A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Chapter 10
CHAP. X.
JOſhua the Tenth, gives a Narrative of Joſhua's Victory over the five Canaanite-Kings, which conſiſts of three General parts.
The First is, The Occaſion, or procuring cauſe of the War. This is twofold. (1.) Joſhua's utter Demoliſhing of Ai and Jericho. The (2d.) is the gibeonites falling off from the Canaanites to Iſrael in making a League with them, ver. 1.2.
The Second Part is, The preparation for War both in the Five Kings Confederating, and Beſieging Gibeon, and in Joſhua, who was ſolicited to aſſiſt Gibeon againſt the Beſiegers. ver. 3, 4, 5, 6, 7.
The Third Part is, How the Victory was won and improved, ver. 9. to 42.
The Remarks upon the Firſt Part are,
Firſt, The ſtrange Lethargy God had caſt thoſe Kings into, that the Report of all the wonderful Works God had wrought for Iſrael, in drying up the Red Sea, and in the Wilderneſs, and lately in dividing of Jordan to give them an Inlet into their Land, and likewiſe in the Miraculous Overthrow of their ſtrong Frontier City Jericho, neither the Rumour of the former Wonders, nor the ruſhing noiſe of the hideous fall of Jericho's Walls could poſſibly awake them out of their dead Sleep, into which Satan (as God's Jailer) had lull'd them by their long living Intoxicated with plenty of Carnal Delights and ſinful Pleaſures. Outward Words and Works will do nothing, till God bring them to the Heart: That which had awakened the Gibeonites, did not ſo to thoſe Kings of Canaan, till Ai was deſtroyed; this put them into fear, ver. 1.2. that their turn might be next. Jam tua Res agitur, paries cum proximus Ardet Ucalegon?
Their next Neighbours Houſe being on fire, this hardly rouzed them out of that Dead Lethargy; and now they enter into a Confederacy.
The Second Remark is, The chief of thoſe five Confederate Kings, was Adonizedek King of Jeruſalem, ver. 3. therefore is he firſt named, and was moſt Active in the Confederacy, &c. This King Arrogated to himſelf a moſt Glorious Name Adonizedeck, (which ſignifies the Lord of Righteouſneſs) that he might have a greater Veneration from his Subjects. This Name ſignifieth the ſame in effect with Melchizedeck, which is by Interpretation, King of Righteouſneſs, who was likewiſe called King of Salem (as this Man is call'd, King of Jeru-Salem) which is King of Peace, Hebrews Chap. 7. Verſe 2. This High and Glorious Name was a fitter Name for Meſſiah the Prince (who is both the Maker and the Matter of our Peace with God, Eph. 2.13, 14.) than for him who was no better than a Cruel Tyrant, as appeareth from Judg. 1.5.7. ſuppoſed to be the ſame Man, or if he were his Succeſſor, it ſhews that all thoſe Kings under this ſpecious Name, were no better than a Race of Unrighteous Wretches and of Rebels againſt God.
The Third Remark is, That which Alarm'd Adonizedeck, &c. was not only the ruine of Ai, but alſo the Revolt of Gibeon, which was [Achath Gnarai Hommamlakah, Hebr.] one of the Cities of the Kingdom, a Royal City, a chief Mother City, that had now made a League with Iſrael, embrac'd their Religion, and would be glad to do them ſervice, this cauſed thoſe Inſtruments of Sa…an to ſet up their Briſtles, and to ſeek the Deſtruction of that City, fearing, that Iſrael would have both Shelter in it, and Supplys from it, and fearing alſo that other Cities might learn to Revolt by its Example, which the Five Kings would have prevented by inflicting on it exemplary Puniſhment.
N. B. Another Reaſon (for thoſe Kings Warring againſt Gibeon) may be gathered from the Particle Caph, quaſi, or as 'tis ſaid [it was (not one, but) as one of the Royal Cities] ver. 2. Intimating, it was not the Seat of any King (for we no where do read of any King of Gibeon, as we do of other Cities here and elſewhere) but it was equal for Grandeur to any of the Royal Cities, though it had no King, but ſeems to be governed after an Aristocratical manner, by a Senate of Elders, by whoſe Authority (and not in the Name of a King) their Embaſſadors treated with Joſhua, Joſh. 9.11. as Grotius noteth: If ſo, no wonder ſuch a proud Prince, and troubleſome Tyrant, as Adonizedek, ſhould look with an evil Eye upon that State where Democracy was mixt with Aristocracy.
