God's wisdom and mercy in destroying the wicked inhabitants of Chanaan, by parts (10. that they might have amended,) whom he could have slain suddenly. 15. In that God never condemneth the just, 19. his people are instructed to confide in him, 25. and sinners to turn unto him.Gods wisdom and mercie in destroying the wicked inhabitants of Chanaan, by parts (10. that they might haue amended,) Whom he could haue slaine sudenly. 15. In that God neuer condemneth the iust, 19. his people are instructed to confide in him, 25. and sinners to turne vnto him.✦
O how good, and sweet is thy spirit O Lord in all!O how good, and sweete is thy spirit ô Lord in al!✦O quam bonus et suavis est, Domine, spiritus tuus in omnibus !
2And therefore those, that err, by parts thou dost chastise: and dost admonish, and speak to them, concerning the things wherein they sin: that leaving malitia: wickedness, moral evil, not mischief, they may believe in thee O Lord.And therfore those, that erre, by partes thou doest chastise: and doest admonish, and speake to them, concerning the thinges wherin they sinne: that leauing naughtines, they may beleue in thee ô Lord.✦Ideoque eos qui exerrant partibus corripis, et de quibus peccant admones et alloqueris, ut relicta malitia credant in te, Domine.
3For, those old inhabitants of thy holy land, whom thou didst abhor,For, those old inhabitantes of thy holie land, whom thou didst abhorre,Illos enim antiquos inhabitatores terræ sanctæ tuæ, quos exhorruisti,
4because they did works odious to thee by sorceries, and unjust sacrifices,because they did workes odious to thee by sorceries, and vniust sacrifices,quoniam odibilia opera tibi faciebant per medicamina et sacrificia injusta,
5and the murderers of their own children without mercy, and eaters of men's bowels, and devourers of blood from the midst of thy sacrament,and the murderers of their owne children without mercie, and eaters of mens bowels, and deuourers of bloud from the middes of thy sacrament,et filiorum suorum necatores sine misericordia, et comestores viscerum hominum, et devoratores sanguinis a medio sacramento tuo,
6and the parents auctores: originators, begetters, causes, not writers of inauxiliatarum: helpless, void of aid or succour souls, thou wouldst destroy by the hands of our parents,and the parents authors of aydelesse soules, thou wouldst destroy by the handes of our parents,et auctores parentes animarum inauxiliatarum, perdere voluisti per manus parentum nostrorum :
7that they might receive a peregrinationem: a sojourning, a pilgrim dwelling in a strange land worthy of the children of God, which is a land of all most dear to thee.that they might receiue a peregrination worthie of the children of God, which is a land of al most deare to thee.✦ut dignam perciperent peregrinationem puerorum Dei, quæ tibi omnium carior est terra.
8But them also as men thou didst spare, and didst send forerunners of thine exercitus: an army, not a guest or the sacrificial host, wasps, that by little and little they might destroy them.But them also as men thou didst spare, and didst send fore-runners of thine host, waspes, that by litle and litle they might destroy them.✦Sed et his tamquam hominibus pepercisti, et misisti antecessores exercitus tui vespas, ut illos paulatim exterminarent.
9Not because thou wast unable in battle to subdue the impious to the just, or with cruel beasts, or with a sharp word to destroy them together:Not because thou wast vnable in battel to subdewe the impious to the iust, or with cruel beastes, or with a sharpe word to destroy them together:✦Non quia impotens eras in bello subjicere impios justis, aut bestiis sævis, aut verbo duro simul exterminare :
10but judging by parts thou gavest locum: room, scope, opportunity, not a location of repentance, being not ignorant, that the nation of them is wicked, and their malice natural, and that their cogitatio: a thought could not be changed for ever.but iudging by partes thou gauest place of repentance, being not ignorant, that the nation of them is wicked, and their malice natural, & that their cogitation could not be changed for euer.sed partibus judicans, dabas locum pœnitentiæ, non ignorans quoniam nequam est natio eorum, et naturalis malitia ipsorum, et quoniam non poterat mutari cogitatio illorum in perpetuum.
11For it was a cursed seed from the beginning: neither fearing any, didst thou give pardon to their sins.For it was a cursed seede from the begynning: neither fearing any, didst thou geue pardon to their sinnes.Semen enim erat maledictum ab initio ; nec timens aliquem, veniam dabas peccatis illorum.
12For who shall say to thee: what hast thou done? or who shall stand against thy judgement? or who in thy sight shall come revenger of the wicked men? or who shall impute it to thee, if the nations perish, which thou hast made?For who shal say to thee: what hast thou done? or who shal stand against thy iudgement? or who in thy sight shal come reuenger of the wicked men? or who shal impute it to thee, if the nations perish, which thou hast made?✦Quis enim dicet tibi : Quid fecisti ? aut quis stabit contra judicium tuum ? aut quis in conspectu tuo veniet vindex iniquorum hominum ? aut quis tibi imputabit, si perierint nationes quas tu fecisti ?
13For there is no other God but thou, who hast care of all, that thou mayst show that thou dost not give judgement unjustly.For there is no other God but thou, who hast care of al, th t thou mayst shew that thou doest not geue iudgement vniustly.✦Non enim est alius deus quam tu, cui cura est de omnibus, ut ostendas quoniam non injuste judicas judicium.
14Neither king, nor tyrant in thy sight shall enquire of them, whom thou hast destroyed.Neither king, nor tyrant in thy sight shal enquire of them, whom thou hast destroyed.✦Neque rex, neque tyrannus in conspectu tuo inquirent de his quos perdidisti.
