Question XXVI. Why was this whole ceremony undertaken?

Lyranus says this ceremony was undertaken for the thanksgiving for the victory at Ai. Abulensis opposes him (q. 16): “It must be said,” he says, “[that] that immolation of victims was in no way for rendering thanks for the victory obtained, but for obeying Moses, who had commanded it to be done after the entry into the land (Deut. 11 and 27).” And indeed this is the primary cause; but there is no harm in seeking other causes too. For why did Moses command this? [Was it] not, first, that for so many and so great benefits received and to be received, there might also be an action of thanks? Origen (homily 9, at the beginning): “after JESUS had overthrown Ai, it was fitting [that] he offer to the Most High some worthy gift — the gift of all — for so great a victory.” Secondly: A covenant with God — as in Exod. 24 — deservedly had to be renewed by the Israelite people at the entrance upon this land and upon such great victories. Thirdly: By a solemn rite the consecration of this land had to be begun, as Calvin — [though] an enemy to the consecration of places — confesses. Fourthly: Particular causes too can be sought from the several [things] which were done. Fifthly: that it might be a document [lesson] to us [of] what we ought to do, when through the tears of penitence we enter into a new life, and cut down the spiritual Jericho and Ai. We must proceed to the mountains of blessings and cursings, of prosperities and adversities — the Northern and the Southern. There [we] must sacrifice to the Lord; there [we] must erect stones, and inscribe [them] with Deuteronomy — with the new, I say, and latter law of a better life; with the lime of divine grace the inborn roughness of [our] depravities must be smoothed; the blessing must be received from the true JESUS; the Law must be heard from the priests — and the denunciation of eternal goods and evils. But [there is] more of allegory in the next question now [following].