A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vol. 1 Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small [vol. 1 only]. / By John Mayer, doctor of divinity.

CHAP. XVIII.

AFter the doings of the land of Egypt shall ye not do, nor of the land of Canaan, &c.

In forbidding them to do like them of Egypt, or Canaan, he meaneth all heathens: for so Maimony saith, we may not walk in the statutes of the hea∣then, nor be like unto them in hair or in apparell, &c. Levit. 19. 27. Chap 18. 3. and Chap. 20. 26. A man must not apparell himself with apparell peculiar to them, nor let the locks of his head grow like their locks, nor shave off the sides, leaving the hair in the midst, &c. Why Egypt is specially named, see Ezech. 20. 7, 8. Chap. 23. 8. and Canaan, Levit. 20. 23. In Egypt they had lived long, and had been already corrupted thereby: for it is noted of Isi•• their goddesse, that she was married to her brother Osiris, and hereupon a Law was made in Egypt that it should be lawfull for brother to marry with sister; and for other degrees here forbidden, the Arabians are said to have married onely with their kinred, the Persians with their daughters, and the Parthians, mothers with their sons. And the Canaanites coming of Cham were most corrupt by fleshly corruptions, giving themselves to all manner of uncleannesse, and this by their living amongst them afterwards the Israelites should see, and therefore they are here warned against the manners of these two in speciall, and under these all heathens are meant, as Jer. 10. 2.

These things are said to have been spoken to Moses, that he might speak them to the children of Israel, that distinction, to Aaron and his sons, and the children of Israel, Chap 17. being left out, because these concerned Priests and people all alike, those the Priests one way, and the people another. For the words prefixed before these Lawes, I am the Lord your God, this is noted to be five times repeated in this chapter, to move them the more to the obedi∣ence of these Lawes both for the love of his being their God, and for the fear of him being their Lord. As if he had said, I am your God in a peculiar manner, having chosen you for my people above all other nations, and therefore I will in these things have you distinguished from them, and

not like unto them, because they are abominations before me. So in speciall going after charmers and consulting with such as have familiar spirits, are forbidden, Deut. 18. 9, 10, 11, 12. as Hesychius noteth, and I am the Lord your God, is spoken again, vers. 4. and it is said, Thou shalt keep both my judge∣ments and mine ordinances, bythis doubling of the same, to shew, that there are Lawes of two Testaments, both which must be carefully observed to come to life. In commanding them to keep his Ordinances, he meaneth that they should keep his onely, and not follow either their own inventions; which are taxed, Eccles. 7. 29. or to do the works of their own hands, as Jerem. 25. 6. or the Statutes of the Kings of Israel made without the commandement of the Lord, 2 King. 17. 8. for thus our Saviour Christ expoundeth this, Thou shalt serve him, Deut. 6. 13. Him onely shalt thou serve, Mat 4. 10. so Ainsworth.

Ye shall therefore keep my Statutes and my judgements, which if a man do, be shall live in them. Here by judgements and Statutes are not meant, as some ex∣pound, Ceremonials and Judicials, but all, yea even the Morall Lawes, for thus the Lawes of the Old Testament are all spoken of, Gal. 3. 12. Rom. 10. 5. But seeing live is here propounded to such as keep the Lawes of God, why is this [Quest.] contradicted, Ezech. 20. 5. I gave them Statutes, that were not good, and judge∣ments whereby they should not live? To this it is answered that the reason, why they could not by keeping these Lawes obtain life, was their own cor∣ruption, whereby they brake out into sin the more, the more they were hereby restrained from sinning, as Rom. 7. and therefore it is said to be im∣possible to the Law, as weak through the flesh. If any man could perfectly have kept these Lawes all his life-time without sinning, he should have lived hereby, but seeing none could, Christ came and fulfilled them, and suffered for our sins, that we through him might attain to justification, and life by faith in his name. And seeing how full of sin we are by the Law we are thus taught to flee to Christ, for which it is said to be a Schoolmaster to bring us unto him. For the living here spoken of, Which if a man do he shall live in them, it is not the temporall life and prosperity here, as some expound it, but everlasting life in the world to come, so the Chaldee, He shall live by them to eternall life. and Rab. Solomon Jarchi, in the world to come, so likewise Hesychius, and our Saviour Christ according to this saith, This do and live. This is the promise of the Old Testament; but in the New it is, Releeve and live, Rom 10. 5, 9.

None of you shall approach to any, that is near of kin to him to uncover their nakednesse. For, none of you, Hebrew is man, man, a phrase common to set forth men of all sorts. For near of kin, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the remainder of his flesh, so called, because our kinred are part as it were of our own flesh. By aproaching near to uncover nakednesse, having carnal copulation or knowledge is meant, according to this Abimelech is said not to have come near Sarah, Gen. 20 4. see the like also, Ezech. 18. 6. Esa. 8. 3. The Rabbins will not onely have carnall copulation hereby forbidden, but also coming near to imbrace or kisse in lust, because this tendeth to the bringing on of uncovering the nakednesse here forbidden: and likewise to make signes with hand or foot, as Prov. 6. 13. to sport with, or to gaze on her beauty: Maimony. And herein they teach divinely, and much like to that of Christ, Mat. 5. 28. uncovering nakednesse, for uncovering the secret parts, is spoken of per euphe∣mismum, that is, cleanlinesse of speech, saith Junius, for ever since the sin of our first parents there is in nature a shame to have these parts uncovered or spoken of, and therefore even in Barbarous conntreys where they go naked, they cover them. All unlawfull copulations here forbidden, saith Maimony, are called nakednesses or incests; and vers. 17. these words, it is wickednesse, the vulgar Latin rendereth, incestus est, incestus, saith Tostatus, quasi incastus in a most notorious manner: the Hebrew word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a wicked action, or abomination, as it is used, Ezech. 16. 43. The reason, why incestuous mar∣riages are forbidden, seemeth to lie in the words of the precept, the remainder

of his flesh. It is unnaturall to be joyned in carnall copulation with a mans own flesh, although in the beginning it was not so for the necessity of those times. And therefore even the Heathen led onely by the light of nature ab∣horred from many of these marriages, upon which it is touched, 1 Cor. 5. 1. as the Romans and the Tuscans, amongst whom they were punished with death.

