly after they committed, was, that when they had worshipped the golden Calf, and the Lord was so offended with them, that he would have destroyed them for it, he did earnestly entreat for them, attending the Lord about that matter, forty days, and forty nights, and at length, got pardon for them, had the Tables renewed, and liberty to go forward in the journey again, with the Lord's good favor. About their turning back into the Wilderness, he putteth them in mind, how the Lord from Horeb would have had them go and enter the Land, how he departed from Horeb, and coming to Kadesh-Barnea, he offered and exhorted them to make their entry: but that they [ D] would then have Searchers, and, by their discouragement, did plainly refuse then to go in: that thereupon the Lord was very sore displeased with them, and would not then give it unto them: though the next day after they were sorry that so they had done, and offered to enter, but yet were repulsed; and that so they had continued there a long time. Those that were much nearer, or of latter memory, were of two sortes: some of them, appertaining to that time of God's displeasure, after that they were turned back to the Wilderness again, until the time that God gave those two Kings of the Amorites into their hands; others, to the time ensuing, after that the said displeasure of God was now asswaged towards them. During that time of his displeasure, and until the time came, that he made them victorious against those their Enemies, and gave their Land and Cities unto them, the things that now he putteth them in mind of, are but few: as, that from the time they were turned back to the Wilderness again, it was thirty eyght years before they could get over the River Zared, in the Frontiers of the Kingdom of Sihon King of Basan, and entering into the Dead-Sea, about the midst and East-side of it; that Aaron in that time died, Eleazar his Son succeeded; that the Levites were taken to the Ministry, and should have no portion among their Brethren; that they were forbidden by the Lord to move War against the Edomites their Brethren, as also against the Moabites and Ammonites, for that God would give them no part of their Land; that yet nevertheless he would give unto them the Land of Sihon, one of the Kings of the Amorites; and howe the Lord punnished those that did so foully offend at Baal-Peor, and yet notwithstanding preserved the rest. When the time of that displeasure was now over-blown, the things that he mentioneth thereunto appertaining, were; first, the obtaining of that part of the Land on the East-side of Jordan: then, for the time that themselves did afterward lie therein. As touching the obtaining of it, he putteth them in mind in what sort it pleased God to give it unto them: as that sending to Shihon, first for leave to pass quietly by, and not only being therein rejected, but with all his forces encountered also, being so provoked they set upon him, and prevailed against him; and so proceeding against Og likewise, coming against them with all his power, they overthrew him in like manner, as they had the the other before. For the time that themselves did afterward lie therein, which was, as it seemeth, some reasonable time, he maketh some farther recital of that Land: and then speaketh of some others concerning the other whereunto they were going. The farther recital that he maketh of that Land, is, but how it was bestowed [ E] on the Rubenites, Gadites, and half the Tribe of Manasseh: and what Cities in it should be the Cities of refuge, which were, Bezar among the Rubenites, Rama • h-Gilead among the Gadites, and Golan in that half of Manasseh. Concerning the Land whereunto they were going; first, as touching the Land it self, that it was a marvelous good Land: but then, as touching himself and the rest of the people, that himself was denied for their sakes to enter in, but was willed to encourage Joshua who should succeed him, which also he did; but that they should go i • and possess that good Land, yet not because they were moe than others, but only of the love of God towards them. Himself doth earnestly move them to do their duty, and to persist and abide therein; first, but generally: but then after more specially also. Generally, that they would hearken unto the ordinances and Laws that he reposed unto them, and taught them; themselves and their Children: that it might go well with them, and that their days might be prolonged, and themselves mightily increased, in the Land which the Lord God of their Fathers did give them, and which flowed with Milk and Honey. More specially he willeth them to inquire, if ever any people had such favors, and were so dealt with as they: so to be delivered out of such bondage as they were in, and now to have such Nations cast out before them, that they might be planted in their rooms, that nevertheless this was not for any worthiness or righteousness in them (they being a very bad people, as their doings about that Calf, and at Kades-Barnea might witness) but for that the Lord had a love unto them, as they might see in all the way that he led them, wherein though he might seem sometimes to deal some-what hardly with them, to let themselves see what was in them, yet he did them no hurt, but as a Father nourtereth his Child, even so dealt he with them also. Then, that they did in no wise forget that day wherein the Lord in so strange and fearful manner, gave unto them his Commaundementes, and entered thereby into Covenant with them: at what time themselves were so affrighted at the fearful things they saw and heard, that they desired that he would no more speak unto them in that fearful manner of his, least then they died, as not able again to abide it, but that he would deliver his will unto him to bring unto them. Especially to remember, that the Lord is God alone: and seeing they saw no similitude, in no wise to make any Image of him, nor to worship any Idols, but utterly to destroy them, they being delivered out of Egypt, to be a peculiar people to him: otherwise assuring them, that they should undoubtedly perish, the Lord their God being a jealous God, and withal a consuming fire: and in no wise to do after the ways of the former people, in any of their service to him: but to come to the place that the Lord should choose, and there to worship: but as for [ F] that people themselves and their Idols, not to spare the people, and utterly to root out their Idols, because that otherwise they should be to their own destruction. And not only to bestow all their Religion and zeal in detestation of Idolatry, but especially to give themselves to perform and do whatsoever the Lord requireth of them, framing all their ways agreeable thereunto: to which end he doth not only ofttimes exhort them unto it (and sometime joineth the Priests and Levites with him therein) but also giveth them to understand, that it should be for their own good, to the riddance of their Enemies, to the enlarging of their own enjoying of that good Land, and in all their ways, and in all their affairs, to be most blessed, but otherwise to be most miserable. Neither doth he only exhort them thus to do generally, but with all, doth put them in mind of some chief and principal branches thereunto appertaining: as, not only to fear him, and to walk in his ways, and to that end to circumcise their hearts, and to harden their Neckes no more; but also to love him with all their heart, with all their Soul, and with all their might, to make much of those his ordinances and Laws that now he gave them, and when the Lord should in their promised Land choose a place whither they should repair unto him, thither then to bring their offerings, and to rejoice in him, and, as it were to make merry with him. To which end he doth put them in mind withal, that although the Heaven, and the Heaven of Heavens, were the Lord their God's, yet made he choice of their Fathers and them, mightily delivered them out of Egypt, preserved them from the strange and fearful ruyne of others, and now did give them a notable good Land to dwell in: and assureth them besides, if they would so do, that he also would set his heart upon them, increase them, and bless them, and remove the plagues of Egypt far from them. Which that they may the better do, he directeth them farther to certain Acts of such nature as may better settle it in themselves, and derive it to others besides: both at their first entrance into the Land; and for afterward also. At their first entrance into the Land, again joining others with him, even the Elders of Israel, he directeth them to set up great Stones, and to plaster them, and then to write the Laws of God thereon, to be a remembrance unto themselves how to walk there, and to be a direction to others also: and coming to the Mountains of Gerizim and Hebal (a little within the borders of the Lande, where they were to make their first entry) there, besides the rearing up of such Stones, and an Altar withal, they should in set and solemn manner, pronounce both the blessings and cursses of the Law upon themselves and others, the blessings on the one Mountain, and the cursses on the other, themselves also being indifferently or equally parted on them, and by answering Amen to every of them, so to conclude upon themselves, either to [ G] their good or evil, as their ways or doings should be. For afterwards also he protesteth unto them, that he had taught them such Ordinances and Laws as the Lord had willed him to teach them; that they were their wisdom and understanding (and their righteousness before God) in the sight of all people, who would readily grant, that they only were a wise people, and of understanding, and a great Nation; and that by those they so far exceeded all other Nations, as that none of them all was compareable unto them: that therefore they should write those Laws of God on the poasts of their houses (as the best up-holding of them, being well observed withal) to make their usual talk of them, and diligently to teach them unto their children, yea and to sharpen them therein, that so they may afterward have some good edge in them for such matters, and not to leave them so dull or Leaden as in those matters all others commonly are. As touching those things wherein that duty or service of theirs was to be performed, and of which Moses doth put them in mind for many of them, they are most of them such as from God he had given them before: and yet because they are here again remembered, therefore it is meetest for us here again to consider of them: especially, seeing that, before they are in the Text set down, we are so plainly admonished, that all these were given by Moses in that valley or plain of Moab, over against Beth-Peor, on the East side of Jordan, after that they had subdued the Amorites there: which note there be of the learned, that refer to the Laws that followed; though somewhat too much restraining the same to the repetition of the Commandments soon after ensuing. Whereas Moses in that note seemeth not so much to speak of the Commandments themselves, which were given long before, and there but only repeated to them again: as of those that after-ward followed, when first by reciting certain favors of God towards them, & by earnest exhortation thereupon to cleave to the Lord, he had so much the better: prepared them to have the more regard unto them. But as touching those Laws themselves, because we have another place meeter for them, therefore do we refer them to it: and there-withal a farther consideration of that Prayer of Moses also. Of which at this time we consider no more, but only that by that his earnest Prayer for them, he did not only for that present so entreat God for them, but left the same in writing besides to remain among them: therein first acknowledging the great goodness of God toward that his people, & withal bemoning their hard estate by their own frailty at that present; but then entreating that GOD would take compassion on them, and renew them again to his glory.
6. As touching the Covenant which was made with them before, and God [ A] would now have renewed again, we have no actual renewing of it on behalf of the people: but only on the behalf of God. And it may be, that the actual consent of the people, is not so much regarded now, because of their great frailty or brittleness in cleaving to God, so often declared: and therefore, that God contenteth himself, by the Ministry of Moses to show them, that he notwithstanding is the same towards them that he was before; and so now reneweth the self-same Covenant that he did make with them before. So first he putteth them in mind what experience they have already had of him, as a thing that should so fully content them, as that now they should make no question of him: then, he laboreth them, that they would accordingly cleave unto him. The experience that already they had of him, was part of it in their Fathers days: and part, in their own. That which was in their Fathers days was that wonderful and fearful dealing of his, on their behalf, in the Land of Egypt: so very notorious, that although none of those to speak of that then remained were them-selves privy unto it, yet was the memory thereof (even to that day) so fresh among them, that none of them all could be ignorant of it; and yet that they were even to that day so senseless therein, that they notwithstanding were little or nothing the better for it. That which they had in their own time, and whereunto themselves were privy, was part of it in that long journey of theirs in the Wilderness: and part of it there, where then they encamped. In the Wilderness they had found, that notwithstanding they had been held therein forty years; and all that time had no repair of apparel, nor the help of ordinary sustenance: yet neither was that apparel of theirs yet worn out, not themselves consumed, nor in ill liking for want of the sustenance which then they had not. In that place where then they were, they had found likewise, that God had delivered those two Kings of the Amorites, and all that whole Country of theirs, and their Cities into their hands: and that they had already disposed of them, giving all the same to the two Triber of Reuben and Gad, and to the one half of the Tribe of Manasseh. Having put them in mind of so special good experience of him and coming now to labor them, that they would accordingly cleave unto him, first he doth it but after an usual or ordinary manner, laying such matter before them, as might be of force to persuade them: but then he ascendeth to an higher kind, or much more mightily ariseth upon them, by shutting up with earnest protestations. After an usual and ordinary manner he doth it, laying such matter before them as might be of force to persuade them, first by using some exhortation, and othet good motives, so to [ B] keep them unto him, as that never they fall away from him: and then, if nevertheless they should fall from him, that yet they would return unto him again. So to keep them unto him, as that never they fall away from him, he first exhorteth: and then, useth some reasons to move them unto it. He exhorteth them, to have special regard to the words of that Covenant, both to observe and keep them well: and to practice them in all their ways; that so they might prosper in all that they do. His reasons are sorted unto the matter of the Covenant, which is first set down but generally: then, more specially. Generally, there was no more required of them, but that they also would enter into Covenant with him: and to move them to it, first he putteth them in mind of their own readiness thereunto; then, how God would graciously extend it to their children also. As touching their own readiness thereunto, he putteth them in mind, that now they are all to that end assembled or gotten together, even from the highest unto the lowest: that he may establish them to be a people unto himself; and that he may be, as before he sware unto their Fathers, a God unto them. As touching the extending of it unto their children, he now also telleth them, that the benefit of this Covenant is not to redound to themselves only, but also to all their posterity ensuing, even as fully as to themselves. More specially it was required, that they should not fall from him to any of the God's of those Nations: and to that end they were put in mind that themselves had seen the vanity and the abomination of them; and that, if so they should, it would be an heavy burden unto them. As touching that knowledge of their own, they are referred both unto Egypt where they were borne & bred; & to certain other Nations by which they passed in that their journey: being now given to understand, that God had therefore let them see the extreme folly and naughtiness of them, that themselves should never make any reckoning of them. That if they should, it would certainly be an heavy burden unto them, it is first set down but generally: then, more specially. Generally, that it would be found to be a root, that would bring them forth Gaul and Worm-wood. More specially, first for everyone particular person: then, for the whole, or most part of them. For particular persons, that though such an one might persuade himself, that nevertheless in so doing he might do well enough: yet certainly the wrath of the Lord should lie sore upon him, and utterly root him out from among the people. In setting down how heavy the wrath of God would be unto them, if the whole or most part of them should so offend, we are to note, not only what these judgments are: but also, in what sort Moses slippeth into the mention hereof. [ C] In noting what the judgments themselves are, we shall find, that they are grievous: and then, that whereas there might in the minds of some, arise a doubt thereof, Moses sore-warneth (as it may seem) how to resolve it. They are noted to be so grievous and fearful, that the posterity to come, and very Strangers thereabout should all stand astonied thereat: and should readily ascribe it to the sin of the people that dwelt therein. The doubt that might arise thereof, was, as it seemeth to me, that they had not so grievously offended, as so grievous punishments might seem to import: and to that end it may seem, that Moses doth so directly here refer things secret to the Lord himself; and withal setteth down the things revealed to be the rule that we should follow. It may be also, that he would give them to understand thereby, that howsouer they stood excused for all such matters as God had not revealed unto them: yet for those that he had revealed (and such they were, that he spake of now) they were in no wise to be excused. That Moses speaking but only of someone particular person or other before, doth nevertheless, even in the next words of all, so speak of punishing the whole land, as if there were some general Apostasy, of all or of most going before (which he doth not lay to their charge) it may seem to be therefore done, to give them to understand, that if any one of that kind be borne with or spared, it may be the ruin, if not of all generally, yet of so many, as may bring those plagues upon all. If nevertheless they should fall from him, that yet they would return unto him again, he doth not only exhort them thereunto: but also useth a very good reason (out of the Doctrine it self) to move them unto it. Being of mind to exhort them to return to the Lord again, first he layeth a good Ground-work before: and then, cometh in with the exhortation it self. The Ground-work that he layeth for it before, is, that he putteth them in good assurance, that if then they shall return unto him, he will most graciously receive them again. His exhortation thereupon is, that therefore they would turn unto him, that so in all things the Lord might bless them, and do them good. The reason that he useth out of the Doctrine it self, is the facility and readiness of it. He ascendeth unto an higher kind, and much more mightily riseth upon them, by shutting up with earnest protestations: first, by urging them to consider, that he hath set before them life and good, death and evil: good if they should obey; otherwise most certain evil, then, calling heaven and earth to witness, [ D] that he hath set before them life and death, blessing and cursing: exhorting them withal, so to make their choice, that ever it may go well with them.
