A68840:1271
Most fruitful [and] learned co[m]mentaries of Doctor Peter Martyr Vermil Florentine, professor of divinity, in the University of Tygure with a very profitable tract of the matter and places. Herein is also added [and] contained two most ample tables, aswell of the matter, as of the words: with an index of the places in the holy scripture. Set forth & allowed, according to the order appointed in the Queens majesties injunctions.Most fruitfull [and] learned co[m]mentaries of Doctor Peter Martir Vermil Florentine, professor of deuinitie, in the Vniuersitye of Tygure with a very profitable tract of the matter and places. Herein is also added [and] contained two most ample tables, aswel of the matter, as of the wordes: wyth an index of the places in the holy scripture. Set forth & allowed, accordyng to thorder appointed in the Quenes maiesties iniunctions.
London: printed by John Day, 1564London: printed by Iohn Day, 1564
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
For although by reason of infirmity, we cannot perform the condition, yet if we flee unto Christ, and being regenerate, do begin a better life, the promises which were promises of the law,1 are made promises of the Gospel: not because we living under grace, do fulfil those conditions, but because by Christ they are made absolute and perfect, whose righteousness is imputed unto us. In this manner must we think of the promises of God.
For although by reason of infirmity, we cannot performe the condition, yet yf we flee vnto Christ, and being regenerate, do begin a better lyfe, the promyses which were promises of the law,1 are made promises of the Gospel: not bycause we liuing vnder grace, do fulfil those conditions, but bicause by Christ they are made absolute and perfect, whose righteousnes is imputed vnto vs. In this maner must we thinke of the promises of God.
1In like manner is it of threatenings: because often times must be added this condition: Except ye repent. I said often times: because universally it is not true, as it appeareth in David, who repented, and yet suffered those things which Nathan threatened. Moses also repented, and yet came he not into the promised land. And as touching the condition of repentance, we must not over pass this, that it is not perfect in us: otherwise the forgiveness of since should be due unto us as a reward: wherefore we must hold this for certain, that the condition of repentance is Evangelical, and when there is repentance found in us, it is a fruit of faith, and not a merit. Of this thing right well writeth Chrysostom in his .v. Homily to the people of Antioch, 2where he comforteth the people, because of the threatenings of Theodosius. He bringeth a place out of Jeremiah the .xviii. chapter,3 and addeth that the sentence of God is far otherwise, then the sentence of Princes of this world. For the sentence of a Prince is straightway, as soon as it is once spoken, performed, and can scarcely be changed: but the sentence of God, if it have threatened any thing, is not headlong unto destruction, nor untreatable, yea rather it may seem a degree and a certain beginning unto salvation. For by this means God oftentimes revoketh sinners unto the right way, and saveth them. And thus much as concerning conditions.
1In like manner is it of threateninges: bicause often tymes muste bee added this condicion: Except ye repent. I sayde often tymes: bicause vniuersallye it is not true, as it appeareth in Dauid, who repented, and yet suffered those thinges which Nathan threatened. Moses also repented, and yet came hee not into the promised land. And as touching the condicion of repentaunce, we must not ouer passe this, that it is not perfect in vs: otherwise the forgeuenes of syns should be due vnto vs as a rewarde: wherefore wee must holde this for certaine, that the condicion of repentaunce is Euangelicall, and when there is repentaunce founde in vs, it is a fruite of fayth, and not a merite. Of this thing ryght well wryteth Chrisostome in hys .v. Homelye to the people of Antioche, 2where hee comforteth the people, bicause of the threatninges of Theodosius. He bringeth a place out of Ieremy the .xviii. chapter,3 and addeth that the sentence of God is farre otherwise, then the sentence of Princes of this worlde. For the sentence of a Prince is straightwaye, as soone as it is once spoken, performed, and can scarcely be chaunged: but the sentence of God, if it haue threatened any thyng, is not headlong vnto destruction, nor vntreatable, yea rather it maye seeme a degree and a certaine beginning vnto saluation. For by this meanes God oftentimes reuoketh synners vnto the right waye, and saueth them. And thus much as concerning condicions.
