Commentary on Genesis and Exodus, Commentary · Chapter 9

Commentary on Genesis and Exodus · Commentary · Chapter 9

p. 85CHAP. IX.

The Method and parts of the Chapter.

IN this Chapter two principall things are declared: 1. The restoring of the world, and renewing of Gods covenant, vers. 1.10. 2. The infirmitie of Noah in being drunke, and such things as accompany the same, from vers. 20. to the end.

In the first part the covenant is renewed with mankinde, from vers. 1. to 8. then with all flesh, vers. 8.10.20. In the covenant made with man, foure things are expressed, his multiplication, vers. 1. domination and rule over all creatures, vers. 2. sustentation and food, vers. 3. preservation, in providing that mans bloud be not shed: God will require it at the hand both of beast and man, vers. 4, 5, 6.

In the generall covenant made with all flesh: first, there is the promise, that all flesh should not bee rooted out by the waters, vers. 10, 11. then the signe and token thereof; the bow in the cloud: which shall be … signe betweene the Lord and the world, that it shall be no more destroyed by water. And this is repeated foure times, from vers. 13. to 17. for the better assurance of it.

In the second part, first Noahs infirmitie is described, with the occasion thereof, his drinking of wine, vers. 21, the effects thereof, his nakednesse, 21. Secondly, the behaviour of his sonnes: undutifull of Cham, vers. 2…. reverence toward their father in the other two, vers. 23. Thirdly the verdict and sentence given by N…h by way of prophesie upon his sonnes: his cursing of Canaan of Cham, 25. his blessing of Sem chiefly, vers. 26. and of Iapheth next, vers. 27.

2. The grammaticall sense.

v. 3. Everything that flieth, foreign, S. everything that creepeth. reptile: T.P. every thing that moveth H.C. B.G. heb. remes:S.c. that moveth or creepeth

4. Flesh in the bloud of life. S. flesh with the bloud. H. with the life and bloud. Ch. with the the life, which is the bloud: caet. heb. with the life, and the bloud.H. a…t.

5. At the hand of man, which shall shed the life of his brother. Ch. at the hand of a mans brother. caet.

6. With witnesses by the sentence of the judge, shall his bloud be shed. Ch. for the bloud of ma…,… Ch…ter H. det. H. al. his bloud shall be shed. S. his bloud shall be shed. H. by man shall his bloud be shed. T.P.B.G. sic hebr.

7. Ingredimini, walke upon she earth. H. replenish or grow plentifully in the earth: caet. hebr. sharatz. to multiply in abundance.

Rule over the earth. S. replenish or increase in the earth: cat. hebr. rabbah, signifieth to multiply and to be great.Diu. si▪

10. From all that goeth out of the Arke. S. from all that goeth out of the Arke, with all the beasts of the field. caet.S. det.

11. To destroy all the earth. S. to destroy the earth. cat.

13. Betweene my word and the earth. Ch. betweene me and the earth. caet. I doe set. S.B. I will set:S. ad. mutat. temp▪ Ch. ad. C.S.c. H. I have given or set the bow. T.P.G. sic heb.

16. Betweene me and you. S. betweene the word of God and every living thing. Ch. betweene God and every, &c. caet.

24. When he had learned. H. he knew what, &c. caet.H.r.

p. 86His lesser sonne. H.C. younger. S.B.G. minimus, his youngest sonne. T. heb. chatan parvus, little.

T. r. diu. sig. T. r. Ch. ad.25. foreign ▪ a domesticall servant. S. a servant of servants: caet.

27. God shall enlarge Iapheth. H.S.C.P.G. peswade Iapheth: alliciet. T.G. pathah, signifieth to enlarge and perswade: let his glory dwell in the tents of Sem. Ch.

3. The Explanation of doubts.

QVEST. I. Of the benediction of increasing and multiplying after the floud.

1. GOd said to Noe and his sonnes bring forth fruit. 1. Though the Scripture make no mention of any sonnes that Noah begat after the floud, yet this benediction belongeth also to Noah, because he is increased in his sonnes, Luther. 2. This blessing doth properly and especially appertaine to lawfull marriage, though there be a kinde of obscene …ecundity also in unlawfull copulations, for God speaketh to Noah and his sonnes, Calvin. 3. This increasing, though by Gods blessing is extended to other creatures, yet it is specially directed unto man, for whose cause other creatures are multiplied: 4. In that this blessing is rehearsed againe,Diodorus, lib. 3. extesin. vers. 7. it sheweth the certainty of it, and the mighty increase of mankinde after the floud: for it is recorded, that within three hundred yeares, Ninus King of the Assyrians, had an army of seventeene hundred thousand footmen.

QVEST. II. How man hath yet rule and dominion over the creature.

2. ALso the feare of you, &c. 2. Those three privileges which were given unto man in his creation: of increasing and multiplying, Gen. 1.28. of his rule and dominion over the creatures, ibid. of his food and sustentation, vers. 29. are here renewed in these three first verses, though not in that integrity and perfection: for the generation of man is with much difficulty and perill: his dominion over the creatures much impaired: his food more grosse, and with greater care provided. 2. Yet man retaineth still his dominion and soveraignty over the creatures, though not so absolute, as Adam had it: first we see though the savage and wilde beasts have cast off mans yoke, yet such as are more necessary for mans use, as Oxen, Horse, Sheepe, remaine in subjection still: secondly, even the wilde and unruly beasts are tamed by the wit and industry of man, Iam. 2.8. and the hand of man worketh many engines and instruments whereby they are taken and subdued: as here fitly they are said to be delivered into the hand of man: thirdly, though God doe often punish mans disobedience by the cruell beasts (which is one of the foure great plagues, Ezek. 14.21.) yet are they restrained by the power of God, in that they over-runne not the earth to destroy man, and partly they doe retaine a naturall feare and awe of man, whom willingly they use not to assault, but either provoked, or constrained by famine, or fearing some hurt to themselves.

QVEST. III. Whether flesh were eaten before the floud.