7. That one thing that he would have left unto them for the time ensuing, [ A] was that Song that he appointed Moses to deliver unto them. Concerning which because it was to serve their use after his departure, and to be delivered unto them but a little before, therefore have we some such things first set down, as best may make the way unto it: then, we have the thing it self. Those things that we have first set down, so to make the readier way unto it, are such as are first performed by Moses: then, some others performed by God. As touching Moses, as he knew that he was not long to tarry among them now, so doth he frame his doings accordingly: first, as touching the Covenant aforesaid; then, as touching this Song ensuing. As touching the Covenant afore-said, according as God before had willed him, so did he truly deliver it unto the people. As touching the Song ensuing, that so it may be more welcome unto them, as coming unto them in a time most needful, when he should be taken away from them, he doth not only tell them of his departure: but doth so employ himself besides, as is correspondent thereunto. In telling them of his departure, both he giveth good reason of it: and doth farther comfort them therein. The reason that for it he gave them, was, first of his own disability now, not able anymore to do them that service he was wont to do, being now an hundred and twenty years old (whereas before himself had set down, that usually the age of man was but three-score and ten, and that if his constitution or strength was such that he could reach to four-score years, yet would that overplus be but labor and sorrow:) then, that the Lord had plainly told him, that he should not go over with them. The farther comfort that he giveth them therein, was, from above, that the Lord himself would go over before them, and destroy their enemies before their faces: from beneath, that Joshua should succeed him and go over with them, and that the Lord would be with him; and, that they should certainly do unto the people on the other side, as on this side they had already done to those two Kings of the Amorites. Whereuppon also he willeth them to pluck up their hearts: and to be assured, that God will neither fail nor forsake them. His employments besides correspondent hereunto, that is, such [ B] as did show he was now drawing away, were two: one, that dealing of his with Joshua; the other his dealing with the Priests the Levites also. His dealing with Joshua now was, that he called him before the people, and there assured him, that he should go over with them, that the Lord would be with him, and that he should give them the land which the Lord before had promised to give them. His dealing with the Priests the Levites was, that whereas himself had already set down the Law of God in writing, now doth he deliver the same unto them to keep, and chargeth them withal, that every seventh year, in the Feast of Tabernacles, they gather together the whole people, men, women, and children, yea, and the strangers that sojourned with them also (so Lay-people then, yea women and children, were accounted such as were to be acquainted with the written word of God then, albeit those things of the Old-Testament, were much harder for their capacity▪ then anything almost of the New-Testament is since) & that thē they read the Law unto them, that so the people might both hear it, & learn it of them, that so all things might prosper with them: giving thē withal to understand, that being so brittle as they were while yet he was with them, he could conceive no otherwise of them, but that after his death they would much more show themselves in their kind, than yet they had done. As touching God, he willed Moses to cal Joshua, & then both to come together unto him: at which time the lord first dealt more specially with Moses; then, with Joshua. His dealing with Moses was, to let him understand, that the time being now at hand, that he must sleep with his Fathers, the people soon after would fall to Idolatry, and should be for the same grievously punnished: therefore his pleasure was, that now they should have some special warning given them thereof (so to preserve so many of them as should have any care to stand) and that this special warning for them should be contrived into a Song which he would have him set down in writing, as he did there give it unto him. Which Moses also accordingly did. His dealing with Joshua was no more but only to encourage him, and to assure him, that he should bring the Children of Israel into the Land that he before had sworn to give them. Comming then to the thing it self, first he getteth the people together: and then reciteth the song unto them. To get the people together he imposeth that charge on the Priests the Sons of Leuy, but especially for the Elders and Officers of them: and giveth unto them the reason why, both out of their own common frailty; and out of the wonted hand of God against such dealing. In reciting the Song unto them, we are to consider, not only howe Moses discharged his duty therein: but also, what is the effect or substance of it. That Moses discharged his duty therein, we [ C] are assured, that he delivered by word of mouth, in the hearing of all the Congregation, the words of that Song until he had fully ended the same. The effect or substance of it is, to be a set admonition or warning unto that people, how evil their ways were before God: and how bitter fruits in time they would yield unto themselves. Both which things that they might suffer to make deeper impression in their minds, and so might better conceive the same, first he useth a Praeface or fore-speech thereunto: and then doth come to the matter it self. In the Praeface he purposely calleth on the heavens and earth to give ear, as having no hope of convenient audience among men; and appealing to all, whether he hath not just cause so to deal with them as he doth: and then both assureth them, that that which now he hath to say shall be unto them (if so they can take it) as the comfortable dew of Heaven, to the Plantes that grow on the Earth, and unto the glory of God; and thereupon requireth of them, that they also give glory to GOD. Comming unto the matter it self; first, he setteth down the same bat generally: but then doth prosecute it more specially. Generally, he giveth them to understand, that GOD in all his judgments upon them standeth so clear, that he in nothing is to be charged: but that they had corrupted themselves towards him; not being his Children, but a froward and crooked Generation. More specially; first, he chargeth them with great sin: and then denounceth heavy judgments against them. To the ende they may find out their sin the better; first, he showeth how graciously God hath dealt with them: then, how unkindly they have dealt with him again. As touching the gracious dealing of God with them, he is no sooner entering into the consideration of it, but that he wondereth, that so they could deal with him again: and so beginneth with a grievous expostulation with them about that matter. Then he willeth them to call to mind and to consider, that in his secret purpose he did not forget them in the distribution of possessions and Countries to other people's, but at that time also, and now shortly to come to light, he provided for them, though as yet he had not given it unto them: and that, when they were in need and destitute, he supplied their necessity, and in the ende brought them unto a rich and wealthy estate. As touching their unkind dealing with him again, he giveth them plainly to understand, that when they were so well reared, and grown fat & well liking, then became they wanton & stubborn against him: and gave themselves to so gross Idolatry, that so they seemed clean to forget him, and to cast the memory of him, and of all his benefits towards them, in vile contempt, even at their heels. In denouncing his judgments against them, we find in the ende, that nevertheless he willeth other Nations to have that people of his in special regard: so that belike he doth not otherwise find how to demand [ D] judgment against them; but that he findeth much mercy mingled withal to those that are his. So it shall be good first to consider in what sort he denounceth those judgments against them: and then may we the better see, on what ground it is, and how far-forth it is required, that other Nations should make such a reckoning of that his people. In what sort he denounceth those judgments against them, we can no sooner endeavor to find, but that we espy withal, that indeed he mingleth great mercy with them: and so are first to consider of those his judgments: then, of such mercies as we find to be mingled there-with. The consideration of those his judgments yieldeth unto us two principal branches: one, whence they do proceed; the other, what they are in themselves. As touching the former, they are shown to come, of a resolute and determinate purpose of God. As touching the latter, they are of two sorts: one, that as they provoked him with those that were no God's, so would he provoke them with those that were no people, and such a people too, as in whom there was no likelihood at all, ever to put them in hazard of that their Dignity; the other, that both at home and abroad their estate should be very heavy, even of all the sort of them. The mercies that we find to be mingled with these his judgments, are of two sorts: first, that he dealeth not so hardly with them, as, but in some respect, he otherwise would; then, that at length he taketh part with them also, against their Enemies. In that he dealeth not so hardly with them, as, but in some respect, he otherwise would, we have delivered unto us, what it is that otherwise he would have done unto them: and what reason he had, both of that his forbearing of them; and that other-wise so he might, and would have dealt with them. That which otherwise he would have done unto them, was, even to have scattered them abroad, and utterly to have abolished, from the face of the Earth, the memory of them. The reason why he did forbear them therein, was, least their enemies should wax proud thereat, and not to impute the same to the Lord, but to their own power against them. The reason that otherwise he might and would have dealt so with them, was, that they were so foolish and evil (which also was a special hindrance unto them in the mean season:) and that the Lord had undoubted experience of it. That neuerthelsse at length (when he hath, to his good pleasure, humbled his people) he taketh part with them against their enemies, that also is very plainly set down: to the just terror of those that at any time become enemies to the people of God; and to the singular comfort of those that are his. Out of which that warning in the end doth fitly arise, to all Nations besides, to make [ E] special reckoning of the people of God: for that he avengeth the blood of his Servants, and is exceeding merciful to them and their land; but of fearful vengeance to all their adversaries. Which Song when Moses had recited in the hearing of the people, and in the presence of Joshua, who now soon after was to succeed Moses in the government of them, he farther willed them to have a special regard thereunto, and not only to motion it, but even to command it unto their Children: assuring them, that it was no matter so little concerning them, as that they needed not much to regard it; but that it was to great and singular good use unto them.
8 How Moses finished his course among them being now to be seen, we [ A] are to note; first, how he was called upon about it: then, how he also did readily address himself unto it. He was called upon about it, the self-same day, as it seemeth, wherein he recited that Song unto them: being then directed whither to go, to behold the Land, and to finish his life; and being then told again, what the cause was, why he should not enter with the rest into it. He readily addressed himself unto it; first, by doing some things beneath before he ascended: then, by ascending thither unto it, as he was prescribed. The things that first he did here beneath, were two: one, that he blessed the Tribes of Israel; the other, that he laid his hands on Joshua. In that his blessing of the Tribes of Israel, it shall be good for us also more specially to mark, some things that belong unto them all▪ and some, that belong to certain of them. For those that belong unto all, do for many of them show what estate we also are like to have under the government and protection of God: such being (for that point) the Communion of Saints, that what interest the people of God have at any time had in the Lord before, the same may any of the people of God look to have in him still, both now and ever, while the World endureth. And whereas, some of them there were, whose dignity and function is yet (in diverse good & great respects) in force, it shall be good, that out of them also we gather, what we shall find to give any needful Lessons to us. Omitting therefore such things as are peculiar to thē, and casting our eyes but unto such as do more specially concern us also, & so first beginning with those that did concern thē all, we find some things thereunto appertaining (as it were) in the Praeface, or in the beginning of that his blessing: and some again, in the conclusion or ending of it. In the Praeface or beginning of it, he puts thē in mind how graciously the lord did vouchsafe to impart his comfortable presence among thē more and more, ever since they came out of Egypt to [ B] that present: as also it hath pleased him, since he set in hand with our deliverance, out of that Aegyptiacall bondage, that of late the Church was in, ever more & more to clear up his gracious countenance towards us; and still to bestow new benefits on us. Towardes the end he assureth them, that being (as they were) under God's protection, they were the happiest people under the Sun; safe, and victorious against their Enemies, and notably furnished with earthly blessings: a very good and sound provocation to all to come in, that yet stand out or hang off from the profession of the Gospel; seeing what benefits they may assure themselves to obtain, if truly they can join with their Brethren therein. Those that belong to certain of them, are those that we find in Judah and Leuie; Judah having the Scepter and Kingdom unto it, chiefly before allotted, and Leuie the Priest-hoode: matters of great and special moment at all times else; and so, by that reason, with us likewise. As touching Judah, we are to note, what two things in him are coupled together: one, that prayer is made for him; the other, that nevertheless there is great hope of safety and victory to him ascribed. In the Prayer it is desired, that God would both hear him when he calleth upon him: and (belike when he hath to deal with the Enemy) bring him home safe to his people again. The hope of safety and victory to him ascribed (as the original itself doth give it) resteth in two principal points: one, that himself contendeth (with the Enemy, & doth not give over, nor bear with him;) the other, that the Lord himself doth help him against all those that endeavor to straighten him. But these two do well agree together. And so with us, although it be certain, that such as are of the Kingdom of Christ, both themselves do strive, and have a sure help in the Lord (for there are never want, that would straighten the bounds of his Kingdom:) yet is it needful ever to join Prayer withal, both that God would ever hear them; and ever bring them safe to their people again. For Leuie, it seemeth, he is altogether in Prayer: but first, only for such things as do more specially belong to his function: then, for such as are for his maintenance and function withal. As touching such things as do • more specially belong to his function, we are to consider, what it is that on that behalf he doth desire: and what reasons they are whereon he pleadeth. The things for which he prayeth are, that integrity of life, and knowledge of Doctrine, may ever be with him. The reasons whereon he pleadeth, are either of Aaron the chiefest [ C] of them: or else of the Levites themselves. Of Aaron, for that God had sanctified him unto it: and for that he was so moved with the untowardness of the people, that then he brake the bounds of patience thereby. Of the Levites, for that they had before done that special service to God (nothing at all therein respecting their Kinsfolke or Friends:) and for that they were to teach his people, and ever to Minister before the Lord. As touching such as were for their maintenance, & function withal: first, he desireth, that God would both bless his substance, & accept of the work of his hands: then, whereas ever he should have Enemies to both (both to his maintenance, & to his Ministry) it would please God, to smite thorough the loins of such as should rise up against him, and of so many as did hate him, and that in such sort, that they never might have either heart or power to rise up again. Wherein if we come to our Ministry also, there is no question, but that on all hands it were to be wished, that holiness in life, and knowledge in doctrine might ever go with it: if integrity of life, good training up before, and good choice after, may not be omitted; if some special learning withal, the reward of learning should not be so curtold, as now it is. If none be meet for it, but such as can so far remove from them all private respect, they are not those ordinary gallants, that will serve to such purpose: no nor so much as to take any pains to teach the people, or to attend their Ministry before the Lord. And no question at all, but that God needeth to bless their substance, and to accept the work of their hands, when as so commonly, even among those that profess the Gospel, they are so fleesed in the one, and put to such disgrace in the other, as daily they are: as also there is no question, but that unless God do mightily beat down indeed such as are so grievous unto them, it is not likely, that ever they would find (so long as there were any power in thē) but that still they might make as bold with it, as yet they do. That Moses laid his hands on Joshua, though we have not the original Story here; yet have we a plain relation of it: and thereby it appeareth, that as God had willed Moses so to do, and as it is recorded there that so he did, so it may seem (as being the fittest, and most likely) that now is the time that it was done, for that Moses was now to part with the government clean, and Joshua to succeed him therein. So Moses took Joshua, set him before Eleazar the Priest, and before the Congregation, laid his hands on [ D] him so to commend him to God and to the people, & to inuest him in that his office, and than gave him charge what he was to do. The which as it did come from God, it showeth, that the care of succession is also of him: and as Moses readily yielded to put him in place, so should that be, in such like case, grievous to none. These things when he had done beneath, then, according as he was directed, he went up to the Lord, who there did show him the Land that the people were to enjoy; but told him again, that himself should not go with them into it: and so Moses died and was buried there, at the age of 120. years; but the place of his burial unknown to them all. A sufficient token, that God had no such liking, as many of us have since conceived, that it was so acceptable a thing unto him, to have such relics of the bodies or clothes of the Saints departed.
CHAP. 9.
1 BEing now to digress unto those others that are none of the peculiar [ A] people of God, and yet might seem to be of that company, we are first to see who they are, and the Story of them: then, howe to apply the same to our use. Those that we speak of, are but few of them known by name: but by these few it may probably seem, that there were many moe besides. Those few that are known by name, are Job himself, and the chief of those others of whom his Story maketh mention, Elephaz, Bildad, Zophar, and Elihu: all Gentiles, and none of that people, that it pleased God to make his peculiar people; but yet the most of them, it seemeth, descended of Abraham, or of such as were near unto him. For Bildad being there termed a Shubite, giveth likelihood, that he descended of Shuah, one of the Sons of Abraham, by Keturah his second Wife: as Elephaz likewise, being there termed a Temanite, may thereby seem to have descended of Esau the son of Isaac, the Son of Abraham, by Teman the Son of Eliphaz, the Son of Esau. But then, as that first Eliphaz the Son of Esau, left us this Elephaz that now we speak of, of the Line of his Son Teman aforesaid (and as it seemeth, by lawful Wedlocke) whose knowledge of God, and regard to his glory, this Story will show to have been very commendable: so by Timna his Concubine, he left us that ungracious seed of Amelek, an Ancient and Mortall Enemy to the people of [ B] God, often bending themselves against them. A thing very often found in experience, that the Issue of unlawful copulation prove wicked and troublesome things in the World. Elihu also, being termed the B • zite, yieldeth like probability, that he descended of the second Son of Nahor, Abraham's Brother bearing that Name. As for Job himself, and Zophar one of his Friends, we have not so great probability for them, whence they should be in particular: but, because Job himself is said to be the greatest of all the Men of the East, whither Abraham sent his other Sons to inhabit, and seeing he could not be far from his friends, nor his friends from him, seeing also, that the Country where he dwelt, might take the name of the first Son of Aram of the self-same Name, and Aram himself inhabited Syria, and gave Name unto it, therefore is there good probability that he was of those Countries, and like enough to have been either of the line of Aram and Uz before, or else of Abraham by Keturah after. Zophar also could not be but in those partes too, because he was of the more special friends of Job, and agreed with the others to come and visit him in that his distress.
2 The story of those is of two principal matters: one, that is commonly noted [ A] by all; another, that is noted I think but by few, as the worthiness thereof would require. That which is commonly noted by all, is, what a trial it pleased God to make of Job. That which is so little noted by others, is, what knowledge of God and what special regard to his glory, there was then found even among those that were none of that peculiar people which God had chosen. But the later of these is so mingled with the former, that we cannot in any wise gather the one, but that we must deal with the other also. In the trial therefore that it pleased God to make of Job, we are first to consider, how low it pleased God to bring him: then, how be raised him up again. To find out how low it pleased God to bring him, we are first to note, in what estate he was at that time when God did make this trial of him: then, how far under the same he brought him. The estate wherein he was when God made this trial of him was very good: first in such things as are plainly set down; then, in some others that were implied. It is plainly set down that his estate was good: both towards God; and the world also. Towards God, he was, first for his own person upright or just; so that both he [ B] feared God, and eschewed evil: then, so careful of the ways of his children likewise, least they by offense some of theirs in their feasting should provoke the wrath of god, that ever in such case he sanctified them, & offered burnt offerings for every of them. Towards the world he was likewise in especial good estate, not only in his substance: but also, in his children. His substance was noted to be, seven thousand sheep, three thousand Camels, five hundred yoke of Oxen, and five hundred she-asses: and his family so great, that he was the greatest of all men of the East. His children were not only a comfortable sort for the number of them, being seven Sons and three daughters: but having the world so much • t their wills, and being at such concord and love among themselves, that they usually feasted together by course, one after another. Those others that are but implied, are of his wife and friends: his wife belike being comfortable before in his prosperity, who soon after grew so far out of temper in his adversity; and his friends, by gathering themselves together to comfort him then, sufficiently thereby declaring, that indeed they were friendly, or bare him good will. But though these be but implied here; yet is there great probability of both, by the most usual course among us: men having such comfort of their wives, as for the most part men have; and the greater sort (such as Job was yet) ever lightly having friends ynow. And for the latter of them, Job himself doth afterward sufficiently declare, that he was in that rekoning with the people about him, that needs he must be very well friended.
3 So was Job now in so special good estate, that when it pleased God to bring [ A] him down (especially so far as he did) he had then the greater fall: and therein are we first to consider upon what occasion he did it; then, how far it pleased God thereon to do it. The occasion was, that Satan moved the Lord twice against him: once, for all but his person only; then after, to seize on his person also. Out of which we may assure our selves, both that Satan is ever busy enough against us and yet that he can do nothing at all, but so far as it pleaseth God to allow him. It pleased God thereon to do it, in great measure: first giving Satan full liberty in those things that he desired; then, adding farther vexation besides. For those things that Satan desired, he gave him great liberty: but with special charge, to proceed no farther. But therein we are not only to see, what was done thereupon: but also, in what sort Job did take it. That which was done, thereuppn, was [ B] that presently Job was bereft of all his cattle great and small, and of his servants that did attend them, and of all his children; and that in strange and fearful manner: then also, that on his own body was cast very great anguish and pain, and he left with a very poor and miserable help to himself. As the former of which though then he gave himself, not only to inward, but even to outward, and to actual lamentation; yet both his own words did well enough witness, that he quietly took it: and the Text it self doth give him that testimony also. In the latter of them, we do not find, that he complained anymore of this, and being destitute belike of others (abhorring the filthiness that he thereby was in, and not able himself to use the nails of his own fingers therein they being smitten as the rest of his body was) he quietly yielded to that poor and miserable help that was left him, with a potsherd or shell to help to ease himself of some of his pain in some of his botches or sores, and to rest himself on the earth or Ashes, whereunto he had betaken himself in the way of lamentation before.
4 That farther vexation that it pleased God to add besides, was by his wife [ A] and friends: wherein we are to consider, what it was; and in what sort himself did bear it. Of that which came by his Wife, the Story is short: but that of his Friends occupyeth almost the rest of all the whole Story of Job. That of his wife was a naughty praeiudice in her, that her Husband had served God in vain, to be thus requited by him: and that she made so bold with him, as, out of that profane conceit of hers, bitterly to upbraid him therewith. Which temptation no doubt was strong: especially, proceeding from one that was so near unto him, and so privy to all his doings, that she above others might know the integrity of all his ways. And it may be that Satan, having power of all besides his own person, and leaving unto him not one of his children to comfort him withal: as nevertheless he left him some of his servants, to help to break his heart by the strange and sorrowful tidings that they should bring him; so to that end he left him his wife also, to upbraid him with that his rare integrity, in so bitter and spiteful manner, as now she did. Whereby also it may appear, as before I noted, that by likelihood she was a loving and a comfortable wife unto him before, because Satan reserved [ B] her to his purpose now, as thereby the meeter instrument for this his purpose. This temptation, strong though it were yet notwithstanding did Job bear marvelous well: as may appear, both by his own words again; and by the testimony that the Text it self doth give him.
5 That farther vexation which came by his friends, and occupieth so great [ A] a part of the Story, was, that they also, on the like prejudice, did so much condemn him, that he had two great conflicts with them: first with those three that were, as it seemeth, of greatest reckoning; then, with a fourth, who was as it seemeth of lesser account, and so for a time but a stander-by. Yet may it seem, that he was strongest of them all in the business he took in hand: for that, as it seemeth, Job did put all those others to silence; but by this fourth was put to silence himself. So was Job soundly baited by these, two several times: first by those three that specially go under the name of his friends; then, by the fourth, that did set upon him a-fresh when they had done with him. To begin therefore with those three, we are first to consider of such things as are common to them all: and then to come to the several Stories of every of them. Common unto them all it is, that they came as friends to comfort him, and for a time, were in great astonishment and sorrow for him: but afterward altering their minds, they became heavy adversaries unto him. They came as friends to comfort him, on a settled persuasion of him, that he was a marvelous just and Godly man. They became so heavy adversaries unto him, for that when they saw him so notably afflicted as he was, and cast down so very low, they then conceived, that they had been foully beguiled in him, and that he was but a notable hypocrite: else that it could not be, that God would ever have laid his hand so strangely and so heavy upon him.
