Commentary on Joshua, Commentary · Chapter 7
Chap. 7.
BVT the children of Israel committed a trespasse in the excommunicate thing: for Achan the sonne of Carmi, the sonne of Zabdi, the sonne of Zerah of the tribe of Iudah tooke of the excommunicate thing: wherfore the wrath of the Lord was kindled against the children of Israel.
2 And Ioshua sent men from Iericho to Ai, which is beside Bethauen, on the East side of Beth-el, and spake vntounto them, saying, Go vp, and viewe the countrie. And the men went vp, and viewed Ai,
3 And returned to Ioshua, and said vntounto him, Let not all the people go vp, but let as it were two or three thousand men go vp, and smite Ai, and make not all the people to labour thither, for they are fewe.
4 So there went vp thither of the people about three thousand men, and they fled before the men of Ai.
5 And the men of Ai smote of them vponupon a thirtie and sixe men: for they chased them from before the gate, vntounto Shebarim, and smote them in the going downe: wherefore the heartes of the people mealted away like water.
6 Then Ioshua rent his clothes, and fell to the earth vponupon his face before the Arke of the Lord, vntill the euentide, he, and the Elders of Israel, and put dust vponupon their heades.
7 And Ioshua said, Alas, O Lord God, wherefore hast thou brought this people ouer Iordan, to deliuer vsus into the hand of the Amorites, and to destroy vsus? Would God we had bene content to dwell on the other side Iordan.
8 O Lord, what shall I say, when Israel turne their backes before their enimies?
9 For the Canaanites, and all the inhabitants of the land shall heare of it, and shall compasse vsus, and destroy our name out of the earth: and what wilt thou doe vntounto thy mightie Name?
1 But the children of Israel transgressed, &c.) Here is rehearsed the offence of one man, and that done in secret, the fault whereof is ascribed to the whole people: and not that onelyonly, but the punishment is laid vponupon many, that were innocent in the fault. But it seemeth not agreeable to reason, that all the people, which were ignorant of the crime, that was both priuate and secret, should be charged withall. I answere, it is no straunge thing, that the sinne of one member should redound to the hurt of the whole body. If the reason thereof were hidden from vsus, yet it ought abundantly to satisfie vsus, that transgression is imputed to the children of Israel, when the fault is restrained but vntounto one man. But because it commeth to passe oftentimes, that not the worst men, by winking at their brothrens offences, doe nourishe their sinnes, and so part of the fault is worthily laied vponupon all them, whom their dissimulation and forbearing linketh in societie with them. By this reason S. Paule layeth to all the Corinthians, the priuate offence of one man: and inueiheth 1. Cor. 5. 4. 5. 6.against their pride, who being stained with so great reproch, yet durst be bolde to boast and glorie. But here it is easie to replie, that all men were ignorant of the thefte: & therefore there is no place for that common saying, That he is guiltie of the crime, that may let it from being committed, and doth suffer it to be done. I confesse in deede, it is not manifest, why this priuate offence should be imputed to the whole people, except perhaps for that they had not diligently punished offenders before times: wherevpon it might growe, that this wretch was made bolder to commit this horrible crime. And verily, euill weedes doe spring vp and bud out as it were by stealth, and bring fourth hurtfull fruites, if they be not plucked vp beetimes. Although the reason why God maketh all the people guiltie of theft, is more high and secret: because he would hauehave them to be admonished in time to come, with an vnwoonted document and instruction, that by the wickednesse of one man, all the rest may be made guiltie, that they may lerne more diligently to beware & take heede of vices. Wherefore, there is nothing better in this case, than to holde our mindes in suspense, vntill the bookes be opened, where the iudgementes of God shall be openly seene, which are nowe shadowed with our darkenes. Let it suffice, that the whole people was infected with one mans disease, because the highest Iudge hath so pronounced, before whom we ought nowe as well to keepe silence, as when we shall be brought before his iudgement seate. It is shewed of what stocke Achan was come, as it were to increase and enlarge the reproche of his wicked lust, as if it were said, that he was the shame to the stocke and kinred that he came of. For the writer of the historie ascendeth euen vntounto the tribe of Iuda, of whence he was descended. Whereby we are taught, that when any of them that are neere vntounto vsus, behaueth himselfe shamefully and wickedly, a note of shame is layed vponupon vsus in his person, that we may be humbled: not that it is meete we should insult against all the kinred of a wicked man: but that all men might applie themselues the better, to the reformation of their kinred, and such as be neere vntounto them: and secondly, that they may acknowledge their winking at their offences, or else their owne sinnes are punished in the shame of their kinred. Now in this crime here was a greater occasion of offence, that might trouble them all, that such an heynous fact was founde in the tribe of Iuda, which was the flowre and honour of all the nation. And doubtlesse, it was by the wonderfull counsell of God, that the prerogatiue should remaine in that tribe, which might nourish the hope of the promised kingdome. But when, euen in the beginning, this honour is stained with deformitie, through the offence of one man, the matter might not a little trouble the weake mindes of many. Howbeit, by sharpe correction, the offence, which otherwise was conceiued, was cleane taken away. Wherevpon we gather, that when occasion is geuen to the vngodly to speake euill, there is no more apt remedie to deliuer the Churche from reproche, than if we doe seuerely punishe the offenders.