The Fourth Remark is, No ſooner is Gibeon beſieg'd by all thoſe Five Kings of the Mountains (call'd after the Hilly Country of Judea, Luke 1.39.65.) or making their Approaches only with a great Hoſt in order thereunto, but preſently Gibeon diſpatches away a Meſſenger, crying to Joſhua [Come up to us quickly, to Reſcue us, ver. 5, 6. for they make War againſt us, becauſe we have made Peace with thee, ver. 4.
The Argument uſed is, [Slack not thy hand to ſave thy Servants.] Under the Relation of Servants, they challenge the due Right of Protection from a Master. Hereupon Joſhua having firſt conſulted with God, and received encouragement from God, haſtens then (with his Kol gnam Hamilcamah, His Mighty Men of War) to help them in their Diſtreſs, ver. 7.8. In this History may be learned many Myſteries. As,
1. No ſooner is the Soul brought into the Bonds of the Covenant with our Joſhua or Jeſus, but preſently the Spiritual Enemies of the Soul muſter up all their Forces againſt it, as the Five Curſed Kings did againſt Gibeon aſſoon as ſhe had enter'd into a League with Joſhua here. All that will live Godly, muſt ſuffer Perſecution, 2 Tim. 3.12. and through many Tribulations we muſt enter into the Kingdom of God, Acts 14.22. 'Tis not may, but must in both places.
2. The Soul when thus Aſſaulted, muſt immediately ſend the Meſſenger of Prayer to its Joſhua, or Jeſus, crying [Slack not thy hands, but come to us quickly.] As thoſe Gibeonites do here, then Christ will come as the Roe, leaping over Mountains, &c. Cant. 2.8.9.17. to Reſcue it, crying, Come Lord Jeſus, come quickly, Revel. 22.20.
3. As thoſe New Converts the Gibeonites ſhewed their Confidence in that God, whoſe Religion they had newly embraced, therefore ſent they for Joſhua, not at all doubting of Salvation by him: So the like confidence ſhould be found in all New-Converted Souls, that their Joſhua will relieve them, and turn their Spirit of Bondage into the Spirit of Adoption.
Remarks upon the Second part, to wit, Preparations on both ſides.
The Firſt Remark is, On the Enemies ſide a formidable Army is raiſed to deſtroy Gibeon, which, though it had obliged Iſrael, had greatly diſobliged the Canaanites by its defection: Hereupon Adonizedek (being poſſibly ſuperior in Authority, and having a power over the other four Kings) muſters up all his own and their Forces to devour poor Gibeon: He was moſt forward in the Work, becauſe he was neareſt the danger; now the Queſtion was, [Can the Prey, Gibeon, be taken from thoſe Mighty Kings?] God Anſwers it, [The Prey of the Terrible ſhall be delivered, Iſa. 49.24, 25.] as was done here.
The Second Remark is, Joſhua was as ready to defend Gibeon as the Five Kings were to devour it, and he made as much haſte to deliver the Gibeonites, as they had done to deceive him. He kept his Covenant ſincerely with them, without any Equivocation, or Mental Reſervation; that Ieſuitical Doctrine was not put into practice in that Day: Joſhua might have pretended, though we have ſworn not to ſlay you our ſelves, yet are we not bound to keep others from ſlaying you: To this I add the words of Sir Walter Rawleigh, upon this very point and paſſage: His Diſcourſe on it deſerves to be Writ in Letters of Gold, ſaying, [Out of this Hiſtory betwixt Joſhua and the Gibeonites, The Doctrine of keeping Faith is ſo plainly taught as it taketh away all evaſion, it admitteth of no diſtinction, nor leaveth it any hole at all to creep out, no outlet to that cunning perfidiouſneſs of this latter Age, call'd Equivocation: All Worſhippers of Images are Men of an Apiſh Religion. Certainly if it be permitted, by the help of a Ridiculous Diſtinction, or by a God-mocking Equivocation, to ſwear one thing by the Name of the Living God, and to reſerve in ſilence a contrary intent; the Eſtates of Men, the Faith of Subjects to Kings, of Servants to their Maſters, of Vaſſals to their Lords, of Wives to their Husbands, of Children to their Parents, and of all Tryals of Right at Law, will not only be made uncertain, but alſo all the Chains whereby Freemen are bound in the World for publick Society, are broke aſunder. Lamentable it is, that the taking of Oaths now a-days is made rather a matter of Custome than of Conſcience. He breaks no faith, that hath none to break: But whoever hath Faith and the fear of God, dare not play with the ſeverity of God's Commandments by any ſilly evaſions. Thus ſaith Sir Walter Rawleigh.
