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,…

The same sentence Lyranus embraceth,¹ and there are of the new writers which are of great learning, which do follow this interpretation. But Lyranus pondereth these words. And the spirit of the Lord came upon him, and he saith. That that spirit would not have suffered Jephthah to commit this murder. Farther he writeth, that there were two months space given, so that he mought ask counsel of the Priests. But it is, not very likely, that he asked not then Counsel of so weighty a matter, or that they told him not that he might have redeemed his vow. Neither is it probable that this Jephthah constituted any thing rashly. when as the Epistle to the Hebrews calleth him holy. If thou wilt say: He did unto her as he had vowed, but he had vowed a Sacrifice, and to offer what soever met him, they will answer: He vowed in deed, but upon this condition, so that it were lawful. But when his daughter met him, either he learned, or else he understood that it was not lawful. Wherefore if he had killed her, he had not accomplished his vow, but should have contaminated himself. But on the contrary part it seemeth wonderful that he was so abashed, and rent his garments, if the maiden should not have been offered up. Farther, what should the virgins have lamented her? For if she should not have been slain, there seemed no just cause of mourning. Moreover if her virginity should have been offered unto GOD, it should have been given with a willing mind and not with an unwilling mind:² and in rendering vows this thing was chiefly regarded, to render them willingly and with a cheerful mind. Besides these things, Jephthah had no example ⟨image 200⟩in the scriptures, that it was lawful for the father to bind his daughter by a vow, to keep her virginity: but God contrarily promiseth abundance of children unto the observers of the law, in Deuteronomy the .7. and Exodus the .23. Wherefore that which God promised in the place of a great benefit, the same could not be hindered by a vow. Farthermore, the arguments of the Rabbins are cold and weak, as afterward shall be more abundantly declared.

The same sentence Lyranus embraceth,¹ and there are of the newe wryters whiche are of greate learnyng, whiche doo followe this interpretation. But Lyranus pondereth these wordes. And the spirite of the Lorde came vpon hym, and he sayth. That that spirite would not haue suffred Iiphtah to committe this murther. Farther he wryteth, that there were two monethes space geuen, so that he mought aske counsell of the Priests. But it is, not very likely, that he asked not then Counsell of so weighty a matter, or that they tolde hym not that he myght haue redemed hys vowe. Neither is it probable that thys Iiphtah constituted any thyng rashely. when as the Epistle to the Hebrues calleth hym holy. If thou wilt saye: He did vnto her as he had vowed, but he had vowed a Sacrifice, and to offer what soeuer mette hym, they wyll aunswere: He vowed in deede, but vpon this condition, so that it were lawfull. But when his daughter met him, either he learned, or els he vnderstood yt it was not lawfull. Wherfore if he had killed her, he had not accōplished his vowe, but should haue contaminated hymselfe. But on the contrary part it seemeth wonderfull that he was so abashed, and rente hys garmentes, if the mayden shoulde not haue bene offred vp. Farther, what shoulde the virgines haue lamented her? For if she shoulde not haue bene slayne, there seemed no iuste cause of mournyng. Moreouer if her virginitye shoulde haue bene offred vnto GOD, it shoulde haue bene geuen wyth a wyllynge mynde and not wyth an vnwyllyng mynde: