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,…

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.

And they smote them in Bezek to the number of ten thousand men. To smite is here, to kill. And seeing that the host of the Canaanites was great & there were now slain of it but only ten thousand men, we must think that the rest fled away, in which flight as afterward shall be declared Adonibezek was taken. But where as these two words Canaanites and Pherezites are joined together in this place. They are thus to be taken, that if thou understand the Canaanites after the common signification, wherein were comprehended those 7. or 9. nations, then this name Pherezites should be added because of interpretation, that by it might be expounded that which before was not expressed in the word Canaanites. But if by this word Canaanites we shall understand any one especial or peculiar people of those nations, then must we say that that host was gathered of both the peoples, of the Canaanites I say and the Pherezites.

And they smote them in Bezek to the number of ten thousand men. To smite is here, to kill. And seing that the hoste of the Chananites was great & there were nowe slayne of it but onely ten thousand men, we must thincke that the rest fled awaye, in whiche flight as afterwarde shalbe declared Adonibezek was taken. But where as these two wordes Chananites and Pherezites are ioyned together in this place. They are thus to be taken, that if thou vnderstande the Chananites after the common signification, wherin were cōprehended those 7. or 9. nations, then this name Pherezites should be added bycause of interpretation, that by it might be expounded that whiche before was not expressed in the word Chananites. But if by this word Chananites we shall vnderstand any one especial or peculiar people of those nations, then must we say that that host was gathered of both the peoples, of the Chananites I say and the Pherezites.

5 And they found Adonibezek in Bezek, & they fought against him and slew the Canaanites and Pherezites. 6 And Adonibezek fled, and they followed after him & caught him and cut of the thumbs of his hands and of his feet. 7 And Adonibezek said: 70 kings having the thumbs of their hands and feet cut of, gathered their meat under my table: As I have done, so God hath done to me again: and they brought him to Jerusalem, and there he died, &c.

5 And they founde Adonibezek in Bezek, & they fought agaynste him and slewe the Chananites and Pherezites. 6 And Adonibezek fled, and they followed after him & caught him and cut of the thombes of his handes and of his feete. 7 And Adonibezek sayd: 70 kynges hauing the thombes of theyr handes and feete cut of, gathered their meat vnder my table: As I haue done, so God hath done to me agayne: and they brought hym to Ierusalem, and there he died, &c.

After mention made of the victory it is here more expressed by parts, for the place of the battle is expressed namely Bezek: ¹but where this Bezek should lye it is not very certain. For there was a certain Bezek which was a city belonging to the tribe of Manasseh which was situate 17. mile from Shechem as ye go to Bethsan. ²And Jerome testifieth that in his time there were two Townes which were called by this name. And it is not very likely that Judah and Simeon would pass with their host to the tribe of Manasseh, when their purpose was only to rid the Canaanites out of their own lots. Unless peradventure, that king which was called Adonibezek although his kingdom were in the tribe of Manasseh claimed and usurped by violent tyranny many places in the inheritance ⟨image 18⟩of Judah and Simeon. This king had prepared an host to go against Judah and Simeon, and to let them from recovering of their own. Which thing being known, Judah and Simeon made toward him, that he should not enter into their borders. Wherefore it chanced that they fought with him not far from his kingly city Bezek, or else it is to be thought that this Bezek was a certain city either in the tribe of Judah or else of Simeon, whereof is no mention made in any other place.

After mencion made of the victorye it is here more expressed by partes, for the place of the battaile is expressed namely Bezek: ¹but where this Bezek should lye it is not very certain. For there was a certaine Bezek whiche was a city belonging to the tribe of Manasses whiche was situate 17. myle from Sichem as ye go to Bethsan. ²And Ierome testifieth that in his tyme there were two Townes which were called by this name. And it is not very likely that Iuda and Symeon would passe with their hoste to the tribe of Manasses, whē their purpose was only to ridde the Chananites out of their owne lottes. Vnlesse peraduenture, that king whiche was called Adonibezek althoughe his kyngdome were in the tribe of Manasse claymed and vsurped by violent tyranny many places in the inheritaunce ⟨image 18⟩of Iudah and Simeon. This kyng had prepared an hoste to go agaynst Iudah and Simeon, and to let them from recouering of their own. Which thing being knowen, Iudah and Symeon made towarde him, that he should not entre into their borders. Wherfore it chaunced yt they fought with him not farre frō his kingly citie Bezek, or els it is to be thought that this Bezek was a certain citie either in the tribe of Iudah or els of Simeon, wherof is no mencion made in any other place.