15For so much then as thou art just, thou dost dispose all things justly: thou also esteemest it exterum: repugnant, alien, foreign to, not merely unpleasant from thy power, to condemn him, who ought not to be punished.For so much then as thou art iust, thou doest dispose al thinges iustly: thou also estemest it disagreable from thy powre, to condemne him, who ought not to be punished.✦Cum ergo sis justus, juste omnia disponis ; ipsum quoque qui non debet puniri, condemnare, exterum æstimas a tua virtute.
16For thy power is the beginning of justice: and for this that thou art Lord of all, thou makest thyself to spare all.For thy powre is the begynning of iustice: and for this that thou art Lord of al, thou makest thyself to spare al.✦Virtus enim tua justitiæ initium est, et ob hoc quod Dominus es, omnibus te parcere facis.
17For thou showest power, which art not thought to be consummatus: perfected, complete in power, not unconditional or despotic in power, and thou traducis: dost convict, confute, expose to shame, not persuade the boldness of them, that know thee not.For thou shewest powre, which art not thought to be absolute in powre, and thou conuincest the boldnes of them, that know thee not.✦Virtutem enim ostendis tu, qui non crederis esse in virtute consummatus, et horum qui te nesciunt audaciam traducis.
18But thou dominator of power, judgest with tranquillity, and with great reverence disposest of us: for it is in thy power when thou wilt, to be able.But thou dominatour of powre, iudgest with tranquilitie, and with great reuerence disposest of vs: for it is in thy powre when thou wilt, to be able.✦Tu autem dominator virtutis, cum tranquillitate judicas, et cum magna reverentia disponis nos : subest enim tibi, cum volueris posse.
19And thou hast taught thy people by such works, that they must be just and gentle, and hast made thy children of good hope: because judging thou givest in sins place of repentance.And thou hast taught thy people by such workes, that they must be iust and gentle, and hast made thy children of good hope: because iudging thou geuest in sinnes place of repentance.✦Docuisti autem populum tuum per talia opera, quoniam oportet justum esse et humanum ; et bonæ spei fecisti filios tuos, quoniam judicans das locum in peccatis pœnitentiæ.
20For if thou didst punish the enemies of thy servants, and that deserved to die, with so great consideration, giving time and place, whereby they might be changed from their wickedness.For if thou didst punish the enemies of thy seruants, and that deserued to die, with so great consideration, geuing time and place, whereby they might be changed from their wickednes.Si enim inimicos servorum tuorum, et debitos morti, cum tanta cruciasti attentione, dans tempus et locum per quæ possent mutari a malitia :
21With what diligence hast thou judged thy children, to whose parents thou gavest oaths and covenants of good promises?With what diligence hast thou iudged thy children, to whose parents thou gauest othes and couenants of good promises?cum quanta diligentia judicasti filios tuos, quorum parentibus juramenta et conventiones dedisti bonarum promissionum !
22Therefore when thou givest us disciplinam: correction, chastisement, not a field of study, thou scourgest our enemies very many ways, that judging we may think upon thy goodness: and when we are judged, we may hope for thy mercy.Therfore when thou geuest vs discipline, thou scourgest our enemies very manie wayes, that iudging we may thinke vpon thy goodnes: and when we are iudged, we may hope for thy mercie.✦Cum ergo das nobis disciplinam, inimicos nostros multipliciter flagellas, ut bonitatem tuam cogitemus judicantes, et cum de nobis judicatur, speremus misericordiam tuam.
23Wherefore to them also, which in their life have lived foolishly and unjustly, thou hast given great torments by the same things, which they did worship.Wherfore to them also, which in their life haue liued foolishly & vniustly, thou hast geuen great torments by the same thinges, which they did worshipe.✦Unde et illis qui in vita sua insensate et injuste vixerunt, per hæc quæ coluerunt dedisti summa tormenta.
24For they wandered long in the way of error, esteeming for gods those things, that in beasts are supervacua: worthless, useless, vain, not merely excessive, living after the manner of insensatorum: void of sense or reason, not yet come to the use of reason infants.For they wandered long in the way of errour, esteming for goddes those thinges, that in beasts are superfluous, liuing after the maner of sensles infants.✦Etenim in erroris via diutius erraverunt, deos æstimantes hæc quæ in animalibus sunt supervacua, infantium insensatorum more viventes.
25For this cause thou hast given judgement on them as on senseless children to be in derision.For this cause thou hast geuen iudgement on them as on sensles children to be in derision.✦Propter hoc tamquam pueris insensatis judicium in derisum dedisti.
26But they that were not amended by scorns and increpationibus: rebukes, reproofs, have tried the worthy judgement of God.But they that were not amended by scornes and reprehensions, haue tried the worthie iudgement of God.✦Qui autem ludibriis et increpationibus non sunt correcti, dignum Dei judicium experti sunt.
27For in what things they suffering took indignation, by those whom they thought gods, when seeing they were destroyed in them, him, whom in time past they denied that they knew, they acknowledged the true God: for the which cause the end also of their condemnation shall come upon them.For in what thinges they suffering tooke indignation, by those whom they thought goddes, when seing they were destroyed in them, him, whom in time past they denied that they knewe, they acknowleged the true God: for the which cause the end also of their condemnation shal come vpon them.✦In quibus enim patientes indignabantur per hæc quos putabant deos, in ipsis cum exterminarentur videntes, illum quem olim negabant se nosse, verum Deum agnoverunt ; propter quod et finis condemnationis eorum venit super illos.
The reading text follows the 1582 first edition.