6 To come to the several Stories of every of them, we are to note, that none of them all contented themselves once to have bent themselves against him; [ A] but for a time still renewed their forces upon him: yet the first two of them, once more than the third. For each of those made three several speeches against him: and he, but two. But they were all answered by Job, even every of their speeches severally. So that the vexation that arose unto Job, from these, came not all at once, but in several portions, and at several times: and therefore are we more distinctly to mark, what vexation it was that out of every of those speeches arose unto him; and in what sort his answers may show how he did bear it. Where we [ B] are likewise to note, that none of them did utter their speeches against Job at once, but as it were successively, one after another: every of them, when at one time he had once spoken; yielding the place unto the others to say their minds also. So that all three came upon him, one after anorher, observing one and the self-same order, twice: at the third time, but two of them only, the third of their company then falling of, and prosecuting the cause no farther. And the order that still they observed, was, that Eliphaz began, Bildad followed, and Zophar kept the third place twice, but then, gave over. When Eliphaz therefore first began, we are to consider, what vexation in that his first speech arose unto Job: then in what sort Job did bear it. But then that Eliphaz be not farther charged than there was cause, we are likewise to mark what cause Job gave him thereunto: then, how Eliphaz dealt with him thereon. The cause that Job gave him hereunto, was, that now indeed he cursed the day of his birth, and uttered diverse impatient speeches of that kind: after that, besides those his losses before, his body also had now a sennight been in such anguish. The vexation that out of the speech of Eliphaz did hereupon arise unto him, seemeth to be; first, that charging him to be of a base mind, in that he took his affliction no more quietly; and so defending the Justice of God, as if Job had impeached the same: he so calleth Job to repentance, as if there were no question, but that how well soever they had thought of him, yet was he, no doubt, marvelous bad, that had so heavy a judgment on him. Which so grievous condemnation of his so closely given, Job did not so quietly take, but that he standeth fast unto it, that he had good cause so to pour forth the anguish of his Soul as he did, and reproveth his friends that so unkindly they fail him now: & then renewing the complaint of his afflictions again, after a sort he chargeth God to deal hardlyer with him, than he hath given him strength to bear. Whereupon Bildad taking his turn next, chargeth him, over-much to lay In-justice to God: and so doth set forth the Justice of God against Sinners, and his favor towards those that seek him, that the secrecy of his conclusion showeth it self to be, that Job was not the man he seemed to be, but such as those strange and heavy judgments had now bewrayed. Which reproof of his Job so taketh, that although he plainly acknowledge the great Justice, Wisdom, and power of God; yet coming to his own afflictions, he still bindeth much now and then on this, that his deserts were not such, as those his afflictions might seem to import: and then returning to the bitter sense of his afflictions again, he pitifully, and impatiently too, [ B] bemoaneth the same to God himself. Whereupon the turn being come to Zophar, he plainly chargeth Job, so to justify himself before God, that no man might abide to hear him; and then plainly telling him, that those his afflictions were but for his sins; and as in respect of God's justice he suffereth him not to look for any other so long as he abideth in sin; so nevertheless he assureth him of favor, if he can repent and turn unto him. By which speech of his, Job finding now by experience, that they all were feathered of one wing, all condemning him for so great an offender (and withal for so close an Hypocrite) as those his great and strange afflictions did seem to import, is much nettled there-with, and rejecteth them now, as very partial against him: and then, turning to God, he so pleadeth his cause with him, in that his perturbation and grief of mind, on his afflictions, and their praeiudice, as that though he speak many things well; yet diverse such things do slip him withal, as out of which he might easily be very hardly censured.
7 Having thus baited him once, yet once more they all set on him again, in the [ A] same order they held before. Eliphaz therefore taking his place first again, according as he had occasion given him by the last speech of Job, as in the way of answer to Zophar; so he did accordingly take it: and now more plainly condemning him than before, doth so lay before him the judgments of God against Sinners, as plainly showeth, that in his judgment, Job was there to take up his place, and nowhere else. Hereunto Job granteth, that indeed the Lord hath smitten him, and that so sore, that he maketh no other account, but therein to finish those his miserable days: but still he rebuketh those his friends, and chargeth them with an unkind and unjust prejudice of him; and shunneth not therein to come to his trial with God, but plainly professeth, that he earnestly wisheth the same. Bildad then taking the second place again, again reproveth Job roundly for that great presumption that he conceived to be in him; and very well discourseth of the miserable estate of the wicked, but yet still on their aforesaid supposal, that that must be the case of Job. But Job again reproveth him, and the others withal, for that their bad praeiudice of him, and for those bitter reproaches which out of that praeiudice of theirs, they did so plentifully pour forth upon him: and then coming to the truth of the cause, there again, not only he acknowledgeth that the hand of God was heavy upon him, but himself at large describeth the same; but therewithal, both declareth, that he hath good confidence yet, and warneth them (if needs they will so peremptorily condemn all the wicked unto the Sword) to take heed to themselves. [ B] Nevertheless these things so little prevail with them, that Zophar, whose turn came now again, was so far from slipping it yet, that he seemeth rather to hasten unto it, as himself also granteth. Where first he taketh it in ill part, that Job returneth his praeiudice back to him and his fellows, and doth not yield himself to have been so bad a man, and so deep an hypocryte, as he and the others had now lately conceived him to have been: then coming unto the matter again, he showeth, that ever it hath been the manner of God, in all their ways to afflict, and in the end quite to root out all the wicked themselves and their ungracious posterity; not putting him in hope of mercy now as he did before, but altogether urging the hard estate of the wicked unto him, as the only company whereunto he had in truth to sort himself. Whereunto Job replying, both in the beginning and in the end of this his speech, reproveth those his friends for such their dealing with him, instead of comfort giving unto him such plenty of Gall. and as touching the cause they have in hand, first acknowledging, that if he had no farther comfort, but so far as he could clear himself in the judgment of men, he had but a loose handfast of it indeed: then he declareth, both that the wicked flourish for a time, but have in the end an heavy judgment; and that himself hath nothing to do with them; and that they do him great wrong to sort him unto them.
8 Being thus baited twice by them all, he cannot so rest, but is set on again [ A] by a couple of them. Where first Eliphaz, taking him in hand again, maketh (as it seemeth to me) but a scorn, that Job should account himself to stand so clear, and not as they conceived him to do; and then plainly chargeth him (yet belike not that himself knew any such thing by him particular, but because he was become so mighty before, and the hand of God was now so sore upon him) that he had been an hard man and injurious to many, yea and profane to God himself: but withal exhorteth him unto repentance, and so assureth him to be restored and set up again. Whereupon Job, seeing his friends cannot, or will not be otherwise persuaded of him, holdeth himself contented for them, but then appealeth unto God; and yet there also maketh no question, but that in his unsearchable wisdom he hath his own just designs, which also he will not fail to execute as himself thinketh good: and then coming to the common ways of the looser sort [ B] (which also he recounteth by name in many particulars) he granteth, that those indeed are such, as if they were persuaded that God did not see them, nor know what they did; but showeth withal, that God will find them out in the ende. Then cometh in Bildad also: but as the third, at this third time saith nothing at all; so this also saith but little. But that which he saith, is of that conceived opinion, that Job accounted himself clear before God: which now he showeth, was so gross a thing in it self, that looking but little unto the great majesty of God, both in it self and by comparison of other excellent creatures, he might easily find himself to be far out of the way. Unto this Job doth give him a short answer: but when he seeth that none of them all replieth again, then himself proceedeth. In his answer unto him, he will not take that speech of Bildads, as if he reproved him as justifying himself before God (which notwithstanding was Bildads meaning) but as if his meaning was to help God, and objecteth it, as it seemeth, in the way of a scorn unto him: and cleereth himself, not to have had it in his purpose any way to impeach the glory of God, by a farther declaring and acknowledging his wisdom and power in all his works. Himself proceeding hath two other speeches: in the former of which, he yet presseth those his friends somewhat farther; but in the latter he doth but bemoan his present estate. In that wherein he presseth his friends yet somewhat farther, he so defendeth his own innocence now, and that God hath some other meaning in sending those afflictions unto him, that he chargeth them to be bad men in having and holding that prejudice of him: and then, both he showeth, at large what will be the portion of such (and that belike to teach them to be better advised); and showeth, that the wisdom and ways of God are unsearchable or past finding out (and that in like sort, it seemeth to help to persuade them, that in the meaning of those his afflictions, they might easily be so wide as they were.) In that wherein he bemoneth his present estate, first wishing that he were now as before he had been, he showeth what his prosperity and honor was then, and what his misery or reproach was now: and yet that his ways were such, even in his most stourishing estate, that he would gladly come to his trial, and wisheth to God, that so he might.
9 The fourth that did set upon Job a-fresh, when the other three had done, [ A] was Elihu, a man for his years (and, it seemeth, in other things also) not of like account unto those others: but yet for the business he now taketh in hand (the rather of the two) somewhat more able to discharge it than the others. This man therefore now taking Job in hand, after that he had said some part of his mind unto him, giveth him leave, if he list, to answer: but when Job would not (it may be even in the grief of his mind when he saw no end of contradiction, content n • w they should say their pleasure, and that he would quietly bear it: for otherwise this also dealeth no otherwise, in effect, but as the other) then he proceedeth as himself thinketh good. In that part of his speech wherein he affordeth Job liberty to answer, first he useth a Preface before: and then cometh to the matter it self. His Preface he directeth, first unto them all generally: then, unto Job himself more specially. In that which he directeth to all generally, he showeth whereupon he refrained to speak before; and, whereupon he resolved to speak now: and so craveth audience of them. In that which he directeth to Job more specially first he requireth audience of him: and then telleth him withal, that he meaneth not but good dealing towards him; and that he is but like to himself, & so but such as himself before desired to have at the hands of God, one with whō he might be able to deal. Comming to the matter it self, first he repeateth to Job certain of his hard speeches, as charging him with them: & then gathering (it seemeth) out of them all, that Job perceived not, wherefore the Lord had so laid his hand upon him, he both showeth him that God is wont so to do for our good, to give us warning, and to get us right again when we are wrong; and having made this entry with him, he willeth him if he think he hath anything to say against it, not to spare him, if not, then to let him alone, and so he will proceed farther. Job therefore giving no answer, and he thereupon proceeding farther, first he directeth his speech unto those friends of Job, and to Job together: then afterward, unto Job alone. In his speech that he directeth unto those friends of Job, and to Job together (but most unto those his friends, as by their Wisdom, at least in opinion, best able to judge) first he hath another little Preface to them: then, coming to his matter, by occasion of Job's justifying of himself, he showeth that God cannot do but justly, and therefore when he punisheth, it is certain there is good cause; yet granteth withal, that [ B] he would gladly that Job had his best trial even to the full. In his other speech that he directeth but to Job himself, he breaketh off once, and beginneth again: first using but a short unto him; then, a longer. In that shorter he chargeth him deeply with that his justifying of himself before God, and seemeth so to take it, as if he were persuaded, that he had done God better service, then was now required: and therefore telleth him, first, that seeing the heavens and the clouds are so far above his reach, therefore he may be sure, that God is so far above him, that neither he can hurt him with any evil he can do, neither pleasure him by any of his service whatsoever; then, that such hand of God is wont to be on many, for the violence they do unto others, though themselves do not see it. In his longer speech unto him, first he useth a Preface again: and then cometh unto the matter. In his Preface requiring his pliableness first to be instructed, he assureth him of good dealing on that behalf at his hands. Comming to the matter, he assureth 〈1+ pages missing〉 uing relation unto the death of those two principal men before: first, of Aaron, and then of Moses. For God had not ordained, that either of those should bring that people into the Land that before he had promised to give them: but had reserved that for Joshua, who now followed after. So to give those that followed after to understand, that neither Aaron that figurative High Priest with all his sacrifices, but figures also; neither yet Moses with the righteousness of works, could ever bring the people of God into his eternal Kingdom: but that it was wholly reserved to our true High Priest higher than Angels, then to come, our Joshua indeed, Jesus Christ. Aaron when the time of his dissolution came, quietly yielded and made no business at all about it: but Moses would fain have gone in also, & made much entreating for it. And true it is, that all men can easily yield (the Jews only excepted; though they also now now do not stand much in it neither) that Aaron and his sacrifices could never do it: but there is so erroneous a persuasion that naturally groweth in our hearts, that the righteousness of our works should do it, [ B] especially of those that are of the richer and deuouter sort therein, that not only the Jews before, but even our wise Masters of Rome also, even to this day make much business about it. But Moses gained no more in the matter, for all his entreating; than Aaron did by his ready yielding: and must the best righteousness of works that we have, be content to give place (notwithstanding all the wrangling that our Iustitiaries make about it) and be known to so many as know the truth, to be no more able to help us, than Aaron's abolished sacrifices are. As touching the Story and order of it, we are first to note, how it pleased God now to authorise him unto that function: then, how Joshua set in hand with it. In that it pleased God now to authorise him to that function, we are likewise to note; first, that he doth it: then, in what manner he doth it. In that he doth it, we are (to our comfort) to mark, that he doth not so soon take away one, but that readily he giveth another. Moses was no sooner gone, but that the Lord then turned to Joshua, and did set him up in his room. Whereas therefore our selves, as our case now standeth, have many doubtful cogitations, how we are like to be sped of a Leader, after the days of such, as (God be thanked) yet we enjoy, and long may we do, if so it may stand with his good pleasure: out of this we may conceive good hope, that whensoever that time shall come, we shall not find, but that God hath thought of us also therein. Joshua was before provided; and afterward, when the time was come, brought forth unto them: and our trust is, that God hath the like goodness in store for us also, to be revealed and brought forth unto us, when need shall require. As Christ dehorted the people of his time, to be so carking for the things of this life, giving them to understand, that their heavenly Father knew well enough, that they stood in need of them: so, no doubt, he knoweth as well, that we shall then need a Leader also; and so our trust is, that he provideth accordingly for us. If we in the mean season can serve him, and depend on his good providence for that matter; and when the time shall come, readily yield our selves unto such as it shall please him to appoint: there is good hope, that he will continue the self-same his goodness towards us, by that other Instrument, that all this while he hath done by this. But he that was appointed now, was at least a voluntary attendant if not in a manner, even a Servant to him that was in place before: and that was like enough [ C] to be, no small heart-burning to many of the Heads-men among them. Yet were they to hold themselves there-with contented: as also if they laid the one to the other (how it pleased God to bless him unto them, unto the meanness of his estate before) they had no cause to the contrary, but well so they might. So it may be with us also, that in one respect or other, we may think much (when the time shall come) to submit our selves unto such, as, it may be, God will appoint: yet even then also, without all question, it will be the best that so we do. We have a Story, that on a time when care was taken what was like to befall this Land, when the line of Edward (before the Conquest) began to fail: answer was given, that England was God's Kingdom; he would not fail to provide for it. And the more that we may account it to be God's Kingdom now, when his truth is much better professed among us, and his holy name more truly called upon throughout the whole, than in those days it was, when the power of darkness so much prevailed: the more also may we hope, that he will have the same care of us now, that he had then, and still account it as peculiar to him. If it be hereunto replied, that right well may that answer be doubted whence it came, when as the event did show, that a Conquest ensued, which also could not but he accompanied with many heavy things, to those that inhabited here before: to it may it truly be said again, that in comparison of those evils that before it sustained (of the Romaines, a foreign Nation, and far off from us; and then of the Sa • ons so many heads, and so divided among themselves; and lastly of the Danes a little before) it might well be accounted to come of the love and goodness of God, so firmly to settle this Land of ours to one only line, for so many years ensuing. And then, as everyone in that might see, that in respect of those troubles before, it was to good purpose so settled then, notwithstanding the hardness that it also brought with it: so not unlikely, but that the wiser sort will then also see, that in respect of those evils that were otherwise like to ensue, it will be clearly the best to yield unto such as God shall send us, notwithstanding that even they also are like enough to bring somewhat with them that may go much against our stomachs, if they be not the better moderated before. In what manner it pleased God then to call Joshua unto that function of his, we find set forth [ D] unto us in two principal pointes: one, a comfortable and gracious encouraging of him; the other, that he did direct him and teach him, what to do. In his encouraging of him, we are first to see, what it is: and then to note certain other things besides. The encouragement that he giveth him, is not only that he biddeth him to be of good cheer; but also, that he showeth him good cause why: namely, that in such sort he would be with him, that none should be able to withstand him, all the days of his life; and that he would give unto him and to the people, all the whole Country whereunto they should come. Those other things besides that we may there note, are first such as lie reasonable plain: then, one other, that it may be, would not otherwise be so easily noted. Those that are reasonable plain, are, first, that wishing him to be of good courage, it doth plainly declare, that such as are in authority, had ever need to be of good courage: and telling him withal, that he will be with him, it doth teach when his courage must be, and pointeth to the only Fountain of all other good valor besides. That other, which it may be, would not otherwise be so easily noted, is, that commending unto him, in all things to do according to the Law, he therein requireth again, that he be of good courage: which giveth us plainly to understand, as experience also continually teacheth, that even such as are in authority, and have the power of Earth in their hands, yet often they fear to do as the word of God requireth of them, unless they be endued with some special valor. He directeth and teacheth him what to do, both for his first entering into the Land: and what course to take ever after, in the place whereunto now he was called. As touching his entry at the first, he did give plain liberty now, to himself, and to all the people to enter in. The course that he should afterward keep, in respect of the place whereunto now he was called, he doth not only give him in charge: but showeth him good reason withal, why he should have regard unto it. The course it self was, diligently to study the Law of God all the days of his life, and to meditate therein day and night: that he never turned aside, neither to the right hand, nor to the left; but that still he observed and did, according to all that is written therein. A marvelous good, and a needful course, for all Christian Princes and Governors: and not to be so abandoned from them, [ E] as with many of them it is. The reason why Joshua should have good regard unto it, was, that so he should prosper and have good success in all his affairs whatsoever. A very good motive, especially to such, as with whom respect of duty little prauaileth.