3. EVery thing that moveth shall be meat for you. 1. Some thinke that flesh was not eaten before the floud in the families of the righteous, Mercer. 2. Some, that the eating of flesh was not at all in use before the floud: which is the opinion of Lyranus, Tostatus, Vatablus. But the liberty of eating of flesh is not here first granted, it is onelyonly renewed. 3. Neither is their opinion to be approved, which thinke, that the eating of flesh was permitted before the floud, but yet not used among the faithfull: of …hich judgement seeme to be Theodoret, and Thomas Aquinas: for to what end should the faithfull restraine themselves of that liberty which God gave them?Theod. qu. 55. in Genes. Thom. in 14. ad Rom. super illa, qui infir…iolus manducet. Domin. lib. 5. de instit. q. 1. art. 1. 4. Neither yet doe we thinke that the eating of flesh was their usuall food before the floud, as it is now, as seemeth to thinke Dominicus à Soto, a Popish Writer for when as yet the earth and plants were not corrupted by the floud, but retained their naturall force and vigour, they yeelded more sufficient nourishment, so that the eating of flesh was not then so necessary: and as the more delicate use of some plants, as the use of Wine by Noah was brought in afterward: so much flesh of fowles and beasts did grow in request after the floud, which was not covered before. 5. Wherefore the sounder opinion is, that not onelyonly the eating of flesh was permitted before the floud, but used not onelyonly among the prophane race, but with the faithfull, though with greater moderation. Our reasons are these: 1. Because there is made no new grant, neither in this, nor in the rest, as of multiplying and bearing dominion, &c. but onelyonly the ancient privileges granted to man, confirmed. 2. The distinction of cleane beasts, which it was lawfull for them to eat, and the uncleane, whereof they might not eat, Levit. 13.8.3.Calvin. in 9. Gen. It is evident by the oblation of Abel, who offered the first fruit of his sheepe, and the fa… of them: but it had beene no praise to Abel, to offer the fatlings, if he used not to eat of them: it had beene all one to God, whether to offer leane or fat: but herein Abel is commended, because he preferred the service of God before his owne private use: and therefore Iustinus well collecteth, Si an…e posuit Abel utilitatis…a Deum, non dubium quia solitus fit ex labore suo utilitatem percipere: If Abel did preferre God before his profit, Quest. orthod. …19.certainly he did reape profit of his labour: and to the same purpose he alleageth that saying of the Apostle▪ Who feedeth a flocke, and eateth not of the milke thereof, 1 Cor. 9.7. and by the same reason also of the flesh thereof. 4. In that expresse mention is here first made of eating of flesh, it is not, as one well resolveth, quantum ad usum, in respect of the use, sed quantum ad necessitatem, in regard of the necessity. The food of flesh beganne now to be more necessary,Cajetan. in 9. cap. Gen. because the plants and herbs had lost the first naturall vigour and strength.

p. 87QVEST. IIII. Wha… the meaning is of eating the flesh with the life or bloud.

4. BVt flesh with the life thereof, that is, the bloud, &c. 1. This word anima, in Hebrew nephesh, translated life, is taken foure wayes in Scripture: first, for man, as the soule that sinneth, shall die, Ezek. 18. Secondly, for the reasonable soule: feare not those that can kill the body: but cannot kill the soule, Matth. 10. Thirdly, it is taken for the inferiour part of the soule, that is, the affection: as thou shalt love the Lord with all thy heart and soule, Matth. 22. Fourthly, it is taken for the life: as a good shepherd will lay downe his life for his sheepe, Ioh. 10. and so it is taken in this place: for the bloud is the seat and chariot of the life, and vitall spirics.

2. These words are neither figuratively taken, as Eugubinus thinketh, for the shedding of mans bloud: because he that killeth a man, seemeth to devour his flesh: for in this sense the words should have no coherence at all with the former verse: and where words may be taken in their proper sense without any inconvenience, a figure is not to be enforced: neither is it all one to eat flesh with the bloud thereof, and to eat things strangled, as Chrysostome collecteth:Hom. 27. in Gen. for the Apstoles distinctly speake of bloud and things strangled, Act. 15. Neither is the eating of live flesh here onelyonly prohibited, as Cajetanus conjectureth: or of hot bloud, as Mercer. for from this bruitish kinde of food, the very nature of man abhorreth, and therefore it needed not so especially to be provided for by precept. But here generally the eating of the bloud with the flesh is forbidden: whether together with the flesh alive or dead, or separated from the flesh, as to drinke it, or to eat it as now the use is in confected meats.

QVEST. V. Wherefore the eating of bloud was prohibited.

NOw whereas the eating of bloud was forbidden, both before the Law, and under the Law, Levit. 17. and after the Law in the beginning of the Gospell, Act. 15. it shall be profitable to consider the causes of this prohibition. First, it was forbidden before the Law: 1. Not so much for decencie and comelinesse, or for that bloud is a grosse and heavy food: 2. But either that aforehand by these ceremoniall precepts mens minds might be prepared the better to beare the yoke of the Law, which afterward should be promulgated. 3. Or rather that by this precept of abstaining from bloud,Hom. 27. in Gen▪ men might be the more terrified from the shedding of mans bloud: sic Chrysost.

Secondly this law was revived, Levit. 17.11, 12. whereof two reasons are given: one civill, because the life of the flesh is the bloud: that they should forbeare from all shew of cruelty, and so much the more detest the shedding of mans bloud: the other religious, because I have given the bloud to offer at the Altar: the bloud, the organ of life, is holy unto God the Author of life and therefore they should not pollute or prophane it by devouring thereof.

Thirdly▪ the Apostles did forbid the eating of things strangled, and bloud: 1. Not because among the Gentiles, suffocated things were held to be the food of evill spirits, as Origen writeth:Lib. 8. co…t. C…s. for it is not like that the Apostles would ground their decree upon such heathenish fantasies. 2. Neither by bloud is homicide forbidden, and by things suffocated uncleane, as some thinke: for the Apostles would not use obscure and mysticall tearmes in their decree: and these things were already provided for by law among the Gentiles. 3. Neither did the Apostles forbid these things onelyonly to restraine intemperancie: for many kinds of food are more delicate and to be defi…ed, than these.Of the Apostles prohibition of abstaining from things strangled. 4. But Augustine sheweth the true cause of this prohibition: Qu…dideo f…ctum est, quia el… gere voluerunt Apostoli pro tempore rem facilem &c. This was decreed because the Apostles for a while would chuse some easie thing, not burdensome to the observers, which the Gentiles might observe in common with the Iewes, &c. Thus Augustine disputing against Faustus. This the Apostles did onelyonly for a time, lest the beleeving Jewes, who could hardly all at once be removed from the legall rites, might have beene offended at the libertie of the Gentiles: but now this cause being removed, and there being no such feare, this decree also is expired.

QVEST. VI. How this prohibition dependeth of the former verse.

Vers. 5. FOr surely I will require your bloud, &c. 1. Which words are neither an exposition of the former verse, as Eugubinus, who by the eating of flesh with the bloud, understandeth figuratively the shedding of mans bloud. 2. Neither is the Hebrew ach, to be read as an adversative, as Paulus Burgensis readeth, veruntamen, notwithstanding: as though the sense should be this; though yee are permitted to shed the bloud of beasts, yet it is unlawfull for you to shed the bloud of man. 3. Neither is this another exception, concerning mans food, as Cajetane, that as before the bloud of beasts is excepted, so here humane flesh: that if it be not lawfull to shed the bloud of man, neither is it to eat his flesh, which first must be ki…led before it be eaten. 4. Neither need there to be here understood any sentence, as this; I will not have you to shed mans bloud, and then this to follow as a reason: for this prohibition to shed mans bloud, followeth directly in the next verse. 5. But this word translated (for) may be read as a causall: why God would have them abstaine from all cruelty or savage behaviour in eating of the bloud of beasts, that they should have a greater detestation of the spilling or shedding of mans bloud, Perer. Mercer.

QVEST. VII. How God will require the bloud of man at the hand of beasts.

Vers. 5. AT the hand of every beast. 1. Rupertus by beast, understandeth the Devill, that shall answer for the death of mens soules: but Moses here directly speaketh of the bodily life, which is in the spirits and bloud. 2. Neither by beasts here are understood cruell and beastiall men: for it followeth afterward, a… the hands of man will I require it, &c. 3. Neither doth Moses insinuate the death p. 88of martyrs, which were exposed to beasts: for which the persecutors shall answer for, that did cast the Saints before the beasts. 4. But here is shadowed forth that Law, which was afterward published, that even the beast that killeth a man should be stoned, Exod. 22.

