Commentary on the Old Testament Volume 1

CHAP. VI.

WHen men began to be multiplied upon the face of the earth, and Daughters were borne unto them. 2 The sons of God saw the daughters of men, that they were fair, &c. This is not to be understood, as belonging only to the 500 year of Noah's age, but also to preceding times, when the world began to grow full of people, as it is most probable, that it did long before Noah. For Diodorus Siculus telleth of Ninus Emperor of the Assyrians, that although he lived but 250 years after the flood, wherein all perished but Noah and his family, consisting but of eight persons, yet he had an Army then of 17000000 foot 200000 horsemen, and 10600 Chariots. To which numerosity if the World grew in 250 years from three couples only, we must needs think, that in 1000 years from the Creation, which was above 100 before Noah's birth, it must needs be most populous. And yet it is most probable, that Moses doth not mean here any time sooner, then that wherein Lamech is said of one of his wives to have had both a son and a Daughter called Naamah, beautiful. For as if he had there laid a ground of this History, touching Daughters that were fair, borne to men, he telleth of a daughter, and nameth her, which hath been hitherto unwonted touching any other woman. Now then I take it, we may understand him here, as if he had said, when Lamech had first begun to multiply wives, by whom he had Sons: yea and a fair Daughter also called Naamah, after whom it is not to be doubted, but that he had divers others, and his Sons, and other men after his example, being led by sensual lust, had taken them more wives also, whereby their posterity was greatly multiplied, the sons of God, seeing these daughters of theirs to be fair, took them wives, &c. For in Lamechs and his sons times, saith Josephus, the World began to be thus depraved, the children of Seth being till the seventh generation addicted to holy studies and to the worship of one only true God, but thence forward they fell away, and were twice as much set upon wickedness, as they had been before upon virtue. And Theodoret to the same effect saith, the children of Sheth were not mingled with the children of Cain for God's curse upon Cain, but lived separate, being called the children of God. But after that Music was invented by Jubal, they were soon allured hereby, and degenerating from their former piety turned to licentiousness, forbearing no longer to mingle with Cain's Daughters. And this, as is most probable, was about Henochs time, who was the seventh from Adam, as the Son of Lamech was, and if about the time of God's taking him away, it was 905 years from the creation, so that from thence, till the threatening of the flood was almost 600 years, in which time iniquity growing to an height, he would now suffer it no longer, but punish the world all over, corrupted by this time with an universal deluge. The great question of this place is, who are these sons of God and daughters of men? The word used for God here, is of the plural number 〈 in non-Latin alphabet 〉 whereupon Aquila for the sons of God, hath translated it, the sons of God's; Symmachus, the sons of the mighty; the Chaldee Paraphrast, filios magnatum, Pagninus, the sons of Princes; the Septuagint's in one copy; the sons of God, in another, the Angels of God, which maketh no difference, because if excellent men be meant, they are set forth by the name of Angels, as John the Baptist, of whom it is said, behold, I send my Angel before my face, for the word is 〈 in non-Latin alphabet 〉 . But by all the most judicious, this reading is preferred, the sons of God. These, some say, were the good Angels set to guard Countries and Cities, who yet being allured by the beauty of women took and lay with them, and so fell from their former glory, the issue, that came thus being called Genii of the common sort. Thus Justin Martyr, Philo Judaeus, Josephus, Clemens Alex. Tertullian, Lactantius, &c. But this seemeth to us, that live in these times, absurd in the very naming of it, because Angels having no bodies as we have, cannot be taken with corporeal beauty. Moreover, it is said here, they took them wives, and Moses coming further to express, who these sons of God were, that thus offended, he saith, the Lord said, my spirit shall not always strive with man, &c. as if men and not Angels had been reported before to have offended. These were not then Angels, but men most certainly, and so that opinion of others, that they were Devils, falleth to the ground also. Thus Theodoret reasoneth against these opinions, calling them stupid and foolish, that hold them, because also if Angels good or bad had lain with men's Daughters, they must have been punished and not men therefore. And Chrysostom objecteth this one thing, as sufficient alone to beat down this opinion, that it is said, to none of the Angels did God ever say, thou art my son, but of men it is often spoken.

Another exposition therefore hath been found out by these and other learned writers, that came after, as Augustine, Cassianus, Cyrillus, Rupertus, &c. Which is also now generally followed by Calvin, Musculus, Luther, Artopoeus and others, that by the sons of God are meant the posterity of Sheth and Enos, who kept long separate from Cain's posterity, as being accursed of God, during which time they lived virtuously, and maintained justice, whereby they came to have great authority, as some think, in the world: but now, the wicked daughters of Lamech, spoken of, Gen. 4. being beatifull, they were hereby allured, and following the swinge of their carnal lusts, of them they took wives, as many as they liked, which showeth, that they did not set the fear of God before their eyes in these their marriages, taking wives for the procreation of children, and for mutual help and society: (for then they would have respected virtue more then beauty, knowing that of marriages with the wicked and vain, no true comfort or content can follow to the godly) but to satisfy their carnal lusts, like brute beasts, multiplying the number of wives, as their lusts led them. If any man shall marvel, that such should be called the children of God, it is easily answered, that this is the general name of the sons of the Church, which is called to this honor, by being separated from the rest of the world, to the exercising and maintaining of the true religion of God, although many herein be not elected of God, for til their abdication, they are still wont to be called his people and his sons for their outward calling, so Calvin. Moreover, it hath been noted before out of Soudas, that Sheth, of whom they first came, was for his piety and wisdom called a God, and Cyril noteth the like touching Enos his son, and therefore as their posterity they might well go under this name 〈 in non-Latin alphabet 〉 . Some have thought, that they were of a very great stature of body, & therefore were called the sons of God, as the Cedars for their procerity are afterwards called the trees of God: others because of their dignity & principality in the world, whereupon the Chaldee Paraphrast inferreth, that it is a thing highly displeasing to God, for great men to marry daughters of Plebeians for their beauty: but this is rather a perverting of doctrine, then a raising of true doctrine from this place. That, which indeed we ought to consider hence, is, what a dangerous thing it is to be led by inordinate lusts, even in of taking wives, not respecting to marry in the Lord.

The Devil twice before plotted the ruin of all mankind, first, by tempting [Note.] to eat of the forbidden fruit, secondly, by stirring up Cain to kill Abel, now the third time, he draweth the generation of the godly to affect confused marrying, whereby God might be provoked again to destroy all. And had there not been only one Noah better, then the rest, the world had surely been destroyed. See then the mischief of filthy lusts, when they have dominion in men, if but to carry them on to marry without respect of God and his true religion. And much more, when they sway to filthy whoredoms and adulteries. Again, if we ascend again to verse 1. See, how corruption groweth in the increase of people: for now men being multiplied, all are corrupted, and only one good man Noah is to be found in the world, whereas before, in the paucity of people it was not so. For where there be many, there are many wicked examples in all kinds, and they bear themselves upon their number, being ready to break out into violent & outrageous courses, wherefore a strict and careful government is now most necessary. And if we descend a little lower to the verses following, we may see, how dangerous instruments of Satan, wicked women are, for in matching with such is the beginning of all this confusion, their allurements are most forcible, and therefore just was it with God to take so sharp a revenge upon men, for exposing themselves to this danger, and it is to be attended to, as no small, but a great fault, that Moses speaketh of, when he saith, The sons of God saw the daughters of men, that they were fair, and took them wives of all, that thy liked, that all men may take heed, with whom they marry, but specially the sons God, they that be of the true Church, and in external profession of the best sort.

And the Lord said, my spirit shall not always strive with man, for that he also is flesh, &c. The word 〈 in non-Latin alphabet 〉 here translated, strive, is in the Septuagint's Greek translation, and the vulgar Latin rendered, remain, my spirit shall not always remain in man. And this is followed by Chrysostom, and Ambrose and many others. But Chrysostom expoundeth it thus, my spirit shall not remain, that is, I will not always hold my providence over man to protect him, and to do for him: Ambrose thus, my holy spirit shall not always remain in man, because he is flesh, for the nature of flesh is given to pleasure, and so resisteth discipline. Again, some by spirit understanding the soul, because it is said, God breathed into man the breath of life, and so he became a living soul, expound it thus, The soul and life, that I have put into man, shall not always abide with him, but I will now at once take it away again from all men by suddenly destroying them, and this is most agreeable to the Chaldee, wherein it is thus rendered, this evil generation shall not endure before me forever. But the Hebrew word 〈 in non-Latin alphabet 〉 will not bear this exposition, but in translating it, because it may bear divers senses, there is great difference. Some expound it by judging, as Jerome, my spirit shall not always judge these men forever, that is, saith he, by punishing them hereafter eternally, and therefore I will at once temporally destroy them. Others derive the word from 〈 in non-Latin alphabet 〉 signifying a scabbard, as Pagninus, as if he had said, I will not always sheath my spirit in man, that is, either by keeping his soul in his body, as in a sheath, or by keeping up mine anger, as if it were sheathed. Lastly, others expound it by arguing or striving, as the word also most commonly signifieth; but this, some, saith Luther, will have meant of some Prophet of God, who had hitherto admonished them, but now seeing it to do no good, the Lord threateneth not thus to argue and strive with them any longer: others of God's own speaking unto men, & lightly punishing them, when as they had offended, herein disputing and striving, as it were, with them to make them better, and this is followed by Calvin, and is doubtless the genuine meaning of the words. For God had before striven with Adam, when he sinned, and with Cain by a lively voice speaking unto them; but now wickedness being grown to such an height, he resolveth not to take that course anymore, but to deal with all together by a sweeping judgment of general deluge. They that translated the word, remain, gave rather the meaning of 〈 in non-Latin alphabet 〉 then of 〈 in non-Latin alphabet 〉 , because that word signifieth to wait, or rest expecting. And for other expositions, they seem to be either too far fetched, or not so well to agree to the scope of this place. But what force is there in this reason, because he also is flesh? This is also best resolved by the same Calvin, because he by sensual living and following the pleasures of the flesh, is become like a brute beast, uncapable of any reasoning, as if he had no reasonable soul in him, but were altogether flesh, as they are, therefore I will no longer dispute, or by arguing strive with him, but destroy him utterely from off the face of the earth. And thus long before, Chrysostom, because he is altogether given to carnal works, abusing thus the substance of the soul, as if he were all flesh, and no soul. Indeed, as the same Father saith, flesh sometime signifieth man's nature, which is frail, according to that of Isaiah, All flesh is grass; but of this he speaketh not here, as Jerome expoundeth it, taking it for a reason, why the Lord would not put them to everlasting torments: for we are rather to hold the contrary, seeing Saint Peter saith, they perished, and are in prison, which can be none other, but that of Hell. The flesh here spoken of is the same, which Saint Paul elsewhere calleth the natural man, who receiveth not the things of the Spirit of God, and the wisdom whereof he calleth enmity to God. God's Spirit then having hitherto striven to reform these men, as he daily doth in all ages, whilst there are means of grace, but they through their carnality not being moved hereby, the Lord now resolveth to give over dealing with them this way anymore, as being in a most desperate estate, and to pay them with judgments, according to their demerits, and to this exposition is farther light given, ver. 5. Whereby we may [Note.] see, how dangerous the case of all those is, that receive no good being, yet along time moved and stirred up hereunto by the Spirit of God, in his speaking unto them, and exhorting and admonishing them. Yet his days shall be 120 years, that is, before I will bring my destroying judgments upon him, that my patience and longsuffering may by all means appear. That these words are thus to be understood, and not of the age of man after this, I have already shown upon, Gen. 5. 32.

There were giants in the earth in those days, &c. There is a great controversy here amongst Expositors, what these giants were, whether so called only for their giant-like conditions, cruelty, pride, brutish living, and profaneness, God and godliness being contemned by them, or for the vast greatness of their bodies: For the first is Philo Judaeus, who saith, that they were called Gigantes, quasi 〈 in non-Latin alphabet 〉 terrâ geniti, borne of the earth, because they were altogether for earthly pleasures, and not for any extraordinary greatness of their bodies. And Josephus saith, that they were thus called for the impiety of their manners, so likewise Chrysostom, Damascene and Cyril, and thus Calvin, Musculus and others of our new Writers. But for the other is Augustine, saying, that the world was then full of Giants, such also, as were borne by the daughters of men, to the sons of God, that married them, it pleasing God to create some of so vast and strong bodies, that seeing beauty and strength to be of the wicked, we might learn not so highly to esteem of them, but only of spiritual good things. So likewise Theodoret saith, that when he readeth here of giants, and afterwards of giants, whose stature is set forth to be wonderful, and far exceeding that of other men, he cannot but think these to have been giants properly so called, God wisely making some with such vast bodies, to show his power, but to cut off pride, and to repress arrogancy, he hath not given to men generally the greatest bodies, because if men of little bodies be so lifted up one against another, and against God also, what would they have done, if they had had most mighty and strong bodies? Ambrose also held the same, and Cassianus, and Berosus Annianus in his History saith, that before the flood there was a city called Enos inhabited by giants, who by the vastness and strength of their bodies, having also found out arms, conquered and ruled over all the World. Neither can I see any reason, why we should rather avoid this, seeking another exposition upon the word giants; when as in other places of Scripture, where giants are named, no man will deny, but that they were of huge and vast bodies. And the word 〈 in non-Latin alphabet 〉 here used from falling, because, as Rabbi Solomon hath it, men fell down for fear at the sight of them, or because when such fell upon any they crushed them under them, maketh much for this vastness of body, there being not naturally so great fear of other men, though cruel and barbarous, when they are seen, or they have their name, saith Ferus, from falling, because they were proud, and such shall fall, Psal. 82. wherefore hereby are understood proud ones. It seemeth to me, that, as men grew monstrous in conditions, so children were borne into the world, of monstrous bodies, who growing up were a scourge of wickedness, and now the sons of God amongst whom it seemeth, there were no such before, having married the daughters of men, God shown a like wonder amongst them: For to them were giants borne also, who as they were of a monstrous and foul shape, so they were of foul conditions, filling all things with cruelty, ambition and filthiness. For two distinct ranks of giants are here noted, as Calvin well observed, some before this marrying, and some after, that were called men of renown, and Vatablus expresseth it, in adding to the words of the Text, genuerunt iis i. gigantibus, so that all was then full of giants. And indeed what sort of men have ever been so cruel, ambitious, filthy, and such contemners of God, as giants, as all Histories do record? although it must be acknowledged, that many things fabulous have been written by the Poets and others of them. To conclude then, that which is here spoken, is, as if Moses had said: When the sons of God thus married with the daughters of men, there were some of monstrous and vast bodies, coming of the race of Cain, whose conditions were answerable to their shape, but now this brood was more increased, such being born also to Seth’s Posterity, who were of mighty bodies, and gave themselves to rapine, and the spoiling of others, thus coming to be talked of for their valor, for which it is said, that of old they were men of name or of renown, the word here used is 〈 in non-Latin alphabet 〉 , as some understand it, saith Calvin, hath reference to the age, after the flood, as if of old only before the flood there were such, but none more after. But it is plain, that there were Giants afterwards also, and therefore hereby is rather meant that these were the first in the world, that through their might and great strength of body attained to principality and rule, and that over great Dominions, whereupon they were commonly talked of, as most famous; as Alexander the Great was afterwards, or Julius Caesar, or some other like unto them. But to what rule soever they attained, it is not a thing used either by Moses, or any other Writer, if they were not Giants in stature, to call them Giants, but only mighty men, or men of great valor, or if he would set forth their evil conditions, Sons of Belial.

And the Lord saw, that the malice of man was great upon earth, and that all the imaginations of the thoughts of their heart were only evil continually. Here is further expressed that, which was before intimated in speaking of Giants, and promiscuous marriages for beauty, and the increase of the number of Giants after this. Now the Lord looketh upon the world, and, behold, wickedness was grown to a great height, neither did men only commit most vile sins, but also the fountain of all their actions, their heart was corrupt, there being no thought or device now therein, but tending to sin, and this was not the case of some, as of the Giants only before mentioned, and of those that made promiscuous marriages, but of all the men of the earth, their hearts were all as one thus corrupted, wherefore he speaketh of them thus, all the imaginations of the heart of men, and more plainly; all flesh was corrupt. So that the Lord may not be thought to have been too severe in bringing upon them this common destruction, but being greatly provoked hereunto. But as it is said here of those that perished in the flood, so of Noah and his company after the Flood. The imagination of man's heart is evil from his youth. From [Note.] whence we gather, that the nature of man is generally so corrupted, that there is not one, that of himself can think a good thought, as is plainly also taught by the Apostle Paul, but is dead in sins and trespasses, which overthroweth all free will so much stood for by the Popish. And moreover, that whilst we are mortal men, although we be regenerated, as Noah was, there are imaginations in us, that come from our flesh, which be evil and sinful, making our best actions unworthy, although in Christ Jesus it be condoned to all the faithful, and so their sacrifices done to God, are notwithstanding accepted of.