2 To find out in what sort Joshua, being called to this charge, did set in hand with [ A] it, it appeareth that some part of the Story thereof doth appertain to the East-side of Jordan, where yet they were: but most part of it unto the other. On the East side of Jordan where they were yet, we have two places of their abode, and, when we see what is done in either of them, then see we all hereunto appertaining. The former of them was the Plain of Moab, or Sethim, because that Plain was near unto Sethim, their two and fortieth or last Station, where Moses died, and where the Lord (immediately after) appointed Joshua to succeed: the other was near to Jordan-side, and is not otherwise named than so. In the former of these we find they abode a while after: and then removed to the other. They abode here till some what after the spies that were sent returned again: so first of the sending of those spies; then, that which was done here immediately after. In the sending of those spies, first what time they were sent: then, what may be thought of Joshua's doing therein. What time they were sent, is therefore to be more specially marked, because the order of the text might seem otherwise to import: first speaking of the warning given to the people to get themselves ready, after three days to pass over Jordan; and afterward speaking of sending the spies. But the text is plain they were sent from Sethim: and those three days that they were fain to hide themselves in the mountains as they returned, together with the time of their going thither and coming home again, do sufficiently show, that they must have a longer time to that their business, than those three days of the people's warning were able to yield. And if needs he would send in any spies at all, it is most likely, both that he would send them, and that they returned again, before he gave the people that warning for their entering so soon: this being his resolution, and the other, the ground-work whence it proceeded. What may be thought of Joshua's doing therein, though most men make no question of it, and some account [ B] it fully approved: yet seemeth it to me, to be very doubtful. There is no question, but that in most cases it is good policy notwithstanding the promise of God to prosper, yet to use all lawful means withal, to accomplish the business we have in hand. But that in this case there may be doubt of infirmity also, there may be some things that may seem to imply: and such others as may seem to approve it, may nevertheless be otherwise taken. Those that seem to imply it do some of them go before: and some follow. Those that go before, are two: one, that great displeasure of God for sending in spialls before, and the inconvenience that came thereof, the people being utterly discouraged by the most of them & for their disobedience then (for a long time) excluded; the other, that great assurance, that a little before God himself had given him for that matter. Those which followed, were in the success that those spies had, first being fain, by the danger that so they fell into, both themselves to make promise (and, after a sort, to make Joshua and all the people liable thereunto) to spare certain of those whom God often before (for their good) had specially advised thē to destroy: then that, the spies themselves were so ferretted and pursued, that they could bring with them no intelligence at all, to speak off; yea plainly nothing, in comparison of that which already God had given him. Those that seem to approve it, and yet may be otherwise taken, are two: one, that it is nowhere by name misliked; the other, that Rahab that woman, though none of the best then, yet afterward became one of the ancestors of Christ. That it is nowhere by name misliked, so are there many others besides: being sufficient, if they be condemned generally. That God vouchsafed Rahab that dignity, there may be diverse good reasons of his doing therein: & yet the fact altogether vnwaranted to them. And it may be, that as when David had so inordinately gotten Uriah's wife, all his other Sons he had before were discarded from succeeding him in the kingdom, and one borne of her preferred before them: so because they spared these whom otherwise they were to destroy, therefore should, even that light one among them, be thus among his own people advanced before many thousands of them. That which was done here immediately after the return of these spies, was partly concerning all the people: and partly concerning certain of them. Concerning the whole people it was, that Joshua caused proclamation to be [ C] made throughout the host, to prepare them vitals: and to let them understand withal, that now after three days they should pass over Jordan. It was well that so he resolved now: But as Christ afterward said unto Thomas, Because thou hast seen thou believest; blessed are they that have not seen, and yet have believed: so had it been so much the better, or least more out of question, if he had taken up that resolution, only upon the assurance that God a little before had given him, and had not stayed to have withal the report of those his espials. Those others that were not the whole people but certain of them, were the two Tribes and an half, that by covenant before were bound to go armed before their brethren: and not to leave them till they had subdude their enemies on the other side, whether they were to go shortly now. These doth Joshua put in mind of that their promise: and now requireth the performance of it. Who answer again marvelous well, not only that they will do so much as they promised; but also, that they would be obedient and ready in all things else, as much at his commandment now, as they were at the commandment of Moses before, yielding also no less punishment then death it self to those that would not: and desire likewise, at the hands of God, that he would vouchsafe to be with him now, as he was with Moses before: and of himself, that he would be strong, & of a good courage. This being done there, then Joshua getteth up early (ere those three days before mentioned were fully spent, and as as it seemeth the last of the three) and cometh down he and all the people nearer to the river side, in such sort that they lodged there before they went over. And that which was now done here, was partly the doing of Joshua: and partly, of God. That which was the doing of Joshua, was no more, but that now those three days being spent, he taketh order for their passage over: first giving certain instructions for the people; then setting in hand with their passage. The instructions that he gave to the people, were, first to sanctifye themselves, or to stir up themselves to some special holiness, because the next day after the Lord would do so wonderfully in their sight, that so they might assure themselves he was present among them: then, for the manner of their iournying, when to set forward (which was when they should see the Ark going before them) and what distance the foremost of them should leave betwixt them and the ark (which was about a mile) that so the residue might better see the way that they were to hold. He setteth in hand with their passage, in that he willeth the Priests [ D] to take up the Ark and to go forward: which they also accordingly do. That which was the Lord's doing, was, that now when Joshua had entered so far already (so far, as it were proving what he would do of himself) then he cometh in with special comfort, giving him to understand, that he would begin that day to magnify him before all Israel, that they might see, that as he was with Moses before, so would he be with him also now: and so willeth him to charge the Priests, when they come unto Jordan, not to fear to enter into it; yea, and in the bottom of it to make their stand. Unto that part of the Story that belongeth unto the other side whither now they are going, we may account to appertain, first their passage thither: then, such things as were done there. As touching their passage thither, we are first to see the manner of it: then, how the people of the land were touched with it. As for the manner of it; the people are already warned to take their direction from the Ark, when to set forward, and how to follow: the Priests likewise that bare the Ark, are willed already to take it up, and to be going; and the text doth bear them witness, that so they did. Now therefore the Priests that bare the Ark, are set forward: and the rest of the people have set themselves in order, everyone in their place to follow after, and as it seemeth, are somewhat entered into their way already. And the Priests coming to Jordan while yet the people were as it seemeth but in their way thitherward, in such like distance as to them was appointed; Joshua giveth the people to understand, that by that mighty work of God at that time, in giving them passage on dry ground thorough that great river, they might be assured, that the Lord would cast out their enemies before them: and therefore willed them, out of every Tribe to make a man, to take up every of them one great stone, to pitch or set up in the midst of the channel when they came there, for a memorial of their passage over in that place, on dry Land. The Priests therefore that bare the Ark, entering into the River (which, at that time of the year, was wont to be greatest, and to fill all his banks) the Waters presently gave them place: those that were on their right hand above them, drawing back and standing on an heap; and those that were on their left hand beneath them, hasting away from them a-pace. So the Priests come to the Channell, and there make their stand till all the people had passed over. At which time, though it be not declared in what manner they passed over: yet because [ E] the seven Priests that blew the Trumpets, were to go immediately before the Ark, and the forty thousand Armed, of those two Tribes & an half, were to go before the rest of the people, therefore it seemeth, that the Priests that bare the Ark having taken their stand, then those that blue the Trumpets followed next, and first went over; then those forty thousands armed, and lastly all the rest of the people, every sort of them in such order as before was to them appointed. In which time of their passage, it seemeth, that those twelve men that were appointed to bring with them from the East-side of Jordan, every of them one stone to pitch up in the bottom of Jordan, were now occupied in pitching them up there. And Joshua again, as by the Lord he was directed, caused other twelve men (of every Tribe, one) to take twelve stones out of the Channell, and to carry them with them to the place where they should encamp or lodge that night to be set up there: which being taken out, then Joshua, as in this also he was directed, caused or gave leave to the Priests that bare the Ark, to come forth out of the Channell. Who also were no sooner come up out of the course of the Water, but that the Waters flowed again, and fell into their wonted course. Which passage of theirs was on the tenth day of their first month much agreeing to our March, and so but Spring-time with us, though Harvest with them: the distance and site of these diverse Countries ordinarily yielding such variety in those matters. On which day likewise coming to Gilgal, to encamp or lodge there, then, as it seemeth towards the Euening, did Joshua cause those twelve stones that they took out of Jordan, to be pitched up there: and taught the people then present, how to deliver the Story of them, and the cause of their setting up there, unto their posterity ensuing. How the people of the Land were touched with it, to the end we may the better find, it shall be good not only to mark what the Tent saith thereof: but withal to note, that one other thing there might in such case be expected, of which notwithstanding we have here no mention at all. The Text it self saith, that all the Kings, West of Jordan, were utterly dismayed and out of heart, at this strange entrance of the people of Israel. That which in such case might be expected, of which notwithstanding we have here no mention at all, was, that they never repented them of their sins, nor turned to God to obtain his favor: and yet it seemeth by the Text it self, that themselves acknowledged it was the Lord that did it. So hard a thing is it when we are grown old in sin, truly to repent and turn unto God: even when we our selves do see, that his hand is [ F] stretched out against us to cut us off clean, if in no good measure we will not in time turn unto him.
3 In this sort they being come over, and we being now to see, what is the Story of their doings there, we quickly find, that most of their doings do most [ A] concern the whole people: but some of them, but certain of them. Those that concern the whole people, are chiefly about the dispatch of that business for which they specially came thither, which was to make a Conquest of that Land, and to take it unto themselves: but first we have other things going before; then, how they got the Land unto them. Of those other things going before, there be two sorts likewise: some, that albeit, as it fell out, they were done here, yet by the Nature of them they were not proper to this place, but might have been done anywhere else: others, that were proper to this very place, and so of right were here to be done. Of those that were not proper to this place, but might have been done anywhere else, there be but two: one of them, now required by God himself; the other, yielded of his people, as the time did then put them in mind. That which was now by God required, was, that all the whole people, in a manner, should now be circumcised. Concerning which, some things there are that are plain enough: others, that have some difficulty in them. Those that are plain enough, are, that they were uncircumcised before: but that they must be circumcised now. That they were uncircumcised before, it is not only plain in it self (fought the most part of them) but as strange withal, that so special a point of their profession, even one of they: Sacraments, should be so generally, and so long together, omitted by all, in a manner: especially, at that time also, in the Wilderness, when by the Law of the Passover it was so strictly required, and one Passe-over (we are sure of) was held then generally of them all (whereof the uncircumcised might not be partakers) and special threatenings cast forth against those that at any time held it not when it was to be holden; and when so fearful judgments were now and then cast upon diverse of their transgressions. But thereby may we see, that they were exceeding careless of this point of duty: and that God bare very much with them, so to spare them as he did, when they notwithstanding were so great offenders in this. That they must be circumcised now, in their Enemies Land, to their very great disadvantage, if the Enemy should set upon them, it is a good trial of their Faith; and a reasonable check to the former slackness: a trial of their Faith, in that it made [ B] proof of them, whether they could so firmly rest on God's protection, as that now they could yield to put themselves to such disability of resisting the Enemy if need should be; a check to their former slackness, in that seeing they had so little regard of it before, when safely they might, now must they do it in special danger. Those that have some special difficulty in them, are two places of the Text it self: one, that all the people that came out of Egypt, were circumcised; the other, that after it was done, the Lord himself said unto Joshua, that he had that day taken away from them the shame or reproach of Egypt. As touching the former, if the Text may bear it, to be spoken according to the common reputation, or as they were taken (as if the sense were, that of those that came out of Egypt, there was no question made of them, but that they were circumcised; but that in the Wilderness circumcision was for the most part omitted) that may seem to be more agreeable to the Story of them: and to that speech of the Lord himself. In the Story of them, both there is no such thing recorded of them: and their estate was (for the most part of their time) such there, as that by likelihood circumcision was with them but little regarded. The Story of them (of their first going thither to sojourn; of their estate while they were there; and of their deliverance thence (beginning with the six and fortith Chapter of Genesis, endeth with the fourteenth of Exodus: and the Text in all that compass mentioneth no such matter of them. Jacob himself, his twelve Sons, and all their Issue Male, when they went down theither, being, with Joseph and his two Sons, which were there before (to the number of three-score and ten) were, no doubt, all circumcised (certain of them, without question; the rest by likely-hood) unless it were then wanting in those two Sons of Joseph, being as then he was so settled in Egypt: and so by likely-hood all the rest, so long as Joseph and the chief and principal Fathers among them lived, and had not clasped about their necks that yoke of bondage. For while they were well (as they were for a good time at the first) it is most likely, they did so comfortably enjoy that their estate in God, that they looked to enjoy the rest of his promises unto them, and so the more diligently kept by that Sacrament, in their own bodies, the memory of them. But when after they were used as bond men, and that in very hard measure too, and better than fourscore years together, whatsoever was more (for so old was Moses before their deliverance, and at his birth [ C] they were exceeding hardly used, as also we know not how long before) how far the most part of them were like to slip such matters then, even the example of Moses himself may give us a reasonable fair guess, for that himself had one of his Sons uncircumcised, when he was of the age aforesaid, and when God did send him about their deliverance. Nevertheless so many of them as feared God indeed, did by all likely-hood (for the most part of them) diligently observe that Sacrament: and because it was ministered unto them while they were children, and so before them-selves could take knowledge of it, and in such case men are wont to presume the best of themselves, therefore might they all be accounted as circumcised, though so it were that many of them were not. This also is termed the second time of ministering circumcision, in so set and general manner: and we have no Story of any other, since that of Abraham's. For as for that other which by certain of the Hebrews is pretended to have been, immediately before they departed out of Egypt, besides that we have no authority for it, we have very strong likely-hoods against it. But hitherto I have said nothing but only if the Text it self may bear such Interpretation: and that must I refer to such as are better able to deal therein. So far as myself do see, the weight of the matter for it, doth lie in the word (): and that do I find to be interpreted with some by Quum, and Quamuis. Which if they may stand, then, though moe do otherwise read, yet may the sense (of the Original) very well be, that whereas they that came out of Egypt were circumcised before (not plainly affirming it, but not setting the case there) or, although those that came out of Egypt were all circumcised (a kind of speech that hath no meaning to include the affirmative, but is farther off from it than the other, which notwithstanding is far enough also:) yet were not those, that afterward were borne in the wilderness. And then is not the Text against it. As touching the other, namely, that speech of the Lord himself, that then he had taken away from thē the reproach of Egypt, the difficulty of it only is, if the other be an affirmative, or do plainly say, that all the Israelites that came out of Egypt were circumcised. For then it appeareth not, what the reproach of Egypt should be: and it would be rather expected, that the Lord would in that case have termed it the reproach of their wandering estate in the wilderness. Which difficulty hath brought to pass, that sundry interpretations [ D] (and those far enough off) are brought by the best Interpreters we have: even to the darkening of the Text it self. Whereas if it may be taken, but as not meddling with those that came out of Egypt, wherher they were circumcised, or not; and that the Lord, by this his speech, may be presumed to tell us the truth for that matter: then, may we easily perceive what the reproach of Egypt, was; and that the Lord might rather term it the reproach of Egypt as being learned of them there, than the reproach of their wandering estate in the Wilderness, where they did but put in practice what they had learned before. But that then they did put it in practice, and that in great and strange measure, is very plain, for that being none but their children that were then to be circumcised, and those but from time to time as they came, one after another, and severally, that might they have done very easily, not only when they did rest, but also when they: rauelled most: their children at that age being ever carried, and ways to carry them so easily, that the wound should be no more painful to them when then traveled, then when they rested. And therefore was it a wonderful oversight in them, who so easily and so long a time slipped so great a duty: and that, when the eye of the Master was most upon them; and the rod ever tied, as it were, to their back. That which was yielded of his people, as the time then did put them in mind, was the observing of the Pas-over, immediately ensuing. For on the tenth day they came in, and this was to be solemnized the fourteenth day at night; the Feast of unleavened Bread continuing seven days after. But in this we have not only this Story it self: but also another appendant unto it. This Story it self is no more, but that the people did not then omit that holy solemnity, or that part of their service to God, notwithstanding that now they were in the land of their enemy, and at this their first entering might in reason look for whatsoever hostility the enemy was able to force upon them. A better example for us to follow, then such direction as flesh and blood doth in such case minister unto us; telling us ofttimes, that such matters are to give place for the time, and then to be attended of us, when we have better leisure unto them: as if to be careful of God's service (of whom only cometh whatsoever good success we have in anything, whatsoever it is we have in hand) were no good way to come to the end of our desire. And it is very true, that in such case such service of God is [ E] sometimes to give place, as unto some greater service of his: but then must it be greater indeed, and ungodly profaneness must never give us any part of our direction therein. That which is but only an appendant hereunto, is that ceasing of Manna: and that, by occasion that the people being to keep this solemnity with unleavened Bread, they, to that end, took of the corn of the land (being harvest time then with them) and so entering into the fruition of the fruits of the land, now they had Manna no more. And God is not wont to fail any of his, in such things as are needful for them here, until he bring them to those better things, that in the land our inheritance he meaneth to give us.