But as touching time, we must not always look, that God should straightway perform his promises. If he defer it, we ought thus to comfort our selves, he hath not yet accomplished, but he will do it in due time. He will in the mean time after this manner exercise our faith. God seemeth many times to do nothing less, then that which he hath promised and threatened. He promised unto David a kingdom: but by what tribulations did he exercise him, before that he accomplished his promises? For first he was poor and a Shepherd, afterward being taken into the court, he began to be hated of Saul, and so endangered, that there wanted very little, but that he was almost fallen into his power. When our Lord and saviour Jesus Christ should be borne of Mary, the Angel promised, that he should have the throne of David his father, and yet till he was thirty years of age, he lived in a manner unknown. And then was he odious unto the high Priests, Pharisees and Scribes: and was in that sort long time ill handled, and at the length by them crucified. Wherefore Isaiah very well admonisheth, that he which believeth, should not make haste. For God will in due time perform those things which he hath promised: but it is our part in the mean time, not to prescribe any thing unto him. Paul in the .x. to the Hebrews writeth: ye have need of patience, that doing the will of God, ye may obtain the promise. For yet a little while, and he that shall come, will come, and will not tarry: and the just liveth by faith. But if any withdraw himself, my soul shall have no pleasure in him. The same thing also must we determine of threatenings. God said he would overthrow the Babylonians: but they flourished and triumphed, yea and they led away the people of God captive. Wherefore God would not then accomplish his threatenings, which yet afterward when he saw his time, he performed.
But as touching time, we must not alwaies looke, that God should straightway performe his promises. If he deferre it, wee ought thus to comfort our selues, he hath not yet accomplished, but he will doo it in due tyme. He will in the meane time after this maner exercise our faith. God seemeth many times to do nothing lesse, then that which he hath promised and threatned. He promised vnto Dauid a kingdome: but by what tribulations did he exercise him, before that he accomplished his promises? For first he was poore and a Shepehearde, afterward being taken into the court, he began to be hated of Saul, and so endaungered, that there wanted very litle, but that he was almost fallen into his power. When our Lord and sauiour Iesus Christ should be borne of Mary, the Angell promised, that he should haue the throne of Dauid his father, and yet till he was thirty yeares of age, he lyued in a maner vnknowen. And then was he odious vnto the high Priestes, Phariseis and Scribes: and was in that sort long tyme yll handled, and at the length by them crucified. Wherfore Esay very wel admonisheth, that he which beleueth, shoulde not make haste. For God will in due time performe those thinges which hee hath promised: but it is our part in the meane time, not to prescribe any thing vnto him. Paul in the .x. to the Hebrues writeth: ye haue neede of pacience, that doing the wyll of God, ye maye obtaine the promise. For yet a litle while, and he that shall come, wyll come, and wyll not tarye: and the iust liueth by faith. But if any withdrawe himselfe, my soule shal haue no pleasure in him. The same thing also must we determine of threatenynges. God sayde he woulde ouerthrowe the Babilonians: but they floorished and triumphed, yea and they led awaye the people of God captiue. Wherefore God would not then accomplish his threateninges, which yet afterward when he saw his time, he performed.
Let us apply these things unto our place. What said God? I will not help you, that is, at this present: but afterward when I see opportunity I will help you. Yea and God oftentimes answereth unto us also inwardly, & in our hart, ⟨p. 176⟩I will not help you: for ye are laden with sins. What shall we then do? shall we cease of from prayers? Not so. Let us rather imitate the Hebrews: they, the more sharply God answered them, the more they increased their repentance. John saith: If our hart accuse us, God is greater then our hart.1 Our hart doth then accuse us, when we say unto our selves: God will not hear, because of our since, God doth the more accuse us, because he seeth more in us, then we our selves can see. Wherefore David said: Cleanse me Lord from my secrete since. What remedy is there then? For who is he, whom his hart accuseth not? Let us turn our selves unto Christ: and if that our hart shall say, he will not help, let us say unto it: This I may well believe, if I should look upon my self only, but I look upon the son of God, who hath given himself for me. Hereof springeth that confidence which Paul had, when he said: Who shall lay accusation against the elect of god? It is god which justifieth. &c. Wherefore if god accuseth us not, neither will our hart accuse us, when we behold Christ. For we have now confidence towards god, and we shall obtain. And whilst we are converted unto Christ, not only accusation and sin is abolished, but repentance also is augmented, as we now see is done in the Hebrews.