QVEST. VIII. How his bloud shall be shed, that sheddeth bloud.

Vers. 6. BY man shall his bloud be shed. 1. Some reade in homine, and referre it to the first clause, Hee that sheddeth mans bloud in man, as they which are strangled, have their bloud shed as it were in them, sic Tostatus: but in this sense, one kinde of murther onelyonly should be prohibited. 2. Some read in homine, against man: that is in despite of man, Cajetan. 3. But the best reading is per hominem, by man: and to referre it to the last clause, by man shall his bloud be shed: that is, by the Magistrate: as the Chalde interpreteth, by witnesse by the sentence of the Iudge: for it should seeme, that before the floud there was no law made, nor power given to man to punish murther: as Adam proceeded not against Cain, that killed his brother Abel, Mercer. 4. And this must be understood, not de facto, sed de jure & merito; not of the fact: for many times murtherers escape, but of the right and due desert of murtherers, that they are by Gods Law worthy of death: and many times where the law of man faileth, that such are not executed, Gods vengeance overtaketh them: such are either slaine in battell, or by the hands of other, or by some other meanes: as it is in the Psalme, men of bloud shall not live halfe their daies. Psalm. 55.24. Calvin.

QVEST. IX. That mans life should be preserved because of Gods image.

IN the image of God, &c. 1. Hence it followeth not, as Oleaster collecteth, that the image of God is in mans body, because the image in the soule cannot be by the killing of the body destroyed: for the reason concludeth well, though this image of God be not in the body, yet because the body is the Tabernacle of the soule, and beareth that, which beareth the image of God, it ought for that cause to be reverenced: and yet the image of God though not originally or principally, yet by the consequent and effects, is expressed and shineth in some sort in mans body: in that it is made upright and aspiring to celestiall things, and so sutable to the soule, and in regard that into the hand of man. God hath delivered the rule and dominion of the creatures, cap. 1. vers. 28. 2. Though the image, wherein man was created, be much decayed and impaired, yet some part thereof remaineth, for the which the life of man should be spared and preserved, Calvin. 3. And if for this reason the life of any man whatsoever should be regarded, much more the life of Christians in whom this image is renewed in Christ, Muscul.

QVEST. X. Of the Raine Bow.

Vers. 13. I Have set my bow in the cloud, &c. 1. Neither Ambrose conceit can be admitted, who understandeth not here the visible Raine-Bow in the clouds, but the invisible power of God, whereby he sometime intendeth,Cap. 17. lib. de Noah & arc. Raine-bow was before the floud. Gloss. interlinear. in 2 Gen. vers. 13. sometime remitteth his judgements, as a bow is bent, and unbent againe: But this collection is contrary to the text, which saith; The Bow shall be seene in the cloud, vers. 14. 2. Neither is their opinion found, that thinke there was neither raine no… Raine-Bow before the floud: for how could the plants and fruits of the earth have beene so many yeares preserved without raine: so then the Raine-Bow was before the floud, but it beganne onelyonly now to be a signe of this covenant betweene God and man: as the Lord chuseth sometime naturall things for signes, as Bread and Wine, and Water in the Sacraments, Mercer. 3. Neither is the opinion of some Hebrewes to be admitted, that thinke the Raine-Bow to have beene before the floud: but then it appeared in the cleare aire, now in a cloud: for the iris or Bow can have no existence or being,Thom. quodlibet. 3. artic. 30. The R…ine-bow … n…turall signe that there shall bee no floud. but in a dewing or stilling cloud, Mercer. 4. Neither is Thomas Aquinas judgement and Cajetanus sound, which thinke that the R…ine-Bow is partly a naturall signe, that there shall be no floud: because the Raine-bow sheweth not, but when the clouds are thinne and dispersed, whereas thicke and blacke clouds ingender inundations: for the causes of the generall floud were not naturall, and God without the clouds, by the overflowing onelyonly of the waters could drowne the world: and beside, if the Rain-bow were a naturall signe, then before the floud came it might have prognosticated so much: but then it should have beene a lying signe: for, notwithstanding the Raine bowes often appearing before the deluge, (as it is like) the floud came. 5. Though the Raine-bow bee not a naturall signe, but voluntary, depending upon the will and institution of God: yet notwithstanding hath it some agreement with that which it is made a signe of;Sc…liger. cont. … exercit. 80 A…t. se…m. 13. problem. … l…b. 1… ▪ c 24. … opinion … ▪ that thi…ke there sh…ll bee no R…ine-bow 40. yeares before the end of the world. Of the mysticall signification of the Raine-bow. like as baptisme in the flesh hath some resemblance of the soule▪ so the Raine-bow is a fit and convenient signe to portend no inundation likely to follow, because it is or…inarily a signe either of faire weather, or of no long raine. And it hath beene observed, that a Raine-bow in the morning betokeneth showers, in the evening faire weather: Beside the Raine-bow is found to be wholesome to plants and herbs, that where it lighteth it giveth them a more pleasant, and a fragrant smell: as Aristotle and Plin…e write, and therefore fitter in this behalfe to be a signe of grace and favour. 6. Further, their imagination is fond, that think there shall be no Raine-bow 40. yeares before the end and destruction of the world by fire: because the aire say they, must be a long time before prepared by a continuall drinesse for that combustion: As though God cannot at once make the world combustible, as the raine and flouds were gathered together speedily for the inundation: further, if there should bee no raine for fortie yeares before the end of the world, how should the fruits of the earth be preserved: great famine and miserie must needs follow in the world: whereas it seemeth at the comming of Christ, there shall be pleasant times and full of mirth, wherein they shall eat and drinke, marry, and bee given in marriage, as it was in the dayes of Noah, Matth. 24.7. Lastly, Rupertus opinion wanteth sufficient ground, who applieth this covenant signified by the Rainebow wholly unto Christ, and maketh it altogether p. 89mysticall: we deny not but that the Raine-bow being a signe of temporall benefit, may be a type and figure of Gods everlasting mercy in Christ, as Revel. 4.3. the throne of God is described having a Raine-bow round about it: yet it is evident, that God covenanteth here with Noah for this temporall benefit, and with all other creatures and living things, to whom the spirituall covenant in Christ appertaineth not. And whereas other mysticall significations are made of the Raine-bow: as that the two colours of water and fire in the Raine-bow, the one blew, the other red, doe betoken the baptisme of Christ by water and fire: and the two judgements of the world, the one already past by water, the other to come by fire, these applications and the like, are witty rather and pretty, than wise and pithy. 8. Further,Gregor. hom. 8. in Ezech. whereas other covenants are made with condition of obedience, this covenant is absolute, that howsoever mens wickednesse may deserve other particular punishments, the Lord will not any more destroy the world with water. 9. This covenant the Prophet saith was made with an oath, Isay 54.9. and yet no oath is here expressed, because the word of God is as sure and stedfast as an oath,Reconciliation How this covenant was made with an oath. Whether the covenant were made onelyonly with Noah ▪ as the Lord is said to have swore to Abraham concerning the multiplying of his seed, Exod. 32.13. and yet no oath is mentioned, where that promise is made, Gen. 12. and 15.10. Ramban noteth, that the Bow being turned with the ends downward, and the backe to heaven, therein is a signe of mercy: for hee that shooteth arrowes, holdeth the backe of the Bow from him. 11. The Jewes when they see the Bow, goe forth and confesse their sinnes, and will not looke upon it with their eyes: such superstition we allow not: but it were meer, that the sight thereof would put us in minde of Gods great mercy in sparing the world. 12. This speech of the Lord concerning the heavenly Bow, was neither uttered to Noah alone, and by him to his children, as some thinke, or to Sem onelyonly and Iapheth of his sonnes, but to Cham with the rest: whose sinne yet appeared not, and this being a temporall blessing, as wicked Cham was a partaker in it, so the covenant might bee made with him, seeing that therein even other creatures also are comprehended, ex Mercer.