And some beasts utterly refusing to couple with their dams, shew incestu∣ous copulations to be against nature, as the camel, which cannot by any means be brought to cover her that brought him forth: and Aristotle telleth of one once, that being deceived by his keeper covering her with a cloth did this act, by and by perceiving it, he killed his keeper; and of an horse upon the like occasion, that cast himself down headlong from a rock. And Her∣mion in Eurypides saith, Every such is a barbarous generation, when the fa∣ther lieth with the daughter, the son with the mother, or the brother with the sister. And the reason hereof is, because in nature ever since the fall of our first parents we hide our nakednesse, that is, our secret parts, and are greatly ashamed that they should at any time be uncovered, from whence they are called Pudenda, and in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the nakednesse of our neer kinred is, as it were, our own nakednesse, and therefore it is a shamefull thing to uncover it by carnally coupling with such, whether out of marriage, or in it; yea, in marriage it is much more horrible, because this is a profession, as it were of incest, and a cloking of it with the holy ordinance of God. A∣gain, by incestuous marriages one end of marriage is frustrated, which is the joyning together of the more in love and unity, as both of nation with na∣tion, and family with family, seeing where affinity is contracted, there is the more likelihood of drawing on affection, and holding them together in one that before were dis-joyned, seeing the name of father and mother, son and daughter, nephew and kinsman naturally stirreth up a good affection in the one to the other, and to such as belong unto them: and naturally men do desire to enlarge their kinred, and therefore must not return for propagation to the first principles, as by incest it is done.

Moreover, by incestuous marriages is brought in a confusion, the former neer relations in nature being hereby extinct, and the mother who is to be obeyed and honoured by her son being made subject unto him, and the bro∣ther lord over the sister, betwixt whom and him in nature there is a parity. Lastly, by reason of their conversing together, if such marriages might be, a gap would lie open to much incontinencie, account being made of a future marrying together to salve all again, whereas if these laws be duly observed, it is stopt up, and brother may the more securely converse with sister, and ne∣phew with aunt, &c. because such certainly will not uncover the nakednesse of one another. How even by the light of nature such marriages have been most anciently eschewed, we may gather from that speech of Abraham, be∣ing asked of Sarah when he came into Egypt, he said, she was his sister, and hereupon Pharaoh took her to him, verily beleeving that if so, she could not then be his wife. But of her being his sister some way indeed, see Gen. 11. 29. and of the difference of the case then. But all these reasons notwithstanding, some there are, saith Calvin, that will have these laws to belong onely to the Jews, as other of their Judicials, but he confuteth this well by the preface, vers. 1, 2, 3, 4, 5. made before these laws, wherein a charge is given again and again to keep them, and it is promised that in so doing they should live, which is not used to be done, but about morall and perpetuall laws, which ever binde all nations. And the Apostle in speaking against one kinde of in∣cest, intimateth the continuance of the laws against all in force for ever. It is true indeed, he speaketh of nothing, but a mans taking his fathers wife, that is, his mother in law, but forsomuch as an aunt is as it were a mother, and an uncle a father, and a sister is as neer as any of these, it must needs follow, that under that one all incestuous marriages forbidden by the laws of God

are impugned. And therefore whoso dispenseth with any of these laws, as divers Popes of Rome have done, do but set themselves against God, and of this their intolerable insolencie shall have judgement, neither can they by all their dispensings make that lawfull which is sinfull, but it shall be counted so still before the Lord, although it may hereby be coloured over amongst men. As that marriage of Emmanuel the King of Portugall by the Popes di∣spensation with two sisters, and of Katharine Qu. of England with two bre∣thren, Arthur and Henry; and of Ferdinand King of Naples with his aunt; and of one of whom Autoninus writeth, who by the dispensation of Martin the fifth married his own sister, with whom he had before committed forni∣cation, and of such as being before incestuously married in the time of their infidelity, that being converted to the faith were dispensed withall by Inno∣cent the third. It is memorable that is related of Claudius the Emperour, that he having married his neece Agrippina, and thereupon made a law, that it should be lawfull for others to do the like, none would ever follow his ex∣ample yet herein, but onely one bond-man, shewing hereby that it was even against the law of nature to make such marriages, notwithstanding the ordi∣nances of men. And hitherto of incestuous marriages in generall: now follow the particular degrees forbidden both in consanguinity and in affinity.

