Most fruitful [and] learned co[m]mentaries of Doctor Peter Martyr Vermil Florentine, professor of divinity,…Most fruitfull [and] learned co[m]mentaries of Doctor Peter Martir Vermil Florentine, professor of deuinitie,…

Behold I have given the land into his hands. God showeth forth in this place his liberal & bountiful goodness. He doth not only give answer to that which he was demanded, but also addeth thereunto a most notable promise. He first appointeth ⟨p. 9⟩the tribe by name, which he will have to make war first before the other tribes against the Canaanites. Then he promised to give them the land of the Canaanites which he did to their great commodity, for he made the Jews more cheerful to fight, in that he said that he would help them. Moreover, he would not have the possession of those regions ascribed unto their own strength or power, but unto him self. Ye shall not take it (saith he) but I have delivered the land into their hands. And he useth a verb of the preterperfect tense, whereby the certainty of his sayings should be expressed.

Behold I haue geuen the land into his hands. God sheweth forth in this place his liberal & boūtefull goodnes. He doth not only geue answer to yt which he was demaūded, but also addeth therunto a most notable promise. He first appointeth ⟨p. 9⟩the tribe by name, which he wyll haue to make warre first before the other tribes against the Chananites. Then he promised to geue them the land of the Chananites whych he dyd to their great commoditye, for he made the Iewes more cherefull to fight, in that he sayde that he woulde helpe them. Moreouer, he wold not haue the possession of those regions ascribed vnto their own strength or power, but vnto him selfe. Ye shall not take it (saith he) but I haue deliuered the land into their handes. And he vseth a verbe of the preterperfect tense, wherby the certainty of hys sayinges shoulde be expressed.

Of this place we may justly gather,¹ that in business which we take in hand what so ever they be, God must always be asked counsel of. And this may be proved not only by this example, but also by infinite other which the treasures of the holy scriptures minister unto us, to which cometh a most strong reason. What so ever is not of faith (saith Paul) is sin, whereby it followeth, that no man should attempt any thing without faith. And that is no faith which leaneth not to the word of God. For as the same Apostle hath taught,² faith cometh of hearing, and hearing cometh by the word of God, which word we cannot have by any other accustomed rule and ordinary way, than out of Gods oracles which have been set forth unto us in the holy scriptures.

Of this place we may iustlye gather,¹ that in busines which we take in hande what so euer they be, God must alwaies be asked counsel of. And thys maye be proued not onely by this example, but also by infinite other whych the treasures of the holye scriptures minister vnto vs, to which cōmeth a most strong reason. What so euer is not of faith (sayth Paul) is synne, wherby it followeth, that no man should attempt any thing without fayth. And that is no fayth whych leaneth not to the woorde of God. For as the same Apostle hath taught,² faith commeth of hearing, and hearing commeth by the woord of God, which woord we cannot haue by any other accustomed rule and ordinary way, than out of Gods oracles which haue bene set foorth vnto vs in the holy scriptures.

1. 1We must ask counsel of God when we take any things or affairs in hand.We must aske counsel of God when wee take any thinges or affaires in hād.
2. 2From whence the word of God is to be sought.From whence the woord of God is to bee sought.

And it were good to mark the difference which is found between the asking counsel of God in the old time and ours at this present.¹ They were very much careful for the success of things, and they almost desired always to know when they took wars in hand, or attempted any other thing, whether they should speed well or il in them. And that was not hard for them to do, for they had an oracle prepared of God for them for that purpose. And God had promised that he would answer them out of the mercy seat, what soever they should demand or ask of him. But we, if we should ask counsel of the holy scriptures for the success and end of our enterprises and purposes, concerning earthly infelicities and misfortunes, we should seem, and that not unworthily, to play the fools. For there is no place there at all, which answereth any thing for our singular and private things. But that only remaineth for us to enquire for, whether that which we begin or go about, be allowed to be just, holy, and acceptable to God by the testimonies of the holy scriptures.