1. 1Bezek.
2. 2Jerome.Ierome.

¹This king was called Adoni-bezek which is a compound name, wherein the letter Jod is placed between two words as Malchi-sedech, Adoni-sedech, even as R. Selomo testifieth. This king seemeth to have fled, for that he saw his host both slain to the number of ten thousand men, and to turn their backs and fly, he would therefore save him self by flight, but he was brought back again by the Israelites and suffered most grievous punishment, as he had justly deserved.² For they cut of the thumbs both of his hands and of his feet. This word Bohan signifieth in the Hebrew a thumb, & it is in the feminine gender, wherefore it is said in the plural number Behonoth. Although R. David Kimhi do interpret that word into fingers, and the Chaldee paraphrast doth interpret it ankles.

¹This kyng was called Adoni-bezek whiche is a compounde name, wherin ye leter Iod is placed betwene two wordes as Malchi-sedech, Adoni-sedech, euē as R. Selomo testifieth. This king semeth to haue fled, for that he sawe his hoste both slayne to the number of ten thousande men, and to turne their backes and flye, he would therfore saue him selfe by flight, but he was brought backe agayn by the Israelites and suffred most grieuous punishement, as he had iustely deserued.² For they cut of the thombes both of his handes and of his feete. This word Bohan signifieth in the Hebrew a thombe, & it is in the feminine gender, wherfore it is said in the plurall nomber Behonoth. Although R. Dauid Kimhi do interprete that worde into fyngers, and the Chaldey paraphrast doth interprete it anckles.

1. 1Malchisedech Adonisedech.
2. 2Bohan. Behonoth.

And Adoni-bezek said: 70 kings. This tyrant acknowledgeth the judgement of God, but whether he spake this of true faith or pure repentance, it can not be known by the words of our history. But it is most likely, because he called not upon God, implored not his mercy, neither showed any tokens of true conversion,¹ that rather anguish did extort from him this his true saying, than the godly feeling of the mind. We gather hereby that the law of rendering like for like seemeth even to the wicked by the light of nature, just & right, which at the length will they or nill they are compelled to acknowledge the judgements of God. For they have certain principles of that which is right and honest written in their hearts, although they express, not the same in deeds. But even as Paul hath written to the Romans they hold the truth of God after a certain sort captive in unrighteousness, & when they knew the righteousness of God, neither was it hidden from them, that they which do such things are worthy of death, yet for all that they not only do them, but also they consent to them which do them.

And Adoni-bezek said: 70 kings. This tyranne acknowledgeth the iudgement of God, but whether he spake this of true faith or pure repentaunce, it can not be knowen by the wordes of our history. But it is most lykely, bycause he called not vpon God, implored not his mercy, neither shewed any tokens of true conuersion,¹ that rather anguish did extorte from him this his true sayeng, than the godly feling of the minde. We gather hereby that the lawe of rendring like for like semeth euen to the wicked by the light of nature, iust & right, which at the length wil they or nill they are compelled to acknowledge the iudgemēts of God. For they haue certein principles of that which is right and honest written in their hartes, although they expresse, not the same in dedes. But euen as Paul hath written to the Romaines they holde the truth of God after a certeine sorte captiue in vnrighteousnesse, & when they knew the righteousnesse of God, neither was it hidden from them, that they whiche do such thinges are worthy of death, yet for all that they not onely do them, but also they consent to them whiche do them.

1. 1The law of rendering like for like.The law of rē dring lyke for lyke.