4 Of those that were proper to this very place, and so of right where here [ A] to be done, some of them were done by God: and some by his people. Those that were done by God, were two: one, that now at the beginning he would give them a taste, whence all their victories were to proceed; the other, in what way or course of theirs they might account to enjoy his favor. The taste that now in the beginning he would give them, whence all their victories were to proceed, was in his manner of giving Jericho, the next city unto them: wherein first we are to note, what direction he gave unto Joshua for the obtaining of it; then, how accordingly he gave it unto him. In the direction that he gave him we are to consider, first of his appearance to that end: then, of the direction it self. In his appearance he did nor only show himself to Joshua: but withal, gave him some private instruction unto himself. He appeared unto him, first but showing himself to the eye: but then soon after, telling him plainly who he was. When he did but show himself to the eye, he appeared as a man of arms, of some special note, or as some Captain, with his sword in his hand drawn. At which time Joshua did no more but went unto him, and inquired whether he was to be with them, or with their enemies. When, by this accasion, he told Joshua what he was, then Joshua both fell down and worshipped him, and inquired what it pleased him to say unto him. In the private instruction he gave to himself, we are to note, not only what it was: but also, what time it was given unto him. It was, to loose his shoes from his feet; [ B] telling him withal, that the ground whereon he stood was holy: thereby teaching him (as he taught Moses before) to stir up himself to some special reverence. Both which if we lay together (the one of Moses, the other of Joshua) that being a gesture of outward reverence with them▪ as the putting off of the upper Bonet with us, hence may we gather, that the Lord requireth, in his holy assemblies, such outward reverence, not only of meaner men, as of Moses before, but also of the greater sort too (even of the greatest of all) as of Joshua now. The time wherein this was given unto him, was when he had humbled himself already even to the ground: a sufficient warning to us, that when we humble our selves most, even then are we a great deal short of that which we should. Comming unto the direction it self, it was about Jericho, a special city thereby, now shut up for fear of the Israelites, but yet soon after given into their hands, without any policy or force of war. Concerning which, first we are to note, in what case that city stood yet: then how the people of God were directed, what course to take notwithstanding. The case wherein they stood as yet, was no more but this, that they did not seek unto God (that we read of) but gathered themselves under the protection of their own strength: shutting up their gates, that neither any of the Israelites might get in; nor any intelligence come forth unto them. But as there is no wisdom nor strength against the Lord: so their shutting up auailed them nothing at all, in the course that God meant towards them. For the course that Joshua must take, was, that all the men of war among them should every day once for six days together (a fair time given them to repent, if they could) compass the city round about: the forty thousand of the two Tribes and an half first, then the Priests, both those seven that bare the trumpets, and those others that bare the Ark, and after them the other four battails in their wonted order; the Trumpets only sounding, and all the rest keeping silence. Which when they had done, then were they the seventh day to compass it in like manner seven several times: and at the last, when the Priests that bare the Trumpets (should at the seventh time continue their blast long) then should all the people give a shout withal, the best that they could, whereat the walls of Jericho should fall round about; and then were they all to enter, every [ C] one against the place where they stood. In that he did accordingly give it unto them, we are to consider of it, first as it is an earthly blessing: then as it may figure another of better account. As it is an earthly blessing it was, as it were, the first possession of this land given unto them: but yet, not to be enjoyed of them, but to be to the Lord abandoned; and yet some few of them to be spared also. For when the Priests sounded their Trumpets, and the people shouted thereon, the w ••• of Jericho round about fell to the ground, and everywhere gave entrance to the enemy without, to their own destruction within: as not able to abide the power that it pleased God then to put into the blast of those few trumpets, and to the shout of those his people ensuing thereon. The abandoning of it unto the Lord altogether from their own private use, was but as touching the spoil of it: sentence being already given of all the people, not only of this City, but elsewhere also, to be distroyed. But for the spoil, it was in such sort to be abandoned unto the Lord, as that themselves were not to meddle with any part of it: and the Lord himself would have into his treasure, but only the metal (as gold, silver, brass, and Iron) such as was able to abide the fire; appointing all the rest (as their cattle both great and small, and most of their household-stuff and apparel) to be utterly distroyed. Whereunto Joshua, making an utter destruction of it for that present, stayed not there, but by the spirit of prophecy also, as it appeared by that which followed, laid a farther curse upon it for the time ensuing: namely, that it might never rise again, but to some special ruin of the builder of it. In those few of them that were to be spared we are to consider, not only who they were; but also, whereupon they were spared. They were Rahab the Harlot, that victualing woman that received and hid those two spies of Joshua, together with her father and mother, her brethren also and family, and all that she had: Joshua himself giving charge to those young men that had been his spies, to go and see her and all hers brought forth in safety; and they performing their charge accordingly. The reason whereon they were so spared, was the promise or Oath that those two spies had made unto her, for helping to preserve them, from the danger that then they were in. A good example, not only to all, to see how God provideth for those that sort themselves to the good of his people: but also for those half brethren [ D] of ours the Church of Rome, and their adhaerents; who, by the virtue of their profession, make so little conscience of their Oaths, even of allegiance to their natural Princes, whom otherwise in duty and nature they ought by all good means to preserve, though they never had made any oath at all; when as these so religiously observe their oath made to their inferiors, to heathenish Idolaters, and to those, whom (for their own good) they were allowed, and advised too, by the Lord himself, utterly to destroy. As this entering of theirs to that earthly possession, may figure another of better account, there be diverse conjectures, that the ruin of Babylon, and the dissolution or end of the world, is not far off now: and one special token is, that the earth is so lightened as in these days it is by the Gospel of Jesus Christ; and that it proceedeth with such power, as it is clear that it doth. Whereby it shall not be amiss, if we also conceive, that as when the Priests blew their trumpets, and people by their shouting accorded unto them, then the walls of Jericho fell: so, when the servants of God in the Ministry, sound their trumpets, by publishing and delivering the word of God unto the people, and the people applaud or consent unto it, in religious and zealous manner, the walls of this Jericho, first of Rome, then of the world, will also come tumbling down at once. In what way or course of theirs they might account to enjoy that favor of God which then was towards them, is plainly declared in that which followed immediately after, the business of Ay, by the sin of Achan; the Lord, for one man's sin, giving a bitter snub unto all: so to teach them, that if they would enjoy that his favor, they must (all the sort of them) diligently keep themselves from all such offenses, as himself should expressly forbid them. So are we first to consider of their hard success in attempting of Ay: then, how it pleased God, in the end notwithstanding, to give it unto them. In their hard success in attempting of it, we are first to see what it was: then, what was the occasion of it. The thing it self was, that sending thither three thousand men to take it and sack it, according as they had learned before (by such as they sent to view it) that such forces would be sufficient, they were put to flight, and six and thirty of them slain: to the great discouragement & sorrow, not only of the common people; but also, of the Elders, & Joshua himself. [ E] A good warning to all, not slightly to attempt any special business, though it may seem never so easy to be accomplished: it also seeming to be one of the errors here committed. For, a while after we read, that there were slain of all sorts of them twelve thousand: of which, if but the third part only had been able to make resistance (and that may we conceive must needs be so, and many moe rather) yet these being in the Citty within, must needs be a great over-match for three thousand to assail it without. The occasion or cause of it was, that Achan one of the company at the overthrow of Jericho, purloined away to his own private use certain things that he ought not to have meddled with, being before forbidden to all: some of them such, as should have gone to the Lord's treasury; and one that should have been destroyed. Those that should have gone to the Lord's Treasury, were, that tongue or wedge of Golde, of the weight of fifty Shekels: and the two hundred shekels of Silver. That which should have been destroyed, was that goodly BABYLONISH garment: nothing at all the more to be spared before the Lord for the beauty of it; but the rather, as appertaining to the pomp of pride, to be destroyed. The much like fault that many of us are of long smitted withal, having taken away to our propper use much of the needful maintenance of the Ministry, that before was well and orderly given unto it: and daily yet doing it more and more: little regarding, in comparison of our own profit, pomp, or pleasure, either that those things should still have remained to the Lord's Treasury; or that the use that we do make of them, is already condemned unto destruction. But if he, being but one, brought so heavy an hand of God on them all: what may we justly doubt to be towards us, that are so many; so great, so often, and grossly therein offending? How it pleased God in the end notwithstanding to give it unto them, to the end we may the better find, we are to note, how it pleased God, first to make a way unto it: then, how he did afterward yield it. He made a way first unto it, both by framing them to seek unto him: and by removing out of the way, that which otherwise might hinder them in it. To the end they might seek unto him, he first touched their hearts with amazedness, discouragement, and sorrow: then, did he put that also into their hearts withal, namely, to seek unto him, in whom the good of their whole estate they found to consist. That which other-wise might hinder [ F] them of it, was some part of it in him that offended: and some part of it in themselves now. That which was in him that offended, had hindered them before, and (as God himself told them) would hinder them still, till it was amended: and therefore did he both direct and help them to find it out; and caused it to be accordingly punished. That which was in themselves now, was that discouragement that they had of that hard accident before, and it may be, some conceit yet abiding with them, that that being so small a Citty, they should not need any great forces yet to gain it. God therefore, first for the former, both encourageth Joshua, and assureth him to give him the Citty; and alloweth the people now, to take the spoil thereof to themselves: for the latter, both he willeth Joshua to take all the men of war with him; and teacheth them to use policy also. Which if we can rightly apply unto our selves, needs must we grant, that although God, by his great and infinite power, be able to do the greatest things that are, without any means, even with a be • ke: yet are we so weak in our selves, that we had need to use both all our strength and policy also, even in the least duties we have (that he enjoineth) rightly to do them. Having made this way unto it, then to yield them the thing it self, both he frameth them to use the means that he appointed: and himself doth prosper the same, to the full effecting of it. Those that were done by those his people, by Joshua and the rest of the Israelites, were of two sorts: one, whereby they directed some worship towards God; other two, whereby they derive instruction to men. That one whereby they directed some worship towards God, was the building of that Altar, doing it in such sort as God required to be but momentane or for the time (to leave the honor unto the other that was to stand:) and their offering of Burnt-offerings, and Peace-offerings thereon. Those other two, whereby they derive instruction to men, were one of them, that writing of the Law or Ten-Commandments on those stones plastered for that purpose: the other, the reciting of those blessings and curssings, at those two Mountains Garizim and Ebal, in such sort now, as God himself had appointed before. And if we when we come to such earthly blessings here, as it pleaseth God to give us (as they now had this their first entering into that habitation of theirs) should in some set and actual manner in such sort worship: as it should be so much the more aunswereable unto the pattern that God here prescribed to them, so were it most likely to prove, both commodious and comfortable to us and ours. [ G]
5 How they got the Land unto them being now to be seen, we are to note, that they were no sooner left in that matter (as it were) to themselves, but that soon [ A] they made a foul slip therein: but afterward notwithstanding, did acquit themselves reasonably well. The slip that they made, was with the Gibeonites: who, when all the rest of the Kings and States of that Country, hearing what the people of God had done already, determined, altogether to make war on Israel, disposed themselves to another course, which was, to assay, whether they could handle the matter so cunningly, as to get a league of the Israelites. Concerning which, the Story doth show us, that although they made a slip therein: yet soon after did it turn to their good. As touching their slip therein, we are first to note how cunningly they were dealt with: then, how they were over-taken with it. In that these turned to cunning and subtle dealing, we may first note, that now we have two sorts of them, most of them that seek to make their party good by strong hand, others that fly to craft and subtlety; neither of them truly repenting, nor seeking unto God for his help: then also, as touching the manner of it, that they used false outward shows, and plain untruths in speech, that so they might more easily deceive. In that the Israelites (at least Joshua himself, and the Elders) were over-taken therein, we are to note, what may seem to be the cause: and, how far they were over-taken. The cause seemeth to be the same, that is noted in the Text it self: namely, that they believed that smooth tale of theirs, & did not ask counsel of God. A good warning for many of us. For this subtility of theirs, was (in a manner) but a very toy: and, on the other side, Joshua and all the Elders of Israel we may account to be altogether as wise, as are any of those affectioned Auncientes of this latter Church of Rome, or their adhaerents. Less marvel then, if they be so foully beguiled as they are, in matters of Doctrine and Faith, though their illusions were grosser than they are (if grosser might be) seeing they do not forget, but wittingly, and of set purpose refuse, in those their conceits to ask counsel of God. Howe far they were over-taken with them, it is good to note, both for that which afterward they did unto them: and for that which neither they did offer unto them, nor durst before God to attempt it. That which afterward they did unto them, was, that they made them as Bond-men, to do servile work for them: a Chasticement little enough for so great dissimulation as it; and well that they had so much liberty [ B] left in their hands, whereby they might chastise so fraudulent dealing. The people of God in their simplicity, are easily ofttimes circumvented by the Children of the World: but God ofttimes abaseth them for it; and leaveth in the hands of his, whereby to chastise such dealing with them. That which they durst not (even before God) offer unto them, was, to break the Oath that they made them: though they were such, as God had, if not strictly willed to be destroyed, yet at least advised his people so to do; and they had gotten it only by fraud. A good example for the adhaerents of this latter Church of Rome, in all Countries and States whatsoever that profess the Gospel, so easily breaking their Faith as they do, both to their Princes and to their Country: and the same in no ill manner obtained of them; but such as both duty and Nature, before God and Man, do strictly require. How it turned soon after to their good, we have in the next Story ensuing. For seeing they had made peace with the Israelites, the rest of their Neighbors joined together to make an utter destruction of them. As with us also it falleth out, that we cannot truly leave the society we have with the World, and in our ways cleave unto those that are the undoubted Children of God, but that easily we bring upon us all the rest of our wonted Friends, now to be our Enemies also: or, at least, so far forth to divide themselves from us, as we therein divided our selves from them. Neither could we have so reasonable friendship of them as commonly we have, but that whatsoever we would seem to profess, yet the truth is, that we make but little (if any at all) separation from them: neither do they see any at all, unless their minds be less or more alienated from us. All the forces therefore of these parts being by this occasion gathered together against the Gibeonites, and they by that occasion seeking to their new confederates the Israelites for help, so falleth it out, that Joshua hath them all gathered together, whom otherwise he might have been forced, with great labor, and long drift of time, to have sought out, if they had still kept in sunder.
6 This slip though they made at the first, yet nevertheless, that afterward they [ A] acquitted themselves reasonably well, the Story showeth us, that they did well prosecute their business, till they had done whatsoever seemed to lie on the charge of all generally: but what they did after, we find not so worthy of commendation. That which seemed to lie on the charge of all generally, was, first, to get the Land unto them: then, to make such distribution of it as was appointed. They got the [ B] Land unto them, in a manner, by striking two battails with them: and by one piece of service besides. Those battles were, one in the South part of the Land, where now we are: the other, in the North. In the South, by what occasion those Kings and their forces were gathered together, we have heard already. These therefore being come together and besiedging Gibeon, the Gibeonites being over-matched with them, sent unto their new confederates to come to their aid: whereupon the Israelites come and join battle with them, and do give them a great overthrow; and not only to those that then were assembled, but to many others besides. But here it shall be good more specially to consider; first, of the coming of Joshua with the rest of the Israelites unto the aid of these Gibeonites now: then, of the success they had therein. As touching their coming unto the aide of the Gibeonites now, it is good to note; first, that they came: then also, the manner of their coming. That they came, there is no question: but whereas we read withal, that God encouraged him to that expedition, which in the Text followeth after, but is conceived by some to have gone before, either of those considered a-part by themselves, may give severally instruction to us. For if Joshua and the Israelites resolved, and set in hand with that voyage first, before the Lord gave them any such encouragement, then have we two lessons therein: one, in Joshua and the people; the other, in the Lord himself. In Joshua and the people, that now they had a fair opportunity (if they could dispense with themselves, for their promise and oath made unto them) to be utterly rid of that whole people, that had so beguiled them before, and thereby were to enjoy a good part of the Land (and even in the heart of the Country) which otherwise GOD had given to the Israelites: because if they had stayed their hands, those other forces that came against them, were likely enough soon to have made an utter riddance of them. So should they presently have been freed of their Oath made unto them, and have seen the overthrow of those that had so ill beguiled them: and shortly after, have had their Land in possession also. But having joined with them in league before, though not a little to their praeiudice then, and discontentment immediately after, yet they will not fail them now: Leauing to us a notable example, ever to detest such infidelity and faithless dealing, as so usually is found, as with all the Children of the world generally, so especially (in these days of ours) with this latter Church of Rome, and their adhaerents. In the Lord, that he staying till they were resolved, would first see what themselves would do, before [ C] he would step in with them: and then encouraging them so well as he did, doth therein seem to reward that good and faithful dealing in them. But if that encouragement of the Lord went before, then seeing they go now to help the Gibeonites, by the virtue of God's special appointment, thereby may we gather, that it was not a praecise commandment, that they should desttoy all the Canaanites (as before we saw:) but rather, that they were, both allowed so to do; and, for their good, seriously advised also, not to suffer any of them to live among them. In the manner of their coming, it is plain, even by the course of the Text it self, that first they had that encouragement of GOD, before they did actually finish or perform this voyage: and yet notwithstanding they used their policy and industry in it, travailing towards them all the night, that so on the sudden they might come upon them. And so, though we have never so fair promises of God: yet must we take heed, that we use such means as he hath ordained, an I never despise any works of his wisdom. The success that they had therein, was some part of it in the overthrow of those forces that under those five Kings of the South were now gathered together: and part of it, in the over-throw of others besides. In the overthrow of those forces that were now gathered together, the success that they had, was, partly against them all generally: and partly, against the Kings more specially. The success that they had against them all generally, was, partly but such as is usual in such overthrows: but other part such, as was peculiar or proper to this. That which is usual in such overthrows, was, that the Israelites in such sort pursued them, that most of them that day were over-taken and slain. That which was peculiar or proper to this, was, both that God himself cast upon the Enemy such a storm of Hail, and the Hail-stones thereof so very great, that exceeding many were slain thereby: and, that he allowed Joshua to stay both the Sun and the Moon, for about twelve hours above the earth, longer than was their ordinary course, that so he might have time to prosecute that execution, to the uttermost that they were able. That which they had against the Kings more specially, was, that whereas they had hid themselves in a Cave altogether, Joshua both got understanding of them, and making them fast there till he had ended that days pursuit, caused them then to be brought forth unto him, and making his Captains first to set their feet on their neeks (the better to embolden them against those that remained) he then did execution on them, and left to posterity a monument of it. Those others [ D] besides, were certain chief and principal Cities in those South-parts, together with their Kings and people's: and another King and his Army, who came to the aid of one of those Cities distressed by Joshua. Which Cities were, Makkeda, Libnah, Lachish Eglon, Hebron (together with other Cities to it appertaining) and Debir. All which in that voyage he took and destroyed, and put the people thereof to the Sword: and so subdued, in that one voyage, all that South part of the Country. Which when he had done, then he returned with all his Hoast to Gilgal again, where yet they encamped. Of that in the North, the discomfiture that the Canaanites had in this, may seem to be the first occasion. For thereupon it is said, that Jabin one of the Kings there, and such as of old bare a principal sway over all the rest, sent for all those other Kings (to the number of four & twenty, as it seemeth, or there about) together with the forces of every of them, and gathered them together to the Waters of Merom (the first Sea, Mere, Lough, or Tarn, that Jordan maketh, spreading it self into a great breadth there) to fight against Joshua and the Israelites: all which being gathered together, besides that they had exceeding many Horses and Charets, are said to be (for their multitude) like unto the sand of the Sea, and by others noted to be, Foot-men 300000. Horse-men 10000. and Charets, some but 2000. others 20000. These being thus gathered together, if now he would see what became of them, we are first to see what became of this whole company being yet together: then, what became of their several forces, when once they were broken. While they were yet together, Joshua being first encouraged by the Lord, and assured of victory, both he and all the men of War with him, came suddenly unto them, set upon them, prevailed against them, destroyed many of them, houghed their Horses, and burnt their Charets. As touching those several forces, that after remained, it is said, Joshua had long war with them, which, together with the former, is deciphered to be somewhat better than six years: but yet that he praeuayled in the end against them all, utterly destroying the people, and taking the spoil or prey to themselves. Where also it is specially noted, that none of all these sought any peace at the hands of Israel, and that the Lord left them to their own willfulness therein, that so they might have no mercy shown them, but that they might utterly perish. So came it to pass, that the Israelites mightily prevailed and destroyed one and thirty Kings of that people (such as they were, but of [ F] several Territories only) together with all their forces to speak of: and now became so fearful to those scattered forces that yet remained, that none of them durst make head against them. That other piece of service besides was, that these two battles being thus stricken, he went next against the A • akins (Men of extraordinary stature and strength, and, as it seemeth, but of one stock, or some few others besides, such as go under the Name of Giants with us) and so prevailed against them, that neither in Judah nor Israel he left any remaining: taking it belike, to be a needful thing to be done while yet their forces were altogether, because such are so usual a terror to the common people, and therefore not to be left, to the particular force of every Tribe by it self. But whereas it is plainly said, that some of that sort were yet remaining in certain Cities of the Philistines, and those Territories of the Philistines, are else-where reckoned up as part of the Country that was to be possessed by the Israelites: it may seem, that he was somewhat defective therein, if wittingly he left any of them at all remaining, in any of those Coasts that were to be the portion of Israel.