The nakednesse of thy father, or the nakednesse of thy mother shalt thou not unco∣ver, &c. There is some difficulty in these words: for if we shall with Tar∣gum Jonathan say, the first are spoken to a daughter, Thou shalt not uncover thy fathers nakednesse, and the next to a son, this is improbable, because the fa∣thers nakednesse is no where else taken in this sense, but his wife is called his nakednesse, vers. 8 and chap 20. 11. and the fathers brothers wife his naked∣nesle, Chap. 18. vers. 14. Yet Junius, Oleaster, and Cajetan, and Willet follow this: but let them shew me any thing spoken to a woman in all these laws, forbidding her to uncover the nakednesse of a man, and I will subscribe unto them, and if they cannot, it is unreasonable to make this exposition here, for he uncovereth the nakednesse that goeth in unto her, and not she to whom he goeth in, unlesse we shall say that this is singularly thus enacted with re∣ference to Lots daughters, Genes. 20. 31. and therefore nothing is said more against the fathers going in to his own daughter in all that followeth. If with Vatablus and Ainsworth we expound it of another wife of the father, and not mother to him that goeth in unto her, vers. 8. maketh against this, where this is expressely forbidden, and therefore it is improbable▪ that such a tau∣tology should be committed to forbid the same sin twice together. By the nakednesse of the father then, either that which was first said, or the mother is meant; and if so, the same thing is double forbidden in this double prohibi∣tion, that the son may be moved for reverence to his father, whose naked∣nesse his mother is, and also for reverence to his mother, the more to abhor from this wickednesse. And according to this Maimony saith, He that doth this is double guilty, once because she is his fathers nakednesse, and another time because she is his mother; and the case is all one, his father being then alive or dead. What the punishments are for transgressing any of these laws, see Chap. 20. vers. 11, 12, &c. It is cutting off with death, and therefore such sins are with all care to be avoided. Semiramis a Queen of Babylon, a beastly woman, would needs have her own son Ninus, contrary to this law, but he being moved with indignation at it slew her therefore, although to cover her wickednesse she made a law, that others might do the like. Of daughters coupling with their own fathers, there have been many examples amongst the brutish Heathen. Cynaras had Smyrna his own daughter in this kinde; Hoemon, Rhodope; Nyctoeus. Nyctemane; Clymenus, Epiraste, &c.

The nakednesse of thy fathers wife thou shalt not uncover, &c. that is, of any other wife which he hath besides thy mother, mother, as Reuben did, and was there∣fore dis-inherited, Gen. 49. 4. and as Absalom did by his father Davids concu∣bines. Theseus an heathen man did so abhor from this, that he pulled his son

Hippolytus in pieces with horses for suspicion of his incontinency with Phoedra, his wife, when as it was but her accusation onely, because Hyppolitus would not yield to her lust. Caracalla an Emperour is said to have sinned thus with his step-mother, and Antiochus with the wife of Solencus his father, being first sick for the love of her, and his father therefore yielding her unto him. But the Rabbins note well that there be four, with whom a man may not be joyned in any case, the fathers wife, the sonnes wife, the brothers wife, except as Deut. 25. 5. and the fathers brothers wife, and if the husband be alive, he that sinneth with any such is double guilty, and if he be dead, it is unlawfull to marry any such for ever.

The nakednesse of thy sister, the daughter of thy father, or of thy mother, &c. Here is further added, born at home, or born abroad; that is, saith the Chaldee, and Targum Jonathan begotten by the father of another woman, or begotten by another man of thy mother: and Maimony yet to make it more plain, in wedlock or out of wedlock by fornication, she is yet thy sister, and it is a na∣kednesse not to be uncovered by thee. And if the daughter, either of thy fa∣ther or of thy mother be forbidden thee, saith Augustine, then much more the daughter of them both. And yet amongst the Egyptians whose man∣ners they are forbidden specially to follow, it is noted that Ptolomie Philadel∣phus married his sister Arsinoe, and likewise Soter and Philopater took to wives their own sister. Herodotus saith also of Cambyses the King of Persia, that loving his younger sister, he asked the Judges, whether there were any law a∣gainst his marrying of her? they answered, that they knew none, but that it was lawfull for the Kings of Persia to do what they listed. But amongst the Ro∣mans they were put to death for such marriages.

The nakednesse of thy sons daughter or of thy daughters daughter, &c. From hence Maimony gathereth, as Augustine did before, that if the daughters daugh∣ter be forbidden, then much more a mans own daughter, although this be not named. And this law, some think, must be understood with an & coetera, as if the meaning were, that all marriages in the line descending should be un∣lawfull in infinitum, so that if Adam were now alive, he could no where have a wife, because he is a common father to all, and all women are his daugh∣ters, and this indeed is a good reason: yet Isidore thinketh, that onely the degrees named are unlawfull and no more, because in going on consanguinity weareth out: so likewise Cajetan and Lorinus. Some dispute whether a man might not marry his daughter or daughters daughter, &c. if there were no more women to be had? and resolve it affirmatively from the example of Lots daughters, but of that see before in their history, and whatsoever they conceived, God never suffered the world, no not when he drovvned it, to be brought to this strait, intimating hereby, that such marriages are of all others most unnaturall and contrary to his lavves.

The nakednesse of thy fathers wives daughter begotten of thy father, &c. It may seem strange, that the Lord not intending here to forbid marrying vvith a fathers wives daughter begotten by another man, should institute his lavv thus, and not thy fathers daughter by another vvife: but this is done, as the Rabbins note, to intimate a double guiltinesse in him that doth thus 1 Be∣cause she is his sister: and 2 His fathers vvives daughter, and not his daugh∣ter by another vvoman begotten in fornication, vvherein there is but a single guiltinesse. Maimony. If it be demanded hovv this lavv differeth from that, v. 9. Augustine, Lyranus, and Cajetan ansvver, that it is a repetition or further explanation of that lavv, there being need for the commonnesse of this sin to inculcate the same lavv again. Osiander, that the daughter both of thy fa∣ther and mother is meant, because this hath not been hitherto spoken of; Junius, that a kinsvvoman or grandchilde by the father is meant here.