Let vs apply these thinges vnto our place. What sayde God? I wil not helpe you, that is, at thys present: but afterwarde when I see oportunitye I wil helpe you. Yea and God oftentimes answereth vnto vs also inwardly, & in our hart, ⟨p. 176⟩I wil not helpe you: for ye are laden with sinnes. What shal we then doo? shall we cease of from prayers? Not so. Let vs rather imitate the Hebrues: they, the more sharpely God answered them, the more they increased their repentaunce. Iohn saith: If our hart accuse vs, God is greater then our hart.
15 And the children of Israel answered unto the Lord: we have sinned, do unto us whatsoever is good in thine eyes: only we pray thee deliver us this day. 16 Then they put away their strange Gods from among them, and served the Lord: and his soul was grieved for the misery of Israel. 17 Then the children of Ammon gathered together, and pitched in Gilead, and the children of Israel assembled them selves, and pitched in Mizpa. 18 And the people and Princes of Gilead said every one to his neighbour: whosoever will begin the battle against the children of Ammon, shall be Captain over all the inhabitants of Gilead.
15 And the children of Israel aunswered vnto the Lorde: we haue synned, doo vnto vs whatsoeuer is good in thyne eyes: onelye wee pray thee delyuer vs thys day. 16 Then they put awaye their straunge Gods from among them, and serued the Lorde: and hys soule was grieued for the miserye of Israel. 17 Then the chyldren of Ammon gathered together, and pytched in Gilead, and the children of Israel assembled them selues, and pitched in Mizpa. 18 And the people and Princes of Gilead sayde euerye one to hys neyghbour: whosoeuer wil begyn the battayle against the chyldren of Ammon, shalbe Captaine ouer al the inhabitantes of Gilead.
The repentance of the Hebrews profited: god answered very sharply:1 I will not hear you. But they cry again: Do what seemeth good in thine eyes, that is, what soever pleaseth thee. This undoubtedly is to repent, when we are not only repentant for the since which we have committed, but also we willingly suffer, what soever pleaseth god. A notable example is set forth unto us, in that they put away their strange gods, and worshipped the true god. It is not sufficient to take away evil things, except in the place of evil things we substitute things that are good. Many have taken away Masses, idolatries, and superstitions, and yet have not worshipped god truly: because he is not worshipped by words, but by true faith & good works. But there are very few which embrace these things.
The repentaunce of the Hebrues profited: god aunswered very sharpelye:1 I wyl not heare you. But they crye againe: Doo what seemeth good in thine eyes, that is, what soeuer pleaseth thee. This vndoubtedly is to repent, when we are not onelye repentaunt for the synnes which wee haue committed, but also wee willingly suffer, what soeuer pleaseth god. A notable example is set foorth vnto vs, in that they put away their straunge gods, and woorshipped the true god. It is not sufficient to take awaye euyll thynges, excepte in the place of euyll thinges we substitute thinges that are good. Many haue taken awaye Masses, idolatries, and superstitions, and yet haue not woorshipped god trulye: bicause he is not woorshipped by woordes, but by true fayth & good woorkes. But ther are very fewe which embrace these thinges.
And his soul was grieved. 1This Hebrew word Tiktsad signifieth to draw together. When we rejoice and are merry, the spirits in us are made more ample: but when we are sorry, the spirits are contracted unto the hart. So it is said that God contracted his soul,2 and was after a sort sorry for the miseries of his people. This kind of speech is not proper of God, but improper. For God is not sorry, neither is he touched with affections. Wherefore it is a speech after the condition of men. For often times those things are ascribed unto god, which are noted to be in men.3 And often times things which happen unto men, are ascribed unto God. For men are first grieved for the misery of an other, before they have compassion of them.
And hys soule was grieued. 1Thys Hebrew woorde Tiktsad signifieth to drawe together. When we reioyce and are merye, the spirites in vs are made more ample: but when wee are sorye, the spirites are contracted vnto the hart. So it is said that God contracted hys soule,2 and was after a sorte sory for the miseries of his people. This kinde of speeche is not proper of God, but improper. For God is not sory, neither is he touched with affections. Wherefore it is a speeche after the condition of men. For often times those thinges are ascribed vnto god, whych are noted to be in men.3 And often tymes thinges which happen vnto men, are ascribed vnto God. For men are fyrst grieued for the miserye of an other, before they haue compassion of them.