As I have done, so God hath done to me again. Because he spake of gods judgements, therefore in naming of god he used not this word Jehovah but Elohim. ¹By which word the scripture useth rather to set forth the might and justice of god, than his mercy. This most cruel tyrant confesseth, that he had most cruelly cut of the feet of 70. kings, and brought them to that point, ye they were fain to gather their meat under his table. It is not to be laughed or hissed at as a lye, because in that province being not very large were 70. kings.² For it may be that at that time that custom was in use, that every city had his king. Neither ought the government of a king to be separated from other forms of governments by largeness or breadth of borders, but in what society or multitude of men soever it be,³ where as any one man is lawfully made governor, so that he depend not of any other superior power, the same man may by good right be called king, yea and as Justinus writeth, every king before Ninus time was content with the bounds and limits of his own city. And such a custom if I should speak the truth I can not but greatly commend.⁴

As I haue done, so God hath done to me agayne. Bycause he spake of gods iudgementes, therfore in naming of god he vsed not this worde Iehouah but Elohim. ¹By whiche worde the scripture vseth rather to set forth the myght and iustice of god, than his mercy. This most cruell tyranne confesseth, that he had most cruelly cut of the feete of 70. kinges, and brought them to that poynte, ye they were faine to gather their meate vnder his table. It is not to be laughed or hissed at as a lye, bycause in that prouince beyng not very large were 70. kinges.² For it may be that at that tyme that custome was in vse, that euery citie had his king. Neither ought the gouernment of a king to be separated from other formes of gouernmentes by largenesse or bredth of borders, but in what societie or multitude of men soeuer it be,³ where as any one mā is lawfully made gouernour, so that he depend not of any other superiour power, the same man may by good right be called king, yea and as Iustinus writeth, euery king before Ninus tyme was content with the boundes and limites of his owne citie. And such a custome if I should speake the trouth I can not but greatly commende.⁴

1. 1The name Jehovah and the name Elohim.The name Iehouah and the name Elohim.
2. 2Every city in the old time had their king.Euery citie in the olde tyme had their king.
3. 3Definition of a king. Justine.Definition of a kyng. Iustine.
4. 4It is not profitable to have large kingdoms.It is not profitable to haue large kyngdomes.

For what shall it profit kings most amply to dilate the territory of their empire, when as afterward they are overwhelmed with over much weight thereof, neither are they able to govern it by reason and counsel. But what should man do? The Monarchs in these days are so set on fire with such great ambition, ⟨p. 12⟩that they have not a respect how many they are able to govern, but only have a regard to this, how many they may reign over. Neither doth this disease (which is the more to be lamented) reign only in worldly princes,¹ but it is also most filthily spread abroad in the Church where Bishops covet by all means to have most large dioceses, of which (although they never look to them) they may receive most plentiful fruits.

For what shall it profit kinges most amplye to dilate the territory of their empyre, when as afterward they are ouerwhelmed with ouer much weight therof, neither are they able to gouerne it by reason and counsell. But what should man do? The Monarches in these dayes are so set on fire with such great ambition, ⟨p. 12⟩that they haue not a respect how many they are able to gouerne, but onely haue a regarde to this, how many they may reigne ouer. Neither doth this disease (whiche is the more to be lamented) raigne onely in worldly princes,¹ but it is also most filthyly spred abroade in the Churche where Byshoppes couet by all meanes to haue most large diocesses, of whiche (although they neuer looke to them) they may receaue most plentifull fruites.

1. 1The Bishops seek to have large diocesesThe Bishops seke to haue large diocesses

But now I return to the matter and ask the cause why the Israelites did cut of the thumbs of the hands and feet of Adonibezek. ¹R. Levi answereth to this interrogation, and saith that it was therefore done, that the cruel Tyrant might be made altogether unapt to do any thing, and especially to make war. For they which are so inaymed are neither able to draw sword, neither to take or overcome any man in battle. Moreover by this so sharp punishment other princes which were yet remaining might easily be made afeard to lift any weapon against the Israelites. These things are somewhat likely, but the words of the same tyrant teach us that we must consider some deeper cause, namely that it was so done by the providence of god, that cruel and bloody princes should not at the length escape the judgement of God, yea rather they should have experience on them selves of that which they had committed against others. And in that thing because it is good sometimes to be taught by the example of wicked men, God would now also admonish us by this Adonibezek. He teacheth us that we should not much stay in inferior causes which are next unto us,² but rather by these examples straight ways to lift up the eyes of the mind to consider the wonderful and most high justice of the decrees of God. The self same most cruel tyrant doth not ascribe unto the Israelites that they had feabled him by cutting of his hands and feet, but by and by sayeth. As I have done to other, so God hath done to me again. Which same thing also Christ hath taught us, for this also was his sentence, With what measure ye meat, with the same shall other meat unto you.