But neither of all these rightly; not the last, for the vvord is Modoleth, be∣gotten of the father, so as a grandchilde is not, nor the second, because if so, she should have been called his mother, and there is least probability of the

first, that the Lord using such brevity here should repeat the same law twice, or explain it a verse after another coming between. More probably, v. 9. a daughter gotten in fornication is meant here in wedlock: thus also Lyranus, as by another way resolveth it, and therefore it is said there, at home or abroad, onely; here, thy fathers wives daughter begotten by him.

The nakednesse of thy fathers sister, &c. Here and in the next verse marrying with the fathers or mothers sister, which is an aunt, is forbidden, and because the Neece is in the same degree to her Uncle, that the Nephew is to the Aunt, under this that marriage also is forbidden; so Calvin and Tostatus, for the reason, she is thy fathers neer kinswoman, holdeth as well to the Neece marry∣ing the Uncle, as to the Nephew marrying the Aunt; as the Aunt is as it were a mother to her Nephew, so the Uncle is as a father to his Neece, saith Brentius, wherefore in both cases marrying is alike to be abhorred as mon∣strous and unnaturall. For Amrams marrying his Aunt, Exod 6. see what is to be thought of that there.

The nakednesse of thy fathers brother, that is, as in the next words is explain∣ed, Thou shalt not approach unto his wife, for she is called his nakednesse, because man and wife are one flesh, so the fathers nakednesse was expounded before, v. 7. But if the daughters marrying with the father be forbidden, as some hold, v. 7. by the same reason the Neeces marrying with her Uncle is forbid∣den here, and so there is not onely a law by consequence, but an expresse law against it.

The nakednesse of thy sonnes wife, &c. Upon this law some think, that Absa∣lom having gone in to his father Davids Concubines, he returning, shut them up, and would know them no more, because by going in unto them, the son had now made them as it were his wives.

The nakednesse of thy brothers wife, &c. Some understand this, as if it were meant during his life, because Deut. 25. 5. after his death her brother might marry her, if he died without issue to raise up seed unto him, and therefore they say, Herod was reproved by John the Baptist for marrying his brothers wife, he being yet alive, & having put her away. But this is an exposition con∣trary to the sense of all the like lawes, for they do not onely forbid such mar∣riages, the man being yet alive, but dead, because the consanguinity or affinity yet dieth not. And one may not take any other mans wife, he being yet alive, seeing this were adultery, and for a neer kinsmans wife, although she be divor∣ced, she is a neer kinswoman, and may not be married. Others therefore take that Deut. 25. to be an exception to this law, as if it had been said, the naked∣nesse of thy brothers wife thou shalt not uncover, but onely in case that he dieth without issue. For thus both Judah before the law gave Tamar his son Er his wife, when he was dead, to his son Onan, and he being dead, promised afterwards to match her to his third son Shelah, and after the law Naomi, when her two sons were dead, spake unto Ruth, her daughter in law, and her sister: Have I any more sons in my wombe that they should be husbands to you? alluding, to that law, Deut. 25. 5. and Matth. 22. it is said of seven bre∣thren, that each one of them after another took one woman, according to that law, to wife. But against this Calvin argueth thus, If this were so, God should be contrary to himselfe, sometime allowing that which before he con∣demned as an abomination, and touching Judah, he saith, he went according to the custome of those times, but in so doing he erred from the right way. Wherefore he expoundeth that, Deut. 25. 5. of a kinsman, an uncles or aunts son, or some other so farre remote, as that without incest he might marry the relict of his kinsman, as is exemplified in Boaz, no brother, but a kinsman ta∣king Ruth to wife. To this of Calvin I answer, that God by making one ex∣ception to a generall law is not against himselfe, for in forbidding to marry a brothers wife, his drift is, that he should not do such a thing to his ignominy, intimated in these words, It is thy brothers nakednesse; for his honour, and to uphold his family ready to fade by his dying without issue he forbiddeth it

not: here necessity requireth a dispensing with lawes in this kinde, as at the first brothers and sisters were through necessity inforced to marry together, because otherwise mankinde could not have been increased. And although by a brother, a kinsman is sometimes understood, yet the experience of ex∣amples commemorated concurring with this law, for a brother properly un∣derstood sheweth, that we ought not to flee here to any secondary acception of this word brother. And thus the Hebrews also understand it, of a brother by the fathers side, by whom the inheritance cometh, and not by the mother; and therefore it is not any brothers wife, whom that exception concerneth, but the first-born or eldest; and the next brother, seemeth to be meant, who is single, because Deut. 25. 5. it is said, brethren dwelling together, but if there be no such brother, say the Hebrews, then a kinsman, called also a brother, is to do this office, as Boaz to Ruth. For the reasons of that exception, they are by Fonseca summed up four. First, that families in Israel might not perish. Secondly, that the relict might be comforted. Thirdly, that the brother dy∣ing might have some comfort herein. Fourthly, that the memory of the just might not perish. But the chief reason, as I take it, was, that the first-born might still alwayes live in his posterity, to figure out the eternity of Christ, the first-born amongst many brethren, so that he being now come, that law holdeth no longer, neither may a brother in any case take a brothers wife, which is now incestuous, whatsoever the case is.

The nakednesse of a woman, and her daughter, or sons daughter, or her daughters daughter, &c. Upon this law the Rabbins say, that when a man hath mar∣ried a wife, there are six women with whom he cometh now to have such affinity; that he may never marry with any of them, three here named, and her mother, mothers mother, and fathers mother necessarily understood. This is such a sin, as that singularly it is here said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 incestus, or abo∣mination, as was touched before, and they that sin thus must be burnt, Levit. 20. 14.