And it repented the Lord that he made man upon the earth, and it grieved him at the very heart.

This is not spoken, as if repentance and grief were incident to the Lord: for it is expressly said; God is not like man, that he should repent, and there is no shadow of change with him. He doth therefore, herein speak to our capacity, meaning only, that the Lord took great indignation at the great wickednesses then by men committed, as Chrysostom saith, because they did contrary to that, for which he made them. Justin Martyr saith, that the Lord is said to repent or change, when he changeth things, as is expedient for them, that he taketh the care of, who are changed from that, which they were. And when he thus repenteth and punisheth, or saveth, he is still immutable, thus he was immutable towards Saul, concerning whom it is said, that he repented of his making him King, in not pardoning him, and towards the Ninevites he was immutable in pardoning them, for he is immutably merciful to the penitent, but just to be avenged upon the wicked and impenitent. And Augustine saith, the sentence of God touching all things is as firm as his prescience is certain, but he is thus spoken of to insinuate himself the more familiarly into all sorts of men, for whom he provideth thus to terrify the proud, to excite the negligent, to exercise the inquisitive, and to nourish the intelligent. And indeed God cannot be said properly to repent, because repentance is only of those, that are ignorant of that, which will happen, but upon experience find it to be such, as they hoped it would not have been, whereas all things are known before unto the Lord, yea even from eternity, as Theodoret reasoneth. The meaning then is, God was, as a man who having built an house repenteth, and resolveth to cast it down again, yet because of his great affection to his own work therein, he doth it with wonderful grief. So when God's justice moveth him to destroy man for sin, his mercy and love worketh wonderfully with him, that he cannot do it without sorrow, as a woman in travail is full of pain, and yet would bring forth, so the Lord, notwithstanding the grief, which he is put to in doing of it, yet will destroy, as Rupertus expresseth it. God's justice then worketh to make him to meditate the destruction of sinful man, and his mercy to make him grieve at the destruction of one so dear unto him, for we never grieve for the loss of that, which we love not, and then his justice worketh again to make him resolve upon the destruction of man, as v. 7. So that God repenteth, and grieveth, but not as man, for it is without any change of his mind, which is always to be affected with love, and yet to do justice. Besides, the words used in this verse; It repenteth the Lord that he made man, the vulgar Latin hath these, se praecavens in futurum, but this is neither in the Hebrew, Chaldec, or Greek, and therefore is merely foisted in by some man, to show, that the judgments now to be executed should be documents to succeeding generations. To conclude, God is said to repent here, aed to grieve at the heart, to teach us to repent and to grieve for our sins, when we read of God thus wonderfully moved hereat, and not to take God's judgments upon us, as [Note.] effects of hatred, but merely of our own sins, the Lord through his love, being greatly grieved thus to deal with us.

I will destroy man whom I have made, &c. from man to the beast, and the creeping thing, &c. God's speaking here, sairh Calvin, is not any uttering of a voice, but his decreeing: yet if he be understood, as uttering this his decree, by voice to Noah, it is no more, then is soon after expressed, when he speaketh unto him. But how can God justly judge the creatures thus, who had not offended? To this Ambrose answereth, The creatures were made for man's use, and therefore he being taken away, there was no further use of them, he was as a Captain of an Army, who being cut off, all his Army perisheth, and as the head of a body, which being cut off, all the members perish together, which is not so, if an hand be cut off, or a foot. And moreover, so great a destruction is brought upon these creatures, to show the indignation of the Lord against sin the more, as when all the living things in Amalek were appointed to the Sword, as well as the men: so Calvin.

But Noah found grace in the eyes of the Lord. 9. These are the generations of Noah. He was a just man and perfect, &c. Amongst all the men in the world, there being but one just, he is not forgotten, when a common destruction is sent, which maketh for our comfort, if one man be alone for virtue. For these are the generations of Noah; one readeth it, these are the gests of Noah, or the things, that befell him, for he saith, some Hebrews say, that the words do thus signify, yet he confesseth, that some being displeased with this, render it, these are the generations, for so the word is used, Chap. 5. 1. Ch. 10. 1. Ch. 37. 1. Touching Noah's justice and perfection, how it is to be understood, may be gathered from that, which hath been said, Luke 1. touching Zacharias, and Elizabeth. In that Moses having said, These are the generations of Noah, immediately addeth, Noah was a just man, &c. Chrysostom noteth, that the chief nobility is in virtue, because Moses being about to set forth the most famous man then in the World, saith nothing, to add glory to him, of his Ancestors, but only of his virtues. But for these words, in his generations, divers expound them diversely: Saint Augustine saith, Noah was perfect in his generation, not as the Citizens in immortality, but as a man can be perfect in this World, and Jerome likewise, as the nature of man here is capable of perfection, and not by perfection consummated. Chrysostom saith, that he was perfect in comparison of others then living, so that this is added for his further commendation, that, those times being so corrupt, he alone yet continued a just man, not being carried away, by the common stream, and to this Calvin seemeth to subscribe. Lyranus either in comparison of the men of those times, but not if he be compared with the famous men, that lived afterwards, as Abraham, Jacob, Moses, &c. or in comparison of all his progenitors Sheth, Enos, and Enoch himself, all which he excelled. It seemeth to me, that Moses had none other meaning in inserting these words, but as if he had said, now that I am about to declare the generations of Noah, I would have this understood by the way, that he was a just & perfect man, for which cause it was, that the Lord did bear him so great favor as was spoken, v. 8. For, These, saith he, are the generations of Noah, and then interlacing, as it were, by a Parenthesis, Noah was a just man in his generations, he addeth, which was the thing first intended to be set forth, Noah begat three Sons, &c. Or that in these degenerating times, wherein other men's children that were of Seth’s posterity, were grown licentious to marry with, and to follow the corrupt manners of the daughters of Cain, he yet kept his family in that good order, so perfect a good man was he, as that his sons did not so, but through their Fathers care, were kept within their own tribe, and so from being polluted with others. For that by his generations are not meant others of those times, is plain, because Shem, Ham and Japheth only were his generations at this time, and not other men, and by the same reason the second of Lyranus is overthrown, seeing that by his generations Moses meant not his progenitors, but his children. And the first of Lyranus is most improbable: for Noah doubtless was comparable to any of the best of after times: And therefore Ferus noteth him to be more praised then any other, a preparation being first made, and then he being said to be just, perfect, and to have walked before God. And lastly, for that of Augustine, howsoever it is bent to maintain a true tenet in Divinity, yet because so it would rather have been said, in this generation, and not in his, I cannot think that to be the meaning of Moses here. Noah begat three sons, Shem, Ham, and Japheth, of these three see before, Gen. 5. 32. v. 11. The Earth also was corrupt before God, &c. Moses not content to tell of the malice of men being great, and their imaginations evil, repeateth the same here in other words again, and again, v. 1. which as Hugo de Sancto Victore noteth, is done to set forth the greatness of man's sin, and to show, how justly God punished him therefore, so likewise Oecolampadius, and others. And it is to be noted here, that he saith not, as before, the malice of men was great, but varying the Phrase, the Earth was corrupt, by the sins and horrible wickednesses of men, the very earth, upon which they lived, was tainted, this becoming, as it were, a filthy and stinking thing, thus Musculus, and before him Lyranus, who from hence gathereth, that in these words their fleshly lusts are chiefly taxed, whereby they were carried like beasts to whoredoms, Sodometries and Buggeries, and all things to satisfy their filthy pleasures. And suitable to this, there is an old relation taken by one out of Methodius, that the children of Cain did then abuse their Brothers wives, and women did commonly prostitute themselves to men, and that men with men did commit filthiness. And for this Exposition maketh that of Levite. 18. 25. Where after the forbidding of such sins as these, it is added, for in all these the Nations are corrupted, and the Earth is corrupted, yet some others by the Earth here understand the Inhabitants of the Earth by a Synecdoche, the Continent being put for the content, man being called thus to show his baseness the more, for that he was wholly intent to earthly things, and did not in anything, as one made after God's Image, and that Moses meant men of the earth by the earth appeareth, v. 1 • . where he thus explaineth himself: And God looked upon the Earth, and behold it was corrupt, for all flesh had corrupted his way upon earth: Thus Chrysostom and after him Oecolampadius, Vatablus, &c. But I prefer the former, as being sufficiently confirmed, and aggravating men's sins the more, which doubtless is the scope of the Holy Ghost here. Before God, this is added, because howsoever men thought of no such thing, yet God accounted of the earth, as made filthy by this means, thus Luther and Musculus also. They thought Noah a fool for his strict life, and this world for the pleasures, which they had herein seemed to them most excellent, yea to be turned into a very Paradise, but before God it was, as a most stinking sink of sin. Vatablus saith, that the long suffering of God is hereby set forth. Tostatus, that they sinned openly, as being past all shame in practicing filthiness, some others, knowing that God beheld them. I rest in the first, as most genuine. And was filled with iniquity, the word translated iniquity, is, 〈 in non-Latin alphabet 〉 signifying violence, and rapine, and oppression, and so fitly expresseth their other sins.

Make thee an Ark of Gopher-wood, rooms shalt thou make in the Ark, and pitch it within and without with pitch. When the Lord provoked by the wickedness of men had a purpose to destroy the world, he for the special favor, which he bare to Noah, telleth him first thereof, saying, An end is come of all flesh, Vers. 13. that is, of all mankind, and other things living upon earth, which shall be destroyed, thou and thy wife and children only being excepted, as is afterwards expressed, Verse 17. 18. I will destroy them with the earth, thus Vatablus readeth it, because the earth also was then spoiled, the trees, plants, & buildings thereupon being demolished, and the earth all over sludded with the waters, and thus the word 〈 in non-Latin alphabet 〉 properly signifieth, but it is read by some also, of the earth, as if it were spoken by 〈 in non-Latin alphabet 〉 , and according to this the Lord afterwards explaineth himself, Verse 17.

Now for the Ark here appointed to be made; It may first trouble the [Quest. 1] reader to think, how such a structure, as is here described, could be fit to go upright upon the waters: for it was not made, as a Ship, narrow below, and then swelling out with hallowed boards, and broad at the top, with Masts, Sayles, and Cables, but broad at the bottom, joined together to a great height, being all close at the top, for which cause it is not called a Ship, but an Ark, or great Chest, as it were, the fashion of which it did more resemble. And thus it was necessary that it should be made to contain the creatures, and to defend them from the waters that fell night and day forty days together in so great abundance. How could such a building, as this without a Pilot, or means to guide it, move safely upon the waters amidst a thousand dangers? I answer; God was the Pilot of this Vessel, and he continually guided it by the hand of his providence, that it was neither turned over by the violence of the waves, nor ran against any rock to shatter it: for when he appointeth the making, and taketh the care of anything, we ought not to consider, how it may be safe, by human reason, but refer all to the Divine providence, thus Chrysostom. And Augustine saith, being made of boards framed in a right line, no art of man could have guided it upright, but only God's providence, that it might not suffer shipwreck. He then made the waters calm, although the wind blew, and kept the Ark from all violent motion, providing, that it might only move gently to and fro during all the time, till it stood firm upon the earth again. But what wood was this Gopher, whereof the Ark was made? It [Quest. 2] signifieth, as Jerome noteth Bitumen, slime or pitch, wherefore he translateth it, ex ligno bituminato, of wood with pitch laid on, and Ambrose saith, that wood only is named here, but not what kind of wood. The vulgar Latin rendereth it ex lignis levigatis. And certain it is, that no such wood is anywhere again spoken of, but here only, and therefore Ibn-Ezra saith, it was some light wood fit to swim upon the waters, but uncertain, of what kind; wood it was then, of which the Ark was made, pitched within and without, as is after expressed, but for the kind, whatsoever is said, is but conjectural, as that it was Box, according to some, Fir according to others, or Cypress, or Cedar according to others. It was doubtless the most durable and impenetrable wood that was, the pitching of it also conducing much to the durance thereof, this being, as Rabanus saith, a most firm kind of glue, the virtue whereof it is laid, can neither be eaten with worms, nor be dissolved with the heat of the Sun, the blowings of the wind, or with the violence of the waters. And of so long continuance was Noah's Ark, that Josephus saith, some parts of it remained, till his time; which was above 2000 years. Roomes shalt thou make in the Ark, how great and how many these were, is not set down; [Quest. 3] in the Hebrew it is, nests shalt thou make, by some translated, little mansions, so that there were doubtless very many to put the divers creatures into, and to lay in food for them.

The length of it shall be 300 Cubits, the breadth 50, and the height 30. How much the Cubit here spoken of is, because divers Cubits are mentioned amongst Writers, it is not agreed. For there is a common Cubit, and an holy Cubit, the common of a foot and half, which is the space betwixt the Elbow and the end of the middle finger, the holy, an hand-breadth more, as the Hebrews commonly hold, and is expressly taught, Ezech. 43. 13. Some contend, that the sacred Cubit is as much as a common Cubit, and 3 quarters more, because the brazen Sea made by Solomon, being but 10 Cubits broad, 5 Cubits deep, and 30 Cubits the circumference, could contain 3000 Bathes, which cannot be, unless the Cubit be yielded to be so great, as hath been said, as they prove by Mathematical reasons. But these reasons are so far fetched, and tedious to set down, and the holy Scripture so plainly against this assertion, that I will spare this labor and leave that opinion to the Authors thereof. Now, besides the two sorts of Cubits already spoken of, there is another mentioned by Origen called a Geometrical Cubit; whereby he saith, that our Ancestors held, that the Ark was measured, which is six times as great, as the common Cubit, and hereby he defendeth this History, against the calumnies of Apelles, the Scholar of Marcion the Heretic, who derided it, as a feigned Fable, because if Noah's Ark were but 300 Cubits long, and 30 Cubits high, and 50 wide, it could not possibly hold all the kinds of creatures, two or three Elephants alone being sufficient to fill up the third part of it, and to this Augustine seemeth to subscribe. lib. 15. de Civit. cap. ult. But Calvin and others, for so much as Moses wrote all things plainly, as having to do with a rude and plain people, deny, that by the Cubits here spoken of, he meant any such: for so he should have told them of things, that they being illiterate, could not conceive of. Moreover, the Geometricians speak nothing in all their Writings of any such Cubit; and Lastly, there is no reason, but if the Cubit, whereby the Ark was measured, was of that extraordinary length, other things, that are afterwards spoken of by Moses, and described by Cubit-measure, should be understood proportionably in their dimensions. But this is absurd, as will appear by instancing in one particular, viz an Altar appointed to be made 3 Cubits high: for take this of Cubits, as they are commonly understood, and the height will be but reasonable, to which a man might reach standing upon the ground, viz. 4 foot and an half, but understand these Geometrical Cubits hereby, and it will be unreasonable, viz. 27 foot high, to ascend up to which they must necessarily have many stairs, and yet the Lord taketh express order, that his Altar be not ascended to by stairs. The Cubits common and sacred then only remain, and of these, we have reason rather to understand the sacred, then the other, whereof six made seven of the common, whereunto if we add, that man was then of a greater stature by far then now, and so every lineament of his body larger, we may easily conceive, that those Cubits were much greater then ours, happily everyone being as long, as one and an half of ours at this day, and so if the hand-breadth more, which is the sixth part of a Cubit, according to Ezekiel's direction before spoken of, be added, every six will make seven of these, that is, of ours ten and an half, and so 300 in length 525. 50 in breadth 78 and an half, and 30 in height 52 and an half, which is, if we reckon by the foot, 787 and an half long, 117 broad, and 78 high, if by the rod, 51 rods and 12 foot long, 7 rods and a foot and an half broad, &c. Which is as much as an whole row of houses standing upon two Acres and a Rood of ground in the length extended 51 rods, which if it be considered with the breadth as much as the breadth of six houses, and the height as of three, we may easily conceive it to have been of wonderful great capacity, and able to hold the number spoken of of all sorts of earthly creatures, and food for them. But yet I do not so go about to find out a reason, why this Ark could contain so much, as if at an ordinary time, such numbers of creatures being congregated together by men upon their own heads, could be put into and preserved an whole year together in the like Continent: for although I doubt not, but there was room enough to hold them all, yet the providence of God was wonderful, whereby they were thus preserved in such pent up rooms, and fed all that while with the little provision laid in for them, he that would have it thus done, was able to save all alive, thus put into the Ark, and therefore in whatsoever we cannot find full satisfaction in human reason, we must look to him, who is Almighty, and so we shall have no cause of further doubting.