2 Iosue sent, &c.) To search out the situation of the citie, and to consider alwayes that might be to come vntounto it, was a point of wisedome: least marching forwarde rashely in places vnknowen, they might be circumuented by the lying in wayt of their enimies. But when it was needfull, that the whole armie should soone after march further, to send such a small power to take a citie by assault, it semeth to be a great imperfectiō in warlike knowledge. Wherefore, it had bene no maruell, if two or three thousand men by soudaine issuing out of their enimies, were made afraide: and put to flight. And surely, it had bene profitable for the multitude that twentie or thirtie thousand had ben sent abroad thereabout, to gather virtuals. Morouer, if they had had the vpper hand, yet in execution of the slaughter, though all their enimies had held out their throtes to be cut, yet it would hauehave soone tired so small an armie to kill them. Therfore, that three thousand, or there aboutes, were driuen backe, it seemeth to be a iust rewarde of their securitie & negligence. But the holie Ghost expressely affirmeth, that the fewnesse was not the cause why they were discomfited, so that the default of this losse is not therein to be sought. But rather it came to passe by the secret counsell of God, that when he would shew a signe of his wrath, yet he would hauehave it to be in a small number, that it might be with lesse hurt. And sure, it was a singular token of his clemencie, that by chastising the people gently, and without great slaughter, he would awake them to seeke remedie in time for the mischeefe: peraduenture also the Citizens of Hai, durst not hauehave set vponupon the Israelites if they had beseeged the citie with a sufficient armie. Wherefore, GOD made a way for his iudgement, which yet he did mitigate in such sort, that he did only vncouer the secret offence wherewith otherwise the whole people might hauehave bene consumed, as with a pestilence. And although it was no meruell, that the Israelites were ouerthrowen that fought vponupon an euen ground in the going downe of an hill, yet did it openly appeare, that through feare and faint harts, they were vanquished before they came to handstroks: because they turned their backes, and ran away downe into a deepe vally out of an higher place. And that they were shamefully contemned of their enimies, appeareth by their boldnesse and valiantnesse, that they were not afraid to pursue them almost vntounto the host, as they ranne away cowardly before them. Hereto we may ioyne that trembling which was in all the armie, wherewith all their heartes mealted for feare. I confesse they had great cause to feare, for vntill this time, as it were in playing, they had obteined so many victories, and now they sawe themselues shamefully ouercome For matters vnwonted doe greatly trouble vsus. But they were stricken with feare from heauen, rather than for the losse of thirtie men, and putting to flight of three thousand.