And it wer good to marke the difference which is found betwene the asking counsel of God in the old time and ours at this present.¹ They were very much carefull for the successe of thinges, and they almost desyred alwayes to knowe when they tooke warres in hand, or attempted anye other thyng, whether they should speede wel or il in them. And that was not hard for them to do, for they had an oracle prepared of God for them for that purpose. And God had promysed that he would answer them out of the mercy seate, what soeuer they should demaunde or aske of him. But we, if we should aske counsel of the holye scriptures for the successe and end of our enterprises and purposes, cōcerning earthly infelicities and misfortunes, we should seeme, and that not vnwoorthily, to play the fooles. For there is no place there at all, which answereth anye thyng for our singular and priuate thinges. But that onelye remayneth for vs to enquire for, whether that which we begyn or go about, be allowed to be iust, holy, and acceptable to God by the testimonies of the holy scriptures.

1. 1Howe we and the elders do diversly ask coū sell of God.Howe wee and the elders do diuersly aske coū sel of God.

1. 1Why we have not oracles as the Jews hadWhy we haue not oracles as the Iewes had
2. 2How we ought to behave our selves in asking counsel of God.How we ought to behaue our selues in asking counsel of God.

3. And Judah said unto his brother Simeon: Go up with me into my lot, that we may fight against the Canaanites, and I will also go with thee into thy lot. And Simeon went with him.

3. And Iudah said vnto his brother Simeon: Go vp with me into my lot, that we may fight agaynst the Chananites, and I wyl also go with thee into thy lot. And Simeon went with hym.

The tribe of Judah doth associate to it self the Simeonites to make war against the Canaanites, which most evidently testifieth that the answer of God did not speak of any one singular man, but of the whole tribe of Judah. For neither Othoniel, ¹nor yet Caleb had any brother which was called Simeon, and therefore there is no mention made of them by Gods oracle, but it comprehendeth the whole tribe of Judah. But the cause why Simeon is called of Judah to be as a companion of his war, and that they two aided one an other is, because the possession of the tribe of Simeon was mingled and scattered among the fields and countries belonging to the tribe of Judah. Neighbourhood therefore made them to defend and succour one the other. And this conjunction of these two tribes is most manifestly gathered out of the .xv. chapter of the book of Joshua. ²Let us learn hereby, that it is not against the true faith for us to use usual aides and mans strength, when occasion serveth, to obtain the easier those things which God of his goodness hath liberally promised unto us. God had promised unto the tribe of Judah, that he would give the land of Canaan into their hands, which although they of Judah faithfully believed, yet were they not afeard to call unto them the Symeonites which were their neighbours, that they might be aided of them in their fight. For by that means they thought they should be the stronger to overcome their enemies. Christ hath no otherwise confuted the devil, which counselled him to cast him self down head long, under the pretence of Gods promise, wherein he said, that he had now committed his health to the Angels, which sentence he put forth out of the holy scriptures. But the Son of God answered, that God must not be tempted, but he must rather use stairs which were made for that purpose, to serve to come down by. Moreover, all they are counted to tempt God, which trusting to gods promises do neglect humane help, which are already or may be easily prepared and gotten. David in the latter book of Samuel setteth him self forth unto us as an example, who being wonderfully adorned with the promises of God, used for all that in the insurrection of Absalom, not only to fly away, but also the diligence of Chusay the Arachite and of the Priests.