QVEST. XI. How Gods is said to remember.

Vers. 15. THen will I remember my covenant. 1. Not that God need to have any thing to put him in remembrance: but either thereby is meant, that God will never forget his covenant, in that it shall appeare by the effects, that God thinketh of his covenant to performe it: or rather it is referred to the faith of men, that they shall well perceive, that God is faithfull in his promises, Calvin: so that God is said to remember, because he maketh us to know and remember, Chrysostome. Hom. 17. in Gen. How it is called a covenant.2. Here it is called a covenant in a large sense, for properly a covenant is not without a contract, sine dato & accepto, a promise and a condition: but such a covenant is not here made, which is extended to the bruit beasts: it then here signifies, the absolute disposition and gracious purpose of God toward man and all flesh, for their preservation, Tremel.

QVEST. XII. Whether Noah had more sonnes beside the three that are named.

Vers. 18. THe sonnes of Noah going forth of the Arke, &c. Berosus Annianus thinketh, that Noah begat other sonnes after the floud, to the number of thirty, which were called Titanaes, of their mother Titaa, and that one Tuisco the father of the Germanes, was the fourth sonne of Noah, Muscul. But all these are fables. 1. Because it it like that Moses would have made some mention of those sons, at the least in generall, as of the other Patriarks before the floud, they begat sonnes and daughters, Genes. 5.2. The text saith, that of these three the whole earth was overspread, vers. 19. But if there had beene other sonnes, they also should have increased. 3. It need not be marvelled that Noah lived 350. yeares after the floud, and begat no children: for all this was the time of his old age, and Noah being 600. yeare old, was not so apt for generation.

QVEST. XIII. Why mention is made of Canaan.

ANd Cham was the father of Canaan. 1. Mention is not made of Canaan the sonne of Cham, and the rest of Noahs sonnes children omitted,hom. 28. in Gen. Canaan not borne in the arke. to note the intemperancie of Cham (as Chrysostome thinketh) because he begat him in the Arke: for that is not like, that Canaan was borne in the Arke: both because mention is made onelyonly of Noah and his wife, and his sonnes, and their wives, that came out of the Arke, eight persons in all, Gen. 8. ver. 16. as also seeing Canaan was the youngest of Chams sonnes, Gen. 10.6. it would follow that the three elder sonnes, Cush, Misraim, Pu…, being borne before Canaan, and so before the floud, should hauehave entred into the Arke contrary to the Scripture, which remembreth but eight persons to have beene saved in the Arke. 1 Pet 3.20. 2. Neither as Ambrose conjectureth,de N… & ar… ▪ c. 18. is Canaan mentioned to exaggerate Chams disobedience, that having a sonne to whom he was father, did forget his dutie to his father, and therefore was justly punished with a wicked sonne. 3. But this seemeth to be the reason Moses applieth the story to his times, when as now the Israelites were going to possesse the land of Canaan, that they might know, that now was the time, when the curse of Canaan and his posteritie should take place: sic Muscul.

QVEST. XIV. Whether Noah was the first inventer of Wine.

Vers. 20. Noah planted a vineyard. 1. Noah is said to be a man of the earth, not because he was a great man, or lived in the field without Cities, as Ramban, but because he delighted in husbandry. 2. If it be asked whence Noah had these Vine-plants; either as Ambrose thinketh,Ambr. ibid. ca ▪ they sprouted a fresh out of the old roots, or as Tostatus, the earth might bring forth wilde Vines of it owne p. 90accord, which by Noahs husbandry are made fertile: some of the Hebrewes thinke, he might keepe them in the Arke. 3. And mention is made rather of Noahs planting of Vines, than sowing of Corne, wherein he no doubt was occupied also: not because the invention of things necessary he would leave unto God, and of things for pleasure unto man, as Ambrose supposeth (for there is no doubt, but that Wheat was in use before the floud) but for that it ministreth occasion to the story following.Ambr. ibid. 4. Neither hath it any ground, that there was no use of the Vine before the floud, when as they were given to such sensuality and pleasure: but that Noah brought the grape to more perfection, (and therefore it is said he planted a Vineyard, not Vines) to make drinke thereof, which might be otherwise used before: and herein Berosus conceit is not much to be misliked,Ianus whence derived. that Noah was called Ianus, because of the invention of Wine, which in Hebrew is called Iaii….

QVEST. XV. Of Noahs drunkennesse.

Vers. 21. HE was drunken, and uncovered, &c. 1. Though Noahs drunkennesse may have some excuse, as in that being an old man, and unaccustomed to this kinde of drinke, and being ignorant of the force and nature thereof,… in experientia pr…fecta est ebrietas Noe, non ab intemperantia. Theodor. qu. 65. in Gen. he was the sooner overcome, yet it can have no just defence. 2. For Noah was so oppressed and intoxicate, that he forgat himselfe, as a man for the time not regarding comelinesse: for he lay uncovered, not as Aben Ezra thinketh, by Canaans meanes, but by his owne negligence and oversight, and that in the middest of the tent, as it were in the floore and pavement: some Hebrewes say, that it was in his wives tent, to whom he went in: some thinke againe, that his wife was not living, because she would have covered his nakednesse: but these things are uncertaine, ex Mercer, 3. Wherefore the simplicity of the divine story appeareth, that concealeth not the infirmities of the most perfect men: that by such examples we should rather take heed: for if the strong may be thus overtaken, how much more circumspect ought the weaker sort to be.

QVEST. XVI. Of Noahs nakednesse.

ANd was uncovered. 1. Adam and Eve were naked and uncovered in Paradise, and were not ashamed, because as yet they felt not the rebellion of the members, a just recompence of mans rebellion and disobedience to his Creator. 2. But now man is ashamed of those parts, rather than any other: because whereas other parts, even in the heat of mans affections, a voluntate moventur, are not moved without the will of man,Lib. 1…. de civit. d…i. c. 17.19. but as Augustine saith, Gentalia lib…do juri suo mancipavit, & potestati voluntaris …rip…it: lust hath subdued those members to it selfe, and taken them from the power of the will. 3. Hereof it is, that even the barbarous nations, that onelyonly have nature to guide them, doe yet cover and hide their secret parts. It was therefore so much the greater shame for Noah, so reverend a Patriarke, so undecently to lie uncovered.