6 Iosue rent, &c.) Although it had beene an easie matter, to lay the fault of this shame and losse vponupon some other cause: and that it was not meete for so valiant a Captein as Iosue was, to be so greatly discouraged for the losse of thirtie men: especially, seeing that he might easily hauehave made his power an hundreth times greater, and hauehave ouer taken his enemies being wearie of the chase, and so to hauehave distressed them: yet not without a cause he is oppressed with heauines, and almost discouraged. For the promise of God would not suffer him to admit that cogitation, which vseth to comfort and refresh them that are vanquished, namely, that the chaunce of warre is doubtfull & vncertaine: for God had promised, that they shoulde alwayes be conquerours. Therefore, that the successe answereth not to his hope, he iudgeth as the trueth was: that there was no other cause of this vnluckie battell, but that they were destitute of the promised helpe of GOD. Therefore, both he and the elders doe not only geue them selues to sorowe and heauinesse: but also take vponupon them a solemne mourning, as is vsed in greatest affliction, by rending their garmentes, and casting dust on their heades. And although this ceremonie was vsed of the vnfaithfull also, to testifie their sorrowe: yet the godly, & the religious worshippers of God, had a special respect therein, humbly to entreate him to appease his anger. Therfore, in rending of their garments, and such like signes, was contayned a profession of repentance: it is also gathered of the prayer annexed: which partly commeth of faith and sincere affection of godlines, partly itis mingled with immoderate percurbation. That they turne themselues streight vntounto God, and acknowledge that in his hand, by which the wound was geuen, there is a medicine redie to heale them, it proceedeth of fayth, and yet beeing carried away with excesse of feare and sorowe, they passe the boundes. Hereof commeth it, that they are so bold to reason the matter with God. Hereof commeth that preposterous wish, I would we had tarried in the wildernesse. Neither is it a straunge matter, that when godly mindes are kindled with holy zeale to seeke God, the light of fayth is couered with the behemencie and force of affections, as it were with a cloud. And thereby should all their prayers bee defiled, if God of his infinite merciemercy did not pardon them, and wyping away the spottes, did receiue them as pure. And yet when they doe soe expostulate, that they cast their care vppon GOD, although this simplicitie hauehave neede of pardon, yet is it more acceptable to God, than the feigned modestie of Hypocrites, which carefully take heede, that no woord should escape them that might signifie to much boldenes, yet inwardly they swell and are full stuffed with pride and stubbornnesse. Iosue forgecceth modestie, when he chideth with God, that he brought the people out of the wildernesse: but he groweth to further distemper, when against the promise and decree of God, he vttereth his rashe and troublesome wish, I would wee had neuer come out of the wildernesse. Which was all one, as if he would breake the couenant of God. But bicause his purpose was to maintaine and defend the glorie of God, his vehemencie was excused, which otherwise might hauehave prouoked God to anger. Here wee are taught that the Saintes, euen while they runne to the right marke, doe often stumble & fall, which happeneth also sometime in their prayers, in which the purenesse of their fayth, & well ordered affection of their obedience, ought most of all to shine. But that Iosue was chiefly carefull for the glorie of God, it is euident by the next verse, where he taketh vppon him the defence of it as a matter inioyned vntounto him. What shall I say (saith he) when it shall be obiected, that the people hauehave turned their backes? And he doth worthily complaine, that he hath nothing to answere: because God had made him a witnesse and publisher of his grace, from whence a perpetuall course of victories was to be looked for. Therefore, whereas he had mightily extolled the power of God, according to his office by Gods commaundement, now by the contrarie euent he must shamefully hold his peace. We see therfore, that he was troubled with nothing more, than with the shame of his calling: not in respect of his owne reputation, but that the trueth of God should not sustaine reproche before the world. Finally, because he had not brought the people into the land of Canaan, but by Gods commandement, now he calleth vponupon him in this aduersitie, as the authour and maintainer of this his enterprise: as if he said, Seeing I am cast into these streightes by thee, that I may seeme to be a deceiuer, it is thy parte to helpe mee, and to minister matter of defence.
9 And the Chananites shall heare, &c.) He setteth forth another cause of feare, least all the people thereabout, which either subbued with miserie, or terrified with miracles, had hitherto beene quiet, should soudeinly take heart of grace, and runne vponupon the people. And this was like, that as the power of God before had broken them, and made them astonnished: so they would boldly come downe into the battell, as soone as they ceased to feele, that GOD did fight against them. Therefore he obiecteth vntounto God, the daunger of the time to come, if he did not prouide in due season, because the Chanaanites, which hitherto had lyen bound as it were with numnesse, taking this occasion, would steppe foorth lustily, and setting vppon the people being thus discouraged, would easily destroy them. But by the conclusion it appeareth, that his principall care was not for the peoples safetie, but that the honour of Gods name might remaine vntouched, and not be subiect to the lewde scornes of the vngodlie: which would hauehave come to passe, if the people had bene cast out of the inheritance that was so often promised them. That saying of God is well knowen, which is conteined in the song of Moses, Deut. 32. 27.My mind-was to destroy them, but that I feared the pride of their enimies: left happily they should say, It is our high hand, and not the Lorde, which hath done all these thinges. Therefore, that which God (speaking like a man) pronounced, that he feared, nowe Iosue saith is to be preuented, lest by this ouerthrowe of the people, their enimies waxe so proude, that they would triumphe euen against God himselfe.