The tribe of Iudah doth associate to it selfe the Simeonites to make warre against the Chananites, which most euidentlye testifieth that the answer of God dyd not speake of any one singuler man, but of the whole tribe of Iudah. For neither Othoniel, ¹nor yet Caleb had any brother which was called Simeon, and therefore there is no mencion made of them by Gods oracle, but it comprehendeth the whole tribe of Iudah. But the cause why Simeon is called of Iudah to be as a companion of hys warre, and that they twoo ayded one an other is, bycause the possession of the tribe of Simeon was mingled and scattered among the fieldes and countries belonging to the tribe of Iudah. Neighbourhed therefore made them to defende and succour one the other. And this coniunction of these two tribes is most manifestly gathered out of the .xv. chapter of the booke of Iosua. ²Let vs learne hereby, that it is not agaynst the true fayth for vs to vse vsual aydes and mans strength, when occasion serueth, to obtayne the easelyer those thinges which God of his goodnes hath liberally promised vnto vs. God had promised vnto the tribe of Iudah, that he would geue the land of Chanaan into their handes, which althoughe they of Iudah faythfullye beleued, yet were they not afeard to cal vnto them the Symeonites whych were their neighbours, that they myght bee ayded of them in their fight. For by that meanes they thought they should be the stronger to ouercome their enemies. Christ hath no otherwyse confuted the deuyl, which counselled hym to cast him selfe down hed long, vnder the pretence of Gods promise, wherin he sayd, that he had now committed his health to the Angels, whych sentence he put foorth out of the holye scriptures. But the sonne of God answered, that God must not be tempted, but he must rather vse staires which were made for that purpose, to serue to come downe by. Moreouer, al they are counted to tempt God, which trusting to gods promises do neglect humane helpe, which are already or maye be easelye prepared and gotten. Dauid in the latter booke of Samuel setteth him selfe foorth vnto vs as an example, who beyng wonderfullye adourned with the promises of God, vsed for al that in the insurrection of Absalon, not onely to flye away, but also the diligence of Chusay the Arachite and of the Priestes.

1. 1Why Simeon is taken into fellowship with Judah.Why Simeon is taken into felowshyp wyth Iudah.
2. 2It is not against faith to use the aid of men.It is not agaynst fayth to vse the ayde of men.

Yea and Paul the Apostle as it is written in the Acts of the Apostles, although his only confidence was in Christ, yet he appealed unto Cesar, & made a dissension between the Pharisees and Sadducees, and testified that he was a Citizen of Rome. It is evident therefore by these manifest examples, that we must use the help of nature and wisdom to obtain those things, which God hath promised to give us.¹ Wherefore the young men of our time are diligently to be admonished to labour to attain unto languages, good arts and sciences, and that with great study. Which they may (when opportunity serveth) use in preaching and defending ⟨p. 10⟩the Gospel. For although God have promised that the preaching of his word shall be fruitful through the benefit of his spirit: yet must every man instruct him self in his vocation according to his ability. Neither ought men to brag out of season (as fanatical men are accustomed to do) God according to his promise will be with us when we shall speak. He hath promised in deed, and will surely perform, when time will not serve, or that a man can not either think or meditate what to speak. But if liberty be given, and leisure granted to find, dispose, and wisely to devise those things which we should speak, then can we not be excused, but that we tempt God, when as we neglect to do these things. Yea rather let us pluck all things unto us, what so ever they be, so far forth as godliness permitteth, and occasion offereth it self, to help our labour to obtain those things which are already promised us.

Yea and Paul the Apostle as it is written in the Actes of the Apostels, althoughe his onelye confidence was in Christ, yet he appealed vnto Cesar, & made a discension betwene the Pharisies and Saduces, and testified that he was a Citizen of Rome. It is euident therfore by these manyfest examples, that we must vse the helpe of nature and wysdome to obtayne those thinges, which God hath promised to geue vs.¹ Wherefore the yong men of our tyme are diligently to be admonished to labour to attayne vnto languages, good artes and sciences, and that wyth great study. Which they may (when oportunity serueth) vse in preaching and defending ⟨p. 10⟩the Gospell. For although God haue promised that the preaching of hys woord shalbe fruitful through the benefite of his spirite: yet must euerye man instruct him selfe in hys vocation according to his hability. Neyther ought men to bragge out of season (as phanatical men are accustomed to do) God according to hys promyse wyl be with vs when we shal speake. He hath promised in dede, and wyll surely perfourme, when tyme wyl not serue, or that a man can not either thincke or meditate what to speake. But if libertye be geuen, and leasure graunted to fynde, dispose, and wysely to deuise those thinges which we should speake, then can we not be excused, but that we tempt God, when as we neglect to do these thinges. Yea rather let vs plucke all thinges vnto vs, what so euer they be, so farrefoorth as godlynes permitteth, and occasion offereth it selfe, to helpe our labour to obtayne those thinges which are already promised vs.