QVEST. XVII. Of Chams sonne.

Vers. 22. ANd when Cham the father of Canaan saw, &c. 1. Theodoret noteth out of the opinion of a certaine Hebrew, that Canaan first saw Noah thus lying uncovered (and therefore he is named with his father) and told his father, who chideth not his sonne for it, but desireth to see the same …ight also. This might be one step of Chams prophanenesse. 2. To let passe either the opinion of some Hebrewes, as Rabbi Levi reporteth, that Cham did cut off his fathers privie parts, as the Poets feigne of Saturne, Sup 9. cap. Gen.or that of Berosus, that Cham being given to Magicke (who in stories is called Zoroaster) did impudently handle his fathers privities, and enchanted them, that he was ever after unapt for generation: we need not devise any such matters to exaggerate Chams disobedience: it was great enough, as it is here described. 3. These then were the degrees of Chams sinne: 1. that he doth not ignorantly, or by chance, but wittingly g…ze upon his fathers secrets. 2. He doth it to his father, to one by whom he was not onelyonly begotten, but for his sake preserved in the Arke: and being the youngest sonne, and so much the more beloved of his father, his disobedience was so much the greater, as Absaloms rebellion was against David, Muscul. 3. Himselfe not a childe, but now above an hundred yeare old, Calvin. 4. Neither is he content thus to disport himselfe, but he telleth his brethren, thinking to corrupt them also, to deride their father. 5. He rejoyceth in his fathers fall, and as Ambrose saith, improb… laetatur affectu, he wickedly pleaseth himselfe: de N…e & arc. c. 30.as the ungodly doe rejoyce at the fall of the godly. Like as Vultures, ad …als olentia feruntur, as Basil saith, doe passe over sweet meadowes, and pleasant places, and light upon carrions; so the wicked delight in the beholding of things that are evill and uncomely. 6. Berosus writeth of Cham, that he was after this given over to all lewdnesse, corrupting mankinde with his evill manners: and taught them, by his owne example, approving the same, that it was lawfull, as the wicked use was before the floud, to lye with their mothers, sisters, daughters, with the male, and bruit beasts, and therefore was cast out from his father,The wicked life and behaviour of Cham. and dwelt in Egypt, where he was made a God under the name of Saturne, and they built him a Citie called Chemmin, that is, the Citie of Cham, the Inhabitants whereof were called Chem… nitae. …erer.

QVEST. XVIII. How Noah know Chams sonne.

Vers. 24. KNew what his younger sonne, &c. 1. He neither needed any revelation to know this thing, as Elizeus discried Gehezi his corrupt dealing: neither is it like that Sem and Iapheth did voluntarily declare their brothers fault to their father, for feare of grieving him. But it is most like, p. 91that Noah espying his sonnes garment upon him, did question with his sonnes, and so learned the truth. Muscul. Mercer. 2. This younger sonne was not Chanaan, as Theodoret thinketh:Whether Cham the youngest sonne. De Noe & arca c. 31. Chrysost. hom. 29. in Gen. nor is hee called the younger, not in yeares but in manners, as Ambrose: neither as Chrysostome, that he was indeed elder than Iapheth, but lost his eldership, because of his sinne, as Ruben did: neither is hee called the younger onelyonly comparatively in regard of Sem, as Perer. neither is it like that Sem was the youngest, as some Hebrewes conjecture, but preferred before the rest, because of his holinesse, and great prerogatives, as of whom descended the Patriarkes, Kings, and Prophets: but Cham was indeed the youngest of the three, as shall bee further shewed in the explanation of the 10. chap. v. 21.

QVEST. XIX. Why Canaan is accursed by name, rather than Cham.

Vers. CVrsed be Canaan, &c. 1. It is not like that Canaan, was yet unborne as Origen & Ambrose think, when this curse was pronounced. 2. Neither that hee was the eldest sonne of Cham, Orig. hom. 20. in Numer. Amber. de No…. & arc. c. 30,the rest of his sonnes being yet unborne: Ramban. 3. Neither is this an imprecation, but a prediction of that, which was to come. Theodoret: Calvin. 4. Canaan is accursed, not Cham, not for that Canaan first saw his fathers wickednesse, Theodoret: or because of Gods favour towards Cham in preserving him in the Arke, as some Jewes thinke: nor yet lest that, if Cham had beene named, his whole posterity should have beene under this curse, whereas Canaan only standeth under it. Perer. for the whole lineage of Cham stood accursed: But Chams sonne is noted, not the father, both to shew the greatnesse of his sinne,Ambr. ibid. whereby the punishment was derived also to his posterity. Calvin. And to declare that Canaan, following his fathers ungodly steps (who was partaker with him deriding Noah. Mercer.) was also worthy of the same malediction Ambrose, ibid. As also Canaan is singled out from the rest of Chams sons, by the spirit of prophesie, whereby Noah foresaw the wickednes of that nation, and now the time was come, when the event was to answer the prophecy in expelling the Can…nites, and making them servants to Sems posterity. Calvin. As also hereby we are given to understand, as Gregory well noteth, in that Cham sinning, Canaan is cursed,Greg lib. 26. Mo…al. quod reproborum nequitia hic inultae proficiunt sed in posterum feriuntur: that wicked mens sinnes goe a while unpun…shed, but they are afterwards met withall.

QVEST. XX. How Canaan became a servant to his brethren.

SErvant of servants. 1. That his condition should be most slavish and servile, more vile than the lowest degree of servants: which should be so much the more grievous because he is subjected to his brethren, whereas to be a servant to strangers is more willingly borne as Iosephus brethren thought great scorne, that their brother should be their Lord: Muscul. 2. We see, that as in Adam sinne brought forth death,Hom. 29. in Gen. so in Caine it is the beginning of slavish servitude: ecce fratrem eodem natum patre peccatum fecit serv…m: behold sinne maketh the brother borne of the same parent a servant. Chrysost. A profitable service, and subjection should otherwise have beene in the world: as when men for order sake, and their better preservation obey their mercifull and prudent rulers, that governe them as fathers. But the slavish life and service had the beginning in cursed Canaan: such as their state is, that are taken captives in battell,Lib. 19 de civitat. Dei. c. 15. who being saved alive: servi fiebant a servando appellati: became servants, being so called, because they were saved: Augustine. 3. Though this curse did not presently take place, for the Cananites did hold the Israelites a while in subjection, yet at the length Gods judgements (which hee in his wisdome and secret counsell, for reasons best knowne to himselfe suspendeth) were executed to the full upon Canaans seed. Calvin.

QVEST. XXI. How children are punished for their parents sinnes.

BUt here a great question will be moved, that seeing Canaan was accursed for his fathers sinne, how it standeth with Gods justice, to punish the children for the fathers transgression: for the better resolving of this doubt, these severall considerations are duly to be weighed.

1. The judgements of God are of two sorts, they are either executed in this life, or in the next: in this many times they which sinne escape unpunished, and they which are innocent, are temporally chastised: but in the next world, every man shall receive according to their workes.

