A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. XXII.

HEre is shewed first how Joshua dismissed the two Tribes and an halfe to * 1.1 their possessions on the other side of Jordan, praising them for their obe∣dience, and doing hitherto as they had promised, in helping their brethren constantly so long a time in the conquest of Canaan, till all was subdued; and he adjoyneth exhortations to feare God, and blesseth them at their departure, remembring the rich spoiles of the enemies, that they now went home laden withall, willing them to divide them amongst their brethren. The time when this was done, is not set downe but onely in generall, when their brethren had rest; and the foresaid divisions of the Land were made amongst them; but by that which was said before upon Josh 11. 18. it may be gathered that it was af∣ter seven yeares since their comming over Jordan. Comestor saith, fourteen years, * 1.2 but without all ground. Their love and constancy in doing for their brethren, is worthy our imitation, saith Ferus, who are every man for himselfe, and re∣gard * 1.3 not the good of one another. Whereas Joshua chargeth them to walke in the commandements of the Lord, and in his Law: Lyra distinguisheth be∣twixt them, saying, the first setteth forth precepts morall, and the second judi∣ciall * 1.4 and ceremoniall. And he blessed them by a solemne praying for good un∣to them, as Aaron was appointed to blesse the people, Numb. 6. 23. Whereas v. 7. a commemoration is made of the half Tribe of Manasseh receiving their inheritance on the other side of Jordan, and halfe in Canaan, this was done be∣cause, * 1.5 v. 1. mention was made of the half tribe dismissed; if any man should aske why halfe a tribe was sent away, and what became of the other halfe? * 1.6 here the reason is rendred. Touching the charge of dividing the spoiles a∣mongst their brethren, some think that this was no command, but an exhorting of them so to doe, to prevent envie; thus Calvin. But herein I prefer Tostatus, * 1.7 Masius, &c. affirming it to bee a command: For although they that were left at home, fought not, as these did, yet they stood to defend their Confines, if any enemies should in the meane season have come against them. And Mo∣ses had before given an example of dividing with those that stayed by the stuffe, Numb. 31. and this was alwayes followed afterwards, they that went to the Warre had one halfe, and the rest, although many more, the other halfe a∣mongst them; wherein consideration was had of the labour and hazard of the one more then of the other.

The two tribes and an halfe being returned, set up an Altar neare Jordan, at which the other Tribes hearing of it, were through zeale moved to great indig∣nation * 1.8 against them, supposing that it had been made to offer Sacrifices there∣upon, and assembled together to goe to warre against them. But first they send Phinces and ten Princes with him, to see what they had done. These first re∣prove them as falling away from the Lord; but the two Tribes and an half an∣swering, that it was not made for Sacrifice, but for a witnesse, that although they were separated by the River Jordan from the other Tribes where the Ta∣bernacle

was, yet they also belonged to the Lord, lest their children in time to come, should be discouraged by their children from following the Lord: they were fully satisfied, and so was the whole Congregation, when at their returne this was related unto them, and they praised God for their good intention. This fact of the two Tribes and halfe is praised by Ferus, * 1.9 for the care herein shewed of their posterity, that they might be upheld in the true Religion. But Calvin censureth it, because they did it without first * 1.10 consulting with the High Priest, and the rest of the Congregation on this side Jordan, whose advice they should have used herein: and because, how∣soever their intention was good, yet they knew not what an occasion of scandall it might be afterwards. But their care of their posterity certainly was commendable, and would be imitated by all Christian people: how∣soever the circumstance of doing this, no consultation being before had, is no way justifiable. This Altar is said to have been set up in the borders of Jordan, in Canaan, and that it was very great to see to, the vulgar Latine of infinite greatnesse, hyperbolically. Hereby it appeareth that it was not built on the other side Jordan, but on this side, which was the Land of Canaan, * 1.11 wherefore Josephus erred in saying, that they set it up, when they had passed over Jordan, for they did it before, when they were now come to Jordan. And they made it of such a vast greatnesse, that it might be seen afarre off, on both sides of the River.

For the peoples assembling themselves together to fight against them, for * 1.12 this, it was out of zeal to Gods Commandements, whereby it was provided, that there should be but one Altar for all Israel, Exod. 20. 24. Deut. 12. 5, 6. for they thought that they would offer sacrifice here-upon to the Lord, or * 1.13 else leaving him, serve Idols here. And if a City revolted to Idolatry, they were commanded to destroy it, Deut. 13. This zeale of theirs was partly com∣mendable, * 1.14 and by us to be imitated, in that they would not indure in any, [Note.] although most deare unto them, and to whom they had beene oblieged so much for their constant helping them in their warres so long a time, any corruption in religion: for such zeale should every of us have for God, as our places and callings will permit. And partly it was preposterous, because they should first have sent to know the truth, and not so tumultuously first come together, the intent not being known, see Deut. 13. 14. Thou shalt search and make diligent inquiry.