Neither shalt thou take a wife to her sister, to vex her, &c. By the equity of that law, v. 16. whereby a woman may not marry with her husbands brother, it is unlawfull for her husband to marry with her sister, but here specially, be∣cause of Jacobs taking two sisters sometime, which was a cause of so much vexation and disquiet betvvixt them, he is forbidden to take her during his vvives life, to vex her; not that he may marry her after his vvifes death: For from that vvhich is written, saith Basil, we may not rashly gather that which is not written, because it is written, that during her life, thou mayest not take her, therefore after her death thou maiest take her, as a man may not ga∣ther from this, Joseph knew her not till she had brought forth her first-born son, therefore he knevv her after. For if a man may not marry his own si∣ster at any time, he may not at any time marry his wives sister, seeing as the same reason is against marrying the wifes mother or daughter, that is, against marrying thine own mother or daughter; so it is against marrying thy wifes sister, that is, against marrying thine own sister, for in all these the rights of cognation or kindred are the same. And Beza likewise, there is an Emphasis in saying, during her life, to vex her, in allusion to Jacob, and not an allowing to marry her after. Yet Calvin by sister understanding a kinswoman, saith, that it is here forbidden to marry with a kinswoman so far remote, as that otherwise a man may marry her, but onely for vexing his wife whilest she li∣veth he must flee such marrying, afterwards he may take her to wife. But Junius by sister understandeth any other woman, as if here were a law against having two wives together, both because the words, Ishah el Acothah, a wife to her sister, are put, Ezech. 1. 9. for one to another, and likewise, Gen. 26. 31. Exod. 26. 3. and because if here be not a law against Polygamy there is none in all the Book of God, which yet we are sure is against the first institution, for one woman onely was made for one man, to which respect is had, Mal. 2. 15. And lastly, because the reason here used, to vex her, holdeth to any se∣cond

wife as well as to a sister, as we may see in the example of Hannah and Peninnah, the two wives of Elkanah; and because if Polygamy be not here forbidden, nothing in effect is said, forsomuch as by the equity of a former law, v. 16. to marry a wives sister is forbidden, and the limitation of the time during her life, seemeth to intimate one spoken of here with whom a man may marry after his wives death. Upon these reasons I finde that many are swayed by Junius, as Ainsworth and Willet, &c. as my selfe have also been in my Catechisme. Yet the Hebrews understand her next sister in blood, whe∣ther by her father or her mother, begotten in marriage or in fornication. And if they had understood it otherwise, as being against Polygamy, they would not certainly have done contrary so commonly as they did, yea the holiest and the most famous men amongst them. But of their Polygamies I have said something in my Catechisme, Command. 7. And if it be granted, that this is no law against Polygamy, yet from other grounds before spoken of it appeareth, that it was never lawfull, or if it were, as some hold in those dayes, yet it is not novv under the Gospel, because no further liberty is now given, but for every man to have his ovvn vvife, not vvives; and every vvo∣man her ovvn husband, not husbands, that being enjoyned here, vvhich vvas long ago pointed at in Gods making but one and one. And therefore the practice of the Turks in taking each man more vvives is abominable, and of those in the Magors Countrey, vvhere they are said to have but one vvife in a family amongst all the brethren, and if any presume to do so amongst us, it is vvell enacted, that he shall be put to death, as a professed adulterer, and a justifier of so foul a sin. And let no man plead the example of Theodosius here, vvho took unto his vvife Eudoxia another Justina upon his vvifes urging him, and thereupon made a lavv, that it should be lavvfull for others to do the like, for even the best have had their imperfections, and haply he erred thus for vvant of better information, this point being not so throughly con∣sidered of in these dayes.

And hitherto of the degrees of kindred forbidden, if any man shall ex∣tend them further, making any degree beyond these unlawfull, or dispensing with any of these, that marriages may be made, or stand by such despensings, notwithstanding the expresse Word of God to the contrary, he shall be judged, as adding to or taking away from the Word of God: wherefore the Councell of Trent hath done very presumptuously in extending decrees against marrying with kindred by consanguinity to the seventh degree, and the Popish Canons, which make affinity spirituall by baptisme and confirma∣tion between Godfathers and Godmothers together, as Bellarmine sheweth. Again the same Trent-Councell decreeth, that the Church can dispense with some of the degrees prohibited, Levit. 18. because they are judicials of Moses. But they have been already proved to be according to the Law of nature, and confirmed in the New Testament, and therefore as morals. But for pro∣hibiting marriages to the seven degree are the Ethiopick Churches also, and in a Councel at Wormes it was decreed, that no Christian should marry with his kindred as long any rememberance of kindred lasted; but these are ex∣cesses, beyond that which is written, and therefore dangerous.

Others again there have been, that have taught it unlawfull to marry more wives successively, as one being dead to take another, as Tertullian and Novatus, and Nicolas Bishop of Constantinople, who censured Leo the Emperour because he had married the fourth wife successively. And Jerom inveighed much against second marriages, calling them honesta adulteria. And in disgrace hereof he telleth of a couple, that married together in Rome, whereof the one, that is, the woman had then had 21 husbands, and the man 20 Wives, and therefore he out-living her and marrying again, a great triumph was made by the young gallants of Rome, because the man had now gotten the victory. Indeed to be so carried by the flesh, as to passe on suddenly from one marriage to another so soon as the husband or wife is