But yet it may be further questioned, how Noah with his three Sons only [Quest. 4] could build so great an Ark? Answ. A man is not only said to build an house, when he doth it with his own hands, but when he employeth others to build it, and so it is most probable, that Noah built the Ark, using many other work-men about it for wages, which he gave unto them. And they did aptly [Note.] resemble such Preachers of the Word, as are of wicked lives, they build the Ark, wherein others are saved, but yet are destroyed themselves.

A window thou shalt make in the Ark, and in a Cubit thou shalt finish it above, &c. Because it was necessary, that there should be some light in the Ark, a Window is here appointed to be made above in the highest part thereof one Cubit long, but how broad, it is not set down: some guess at the sixth part of a Cubit, but that would have been too narrow, wherefore seeing a Cubit only is spoken of, as the measure thereof, I think rather, that it was a Cubit square. But we read afterwards of this Window, as shut all the time of the flood, but then when it ceased, first opened, whereby it may seem, and some have gathered hereupon, that this Window was not for light during the time of the flood, but then was continually shut and pitched as other parts of the Ark were, giving no light to those within, but at the cessation of the flood it served to put out the fowls at. But this is overthrown by the very word used, which is 〈 in non-Latin alphabet 〉 light, by Symmachus translated therefore 〈 in non-Latin alphabet 〉 transparent. And as for the keeping of it shut, it was doubtless with some glassy substance, through which the light might come, but not any water which was taken down when the waters were abated, and the Raven was sent out. Some think, that there were many lights or windows, but that is contrary to the express text, some, as the Hebrews, that it was no window, but some great Carbuncle, which gave a light all over the room where it was, but this is confuted, because it is afterwards said to have been opened. And the door of the Ark in the side, that is, as is most probable next to the ground, for the more commodious entering in of all the creatures, of what height this was, is not described, but some think it to have been five Cubits. With lower, second and third stories shalt thou make it. Thus the Hebrew verily hath both these and the words going before; but the vulgar Latin. Ostium arca pones ex latere deorsum, coenacula & tristegia facies in ea: the word lower being by this referred to the door of the Ark, but the word (third) rendered tristegia, by which is meant, that these stories were three, maketh the sense all one. The partition of the Ark then in general was into three, one above another, and so each one was 10 Cubits high, 300 long, and 50 broad, and in the lowest it is supposed by some, that the terrestrial creatures were placed, viz. Beasts and creeping things, in the highest man and aerial creatures, that is, the fowls, in the middlemost the food, which served for them all. The Septuagint followed by Origen and Augustine and others have it, as Augustine readeth the words, bicamerata, & tricamerata facies eam, that is, as the same Augustine expoundeth it, the lower room being all one▪ the second was again divided into two, and the third into three, being thus made into six, in all. Philo the Jew, and Josephus say, that there were four stories in the Ark. But these things are uncertain, as not being grounded upon the relation of Moses. Yet happily there was one room lower then any of these, at the basis of the Ark, for the excrements of all the creatures to fall into, as Origen saith, which is not spoken of here, but understood, the three stories only, which are properly higher rooms, being mentioned. And as for partitions in each room, it is not to be doubted, but there were divers, whereof it was also spoken before.

For thou shalt make rooms, or nests in the Ark, saith the Lord, speaking by a word, intimating many little rooms.

Touching the residue of this Chapter, wherein Noah is animated to this work of the Ark, the Lord telling him of the flood, which he purposed to bring upon all the World, to destroy every living thing upon the earth, in which was the breath of life, but for himself and his family, and some of all sorts of the creatures, which might be for their use, and to replenish the World again, that he would certainly by the means of the Ark preserve them alive; whereunto Noah gave such heed, that he did in all things as the Lord commanded, this I say, is all so plain and easy to be understood, that I shall not need to spend time in the explanation thereof. Only whereas two of every kind are here spoken of, this number for the clean creatures is enlarged in the next Chapter, seven being appointed to be brought into the Ark, and two of the unclean. And it is most remarkable, that Noah should thus readily obey the Lord in this thing, which when he should go about, he might justly fear the scoffs and mocks of the wicked World, and not [Note.] only so, but violence to be offered to him, they being so barbarous and bloody, as they were. For what could he expect, that they should say unto him, when he should threaten them with a flood, and go about to make an Ark to save himself and his, but we will now kill thee and thine, who imaginest that thou shalt be saved alive alone, when all we perish, and then we shall see, what will become of this thy preparation and threatening, as sometime Josephs Brethren said of him; Loe, here cometh this Dreamer, let us kill him now, and see then what shall become of his dreams? And it is not to be doubted, but that by a singular providence of God they were held all that time from doing him mischief.

Now besides the literal sense hitherto given of the Ark, and the making thereof, there is herein a great mystery, at which Saint Peter pointeth, making the Ark a figure of the Church. For hereupon both Augustine and Origen, and Ambrose and other ancients have held, that whilst we consider the History of the making of the Ark, we do it too slightly, unless we pierce into the mystery also. Yet a man, I grant, upon this ground may exceed by making the Ark figurative too many ways, as by drawing it into a figure of man's body, which is as 300 in length, to 50 in breadth, that is, six times as long as broad, and as 300 in length, to 30. in height, that is, ten times as long as high, if the height be counted of a man lying upon his back, from back to belly: for this, although it be Augustine's and Ambroses, who prosecute this figure at large in the rooms, the stories, the door, the window, &c. is both far fetched and without edification to the hearer. Again, a man may exceed, by drawing it to be a figure of the soul, as Hugo de Sancto Victore doth and Origen, making the dimensions of height, breadth and length, Hope, which is lifted up to heaven, Charity, which is extended to the South by loving friends, and to the North by loving enemies, and Faith believing all things which God hath done or will do from the beginning of the world to the end of the same, and the firm wood, whereof it was made, the Writings of the Prophets and Apostles, Noah in the Ark, the intellectual faculty and his sons, right counsels and just desires coming here-from, the earthly creatures, works about earthly things, the fowls of the heaven, cogitations heavenly, &c. But leaving these, as witty speculations, rather then profitable mystical expositions, the mystery, or allegory, which we may certainly resolve upon, is, that by the Ark is set forth the Church. Noah signifying rest, figureth out Christ, who giveth rest unto our souls, and as Noah buildeth the Ark, so Christ beginneth, and setteth Prophets, Apostles, Doctors and Pastors to perfect the building of his body, which is the Church: Again, as the Ark is made of most durable wood, so the Church endureth most constantly all adversities. 3 As Pitch was used about the Ark to join and to glue the parts of it together, so by most ardent love the members of the Church are joined together at all times. 4 As the Ark was pitched within and without, so the faithful have not only good works externally, but purity and holiness within. 5 As the Ark was more long then broad, and more broad then high, so the company of the faithful, or that profess the faith of Christ, are of a far greater extent in their faith, which is longitude, then in their love and charity, which is latitude, and yet in their love of greater extent, then in their heavenly contemplation, which is altitude, because even amongst the good & charitable, there are but few yet, that wholly abdicate the world, delighting in nothing, but heavenly meditations. 6 As the Ark was distinguished by stories and by divers rooms, some higher and some lower, greater and lesser, so in the Church there is great difference betwixt men, some being the common sort, & some lifted up to higher dignity, some rich and great, & some poor and little. 7 As there was in the Ark but one door, and one window, so the only door of the Church is Christ, and he and his Truth is the only Light of us all. 8 As all sorts of creatures came into the Ark, both clean and unclean, so all sorts, both good and bad are in the Church. 9 As the clean creatures come in by sevens, so the godly are united together in greater numbers, whereas amongst the wicked love is amongst fewer only, and only by reason of intim acquaintance, or the tie of bands of consanguinity or affinity, and the manifold graces of the Spirit knitting their hearts thus together in love, is also intimated hereby. 10 As in the Ark food was laid up for all sorts of creatures, so in the Church, there is variety of food for the soul by the Word and Sacraments. Lastly, as all in the Ark were saved alive, although they were continually tossed about upon the waters, but out of the Ark all perished: so out of the Church there is no salvation, they are daily added unto the Church, that shall be saved, but in this world, they are (as it were) in a sea of troubles and miseries, never resting, till they come to the mountain of God, as the Ark rested not, till upon the mountains of Ararat. And all this have I gathered out of Augustine, Origen, Gregory, Ambrose, and Rupertus.

CHAP. VII.

OF every clean beast thou shalt take to thee by sevens, the male and his female, and of beasts, that are not clean by two, the male and his female, 3. The fowls also of the air by sevens, &c.

The Ark being now ready, seven days before the flood, as is expressed, Verse 4. Noah is commanded to enter with his wife and sons and their wives, verse 1. and to take in to him of other creatures a certain number, as is here set forth. But the number spoken of before, Ch. 6. 19. doth not agree, because theretwo are mentioned of every kind, but here sevens of the clean beasts. This may easily be resolved thus, the Lord there only giveth order in general, making no distinction betwixt the clean and unclean, but now coming to a more particular direction, he increaseth the number of clean beasts and fowls, as which should be of more use, appointing them to come in by sevens, but yet holding to his first of bringing them in by couples, male & femal, that in no kind any might be alone, but for one couple of the unclean, he would have seven couples of the clean come in. Or happily Moses having omitted there to set down this distinction, now setteth it down and the several numbers of both sorts accordingly. But whereas I expound the sevens of seven couples, it is to be understood, that in the Hebrew the words are seven and seven, and two and two. Now I confess, that Augustine, Ambrose, Chrysostom, Theodoret, Eucherius and many more, both old and new Writers will have but seven of a kind meant in all, three couples to breed, and one, a male for sacrifice, as if it had been said, seven of one kind of clean beasts after another, as of the unclean, two after two: But this is contrary to the whole course of the History, wherein still the male is spoken of together with the female, as if the Lord would not have any to come in alone, so that it is but a mere conjecture, that of every clean kind there was one od beast a male alone brought in besides the couples. And whereas it is said, that this was for sacrifice, one of a kind was not sufficient for this purpose, or else it must be thought, that Noah sacrificed very sparingly at the first, and neglected sometimes of sacrificing, whereas he being set as a pattern to all others, it is rather to be thought, that God would furnish him so, as that he should have no want, when he was once come forth of the Ark again, but be sufficiently supplied for sacrificing, especially it being as easy with the Lord to preserve many beasts, as few, wherefore there are some others, as Justine Martyr, Origen, Andreas, Carthusian. and Oleaster, who expound seven and seven of seven couples, whereof some should serve to breed of, and some for sacrifice, and for man to feed upon, it being immediately after the flood allowed to man to eat the flesh of beasts, which how he should begin to do so soon, unless there were many of them, I cannot see. There were then preserved of the unclean, two of each kind, and of the clean 14. that there might be some of the least useful for the glory of the Creator, and of those that annoy man for his castigation, none yet being only hurtful, but some way profitable unto man, and of the most useful, many to oblige man to the greater thankfulness to God for having this singular care of him, for more of the profitable [Note.] beasts, and fewer of the unprofitable are preserved: so Ferus. But if there were so many of the clean and of fowls and two of all kinds; a question may be [Quest.] made, to what a number they might all amount, and how the Ark could hold them? Answ. Touching the Fowls, although he speaketh only of sevens, yet it is not to be thought, that of all kinds indifferently so many were to come in, but of the clean only, the mentioning of the couples of the unclean being for brevities sake omitted, as necessarily understood, by the expression touching the beasts made before. And for the Arks being sufficient to contain them in the highest story, where man lived, considering that they filled not much room, because their bodies were little, no man needeth to question. For the beasts and creeping things supposed to have been put in the lowest story, they who have with all diligence written of their number speak of 131. whereof there are 34 of greater bodies which live upon Grass, and Plants, and such like things; 1 the Elephant, 2 the Unicorn, 3 the Rhinoceros, 4 the Monoceros, 5 Bubalus, 6 Bos, 7 Cervus, 8 Asinus, 9 Onager, 10 Vrsus, 12 Aper, 13 Hippopotamus, 14 Pegasus, 15 Bos Indicus, 16 Camelus Arabicus, 17 Camelus Bactrianus, 18 Dromedarius, 19 Camelopardalis, 20 Vrus, 21 Equus ferus, 22 Asinus ferus, 23 Bisons, 24 Bonasus, 25 Onyx, 26 Tarandus, 27 Struthiocamelus, 28 Tragelaphus, 29 Hyppelaphus, 30 Hyppardium, 31 Asinus Vnicornis, 32 Muflo, 33 Magnus, 34 Corgobado in nova Hispania. Of lesser bodies, 37. 1 Herinacius, 2 Histrix, 3. 4 Cuniculus ferus & domesticus, 5 Melis, 6 Glis 7 Scinlus, 8 Machlis, 9 Alce, 10. 11. 12. 13. 14. Ovium genera, 15 Mus, 16 Lepsus, 17 Lepus candidus, 18 Dasypus another kind of Hare, 19 Simia, 20 Coebus, 21, Cynocephalus, 22 Cercopithecus, 23 Alopecopithecon, 24 Chiurca, 25 Tato, 26 Capra domestica, 27 Capra fera, 28 Rupicarpa, 29 Ibex, 30 Oryx, 31 Dama, 32 Pigargus, 33 Strepsiceros 34 Animal Varium sine nomine à Cardano descriptum 35 Marmota, 36 Animal in Japonia cani simile, 37 Aiotocheli.

Of Beasts that eat flesh 35. 1 Leo 2 Pardus 3 Draco 4 Panthera 5 Tigris 6 Lupus 7 Lupus Canarius 8 Lupus Cervarius 9 Lynx 10 Sphinx 11 Hyena 12 Lycaon 13 Vulpes 14 Mustela 15 Felis 16 Canis 17 Vitulus Marinus 18 Crocodilus 19 Leocrocuta 20 Eale 21 Serpens Baa 22 Mantichora 23 Taurus Cornimobilis 24 Chaus 25 Cephus 26 Crocuta 27 Axis 28 Viverra 29 Icneumon 30 Rosomacha 31 Latax 32 Tibris 33 Satherium 34 Satyrium 35 Lutra. Of creeping things 25. 1 Anguis 2 Aspis 3 Vipera 4 Basiliscus 5 Lacertus viridis 6 Lacertus minutior 7 Stellio 8 Tarantula 9 Cameleon 10 Salamandra 11 Scytale 12 Cerastes 13 Amphisbaena 14 Jaculi 15 Dypsas 16 Hypnale 17 Hemorrhois 18 Praester 19 Seps 20 Ammodites 21 Cenchris 22 Elephantia 23 Chersidras 24 Chamedracon 25 Hydra. Now for these creeping things, they being all unclean came in but in 25 couples, 50 in the whole number, and for the most part being small of body might be contained in a room of 6 Cubits broad and fifty long, which was but the fiftieth part of the Ark. Touching the beasts, that eat flesh, they being also all, as I take it, unclean, were but 70, neither were they one with another so great as an Heifer of two years old, but because they could not well be kept together, allow a room of 4 Cubits square to every couple, 35 rooms in all, and only two fifty parts more of the Ark will be taken up. Then come we to the 37 kinds of those that eat Grass of lesser bodies, and we shall scarce find any clean, but the two sorts of Goats, and the 4 sorts of Sheep, which being taken out of the number, there remain 31 couples, unto which if we allow a room of 6 Cubits broad, and fifty long, it will be enough and so a fourth part of the Ark being divided in the lower room into fifty is supplied. Touching the Goats and Sheep, there being of each kind 14, were 74, unto which; because they are greater, then most of the other, allow twice so much room, that is, two fifty parts, and so six of fifty are supplied. Lastly, for the beasts of great bodies, there are but three kinds clean, as I conceive, the two sorts of Oxen, and the Bubalus of each of which, if seven couples were taken in, they were 42, and so to be contained in two fiftieth parts more. Then of the 31 remaining, allow for a couple of Elephants alone, 2 fiftieth parts, and yet there will remain 40 parts of fifty still for the other 30 kinds. Now although divers of them be of great bodies, yet none of them is any way comparable to an Elephant, but two couples might well be in half the room of the Elephants one with another, and so only 15 parts more will be supplied, and thus half of this vast room will still remain, so that if there were other kinds, which we know not, and many more of these were clean, yet there was room sufficient to contain them all, and for Racks, and Mangers, and other receptacles, to put their meat into, and to pass and repass amongst them for such, as tended them. All which I have set down to stop the mouths of such, as impugn this History, as if it could not be true, but fabulous; because they cannot conceive, how so many creatures could be contained in this Ark, and fed an whole yere together. But now seeing some reason hereof, let all men rest resolved touching the truth of that, which is here related, but for the beasts that were clean, they are but 10. Deut. 14. 4, 5. and so the Rabbies say, there were but 10 sorts in all the World. And so I come to another quaere, how Noah could [Quest.] gather all these creatures together, some of them being wild, and some fierce and savage, and many living in places far remote in divers parts of the World? Answ. The Lord, who commanded him to take them into the Ark with him, as he is all-sufficient, so doubtless he by his all-commanding power brought them all together to Noah without his seeking for the time appeasing the fierceness of the nature of those, that were savage, and working so, that they voluntarily submitted themselves to his ordering, and this is plainly intimated, v. 7, 8, 9. in that Noah is said first to have gone in, and then that the creatures went in unto him. Some yet have thought, that when the flood began, they being forced hereby gathered about the Ark, and so were by Noah taken in, but because this going in is expressly spoken of, as done 7 days before the beginning of the flood, that opinion cannot stand.