1. 1Yong men are to be exhorted to good studies

Furthermore,¹ this conjunction of Judah with Simeon doth admonish the readers, that it is lawful in those wars which are taken in hand justly to make a league, whereby Princes or public weals may be joined together to defend honest things,² as Judah now joined fellowship with the Symeonites to fight against the Canaanites. But this must be taken heed of, that such conjunction and league be joined together without fault, neither ought the godly to join them selves in league with the ungodly. For the scripture reproveth Jehoshaphat, who otherwise was a godly king, for making league with wicked Ahab, and other kings are often times reprehended by the Prophets, for joining them selves in league either with the Egyptians, or else with the Assyrians. But surely this Simeon was of the same region that Judah was, and both their endeavours tended to this end, religiously to fulfil the will of God. I know there be some which by the example of Asa king of Judah being well praised, defend such leagues made with Infidels. For he being grievously oppressed of Basa king of the ten Tribes, as it is written in the first book of the Kings, sent unto Benadab king of Syria (as appeareth in the .xvi. chapter) a certain some of gold and silver, and he made a covenant with him of that condition that he should invade the king of Israel, whereby he might be delivered from his oppression. But they which affirm those things, should consider with them selves two things. First, that the kingdom of the ten Tribes had now fallen from God, and from worshipping of him. Wherefore if an ungodly king was stirred up against it, the same is not for all that to be conferred with those, which confessing them selves to be Christians, do incense Tyrants which are of a strange religion against other Christians. Besides that, this deed of Asa king of Judah is mentioned in the holy scriptures. But we cannot find that it was allowed to be well done. Yea if we look upon the latter book of Chronicles the sixteen chapter, we shall see that that king was most grievously rebuked of God by the Prophet for such a wicked deed. For it is thus written: At that time came Hanani the Sear to Asa king of Judah, and said unto him:

Furthermore,¹ this coniunction of Iudah wyth Simeon doth admonishe the readers, that it is lawful in those warres which ar taken in hand iustly to make a league, whereby Princes or publique weales maye be ioyned together to defende honest thynges,² as Iudah now ioyned fellowshyp wyth the Symeonites to fyght against the Chananites. But thys must be taken heede of, that such coniunction and league be ioyned together wythout fault, neyther ought the godly to ioyne them selues in league wyth the vngodlye. For the scripture reproueth Iosaphat, who otherwyse was a godly kyng, for making league wyth wycked Achab, and other kynges are often tymes reprehended by the Prophetes, for ioyning them selues in league eyther wyth the Egiptians, or els wyth the Assirians. But surelye this Simeon was of the same region that Iudah was, and both their endeauours tended to thys ende, religiously to fulfyl the wyll of God. I knowe there be some whych by the example of Asa kyng of Iudah beyng well praysed, defende suche leagues made wyth Infidels. For he beyng greuouslye oppressed of Basa kyng of the ten Tribes, as it is wrytten in the fyrst booke of the Kynges, sent vnto Benadab kyng of Siria (as appeareth in the .xvi. chapter) a certayne somme of gold and syluer, and he made a couenant wyth hym of that condicion that he shoulde inuade the kyng of Israel, whereby he myght bee deliuered from hys oppression. But they whych affirme those thynges, should consider wyth them selues two thynges. Fyrst, that the kyngdome of the tenne Tribes had now fallen from God, and from woorshypping of hym. Wherfore if an vngodlye kyng was styrred vp agaynst it, the same is not for all that to be conferred wyth those, whych confessing them selues to be Christians, do incense Tyrannes whych are of a straunge religion agaynst other Christians. Besydes that, thys deede of Asa kyng of Iudah is mencioned in the holy scriptures. But we cannot fynde that it was allowed to be well done. Yea if we looke vpon the latter booke of Chronicles the syxtene chapter, we shall see that that kyng was most greuously rebuked of God by the Prophet for suche a wycked deede. For it is thus wrytten: At that tyme came Hanani the Sear to Asa kyng of Iudah, and sayde vnto hym:

1. 1Princes & public weals may make leagues sometimesPrinces & publicke weales may make leagues somtimes
2. 2The godly ought not to join them selves with the ungodly.The godly ought not to ioyne them selues wyth the vngodly.

because thou haste trusted in the king of Syria, and not rather put thy trust in the Lord thy God, therefore is the host of the king of Syria escaped out of thine hand. Had not the Ethiopes and they of Ludim an exceeding strong host with many Chariots and horsemen? And yet because thou diddest put thy trust in the Lord, he delivered them into thine hand. For the Lord and his eyes behold all the earth, to strengthen them that are of perfect hart toward him. But thou herein hast done foolishly, and therefore from hence forth thou shalt have wars. &c. For I showed before that we might without danger discommend this example which they bring of this king, when as God doth so sharply chasten him by his Prophet. But we will entreat of this more largely afterward.

bycause thou haste trusted in the kyng of Siria, and not rather put thy trust in the Lorde thy God, therefore is the hoste of the kyng of Siria escaped out of thyne hande. Had not the Ethiopes and they of Ludim an exceadyng strong hoste wyth many Chariotes and horsemen? And yet bycause thou dyddest put thy trust in the Lorde, he delyuered them into thyne hand. For the Lorde and hys eyes beholde al the earth, to strengthen them that are of perfect hart towarde hym. But thou herein hast done foolyshly, and therfore from hence foorth thou shalt haue warres. &c. For I shewed before that we myght without daunger discommende thys example whych they bryng of thys kyng, when as God doth so sharpelye chasten hym by hys Prophet. But we wyll entreate of thys more largely afterward.

4 And Judah went up, and the Lord delivered the Canaanites and Pherezites into their hands and they smote them in Bezek to the number of ten thousand men.

4 And Iudah went vp, and the Lorde deliuered the Chananites and Pherezites into their handes and they smote them in Bezek to the number of ten thousand men.

The victory which the two tribes obtained over the Canaanites is described, and according to the manner of the holy Scripture, the same is set forth and comprehended in few words, afterward the manner how the thing was done is more amply expounded. Now briefly is declared that they of Judah obtained the victory and slew ten thousand of their enemies.

The victorie whiche the two tribes obteyned ouer the Chananites is described, and accordyng to the manner of the holy Scripture, the same is set forth and comprehended in fewe wordes, afterward the maner howe the thyng was done is more amplye expounded. Now briefly is declared that they of Iudah obteyned the victorie and slew ten thousand of their enemies.

¹And the Lord delivered the Canaanites. The holy Scripture observeth his old order, to say that they which are overcome in battle are delivered into their enemies hands by God, and speaketh thus to admonish us, that victory is not the work of our own strength, but of the goodness and counsel of God. Wherefore soldiers and emperors when they have the upper hand in battles, they must bridle them selves from boasting and glorying, which Jeremiah also faithfully giveth counsel to do. For he saith, let not him that is mighty glory in his own strength. Nebuchadnezzar king of the Babylonians foolishly despising this, was so vexed & tossed with madness, that he was almost changed into a dumb beast. Wherefore the administration of the kingdom was taken away from him, & he lived in great misery of long time, who out of doubt had not fallen into so great misfortune, if (as it was mete) he had confessed that what soever he had gotten was given him by the providence and counsel of God. But as Daniel mentioneth, he being puffed up with the nobleness and dignity of his acts, most presumptuously and proudly bragged of them: for he said, that in the strength and might of his own arm, he had established the kingdom of Babylon.