10 And the Lord said vntounto Ioshua, Get thee vp: wherefore liest thou thus vponupon thy face?
11 Israel hath sinned, & they hauehave transgressed my couenant, which I commaunded them, for they hauehave euen taken of the excommunicate thing, and hauehave also stollen, and dissembled also, and hauehave put it euen with their owne stuffe.
12 Therefore, the children of Israel can not stand before their enimies, but hauehave turned their backes before their enimies, bycause they be execrable: neither will I be with you any more, except ye destroy the excommunicate from among you.
13 Vp therefore, sanctifie the people, and say, Sanctifie your selues against to morrowe: for thus saith the Lord God of Israel, There is an execrable thing among you, O Israel, therefore ye cannot stand against your enimies, vntill ye hauehave put the execrable thing from among you.
14 In the morning therfore ye shall come, according to your tribes: and the tribe which the Lord taketh, shall come according to the families: and the familie which the Lord shall take, shall come by the housholds: and the houshold which the Lord shall take, shall come man by man.
15 And he that is taken with the excommunicate thing, shalbe burnt with fire, he, and all that he hath, bycause hee hath transgressed the couenant of the Lord, and bycause he hath wrought follie in Israel.
16 So Ioshua rose vp early in the morning, and brought Israel by their tribes: and the tribe of Iudah was taken.
17 And he brought the families of Iudah, and tooke the familie of the Zarhites, and he brought the familie of the Zarhites, man by man, and Zabdi was taken.
18 And he brought his housholde, man by man, and Achan the sonne of Carmi, the sonne of Zabdi, the sonne of Zerah, of the tribe of Iudah, was taken.
10 The Lord sayd, &c.) God doeth not simply reprehend Iosue, that he lay along, and bewayled the calamitie of the people: seeing this was the way to obtaine pardon, humbly to fal downe before him: but that he gaue him selfe to sorowe without measure. Although this chiding may be referred rather to the time to come, than to the time past, because he biddeth him make an end of mourning, as if he said, He hath lie… long enough prostrate, he must shake off negligence, for the matter requireth an other remedie. But first, in shewing the cause of the trouble, he prescribeth a meane howe to take it away. Wherefore, he telleth him, that the ende of the battell was therefore vnluckie, for that being offended with the wickednesse of the people, he hath refused the defence of them. We hauehave shewed before, why he transferreth the punishment of one mans sacrilege vntounto the whole people: for, although they were not guiltie in their owne iudgment, nor in the iudgement of other men, yet the iudgement of GOD, by which they were cast into the same condemnation, had secret reasons, of which although perhaps we may soberly enquire, yet cunningly to search them, it is not lawfull. Yet this is a singular example of his clemencie, that extending the condemnation by his owne mouth vntounto them all, yet he executed punishment but vppon one house, which was defiled with the cursed matters. That which followeth doth set forth the greatnesse of the crime, and therefore the particle GAM, is so often repeated: for otherwise they would hauehave sought to extenuate & diminishe the heynousnesse of the offence. Therefore, where he sayth: They hauehave also transgressed the couenant, he signifieth, that they had not lightly offended. And the prohibition that we heard of before, he calleth the couenant: for as it were indenting with the Israelites, he challengeth the first fruites, and permitteth to them the spoile of the whole land. Wherefore he meaneth not the generall couenant, but complaineth that he was deceiued in the things accursed: as he addeth immediately by way of explication, also they hauehave taken of the accursed thinges: and that without sacrilege, while they stole that which he had challenged to his owne vse: the word of lying is taken for defrauding, or deceiuing, as it is often. The last thing is such, as many at the first sight would make small account of it, and yet not without cause it is added as the heape of wickednesse, that the consecrate or accursed thinges are laid vp with their stuffe. For surely, the couetousnesse of gaine doth sometimes intise them that be not altogether wicked: but in hiding and keeping it close, great obstinacie is bewrayed, when the wickednesse is touched with no repentance. In the next verse, the name of Anathema is taken in an other sense, for a curse: because the children of Israel, for the gold that was stolne, were accursed, and almost geuen to destruction.