But one question still remaineth here, how any of the creatures came to be [Quest.] unclean, seeing they were all at the first made very good? and the law of distinguishing betwixt them was not yet given, but long after, Levite. 11. To this it may be answered, that although no such Law hath been hitherto expressed, yet as that of sacrificing and offering both beasts, and the fruits of the earth unto God, concerning which there hath neither hitherto been any express Law, was revealed to Adam by God, so certainly this of distinguishing betwixt the creatures was taught him by God, and by a long continued custom was now so established, that Noah knew readily, when the Lord directed him about the taking in of beasts clean and unclean, which were of the one sort, and which of the other; upon this Chrysostom toucheth, but withal he saith, that Noah knew by the instinct of nature, which creatures were more sweet and wholesome for food, and which less, and that hereupon he might decline the one and choose the other for sacrifice, which being done divers years, some uncleanness was conceived to be in those, that were refused by custom, and so this distinction was first brought in So that in themselves none were simply unclean, but comparatively not so good, as others for meat, and therefore they did not use to offer them up in sacrifice. For as touching the eating of any of them, they had not hitherto been allowed, but immediately after the flood all are indifferently allowed to be eaten of; till that Law of restraint from the unclean, Levite. 11. Some resolve this question otherwise, saying that Moses calleth them clean and unclean; because they were in his time so called, by anticipation, and that the Lord named the creatures to Noah, which he should take in by sevens, and for the rest, appointed them to come in by couples, but Moses knowing the first sort to be all of the clean, setteth them forth by this name, and the rest he calleth unclean. But the other doth better agree, because the Lord is brought in, speaking of the clean and unclean to Noah, whose speech doubtless is verbatim set down by Moses. If any further doubt ariseth touching those creatures, which live sometime in the water, and sometime upon the Land, whether they were not brought into the Ark also? Howsoever it be the conjecture of some, that they had rooms made for them on the outside of the Ark, yet there being no ground for this, but contrary to it; because all preserved by the Ark are said to have come into the Ark, and then to have been shut in, I answer, that such, as come to Land sometimes only for delight, were left out, as being able to live in the Waters, but others, which come for necessity, were taken in, and had water in the Ark to go into.

Lastly, a question may be moved about the Phoenix, of which kind Writers say, that there was never but one, where this fowl was, when the flood prevailed? for into the Ark no fowls were taken, but by sevens. Many have suspected that, which is reported of the Phoenix, to be but fabulous, as Pliny, who speaking of it saith, that he cannot tell whether it be fabulous, which is said of that most noble bird of Arabia called the Phoenix, of the greatness of an Eagle, yellow like Gold about the neck, and of a purple color, all over the body, only in the Taile, some sky-coloured feathers being intermingled, the head and face being adorned with a plume-like crest, so likewise Tacitus and Pomponius Mala. It is said to live by some 500, by some 600 years, and then to burn it self with certain sweet twigs gathered together to ashes, after which a Worm is again engendered out of those ashes, which again becometh another Phoenix. Certain it is, that it hath been so seldom seen, that hence the suspicion hath arisen, yet Cardanus telleth of a bird in India called Serenda, which doth thus, and Scaliger speaketh of the same. And it is well known, that there are in some parts of Ireland certain fowls about the greatness of a Wild-goose, called Barnacles, which are bred of Corruption, being first worms in rotten holes of wood, and then growing to a perfect proportion of fowls, so falling away and flying, and if so, then there may be such a Phoenix, as a figure of the resurrection of the body, and in this time of the flood, howsoever it was suffered to perish, we may well believe the restitution of it again in some such like manner by God's singular providence, because such fowls and other creatures only were taken into the Ark, as were preserved in their species by ordinary Generation. For the being of this fowl, Saint Ambrose was so confident, that he saith, it was ignorant of carnal copulation and of the snares of lust, and doth rise out of the own fire again, &c.

Seven days hence I will cause it to rain upon the earth, 40 days and 40 nights, &c.

There is some difference here amongst Expositors, why Noah with the creatures must enter into the Ark seven days, before any rain began. The Hebrews say, that Noah spent these seven days in mourning for his Grandfather Methushalem, who was to perish by the flood: but it hath been shown before, that he died that year the first month, whereas the flood began not, till the second month the 17 day, and therefore that conjecture is most vain. Saint Ambrose saith, that as there were seven days spent in making the World, and resting from this work, so the Lord having given a long time to the World to repent already, added these seven days more, after that in the sight of all men Noah was gone into the Ark, before that he would destroy it, that yet if it were possible, they might be moved to repentance, by remembering him, that in seven days he made all things, and therefore, that he could as easily destroy all again, and by having a fear and trembling stricken into them, when they should see this man of God gone in to shelter against this time of the Flood. Musculus saith, that the certain day is set for Noah's more assurance, and some that in this time everything might be orderly placed in the Ark. But we shall not need to labor much about a reason of this time given, if we do but consider, that so many sorts of creatures being to enter, and to be put into the mansions prepared for them, all this could not well be done, but sundry days must needs be allowed therefore: yet I mislike not the reason either of Musculus or Ambrose, because of the same action there may be divers ends.

When Noah was six hundred years old, there was a flood upon the earth, &c, and again, verse 11. In the six hundred year of Noah's life, the second month, the seventeenth day of the month, all the fountains of the deep were broken up, and the windows of heaven were opened. A question is here made, how this year of Noah's life is to be understood, whether current or complete, and what time of the year this second month was? Some think, that the year complete is to be understood, and that by the second month the second month of his year 601 is to be understood, but a weak reason is yielded hereof, viz. because otherwise he being 500 years old, when he was first warned of the flood, & this falling out in the beginning of his 600 year, he should not have had full two months warning thereof in all: for although by his 600 year we understand that year current, yet it is far from our meaning to understand hereby the beginning of that hundredth, but the beginning of the last year of that 100 only, so that the Jesuits reasoning here against upon this ground is almost vain. By the 600 year of Noah's life then is meant the year current, which is also proved, because the flood being past, which continued one whole year; Noah is said to have been but 601 years old, whereas if by the 600 year, the year complete had been meant, he must needs have been 602. Thus also Lyranus, Tostatus, Marloratus, &c.

For the second month of the year, it was doubtless the second month not of that year of Noah's life, but of the year according to the common account, so Vatablus, and almost all Expositors; because although a respect be still had to Noah's age, that we might know, how long a time before warning was given of the flood, how long it lasted, and how long he lived before and after; yet in the holy Scriptures the months are nowhere called the second, seventh or tenth, or first month, as here with reference to any man's age, but to the year of the World, or else we should be uncertain, at what time of the year anything was done, whereas by this means it is manifest; yet some stand for the month of Noah's age, but I will not contend further about this. But amongst those, that agree about the month of the year meant, in this place, there is notwithstanding a difference; because some begin the year in the Spring, and some in Autumn. To which latter opinion, I do rather incline, and the reason see before, Gen. 1. v. 11. And so the beginning of the flood must needs be in October, which is also naturally a rainy time, and so the months following all the Winter time, and then Noah might be best furnished, also with all kind of provision, and the punishment was made the greater to those that perished, when they had labored in gathering in all their Harvest and fruits, at once to have all drowned and themselves together. I know, that Ambrose and Rupertus, who are for the Spring, argue likewise thereupon, as the fittest time for the flood to come, when they looked for a pleasant time and least feared waters, it being also hereby proved to be most supernatural. But I rest in the former.

But touching the means of this great flood; The Fountain of the deep [Quest.] broken up, and the windows of Heaven opened, it may be inquired, what these are? Answ. Some by the fountains of the deep understand the Sea, which they think now over-flowed the Earth, and might well do so, forsomuch as it is higher then the Land: but both this hath been already confuted of the Seas being higher, Ch. 1. 9. and the Phrase here used, the Fountains of the deep were broken up, and not overflowed, make plainly against it. Others therefore have thought, that there is a place about the center of the Earth called Tartarus, wherein an huge quantity of water is contained, from whence the springs do arise in divers places, the water coming from thence unto them by certain veins of the earth, but now the passages were made much wider and so the waters did flow forth from hence in far greater abundance. Now that there is such a Tartarus is but a conjecture, and it is more probable, that by certain veins & pores in the earth, the waters of the Sea do usually issue and pass to some places, from whence they spring out again, which places are called Springs or Fountains, and whereas ordinarily these veins were narrow and straight, no great quantity of water passing through them at once, at this time they were made far wider, and so the water came gushing out most abundantly. For the word 〈 in non-Latin alphabet 〉 in Latin Abyssus, used here to signify the deep, is water of that depth, that the bottom cannot be founded, and this is the Sea, the original of most Fountaines. Some Fountaines indeed are engendered of vapors in the ground resolved into water, but the greatest part by far do without doubt come from the Sea. And whereas in Philosophy this may be argued against; because the waters of the Sea lying low cannot send forth any higher then themselves, forsomuch as water is heavy, and heavy things do naturally descend and not ascend upward, this is easily answered, in that what was now done, was not natural but miraculous, the Almighty power of the Lord working extraordinarily in this flood. Touching the Windows of Heaven said also to be opened, although most do understand the clouds, hereby made to let rain fall in greater abundance then ever, as if it had come out of windows, yet according to my ground, before laid in speaking of the waters above the firmament, Gen. 1. 6. the flowing down of those waters happily placed there at the first for this purpose, must needs rather be understood. For now all things are almost turned into the first Chaos, when the waters covered all. So that we may see, in what danger we live continually between waters above and waters beneath, [Note.] which God can bring forth at his pleasure, to drown and to, destroy us all, that we may always stand in awe and fear to sin, and to provoke him to wrath against us.

And it rained upon the Earth 40 days and 40 nights. God would, as Chrysostom noteth, have drowned all in a moment, but herein his longsuffering is still further declared that one day he bringeth the flood to that pass, that some are drowned, others surviving, and the next day more, &c. that yet some of them, if it were possible, might be moved with repentance. And Calvin saith, that by this means it might both take the deeper impression in Noah's mind, and also the wicked World might the better perceive the error of their incredulity, of which, if they had been drowned upon the sudden, they through the present astonishment could not have been so sensible. Touching Noah's knowledge of this number of days, and the matter, from whence such abundance of water came, about which some move a question, it is easily resolved, that by the intercourse of the light and darkness he might well observe the passing away of the time, and God who at the first removed the water covering all things, and not annihilating it, could easily cover all with water again, bringing the same water from all parts for destruction, which he had sometime diversely disposed of for the greater benefit of the Universe. For the words used 40 days and 40 nights, there is in them an Emphasis, for the wonderfulness of the thing, as in speaking of the Fast of Moses and of Elijah, 40 full days being meant, consisting of 24 hours a day, and not artificial days, which are but 12. There are some, that reasoning Philosophically about the flood have held, that it came of natural causes only, as Seneca, who held, that there was a fatal time at the concourse of certain watery stars, when the World must needs be drowned, and that this happened sometime before this, and shall happen again. And Berosus saith, that the cause of the flood was the concourse of all the stars, which have divers courses, in Capricorne, being so set, as that it may pass through their Orbes by a right line, and that when they shall in like manner meet in Cancer, the World shall be burned. But these men being led only by the light of natural reason did certainly err herein, because not by any fatal necessity, but by the will of God, both the World was drowned and shall be burnt with fire for sin, and as for anymore such floods, it is plainly contrary to God's covenant with Noah, Gen. 9.

That same day entered Noah, &c. into the Ark, and the Lord shut him in. The words translated, in that same day, are in the Hebrew, in articulo illius diei, upon which divers have scanned diversely, some, that hereby is meant the clear light of the day, wherein and not in the dark, as it were, by stealth men seeing Noah to enter the Ark, they might conceive it to be by God's direction, and so fear to do him hurt, as going under God's protection: some, the strength of the day, such as is at noon-tide; because the word translated, in ipso Articulo, is 〈 in non-Latin alphabet 〉 signifying to strengthen: others that little part of the day, whereby the day is distinguished from the night, that is, the dawning early that day. Pagninus cutteth off all this controversy by turning it, as here I have read it, in that very day, so that the day is spoken of, as an Article or point of time, wherein he entered, and not a part of that day pointed at. But a greater question yet remaineth, what day this was, because in the verse immediately going before the 17 day of the second month is spoken of, but before that it is expressly noted, that Noah went into the Ark seven days before the flood, which began the 17 day. Some hold, that the very day, when the flood began, was the day of Noah's entrance, and so the order taken seven days before is to be understood only of a preparing to enter. But others better, that by the preterperfect the preterpluperfect tense here is to be understood, the self-same day Noah had entered, that is, was in the Ark, and all sorts of creatures with him, having begun his entrance seven days before, but now it being fully perfected. For the Lord's shutting him in, hereby is meant, saith Chrysostom, that he was safe there, God providing, that as other parts of the Ark, so the door, after Noah's going in might be made close, and defensible against the water also, using herein the ministry of his angels, or by his All-commanding Word doing this for Noah, which he could not do for himself; because the door was to shut inward, and the crannies were then to be stopped, when all things were entered. Now for the repeating of the same thing again, v. 13, 14, 15, 16. touching the coming in of all things into the Ark, it being spoken of before so fully, verse 7, 8, 9. this is not superfluous, but that it might be the more considered to admire God's providence in bringing together all sorts of creatures at the very day appointed, and so seasonably, that they might all be out of the danger of the flood.

Now the waters having flowed thus continually 40 days together, were at length so increased, that they covered the highest mountains.

All the high mountains under the whole Heaven were covered. 20 Fifteen Cubits upward the waters prevailed. Some mountains are reported to be of such an exceeding great height, that they are thought to be above the middle Region of the air, where the Rain is ordinarily engendered, as the Mount Olympus, Casius, and Athos, &c, and Bodin saith, that he hath been upon the top of an high Hill in France, where he saw the Clouds moving under him, and where no rain fell, but it was most fair during the time of his abode there, but having descended he saw, that some store of rain had fallen below. Some, who think, that all the rain, which fell now to make this flood, came out of the middle Region, are forced, considering this, to say that by Heaven, all the mountains under which were covered, not the Starry, but the Aerean Heaven was meant, and so some of those high mountains, which exceeded the middle Region, were not covered, but in that sudden rise of the waters none could get to them to be saved there: others, that it is false which is reported of mountains so excessively high. But if we hold us to that, which was said before touching the waters coming down from above the Starry Sky, we shall neither need to deny the truth of that, which is reported touching those high mountains, nor be forced to flee to that shift of understanding by heaven the middle Region of the Air, without, yea contrary to all grounds of holy Scripture. For all the mountains without exception in the whole World must needs be covered, or else all things had not necessarily perished by water. The mountains under the whole Heaven then were under the Starry Heaven, and above the highest of them these extraordinary waters, which descended from an higher place prevailed 15 Cubits upward, that no Grant of the greatest procerity might lift up his heada bove the waters. Saint Augustine, who is for the waters coming out of the Clouds, saith, that at this time the Clouds might be lifted higher, as well as earth could be placed such an height, as was the top of so high a mountain. But I rest in the former resolution. The waters thus prevailing, all things were drowned and perished, wherein there was any breath of life upon the ground; only Noah and they with him were saved alive, and in this state Moses saith, the World continued 150 days.