N. B. This may make a (11th) Evidence of the lawulneſs of Joſhua's League for ſaving the Gibeonites Lives, for then God would not have encourag'd Joſhua in ſo doing, ver. 8. And here we have a (12th) Evidence, that Joſhua ſo carefully and conſcienciouſly keeps this Covenant, &c.
Remarks upon the Third Part, Joſhua's Victory, be many.
The Firſt Remark is, The time when, ver. 9. where we have the manner how he obtain'd it. He marcheth all Night, and fighteth for the Gibeonites all the Day, ſcorning (as once a brave General ſaid) to ſteal a Victory in the Dark, he will have Day-light to be a Witneſs of the Glory of it, and thoſe Curſed Canaanites ſhall behold it in their own Slaughter; though it be ſaid, Joſhua marched all the Night, yet it is not ſaid that in one Nights ſpace he came from Gilgal to Gibeon, for that ſeems impracticable, ſeeing the diſtance between thoſe two places is ſuppoſed to be 26 Miles, too far for an Army to march in one Night, therefore part of the foregoing, or of the following Day may be added to it: However he ſo marched as to ſurprize the Enemy, and to ſet upon them ſuddenly before they were aware of him: The Politicks of War ſay, That a ſecure, ſurprized and unprepared Adverſary is ſooneſt overcome: [foreign] (no lingring, loitering delays muſt be uſed in War) was Caeſar's Motto. He uſed not that trifling trick of [Shall I, ſhall I,] but falls on with expedition: Themiſtocles being asked, how he won ſo many Victories? Did excellently anſwer, I overcome my Friends with patience and my Foes with ſpeed: This latter did Joſhua here.
Objection. But what needed Joſhua put himſelf and his Army to all this toilſom travel by Night (bereaving themſelves of their Natural Reſt, which ſhould have fitted them, for the better fighting the next Day) when he was Aſſured of Victory by the Lord (whom probably he had conſulted with by the Urim and Thummim,) ver. 8. Policy ſeems ſuperfluous.
Anſwer. The Divine Benignity and Bounty of God in giving out any promiſe for Man's Encouragement, muſt never be Interpreted for foſtering Humane Negligence, or for foreſtalling Man's Indeavours, for all prudent means muſt be uſed by Man in a way of Subordination, and ſubſerviency to the Promiſe and Providence of God: Thus did Joſhua here, &c.
The Second Remark is, The means whereby this Victory was obtained: The principal Agent was the Lord of Hoſts; therefore 'tis ſaid, [The Lord diſcomfited them before Iſrael] ver. 10. The Glory of this Victory is Attributed to God: His right Hand, and his holy Arm got himſelf the Victory, Pſal. 98.1. the Inſtruments the Lord uſed herein, are two.
1. Hurling great Hail-ſtones out of Heaven to brain thoſe that Joſhua could not overtake in Flight. And
2. Iſrael's Sword cutting down all they overtook on Earth, ver. 11.19, 20, 21. The Lords Hail-ſtones (mixed with Thunderbolts, as Joſephus ſaith, and Habb. 3.11. makes it probable) did hit and kill more than Iſrael's Sword, and this Miracle was attended with another Miracle, that theſe huge Hail-ſtones ſhould only hit the flying Canaanites, yet altogether miſs the purſuing Iſraelites, who were all along at the very Heels of them, and muſt needs be intermingled with them, ſeeing they ſlew them in their Flight: Therefore 'tis ſaid [The Lord fought for Iſrael, ver. 14.42. melting the hearts of their Enemies, and making them run away in a Fright: God Affrighted them, Joſh. 2.11. and 5.1.