13 Arise, sanctifie the people, &c) Although the Uerbe KADASH is diuersely taken: yet because he speaketh of purging the people, I doubt not but he prescribeth a solemne ceremonie of sanctification. Therefore in my iudgement they doe not sufficiently expresse the writers minde, which translate it generally, To prepare. But rather, because they were to bee brought as into the presence of GOD, they had neede to be sanctified, that they should not appeare before him in their vncleannesse. And as concerning Iosue, the manner of sanctification is to be noted, that he commaunded the people to purge themselues, according to the Lawe. And although the ceremonie of it selfe had bene to small purpose, yet it was of greate force, to awake the rude people: for that outward oblation ought to bring them vntounto spirituall cleannesse. Their absteyning from thinges otherwise lawfull, did admonishe them, that great and excellent purenesse is required of them. They are tolde before, what shoulde be done, that eueryevery one might examine himselfe more diligently.
Yea, GOD proceedeth by degrees, as if he would geue them time to repent themselues. For, no other reason can be geuen, why he descended from a tribe, to the families, and so to one man, whereby we may knowe the monstr…us follie of Achan, which perhaps ouercome by shame, doubleth his impudencie: while he thrusteth in himselfe boldly with the rest, and doubted not to mocke with God. For, when he seeth himselfe taken, why doeth he not of his owne accord come foorth, and confesse his fault, but s…ubbornly tarrieth out, vntill he be drawen forth against his will? But this is a iust rewarde of them, which doe geue them selues ouer to the Diuell to be blinded. Now, when in the condemnation of his tribe, and afterwardes of his familie, he did plainly knowe, that he was sought out, and bound by the hand of God: why doeth he not then at the last steppe forth, that by yeelding himselfe willingly, he might humbly desire pardon for his offence? It appeareth therefore, that his minde, and all his senses, were bewitched of the Diuell, after he was hardened to committe that wickednesse. But although God doeth not drawe foorth into light all wicked factes, after the same manner, neither alwayes doth vse casting of lottes: yet hath he taught vsus by this example, that nothing is so secreate, but he will open it in due time. In deede the maner of opening will be diuerse: but let eueryevery man thinke with himselfe, that such thinges as are hid from the knowledge of all the world, are not hidde from God, and that it is in his will to make them open. For, although sinne seemeth to be a sleepe, yet it lieth before the doores, and watcheth the miserable man, vntill it hath oppressed him.
19 Then Ioshua said vntounto Achan, My sonne, I beeseche thee giuegive glorie to the Lord God of Israel, and make confession vntounto him, and shewe me now what thou haste done, hide it not from me.
20 And Achan answered Ioshua, and said, In deede I hauehave sinned against the Lord God of Israel, and thus and thus hauehave I done.
21 I sawe among the spoile a goodlie Babylonish garment, and two hundreth shekels of siluer, and a wedge of gold of fiftie shekels weight, and I coueted them, and tooke them: and beholde they lye hid in the earth, in the middest of my tent, and the siluer vnderunder it.
22 Then Ioshua sent messengers, which ranne vntounto the tent, and behold, it was hid in his tent, and the siluer vnderunder it.
23 Therefore they tooke them out of the tent, and brought them vntounto Ioshua and vntounto all the children of Israel, and layed them before the Lord.
24 Then Ioshua tooke Achan the sonne of Zerah, and the siluer, and the garment, and the wedge of golde, and his sonnes and his danghters, and his oxen, and his asses, and his sheepe, and his tent, and all that he had: and all Israel with him brought them vntounto the vallie of Achor.
25 And Ioshua saide, In as much as thou hast troubled vsus the Lord shall trouble thee this day: and all Israel threw stonnes at him, and burned them with fire and stoned them with stones.
26 And they cast vponupon him a great heape of stones vntounto this day: and so the Lord turned from his fearce wrath: therefore he called the name of that place, The vallie of Achor vntounto this day.