The waters prevailed upon the earth 150 days. Some have held, that these days are to be reckoned from the 40 before spoken of, but they were certainly deceived, as will appear, if we look to Chap. 8. 4. where the Ark is said to have rested upon the mountains of Ararat the seventh month, the 17 day, which was from the second month the 17 day, when the flood began, just 150 days: wherefore when Moses saith the waters prevailed 150 days, the meaning is, that from the beginning of the flowing of waters to cover the earth, till so many days were come about, the earth remained all under water, but then it began to be freed again on the tops of highest mountains. If it be demanded, why the flood continued covering all so long, when as all things were drowned dead many days before this? It is answered, partly to show the Lord's great indignation against sin, and partly to exercise Noah's faith, who might by this time, if he had not been strong in faith, have begun to think, that the waters should never cease again. And how could they indeed, seeing they were 15 Cubits higher then the tops of mountains, be more abated in the space of these days? for when water overfloweth all, there must be a time again for it to be brought down according to the proportion of the degrees of the greatness thereof.

CHAP. VIII.

ANd God remembered Noah and every beast, and all the Cattle with him in the Ark, and made a Wind to pass over the Earth, and the waters were asswaged.

This of God's remembering Noah is spoken according to man, not that he did at any time forget him, but his doing that, which did argue his care over him, is said to be his remembering of him, and he is said not only to remember Noah, but also the beasts with him, to show, that his providence extendeth to all creatures. But for the wind, which he made to pass over the earth to dry up the waters, divers conjecture diversely. Some, that no wind, but the Spirit of God is meant hereby, because no wind could dry up so great waters, for then the winds continually blowing upon the Sea, would dry up those waters, also it was therefore, say they, the Almighty Spirit of God and a divine insensible virtue, whereby this was done. But howsoever a wind cannot do such a great thing ordinarily, yet when God doth send it extraordinarily, why should we think it impossible to be done hereby, seeing a wind sent by him, made the waters of the red-Sea to stand upon heaps, making some part of it dry even to the bottom? It was therefore a wind doubtless, as we read it, which the Lord sent, and which in many days dried up the waters so that the Farth began to appear. Some will have the heat of the Sun meant by this wind, which having been hitherto hidden by the thick Clouds now brake out, and dried up the waters, for proof hereof, that the Sun may be understood by the word 〈 in non-Latin alphabet 〉 Spirit or wind here used, alleging a place in Ecclesiastes, where the Sun being spoken of, it is said; The Spirit having viewed all things goeth forward in the Circuit thereof. But because the going and returning of the waters is spoken of, v. 3. that is, an agitation of them by a wind, I rest in the other, as the plainest and simplest meaning of the words, that there was a wind sent whereby the waters were blown to and fro, and thus by degrees dried up. Now the time, when this wind began, was not after 150 days before spoken of, but so soon as the 40 days of rain were ended: for this wind had had a wonderful effect at the expiration of those 150 days, the tops of the mountains beginning then to appear. And then also, as the fountains of the deep had been before broken up.

Now they were stopped, and the windows of Heaven were shut. Some hold, that there could not be any beginning of the waters decrease so soon, but at the end of 150 days; because they are said to have prevailed so long a time, but their prevailing is to be understood, not of their continuing in their full quantity, as when they were at the highest, but of their continuing to cover the earth, so that no part of it was discovered, till the end of this time; because upon the last of these days, the waters were abated for the Ark to stick upon some mountains, there being thus some discovery of them made. And to this effect also Augustine, who saith, that this is spoken by capitulation, it being shown in general, that the waters prevailed 150 days, Chap. 7. v. 24. this thing is here particularly described, how it was, viz. a wind arising, yet in this time, and the windows of Heaven, &c. being shut up immediately after 40 days expired, and thus the waters decreasing, but not so, as that there was any sensible demonstration thereof, till the end of 150 days, when it appeared by the sticking of the Ark upon the mountains of Ararat.

And the Ark rested the seventh month, the 17 day of the month upon the mountains of Ararat. The description of the time here is so plain, the days 150 from the beginning of the Flood, and this day of this month so fitly agreeing, (for from the 17 day of the second month, to the 17 of the seventh are five months, that is, five times 30 days) that I cannot but marvel, that any should hold these months to be reckoned not from the beginning of the year, but from the beginning of the flood, thus both needlessly and falsely too, bringing in two several accounts in this history, whereas Moses followeth only one. For if it be reckoned so, at this time 197 days were expired, since the beginning of the flood, and then the flood lasted in the whole time thereof 57 days above a year, which is contrary to the common received opinion, and to the description of the time by the age of Noah, when he went into the Ark, and when he came out, of which see before chap. 5. 5. in my reckoning made upon occasion of that, which is there said. In speaking of this time, the vulgar Latin differeth from the Hebrew ten days, for in that translation it is the 27 day of the seventh month, but both in Hebrew and Chaldee 17, so that here is in the vulgar Latin a manifest corruption. The mountains of Ararat here spoken of, are commonly held to be in Armenia, for there is the River Araxis, nigh unto which standeth the great mountain Taurus, which is supposed by some to be that, whereupon the Ark rested. And this is the more probable, because that place in the Armenian tongne, is called Aprobatherion, that is, the place of going out for a memorial of Noah his going out of the Ark there. And Berosus saith, that in his time certain parts of the Ark still remained there, of which they scraped pitch, and used it to heal diseases withal, thus also Josephus and Jerome. And yet hereby it is made more evident, because part of this mountain adjoineth unto Silicia, the chief City whereof was anciently called Tersus a 〈 in non-Latin alphabet 〉 to dry, since Tarsus, because in all likelihood, the earth began thereabouts to be dried first. Berosus indeed calleth it Montem Cordycorum, Damascene, Baim, but it might have upon divers occasions divers names. Luther saith, that some understand by these mountains the mountain Imaus in India, the highest and greatest by far in all the world, and Musculus saith, that some will have mountains meant, not lying in Armenia, but near to Armenia; but these are only conjectures, not able to weigh against that, which hath been already said.

After this the waters still decreased more and more, till the tenth month the first day, and then the tops of the mountains were seen. This was a long time, after that the Ark was grounded, before any ground appeared to the eye of him that looked out; viz. 74 days, from whence we may conjecture, how deep the Ark went in the water; for the water being at the highest was 15 cubits above all mountains. Now from the time of the beginning to abate, till this time, had passed 184 days, in which if we count the abating by an equal proportion, the waters fell a cubit in 12 days 6 hours, and somewhat less than half an hour, and so 110 days, before the Ark rested, about 9 cubits, which being deducted out of 15, 6 remain, and therefore in this depth it is probable, that the Ark went, and so the waters fell in these 74 days 6 cubits. Hugo de Sancto Victore, Lyranus, and some others, labor otherwise about the finding out of this, but because it is a point rather of curiosity than edification, I spare to set down their reckonings.

And at the end of 40 days Noah opened the window of the Ark, which he had made, and he sent forth a Raven which went to and fro, till the waters were dried from off the face of the earth. Some think, because it is said, the window which he had made, that it was not the window or light spoken of before, out of which the Raven was put, but some hole made by Noah now to look out at, because the other window being high, he could not well come to look out at that. But this is a fond imagination, seeing one window only hath been hitherto said to have been made by Noah, and therefore it is certain, that this and none other is here spoken of: for it was made long before, as appeareth in that it is said to have been shut, and that he now opened it when the making of the window was spoken of before, the word Sohar signifying light was used, but here the word Shalon a long and narrow hole serving for a window. The Septuagint render it 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , signifying a door, but it is improbable, that Noah yet opened the door, because after this to be satisfied touching the state of the earth, he removed the covering of the Ark, and looked out, and saw, that the earth was dry, which had been needless, if the door had stood open, seeing he might have looked out thereby. It was that window then, by which he sent out the Raven, being made so, that although he might through it see the tops of mountains, yet he could not see the Plain. Now the Raven being sent out, was going and coming, that is, to the outside of the Ark, and away again, never entering in anymore: because happily he found dead bodies of men and beasts, and so lived upon them, thus Chrysostom, and Augustine, and others. The vulgar Latin readeth this of the Raven thus, which went out, and did not return, &c. whereupon a great question hath been moved by some, how these two contrary readings might be reconciled? and because it seemeth, that they cannot, some of them have rejected the Hebrew, as corrupted, but the sense of them both is all one and the same, the Raven, although going and coming entered not into the Ark anymore. And if there could be no reconciliation, yet far be it from us to reject the fountain, the Hebrew for a translation, but let that rather be corrected according to it. After the Raven a Dove is sent out, which argueth that the Raven came in no more.

And he sent forth a Dove from him to see if the waters were abated: but the Dove found no rest for the sole of her foot, &c. If it be demanded, how long after the Raven the Dove was sent out; it is most probable 7 days after, because after her return, it is said, he stayed other 7 days, intimating hereby 7 going before: why these two fowls were rather sent out than any other, no certain reason can be rendered hereof, but because they could take a long flight, & had more sagacity of nature, than divers others, & were fit for this purpose of exploration. But here is one necessary question, how it is said, that the Dove could not find, where to rest the sole of her foot, when as the tops of the mountains were seen 40 days before this? Saint Augustine answereth, that either this was spoken by capitulation, as being done before that of the mountains tops appearing, or else that howsoever they were seen, they were not yet dry, but sluddy. The first of these cannot be, for it is expressly said, 40 days after the appearing of the tops of the mountains that this was done, wherefore it is rather to be held, that the Dove being a cleanly and delicate creature could find no fit place to rest upon, but miry, and so either alighted not upon the ground, or else alighting and staying a little while, flew back again, as not being content with such a resting place, as the earth could yet afford unto her, Josephus saith, that she returned with her feet all dirty.

And he stayed other 7 days, and again sent her forth. And the Dove came into him in the evening, and loe, in her mouth was an Olive-leaf plucked off, &c. Because Noah is said to have stayed other seven days, some have held that 7 days were passed before since the 40, and so find three sevens here, which I have before followed, and is further confirmed by that which followeth, v. 12. and he stayed other 7 days, where it is plain, that they are called other 7 days, in reference to the 7 before spoken of. Touching the Olive-leaf, a question is made amongst Expositors, how any tree could have green leaves at this time, when as all had been so long overwhelmed with water? To this some answer, that this tree was made immediately by God's Almighty Power to reflourish, or else that God provided for the comfort of Noah, that trees should not lose their leaves and fruit even in the time of their being drowned, and he would have by the Dove a leaf brought unto Noah to intimate thus much unto him. Others, that the Olive-tree is always green with leaves, but that the Dove lighted upon this tree, and brought a leaf thereof in her mouth, was by divine dispensation. The Dove had spent the time all day abroad, finding somewhat doubtless to feed upon, but being a creature that loveth the company of man, and to come into an house at night, she returned then unto Noah, because she could yet have no rest abroad. The word leaf is in the Greek and Latin read a bough or branch, but it is not likely, that so little and weak a creature could bring a bough in her mouth. The seventh day, after this Noah sendeth the Dove forth again, which returneth no more, whereby he understood that the earth was dry. Mystically saith Ferus, the Raven set forth the Jews, and we may add Heretics, which go from the Church and return not, the Dove, the Holy Ghost which was sent 1 when Christ breathed upon his Apostles. 2 at Pentecost. 3 at the Resurrection. And as the Dove rested not upon the sluddy ground, so the Spirit will not rest in the impure. 2 As the Dove returned in the evening into the Ark, so the Spirit in the time of the Gospel, which is the evening of the world. 3 As the Dove brought an Olive-branch, whereby Noah knew, that the waters were dried, so the Spirit bringeth comfort and peace to the soul, the faithful being hereby assured, that God's judgments are past unto them, their sins being pardoned, Rom. 8. 16. Thus Ferus. But Ainsworth by the Raven, whereby Noah could have no comfort, understandeth the law, which giveth no comfort in respect of the flood of God's Judgments due for sin abated, and by the Dove the Gospel and Spirit sent therewith, Matth. 3. 16. speaking peace and comfort to all true believers: but neither of both these do fully satisfy. That of Ferus by the Dove understanding the H. Ghost I embrace, but not any sending of the Holy Ghost at the Resurrection, but the first was at Christ's Baptism. The Raven seems rather to me to set forth the wicked in the Church, who go and come, but never truly enter by being effectually called.

Then in the 60 year, the first month, the first day, Noah removed the covering of the Ark, and looked, and behold the face of the ground was dry. Betwixt the time of the last sending out of the Dove & this then were 6 days; but Moses counteth it not bydayes, as before betwixt the Arks resting upon the mountains of Ararat, and the appearing of the tops of the mountains he did not, but by the day of the month also leaving the days to be reckoned by the Reader. Thus then ten months and 13 days of that year were past, wherein the flood began, so that of an whole year there missed not now above one month and 17 days, but instead of these a month and 27 more were past, before that Noah came out of the Ark, v. 14. so that an whole year and ten days were spent in the Ark. Touching the covering opened, it was the roof of the Ark, not all throughout the whole length of 300 Cubits, but a board or two to look out at. But how is it here said, that the ground was dry, and yet 56 days after this the ground is said to be dry, as if then only it were first dry, [Quest.] and fit to come out upon, as the sequel also doth declare? Answ. It was dry now in appearance to the eye, but not so dry, as for Men and Cattle to go upon, because it was moist and soft, like Marrish ground, but a month and 27 days after, it was dry and hard.

Then God said unto Noah; Go out of the Ark, thou and thy wife, &c. It may be demanded here, why Noah is bidden to go out, or what need there was, that the Lord should command him this, for so much as seeing the earth to be dry, he might now of his own accord have gone out? Ambrose answereth, that in righteousness there is such modesty, that a man wholly submitteth himself to the guidance and government of the Lord, not attempting anything, but what he willeth, and therefore this just man Noah would not presume without God to go forth, but expected, till he commanded him. And Calvin extolleth the obedience of Noah herein, commending it to our imitation, in that having been now so long in a tedious Prison, he yet refrained from going out, till the Lord bad him go out. For even thus ought we in all our actions to follow God, as our guide, and not rashly adventure upon the doing of anything at our own wills, and so we may expect a blessing with Noah from the Lord in whatsoever we go about. Yet we ought not to look for Revelations in these days, but in all things consider the precepts of God's holy Word, that we may be sure what we do, is not against, but agreeable thereunto, and we must crave the Spirit of wisdom, which is never denied to such as are willing to obey. Hitherto Calvin. And it is to be remembered, that God shut Noah in, when he was entered into the Ark, and therefore he must needs expect his opening of the door again, and not presume of himself to break it open. But why is the going out of all the creatures mentioned also [Quest.] in particular? Answ. This showeth, how God's care is still extended even to beasts and fowls, and creeping things, that we may not doubt of his Providence over us, and also, that as these came into the Ark to be preserved, so none of them died there, but were preserved alive to store the world again, and for this purpose brought forth again. But why doth the Lord in bidding [Quest.] Noah with his wife, and sons and their wives to come out, vary the phrase used in bidding them to enter in, Chap. 6. v. 18. For there it is said, thou and thy sons, thy wife, and thy sons wives here, thou and thy wife, thy sons and their wives? Ambrose both observeth this difference & resolveth it, saying, that whilst they were in the Ark, the Lord would have them to live a part, the men by themselves, and the women by themselves, and not to come together man and wife as at other times; but now his will was, that they should come together again, and increase and multiply and replenish the earth: for how unseemly a thing had it been, when the living were all dying, for such as should die to be begotten? It was indeed a time of woe and sorrow, and therefore of refraining from all acts of pleasure, to be free to fast and pray and to lament that common destruction; wherefore, as I hold no certain ground to be in this variation for this tenet, so I reject it not, especially it being commonly received amongst many ancients, that neither men and women nor beasts did come together, during all that time of the common calamity of the World, but were kept, till the time appointed for generation and increase of the world again.