But nowe I returne to the matter and aske the cause why the Israelites did cut of the thombes of the handes and feete of Adonibezek. ¹R. Leui aunswereth to this interrogation, and sayth that it was therfore done, that the cruell Tirant might be made altogether vnapt to do any thing, and especially to make warre. For they whiche are so inaymed are neither able to drawe sworde, neither to take or ouercome any man in battaille. Moreouer by this so sharpe punishment other princes whiche were yet remayning might easely be made affeard to lifte any weapon agaynst the Israelites. These thinges are somewhat lykely, but the wordes of the same tyranne teache vs that we must consider some deeper cause, namely that it was so done by the prouidēce of god, that cruell and bloudy princes should not at the length escape the iudgemēt of God, yea rather they should haue experience on them selues of that whiche they had committed agaynst others. And in that thing bycause it is good sometymes to be taught by the example of wicked men, God would now also admonishe vs by this Adonibezek. He teacheth vs that we should not muche staye in inferiour causes whiche are nexte vnto vs,² but rather by these examples strayght wayes to lift vp the eyes of the mynde to consider the wonderful and most highe iustice of the decrees of God. The selfe same most cruel tyranne doth not ascribe vnto the Israelites that they had feabled hym by cutting of his handes and feete, but by and by sayeth. As I haue done to other, so God hath done to me agayne. Which same thing also Christ hath taught vs, for this also was his sentēce, With what measure ye meate, with the same shall other meate vnto you.

1. 1Wherefore Adonibezeb was so maimed of the Hebrews.Wherfore Adonibezeb was so maymed of the Hebrues.
2. 2We must not stay in the inferior causes but rather consider the highest causes.We must not staye in the inferior causes but rather cōsider the highest causes.

Of this law of rendering like for like, let the cruel tyrants of our time be afeard, which never make an end of killing, tearing, and burning of holy and innocent men, as though wisdom never admonished them: By what soever a man sinneth, by the same also is he punished. Neither have they at any time heard Habakkuk the holy prophet crying thus.¹ Because thou hast spoiled many nations, others also shall spoil thee. Those be bloody tyrants, when they do so extremely rage, being altogether unmindful of humane chances, never thinking how the same things may happen unto them selves, wherewith they do so cruelly afflict others. For if they would remember this, they would use them selves more meekly not only toward innocent men, but also even to them which are guilty & justly condemned by them. Let us learn in all things which shall happen, what soever they be, to consider as well the judgements of god as also his goodness, and thereby we shall get good matter either of repentance, or else of thanks giving.

Of this lawe of rendring like for like, let the cruel tyrannes of our tyme be affeard, whiche neuer make an end of killing, tearing, and burning of holy and innocent mē, as thoughe wisedome neuer admonished them: By what soeuer a man sinneth, by the same also is he punished. Neither haue they at any tyme heard Habakuc the holy prophet cryeng thus.¹ Bycause thou hast spoyled many nations, others also shall spoyle thee. Those be bloudy tyrannes, when they do so extremely rage, being altogether vnmindful of humane chaunces, neuer thincking how the same thinges may happen vnto them selues, wherwith they do so cruelly afflicte others. For if they would remember this, they would vse them selues more mekely not only toward innocent men, but also euē to them which are giltie & iustly condemned by them. Let vs learne in all thinges whiche shal happen, what soeuer they be, to consider as well the iudgementes of god as also his goodnesse, and therby we shall get good matter either of repentaunce, or els of thankes geuing.