The Third Remark is, The Unparallell'd Trophies of this Glorious Victory, even hung up in Heaven it ſelf (far more famous than thoſe hung up in Weſtminſter-Hall) even in the very Coeleſtial Orbs: Namely, the ſtanding ſtill of the Sun over Gibeon, and the Moon in the Valley of Aialon, ver. 12. while the full Conqueſt was accompliſhed: This was effected by the power of Joſhua's Prayer, and by the force of Joſhua's Faith: For he was ſtir'd up by an extraordinary inſtinct of God's Spirit to pray for this Miracle unto the Lord (this is call'd, His ſpeaking to God, ver. 12.) and he had confidence of ſucceſs. Therefore did he venture to utter his Command upon thoſe two great Luminaries to obey him even in the preſence and Audience of the People, while they were purſuing their Enemies: Joſhua feared that the length of an ordinary Day would not laſt him long enough to compleat his Conqueſt; therefore did he beg of God to lengthen out that Day by the Sun and Moons ſtanding ſtill, that he might have time long enough for his great Work in cutting off thoſe Curſed Canaanites, before they could reach their fenced Cities: Let us (as Moſes did Exod. 3.3.) turn aſide to behold this Bundle of Wonders, taking a proſpect of the particulars both in the Hiſtory and in the Myſtery: Firſt in the Hiſtory.
Firſt, Behold and Wonder that the Glorious Sun of the Firmament (which runs its race with a Gyant-like ſtrength, Pſal. 19.5.) ſhould yet be ſtop'd in its Race-running by the Command of a meer Mortal Man, ſaying only [Shemeſh Dum] Sun be ſilent, Hebr. yet theſe words ſpoke to it, puts a ſpoke into its Chariot-wheel, and hinders this Champion in his full Career, and ſtops this Bridegroom from going down to his Bride, unto whom he is ſaid to haſten, Eccleſiaſt. 1.5. Running Six Thouſand Miles in one Hour, according to the Computation of Learned Artiſts.
Secondly, Behold and wonder that the Primum Mobile, the whole frame of the moveable Heavens ſhould obey the voice of this Man, and ſtand ſtill with the Sun: So that the Supreme Sphere (wherein are the fixed Stars) ſtood ſtill alſo; ſo that the whole Courſe of the Heavenly Bodies was altered. It was no Poetical Phraſe (as ſome interpret, ver. 13.) but it was really done, though no Heathen Writers mention any ſuch halt made in the Heavens, for we have no Authentick Author among them till the Trojan War, which was a Thouſand Years after Joſhua.
N. B. Note well, here was a Sabbath of Heaven for ſuch as had not kept a Sabbath on Earth, which might be juſt ſo many Sabbaths of Years from the Creation, as there were Days in their Solar (or Lunar) Year, or juſt ſo many Jubilees from the Creation, as be Weeks in the Year. This may help to fix Chronology right, as Sadler in his Olbion obſerveth.
Thirdly, Behold and wonder, that not only the Sun and the Heavens, but alſo the Maker himſelf of the Sun and the Heavens, even the great God of both Heaven and Earth did obey the Voice of a Man, ver. 14. This was what God promiſed, that Man ſhould Command God, concerning the Work of his hands, Iſa. 45.11. Oh Glorious Condeſcenſion, that a Mortal Man ſhould Command the Immortal God, &c.
Fourthly, Behold and wonder, that one Day ſhould become two Days, without any Night intervening: There was no Day like this, ver. 14. not only becauſe God obeyed Man as above, but alſo becauſe of the length of this Day, being as long as two Days, for the Sun is ſaid to make an Halt, and hasted not to go down about a whole Day, ver. 13. That is, for the ſpace of a whole Artificial Day between Sun-Riſing and Sun-Setting, for that was the Day which Joſhua both needed and deſired, a Day to give him Light for his Work, that the Night might not come too ſoon to hinder his purſuit and Slaughter of the Enemy: No Day was like this in length about that Climate (the Compariſon being ſo limited, and not of Univerſal extenty for the Hyperboreans, as Greenland, &c. have a longer Day of half a Year long) no not Hezekiah's Day wherein the Sun run back ten degrees, which (as ſome compute) conſiſted of 32 Hours, but this Day conſiſted of 36 Hours, if not of 48 according to the Opinion of others.
Secondly, As to the Mystery.
Firſt, Behold and wonder, How the Sun's ſtanding ſtill ſo long over Gibeon without Variation, could not but greatly confirm the Faith of thoſe New-Converts the Gibeonites, when they ſaw God's Glorious Candle ſhine upon their Heads ſo long together without any declining, as that was the expreſſion of Job's comfortable time; Job 29.3. ſo this was a Confirmation of their Embracing Iſrael's God.