19 Then Iosue sayd, &c.) Although Achan is snared by the lotte which seemeth to fall at all aduentures: yet, bycause God pronounced that he would point out as it were with his finger, who was Author of the crime, Iosue doth not examine him doubtfully: but commaundeth him to confesse the matter as alreadie knowne. It is like, this was an usuall forme of charge and adiuration, as in Iohn 9. 24. The scribes and priestes doe adiure the blind man, whome Christ had restored to sight, by the very same woordes, to answere them, as concerning the miracle▪ yet there was a speciall cause why Iosue exhorted Achan to geue glorie to God, for that by denying & refusing to confesse, he should hauehave denied the certaintie of his decree. For now the matter was alredie determined by lotte. Wherefore Iosue commaundeth him simply to subscribe vntounto the sentence of God, and not to increase his wickednesse by pleading in vaine against it. He calleth him sonne, neither scornefully, nor feignedly, but truly and sincerly doth testifie, that he bare a fatherly affection toward him whome he condemned to die. By which example Iudges are taught, so to temper their rigor when they punishe wickednesse, that they put not off the affection of humanitie: and againe, so to be pitifull that they be not slacke and negligent in punishing: finally, let them in such sort be fathers of them, whom they condemne, that seueritie by gentlenesse be not much diminished. Many with faire wordes flatter the poore wretches, feigning that they will forgiue them: but when they hauehave intised them to confesse, they deliuer them straightway to the gallowes, which hoped in vaine to escape vnpunished. But Iosue beeing content to hauehave cited the guiltie person before the iudgement seate of God, doeth not feede him at all with vaine hope of pardon: and …o he is more free to prouounce the sentence which was decreed by GOD against him.
20 Achan answeared, &c.) Because he was amazed, he seeketh not to hide himselfe, nor to extenuate his offence, nor to alledge any colour of excuse: but rather, doth plainely and truely confesse the whole matter. So the holy name of God preuailed more to wrest out this confession, than any other tormentes. And yet this plaine dealing was not a certaine token of repentance: but as one astonished with feare, he doeth openly confesse that, which he would gladly hauehave couered. And it is no new matter, that the reprobate, after they hauehave assaide for a time, all meanes to escape, when they be euen frosen in their vices, soudeinely become voluntarie witnesses against themselues: not that they come to it of their owne accorde, but because God draweth them, and in a manner driueth them headlong against their will. Although this his open confession shall condemne the hypocrisie of many, which with vaine compasse of words seeke to darken the cleere light. For this is an Emphaticall or earnest speache, This and that hauehave I done: which signifieth, that orderly and distinctly he declared euerie part of the matter, how it was done. Neither doeth he onelyonly acknowledge the fact, but neglecting all defence and excuse, he condemneth himselfe also in the qualitie of the facte. I hauehave sinned (sayth he:) which he woulde not hauehave said, but that he acknowledgeth himselfe guiltie of sacrilege: whereby it appeareth, that he excuseth not him selfe, by errour or by ignorance.
22 Iosue sent, &c.) Although it be no straunge matter, that messengers shew their diligence in running and making speede, yet the haste that is here mentioned doeth shewe, that they were all diligent with feare, with all speede to take away the curse from among them. Therefore, because that seuere threatning did vexe and greeue them, I will not be with you vntill you be purged frō the cursed things: not onelyonly to execute the commaundement of Iosue, but muche rather to appease the wrath of God, they ranne with all speede: so when they see before their eyes, the things that were stollen, the cause of the shame and ouerthrow which they susteined, was openly shewed them. For it was saide, that therefore they turned their backes to their enimies, because that being polluted with the things accursed, they were forsaken of the accustomed helpe of God. Now when they see the stollen thinges: it was easie to knowe, that GOD was iustly offended with them. Thereby also they were admonished, that the first fruites of all the lande of Chanaan, should be offered to him wholy vntouched, that the memorie of his liberalitie might neuer fall out of their mindes. They learned also, that seeing the knowledge of GOD doeth pearce into the most secrete corners, that all coueringes and coloures are in vaine, to escape the seueritie of his iudgement.