Therefore (because God doth that, which men do that are grieved, that is, because he helpeth) it is said he his grieved, which things happeneth in men that help those that are in misery. Such a kind of speech is there in the book of Numbers the .21.1 chap. The soul of the people was faint, because of the journey: for that wilderness grieved the people. But R. Moses Maimon saith, that this word Catsad signifieth not only a mind, but also a will, which being before ready to revenge, did now after a sort withdraw it self. Howbeit the first interpretation seemeth to hang well together. The Ammonites on every side grievously oppressed all Israel, but because Gilead was a notable City and well fenced, they determined therefore first of all to conquer it. But the children of Israel pitched in Mizpah, so far from thence, that they could not easily succour those that were besieged. Wherefore the Gileadites in so great a danger, thought they had need of a captain, for the administration of things: for the state consisting only of the people, there could be nothing well done, unless some one man were made ruler over them. Even after the same manner, as the Romans were wont in great dan gers to create a Dictator. Wherefore the Gileadites saw that they needed a Captain, but who that should be, they could not easily provide.
Therfore (bicause God doth that, which men do that ar grieued, that is, bicause he helpeth) it is said he his grieued, which thinges happeneth in men that helpe those that are in misery. Such a kinde of speche is ther in the booke of Numbers the .21.1 chap. The soule of the people was faint, bicause of the iourney: for that wildernes grieued the people. But R. Moses Maimon sayth, that this woorde Catsad signifieth not onely a minde, but also a wil, which being before ready to reuenge, did now after a sort withdraw it self. Howbeit the first interpretacion seemeth to hang wel together. The Ammonites on euery side grieuously oppressed al Israel, but bicause Gilead was a notable City and wel fensed, they determined therfore first of al to conquer it. But the children of Israel pitched in Mispa, so far from thence, that they could not easelye succour those that were besieged. Wherfore the Gileadites in so great a daunger, thought they had nede of a captaine, for the administration of thinges: for the state consisting onely of the people, there could be nothing well done, vnles some one man were made ruler ouer them. Euen after the same maner, as the Romanes were wont in great daū gers to create a Dictator. Wherfore the Giliadites saw that they needed a Captaine, but who that should be, they could not easely prouide.
Who so ever say they will begin the battle against the Children of Israel, let him be our head. Peradventure they had desired a captain of the Lord, and received an answer, that by this token they should know who should be received as their captain: namely he, which first should begin the battle against the enemies. Such signs God sometimes used, without any voice or outward oracle: as when he promised the servant of Abraham, that she should be Isaacs wife, which should give drink unto the Camels. It may also be that the Citizens decreed so among themselves, that the chief man of the city being stirred up with the desire of the reward, might the more courageously and cheerfully fight against their enemies. In this manner Caleb, when he besieged Hebron, encouraged the minds of his soldiers. Whosoever (said he) conquereth Hebron, I will give him Achsa my daughter to wife. With which promise Othoniel being moved, conquered the City, & was made the son in law of Caleb. So in these hard times, when things were in great danger, it was necessary to use such counsel. But what if he which first would have begun the battle against the adversaries, had been a naughty and wicked man? What I say should then have been done? What also if he had been unmeet to govern the public wealth, although he had had warlike strength? This objection maketh me rather to allow the first sentence, that is, that the sign was offered of God, and therefore they were sure, that he would not give them an evil captain. Although as touching the question, we may thus answer: All civil promises are so far forth to be kept, as they may be performed by honest ways & right means, that is, so much as conscience and the word of God will suffer.
VVho so euer say they wyl begyn the battayle agaynst the Chyldren of Israel, let hym be our heade. Peraduenture they had desired a captaine of the Lord, and receaued an answer, that by this token they should know who should be receaued as their captaine: namely he, which first shoulde begyn the battaile against the enemies. Such signes God somtimes vsed, without any voice or outward oracle: as whan he promised the seruant of Abraham, that she should be Isaacs wife, which should geue drinke vnto the Camels. It maye also be that the Citizens decreed so among themselues, that the chiefe man of the city being stirred vp with the desire of the rewarde, might the more couragiouslye and cherefully fight against their enemies. In this maner Chaleb, when hee besieged Hebron, encouraged the mindes of his soldiours. Whosoeuer (said he) cō quereth Hebron, I wil geue him Achsa my daughter to wife. With which promise Othoniel being moued, cōquered the City, & was made the sonne in law of Chaleb. So in these hard times, when things wer in great daunger, it was necessary to vse such coūsel. But what if he which first would haue begon the battaile against the aduersaries, had bene a naughty and wicked man? What I say shoulde then haue bene done? What also if he had bene vnmeete to gouerne the publike wealth, although he had had warlike strength? This obiection maketh me rather to allow the first sentence, that is, that the signe was offered of God, and therfore they were sure, that he would not geue them an euill captaine. Although as touching the question, we may thus answer: All ciuil promises are so farforth to be kept, as they may be performed by honest wayes & right meanes, that is, so much as conscience and the woord of God wil suffer.