2. Gods judgements in this life, are either in spirituall, or temporall things: in spirituall, which properly concerne the soule, none are punished for another: as the Lord saith by his Prophet Ezechiel, the sonne shall not beare the iniquity of the father, nor the father of the sonne, but the soule that sinneth shall dye▪ Ezech. 18.Ezek 18But in temporall things, as the losse of the commodities and pleasures of this world, yea of life it selfe, one may be punished for another.

3. The judgements in temporall things are to be considered, either as chasticements and medicines, or as punishments: in the first sense they may fall upon innocents,Divers Kings judgements. as Daniel and Ezechiel went into captivity, being not guilty of the peoples Idolatry: but this was a medicine tending to their spirituall good: But as they are punishments, they are onelyonly incident to those which have deserved them. So then God in his infinite wisdome doth lay temporall chasticements upon some, even for others sinnes. 1. That thereby we should be admonished both to detest sinne in our selves, and to disswade others from it, seeing it enwrappeth many in the same judgement. 2. God can recompence abundantly the losse of temporall things, yea of life it selfe, with spirituall and eternall blessings. 3. Yet none are so pure and innocent, but must confesse, that howsoever, they are free from some great offences, yet for other sinnes, they may justly deserve punishment.God may punish one for an other justly, …o cannot man.

4. But this course to punish one for another, is onelyonly to bee left unto God: Man must observe another rule, to punish him onelyonly that sinned: as it is in the Law, the father shall not be put to death for the sonne; p. 92nor the sonne for the father; Deut. 24.16. though in other punishments which tend not to the death or affliction of the body, as in depriving of honours, liberty, goods, it standeth with justice, even among men, to punish the children for the fathers, and many for one, as is seene in the case of treason: yet this privilege in general to punnish one for another, is peculiar to God, because he is both the Soueraigne Lord over man and all he hath, he only knoweth how to make such chasticements medicinall, and how otherwise abundantly to recompense those that are afflicted, which things are not in mans power, who therefore in inflicting of punishment must respect every mans desert.

How God doth vi…t the iniquity, &c. to the 3. and 4 generation.5. Yet for the most part, they which are punished for other mens sinnes, are guilty of the same themselves: and therefore the Lord saith, he will visit the iniquitie of the fathers vponupon the children, to the third and fourth generation of them that hate me, Exod. 20.5. Where is to be considered, 1. That God alwayes thus punisheth not, but rather by this threatning terrifieth, than verifieth the same by his iudgements: Theodoret. yet sometime the Lord thus judgeth the posterity of the wicked: as Gregory well saith, si nulla puniret, Quest. 20. in Exo. Lib. 26. Moral.quis Deum res humanas curare crederet, sin cuncta puniret extremum judicium unde restaret: if God should punish no sinnes, who could thinke that God had any care of humane matters, and if hee punished all, no man would looke for the latter judgement. 2. Herein the long sufferance of God appeareth, that hee deferreth his judgement sometime to the third and fourth generation, to see if in the meane time the wicked parents, or their children may amend: if they doe not, then the Lord is said to visit their iniquities; that is, to remember them at the length, which he had a great while left unpunished: as the Prophet saith,Psal. 109.14.Ps 109:14 Let the iniquity of his fathers come into remembrance in thy fight. 3. If in the meane time the wicked father beget a sonne, that seeth his fathers sins, &c. and repenteth, he shall not die in his fathers iniquity, Ezek. 18.14.17. As the sonnes of Core died not with their rebellious father, Numb. 26.10. 4. And it is just, that God should visit to the third and fourth generation, because by the course of nature so long the father may live to see his sinne punished in his posterity, and the children so long may have the evill example of their parents in their eyes: for whose sins they are said to bee punished, though they have made them their owne by imitation, because their parents were authors, and by their example perswaders, and in their owne persons beginners of that sinne. 5. Neither for Idolatry onelyonly is the iniquity of the parents visited in their children, as Rabbi Moses thinketh, but for other sinnes also, as here Chams prophanenesse and rebellion toward his father is punished in Canaan. 6. Neither are the children guilty of their parents sinnes only by imitation,How children are guilty of their fathers sinnes. in doing the like: but if they continue in other great sinnes, though not the same: as when the people were plagued, because David had numbred the people, though therein David was the greatest offender, yet they had deserved diversly by their other sinnes to bee punished: or if the children, though they committed not the same sinnes, yet doe winke at them, and suffer them by silence, and reprove them not, as Elie was accessary to his sonnes sinnes, because he held his peace: as Augustine well saith, quamvis bonis vita malorum displiceat, &c. although the life of the wicked displease the righteous, and therefore they are not eternally damned, tamen, quiapeccatis eorum pareunt, jure cum eis temporaliter flagellant…r: yet because they forbeare and spare their sinne, they are justly together with them whipped temporally. 7. Neither doth God prescribe vntounto himselfe alwayes this rule,Lib. 16. de civitat. dei. cap. 2. to punish but to the 3. or 4. generation: hee may extend his iudgements to the tenth, as here in the posteritie of Canaan; but yet the proportion alwayes holdeth, that he is more inclined continually to merciemercy, than justice Calvin.

6. This Canaan is accursed, not onelyonly for his fathers sinne, but as being himselfe also which is most like accessarie to it, relating the matter to his father: and the posteritie also of Canaan, though they did beare the curse first denounced against their father, yet are worthily punished for their owne sinnes, Levit. 18.28. for these abhominations the Lord spued out the people, that were before you.

QVEST. XXII. Of the blessing of Sem.

Verse. 26. Blessed be the God of Sem. 1. Jt appeareth in that Sem hath the chiefe blessing, that he was the actor and perswader of that reverent and dutifull behaviour toward their father. Tremel. 2. In that Noah turneth himselfe to God, it sheweth the excellencie of grace, wherewith Sem was endued: which also is implyed in his name, which signifieth one famous or of renowne. Perer. 3. He prophesieth, that the true religion and Church should remaine in Sems posterity: that hee onelyonly should worship the true God, which is to be blessed for ever. 4. And here also is included a prophesie of Christ to come of Sem, in whom all the nations of the world should be blessed. Oecolampad.

QVEST. XXIII. How Iapheth was to dwell in Sems tents.

Vers. 27. GGd perswade, or enlarge Iapheth, &c. 1. This cannot be the meaning, that God should dwell in the tents of Sem, because there was his temple, and Christ also incarnate walked and dwelled amongst them: sic Theodoret. Lyran. Tostat. Mercer. and the Chalde paraphrast referreth it unto God: but the construction of the words following, let Canaan be his servant, will draw the sense to bee referred to Iapheth, not unto God. 2. Neither doth Noe speake here of the great increase and dilating of Iapheths posterity into all parts of the world. 3. nor yet of any civill society and league which should bee betweene the Gentiles of Iaphets stocke and the Jewes. 4. or that they should surprise the inhabitants of Sem, and thrust out the Jewes for all those things did equally befall the posterity of Cham: the Aegyptians were in league with them, and sometimes also surprised them. 5. But the word, is rather to bee translated, perswade, as Iunius, then inlarge, with Mercer: or as Vatablus well readeth, blande reducat, God shall gently reduce Iapheth to Sems tents: which was fulfilled, not when the Gentiles became Jewes, Proselytes, as some Hebrewes, but when by the mild voyce of the Gospell the Gentiles, were called p. 93to the knowledge of God, and made one Church with the Gentiles. Rupertus here also hath a good conceit: that the Greekes and Latines comming of Iapheth, by those two languages of Greeke and Latine,Rupert. lib. 4. comment. in Genes. c. …9.Gen 9 did open the Tabernacles of Sem, the Hebrew Scriptures, and made them knowne to the Gentiles.