Secondly, Behold and wonder how Joſeph's Prophetick Dream was here fulfilled. There it was foretold that the Sun and Moon ſhould do obeiſance to Joſeph himſelf: But here it is performed that the Sun and Moon do Obeiſance to a Son of Joſeph, even to this Joſhua, as Gen. 37.9. Hereupon this Miracle was ſealed with a Miraculous Day of three Days long, as Dr. Lightfoot ſaith.
Thirdly, Behold and wonder, how great is the power of Prayer, even a kind of Omnipotency is aſcribed to it, as Luther ſaid, It hath a Command over all the Elements. As, (1.) Over the Air, Jam. 5.17. (2.) Over Fire, 2. Kings 1.16. and 1 Kings 18.37, 38. (3.) Over Water, Exod. 14.15, 16. And (4.) Over the Earth, Numb. 16.29, &c. Pſal. 106.17. Yea, (5.) Over the Sun and Moon here. (6.) Over the Angels, 2 Kings 6.17. (7.) Over God-Man, Chriſt the Lord of Angels, Gen. 32.26. Hoſ. 12.4. and Matth. 15.26.28. (8.) And Laſtly, Over the Great God, Exod. 32.10. where God beſpeaks his own freedom, as if Moſes's Devotion had been ſtronger than God's Iudignation, ſaying, Let me alone: So here and Iſa. 45.11.
Fourthly, Behold and wonder, How in the Goſpel a more Glorious Sun, than this Sun of the Firmament, ſtood ſtill, even the Sun of Righteouſneſs, Mal. 4.2. when blind Bartimeus cryed to him: 'tis ſaid expreſly [Jeſus ſtood ſtill] Mark 10.49. becauſe he had power with Chriſt by his ſtrong Faith breaking through all Obſtructions (as the clouded Sun doth, &c.) caſting away his Coat, though a Beggar, he ſtands not upon the loſs of it, and above all in ſtopping this Sun of Righteouſneſs in his Journey. Therefore his Name is celebrated in the Goſpel, when many Mighty Monarchs are either paſſed over in ſilence, or elſe lie ſhrouded up in the Sheet of Shame: Oh that we with our cries could conſtrain Chriſt to ſtop his departure from us, as they did, Luke 24.29. crying:
Veſpera jam Venit, nobiſcum Chriſte maneto,
Extingui lucem ne patiare tuam.
'Tis towards Evening: Oh that at Evening time it may be light, as is promiſed, Zech. 14.7.
The Fourth Remark is, Joſhua's prudent improvement of this Glorious Victory: He, like a Politick (as well as Pious) General, purſueth his preſent Conqueſt, which, if Hannibal had done after he won the Field at Cannae, he might have taken Rome it ſelf, but omitting that opportunity, when afterwards he would have won it, he could not: Hence had he this Character. Vincere ſcis Hannibal, uti Victoria neſcis. Hannibal knew how to get a Victory, but he knew not how to improve it: Joſhua is wiſer here, as it appeareth in many Particulars.
Firſt, In not ſuffering his Soldiers to have any Avocation from the purſuit of their Enemies, they muſt not loiter in taking the Plunder and Spoils of the Field they had won, nor linger in ferreting out the Five Kings that were hid in a Cave; &c. but they muſt purſue, and ſlay all they could overtake, ver. 19.20. until a ſmall Remnant only remained that reached their fenced Cities.
Secondly, While one part of Iſrael's Army were employed in a cloſe and continued purſuit, Joſhua wiſely with the other part thereof laid Siege before Makkedah, and ſecured the Five Kings, that had hid themſelves in an Adjacent Cave, confining them there as Mice in a Trap, until the Conqueſt was compleated, ver. 21.
Thirdly, After a full Victory, he hales out the Five Kings out of their Hole wherein they hid themſelves (not once thinking, that their own Sins and God's Vengeance would find them out, Numb. 32.23. Amos 9.2. Pſal. 139.8, 9, 10.) and draws thoſe five Mice out of the Trap, whereinto themſelves had voluntarily run, and where they might gnaw long enough, but get out they could not, till fetched forth, &c. ver. 22, 23.