7 As touching such distribution as was appointed, the most of it was of the [ A] Land it self: but some part also of certain Cities thereunto appartaining. As touching the Land it self, by this time was Joshua about an hundred years old, though some others account him to want of those years yet: and the Text it self doth affirm, that he was old and stricken in years. Now therefore doth the Lord both put him in mind, that there is much Land yet to be gotten into their possession: and doth set him in hand, now to divide all among them, that everyone of the Tribes may know their portion, & what it is that they may require as due unto them, that yet is kept by the Enemy from them: which when he hath accordingly done, then do the Israelites give unto him his portion also. As touching which division or distribution, order was taken before, who should be the chief doers in it: namely, Eleazar the High Priest (and he hath the first place in it) and Joshua their Governor now: and, with them, one principal Father of every Tribe; which also are all named before by God himself. And albeit these were like to be as indifferent and wise as could be chosen, yet to content all parties the better, and to show withal that what God hath fore-shown, would stand immovable even in the casualty of lots also, order was in like sort taken, that it should be done by lot: yet in such sort, that wheresoever the lot did fall, there if they were moe people, they [ B] should have so much the more Land to inhabit; and if they were fewer, so much the less. According to which order, it seemeth they set in hand with this distribution, soon after that God had called upon them about it: but that some way or other it brake off, and was not finished at that present. For first, it seemeth, they began in Gilgal, where first they encamped: and then afterward set in hand with it again in Siloh. And of Siloh it is said withal, that the whole company of the Children of Israel brought the Tabernacle of the Congregation thither, and set it up there, after the Land was subject unto them. Joshua likewise at that time findeth fault with the people, that they were so slack to enter into the possession of the Land which God had given them: but seemeth to mean it, but only in respect of those seven Tribes, that as yet had not their portions set forth unto them. Whereas therefore other two Tribes and an half (besides those that had their portions allowed them on the East-side of Jordan before) had their portions set out in Gilgal; namely, the Tribe of Judah, the Tribe of Ephraim, and the other half of Manasseh: it seemeth, by the situation or placing of them, that these did settle themselves to their portions first; and that the others did but shuffle in themselves among them (for there was so much room in a manner among them, as wherein three other Tribes were afterward placed) or as near unto them as well they might. For these two Tribes and an half that had their portions set them out in Gilgal, were so placed, that Judah had a great part of the South ende of the Land, especially the East-side of it, and that very large, having the length of it North and South: Ephraim likewise had his place near thereunto; but a pretty distance off (so much as afterward was all the portion of one Tribe) but towards the North and heart of the Land, and being coasted cross on the other, having his length from the East to the West, and reaching throughout the whole breadth of the Land, from Jordan unto the West-Sea. And as for this half of Manasseh, it was placed on the North of Ephraim, close unto it, and occupying all the breadth of the Land for the length of it, even from Jordan unto the Sea. So it seemeth, that these having their lots thus given forth at Gilgal, did thereupon sort themselves thither, and began there to inhabit: and then soon after brought the Tabernacle of the Congregation to Siloh, a Mountain with a Citty thereon in that middle space betwixt Judah and Ephraim, and as it were in the midst betwixt them: having Judah, a great Tribe, on the South of it, and that other Tribe and an half on the North. Which Siloh notwithstanding did appertain to the Tribe of Ephraim [ C] though it stood out of the bounds of it, a • an exemtion or peculiar jurisdiction with us: or as, by our Maps, Foord and Thorncomb lying in the bounds of Dorsetshire, do nevertheless appertain to Devonshire; Shipton likewise, and diverse o •• ers in the bounds of Warwickeshire, Paxford, Cutsden, and Aulston in several parcels, but all within the bounds of Gloucester, do all notwithstanding appertain to Worcestershire, and diverse such like. These two Tribes and a half having therefore •• this • ort taken their place there, and erected the Tabernacle among them, the rest of the people (which were the other seven Tribes remaining; and those forty thousands of the other two Tribes and a half beyond Jordan, who yet were with them to help them to subdue their Enemies) had great reason to sort themselves there about also so near as they could: those seven Tribes, till they had their portions also set forth unto them; and those forty thousand (but when they were else-where employed in service) till they were dismissed, as now shortly after they were. Heereuppon it is, as it seemeth, that Joshua now findeth fault with those seven Tribes (for the Text doth show it was done in Siloh) that they were slack to take into their hands the Land that God had given them: in whom it seemeth he had noted over great carelessness of that matter as yet. But whereas he farther requireth that they would bring unto him three men of their own choice, out of every Tribe of them, whose help he might use in the matter, it may seem, that diverse of those twelve that God before had named, were now deceased: or else, that Joshua would use these as a farther help of assistants unto them. Howsoever that matter went, now doth that business sort it self to an end indeed: both for the placing of those seven Tribes aforesaid; and for some other such like things besides as were to be done. As for the placing of those seven Tribes, when those one and twenty indifferently chosen out of them all, had taken the view of the land that remained, and having set down the particulars of all into a Book, brought the same to Joshua being now at Siloh, he commending the same to Lot before the Lord, it so fell out, that Benjamin's place fell out to be in that void space betwixt Judah and Ephraim, beginning of Jordan and being brodest there, and running down West-ward towards the Sea but coming short of it, and that ende being the narrowest: the Lot of Simeon coming forth next, fell out to be much of it mingled with the Tribe of Judah, especially on the West side of the East end of it: Zebulon the third, next but one beyond that half of Manasseh [ D] that last was placed, on the North side of it, and so coasted as it was, from Jordan or the lake of Genasereth on the East, unto the main sea on the West: Isachar the fourth, betwixt the last half of Manasseh on the South, and Zebulon placed before on the North, altogether coasted as are those betwixt which it lieth, from Jordan unto the main Sea. So that these four, Ephraim, that half of Manasseh that last was placed, Isachar and Zebulon lie all alike together, of one coast, and all having their length from Jordan unto the Sea, as four long beds in a Garden, or four corn lands that are of one fore-shot or flat in the field. These four being placed, there remain but three: for which three we have but the North end (about half so big as of the two other parts on this side of Jordan, towards the South) of this main land, and one void corner besides. The North end was crossed in two over-thwart to those four that were mentioned last, the line going from the South (or mid-side of Zebulon) unto the North: and so casting the one half of this North end, unto the West, close to the Sea; and the other, unto the East, close unto Jordan. Of these two, Asser having the fifth lot, had the west part: and Nephthalie by the sixth lot, the East. The seventh remaineth, which fell to Dan, who by it had that void corner that before we spake of: on the West side of the North end of Judah, betwixt the chief part of the lot of Simeon on the South, and of Ephraim and part of Benjamin on the North, joining on the West to the Sea: but this was found to be too little room for them; and so they helped themselves with more, shortly after. That which the Israelites gave unto Joshua for his portion among them was a City that himself desired: Timnath-serath, in mount Ephraim. An example of good moderation in him: who notwithstanding the place that now he was in, neither would he be his own caruer, nor first served; but served them first, and afterward stood to their reward also. The Cities thereunto appertaning, of which there was a kind of distribution likewise to be made, and now was to them prescribed, were, to one purpose, but six: to another, those six again, and two and forty more besides. That former purpose, whereunto it is first required, that six be appointed, was, for the preservation of life: in case when one had slain a man by casualty, and some friend of the party slain would in his rage avenge it on him. In which case, his remedy was, to speed himself to one of those Cities, which he might be able best to recover, there to be safe, till his cause should come to indifferent hearing, or to the death of the High Priest that should be in those days. [ E] Of which, three of them were appointed before, on the East side of Jordan: Bezer, among the Rubenites, Ramoth, among the Gadites; and Galon, in that half tribe of Manasseh which on that side of Jordan was placed. Whereunto there are three moe added on the other side of Jordan, for such casualties as should fall out there: Kedes, in Nephtalie, a little beneath the midway betwixt the Waters of Merom and the lake of Genasereth, Westward; Shechem, in the tribe of Ephraim, even in the heart of the land in a manner; and Hebron: in the tribe of Judah, and about the midst of it. That other purpose, whereunto those six again, and other two and forty were to be set out, was, that the Levites might be sorted unto them indifferently, for the better instruction of the people. Concerning which, we are in this case not only to note, that such Cities are given unto them: but also, in what sort they were given. That such were given them, it is plain enough in it self. For the chief fathers of the Levites coming to Eleazar the High Priest, and unto Joshua the Governor, and putting them in mind, what order God had alrready taken for that matter, by the ministry of Moses, while yet they were not entered their land, they presently set in hand with the matter, and fully satisfied them therein: yielding to afford them their habitation in so many Cities, together with the subburbs of them; and, to the better contentment of themselves withal, they committed the same to Lo • , as they had done for the whole land before. Whereas therefore there were three families of them, the Koathites, the Gersonites, and the Merarites, and the family of the Koathites consisted partly of the Priests, and partly of Levites besides, & were the greatest family of them all, those that were Priests of that family had by the first lot to them appointed, out of the tribes of Judah, Simeon & Benjamin, thirteen Cities: & the residue of that family, which were but Levites, other ten Cities besides, out of the two tribes of Ephraim and Dan, and out of that half tribe of Manasseh which to them was adjoining. The Gersonites and Merarites in like manner being all but Levites, had for their portion, the former of them, out of three tribes, of Isacher, Asher, and N • phe • a ••• , and out of the other half tribe of Manasseh, thirteen Cities: the latter out of the three tribes remaining, Reuben, Gad, and Ze •• l •• , twelve Cities. So were they in all forty and eight: and all severally scituate indifferently throughout the land, that so the Priests & Levites which were therein, [ F] might better instruct the people about them, and altogether the whole country. In what sort they were given them, we are likewise to mark, not only for that we may see good sparks of the glory of God therein: but also, for that it seemeth some are in that matter deceived. Good sparks of God's glory appear therein, because although they were appointed by lot; yet in all things they fell out so fit for the purpose: the Priests being placed so near to the place that God afterward chose whereon the Temple should be built, and the rest of the Koathites (who had, next to the Priests, most to do with the holiest things of the Tabernacle yet, and Temple after) so near unto them; and that none of the Cities fell out to be in a cluster together, but all several, a-part by themselves. The error, that it seemeth is conceived herein, is, that the Levites should have all those forty and eight Cities to themselves alone: which because I find in some of special reckoning, and seeing that one conceiveth thereby, that the Cities of diverse other tribes, were many mo then are named unto them (and that notwithstanding may be so indeed) when as the Levites, the least tribe of all by far, had themselves so many, therefore was it needful here to say something thereof more specially. But so he doth conceive likewise, that the Cities of Refuge were not given, until they were assigned to the Levites first: and yet it is certain, that Moses set out three of them in his time, when as there were none given to the Levites; and that here the setting out of the Cities of Refuge, is recorded before the other. As also less marvel, if provision for saving of life be first made; and for instruction, to come something after: yet, as close unto it as may be, even in the Chapter next ensuing. But for the matter that now we are in, I marvel much he could so conceive, first in respect of that which may be gathered of them all: then, in respect of that which in one of them we have plainly set down unto us. That which may be gathered of them all, is, that they were but to dwell with others in those their Cities and not to have those Cittes wholly unto themselves: both for that the Levites were a great many to few to furnish or people so many cities; and for that the Subburbes allowed unto the Levites were no greater. First, for their number, it is plain, that all the males of them, towards the ende of their Pilgrimage in the Wilderness, from one month old and above, where but three and twenty thousand. Now their Cities were forty and eight, and those none of the least, but of the greatest, as may be [ G] gathered for many of them, and is most probable for most of the rest: which if they were one thousand mo, yet could they make but five hundred a-piece one with another, of a month old and above for every City; over few, a great deal, to such a purpose. A • was but a little one: and yet were there, out of the inhabitants of it only, as it seemeth, of both Sexes slain, no less then twelve thousand. What their Subburbs were is else-where declared, in a place more propper for it: namely, but one thousand cubits forth out-right, from the Citty to be proper to the Levites, after one thousand cubits likewise next to the walls for the common use of them all Which by proprotion may plainly show, that they were not many, for whom that measure was ordained: and give great likelihood, that there were many others there besides, that were to occupy all the rest of the grounds or fields, that to that Citty were appertaining. For that Master Calvin seemeth to allot it to other bordering Cities adjoining, to eat up these even to their Gates (saving only for one thousand cubits next to the Walls: for so doth he take that also) me thinketh it is not like to his judgment in other things. That which in one of them we have plainly set down unto us, is, that of Hebron it is said, that the Land of the Citty, and the Villages thereof, were given unto Caleb to be his possession. Which place albeit Tremellius and Junius do so interpret, as if the whole Citty were exempted from him and his, and given unto the Levites only: yet, do I take it to be as a Key to open this Locke, both for it self, and all the rest; teaching us thereby to gather, that the other Tribes also were to dwell in those Cities, but that they were not to fraght them so full of their companies, but that they might withal receive so many families of the Levites, as should befall them. This place Master Calvin in a manner, omitteth in his interpretation: and a little before, speaking of that Citty, Qua pri • ari; saith he, aequo animo passus est Caleb. So that he seemeth to take it, as if Caleb and his company were content to give place to the Levites, leaving it wholly unto them, as if they might not both dwell together: and thereupon he giveth him special commendation a little before. In which persuasion being so settled as he was, he conceiveth that the Levites must be the judges of the cases of Refuge: and that therefore the Cities of Refuge should be none other, but such as were appointed for the Levites. And true it is, that the cities of Refuge were none other but six of those that were appointed for the Levites also: but the cause may as well be for their bettar instruction there, as to have their trial and judgment by them; neither do we read (to my remembrance) that matters of life and death were to them committed, [ H] a-part from other Magistrates besides. But as touching Hebron, it was the portion that he so specially required, and as it seemeth by his speech, the same that Moses, and the same that the Lord himself did mean unto him, as the recompense (of that kind: for there was a better reserved for him) that they did mean him for his good and faithful service before: and it is there termed the inheritance of him and his children forever; and that so it was to that day when the Story was written, which seemeth likewise to be the thing, that long after went under the name of his heritage for that his service. Sure it is, that when David (who was no Levite) was to come to his Kingdom he being directed by God himself to go to Hebron, and to begin his Kingdom there, went up thither, himself and his company, together with their families, and dwelt there and in the cities thereunto appertaining: which it may seem, would not have been so, if that place had been by so strong and so ancient right, for the Levites only. Debir also, or Kinah-Sepher, as before it was called, of the Tribe of Simeon, was a Levitical Citty too: and yet did Caleb give it to Othniel in marriage with his Daughter Aksah: and together with it the springs or grounds, both above and beaneath. Likewise Gibeon, of the Tribe of Benjamin, was another (and the same a great one too, greater than Ay, and so not proportionable to so small a company:) and may we think that the Gibeanites also gave place unto the Levites, to be there alone? They were an eye-sore unto the people, to dwell in the heart of the Land among them; and afterward Saul, being a Beniamite himself, to please the people, destroyed certain of them: but it is probable enough, that their heart-burning would not have been so great against them, if so they had parted wtih the principal seat that they had. Shechem was another of them, of the Tribe of Ephraim, and a Citty of refuge withal. Bot seeing the Shechemites strove so soon, to have a King of theirs to reign over the rest, and so mand it forth for the time; and before that time had received Idolatry also: as the former of these plainly declareth there were many mo than the Leuitet there; so the latter may as much imply, that such Levites as were, could bear but little sway among them. So far off must it be thence (though we had no more but this) that it was a City of the Levites only. But now the truth is, that it is plainly said to be possessed by the Sons of Joseph: and then not otherwise by the Levites, but as dwelling with them. Of the rest much more I think might be said [ I] to this purpose also, but that this I hope is sufficient. That which afterward they did, we find not so worthy commendation, is first set down of certain of them more specially: then, of them all generally. Those that are more specially noted, are Judah, Ephram, and Manesses, three of the mightiest Tribes: so belike, leaving unto our selves what to judge of the rest. For if the mightiest of them all, nevertheless failed in that point of duty of casting out the Canaanites, then may we conceive, that the same fault was much more to be found in the rest: as afterward, in the Story of the Judges we have farther place to declare. But here it is said concerning these, that Ephram did not cast out the Canaanite out of Geser, one of their Cities, but only made them to serve under tribute: and that Judah and Manasseh could not cast out, the one, the Jebusites out of Jerusalem; the other, others of the Cannanites out of diverse Cities of theirs. Of them all it is said generally, that when they were strong, they put the Canaanites under tribute, but did not wholly cast them out.