1 And Jephthah the Gileadite was a mighty man, the son of an harlot: and Gilead begat Jephthah. 2 And Gileads wife bare him sons, which when they were come to age, thrust out Jephthah, and said unto him: thou shalt not inherit in our fathers house: For thou art the son of a strange woman.
1 ANd Iiphtah the Galaadite was a mightye man, the sonne of an harlot: and Gilead begat Iiphtah. 2 And Gileads wyfe bare hym sonnes, whiche when they wer come to age, thrust out Iiphtah, and said vnto hym: thou shalt not inherite in our fathers house: For thou art the sonne of a straunge woman.
Here is set forth unto us Jephthah, a man abject and obscure, not as touching his Tribe: for he was of the Tribe of Manasseh, but as touching his mother: for he was the son of an harlot. Wherefore his brethren ⟨p. 177⟩thrust him out as a bastard. The name of his father was Gilead, who seemeth to have been so called by the name of the mount and city. And that man had not only this bastard to son, but also he had other which were legitimate children. Wherefore though Jephthah had a noble man to his father, yet that nothing profited him, because he was a bastard, and not borne in lawful matrimony. Wherefore by the civil law of the Hebrews, it was not lawful for him to have place in the congregation of Israel. For in Deut. it is written:1 Mamzer shall not enter into the congregation or assembly. Zor is in Hebrew a stranger. And a bastard is so called, because he pertaineth not unto the family of the father.
HEre is set foorth vnto vs Iiphtah, a man abiect and obscure, not as touching his Tribe: for he was of the Tribe of Manasses, but as touching his mother: for he was the sonne of an harlot. Wherefore his brethren ⟨p. 177⟩thrust him out as a bastard. The name of his father was Gilead, who seemeth to haue bene so called by the name of the mounte and citye. And that man had not onely this bastard to sonne, but also he had other which wer legitimate children. Wherfore though Iiphtah had a noble man to his father, yet that nothing profited him, bycause he was a bastard, and not borne in lawful matrimony. Wherfore by the ciuil law of the Hebrewes, it was not lawful for him to haue place in the congregation of Israell. For in Deut. it is written:1 Mamzer shall not enter into the congregation or assembly. Zor is in Hebrew a stranger. And a bastard is so called, bicause he pertaineth not vnto the famely of the father.
She that bare Jephthah was not a wife, but a harlot. This Hebrew word Zonah signifieth two things. First a victualler, that is such a one as selleth things pertaining to victuals, for Zon signifieth to feed or to bring up. It signifieth also an harlot. Peradventure for this cause, because victuallers are oftentimes evil spoken of, as touching chastity. As it appeareth by a certain law of Constantine, which is had in the Code ad. l. Juliam, de adult. And undoubtedly either signification may aptly be applied unto this place. Some of the Hebrews think that Jephthah was not the son of an harlot, but only the son of a concubine, which was not espoused with wedding tables or bonds, and a dowry.1 But that seemeth not very well to agree. For the Hebrews called not a concubine Zonah, neither had it been lawful for his brethren to have thrust out Jephthah as a stranger, if he had been the son of a Concubine. For the having of Concubines of that sort, was with the Jews true Matrimony. Farther, we must know that the Hebrews had an other word, which signified an harlot. And that is Kedashah, as though a man would say, sancta, that is holy, as Virgil saith: The holy hunger of gold.
She that bare Iiphtah was not a wife, but a harlot. This Hebrewe word Zonah signifieth two thinges. Firste a vitler, that is suche a one as selleth thinges pertayning to victuales, for Zon signifieth to fede or to bring vp. It signifieth also an harlotte. Paraduenture for this cause, bicause vitlers are oftentimes euill spoken of, as touching chastity. As it appeareth by a certayne lawe of Constantine, which is had in the Code ad. l. Iuliam, de adult. And vndoubtedly eyther signification may aptly be applyed vnto this place. Some of the Hebrewes thinke that Iiphtah was not the sonne of an harlot, but only the sonne of a concubine, whych was not espoused with wedding tables or bonds, and a dowry.1 But that semeth not very wel to agree. For the Hebrewes called not a concubine Zonah, neyther had it bene lawfull for his brethern to haue thrust out Iiphtah as a straū ger, if he had bene the sonne of a Concubine. For the hauinge of Concubines of that sorte, was with the Iewes true Matrimonye. Farther, wee muste knowe that the Hebrewes had an other word, which signified an harlot. And that is Kedashah, as though a man would say, sancta, that is holy, as Virgill sayth: The holy hunger of gold.