1. 1Why tyrants do so cruelly rage?Why tyrannes do so cruelly rage?

But there is a doubt, why the Israelites killed not this king by and by,¹ and why they brought him to Jerusalem, there to die miserably? I answer, to testify unto all men, that he being wounded was not gloriously killed in the battle, for his horrible tyranny deserved not so famous an end of this life. Neither is it to be marvelled that when he came to Jerusalem he was not holpen by the diligence and remedies of Physicians: for the Jews did it not of cruelty, but because they were afeard to violate the commandment of god, who commanded that all their enemies the Canaanites should be slain every one, amongest whom this Adonibezek deserved not one death but a thousand: besides that, it was done that his most shameful end might be an example to all men. He worthily ⟨image 19⟩therefore being maimed and despised, departed this life in a most famous city. But it seemeth to be demanded, for what cause when he had so vilely maimed 70. kings he would also have them under his table to gather their meat there? He did it surely to the setting forth of his victories, and also when he should eat meat, he would not only refresh his body with meat and drink, but he would also rejoice his haughty and proud mind after a certain horrible sort, he thought to him self that he had the fruition of no vulgar pleasure, when as in his daily banquets he renewed after a sort by that terrible sight the victories which he had hitherto gotten.² We read of the like example of one Sapor king of the Persians, who when he had taken in war Valerian the Emperor of the Romans and father of Galien he bound him with an Iron chain and drew him with him, & set his feet upon his back, as often as he would get up upon his horse. Tamerlane also king of the Scythians, ³carried about with him a tyrant of the Turks taken by him and enclosed in an Iron cage.⁴ By these and such like examples we see that the minds of cruel tyrants are wonderfully sick of the diseases of vain glory and cruelty.

But there is a doubt, why the Israelites killed not this king by and by,¹ and why they brought him to Ierusalem, there to die miserably? I aunswere, to testifie vnto all men, that he being woūded was not gloriously killed in the battaille, for his horrible tyrāny deserued not so famous an end of this life. Neither is it to be meruealed that when he came to Ierusalē he was not holpen by the diligence and remedies of Phisitians: for the Iewes did it not of cruelty, but bicause they were affeard to violate the commaundement of god, who commaunded that all their enemies the Chananites should be slayne euery one, amongest whom this Adonibezek deserued not one death but a thousand: besides that, it was done that his most shameful end might be an exāple to al mē. He worthily ⟨image 19⟩therfore being maimed and despised, departed this life in a most famous citie. But it semeth to be demaunded, for what cause when he had so vilye maymed 70. kinges he would also haue them vnder his table to gather their meat there? He did it surely to the setting forth of his victories, and also whē he should eate meate, he would not onely refreshe his body with meate and drinke, but he would also reioyce his haulty and proude minde after a certein horrible sort, he thought to him selfe that he had the fruition of no vulgare pleasure, when as in his dayly banckets he renued after a sorte by that terrible sight the victoryes which he had hitherto gotten.² We read of the like example of one Sapor king of the Persians, who when he had taken in warre Valerian the Emperour of the Romaines and father of Galien he bounde him wt an Iron chayne and drew him with him, & set his feete vpō his backe, as oftē as he would get vp vpō his horse. Tamerlanes also king of the Scythians, ³caried about with him a tyranne of the Turckes taken by him and inclosed in an Iron cage.⁴ By these and such like examples we se that the mindes of cruel tyrannes are wonderfully sicke of the diseases of vayne glory and cruelty.

1. 1Why Adonibezek was not by and by slain of the Jews.Why Adonibezek was not by and by slayne of the Iewes.
2. 2Sapor King of the Persians.
3. 3Tamerlane.Tamerlanes.
4. 4Tyrants are infected with boasting and cruelty.Tirannes are infected with boasting and cruelty.

