A commentary of M. John Calvin, upon the book of Joshua finished a little…A commentarie of M. Iohn Caluine, vpon the booke of Iosue finished a little…

16 And after three days, &c. That within three days after, the error being espied, their lightness was reproved, the speedy punishment ought to have stricken them with more reproach and shame. For so it was known, that through to much negligence, they were more than shamefully deceived, because they would not stay to enquire of a matter that was almost before their eyes. That they take their journey peaceably in that country, that they enter safely into the cities, and find victuals at will, that proceedeth of the fatherly mercifulness of God, which doeth not only pardon their offence, but also turneth into good, that which of right should have been hurtful unto them. And here is declared, that the children of Israel do not exercise any hostility in that country, because the immunity that was promised to the Gibeonites, was confirmed with an oath. Now it is first demanded, Whether the Israelites were bound by any religion, whose purpose was nothing less, than to bind their faith to such deceivers? Then ariseth an other question, Whether it were not in the peoples authority, to break that which the Captains had foolishly and lewdly promised? As touching the general sentence, the religion of an oath ought to be so holy amongest us, that under pretence of error we depart not from those covenants, even in which we have been deceived: seeing the holy name of God is more precious than all the riches of the world. Therefore, though a man have sworn unadvisedly, no loss or hinderance ought to break his promise. And I doubt not but in this sense. David saith, that ¹the true worshippers of God, if they swear to their hinderance, do not change it. For they will rather suffer loss, than by breaking their promise bring the name of God in contempt. Wherefore I determine, if only our private commodity be to be considered, whatsoever we have promised by oath, is to be performed. And by the words it appeareth, that the Israelites were afraid to bring the name of their God in reproach among the nations of Canaan. For I understand, that it is said for vehemence sake: that they sware by ⟨image 54⟩the God of Israel. But there was a special reason, which made it free, for the Israelites not to abide by that deceitful covenant:

16 And after three dayes, &c. That within three dayes after, the error being espied, their lightnesse was reproued, the speedie punishment ought to haue stricken them with more reproch and shame. For so it was knowen, that through to much negligence, they were more than shamefully deceiued, because they would not staie to enquire of a matter that was almost before their eyes. That they take their iourney peaceably in that countrie, that they enter safely into the cities, and find victualles at will, that proceedeth of the fatherlie mercifulnesse of God, which doeth not only pardon their offence, but also turneth into good, that which of right should haue bene hurtfull vnto them. And here is declared, that the children of Israel doe not exercise any hostilitie in that contrie, because the immunitie that was promised to the Gibeonites, was confirmed with an othe. Now it is first demanded, Whether the Israelits were bound by any religion, whose purpose was nothing lesse, than to bind their faith to such deceiuers? Then ariseth an other question, Whether it were not in the peoples authoritie, to breake that which the Capteines had foolishly and lewdly promised? As touching the generall sentence, the religion of an othe ought to be so holy amongest vs, that vnder pretence of error we departe not from those couenantes, euen in which we haue bene deceiued: seeing the holy name of God is more pretious than all the riches of the world. Therefore, though a man haue sworne vnaduisedly, no losse or hinderance ought to breake his promise. And I doubt not but in this sense. Dauid saith, that