For the Princes sent, Phinees is particularly named, because of his zeale * 1.15 for God shewed Numb. 25. and for this Moses had sent him as chiefe be∣fore against the Midianites; the ten Princes sent with him were according to the number of the nine Tribes and halfe. These come together unto them, * 1.16 and begin with reproofe, as if they had certainly built this Altar with a minde to rebell against God. And they put them in minde of the sinne not long agoe committed in Peor, saying, Is the iniquity of Peor too little for us, * 1.17 from which wee are not cleansed, untill this day, &c? The vulgar Latine, Is it a little matter, that ye have sinned in Bethpeor, the staine of which remaineth in you unto this day? But in the Hebrew it is as before, as Lyra also noteth, argu∣ing * 1.18 against the Latin Translation: for that the Prince slaine then Numb. 25. was not of the Reubenites or Gadites, but of Simeon. From which wee are not cleansed to this day, that is, so as not to have more judgements executed upon us anew for it, if wee provoke God anew by sinning againe in like manner. For although Phinees is said then to have turned Gods wrath away, yet it is not meant so, but being provoked againe, hee would bee ready againe to pu∣nish that sinne over againe together with this. Or, wee are not cleansed, is to bee understood with Calvin both in respect of judgements, and the slaine * 1.19 thereof yet remaining, because it was so fresh in memory. Againe, they offer unto them, if they thought the Land of their possession uncleane with∣out an Altar, to give them Land out of their possessions, where the Lords Tabernacle was, alledging the example of Achan, who alone sinned, but * 1.20 wrath came upon all the Congregation, so that they might much more

feare, if for the sinne of one secretly committed there came wrath upon all, that if they should suffer this, which was a sinne of many, and that open∣ly committed: wrath should much more burne against them all. Hereby it ap∣peareth [Note.] how well they profited by former corrections, wee being by their example taught to have Gods judgements likewise in minde, to make us the more watchfull against sinne, for all time to come. The Rubenites and Ga∣dites, * 1.21 &c. hearing what was laid to their charge, answer with much pas∣sion; and for the clearing of themselves from this foule imputation: appeale to God, and then tell the true cause of their setting up this Altar, as is a∣foresaid; whereas v. 22. it is said, save us not this day, as if they spake thus * 1.22 to the Israelites, it is plainly in the Hebr. of the Lord, let not him save us.

This their answer being heard by all the Congregation, they praised God, * 1.23 that these two Tribes and halfe were cleare from the sinne, of which they had thought them guilty. And in token, that this Altar was built for no * 1.24 other end, but to be a witnesse, that they which dwelt beyond Jordan, had right to bring their sacrifices to the Altar in Canaan, they called it Ed, that is witnesse. Ferus hereupon gathereth, that things done to a good end in * 1.25 the Church of God ought not to be abolished, but if they be abused, the abuse is to be corrected, and they suffered still to remain, and such he saith, are singings, festivals, and images, and fasts, which were ordained for a good end. But when the Image of the Brazen Serpent, which at the first was set up for an excellent end, was abused to Idolatry, Hezekiah uttery abollisht it and is commended therefore.

Notes

• * 1.1

  V. 1, 2, 3, 4. &c.
• * 1.2

  Schol. Hist.
• * 1.3

  Ferus.
• * 1.4

  Lyra.
• * 1.5

  V. 7.
• * 1.6

  V. 8.
• * 1.7

  Calvin. Tostatus. Masius.
• * 1.8

  V. 9. 10.
• * 1.9

  Ferus.
• * 1.10

  Calvin.
• * 1.11

  Lyra. Josephus.
• * 1.12

  V. 11, 12.
• * 1.13

  Lyra.
• * 1.14

  Calvin.
• * 1.15

  V. 13, 14.
• * 1.16

  V. 15.
• * 1.17

  V. 17.
• * 1.18

  Lyra.
• * 1.19

  Calvin. V. 19.
• * 1.20

  V. 10.
• * 1.21

  V. 21.
• * 1.22

  V. 22.
• * 1.23

  V. 32, 33.
• * 1.24

  V. 34.
• * 1.25

  Ferus.