8 Of those their doings that concern but certain of them, we have but little [ A] Story remaining: but that which we have, is first of those two Tribes and an half, that came over to help their Brethren; then, of certain other particular persons. That which we have of those two Tribes and an half, resteth in two principal matters: one, how they were dismissed or sent away; the other, of a special care that themselves had, never to be disclaimed by the rest of their Brethren. As touching their dismissing or sending away, we are to consider first of the time, when it was done: then of the manner of doing it. For the time we have but two limitations of it: namely, that it was not till the Tabernacle was brought unto Siloh (which was before the Land was fully divided, as we saw before;) nor till the Land was in rest from all their Enemies. For the former of these the Tabernacle was brought unto Siloh in the eighteenth Chapter: and these are not dismissed but in the two and twentieth. At which time also, it is not to be doubted, that the Tabemacle was at Siloh, both because these two Tribes and an half were dismissed thence, and for that the Congregation assembled thither immediately after. In like sort, that it was not till the Land had rest, is as plainly set down a little before they were dismissed. A manifest token of their good dealing with their Brethren, in that they stayed so constantly with them from their own homes so many years: fully performing whatsoever Moses had given them in charge, and they had promised. In the manner of [ B] their dismissing we are likewise to note, in how good sort Joshua did it: and, howe they accordingly departed home-ward. That he doth it in good sort, we may easily see, both in that he calleth upon them to that end: and much more, in that which proceedeth from him, when he hath so called them. In that to this end he calleth them, it doth sufficiently argue, that having done their duty already, he would not trouble them any longer. That which proceedeth from him is partly in word: and partly in deed. In word, both he acknowledgeth that they had very well discharged that point of their duty: and giveth them a good exhortation withal, howe to behave themselves after. His deed is, that he doth bless them, & dismiss them: and in dismissing them, doth likewise let them so go, withal that great and rich prey which they had gotten: a thing that diverse Captains since would much have stuck at. They being thus dismissed, do accordingly repair home-wards. As touching the care that themselves had, never to be disclaimed by their Brethren, there began to be some business about it: but then taking a moderate course, it was quickly stayed. There began to be business about it, in their manner of uttering of it: and in their Brethren mistaking of their meaning therein. Their manner of uttering that fear of theirs that they conceived, and their devise to praeuent the same, was, that on the one side of Jordan as they went over (for the Text doth not to certainly show on whether side it was, but that the learned vame about it: though it seem unto me, there is greater likelihood, they should do it on their own side rather than on the other) they erected a large Altar (in the way of a Monument) such as easily might be seen some good distance off. In doing of which, although they had no such ill meaning as was conceived: yet was it such as was very subject to such suspicion; and therefore not so advisedly done, without the privity of their Brethren, as had been expedient. Their Brethren did so far mistake it, that they were in great fear, that they had turned themselves from their profession, and were setting up Idolatry among them: and therefore gathered themselves to war upon them. But then inclining themselves to some more moderate course, in the mean season they sent to their Brethren to understand their meaning therein; and (so perceiving that it was not done of any such purpose, but only set up as a monument unto posterity, that although they dwelt on the other side of Jordan, yet were they all one people with the other, both in linage, and in profession of Religion) they were contented, and so departed: leaving a notable example to us, the one sort of them, to nourish in us a singular care, both for our selves, and for our posterity, ever to keep fast unto God; and the others, in no wise to bear with any starting from the truth [ C] of Religion, no not in our Brethren, nor when our variance about it might be extremely (as with them it was) dangerous to both. That which we have of certain other particular persons, is most of Joshua himself: but something of others. That which we have of Joshua himself, is but how well he did close up the course of his life: and then, of his death. In the closing up of the course of his life, we find, that as he was careful (in all the time of his government) of them, to keep them to God: so now at his death he was very desirous to leave them with him. A good example for all: when we see that our time cannot be long here now, but that God will shortly take us hence, then to have some special care of such as we leave behind us, especially of those of whom we have charge, to leave them with God the best that we may. A point of duty that on all hands is of us neglected: the most part of us having had so little respect to godliness in our life time for our selves, that we have it not in us at our deaths for others; but dropping away altogether as senseless of such matters at our deaths, as we have been careless thereof in our lives. In what sort Joshua sought to perform that good piece of service to God, though the Text be plain enough for the sustance of it; yet in one point of less importance, one of our best Interpreters otherwise conceiveth than seemeth to bethe judgment of others generally: namely, that whereas by the course and reading of the Text, it seemeth, that Joshua called in the Heades of the people two several times about this matter; and some there be, that in plain terms set down their judgment so to be, (one, taking the former of these to show the disposition of Joshua in the time of peace, the latter, at the time of his death; others, plainly using the word iterum, again, for that which we have in the four and twentieth or last Chapter of Joshua) he notwithstanding taketh both those to be but one, and the latter to be a farther declaration of the former. But because, beside his own judgment (which in most things indeed is great, and not lightly to be aesteemed) he bringeth no other reason, but that it was not Consentaneum, bis eadem de causa populum extrahere in alienum locum: that is, That it was not meet to draw the people so far from home, twice for one matter, I do not see but that according to the judgment of most men, and as the Text it self doth seem rather to incline, we may safeliest take it, as done at twice: both because the matter is of so special importance, that none of them had any just cause to think much to be called together twice about it; and because the course of proceeding in the one going farther then the other, doth yield that kind [ D] of variance betwixt them. At the first time therefore, because it appeareth not they gave him any answer, it may well be, that his good admonition took not such place with them, as on their partes it ought to have done: and that, for that cause the rather, he took some other time shortly after, to see if yet he could praeuaile any farther with them; and that God then did vouchsafe him a blessing of good success, even to his own hearts desire. In the former of them he frameth all his whole speech unto them, but as from himself: in the latter, the most part of it from the Lord. In his former speech which he uttereth unto them but as from himself, first he speaketh unto them of his own declining age: and then cometh to the matter that was in his mind to deliver unto them. Of his own declining age (it seemeth) he speaketh, as now wearing away so fast, that he cannot long be with them: and therefore would gladly disburthen his mind unto them, in that which now he had to deliver. The matter that now he would deliver unto them tended altogether to this end, to draw them to be of mind, soundly to settle themselves to the Lord: and never to depart from him again. To the end he may settle them soundly to the Lord, first he teacheth: then, he exhorteth. That which he teacheth, is of the great goodness of God towards them: that of it they had good experience already, both in his hand on those other Nations for their sakes, and that now they had the whole Land divided unto them; and should have more, in expelling the rest, that themselves might have quiet possession. He exhorteteh two several times: first, some-what more largely; then, but briefly. In that which is more large, we are to consider whereunto he did exhort them: and what reasons he used to move them thereto. To find out whereunto he did exhort them, we are to note, that first he requiereth but generally, to observe and do whatsoever is written in the Law, and not to turn aside, neither to the right hand, nor to the left; and therefore to be of a valiant courage (insinuating thereby that such valor is to nothing more needful, than to the observation of the law of God:) then more specially, that they have no society with those Canaanites that are left, nor ever incline to their ill ways; but ever cleave fast unto the Lord in such sort, as (for that matter) yet they had done. The reasons he useth are two: one, for that he so stood with them hitherto against their enemies; the other, for that he [ E] would do so still. In that wherein he doth it but briefly, he requiereth no more, but that they take good heed to themselves, that they love the Lord their GOD. To the end they never depart from the Lord again, he letteth them understand how great evils shall in that case befall them: and howe they may assuredly know, that they cannot escape them. The evils that should find them, were, that God would drive out no mo of their enemies: and that, being left, they should become exceeding grievous unto them. They might assueredly know, that they could not escape them (though himself must be gone, and could not tarry to give them warning, or protest unto them) by those things which already they saw to be accomplished: the consequence being very infallible, that as (now that they stood in some fear of God) he had performed all that he promised unto them, as themselves could witness; so whensoever they should leave him and turn unto Idols, then should all those evils be likewise as certainly cast upon them. In the latter, the most part whereof he uttereth unto them from the Lord, first for a time he keepeth the speech to himself only: then after, he joineth with them in mutual conference about the same that he had delivered unto them. While he keepeth the speech to himself alone, first he speaketh unto them in the name of the Lord: then, in his own. That which he speaketh unto them in the name of the Lord, resteth in two principal points: one, that of his own goodness he had taken them unto him, when there was no desert in them, but were deeply sunk into gross Idolatry: the other, that ever since he had stood a good and a gracious Lord unto them, first where they were but strangers, in Canaan, and Egypt; then, bringing them to a Country that he would give them to be their own, both in the Wilderness as they came thither, and in their Country when they came there, both on the one side of the River, and on the other. Speaking in his own name unto them, most of that he saith concerneth them: but some part of it, himself also. That which concerneth them, is another exhortation unto them, to cleave fast to the Lord, which that he may the soundlier obtain of them, he first exhorteth them unto it: and then nevertheless doth leave them unto their own liberty in it. In exhorting them unto it, he doth not only require them sincerely to serve the Lord: but also (as a thing that inseparably goeth withal) to put away the God's that their Fathers worshipped before. In leaving them unto their own liberty in it, he taketh the way, that may more surely bind them unto it. For now they could not, in that fresh memory of God's great favors towards them, nor in the presence of so reverend a personage, for very shame betake [ F] themselves to any other: and yet taking it upon their own choice too, needs must they cleave faster unto it. That which concerneth himself, was, that whatsoever choice they should make, whether the God's of their Fathers of old, or of that people whereunto they were come now, himself notwithstanding, and his Family, would serve the Lord. Hitherto having kept the speech to himself (a thing to be wished, that such as among us do ever delight themselves to be heard, would be provided of so godly and gracious speech as Joshua now used) now doth he as readily join with them, about the matter he hath moved unto them: the effect whereof was (as also of his speech before, as it seemeth) to draw them to make a covenant with God. Wherein we may see, first, that certain speeches thereof passed too and fro betwixt them: then, that the thing it self was after effected. Of those speeches that thereof passed too and fro betwixt them, the first was of the people, giving in their answer to this aforesaid speech of Joshua: but then some other besides, as Joshua did after give them occasion. In this their answer to that former speech of his, first they desire God to forbid (and God forbid it to all his people, now also) that they should forsake the Lord to serve other God's: then, they show whereon they ground that resolution of theirs, upon those great deserts of God towards them, both in times before passed, and then also; and so conclude, that he was their God, and they would serve him. In those others besides, as Joshua did occasion them, we are to consider what occasions he gave them: and how they thereupon gave him answer again. Those occasions were, one of them (as it were) to hold them off: others, but in some sort to receive them. First he did (as it were) hold them off, so to make them press-on more earnestly: telling them, that they were too rechlesse or careless, or at least too brittle a people, to serve him, for that he was an holy, and jealous God; and therefore neither could he, nor would he bear with their sin, when they offended. But to this they answered, that they would not so be held off: but that they would serve the Lord. The other occasions that Joshua gave them, were both to this end, that but in some sort he did receive them. So first he gathered them to this consideration, that now they witnessed or [ G] spake much against themselves, in that they would needs make their choice of the Lord, if they should not afterward do accordingly. To which they granted it was so indeed. Then he willed them, to put away their strange God's, and to bow their hearts unto the Lord the God of Israel: as if otherwise, they did but in vain profess him. To that they did not fully answer: saying nothing of putting away those strange God's that Joshua conceived they had among them; but yet protesting, that the Lord their GOD they would serve, and that his voice they would obey. Whereby it way seem, that either they had none, as he conceived: or else that they were not so ready yet to part with them; as indeed it is the manner of men to conceive they may do both, as those mongrel. Israelites before, and our Romish Catholics now. Howsoever it was, whether they had none indeed, or whether Joshua could get no better of them, and so thought good to take what they gave (rough hauer, of ill debtors) he thereupon grew to the covenant with them. The thing it self therefore was now effected, Joshua making a Covenant with them on the same: and both setting it down it writing, and pitching up a stone (with the people's consent too) for a Monument of it, and so dismissing the people withal. As touching his death, there is one thing that followeth so close upon it, that although it respecteth others besides, yet seeing we find it there to be placed, and there is non that had better interest therein than he, therefore may we most safely so take it. So are we first to consider of his death it self: then, of that other, that doth follow so close upon it. In his death it self we have no more, but that, after those things, being an hundred and ten year old he died, and was buried in his own possession at Timnah-Serah. That other thing that followeth so close upon it, is that Israel served the Lord all the days of Joshua, and all the days of the Elders that out-lived Joshua, who had known all the works of the Lord, that he had done for Israel. So blessed a thing is it for the people to have good Leaders: and especially such, as have seriously given themselves, out of the word of God to learn, how it hath pleased God from time to time to deal with his people. Those others that are but two: Joseph, and Eleazar. Joseph had given commandment to his Brethren in Egypt, when they should go thence to the Land of promise, then to take his bones with them, to bury them there: and he took them sworn thereunto. So they did Balm him and Chest him then: and when they went out of Egypt, they likewise [ H] took away that Coffin with them. This now they bury in a parcel of ground near unto Shechem, that Jacob had bought in his time long before. Wherein as Joseph had witnessed his Faith then: so did these well discharge themselves of that their promise now. Of Eleazar the Son of Aaron, and High Priest for his time after his Father, we have no more, but that he also about that time died, and that they buried him in the Hill of Phinehas his Son, which was given him in Mount Ephraim: the second High Priest among men that hath died; but therein a sufficient Testimony, together with Aaron his Father before (two Witnesses being by the Law of God, sufficient) that we may not look to have an everlasting High-Priesthood among men, but for the same must ever come to Jesus Christ, the only begotten Son of God.
CHAP. 11.
1 IT shall be good here to remember how far we have gone. It [ A] pleased God to take unto him one people of all the world, to be a peculiar people to him: and, out of Abraham to raise the same. To Abraham he made (among others) two special promises: one, of the Land wherein he sojourned; the other, of the Promised Seed. That of the Land, is now already performed unto them: the Land of Canaan being given to the Israclites, and they having it now (at the death of Joshua) in quiet possession. And in this part of their Story it is not amiss to mark, that with this his people he dealt at the first, by fair means only: as Parents use to deal with their Children in the time of their infancy, until they come to some understanding. This he did till they had been his people four hundred and thirty years: and till the time that he had given them the law, with all the Ceremonies and Ordinaunces thereunto appertaining. But after that, though still they were in special favor with him; yet did he then diverse times mingle correction withal as they gave him occasion: which, as we have seen in the Wilderness already; so may we see hence-forward also, wheresoever the people themselves are. Now at this time we are to see, what is their Story in that Land of theirs, until that Blessed Seed (the other of those two principal promises) be given unto them unto them: and first, so long as they stood one whole people; then, when after they began to be divided. They continued one people, under all their Judges, [ B] and under one of their Kings also: but after that, they began to be divided. Their Judges were all those Magistrates, Captains, Leaders, or Governors, that it pleased God, after the death of Joshua to raise up unto them as occasion was offered, until they had Kings (at their own motion) give unto them: of the most of which Judges, we have the Story in this present Book of the Judges; but of part of them, in another ensuing. As touching this present Book of the Judges, one particular Story there is, which appertaineth to the time of these Judges, and yet is nothing at all mentioned here in this Book: but followeth next after in a little Book by it self. So are we first to consider of the Story of them, as by this Book we are directed: then, to come to that other particular, in that other Book next ensuing. As touching the Story of them, so far as this Book delivereth it unto us, we find they were such, that the estate of the people under them, was reasonable good for a while at the beginning: but variable after. For a while at the beginning we find diverse things commendable in them, and so boading their estate then to be good: some, that concern the whole people; others, that concern but certain of their. Those that concern the whole people, are two: one, that had his time immediately after the death of Joshua; another, that en ••• ed somewhat after. That which had his time immediately after the death of Joshua, was, that then the people besought the Lord to show them, who should be their Leader now. A thing very commendable in them, for that now they did so well depend upon God: and that none of them were so ambitious, as themselves to usurp the place unto them In the answer that God gave unto them we are to note, not only that he did show them who it should be: but that he showeth them withal, how be would prosper unto them that his Gouernement. He telleth them that it should be Judah that should be their Leader now: so, directly telling them, which should be the Tribe; and implicati • ely leaving unto them that the H • ad • man (or chief thereof) should command or lead for the time. Which seemeth to me, to bear a farther sense, then for this time only; and to have some special relation unto that which Jacob uttered of Judah Prophetically, a little before his death: and so to direct them for the time following to be under the Gouernement of Judah, unless it should please God at any time to appoint them some other. For whereas the Text seemeth to incline, a though the question were asked but for that time only, as if they had desired but to know who should the begin to sight with the Canaanites, or first fight against them, as diverse there [ C] be that seem so to take it: I should rather think that to begin, as there it is meant (so: so is the Original indeed, or seemeth at least so to indine) is not so much to be referred unto the time, or such an order of proceeding, as who to begin for this time first, and who to follow then next after, as to the usual manner of marching in battle, the Leaders going first, and the rest following, as also it is so taken by some. Lyra likewise showeth, that there have been diverse heretofore that have inclined to some such meaning as if there had been a kind of perpetuity so: leading in battle given unto the Tribe of Judah. Himself (I grant) doth not like, that so it should be taken because diverse others were leaders after, who were not of that tribe. But that is no sufficient reason, for that if these did slip the duty to them appertaining, then might others be after appointed in their default: and yet by God's ordinance, that dignity given unto them before. As touching that he addeth withal, of what force the Government of Judah should be unto them (telling them that he had given the land into his hands) the more comfortable that that might be unto them, the more careful should it have made them, to have yielded themselves to that direction. For, that some restrain it to be meant not of the whole land generally, but of the Kingdom of Bezek only, as yet in the enemies hands, that seemeth to me to be nothing agreeable unto the text: both because the question was asked in general, and not particularly for it (and at Shechem, it seemeth, and not near Bezek); and because there is no mention of Bezek yet, for that relative to have relation unto. That which endured somewhat after, was that while the elder sort remained that had seen many of these great works of God, the people were kept (and so continued) in the service of God. How long that was, we have not set down: but seeing all that were twenty year old and above, when they came new into the wilderness, for their transgression perished there, saving only Joshua and Caleb, therefore the Eldest of these besides could not be but about threescore year old when they came first into the land; and so might diverse of them live many years after the younger of these. Those that concern but certain of them, are most of this people: but one of certain strangers among them. Those that are of this people, are of one couple joining together: and of two others that are but single. The couple that joined together, were the Tribes of Judah and Simeon. For at soon as Iadah was named unto the leading of the rest, [ D] he moved Simeon to help him in his Lot, or in the portion of his inheritance: offering unto Simeon withal to do as much for him in his. And because afterward we read that he went with Simeon indeed, therefore it seemeth there passed such a Leage betwixt them: and so is it taken by some. But if now we consider what it was, that, by these two so joined together, was at this present done, though some part thereof we shall find to be plain enough in it self: yet some other that may seem now also to be done, we shall find to lie somewhat doubtful therein. That which is plain enough of it self, is of two special Stories: one, that voyage of theirs against Bezek; the other, that which they made against the Philistines. In their voyage against Bezek they so prevailed, that they slew of the people of those parts ten thousands, took the Lord or King thereof, and served him as he had served many others before. In that other voyage of theirs against the Philistines, they took at that time three of their Cities, Azzah, Askelon, and Ekron, with the coasts or territories unto them appertaining: but how soever it came to pass, shortly after (as in those affairs it is often seen) it appeareth they had them not. As touching those that lie so doubtful, it shall be good, first to see, whence that doubtfulness ariseth unto them: then, what those services themselves are. The doubtfulness that ariseth unto them (so far as myself do yet see) cometh out of two principal heads: one, the mentioning of them else-where in the Text; the other, the interpretation of others thereon. Being elsewhere mentioned, as in the book of Joshua before, it may be theron more easily conceived, that they were done then, rather than now. If unto that semblance or likelihood of the Text, the interpretation of those that are of reckoning, do sort it self also, then do we account it so much the more likely, that in truth it should be so taken. Both which will appear more plainly in the places themselves that we are to deal in. Those places therefore that of this kind we are to deal in, are all of such services as by them were done, but whether at this time or before, that is the question: but some of them, for the right of the tribe of Judah; and the rest, for the right of Simeon. Those services that were for the right of Judah, were two: one, that of Jerusalem; the other, that of the Hill-country. As touching that of Jerusalem, some do read, as if that piece of service were at this time done. But now the truth is, there is mention before, in the days of Joshua, of the overthrow of the King of Jerusalem: and of the Jews inhabiting part of Jerusalem. Hereupon it is, [ E] as it seemeth, that others do read, as if that which of that matter is spoken of here, were but then only done, and not now: and to that end use the Praeterpluperfect tense as they call it, as speaking of a time more than perfectly past; whereas the others use the perfect-tense only. The English Bible hath another miss besides (but that may well be the Printers only) in that it setteth down Israel there, instead of Judah. As touching that of the Hill-country, and of Hebron as one City in those parts, and of the good success that God did give them therein, both against the ordinary sort of people, and against those Giants withal, those other again, and one mo now, do in such sort read, as if those things were at this time done: but there be of these that so frame their reading in this place also, as if those things were not done now, but only before. The rest that were for the right of Simeon, were other two also: Debir, the one; Zephath the other. In both which the usual reading again is, as of a Story of this present: and yet those others are in their Preterpluperfect-tense still, so turning them over to the former only. But now to examine the same a little, first it is clear, that the propriety of the tongue it self doth most properly yield, that we may so read, and that such is the usual reading: namely, as of Histories of that present, and not of a former time before. If then we may so read, and most men so do, if any should in such sort vary, they had need to have some reason for thē why so they would vary. Then also, it is most likely, that this part of the Book as well as the rest, was most intended, to show what was the Story of the people at that very time of which it treateth (and this doth plainly show it self, there to begin when Joshua ended): and not to be a recapitulation, or a recital of other Stories passed before. Which if it should be, it should leave very little for the Story of that present: and seem to defraud many of those that then lived of that commendation that by right was due unto them. Both which considerations do appertain to all the places that have been noted, indifferently. But now if we enter into a more special consideration of the places themselves, true it is, that the Kings of Jerusalem, Hebron, Debir, and Chorma, were all overthrown before, and that the Israelites in Joshua's time made great spoil of the Hilly Country. But might not the enemies that escaped nestle again, and make those that now lived much business also? Are not such things in all conquests very usual and rise? Is not one place, or one people in diverse cases, sundry times impugned and subdued, before they can be brought to be quiet? Or is there [ F] anything spoken here, that may not be a several Story from those others before rehearsed? Or may it not go for a reasonable conjecture, that therefore they set fire on Jerusalem now, and put Zephath to utter destruction, because they would not yet be quiet for that which before was done unto them? So it seemeth to me, that those also are Stories themselves, and several from the others before recited. Those two others that were but single, are those that we have here set down of the doings of Caleb at Hebron: and of the house of Joseph at Bethel. Of Caleb it is said, that he expelled from Hebron those three Giants, the Sons of Anak. Of the house of Joseph likewise, that they got Bethel which before was called Luz: saving that here that Praeterpluperfect Tense is again very busy; and much more, as I do take it, than it needeth to be. Those that were but strangers among them, were the Kenites, defended of Moses father in Law, of whom we read, that they went up with the children of Judah to dwell among them: yet, as it seemeth, but in the Wilderness or wast grounds near unto them; more wise therein, then most of the people of God themselves, esteeming so little as many of them did, of such society with the tribe of Judah.