QVEST. XXIIII. Of the life and acts of Noah.

Vers. 28. ANd Noah lived, &c. Noah lived 250. yeares after the floud, died but two yeares before Abraham was borne: for from the floud to the birth of Abraham, are counted not above 352. yeares. And Sem living 502. yeares after the floud, reached to the 50. yeare of Isaack. Mercerus and Per…rius▪ to found here to bee in a great error, who affirme that Noah lived in the 58. yeare of Abrahams life, whereas he died two yeares before he was borne: and that Sem attained to the 50. yeare of Iacobs age, whereas he died ten yeares before him. lib. 14. in Gen. disp. 5. Beros. Annian. lib. 3. histor. scholast. lib. 1. c. 37. Abraham honoured of God. Noahs drunkennesse, whether to be allegorized. August. lib. 10. de civit. dei. c. 2.This then is worthy to bee observed, that three Patriarkes for the space of two thousand yeares and more from the beginning of the world to Isaack, might serve to propagate the true religion: Adam to Methuselah who lived with him 242. yeares: Methuselah to Sem, who lived almost an 100. yeares after Sem was borne: and Sem to Isaack. 2. Although the Scripture make no mention of the rest of Noahs acts, yet no doubt hee was occupied in doing good, and in planting religion. Berosus writeth, that he taught the Armenians the skill of husbandry and planting of vines: he distinguished the yeare into 12. moneths: instructed them in the true service of God: and from thence he went to Italy, where he likewise taught Theology, and humane arts: who was honoured of them as a God, under the name of Sol and Coelus, and there hee died. This record of Noahs acts, as it containeth nothing of any improbability (saving that Noah so godly a Patriarke would never suffer himselfe to bee honoured as a god) so there is no necessity to receive or beleeve it, not being expressed in Scripture. 3. But whereas Methodius is made the author, that Noah should have a certaine sonne called Iov…thas, that should bee borne in the 100. yeare of the third Chiliad or thousand, who invented Astronomy and prophesied of the foure Monarchies: this is a meere fiction, for Noah lived not till the 100. yeare of the third Chiliad, but died in the sixth yeare thereof: for to the floud are reckoned 1696. yeares and Noah lived after 350. And againe the text saith, that all the earth was overspread of Noahs three sonnes: there was no place then for a fourth. 4. Though it is most like that Noah was exercised in most excellent workes, yet Moses omitteth to speake of them, as also of the rest godly succeeding fathers, because he hasteth to the story of faithfull Abraham, who was diversly honoured of God: 1. in being selected to be the father of his people and visible Church. 2. hee received the visible signe of the covenant, circumcision: whereby the people of God should be distinguished from all other. 3. to him were given most rich promises, both temporall for the possession of the land of Canaan, and spirituall concerning the Messiah. 5. But whereas it pleased some of the fathers to turne this story of Noahs drunkennesse to an allegory; resembling the Jewes to the true vine that Noah planted, Christ to Noah, that was cast into the sleepe of death by his owne people: the Jewes deriding Christ infirm…ties and sufferings upon the crosse, to Cham scorning his fathers nakednesse: I hold it not safe wading without a bottome, and therefore I omit these allegoricall applications, as mens fancies, and so leave them.

4. Places of doctrine.

1. Doct. Liberty granted to eat flesh.

Vers. 3. EVery thing that moveth, shall bee meat for you] Here this liberty to eat flesh is granted to all: wherefore for religion sake (for we speak not of the prohibition politicall) to forbid the eating of some meats, infringeth this liberty granted by the Lord. Calvin.

2. Doct. The prohibition of not eating of bloud not perpetuall.

Vers. 4. FLesh with the life thereof. Tertullian writeth, that in his time it was counted an heinous thing to taste the bloud of beasts: but we must know, that this prohibition was not perpetuall, but for those times the better afore hand to inure them to beare the yoke of Legall ceremonies afterward to be given. The Apostles likewise willed for a time the forbearance from strangled and bloud, only because of offending the beleeving Jewes: but these ceremoniall observations, as touch not, taste not, handle not, are now abolished in Christ. Coloss. 2.21.

3. Doct. The liberty of marriage generall.

Vers. 7. BRing forth fruit and multiply. Here the liberty of marriage is granted to all: this blessing of increasing and multiplying is given to all Noahs posterity, of all sorts and degrees, wherefore the Papall restraint of marriage in some callings and degrees, is contrary to the divine indulgence and permission in this place. O…colampad.

4. Doct. The word and Sacraments must be joyned together.

Vers. 12. THis shall bee the signe of my covenant. Here wee see the word and the signe or Sacrament goe together: first the Lord maketh a covenant, and then addeth a signe as a seale thereof, for better assurance. The Chalde paraphrast interpreteth not amisse, this shall bee a signe betweene my word and the earth. Wherefore the edifying word must goe before, and the Sacraments concurre as seales.

p. 945. Doct. In the visible Church hypocrites mingled with the faithfull.

Vers. 22. WHen Cham the father of Canaan. We see that in the visible Church the wicked are mixed together with the faithfu…l: as in Adams family, there was a Caine with an Abel, so in Noahs house,Rom. 9. 2 Tim. 2.21.Rom 92 Tim 2:21 there is a Cham for a Sem. So the Apostle saith, in a great house, there are vessels of gold, and vessels of silver, some of honour, some of dishonour. The Church of God shall not be purged from all drosse in this life, till it be made a glorious spouse, without spot and wrinkle in the kingdome of heaven.

5. Places of Controversie.

1. Confut. No wickednesse to eat flesh.

Metamor. l. 15.Vers. 3. EVery thing, that moveth. That which God permitteth, is lawfull: therefore Ovid was deceived that thus writ; heu quantum scelus est in viscera condi, &c. it is a wicked thing in deed, with other flesh our bellies to feed. How can that be counted a wicked thing which the Lord alloweth?

2. Confut. Of negative doctrine.

2. WHereas it is a common objection of the Papists, that the Protestants doctrine and principles be altogether negative:Antilog. …o the Apolog. Epist. p. 112. Perer. in Gen. 9. explanat. v. 4.Gen 9 if it were so (which to be otherwise, is other where shewed at large) yet it might be warranted by this place: whereas Pererius, a man of their owne side, though more reasonable than the rest, confesseth, that there are two precepts given to man, and both negative: the one morall and perpetuall, not to shed mans bloud, v. 5. the other ceremoniall and temporary, not to eat flesh with the bloud.