24 Therfore Iosue, &c.) For two causes he is carried out of the host: first least they should be defiled with his bloud (as God would alwayes hauehave some shewe of humanitie to appeare, euen in lawfull executions:) and secondly, that no infection of the cursed thinges should remaine among the people. Therefore it was an vsuall thing, to doe execution vponupon offenders without the host: that they might more abhorre from shedding of bloud. But now, a rotten member was cut off from the body, and the host purged of filthinesse. And by this we may knowe, that it was a notable example, that the place receiued the name thereby. If the extremitie of the punishment trouble or offend any man: we must alwayes remember, that though our reason come short of the iudgements of God, yet our boldenesse must be restrained with the bridle of godly modestie and sobernes, that we take not vponupon vsus to disallowe that which pleaseth God. It semeth in deed an hard thing, yea, a cruell and barbarous thing, that young children, which were without fault, should be drawen to so extreme punishment, to be stoned and burned. But that the like extremitie was shewed vponupon the brute beastes, it was not so much meruell: for as they were created for mans cause, so they do iustly followe their owners. Therfore, whatsoeuer Achan possessed, perished with him, as accessarie. But that the children should bee stoned and burned for their fathers offence, it was an extreme kind of execution. Ezech. 18.And here God did openly take punishment of the children for their parents crime, contrarie to that which he pronounceth by Ezechiel. But after what manner he destroyeth no innocent, and yet casteth the sinnes of the fathers vponupon the children, I hauehave breefely declared, when I spake of the common destruction of the citie, and the slaughter of all sortes of people. We lament the infantes and children, which were then slaine with the sword, as murthered vniustly, because there appeareth no fault in them. But if we do consider, how much deeper the knowledge of God pearceth, than the vnderstanding of our mind, we will rather stay in his decree, than by aduancing our selues with rashnesse, and mad pride and presumption, cast our selues headlong into destruction. Doubtlesse, God was not moued with vnaduised hatred, to kill the children of Achan so vnmercifully. But although they were the workemanship of his owne handes, and circumcision also was grauen in their flesh, which was no deceiueable token of adoption: yet he adiudgeth them to death. What remaineth here for vsus, but to acknowledge our infirmitie, and giuegive place to his incomprehensible counsell: It may be, that death was profitable for them as a medicine. But if they were reprobates, their damnation could not be to soone. Hereto ioyne, that the life which God hath geuen, he may take away, as often as it pleaseth him, not onelyonly by sicknesse, but by any other kinde of death. A wilde beast shall stay an infant, and rend him in peeces. A poysonous serpent shall bite another, and kill him. One shall fall into the water, another into the fire, another shalbe smothered by his nourse, another shalbe brused with a stone: yea, vntounto some the wombe is their graue before they see the light. It is certeine, that none of these kindes of death doe happen, but by the will of God. Yet for all this, who shall be so bolde, as to pleade against him? And if any bee so mad, that he doe, what shall he preuaile? Hereof we must be persuaded, that none perish by his commandement, but such as he hath appointed to die. But whereas his oxen, his asses, & his sheepe are rehearsed, we may gather, that he was rich inough: that pouertie could not prouoke him to committe this wicked fact: wherein his vnsattable couetousnesse be wrayed it selfe, that he desired stollen goodes, not for necessitie, but for rio…e and excesse.
25 Iosue saide, &c.) This seemeth to be to harde an insultation, as though he purposed to driue the miserable man, whom he shoulde hauehave exhorted to patience, almost into furie and madnesse. Howbeit, I doubt not, but that he spake this for the peoples sake, that it might be a profitable example for them all. I iudge therefore, that he meant not to ouerwhelme Achan with disperation: but in his person to shewe how greeuous an offence it was, to trouble the Church of God. Although it may be, that the proude man complained, that his satisfaction was not receiued, wherby he thought to hauehave bene discharged: and that therefore Iosue, either to reforme or breake his pride and stubbornesse, inueihed more sharpely against him. For by the interrogation it semeth that he did expostulate with him: and when he called God the Iudge, he seemeth to stop the obstinate mans mouth. That all the people threwe stones, it was done in signe of detestation, as if they would testifie, that they were most clere of that crime, which they did reuenge in another, and still did abhorre it. The heape of stones was partly a monument to the posteritie, partly for this cause, that if the place had ben vo…de, some man vnawares might gather vp the parcelles of gold and siluer. For, although God at the first commaunded the gold and the siluer to be offered vntounto him, yet would he not hauehave his sanctuarie polluted with thefte.