2 That their estate was variable after, the whole Story doth plainly and [ A] plentifully declare: but first it shall be good to consider, what may seem to be the reason of it; then, what estate it was, that so they brought themselves unto. As touching the former me-thinketh there was a farther cause than is commonly conceived by others, or myself do know to be noted by any. That which is commonly conceived by others, is that they spared the inhabitants of the land so much as they did: and thereby brought themselves to great inconvenience. How they spared the Inhabitants of the land we have set down but of certain of them in particular: and of them all generally. In particular, but Judah, Benjamin, Manasseh, Ephraim, Zebulon, Asher and Nepthalie, are noted to be faulty therein: and one of them, the greatest tribe of all, is (after a sort) half excused in it, because it is said, that he was not able to do it. But the reason is no more but this, because they had many Iron Charets. Which no doubt they had before, when nevertheless they were not able to stand against them. So that of Reuben, Simeon, Isacher, Gad, and Dan, we have no such fault remembered in particular: saving that being said that the Amorites drove the tribe of Dan (the greatest tribe next unto Judah) into the mountain, though it do not necessarily conclude, that they spared theirs (for they might be others that so straigtned them); yet notwithstanding it is most likely, that [ B] they also were faulty therein. Generally it is said of them all, that when they were strong, they did not expel them wholly, but only made them tributaries unto them: and so it is said of diverse of them in particular, as Zebulon, Nephtalie and the family of Joseph. The inconvenience that thereby they brought themselves unto, was more, than may be well conceived; but especially two principal heads, and whatsoever came in by them: one, that thence forward they should not be able to cast them out; the other, that thereby themselves did fall to Idolatry also. By the former of which, it would come to pass, that they must be exceedingly troubled and vexed by them: and by the other, that God would pour forth his wrath upon them to their destruction. Of the former they are so seriously, and with such contestation admonished, that they were wonderful heavy to hear it, and poured forth tears so abundantly thereupon, that that one accident gave name to the place where it was done. But it had been good, they had wept before, and a good warning it is unto us, now that we are come to this promised land of Christian profession, utterly to destroy those ancient Inhabitants of our land also, all the bad motions of our corrupt nature; otherwise to assure our selves, that we cannot but be much encumbered with them, in whatsoever work of godliness at any time after we have in hand. The latter tarried not long after the former. For quickly they were by them corrupted: and for the same plentifully tasted of God's displeasure. That farther cause that we find not noted by others, doth so deeply touch them all, that few of them I think did stand clear of it: especially, not the tribe of Judah; then also it seemeth, none of the rest. The tribe of Judah I take to be faulty, for that they did not take upon them, according as God himself had called them. So are we to see, first how it pleased God to call them: then, how far they failed therein. It pleased God in such sort to cal them as that they especially ought to have had a special good regard unto it: both for the direction that now was given them; and for some other things before concurring therewith, The direction that now was given them, was (as we heard before) that when the question was asked upon the death of Joshua, who should be their Leader next ensuing: answer was given, that it should be Judah. By which answer we may easily conceive, that the Heads-man or Prince of that tribe was then to come in, and to take that charge upon him: and, if among themselves there had been any question, who was the chiefest (which it seemeth there was, not because we read of no question of [ C] it) God no doubt, would have answered that point also. But there is a farther matter to be noted, that God there nameth the whole tribe, and not the chief and principal Father of it (as before, when the people were to be numbered, or when after the Land was first to be searched, and then to be divided among them): but now as appointing a set Gouernement to be among them. For the principal Fathers die, one of them still succeeding another: but the tribe it self was ever to stand until the promised Seed should come, who should then take the Gouernement upon him, and of whose Kingdom there should be no end. So that hereby it seemeth, he rather pointeth to a continual succession of Governors, even until the time of Christ, then unto any one for that present; commending unto them that tribe, as the stock, family or line, that ever should yield their Leaders unto them: that even as Leuy should yield their Priest-hood; so should Judah bear their Scepter. Those other things before that concurred with this now, were two: one, that Prophecy of Jacob; the other, a matter of fact a little before. The Prophecy of Jacob, for that dignity of Judah, is more plain, than that we need anything to urge it: and the plainer it is, the better it should have been remembered now, and the more readily (on all hands) applied to such resolution as now we speak of. And seeing that in all ages it was so embraced of the godly-wise, for a special good prophetical description of the dignity and line of Christ, it might well have been looked for of those also, so to have taken their light thereby, on the occasion that now was given, as that even their form of Government might have led them from time to time, as it whereby the hand unto him. That which was but a matter of fact a little before, was, that the Tribe of Judah was already appointed to the first place, both for their encamping or pitching of their tents; and for their Marching likewise in their array: whereby in reason they might be thoght, to be so well invred to take some state upon them, that when now it was in plain terms appointed unto them, it should have been much better regarded. That nevertheless they much failed herein, is made reasonable plain unto us by the text it self: first in that which we have not; then, in that which we have therein. That which we have not, is, that we have no mention made, that either the rest of the Tribes did so yield themselves unto Judah (as to such case did appertain) as upon the death of Moses they did unto Joshua before (at least, those two Tribes and an half;) or, that Judah it self, or the chief of that Tribe, did so take upon him, as their General, or as the Leader of them all. That which we have set down thereof, is no more in effect but this: that Judah now joined with Simeon, mutually [ D] to help each other in their own peculiar portions; which any other Tribes might likewise have done and most likely that so they did. Which kind of dealing, being so private as it was, is a reasonable good Testimony in it self (especially, seeing there is no mention of the other) that they did relinquish the public, or, not so much as meddle with it. So it seemeth to me, that according to that Prophecy, of Jacob, now did God, having already in the Wilderness set them in some way towards it, offer the full accomplishment thereof unto them; and so, that they were no sooner possessed of the land wherein they should dwell, but that Judah was then also appointed to bear that Scepter or State among them: and that they even all the sort of them, having a singular blessing therein offered unto them, did nevertheless deprive themselves of the benefit of it, either for that they did not so understand that answer of god (which no doubt, was strange, having so good helps to lead them thereunto as they had;) or else because they were nothing so disposed (neither Judah to take it upon them, nor the others to yield it unto them) and that was stranger. The blessing that I mean was offered unto them threin, was that better government (both for civil order among thē, and for preservation of Religion) that by likelihood they should this way have had, in much better measure (God ever blessing his own ordinance) than afterwards we find they had, by such as it pleased God, in default of these, to give them, being also ofttimes without any at all for a season. Which things will appear plainly enough in the story it self.
3 Now therefore as touching the latter, that is, what estate it was that so [ A] they brought themselves unto, we have the same set down unto us, generally first: more specially after. Generally we have set down, first that the people by sparing their enemies and by conversing and matching marriages with them, grew to very gross Idolatry, and much provoking God thereby, were sold over into all their enemies hands round about them, to be a spoil to them at their pleasure: then, that nevertheless he ofttimes raised up Judges to deliver them, and to help them out of the troubles that they had brought themselves into; but that after those Judges were dead, they quickly returned unto their former ways again, and ever grew worse therein than before. A notable pattern in them, of the great corruption and frailty that is in us. More specially, we have the same set [ B] down unto us; first, in the body of the Story it self that doth go on all the people: then in certain other particulars that do touch but certain of them. In the body of the Story it self that doth go on the whole people; first, we have set down, what were those Nations that were left among them: then, what were the calamities of the people, by staining themselves with their infection. The Nations that here are noted to be left among them, are but such (as it seemeth) as occupied some main part of the Country, that the Children of Israel should have taken unto themselves, but now was still held by these: and not any of those that yet held any Cities or holds in the several portions of those Tribes wherein they were, against whom they afterward prevailed, and made them tributaries unto them. For those that here are named, are but the five Philistian Princes, and all the Territories in the South: and all the North part of the Land, from Baal-Hermon in that half of the Tribe of Manasseh which was beyond Jordan, and on the East-side of it, unto Emath in the Tribe of Nepthalim West-ward, and almost in the uttermost West-part of it, nere unto Libanus; together withal that hilly Country of Libanus it self. For as touching the Philistines in the South, they abode till the time of David, and all that time were mighty till David took them down: and, in the North, Solomon in his time was fain to crave and use the help of the people there, by Hiram their king. So that in the days of these, neither were those Territories of the Philistines, nor these North partes, as yet become the possessions of any of the Israelites. The calamities that the people got by stayning themselves with the infection of these, and of such others as they suffered to dwell among them, were all such as people subdued unto a mighty and grievous Enemy, under those Enemies of theirs, and at their hands are wont to sustain: though first, not so much to the offense of God, but that he did readily help them so soon as ever they sought unto him; albeit that after they so offended that he would not easily help them. When he did so readily help them, it was the three first times that by their Idolatry they brought themselves into their Enemies hands: first, into the hands of strangers; then, into the hands of the Canaanites also in their own land. Those strangers were of two sortes: some of such [ C] as have their Story set down withal; others that have not. Those that have their Story set down withal; were the Syrians, and the Moabites. The Syrians were on the North of them: and when the people dwelling with these Remnants of the Canaanites so learned their ways, and betook themselves unto them, then the Lord first delivered them into the hands of the King of these Syrians, who held them in subjection to him eyght years. But when they cried unto the Lord, then he stirred up Othoniel, and gave him so great success against the Syrians, that he delivered the people out of their hands, and governed them at home, in peaceable manner, all the time that he lived. The Moabites dwelt on the South-East corner of them, and at this time was Eglon their King, into whose hands, when the Children of Israel again offended, the Lord did deliver them, so that they were in subjection to him eighteen years. But when the people cried to the Lord, he stirred up Ehud, who killed the King, gathered the people together, went against the Moabites, prevailed against them, slew ten thousand of them, and so delivered the Children of Israel from their subjection. In whose Story one thing in particular is, that when coming in to the King, he told him he had a message unto him from God, the king then arose out of his Throne, in dutiful reverence, to give ear unto it: an example of an Heathen man, & an Enemy unto the people of God, hard to be matched among the Christians now, withal the greater sort in a manner, though very far inferior to him. Those that have not their Story set down withal, were the Philistines, who, in what sort, or how long they vexed the people, or had them under, we cannot tell: but it is said, that Samgar slew six hundred of them with a Goad, and delivered Israel; and that in his days it was so dangerous for the people to traiuaile (because of their Enemies) that the High-ways lay vnoccupyed among them. Again it seemeth Samgar was but of very short time, because where he is set down to be next after Ehud, in the next verse after he is in a manner omitted: being there said, that the people began again to do wickedly; and the same being said to be after the death, not of Samgar who succeeded, but of Ehud that went before. Into the hands of the Cannanites they were delivered, when next they sinned against God, who now (by their sparing of them) were grown so strong, that they had nine hundred Charets of Iron (whom might they thank for the same, but themselves?) And verysore vexed them twenty years. But when they cried unto the Lord, it pleased [ D] God to stir up Deborah, a Woman, who sending for Barak from out of the Tribe of Nepthalim (even from those boarders, where the Canaanites were grown so strong now) appointed him to be the General of the field, or Leader of the people for that present, and told him withal, that it was of God, and how he should behave himself therein. So he, according to her direction from the Lord, gathered out of the Tribes of Zebulon and Nepthalim, next adjoining unto the Enemy, ten thousand men to come unto him to Kedes in the face of the Enemy. But from thence, as he was directed, he drew back to Mount Thabor, in the South-edge of Zebulon, and near unto the River Kison (the bounder betwixt Issakar and Zebulon, from the Sea of Galilee on the East, to the main Sea on the West) whither Deborah told him, that the Lord would draw their Enemies, led by Sisera Iabins General. Sisera therefore following after thither, had there a great overthrow, and himself was slain by the way as he fled. Whereupon Deborah and Barak gave thanks unto God: and the people of Israel hence-forward prevailed more and more against Iab •• King of Canaanites, even to his utter destruction in the end. But being thus delivered now, they so offended shortly after, that he brought a sharper scourge upon them, and would not so easily deliver them neither, when they sought unto him: yet first, but only reproving them for their so offending; but shortly after (for a time) refusing to help them. When he did but reprove them, it was, when for their revolting again, he had brought the Midianites on them: who, taking unto them the Amalekites, and others besides, came in great multitudes into the Land, yearly eating up (with their Cattle, that they to that purpose brought with them) the increase of the earth from the Children of Israel, and ever spoiling them of their Cattle besides; being so many, and of such force and strength, that the Israelites having no hope to do any good by encountering with them, made themselves Dens and Caues in the Mountains, wherein they might hide themselves from them, and fled into them. A very heavy and pitiful sight, that the people of God, should now be so greatly distressed by foreign power, and yet have neither force nor hearts to stand against them, but fain so basely to run into holes, to hide themselves from sight of the Enemy. But such are the miserable fruits of sin. So when they sought unto the Lord, they got naught but a just reproof. Nevertheless he did [ E] set in hand immediately after with their deliverance, and shortly after that performed the same. In which deliverance of theirs, we are to consider; first, of this deliverance it self: then, of certain particulars therein. This deliverance it self was very miraculous, altogether showing that it was not obtained by force of Man, but only the extraordinary power of God: and yet, a special scourge withal to diverse of them. Miraculous it was, both in Gideon's calling unto it: and in the manner of giving the victory. His calling unto it was miraculous, both in his appointing at the first: and in his confirmation and strengthening after. The manner of giving the victory was miraculous also, both in the choice, and use of those few Men: and, that they were no otherwise furnished. For they were but three hundred in all, and furnished but with a toy to speak of: and yet notwithstanding, even by it only in effect, was, that great company discouraged and broken; and by weak and small forces immediately after, were two of their Princes, and two of their Kings, taken and stain, and all their forces discomforted and destroyed. That as these above others, had taken a wicked and merciless way to distress the people of God, and had thereby distressed them more than other before: so might their overthrow be so much the more steeped in lishonour and blood, and laid open to the reproach and derision of all. A scourge it was, both presently after this his victory: and after that himself was deceased. Immediatly after this victory, this raising of Gideon was a scourge unto the people of Succoth and Pennell, who conceiving it to be a matter unlikely for him to praeuaile against those he pursued, denied to give them any relief, but for the same were sharply punished at his return. A good warning to us that follow, not to be so hard-hearted to those that are employed in any service of God, howe weak or simple soever their endeavor or purpose may seem to be, or never so much destitute of earthly forces in the eye of the Worlde: as also to take heed, that we never discourage them; especially, that we have them not in derision. After his decease, he was likewise (after a sort) a scourge, both to his own house by that Ephod he made: and by leaving so ungracious an Imp behind him, as Abimelek his base son was, both to his own more lawful Children, and to many in Israel besides. Of those particulars that I wish to be considered also, some went before the victory aforesaid: and some did follow. Of those that went before, some concern Gideon [ F] himself: others, the Soldiers that he brought with him. In Gideon himself we have two things to be noted: how he must begin; and, what weakness was in him. He must begin with the overthrow of the Idol there: wherein also is to be noted, that to plead for that Idol, was by Joash accounted worthy of death: as thereby showing, that they accounted so basely of him, as not able to help himself. That there was great weakness in him, it is plain by the tokens he required, and by that farther supply that God gave him out of that Dream: and yet is he saluted by God himself a little before, as a man of special valor. A very good example to show, that these two may lodge together; great magnanimity, & great weakness too: and that magnanimity not only that is of Flesh and Blood (for it is not likely, that God would vouchsafe it such commendation) but even that also, that is of God's holy spirit; that being the special gift of God, and the weakness that lurketh with it, our own corruption. Those that concern the Soldiers he brought with him, are two: one, that such as were afraid of the event of battle, or to put themselves in hazard, had liberty given them to repair home again; the other, that when there was but few left, yet God himself caused the greedier sort of them also be dismissed, to the sending away of nine thousand and seven hundred, and leaving but three hundred only. A sufficient warning to us, that as it is to little purpose to have companies or ranckes never so well stuffed of men, unless their hearts also be such, as the action requireth: and that such as are greedily minded, and so either impatient of hunger and thirst, or bent on the spoil, are like also to do but little good service. Of those that did follow the victory, some did follow immediately after: others, not till a good time betwixt. Those that followed immediately after were two: one, of Ephraim; the other of Gideon. That of Ephraim was, that they were so quarrelling with him, when they saw he had sped so well, that he had not called them unto it before: they being so near unto that whole business, even in the heart of all 〈1+ pages missing〉 to see, how they provoked God to displeasure: then, how he thereupon dealt with them. They provoked God to displeasure, as before, by leaving to serve him, and giving themselves to much Idolatry: of which kind there is more reckoning here, than in any of the others before, and, in a manner, even all the Idols round about them. Of which because it is so plainly set down, that they served those, and forsook the Lord and served not him: it is good for us also to mark, that howsoever we may be persuaded, that we may serve the Lord and others too, or that the true worship of God and the worship of the later-found-Images may stand together; yet in truth they do so badly agree, that we can never take them together. His manner of dealing with them hereupon was, that first he shown himself offended with them: but yet after took compassion on them. He shown himself offended with them, first by giving them into their enemies hands: then, by refusing to help them, when they sought unto him. The enemies into whose hands it pleased God to deliver them now, were two nations adjoining unto them: the Philistines on the South-west, in part of the Land which should have been theirs; and the Ammonites, out of the proper bounds of their Land, on the North-East. Of the Philistines we have no Story here; and therefore do some make the bondage of the people under the Philistines, to concur with that under the Ammonites: as though, when the Ammonites afflicted them one the East, at that time also did the Philistines prevail against