And Noah built an Altar, and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the Altar. 21 And the Lord smelled a sweet savor and said, I will not anymore curse the ground for man's sake, for the imagination of man's heart is evil from his youth, &c. This is the first Altar that we read of, although it is not to be doubted, but Altars were used before, and sacrifices were offered upon them, of the reason whereof, see Gen. 4. 3. Altars were of earth, Exod. 20. 4. this is said by the Hebrews to have been built where Cain and Abel sacrificed before, and Abraham prepared to offer up his son Isaac, Gen. 22. 2. It is noted here by Saint Ambrose, that Noah is not said to have done anything before this without an express command from God, but now he buildeth an Altar, and sacrificeth without command; the reason hereof rendered by the same Father is, because this was a duty of thankfulness to God for the great benefit of his preservation, which ought to come freely and not to be exacted. For as now we ought to praise God with heart and voice, so then whole burnt-offerings were over-added, by giving something unto God thus, the more to express the thankfulness of the heart, man being of himself most dull in the performance of good duties, and therefore needing some outward means the more to excite him, and sacrifices served also to set forth deliverance from sin, and coming into grace and favor with God by some means without us, viz. the Lord Jesus Christ, who was to be offered up in sacrifice for us, as Calvin reasoneth. Noah then in doing thus, had both warrant, it being a custom amongst the faithful from the beginning to offer sacrifice, and that doubtless by the direction of the Lord, and also, as his justice hitherto so herein his great piety is commended unto us. Touching clean beasts and fowls I have spoken before, Chap. 7. 27. R. Eliezar is bold to determine, that Noah brought only a bull, a sheep and a goat, and of clean fowls, turtle doves, and young pigeons. Touching God's smelling of a sweet savor, in the Hebrew it is a savor of Noah, that is, of rest, the meanning is, wherewith he was well pleased, and much delighted, as man is with most sweet smells, not for the smell coming therefrom, but for the piety of him that offered, and therefore the word Noah is used in alluding to the person, in whom the Lord was so well pleased. For there could be no pleasing smell in the smoke of sacrifices, but the simple mind in the offerer, and the mind fearing God, is accounted a sweet smell: but mystically Christ offering himself was this sweet smelling savor, Ephes. 5. 2. And he said in his heart, I will no more curse the ground for man's sake, this is spoken according to the manner of men, he said in his heart, that is, he determined with himself: the Chaldee, he said by his word, understood by the Rabbins, as an oath, see Esa. 54. 9. By cursing, here is not meant any kind of curse, but as is by and by further expressed, by bringing an universal destruction upon the World; for other particular curses are both threatened and inflicted still daily for sin, whereas the burning of the World at the last by fire, which we expect, may seem to be contrary to this, I answer with Ferus, this shall not be till the term here set, v. 22. as long as the earth endureth. Rupertus saith, that the earth shall not be smitten anymore for man's sake, but man himself that sinneth, but the earth and other creatures, which sin not, shall be exempt. But so that which is here spoken in favor of Noah, should be taken as spoken against him, and for the senseless creatures. Touching the reason, for the imagination of man's heart is evil from his youth: this was spoken before, and now again, saith Ferus, that we might not think, that we which live since the flood, ware better than they that lived before it, for the corruption of man's nature is still the same throughout all Ages. It may seem strange, that this being alleged, as a reason, why he would destroy the World before, Gen. 6. 5. it should now be brought, as a reason of not destroying it anymore. But the meaning here is, that man being so corrupt and sinful, if whensoever he provoketh the Lord by his sins, the World should be destroyed, it must often be destroyed, and restored again, and therefore he would not anymore take this course, but for the general, uphold the World, notwithstanding such provocations unto the end, as Calvin saith, or, as others, it is, as if the Lord had said, seeing there is such a fountain of corruption in man, that he can do no otherwise, but sin, I will take pity upon him, and not use so great rigout against him anymore. For this is spoken in regard of Noah's sacrifice, whereby the Lord's wrath was so pacified towards man in general, that although they should offend again, as formerly they had done, as in respect of their corruption, they were apt enough to do, yet the Lord here resolveth, not to pursue them with so great fury anymore, wherefore the same, which was before brought, as a reason of destroying the World, is now for Noah's sake, when he had sacrificed, brought, as a reason of not destroying it anymore for his encouragement, when he was thus assured, that his posterity should not anymore be dealt withal as former generations. And so Noah giveth rest, as was before noted upon his name, and the power of serving God with a good heart appeareth, [Note.] the whole World though wicked, fareth the better for one righteous [Quest.] Noah doing sacrifice to God. But how cometh man to be thus corrupt from the beginning, seeing God made him good? Answ. He fell from this good estate, and so is born now sinful and corrupt, generation after generation, which is intimated, in that he saith, from his youth, and Esa. 48. 8. We are all transgressors from the womb, Ps. 51. 7. 58. 4. A Rabbin being asked, when is the evil imagination put into the child, he Answered, in the hour that he was formed: his heart is a fountain or shop of sin, and so the thoughts framed there, cannot but be evil, see before Chap. 6. 5. which being so, and therefore the far greater part of men being through original corruption mancipated to sin, some few only being sanctified to think and do better, the Lord resolveth not to destroy the World again for him, but for Noah's sake, and such as he was, to uphold it all the days thereof. For although this be not expressed, yet for so much, as the Lord entereth upon this resolution, when Noah had sacrificed, it is necessarily to be understood. So that here is no impunity intimated to the wicked, but that the Lord will not for them drown the whole World anymore, but rather respecting his servants preserve it free from such general calamities, a just reward yet awaiting every such wicked man in particular both here and hereafter. God's promising not to curse the earth anymore, though men be sinful, is mystically applied to the faithful, Esa 54. 9, 10. for by Christ, who was made a curse for us, we are forever delivered from the curse, although we be sinners, Gal. 3. 13.

Hereafter seed-time and Harvest, cold and heat, Summer and Winter, day and night, shall not cease so long as the Earth remaineth. This is added, as opposite to the Worlds destruction, for when the flood came, there was a year, wherein they neither sowed nor reaped; because all was drowned with water, neither was there any Summer and Winter, but all as a Winter abounding with water, and if there were an intercourse of day and night, heat and cold, yet no good redounded to the creatures hereby, seeing nothing grew, and nothing in that time had any comfort thereof. But now henceforth it is promised, that there shall be a vicissitude conducing to the sustentation of life, of men's actions, sowing and reaping, of the first qualities heat and cold, and of times both anniversary, Summer and Winter, and quotidian, day and night. And all this, he saith, shall be, as long as the earth endureth, that is, not forever, but whilst the earth remaineth unburnt with fire, which is till the day of Judgment: for after this, if it abideth still, it is not counted to be the earth, that now is, but a new earth Neither is this so to be understood, as if in every particular Country there should always be these vicissitudes: for in Egypt it was once continual night, three days together; And in Ahab's time there could be no sowing nor reaping three years together in the drought, but it is true of the World in general: for never shall there intercourses fail in all parts, till the dissolution of the Universe.

CHAP. IX.

ANd God blessed Noah and his Sons, and said unto them, Increase and multiply, &c. As the Lord having made Man and Woman at the first, blessed them by making them fruitful, and gave them dominion over the creatures, and appointed their food, so here again beginning a new World, as it were, he proceedeth in like manner in speaking of these three, and for this of increasing he iterateth it, v 7. as speaking to them, that had need of great confirmation, because they had been doubtless greatly astonished at the late general destruction, and could not easily be resolved, to what end they had been hitherto preserved, and for their filling of this earth with their posterity, they being so few might otherwise have much doubted of it; yet there was a great difference betwixt our first Parents and these. 1 They, if they had continued in the state of innocence, should have multiplied without sorrow, and have lived with theirs without sickness, pain, and death. 2 Their dominion should have been over the creatures without any reluctance. 3 Their food should have been more easy to get, and their toil less, and that without weariness to get it; but now there must be sorrow in bringing forth, and in bringing up, sicknesses and death, the creatures will not obey, but by compulsion, and with great toil and labor man must get his living out of the earth and them. But how doth God's blessing take effect in Noah, seeing he had no more Children after this, that we read of, but by his three [Quest.] sons the whole earth was over-spread? Answ. It was a blessing to him, that his sons fructified abundantly, the children, that came of them being his also. Whereas the Lord blesseth them thus together, it is yet to be understood, that he doth not allow promiscuous coming together of men and women, but of each man with his own Wife, his Laws having always been for Matrimony undefiled.

The fear and dread of you be upon every Beast, &c. When Noah and his sons should consider the multitude and fierceness of some of the Beasts, they might well doubt some mischief to come unto them by these, wherefore God here animateth them against this, which indeed taketh effect to this day, because all beasts, yea even the greatest and fiercest flee away, if they see but the shadow of a man, as Basil saith of great Fishes, and Pliny of Elephants. But we see it not to be so with the great Whale, or with fierce Lions, Bears and Tigers, how then was this verified in every Beast? Musculus moveth this question and Calvin, but in resolving it they say, that the fear of man is by God so far stricken into them, that they come not to assault them, for if they should so do, they might soon have torn them in pieces, and many of them of far greater strength, then man are made subject to man, yea to children, as Horses and Oxen and the like. This indeed may serve in part to resolve this doubt, but it is not all, which is to be said herein. For I doubt not but Noah and his Sons were feared by the fiercest Beasts, till the increase of mankind to that, that they were able to subdue them partly by number, and partly by wit and policy. There was certainly a special providence holding the creatures in awe for the necessity of men, when they were but few, more then in these days, but even still the fiercest Beasts are tamed by man, and then they fear him even as the domestic beasts do. The fear of man then was in all beasts first extraordinarily, till mankind was again more increased, their living with Noah and his Sons so long in the Ark, being some means of taming their fierceness, and bringing them to fear them as domestic beasts did. 2 In all times both to make them keep far off from the habitations of men in deserts, fearing to come to do them hurt in Towns or Cities, and also, because when by the Art and Wit of man they are tamed, not only Oxen, and Horses, and Camels, &c. but even Lions, and Bears have feared, and been made obedient to man. For out of his power to tame and to rule is no beast or bird, creeping thing or fish, as Saint James teacheth. It is observed here by Ferus, that other words are used, and not the same to Adam, Gen. 1. 28. have dominion, &c. intimating, that all creatures were obedient to Adam in the state of innocence; but now they must be compelled by terrors and punishments.

Every thing, that moveth and liveth shall be meat for you, as the green Herb I have given you all things.

At the time of the Creation only Herbs, and Seeds, and Fruits are given unto man for meat, but now the Lord giveth the same liberty in respect of flesh and fish of all sorts, putting no difference betwixt clean and unclean, and thus the Rabbins understand it. For in Breshith Rabbath upon Ps. 145. 7. The Lord looseth the bound, they say, hereby is meant, that all the beasts, which have been unclean by the Law shall be set at liberty, and men shall be licenced to eat of them in the time of the Messiah, even as the sons of Noah might eat of all things according to the license made, Gen. 9. 3. Some hold, that man might as freely feed upon the living moving creatures before, as now, because although it were not spoken of by the Lord in appointing man's food, yet it is nowhere forbidden, and that they used beasts skins for Garments, and their sat for sacrifice is apparent, and what did they then with their flesh, if they are it not? Again, the creatures were made all for man's use, and if he did not use them by eating them, there are many, that he could make none use of at all. Thus Calvin, who yet professeth, not to contend about it. And Dominicus de Soto argueth strongly about the same, that man did and might eat flesh after Adams fall, before the Flood, as being a convenient nourishment for his now decaying body. For if it were not lawful or not used before, it must be either, because it was prohibited, or because not profitable food for man, or not known to be such, or because Herbs and Fruits abundantly supplied man's necessity, and so there was none use of flesh. But neither was it prohibited, neither unprofitable to nourish, because by the judgment of all Physicians, and by experience it appeareth to be most nutritive, and they might easily in reason conceive thus much, and lastly, although other things enough might be had for food, yet considering besides the use of meats for necessity, there is an use for delight also, this could be no reason of abstaining then herefrom. So likewise Cajetan; because although happily for the sparing of living and moving things, till they were multiplied, and because they were but few at the first, who were to be fed, they were to abstain from feeding upon them, yet this reason held not all the time before the flood, which was 1600, and therefore after a while they might and did eat of these also, yea, Berosus reporteth, that they ate man's flesh. And touching the present liberty given, he saith, it was no new indulgence, but this eating of all things is here mentioned, that thus occasion might be taken to direct to avoid an abuse in eating of these creatures, viz. together with their blood, and that of adding unto the killing of such creatures for meat, the killing of men also for the same purpose in a savage manner. And he allegeth Justin Martyr, as the author of this opinion, that man before this might eat living things, although not for necessity, as after the flood, but for delight, because otherwise Abel when he offered sacrifice, might have been thought to have done nothing worthy of acceptance, as who did offer that, which was not profitable unto him. But Justin Martyrs words are plainly wrested to this sense: for in answering to that question, if they offered of things, which they might not eat, how this could be accepted of, since, the things offered, by them were to them unprofitable, he saith, according to Saint Paul, no man feeding a flock, but eateth of the milk of the flock, so Abel when he brought an offering of his flock, brought of that, whereof he had benefit, for he ate doubtless of the milk of the flock, but of the flesh he speaketh nothing. This therefore of their liberty before the flood to eat flesh is but a new opinion, and the reasons brought for it may easily be answered. For first, although it were not prohibited expressly, yet it was by necessary consequence, seeing all the meat hitherto allowed to man was only Herbs, Seeds, and Fruits, so that of faith they could not eat flesh then. Secondly, being prohibited, although they had known it to be good for food, yet what Godly man durst have eaten of it? Thirdly, use may be made of every creature, although not by eating thereof, either for Physic and medicine, for variety of delight in seeing or hearing it, or to be stirred up hereby to extol God's manifold wisdom and power, who made such diversity of creatures. Fourthly, if when the fat was used in sacrifice, God would have their flesh so much as they would make none use of, to rot upon the ground, who can say, why did he so? and yet happily their sacrifices then were all Holocausts, as this of Noah spoken of, Chap 8. Fifthly, Why there should be any exception taken at offering things unprofitable to man, I cannot see, if God would be thus served anymore, then at our serving of him now a days with the calves of our lips, which is not cast unto us. And lastly, whereas it is said no reason can be rendered, why man might not eat flesh, but only Herbs, &c. before the flood, because if the small number of beasts, which were in the beginning be brought as a reason, yet long before the flood they were so multiplied, that this could be no reason. I say, that if no reason can be brought, yet God's will, as for refreining from the Tree of knowledge, is a sufficient reason. But there was good reason hereof, as I have already shown upon Chap. 1. v. 29. and therefore all the Fathers generally held thus, as there also appeareth, or at the least, that none of the Godly ever ate flesh, till after the flood, although some of them have held it a thing never altogether unlawful, but not necessary, seeing there was food enough besides by God appointed. But now the Lord for their necessity alloweth them flesh for meat, their bodies being grown weaker, and the fruits of the earth being not so perfectly good, as before, and partly to comfort Noah, and his after their great sorrow for that general calamity, and their own restreint of liberty in the Ark, as in a dark Prison an whole year together. Lastly, besides these, Theodoret yieldeth another reason of this liberty now granted, viz. because God foresaw the Idolatries with beasts to come, wherefore to prevent it in all, that would be wise, he allowed men to kill and eat, and to make these creatures to serve for their uses, as who might gather hereby, that it was an indign thing in any man now to serve and worship them, who were theirs to use, as they pleased.

But flesh with the life thereof, which is the blood thereof, shall ye not eat. It being in the former words allowed to man to eat living and moving creatures, now lest they should think hereupon that they might take and cut these creatures in pieces, and presently eat them all bloody in a savage manner, as beasts do, that eat flesh, and so grow savage like unto them, to kill and tear in pieces and to eat men also, the Lord doth here straitly forbid the eating of the flesh of beasts in such a manner. For first, it is to be taken and killed, the blood being let out, and then to be prepared orderly for man's diet. This reason to prevent the killing of men is yielded by Chrysostom, as also because blood is an heavy meat, and the cause of many sicknesses. Calvin also yieldeth that for the preventing of murder, and Luther and others. But if we look into Levite. 17. 10, 11. two other reasons are there rendered, 1 Because blood is the life of the beast, and therefore to eat the flesh and the blood both is in effect to eat the creature living, which is inhumane and brutish. 2 Because by blood being offered to the Lord an expiation is made for sin, so that the blood of the creature is a thing reserved for God, as a price to be paid to him for sin, as a mulct for the same, and therefore to eat it had been to eat a thing hallowed to the Lord, and so sacrilegious, and it was reserved to the Lord, saith Tho. Aquinas, as his propriety, that hereby it might be acknowledged, that he only is the author of life to every creature. Two words are here used to express the same thing, the life and the blood thereof by apposition, the reason before rendered, because the life is in the blood, being thus intimated. And for the words following, I exclude not the other reason, that they might not be so prone to murder, as if the Lord had said, I will not have you desire the blood of beasts, much less to thirst after the blood of man. Some yield this as a reason, that the Israelites being inured to some ceremonies might the better bear all those, that should afterwards be instituted, but the former reasons may suffice. If it be demanded, whether this Law being made at the beginning of this new World, doth not bind to the Worlds end, especially seeing it is renewed, Act. 15. I have fully answered hereunto upon that place; showing that what is there decreed, was but for unities sake betwixt believing Jews and Gentiles for a time, to cease again afterwards, since that nothing entering into the belly now defileth the man. The Rabbins number this for the seventh comand given since the Creation, of which see afterwards, Deut. 20. 10.