¹And the Lord deliuered the Chananites. The holy Scripture obserueth his olde order, to say that they whiche are ouercome in battaile are deliuered into their enemies handes by God, and speaketh thus to adminishe vs, that victory is not the worke of our owne strength, but of the goodnesse and counsel of God. Wherfore souldiours and emperours whē they haue the vpper hand in battailes, they must bridle them selues from boasting and gloryeng, which Ieremy also faithfully geueth counsell to do. For he sayth, let not him that is mightye glory in his owne strength. Nebuchadnezar kyng of the Babilonians folishely despising this, was so vexed & tossed with madnesse, that he was almost chaū ged into a dumbe beaste. Wherefore the administration of the kyngdome was taken away from him, & he liued in great misery of long time, who out of doubt had not fallen into so great misfortune, if (as it was mete) he had confessed that what soeuer he had gotten was geuen him by the prouidence and coūsel of God. But as Daniel mencioneth, he being puffed vp with the noblenesse and dignitie of his actes, most presumptuously and proudly bragged of them: for he sayd, that in the strength and might of hys owne arme, he had established the kyngdome of Babilon.

1. 1Why such as are overcome are said to be delivered of God into the hands of their overcommers.Why suche as are ouercome are sayde to be deliuered of God into the handes of their ouercommers.

In the books of the Ethnics thou shalt very seldom or peradventure never find any such kind of speech. For men which are destitute of faith, do not ascribe those good things unto god, which they think they have attained unto by any labour or industry. Yea and they ascribed the chances of war not to come by the favour of God, but by strength and policy, and sometimes by fortune. Wherefore Cicero in his book of divination affirmeth that the victory of the Decianes which they got by vowing of them selves to the people of Rome,¹ was an excellent and politic devise of war. So far is he from attributing it to the providence of the gods. They knew (saith he) that the strength & force of the Roman people was such that if they saw their captains either to be in extreme dangers, or else to be slain, or to be taken of their enemies, that they would by no means suffer such dishonour, and thinking with them selves by that means to stay the flight, they thrust them selves into the thickest of their enemies, setting before them the show of their vow and religion. So that by that means the harts of the soldiers in manner discouraged might be called again more fiercely to fight with their enemies.

In the bookes of the Ethnikes thou shalte very seldome or peraduēture neuer fynde any suche kynde of speache. For men whiche are destitute of faith, do not ascribe those good thinges vnto god, which they thinke they haue attayned vnto by any labour or industrie. Yea and they ascribed the chaunces of warre not to come by the fauour of God, but by strength and pollicye, and sometymes by fortune. Wherfore Cicero in his boke of diuination affirmeth that the victory of the Decianes whiche they gotte by vowing of them selues to the people of Rome,¹ was an excellent and polliticque deuise of warre. So farre is he from attributing it to the prouidence of the gods. They knew (sayth he) that ye strength & force of the Romayne people was such that if they sawe their captaynes either to be in extreme daungers, or els to be slayne, or to be taken of their enemyes, that they would by no meanes suffre such dishonor, and thincking with thē selues by that meanes to stay the flight, they thrust them selues into the thickest of their enemies, setting before them the shewe of their vowe and religion. So that by that meanes the harts of the soldiours in maner discouraged might be called agayne more fiersly to fight with their enemyes.

1. 1Cicero. Howe Cicero interpreteth the vowing of the Decianes.

But we are taught by the holy Scriptures, that when we either see or hear of any that are conquerors, or else are slain in battles, we must by and by ascribe unto God all that which is, or hath ben done, who (after the most accustomed phrase of the holy Scriptures) is said to deliver them which are overcome into the hands of their enemies.¹

But we are taught by the holy Scriptures, that when we either see or heare of any that are conquerours, or els are slayne in battailes, we must by and by ascribe vnto God al that whiche is, or hath ben done, who (after the most accustomed phrase of the holy Scriptures) is sayd to deliuer them whiche are ouercome into the handes of their enemies.¹

1. 1God without any injury delivereth some in to the hands of their enemies. The Canaanites were defiled with most detestable wicked deeds.God without any iniury deliuereth some in to the hādes of their enemies. The Chananites were defiled with moste detestable wicked dedes.