Fourthly, He cauſed his Captains to put their Feet upon the Necks of thoſe Kings, before their Execution, ver. 24. This was done, not from any inſolent Contempt of their Dignity, now in Miſery, (which is no better than Barbarous Inhumanity to inſult over the proſtrate, praying for mercy. Satis est proſtrâſſe Leoni, A Lyon will not tear the Beaſt that falls down before him) but Joſhua did it from a Special Instinct of God's Spirit, if not by a direct Divine Command, upon weighty Grounds. As,
1. That the Promiſes of God might be accompliſh'd, as, [Thou ſhalt tread upon their high places] Deut. 33.29. which is interpreted, the Necks of Iſrael's Enemies. So Pſal. 91.13. and 110.1. and 149.8.
2. That the Captains might be confirmed in their Confidence of a compleat Conqueſt over Canaan, whereof this Act was the hanſel and firſt fruits in the beginning of the War.
3. That Joſhua's Deteſtation of their Tyranny and Outragious Impieties might the better appear by thoſe bitter Puniſhments, which they ſuffered and which their Sins deſerved.
4. That Iſrael might be made hereby to abhor the Idolatries and wicked Practices of Canaan, for which God inflicted ſuch ſevere Puniſhments upon Princes and People.
5. That no fooliſh pitty ſhould be ſhewn to wicked Kings, who ſin both by Imitation, (Magnates Magnetes, Lords are Load-ſtones,) and by Imputation alſo; Delirant Reges plectuntur Achivi: People ſmart for their Sins, and therefore had Joſhua ſpared them he had certainly ſinned as Saul did in ſparing Agag, 1 Sam. 15.33. and as Ahab did in ſparing Benhadad 1 Kings 20.42.
6. And Laſtly, That Joſhua herein might be a Type of our Bleſſed Jeſus, who inableth his choſen not only to Conquer all their Spiritual Enemies, even Principalities and Powers, Rom. 8.37, 38. but alſo to triumph over them, 2 Cor. 2.14. and who promiſeth to tread Satan himſelf under their feet ſhortly, Rom. 16.20. This is done perfectly for them at their Deaths, but more eſpecially at that Day of the General Judgment, then ſhall all their Foes, not only all Temporal, but even all Spiritual Foes (Satan, Sin, and Death) ſhall be made their Foot-stool, Pſal. 110.2. Hebr. 1.13. and 10.13. 1 Cor. 15.24, 25, 26, 27, 28. Yea even in this Life of Chriſt's Choſen, they do find in their Spiritual Warfare that the force of thoſe their Foes is much abated in the Battle, Christ confines the Dragon in a Chain, Revel. 20.1, 2. and hath ſo broke that Old Serpent's Head, that he can trouble us only with Tail-tentations; 'twas bravely ſpoke by an Holy Martyr, though that Curſed Serpent ſhoot his Sting into our Heels (for that is all he can reach) and ſo make us to halt, yet let us go on, though halting, even to Heaven, out of which happy place that unholy Spirit is caſt.
The Fifth Remark is, Joſhua's Politick Conduct, who, like a Prudent General, improved this Prodigious Victory to the utmoſt, he makes no laſie Halts, under pretence of Refreſhing his Army, &c. But purſueth his Conqueſt while all the Country was ſtruck with Terrour: No ſooner had he ſlain thoſe Five Kings, and then Hang'd them up for a Dread to others, after that, Burying them in the ſame Hole where they had hid themſelves, ver. 26, 27. But immediately he Aſſaults the Cities of thoſe Five Kings ſucceſfully, as well as ſucceſſively one after another, beginning with Makkedah, he takes it upon that Day whereon the Five Kings were Hang'd, ver. 28. and ſo he goes on, with that admirable ſpeed and ſwiftneſs, more like a Thunderbolt than a Warriour, Conquering all before him: Caeſar's Character was, [Veni, Vidi, Vici.] I came ſaw and overcame, but more truly Joſhua, ſubduing Cities and Countries, as it were only with a Look; He marches from Makkedah and takes Libna, ver. 29.30. then Lachiſh. ver. 31, 32. then Gazer, ver. 33. then Eglon, ver. 34.35. then Hebron, ver. 36, 37. and laſtly, Deber, ver. 38, 30. Killing Men, Women and Children in all thoſe ſeven Cities: Nor may this be call'd an Act of Cruelty in Joſhua' ſlaying ſo many Thouſands of all Sorts, Sexes and Ages. Seeing he had an expreſs Command for ſo doing from the Lord, who is Juſtice it ſelf, and cannot command any thing that is unjuſt, ver. 40. So it was Obedience not Cruelty, &c.