And surely your blood of your lives will I require, at the hand of every beast will I require it, and at the hand of man, at the hand of every man's brother will I require the life of man. These words are in the vulgar Latin rendered thus, for your blood of your lives, &c. as if they were a reason, why blood should not be eaten, but because they can be made by no means so to agree, and the word in the Hebrew is 〈 in non-Latin alphabet 〉 etiam, and, this is to be rejected, and that which is here said is to be understood, not as cohering with v. 4. but with verse 3. where a liberty was given to feed upon every living thing, unto which one exception only touching blood-eating is put, verse 4. and here is another touching the blood-shedding of some living things, that is, of men. And so it is, as if it had been said; Every living thing shall be meat unto you, and I give you freely power to kill and to shed the blood of it, as well as to gather Herbs, but let the blood be separated from the flesh, the one being refrained from, when the other is eaten, and take heed, that ye reckon not man amongst the living things that ye may kill, for my meaning is not, that he should be meat either to you or to any savage beast, but if any man or beast offereth violence to him to take his life away, I will surely be revenged upon that man or beast, it shall cost him his life for so doing. This Law is so obscurely delivered indeed, that divers Expositors have been troubled much to find out the sense of the words: but both Chrysostom, Calvin, and almost all understand this wholly, as a prohibition of murder, with a threatening to such, as should dare to murder, and not as a threatening against blood-eaters; yet the Lord is most severe in this case, Levite. 17. 11, 12, &c. threatening death even for eating of blood; wherefore let it be considered, whether this is not also here to be understood. Blood with the flesh of beasts ye shall not eat, for whosoever doth so, I will be avenged upon him to cut off his blood, and if he killeth a man, that is, any of you, although he eat not your blood; your blood of your lives will I require at his hands, that is, for shedding your blood, whereby ye lose this bodily life. I will shed his blood, and so will I do by the beast, for touching a beast goaring a man, that he dieth, a Law is made afterwards, that he shall be put to death, also the casting of men to wild beasts to be destroyed, as persecutors did, is here forbidden. The words further added, at the hand of every man's Brother, serve to show, that none shall escape death, that killeth a man, although he were his brother, whom he killed, or any one understood hereby, in whom he had most interest, as Parents in their children. And this is more plainly expressed, verse 6. the Rabbins hold, that self-murder is here forbidden and threatened, and the appointing of any to kill a man. Maimonides Treatise of Murder. Chap 2.

Whoso sheddeth man's blood, by man shall his blood be shed, for in the Image of God made he man. The cutting off of a murderer cometh from God, but man placed in authority to see to the punishment of offenders is the instrument, by whom he will have it done, and not by any private man for revenge. The Hebrews find in these, and the words going before four kinds of murder. 1 In these words, a man's own murthering of another. 2 In the words going next before, at the hands of every man's Brother will I require it; his setting of others a work to murder. 3 In the words next before them, at the hand of every beast will I require it; his exposing of a man to wild beasts to be destroyed. 4 In the first words, your blood of your lives will I require; a man's killing of himself, so that which way soever murder be committed, revenge shall be taken therefore. And the reason added is most forcible, for in the Image of God made he man. By killing man God's living Image is defaced, and if he shall be severely punished, that presumeth to deface the Kings Image, which is a dead thing, how much more he that defaceth this living Image of God? wherefore if this will not move thee, saith Chrysostom, to flee from murder, because man is of the same nature with thee, yet be terrified herefrom to consider that he is God's Image, and placed in great dignity. He is one of God's domestics and familiars saith Ambrose, and therefore he cannot see him slain, but he will be revenged upon the slayer. He is next unto God in dignity, as Joseph was to Pharaoh, and therefore to abuse him is to abuse God, who hath thus set him up; as Musculus reasoneth, Numb. 35. 31. no satisfaction might be taken for blood-shed, yea, saith Maimonides, though he would give all the riches in the World, and the avenger of blood were willing to free him, because the life of the murdered is not the possession of the avenger of blood, but of the most holy God. This law touching blood being thus set down, Moses returneth again to show, how careful God was for Noah, his Sons and all creatures yet surviving, and for their posterity, repeating again his blessing them to increase, and making a covenant with them, that he will never more by a flood of waters destroy all things again, as he had done, and establishing this his Covenant by a sign given, the Rainbow. For he saith; This is the token of the Covenant, which I make between me and you, and every living creature with you for perpetual generations. I do set my Bowe in the cloud, &c.

Noah and his sons having been terrified with such an horrible deluge lasting so long a time, could not, but yet remain full of fear, when they should see the clouds to gather together, that another deluge was coming: wherefore the Lord doth not only covenant not to destroy the World with a flood anymore, but also he giveth a visible sign, whereby they should be assured of immunity from such deluges ever hereafter, that thus all fear might be put out of their minds, and they might rest confident, that they should never be punished thus again. The bow, which he saith, he would set for a sign, is by all generally taken to be the rainbowe, except Ambrose, who will by no means have it thus understood, but of the invisible power of God, which is as a bow sometime bent, when he is punishing, and sometime loosed, when he taketh off his punishments again, or forbeareth to proceed in punishing, as if he had said, he would, when clouds did arise, show his Bow unbent by dispersing them again, before that any such effect of drowning all things should follow. For the rainbowe saith he, is rather a sign of rain, and uncertain weather, and it is not always seen, when all is covered wich Clouds, neither is it seen continually night and day, but in the daytime only, and therefore it cannot be meant here. But it is plain, that the Bow here spoken of is not an invisible, but a visible thing, for the Bowe, saith he, shall be seen in the Cloud, and although it showeth some rain, yet no superabundance, but a cessation thereof after a while again, and that the sign here spoken of should always appear night and day, there is no reason, but rather of the contrary by the Text, because it is spoken of only, when clouds should arise, and that it might be seen, the daytime is fittest, and not the night, when it is dark and men are at rest.

But whether was there not a Rainbow seen before this time? Some have [Quest.] held, that there was not, but that it was made by miracle, as Carthusianus saith, that Alcuinus conceited, and Chrysostom calleth it a miracle, as if he had also been of the same mind, and therefore some have feigned that there were before this no clouds or rain, but a mist, that watered the earth, applying to this purpose that of Gen. •• . 5. The Lord had not caused it to rain upon the earth. But that which is here last said, is a manifest mistaking, because, when rain is denied to have been, the world was but in making, after the full perfecting whereof it rains and not before, but after this, till the flood no such thing is anywhere affirmed. And if there were rain and clouds commonly in former times, and a Sun shining upon the clouds, which are the natural causes of a rainbowe: others say, the rainbowe must needs also have been before, but now it was the Lord's pleasure to make the appearing thereof a sign of his care to preserve the World from drowning, so as it had not been in times past, and this is held by Calvin, Musculus, and all others, that I have seen, who also sleight such, as hold, that it was now first shown. But for mine own part, I must needs confess, that I am swayed rather by that, wherein they think there is no solidity, that now first the rainbowe was made by a kind of miracle to appear. I grant, that the Hebrew word will bear this exposition, Behold, I have set my Bowe, which some lay hold upon, as arguing, that it was before, but now first made a sign, but the Hebrews having no present tenses, but for the present using the Preterperfect also, it may as well be rendered, I do set my Bowe, as in our new translation, and so it may be understood, as of an Act now first done. For shall we, because the Lord doth use some natural causes to make the rainbowe, as the Sun, and a light and watery cloud right opposite against it, say, that it must needs have always been so from the beginning, seeing these causes have always been? In the generation of man there are natural causes, the coming together of man and woman, yet generation is not always where these causes are, but when God will, so unto the being of the rainbowe, natural causes alone are not eenough, but God's will must concur herewith, he therefore having never appointed these causes to produce this effect before, why must we needs believe, that it was before? Moreover if we consider the great variety of excellent colors in this bow, and the admirable frame thereof extending so far, and in the form of a Bowe, not broader nor narrower at one place, then at another, we cannot but acknowledge God's hand singularly herein, and not only as in other red, or white, or black apparitions in the Air, there being none other meteor for the artificial and admirable frame thereof comparable to this, that useth commonly to be seen, wherefore even the Heathen Poets called it Thaumantias, a wonderful Prophesying, as Ainsworth noteth. We call it indeed Iris, or a rainbowe, but it is truly God's bow, by him wonderfully made to appear, as a sign of his mercy, the end hereof being partly to make us always mindful of the flood past to fear to sin, and partly to think upon God's care over us to be confident, when waters do most abound, that although some particular places may be drowned for sin, yet the whole world shall never be drowned again, as Luther saith. Eccl. 43. 11. it is said, Look upon the Rainbow, and praise him, that made it. So amongst the Jews, saith Maimonides, when any man seeth the rainbowe, he blesseth God that remembereth his Covenant, and is faithful therein. If it be demanded, why this Bowe was set for a sign of this, and whether there be any reason of withholding [Quest.] the waters from abounding so extraordinarily in it? I answer, that experience teacheth it to be a sign of rain, especially, if it appeareth in the morning, and the Air is always watery, when this Bowe is seen, and therefore it is a sign only by God's ordinance, and no cause of keeping water from overflowing all, as Expositors do generally agree, when we see this, we are assured, that God remembereth his Covenant with Noah and us, not that he needeth a rememberancer, but to strengthen our faith, that he doth remember it. God is, as a Warriour, who having done some great exploit, hangeth up his bow, or his sword and buckler, not taking it down again to be used, as before, because he hath already done enough to be avenged upon his enemies: for even so he hangeth his bow in the Cloud with the bent part to us-ward, intimating, that he is not minded to shoot so at us with floods of water, as once he did; because he holdeth himself hereby sufficiently revenged upon the wicked in this kind, and therefore will never thus arm himself again for a common destruction.

But because the World shall at the last be burnt with fire, it may be questioned, whether this sign of peace shall continue even till then? The author [Quest.] of the Ecclesiastical History saith, that some holy men have held, that 40 years before the day of Judgment, there shall no rainbowe appear, the Air being extraordinarily dried, and so prepared for that general burning. But this is a mere conjecture, neither can it be true; because if clouds and rain should not have their course, till the end, all things would perish through the drought, before the coming of that fire, and men might hereby be assured of the time approaching, whereas it shall come, when it is least thought upon. It is therefore more probable that rainbowes shall be seen, as now they are, at times, even to the end of the World. The rainbowe, saith Ferus, was a figure of Christ's Covenant of peace made with his Church, Esa. 54. 9. 10.

And the sons of Noah going out of the Ark were Shem, Ham and Japheth, and Ham is the father of Canaan, and of them was the whole Earth overspread. Hereby it seemeth plain, that Noah begat no more children after the flood: for then not only from these three, but from them also should have come men to overspread the Earth, or at the least it would finally have been said of Noah, as of others, he begat Sons and Daughters; yet Berosus Anianus saith, that he begat • o sons after this called Teitans after the name of their Mother Titaea, and that they were Giants. And he reasoneth from the long time, that he lived, viz. 300 years after this, and God's blessing of him, as of his sons, bidding them together to increase and multply, and the necessity of the world then required it. What I think of God's blessing him, see ver. 1. and for the long time which he lived after this, it was but as the time of him, that nowadays liveth to 90 years, who if he begetteth no children after 60, growing then an old man, it is no marvel, so Noah at 600 was an old man, and therefore though he lived long after, his barrenness thenceforward is not to be admired, especially having one and the same wife, who was an old woman also. The Lord in bidding them then to increase and multiply, and replenish the earth, ver. 1. meaneth, that they, who were fit for generation should do so, and yet even in their fructifying Noah was also blessed, because whatsoever increase there was, came originally from him, and his family was thus filled. The Jews have a fable of Chams cutting off his fathers stones, that he might get no more children, like to that off the Poets, touching Jupiter's gelding of his father Saturn: But I pass this over, as fabulous. Berosus also telleth of a fourth son of Noah coming out of the Ark called Tuisco, as Musculus saith, who was the father of the Germans and French, but this must needs be false, because it is often repeated, that Noah had then three sons only. Ham was the father of Canaan, why after the three sons of Noah mentioned is only the son of Ham spoken of, and not of any of the other two? To this Chrysostom answereth, that Hams intemperance is hereby noted, and that he refrained not from the company of his wife, but begat him in the Ark in that time, when all things were overwhelmed with calamity. But this is improbable, for Ham had other sons before Canaan, even three, Gen. 10. 6. and therefore either the number contained in the Ark was greater, or else Canaan could not be begotten there; Ambrose saith, that this is spoken to aggravate the fault of Ham, which here followeth, in that he being a father himself did show no more reverence to his father: but then his elder son Cush would rather have been spoken of, wherefore he addeth another reason, which is better, viz. that Canaan was to be the father of the Canaanites, whose country God's people were to take into their possession. And this reason is further amplified by Musculus, saying, Moses wrote this to the Children of Israel, who were by God's appointment now to possess this country, and therefore it was material by the way here to describe Ham by his son Canaan, of whom came the Canaanites, that seeing, how long ago they were cursed, the Israelites might now conceive the better hope, that they should be expelled, and room should be made for them in their country.

And Noah began to be an husbandman, and planted a vineyard. Verse 21. And he drank of the wine, and was drunken, &c. In the Hebrew Noahan husbandman began to plant, &c. For he was not the first husbandman in the world, but only after the flood: For Cain in the beginning was an husbandman. Yet Noah found out, as was touched before, to do husbandry with the labor of oxen and other beasts, which was in times past unknown, and therefore he is here set forth by this name of an husbandman. The word translated, husbandman, is in the Hebrew, a man of the earth, the meaning is by an Hebraism, that after he had in the flood-time intermitted his husbandry, now he began to set to it again, and to plant a vineyard. A question is here moved, why Noah applied himself to plant a vineyard, which is for delight, [Quest.] and not rather to sow corn first, which is for necessity, and whether there were no vines before this? The first is moved and answered by Ambrose, that Noah left things necessary for life to be provided by the Lord, attributing the invention thereof to him, but he invented things for comfort and delight: but it is rather to be held, that tilling the ground for corn is not spoken of, because that was in use long before, but this of planting a vineyard as being new, and for the history here following, so that although his sowing of corn be not spoken of, yet it is most probable, that he intended it first, and after fell to planting of a vineyard, his sons having now begotten divers children, seeing Ham seemeth to have had four at the least at this time, Gen. 10. 6. And for his applying himself to provide for wine-making, Chrysostom saith, that he was moved hereunto, because having had much sorrow, he thought hereby to be refreshed, and to have his grief eased, and also for the strengthening of the body, which was now become weaker. But as for vines, there were such certainly before the flood, but they were only such, as grew naturally in the open fields, as most hold, and therefore could not yield any fruit so pleasant, as being but wild vines, and so the grapes, which they bear, were not used for the making of wine, but only to be eaten, as other fruits of the earth. Yet some, as Calvin saith, have held that there were vineyards before this, and wine was then made and used, concerning which he determineth not. The more probable opinion is that there was never any wine made, till now, that Noah devised the planting together of vines in a yard, and so by cutting and dressing of them brought the grape to be more pleasant and fit to make wine of. Because otherwise it would not have been spoken of, as now first invented, and all antiquity hath ever held Noah to be the first, that taught this, calling him therefore Janus from the Hebrew word 〈 in non-Latin alphabet 〉 signifying wine, as Berosus also noteth.