And hereby we gather that to much cruelty doth greatly displease god: and thereof I think it came to pass that as well by gods laws as by mans (I speak but of those which are counted just & honest) certain punishments were prescribed for crimes according to the grievousness of them, whereby judges had the less liberty given them to exercise tyranny.¹ Yea & the lawyers added this rule, that punishments should rather be diminished by judges than augmented: which is for all that to be understand, as much as the nature of the fault & commodity of the public wealth suffereth, which I therefore speak, because some times those conditions which commonly they call circumstances, make the crime so terrible and horrible, that the judges must needs there augment the punishments which have ben prescribed by the laws, & that to the intent to fear away others from so grievous mischievous deeds, & so David when Nathan the prophet declared unto him an execrable & horrible thing, he decreed a more grievous punishment against him that was guilty, than the law had ordained for common thieves & stealers of cattle.² I have therefore made mention of these, because there were in the law three kinds of death appointed for evil doers, I mean, hanging, stoning, & burning, unto which some Hebrews add the fourth, namely the punishment of the sword: but because there is no mention made thereof in the law (as far as I know) I have therefore left it out. We read that Adonias, Joab & Agab king of Amalech & many other were thrust thorough with swords, But we find it not prescribed by any law or precept that the guilty should be put to death by the sword. Seeing I say the matter is so,³ we see that the children of Israel used now in their tents a certain extraordinary kind of punishment against the king Adonibezek. And I believe they did it not without the instinction of god. For god would punish the cruelty of this tyrant with an exquisite punishment, which was nevertheless of rendering like for like, which kind of wicked doing to the intent we may the caselyer avoid, it shall not be grievous unto us to speak somewhat of it.

And hereby we gather that to much cruelty doth greatly displease god: and therof I thincke it came to passe that as wel by gods lawes as by mās (I speake but of those whiche are counted iust & honest) certain punishmētes were prescribed for crimes according to the grieuousnesse of thē, whereby iudges had ye lesse libertie geuen them to exercise tyranny.¹ Yea & the lawyers added this rule, that punishmentes should rather be diminished by iudges thā augmented: whiche is for all yt to be vnderstād, as much as the nature of the faulte & cōmoditie of the publicque wealth suffereth, whiche I therfore speake, bycause some times those cōditions which cōmonly they call circūstaunces, make the crime so terrible and horrible, yt the iudges must nedes there augment the punishments whiche haue ben prescribed by the lawes, & that to the entēt to feare away others frō so grieuous mischieuous dedes, & so Dauid when Nathā the prophet declared vnto him an execrable & horrible thing, he decreed a more grieuous punishment against him that was guiltie, than the law had ordeyned for common thieues & stealers of cattel.² I haue therfore made menciō of these, bycause there were in ye law thre kindes of death appointed for euil doers, I meane, hanging, stoning, & burning, vnto which some Hebrues adde the fourth, namely the punishment of the sword: but bycause there is no mencion made therof in the lawe (as farre as I know) I haue therfore left it out. We read that Adonias, Ioab & Agab king of Amalech & many other were thrust thorough with swordes, But we finde it not prescribed by any lawe or precept that the guiltie should be put to death by the sword. Seing I say the matter is so,³ we se that the children of Israel vsed nowe in their tentes a certein extraordinary kinde of punishmēt against the king Adonibezek. And I beleue they did it not wtout the instinction of god. For god would punish the cruelty of this tyranne wt an exquisite punishmēt, which was neuerthelesse of rendring like for like, which kinde of wicked doing to the entent we may the caselyer auoyde, it shall not be grieuous vnto vs to speake somewhat of it.

1. 1Punishments are rather to be diminished than augmented.Punishmentes are rather to be diminished thā augmented.
2. 2Three kinds of death in the law of God.Three kyndes of death in the lawe of God.
3. 3The Hebrews used an extraordinary punishment in their tents.The Hebrues vsed an extraordinary punyshment in their tentes.