This word Kadash signifieth to prepare. For as godly men prepare and sanctify themselves to the worshipping of god: so do harlots prepare themselves unto the decking and gain of the body.
This word Kadash signifieth to prepare. For as godly men prepare and sanctify themselues to the worshipping of god: so do harlots prepare themselues vnto the decking and gayne of the body.
And in Deut. the .23. it was commanded, that no such whore should be in Israel. And it is added, that the hire of Zonah, that is of a whore, should not be brought into the sanctuary: wherefore we may thereby gather that zonah and Kedashah, are taken both in one signification. In the .21. of Leviticus it was not law full for a priest to have such a one to wife. Thou wilt say peradventure, what should it avail to make such a law, if there were no harlots in Israel?1 I answer, that god in deed commanded there should be none, but the people obeyed not. But why would not god have a bastard to come into the congregation? Not because that he should be the worse man, if he should live uprightly: but that the people might know, that god detesteth whoredom. And not to enter into the congregation, was nothing else, then to be made unapt for the executing of an office, either civil or holy. Although otherwise he had to his father, either a priest or a ruler. Wherefore it was not lawful for bastards to execute the office either of a Tribune, or of a Praetor, or Magistrate, or priest.
And in Deut. the .23. it was commaunded, that no such whore should be in Israell. And it is added, that the hire of Zonah, that is of a whore, shoulde not bee brought into the sanctuary: wherfore we may therby gather that zonah and Kedashah, are taken both in one signifycatiō. In the .21. of Leuiticus it was not law full for a prieste to haue such a one to wife. Thou wilt say peraduenture, what should it auayle to make such a lawe, if there were no harlots in Israell?1 I aunsweare, that god in dede commaunded there shoulde be none, but the people obeyed not. But why would not god haue a bastard to come into the congregation? Not bicause that he shoulde be the worse man, if he shoulde liue vprightly: but that the people might know, that god detesteth whoredom. And not to enter into the congregation, was nothing els, then to be made vnapt for the executing of an office, either ciuil or holy. Although otherwise he had to his father, eyther a priest or a ruler. Wherfore it was not lawful for bastards to execute the office either of a Tribune, or of a Pretor, or Magistrate, or prieste.
Why therefore doth god now make a bastard ruler over his people? Because he prescribed the law unto men, and not to himself. An other cause is, least they which are so borne, should be therefore straight way discouraged. Farther, that they might remember that they are not excluded for their own fault, but for their fathers fault. But now to return unto Jephthah, his brethren could not have thrust him out, except he had been borne of an harlot. Otherwise a Concubine was a lawful wife, and the children of Jacob which were borne of his Concubines, abode with their other brethren, ⟨image 184⟩and were inheritors together with them. But thou wilt say: Abraham did thrust out Ismael. That was done before the law, and by the singular will of God, that the whole and perfect inheritance might come unto Isaac. Otherwise by the ordinary law of the Hebrews, the children of Concubines, were not utterly excluded from all inheritance.
Why therfore doth god now make a bastarde ruler ouer his people? Bycause he prescribed the law vnto men, and not to himselfe. An other cause is, least they which are so borne, shoulde be therefore straight waye discouraged. Farther, that they myghte remember that they are not excluded for theyr owne faulte, but for theyr fathers faulte. But nowe to returne vnto Iiphtah, hys brethren coulde not haue thruste hym oute, excepte he hadde beene borne of an harlotte. Otherwise a Concubyne was a lawefull wyfe, and the chylderne of Iacob whyche were borne of hys Concubynes, abode wyth theire other bretherne, ⟨image 184⟩and wer inheritors together with them. But thou wilt say: Abraham did thrust out Ismael. That was done before the law, and by the singular wil of God, that the whole and perfect inheritance myght come vnto Isaac. Otherwise by the ordinary lawe of the Hebrewes, the children of Concubines, were not vtterly excluded from al inheritance.