dead, if it be but to the taking of the second or third, standeth not with Christian modesty, and therefore more continency is to be ensued by every one, but for any simply to condemn the marrying of another, when the first is dead, is to take from the Word of God, Rom. 7. 1. &c. 1 Cor. 7. Touching the marrying of brothers or sisters children together, although this be not expresly forbidden, whereupon it may seem not unlawfull; yet many Councels have decreed against it, as Concil. Agathens. c. 61. Epannens. c. 30. Aurelianens. 3. c. 10. Antisiodor. c. 31. Arelatens. c. 11. Ambrose to Paternus, disswading him from marrying his son and neece together saith, It is against the Law of God. Augustine, although he saith not so, yet he hath these words, Who doubteth, but that the marriages of cozen Germans are more honestly forbidden in these times? Theodosins made a Law against it, which Ambrose also urgeth, and saith, These marriages are forbidden in nature. And Willes goeth yet further, af∣firming that all Churches in Christendom are against these marriages, for the rules of the Canon Law touching marriages are allowed by the reformed Churches. And Calvin, that speaketh most favourably herein, saith, that they are inconvenient, because by long use and custome they have been interdicted, and a regard must be had of giving offence. Reasons against this marrying are 1 As far degrees are forbidden in other cases, as of marrying with the Uncles wife, and how much further is the Uncles daughter, then the Uncles wife? 2 A mans daughter is his nakednesse, as vers. 10. and the nakednesse of thy Uncle thou maist not uncover, v. 14. it is there indeed expounded of his wife, but she is one of his nakednesses, and by vers. 10. we may gather, that his daughter is another, for the daughter is as the fathers own flesh. 3 The gene∣rall prohibi••••••n, vers. 6. None shall come near any of his near kindred, maketh against such marriages, seeing cozen, Germans are most near, being as it were brothers and sisters, as in the Hebrew phrase they are commonly called. Last∣ly, for the marrying of the Uncle with the neece, although it hath been shewed to be unlawfull, yet the Romanists approve it, as Cajetan, Lorinus, &c. and it is commonly practised betwixt the Kings of Spain and the house of Austria, and Othoniels example is urged, who married his brother Calebs daughter. But Caleb was not brother German to Othaniel, but he is called his brother, because they two were brothers children.

Here approaching to a woman in her disease is forbidden, and adultery with another mans wife: of the first of which see before, Chap. 12. and 15. and of the other upon the seven Commandement. For the punishment of both these, see Chap. 20. 10, 18. And by this Law the womans own husband is forbidden at this time to approach unto her. But before I proceed any fur∣ther, I will shew, to what mystery the Lawes against marriages with kinred are drawn by Hesychius. In that the Lord saith twice in way of preface to these Lawes, I am the Lord thy God, hereby is intimated, that they have a double understanding. Wherefore besides the sense already given, here it is mystically forbidden to uncover the shame of any, that be neer unto us by divulging their sins, because we must rather restore them that are faln by the spirit of meeknesse, and to do otherwise is with Ham to uncover our fathers nakednesse, or to mock at it. And there be ten degrees nominated, to intimate the ten Commandements, all which he breaketh, that speaketh of his sins that is neer to him to his shame, because this is against love, and love is the fulfilling of the Law. And in particular the forbidding of marrying a woman and her sister during her life, is mystically a forbidding of joyning to Judaisme Christianity; the Law of Ceremonies must be dead to all that will imbrace the Christian Religion rightly.

Thou shalt not let any of thy seed to passe through the fire to Molech, &c. The word Molech, or Moloch, Amos. 5. 26. or Milcom, 1 King. 11. 5, 7. seemeth to come of Melech signifying a King, and the Septuagint render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Prince. It was the Idol of the Ammonites, to the worshipping of which the Israelites fell afterwards, notwithstanding this prohibition, as they are

charged in the places before named. Some think it was the image of Mercury, the messenger of the gods, some of Saturne, the highest of the Planets; some of Jupiter, and some of the Sun, which is the king of the Planets, upon which I have touched, Act. 7. 43. It was the same most probably, which is also called Baal, so often spoken of, for to Baal they offered their children, Jer. 19, 5. c. 7. 31. c. 32. 35. It was an image with a stone in the forehead of it, like a Star, whereupon Amos speaketh of a Star, that they worshipped. In an Hebrew Comment called Jalcut upon Jer. 7. it is thus described: It had the face of a bullock, and the hands of a man opened to receive somewhat, and within it was hollow, and under the hollow of it fire was put, till it was made burning hot, then the Priest took the son offered, and put him into his hands, and that the cry of him burning there might not be heard, they did beat up tabers, and thereupon the place where this idol stood, was called Tophet from toph a taber. For whereas all other idols were set up in the City, this stood without in Tophet in the valley of Benhinnom. And to Molechs Temple there were seven chappels, into the first of which he came that brought a dove for an offering, into the second he that brought a Lamb, into the third he that brought a ram, into the fourth a calfe, into the fifth a bullock, into the sixt an ox, and into the seventh he that brought his son. That whereby they were moved to this, was a superstitious opinion, that they and all the rest of their children should prosper the better, if they sacrificed one thus.