¹This word cruelty is derived either of this latin word Cruor, which signifieth blood, wherein cruel men like wild beasts do delight, either of Crudae earns which signifieth raw flesh, which fierce & barbarous people sometimes do eat, & may be defined to be a vicious habit whereby we are inclined to sharp & hard things above reason.² And sometimes it happeneth ye cruelty is counted for a pleasure, with which wicked affection or habit how tyrants have sometimes ben infected, it is manifestly to be seen by many examples. This holy history setteth now before our eyes this Adonibezek, & the evangelical history maketh mention of Herod. The Ethnic poets have made report of the cruelty of Atreus & Thyestes: ⟨p. 13⟩and the most horrible wicked act of Xerxes king of the Persians is set forth by Seneca in his third book de ira, & .xvii.³ chap. which Xerxes when a certain man named Pithius, who had well deserved at his hands, came unto him and desired him to spare him one of his five sons which he had, and he bad him as though he would grant him his request, to chose him whom he listed to abide at home from battle. And he did as he was bidden. But this most cruel tyrant commanded that the young man whom he had chosen should be drawn one side of him one way, and an other the other way, so that at the length he was torn a sunder, of the which one part he commanded to be fastened in one corner of the way, by the which the soldiers should go, and the other in an other corner, saying that after this sort he purged his host. But not long after he was with much dishonour overcome and beaten of the Grecians, and constrained to fly through heaps and dead carcasses of his own men.⁴ Sulla banished an infinite number of Citizens of Rome, but at the length he was most horribly eaten up of Life. Even after the like sort dyed that most cruel Herod, as it is manifestly declared by Josephus. Unto this most wicked vice, clemency is directly contrary, which as a wonderful virtue doth marvellously well agree with princes, & is a singular ornament of Christian men. Augustine in his book of .83.⁵ Quest. in the Quest. 31. defineth it thus. It is an habit whereby men stirred up to hatred against any man, are through goodness kept back. This virtue is a mean between cruelty and foolish mercy.

¹This word cruelty is deriued either of this latin word Cruor, which signifieth bloud, wherin cruel mē like wild beastes do delite, either of Crudae earnes which signifieth rawe flesh, which fierce & barbarous people somtimes do eate, & may be defined to be a vicious habite wherby we are inclined to sharpe & hard things aboue reason.² And somtimes it happeneth ye cruelty is coūted for a pleasure, wt which wicked affectiō or habite how tyrānes haue sometimes ben infected, it is manifestly to be sene by many exāples. This holy history setteth now before our eyes this Adonibezek, & the euāgelicall history maketh mēciō of Herode. The Ethnike poetes haue made report of the cruelty of Atreus & Thyestes: ⟨p. 13⟩and the most horrible wicked act of Xerxes king of the Persians is set forth by Seneca in his third booke de ira, & .xvii.³ chap. which Xerxes when a certain man named Pithius, who had well deserued at hys handes, came vnto him and desyred him to spare him one of his fyue sonnes which he had, and he bad him as though he would graunt him his request, to chose him whom he lysted to abide at home from battaile. And he did as he was bidden. But this most cruell tyranne commaunded that the yong man whom he had chosen should be drawen one syde of him one way, and an other the other waye, so that at the length he was torne a sunder, of the whych one part hee commaunded to be fastened in one corner of the way, by the which the souldiours shoulde go, and the other in an other corner, saying that after this sorte he purged his hoste. But not long after he was with much dishonour ouercome and beaten of the Grecians, and constrayned to flie through heapes and dead carcases of his own men.⁴ Silla banished an infinite nomber of Citizens of Rome, but at the length he was most horribly eaten vp of Lyfe. Euen after the lyke sort dyed that most cruel Herode, as it is manifestly declared by Iosephus. Vnto this most wicked vice, clemēcy is directly cōtrary, which as a wonderful vertue doth maruailously wel agree wt princes, & is a singuler ornamēt of Christian men. Augustine in his boke of .83.⁵ Quest. in ye Quest. 31. defineth it thus. It is an habite wherby men styrred vp to hatred agaynst any man, are through goodnes kept backe. This vertue is a meane betwene cruelty and foolish mercy.

1. 1From whence this word cruelty is derived.From whence this word cruelty is deriued.
2. 2The definition of cruelty.The definition of crueltye.
3. 3The cruelty of Xerxes.
4. 4Sulla.Silla.
5. 5Augustine. What clemency is. Certain foolish mercy.Augustine. What clemencye is. Certayn foolish mercy.