When it is said that any are delivered of God into the hands of their enemies we must think that that is done without any injury. And as touching this place we know that those nations of the Canaanites were full of most heinous wickedness, and for that cause, god punished them most justly. Which cause is confirmed by that which we read in the book of Genesis, where God bringeth a reason, why he held the posterity of Abraham so long time in Egypt, ⟨p. 11⟩namely because the sins of the Canaanites were not yet full.¹ And this is not to be forgotten, that God useth according to his justice to deliver sinners to be punished two manner of ways, or to two sorts of enemies. For sometimes he doth this in giving them over to be vexed with lusts and filthy affections as to certain furies of hell.² And that is it which Augustine oftentimes saith that sins are punished with sins. So Pharaoh his unfaithfulness and cruelty was punished by hardening & stubbornness of heart. And Idolaters as Paul teacheth to the Romans: were given over of god to their own filthy lust, so that they most vilely contamined them selves with most horrible sins. But because this kind of punishment is not seen nor felt of mad men, as it is mete, god therefore delivereth the ungodly, into the hands of strange enemies, to be vexed, and at the length utterly to be destroyed. And that this order was observed with the Canaanites, the Scripture manifestly teacheth, for they were not only addicted to Idols, but as it is written in the xviii. & xx. chap. of Levit: They miserably defiled them selves with incests & most filthy lusts. They were first therefore delivered of God into a reprobate sense, and then were they delivered to their enemies the Hebrews, of whom they were spoiled both of their life, and also of their most rich kingdom.

When it is sayd that any are deliuered of God into the handes of their enemyes we must thincke that that is done without any iniurye. And as touchyng this place we know that those nations of the Chananites were full of most heynous wickednesse, and for that cause, god punished them most iustly. Whiche cause is confirmed by that whiche we read in the booke of Genesis, where God bringeth a reason, why he held the posteritie of Abraham so lōg tyme in Egipt, ⟨p. 11⟩namely bycause the sinnes of ye Chananites were not yet full.¹ And this is not to be forgottē, that God vseth according to his iustice to deliuer synners to be punished two manner of wayes, or to two sortes of enemies. For sometymes he doth this in geuing them ouer to be vexed with lustes and filthy affections as to certein furyes of hell.² And that is it which Augustine oftentimes sayth yt sinnes are punished with sinnes. So Pharao hys vnfaythfulnesse and cruelty was punished by hardning & stubbornesse of harte. And Idolaters as Paul teacheth to the Romaines: were geuen ouer of god to their owne filthy lust, so that they most vylie contamined thē selues with most horrible sinnes. But bycause this kynde of punishement is not sene nor felte of mad men, as it is mete, god therfore deliuereth the vngodly, into the handes of straunge enemies, to be vexed, and at the length vtterly to be destroyed. And that this order was obserued with the Chananites, the Scripture manifestly teacheth, for they were not onely addicted to Idoles, but as it is written in the xviii. & xx. chap. of Leuit: They miserably defiled them selues with incestes & most filthy lustes. They were first therfore deliuered of God into a reprobate sense, and then were they deliuered to theyr enemies the Hebrues, of whō they were spoyled both of their life, and also of their most riche kingdome.

1. 1God punisheth the ungodly with two kinds of punishments.God punisheth the vngodly with two kindes of punishmentes.
2. 2Augustine. God punisheth since with since.Augustine. God punisheth synnes with synnes.

God delivered them into their hands. That is, into their power. This is not only an Hebrew phrase, but also a latin: for we say, This is my hand, that is, it lieth in my power.

God deliuered them into their handes. That is, into their power. This is not onely an Hebrew phrase, but also a latine: for we say, This is my hande, that is, it lyeth in my power.