And not onely the Ammonites did thus offer their children to idols, but the Carthaginians sacrificed the best of their sonnes to Saturn, and the Phoenici∣ans did likevvise. And amongst the Africans there vvas an im••••e of brasse made to Saturn, to vvhom they burnt their children, and Ludovicus Vives, that vvriteth this, saith, in his time there was an image in an Island nevvly discover∣ed, to which they did likewise humane sacrifices, and to this it is alluded, Mich. 6. 7. The Devil that delighteth in bloodshed, being a murtherer from the beginning, taught them to abuse that place touching Abrahams being commanded to offer up his son Isaac in sacrifice, for a ground of this abomi∣nable and most bloody superstition. But here not burning, but causing their seed to passe through the fire is spoken of, and again, Deut. 18. 10. where for seed in way of explanation of this are sons and daughters, but burning of them is also spoken of, 2 Chron. 28. 3. Ierem. 7. 31. Ierem. 19. 5. Psal. 106 37, 38. And as some are said to have burned their sons and daughters, so some to have caused them to passe through the fire, 2 King. 11. 3. 2 King. 23. 10. Whereupon besides the burning of them in the hands of Molech before spo∣ken of, the Rabbins speak of another practice of some; yea they deny any such burning to have been to Molech, affirming, that such as burnt their chil∣dren, burnt them to other idols, and to Molech they onely made them to pass through the fire, which was thus: The father brought his son to the priests, and they put him into the fathers hand to lead him through a great fire there kindled by them, and he led him upon his feet through the midst of the flame from one side to the other, which how it could be without burning yet I can∣not see. Cajetan and others are wide here, who by seed understand not their children, but the seed of generation comming from them, for Moses himselfe expoundeth it, Deut. 18. 10. If it shall seem unfit to bring in this touching idolatry here; unlesse in such a sense it is very fit, saith Hesychius, that adul∣tery being impugned before, now the spirituall adultery should be spoken a∣gainst, which is idolatry, and by seed he mystically understandeth our thoughts and actions, which we must not give to idolatry by cove∣tousnesse. Neither shalt thou prophane the name of thy God. As the name of God is sanctified by suffering death rather then going from God to idols, as by Ananias, Azarias, and Misael, so it is said to be prophaned, when for fear of death any go from him after idols; so Maimony. But prophaning of the Name of God is put here for any abusing of the Word or service instituted

by God to the honour of his name, to idolatry, and therefore this clause is properly added here after the idolatry with Molech forbidden, but Hesychius applieth it generally to all the lawes hitherto set down in this Chapter, and indeed by such wickednesse amongst his people Gods Name is blasphemed, but it doth more properly belong to this particular law against idolatry.

Thou shalt not lie with mankinde as with womankinde. This was the sin of Sodom, Gen. 19. and excludeth out of the Kingdom of heaven, 1 Cor. 6. 9, 10. a sin coming from a reprobate sense, Rom. 1. and to be punished with stoning to death, Levit. 20. 13. And yet many of the heathen follovved it, yea the vvi∣sest amongst them, as Socrates, Solon, Zeno, Minos, Radamanthus, and Empe∣rours, Nero, Vespasian, Caligula, Trajan, Vitellius, Julius, and Augustus Caesar, and Adrian, vvho made Antinous his Minion a god. Rupertus thinketh that herein lay the evill report of his brethren brought by Joseph to his father. Of this also read, 2 Machah. 4. 10. and this is said by Jude to be a going after other flesh. Emstuosus a Bishop, saith Lorinus, to prevent such unnaturall lusts, made this lavv, If any Clergy man or Monke be found but kissing of young boyes, let him be made bald, and spit upon by all, and openly beaten and bound vvith iron chains six moneths. Thus he. But some of their holy Fa∣thers of Rome contrarivvise are reported to have been most notorious for this sin, and for tolerating it, as Paul 2. vvho vvhilest he vvas in acting this sin, vvas killed of the Devil; and Iulius 3, vvho used Innocentius thus, and for a revvard made him a Cardinall, and Sixtus 4 allowed the Cardinals this pleasure for the three hot moneths of the year.

Thou shalt not lie with any beast, &c. This is a most abominable sin, and yet such is the wickednesse of men and women, as that some have offended this way, as Mahomet, who is said, being refused by a Saracen woman, to have lien with an asse; and the Hebrews say the like of Balaam with his asse; Plu∣tarch writeth of a boy begotten by a man of a mare, and of a girle by a man of an asse, and Aelianus telleth the like of a man and a goat. Women also have prostituted themselves to beasts, Aelianus telleth of an ape that got a childe of a woman, and Olaus Magnus of a bare begetting a childe of a wo∣man, of vvhom a great family came in Denmark, called Ursi, &c. For the pu∣nishment, see Chap. 20. 16. and before, Exod. 22. 19.

Defile not your selves in any of these things, &c. By these things, the Hebrevvs understanding the degrees before prohibited, say, that by tradition they have learned, that 20 degrees more are forbidden by the like reason. 1 The mo∣thers mother, and her mother, &c. vvithout end. 2 The mothers fathers mo∣ther. 3 The fathers mother, and her mother vvithout end. 4 His fathers fathers mother. 5 The vvife of the fathers father, &c. vvithout end 6 The vvife of the mothers father. 7 The vvife of the fathers brother. 8 The vvife of the mothers brother. 9 His sons daughter in lavv, and her daughter vvithout end. 10 His daughters daughter in lavv. 11 The daughter of his sons daughter. 12 The daughter of his sons son. 13 The daughter of his daugh∣ters daughter. 14 The daughter of his daughters son. 15 The daughter of his wives son. 16 The daughter of his wives daughters daughter. 17 The mo∣ther of his wives fathers mother. 18 The mother of his wives mothers father. 19 The mother of his wives mothers mother. 20 The mother of his wives fa∣thers father. Thus Maimony, neither do others dissent here from, but hold, that in the line ascendent and descendent, that is, betwixt children, and fathers, and mothers marriages are unlawfull in infinitum, in the lines collaterall, as is expresly forbidden onely. Or by analogy in such degrees, as are forbid∣den to some, in the same they are forbidden to others. But by all these things, here not onely marriages prohibited are meant, but also other foul sins before∣mentioned also in this Chapter. For in all these the Nations are defiled, &c. The Lord here speaketh of the inhabitants of Canaan, as already cast out for de∣filing themselves in these things for the certainty of it, and hereby warneth his people, that they commit not the like abominations.