3. Confut. The covenant belongeth to infants, though presently they want Faith.

Vers. 12. BEtweene me and every living thing, to perpetuall generation, &c. If God make a covenant, even with unreasonable creatures, that have no understanding, it is no sufficient reason to exclude infants from the covenant, as the Anabaptists doe, because presently they want faith. And seeing God made not this covenant only with that present age, but with the generations following: why should not the covenant of grace be extended also unto infants, which are the succeeding generation? Calvin.

4. Confut. Noahs drunkennesse not without sinne.

Vers. 21. HE was drunken and uncovered. &c. Pererius noteth here, ebrietatem Noe excusandum est ab omni peccato: that Noahs drunkennesse must be excused from all sinne: because it was involuntary and proceeded of ignorance,Perer. in cap. 9. Gen. c. 21.Gen 21 for he never is read to have beene drunke againe. But this is a very corrupt glosse: for admit that Noah was ignorantly overtaken of the force of wine (which yet is not sufficiently proved) yet ignorance, excuseth not ā toto, sed a tanto, from all sinne, but from a greater sinne: the sinne is not adnihilate, that is, made no sinne, by ignorance, but onelyonly extenuate, made a lesse sin: unlesse they will in like manner excuse the incest of Lot from all sin, because it was involuntary. 2. What though Noah committed not the like afterward, no more did Iudas lye any more with his daughter in law Thamar, Genes. 38.26. yet that did not exempt his unchast action from sinne, no more doth this Noahs intemperancy. 3. We are not afraid therefore to the glory of God, to confesse the infirmities of holy men, which the Scripture hath not concealed:De Abraham…. lib. 1. c. …. and wee say with Ambrose. Patriarchae nos instruunt non solum docentes, sed errantes: the Patriarkes instruct us not only teaching; but erring.

5. Confut. Popish Bishops not the fathers of the Church, and therefore may be discovered.

Vers. 23. BY the example of Sem and Iapheth covering their fathers nakednesse, Pererius againe noteth, that the like piety should be shewed toward our spirituall fathers, the Bishops of the Church, as Constantine said, that if he should find a Bishop committing adultery, hee would rather cover that uncleane act with his cloake, than others should be offended, &c.

Theodoret. l…b. 1. Ec…les. …istor. …. 11.Ans. 1. True it is, that if those popish Bishops, which he speaketh of, were the fathers indeed and shepherds of the Church, such as Constantine meaneth, and not rather the Ministers of Antichrist, and devourers of the flock, their infirmities should be covered. Calvin. 2. If their sins were but secret infirmities, they might be borne with for a time, but seeing they justifie open impieties, and their filthinesse is manifest to all the world, now a cloake cannot hide them. Muscul.

6. Confut. The Pope how a servant of servants.

Vers. 25. A Servant of servants, &c. This title Pererius saith the Popes doe usurpe, as a signe of great humility:Perer. in cap. 9. Genes. in …. but we rather trust, that as another Caiphas so the Pope prophesieth the ruine of his owne Kingdome, that he shall become one day, a servant of servants indeed, as Canaan was, and be… made a servant to those that have served him▪

p. 917. Confut. The tents of Sem, not of the Pope or Romanists, have the preheminence.

Vers. 27. TO dwell in the tents of Sem▪ &c. Thus we see that Sem hath the prerogative, and that the Gentiles received their light from the Jewes. But the Pope would draw this privilege from the Jewes to the Romanes: that whereas the Apostle saith, that the Jewes beare the Gentiles as the root the branches, and not they the Jewes, Rom. 11.18. yet the Pope would have the faith and profession of the Romans to be the root and foundation of all beleevers.

6. Places of morall observation.

1. Moral. Man must not rule over men, as beasts.

Vers. 2. THe feare of you shall be upon every beast. Gregory here hath a good note: that the feare of man must be not upon men but beasts: That man should not by cruelty or tyranny seeke to be feared of men. And yet good men sometimes desire to bee feared of others: but it is when the feare of God is not among them, that they which feare not the divine judgements,lib. 21. Moral▪ c. 1…. may bee by feare of men kept in some awe: and then, non tam hominib. quam brutis annimalib. dominantur: they doe not rule so much over men, as bruit beasts.

2. Moral. Sobriety in meats commanded.

Vers. 3. AS the greene herb: Although God yeeldeth to the use of man for his food all kinde of fowles, fishes, beasts: yet hee would have man to use them moderately and soberly, not to abuse them to gluttony or excesse: or not contented with such kinds, as are at hand, to search the deep for fish, to ascend the mountaines to catch fowle, to hunt up and downe the wildernesse onelyonly to satisfie his greedy appetite. But he ought to use the flesh of beasts, as the greene herb, that is soberly, and without curiosity to take such thing… as are at hand.

3. Moral. Gods great care in preserving the life of man.

Vers. 5. I Will surely require your bloud: Where we see the great care, which the Lord hath in preserving the life of man:Lib. de Noe & arc. c. 26. he will require it at the hands of the beasts, yea of a mans brother: neither shall he goe unpunished: by this it appeareth, domesticum & familiarem Deo hominis esse naturam, that mans nature is as domesticall and familiar unto God: and that therefore God will not suffer him to be unpunished: that offereth wrong as it were to his domesticall and familiar: By this men are taught, both to take heed of bloud shed, and so to fall into the judgement of God: neither much to feare the sword of the wicked, seeing the Lord himselfe, will revenge the death of the innocent.

4. Moral. The bow a signe of Gods justice and mercy.

Vers. 13. I Have set my bow in the clouds, and it shall be a signe, &c. 1. The bow is a notable monument of Gods justice, to call to our minde the sinne of the old world, for the which it was destroyed, that wee feare to offend God in the …ike: it is also a signe of Gods mercy, in forbearing to bring the like destruction upon the world againe:Gods mercy exceedeth his justice. and if God shew such mercy even to wicked men and bruit beasts, how great are his mercies, that he layeth up in store, for his elect. 2. We see also how farre the justice of God exceedeth his mercy, the rigour of his justice was but for a time, in once destroying the wo…ld by water, but his mercy is perpetuall in the continuall preservation thereof: so the Prophet Isay saith,Isay 54.9.Isa 54:9 for a moment in mine anger, I hid my face from thee, &c. but with everlasting mercy have I had compassion upon thee: This is unto me as the waters of Noe: Perer.

5. Moral. The miraculous propagation of mankind:

Vers. 19. OF them was the whole world over-spread, &c. here appeareth the wonderfull providence of God, that by three men the whole world was replenished: when as they were subject to the rage and invasion of beasts, and wanted many necessary things, the earth having not yet recovered her former vigour and force decayed by the floud: the like matter is to be seene (saith Chrysostome) in the Christian faith: that God, per duodecem piscatores, illiteratos, &c. that God by twelve fishermen, unlearned, &c. hath subdued the whole world to himselfe, and propagated the faith.

6. Moral. Noahs awaking out of drunkennesse, what it signifieth.

Vers. 14. THen Noah awaked, &c. This were to bee wished, saith Musculus, that they which are the Patriarks, and take upon them to be the pastors of the Church, were herein like unto Noah, to awake also from their drunkennesse, their ignorance, errour and superstition. As also all intemperate and riotous persons are to learne by this president to awake from their sinne, and not to continue in their licentious course, nor make a continuall trade and occupation of drunkennesse.