And the land is defiled, and I do visit the iniquity thereof upon it, &c. As the in∣habitants, so the land is said to be defiled, because in fleshly uncleannesses fil∣thinesse commeth forth in the land, and in idolatries there is pollution by i∣mages set up, as in murthers by blood impiously spilt upon the ground: for these are the three sins chiefly, which are said any where to defile the land. And where such wickednesses are committed, the land is sick as it were of the inhabitants that do them, it reeleth as over-burthened, and as a drunken man over-laden with wine which maketh him reel to and fro; finally, spueth so such a land spueth out the inhabitants, casteth them out, as being much ea∣sed, when it is disburthened of them. And as the Canaanites were loathed and spued out by that land for their sins, so were the Jews afterwards, 2 King. 17. 18. 2 Chron. 36. 21. Whereby we may see how odious sinners are, seeing the very senslesse earth cannot brook them, but spueth them out. [Note.]

Here and forth on to the end of the Chapter the charge of keeping these lawes is inculcated both by the Israelites and strangers amongst them, they being threatened with the like spuing out that transgressed, or cutting off, if they were but some particulars.

Notes

• Verse 3.
• Maimony Trea∣tise of Idolatry Chap. 11.
• Verse 1, 2.
• Willet.
• H••sy••hius. Verse 4.
• Ainsworth.
• Verse 5. Tostatus Cajetan.
• R••m 8. 3.
• Gal. 3. 24. Origen. 〈…〉〈…〉. Ol••ast••r. 〈…〉〈…〉us. C〈…〉〈…〉 Para∣ph〈…〉〈…〉. ••••l•••• Jarchi. Hesy••hiu••. Luk 1•• 28. Verse 6.
• Maimony in Issu••e Biah. cap. 2••.
• Junius.
• Maimony Trea¦tise of Wiv••s. Chap. 1.
• Plutarc••. paral. cap. 52.
• Arist. bist. ani∣mal. lib 9 c. 47. Eurypid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gen 9. 21, 25.
• Gen. 12.
• Calvin.
• 1 Cor 5. 1.
• A tonin. p. 3. tit. 1. c. 11.
• C. Gandemus tit. de divort.
• Verse 7. Targum Jona∣than.
• Iunius. Cajetan. Oleaster.
• Vatablus. Ainsworth.
• Maimony in Issurei Biah. Chap. 2.
• Oros. lib. 1. c. 4.
• Verse 8.
• 2 Sam. 16. 22.
• Maimony.
• Verse 9. Chaldee Para∣phrast. Targum Jona∣than.
• August. quoest. 59. in Levit. Herodot l••b 3. Plutarch paral. c. 52.
• Verse 10. Maimony in Issurei Biah.
• Sco••us. Durandus. Richardus Junius. Isidor. Lopez. Bellarmine. Lorinus.
• Verse 11.
• Maimony in Issurci Biah, c. 2.
• August. Lyranus. Cajetan.
• Junii analysi.
• Verse 12.
• Calvin. Tostatus.
• Brentius.
• Verse 14.
• Verse 15.
• Larantto. Hugo. Capitan. Verse 16. Radu phus Blese••s. Borrhaeus.
• Junius. Pelican. Osiander. Tostatus. Oleaster, &c. Gen 38.
• Ruth 1.
• Calvin.
• Fonseca.
• Verse 17. Maimony in Issurei Biah,
• Verse 18.
• Basil. Epist. ad Diodorum.
• Matth. 1.
• Beza lib. de repub.
• Calvin.
• Junius.
• 1 Sam. 1.
• Maimony.
• 1 Cor 7. 1.
• Leut. 4 2.
• Concil. Trident. Ses. 24. c. 3. Bellar. Trident. Sess. 24 c 3.
• Bellar. lib. 1. de matrimon. c. 24. Danian. Agoes Confes. sid. Ju∣do••um oct. 43. Conc. Worm. e. 32. usque dum generatio recor∣datur. Or marrying more Wives successively. Zona••. in Leo. Hieron. in Jo∣vinian. Epist. 11.
• The marrying of Co••••n▪ger∣man•• together. Ambros Epist. 66. August. de Ci∣vit. lib. 15. c. 16. Quis dubitat, honestiùs hoc tempore prohita esse con••obrina∣rum con••ubia. Willet. Confes. Saxon. artic. 18. Calvin.
• The uncles marrying the neece. Cajetan. Lorinus. Judges 1. 33. Joshua 14. 6.
• Verse 19, 20
• The Mystery of the Marria∣ges forbidden. Hesychius. Gal. 6. 1.
• Verse 21.
• Jalcut. R. Solom. saith, this image was o•• brasse stand∣ing without the gates of Jeru∣salem in the valley of Hin∣nom. Jeremy 19. 5.
• Diodo Sicul. l•••• 20. Euseb. de prae∣pa••••t. Evang. l. 4 V〈…〉〈…〉 in Au∣gu••••. ••ivit. l. 7. c 27. Gen. ••2.
• Maimony Trea∣tise o•• Idola∣try, Ch. 6. ••. 3.
• Cajetan.
• Hesychius.
• Maimony. ••o••••••••us. Lyranus.
• Hesychius. Rom. •• 24.
• Verse 22.
• Willet. Rupertus. Gen 37. Jud. Epist. v. 7. Lorinus. Decalva••us op∣p••o••rio poteat, & o••mium spu∣tamentis, pub∣licè ve••b••r••tur, & vinculis ar∣ctetur fe••re is per 6 menses. Pa••a Pharisai∣zans.
• Verse 23.
• Bonsin. lib. ••. Plutarch paral.
• Aelianvar. hist. lib. 18 c. 10.
• Verse 24.
• Maimony in Ishoth. c. 1.
• Verse 25.
• Esay 24. 20.
• Verse 26, 27 Verse 28, 29 Verse 30.