Touching his drunkenness, it is excused by most, as being a thing, that befell him ignorantly. Hear one for all, Theodor. The drunkenness of Noah, saith he, came from inexperience, and not from intemperance. For being the first, that pressed grapes, he was ignorant, not only, how much was to be drunk, but how, viz. mingled with water. He being always used for 600. years to drink water, might easily err, supposing, that he might drink as much wine, as he had used to drink of water, and the want of using wine before made him the more apt to be wrought upon with the fumes thereof. And lastly, he was old, and so the weaker to bear it, whereas his sons being young, who haply drank of it with him, were not, that we read of, over-taken herewith. But indeed after this it was an ancient custom, never to drink wine, but mingled with water, as Athenaeus remembereth, so much water being put to, as three are to five. And to signify this, he saith, an altar was wont to be built to the Nymphes near to Bacchus. By ignorance also Chrysostom saith, that this just man became drunken, erring in the quantity, because he knew not the strength of wine, but he doth not altogether excuse him, as not sinning herein, but by his example admonisheth others, who are far inferior to him in grace, to take heed of falling. Some think, that it was no sin in him, because altogether involuntary. But because every excess is a sin, and here was certainly some excess, although not before purposed, as in those, that drink wine nowadays to excess, it cannot possibly be justified, but it is to be held in Noah a sin of ignorance, in such as offend this way in these days, a most foul and horrible vice. He that is voluntarily drunken, saith Chrysostom, his drunkenness is a Devil, yea more odious then a Devil, for when we see a man possessed with a Devil, we are affected with pity, and condole with him, but contrariwise we hate drunkard, and think them altogether unworthy of mercy, and worthy of severe punishment. Because what is acted by one possessed is altogether against his will, but the mischief done by a drunkard, is altogether of himself.

But why did Moses tell of the drunkenness of Noah, and not rather [Quest.] bury it in silence, seeing it was likely, that men would upon this example wax the bolder in this sin? Calvin saith, that the Lord would have him thus branded with a perpetual note of ignominy, although a most just and temperate man, for this one fault, that others might learn to beware of drunkenness. But herein the simplicity of the Word of God appeareth, in that none are spared, but the faults even of the best are laid open, as well as of others. Howsoever drunkards cannot have any color for their sin from hence. 1 Because Noah knew not the strength of wine, they know it. 2 Because it doth not appear, that he drank much, but only he drank some wine, to which being never used before, a little might thus work upon his brain, but they are mighty to pour in wine, and strong to pour in strong drink. 3 Because he never offended in this kind again, but they often.

And he was uncovered within his Tent. By drunkenness man is deprived of reason, and then there is nothing so brutish but he will do, he is not ashamed to cast off his clothes and lay even his shameful parts open to the view of all men; And thus Noah did at this time, by his nakedness, as it is called in the Hebrew, the discovering of his privities being understood, and therefore in the vulgar Latin it is rendered turpitudo, and verenda patris sui. That Noah should do so shamefully in his drunkenness the Lord suffered, saith Calvin, to humble him the more, and to make him the more carefully to flee drunkenness ever after. For being seen thus by Cham he could not, but be greatly ashamed, ever since the fall of man, we being by a just judgment of God most unable to rule these parts by reason from rising and moving to things obscoene and filthy, as Augustine noteth, and therefore being greatly ashamed, even by nature to have them seen.

And Ham the Father of Canaan saw the nakedness of his Father, and told his two Brethren without. It may seem strange here, that Ham should be thus ill affected to his own Father to deride him, and to seek to bring others to do likewise. But it is to be understood, that as at the beginning there was a Cain as well as an Abel, so now there is a wicked Ham as well as a Godly Shem, who was opposite to his Father, as whose righteousness rebuked him and his evil courses daily, wherefore he was glād of this opportunity, to see his Father in sin, thinking that this was some cloak for his own wickedness, and it was a feeding to his envious mind to see him shamed. For even as Vultures, saith Basil, are carried to things smelling ill, and flies to ulcerous places, so the envious are most attent to that, which is vilely done, and if anything be done amiss, they publish it, and will have other men know it also. It is commonly held, that Ham was Zoroastres, so called for his skill in Magic and Witchcraft. For Berosus saith, that hence he had this name, and when his Father was thus uncovered, he came and handled his privy parts, and by his charms effected, that he was unable to beget children ever after. And Cassianus saith, that he was most studious of these wicked arts, and taught the same to his posterity, having before the flood engraven them in most hard stones, and in Iron plates, that they might endure, so likewise the author of the Scholastical History, and if he were thus vilely addicted, no marvel, though he hated his Father, who doubtless was a professed enemy to such wicked studies. But a question doth here offer itself, why Ham is described [Quest.] by his Son Canaan, Ham the Father of Canaan? Besides the reasons before rendered upon verse 18. The Hebrews tell another special reason, why he is thus named here, viz. because Canaan his Son saw Noah thus uncovered first, and went and told Ham his Father, who to make it yet more public, shown it to Shem and Japheth▪ And this is the more probable, both because Canaan is accursed, when Noah awoke from his drunkenness, and it is said, that it was told Noah, what his younger son had done, which cannot be understood of Ham, the middlemost, but of Canaan his son, seeing Grand-children are also commonly called their Grand-fathers sons: thus also Theodoret, who besides this yet bringeth another reason, Canaan in wickedness was most like unto his Father Ham, and therefore good reason, that he of all his sons should specially be named.

And Shem and Japheth took a garment, and laid it upon their shoulders, and went backward, and covered the nakedness of their Father, &c. A strange and stupendous sight, so reverend a man in drunkenness, shamefully naked and derided of his own Son: certainly this was a great judgment upon him; therefore that others may be warned to take heed of the like, as Calvin noteth, and that his sons, who were better disposed, turned their faces away, as being ashamed to behold him. This shown great piety in Shem and Japheth, and in them piety towards Parents, and a reverence of them is commended to all generations. The faults of Parents then are to be covered by their children from the eyes of others, and not to be laid open, and yet in the children, there ought to be an averseness therefrom, as Shem and Japheth turned away from beholding their Fathers nakedness. To this purpose Gregory speaketh elegantly applying it to spiritual Fathers also, when the life of Masters is worthy of reproof, such as are subject unto them, yet must reverence them even when they displease. But this is wisely to be considered, that they imitate not those, whom they ought to reverence, or contemn not to reverence such, as they despise to imitate. As the good Sons of Noah gave them example in hiding their Fathers nakedness backward. For even so the faults of Teachers should displease their Subjects, but they ought to hide them from others. The Papists lay hold upon this, as making against us, who spare not to publish the vices of their holy Fathers, the Popes, and of other spiritual persons amongst them. But Musculus answereth well, that they are not Fathers, but Wolves, not Pastors, but Tyrants, not Ministers of Christ, but servants of Satan, and that they write books in the defense of Sodometry, and other vices, and so publish their own wickedness, and therefore no reverence can be given to them without danger to the Soul. But for such, as teach the truth, although there be shameful things in them, the people should with Shem and Japheth hide them, but yet dislike them, because when the vices of God's Ministers are laid open before all men, they will be ready to stumble hereat, and to grow licentious in sinning. Thus therefore Theodoret reporteth, that Constantine the Great having many accusations against divers Bishops brought unto him, they one complaining of another, would not once look upon them, but sealed them all up, and having reconciled them together again caused them to be brought out and burnt before their faces, protesting, that he had not read one word in all those Writings, because the vices of Pastors ought not to be opened to the people for the scandal, which would ensue hereupon, yea he added moreover, that if he should see a Bishop lie with any man's Wife, he would cover that foul vice with his Garment, least the beholding of it should some way hurt those, that should see it. But this is not to be understood of those, that are commonly foully vicious, as many are, but generally virtuous, as Noah was, but sometime only by infirmity overtaken. For notorious sinnors of any sort are to be rebuked openly, that others may fear.

But Noah awaking from his drunkenness, knew what his younger Son had done to him, &c. Wine filleth the head with vapors, and so maketh a man sleepy, and so Noah being drunken slept soundly in that uncovered case, wherein he was. But being now awake again he understandeth, what his younger son had done to him, either by the Garment, which he found upon him, examining and finding out by Shem and Japheth, what had been done, or else by divine [Quest.] Revelation. But who is this younger son here spoken of? Some think that it was Canaan the Grandchild, as was partly touched before, and not Ham himself. But because, if Canaan did anything, it is passed over here in silence, their opinion is better, who hold that Cham is meant, being called the younger Son, because he was wicked, as hath been noted upon Gen. 5. 32. Saint Augustine hath an observation upon the signification of his name, Ham, saith he, signifying hot, the middle son of Noah, as it were differing from the other two, neither of the first fruits of the Israelites, nor of the fullness of the Gentiles, signifieth a kind of Heretics, , hot not with the spirit of wisdom, but of subtle craftiness, whereby their hearts are wont to boil, and to trouble the peace of the Church.

And he said, Cursed be Canaan, a servant of servants shall he be to his Brethren.

It may seem strange, that Noah awaking from his drunkenness doth not first humble himself for his fault, but falleth immediately to raging against his son: but Calvin answereth well, that this is not to be taken, as a raging, but as a curse coming upon a disobedient Son, by the spirit of Prophesy, it appearing hereby, what an horrible sin it is for children to be irreverent and undutiful towards their parents, it bringeth the most severe curse of God down upon their heads. And as for his penitency, it is not to be doubted, but that he was affected with much sorrow, though it be not expressed, and certainly, he could not without much grief, thus accurse his own son, and abdicate him and his out of the Church of God: thus also Theodoret.

But when as Cham the father had offended, why is Canaan the son accursed, [Quest.] and how can it be just to punish the son for the Fathers fault? The best answer, as I take it, to this is that, which is grounded upon somewhat said before touching Canaan, that he told his father Ham of Noah's nakedness, and so the beginning of the contempt was in him, so that Noah's knowing of that, which his younger son had done unto him, is to be understood with this circumstance, that Canaan was the first, that began the irrision, when he shown it to Ham: Thus Theodoret and some others. And for his passing over the naming of Ham in this his curse, he saith, that he did thus because he durst not curse him, whom God had expressly blessed but a little before amongst his other sons, and Chrysostom also toucheth upon the same. Calvin rejecteth this saying, that Canaan is named and not Ham, to aggravate the curse, as being thus extended to his posterity from generation to generation, Ham not being hereby exempted from the curse, but when Canaan is cursed, the curse redoundeth to him also, so likewise Musculus. To this, which is also one reason brought by Ambrose, he addeth two more, viz. 1 That Ham might be the more vexed, his younger and so his most beloved son being thus smitten with a curse. 2 Because Canaan was most like to his father in wickedness. If it be true, which the Hebrews report, that Canaan first told Ham of Noah's nakedness, the first answer is without all exception, and the next question touching the son being punished for the fathers offense, is easily resolved also, and why Canaan rather, then any of Hams other three sons, seeing he had an hand in this wickedness. Otherwise the answer of Calvin may stand, who also saith, that the judgments of God are an abyss, the bottom whereof cannot be sounded, & therefore although we can find no reason of Canaan's being accursed more, then any of his other brethren, we must in silence subscribe to the justice of God herein. Touching that question in general of children being punished for their Fathers offense, it is to be understood, that they are never thus punished, but when they communicate with their fathers in their sins: For the son shall not bear the sin of the father, but that soul, which sinneth, shall die. One then is punished for another, sometime because he is guilty of as great wickedness, so that, as a Prince, when many rebel against him, may take and punish which of the rebels it pleaseth him: sometime also because they are fellow-members of the same society, when one sinneth, others are punished, as in the case of Achan, but only temporally for a greater, that is, a spiritual good, that the more fear to offend may be stricken into men's minds, as the Chirugion striketh & pierceth one member for the good of the whole body: sometime to grieve him the more that hath offended, when they, which are dear unto him, are smitten, as David's people for his numbering of them, and Jeroboams posterity, and sometime because others, although they be free from such heinous sins, yet they make themselves guilty by not chiding, and admonishing those that offend so; either to spare the labor, or for fear of their faces, or to avoid their enmity, lest they should hinder them of that, which they desire, or bring upon them that which they fear, as Saint Augustine speaketh. Now the Canaanites were punished for Hams sin for the first reason, because they were a most wicked people, and because Ham must needs be pierced with the more sorrow for the extent of his punishment thus to his posterity forever after. A servant of servants shall he be to his brethren, &c. That is, to Shem’s posterity, his posterity shall be most servile, and subject, some, yea, most of them being cut off by the Sword, and some made slaves unto them, as the Gibeonites: But this was not effected a long time, for the Canaanites rather prospered; and had great dominion, so that this threatening might seem to have been frustrated; and so indeed that which the Lord promised in mercy to Abraham might seem likewise, yet we may be sure, that God's threatenings and promises [Note.] shall not finally fall to the ground, but although they seem a long time to have none effect, the Lord will make them all good in his due time, as Oecolampadius noteth here.

And he said moreover, Blessed be the Lord God of Shem, and let Canaan be his servant. Shem was the eldest, and accordingly, as it seemeth, the most excellent of Noah's sons, and shown herein most piety to his Father, although Japheth was a good man also, and joined with him, yet happily Shem moved him first unto it, and therefore Shem is first praised, or God is praised for this his great piety. He doth not call God the Lord God of Shem, as if he were not his God also, but prophetically intimating, that the true God should be worshipped only amongst his posterity, and that the holy Patriarchs, and Prophets, and Christ himself should come of him. In that he blesseth God for the grace in Shem and his, note, that God is the author of all grace, and therefore he alone ought to have the praise of it: so Musculus.

God persuade Japheth to dwell in the tents of Shem, and Canaan shall be his servant. In the Hebrew there is an allusion in the word translated persuade, to the name Japheth, for it is 〈 in non-Latin alphabet 〉 Japheth, which most translate, enlarge Japheth, but Vatablus saith, that it properly signifieth to allure with fair speeches. Of Japheth came many Nations, especially the Inhabitants of Europe, of Shem Heber, from whom the Hebrews had their original and name. Now God draweth Japheth to dwell in the Tents of Shem, when he bringeth the Europeans and others coming of Japheth to the faith of Christ, who came of Shem, which was notably effected under the Gospel, these Tents being left by Shem’s posterity, who rejected the faith, and wholly possessed since by Japhets, who embrace it, and so are now the true Church of God, with whom yet the Hebrews shall one day make one people being converted to the faith also. Thus almost Rupertus, saying, that the Tents of Shem are the privileges of the Hebrews commemorated, Rom. 9. 4, 5. wherein the Gentiles descended of Japheth came to partake with them, being made by faith the Church of God. For of Japheth came the Greeks and Italians, of whom are the Greek and Latin tongues, wherein rhe Gospel hath been brought, not only to Japhets posterity inhabiting divers other Countries, but to some of Hams posterity also. The word, and dwell in the Tents of Shem, is by some, as the Chaldee Paraphrast, referred unto God, as if it had been said, and God dwell in the Tents, &c. not in the Tents of Japheth, because they a long time worshipped false gods, but of Shem, because amongst the Hebrews, coming of Shem, the true Religion was a long time maintained and exercised, and not amongst any other people: and also, because Christ, God and Man, dwelt in his Tents, when the God-head vouchsafed to take flesh of him. Thus Therdoret also and Lyranus. But it doth better agree to refer it to Japheth, as hath been said, that he should be persuaded, or enlarged to dwell in the Tents of Shem. So Rupert, Calvin, Vatablus, &c. and therefore it is added, and let Canaan be his servant, as distinguishing betwixt Japheth and Ham in his posterity, the one should dwell together as an equal and fellow, the other should be as a servant unto Shem. But what meaneth this repetition of the same, shall Canaan still be a servant, even after the coming in of the Gentiles, and if so, how shall the fullness of the Gentiles come in, and the Gospel be preached to all Nations? I Answer, the Canaanites were so destroyed, that they remained not unto this time, and if some remained, they were mixed with other people's, and so in time lost their name, so that whilst that name lasted, they were servants, and out of the Covenant of grace, and if they came in since, this was, as others of the sons of Ham amongst the Gentiles, who are reckoned unto Japheth. From that which hath been said hitherto touching these three sons of Noah, something allegorical may be observed. Shem is a type of the faithful and Orthodox in the Church of God, Japheth of such, as sometime err and wander in the ways of wickedness: for in saying, God persuade Inphet, and let him dwell in the Tents of Shem, it is intimated, that for a time his posterity should err, and follow many abominations as they did indeed, but as they are at length converted, so are many wicked persons also, but Ham figureth out Heretics, who are most fervent for Heresy, and in opposing the truth, touching whom no comfort is spoken, but servitude and misery, because such are seldom turned. And as Ham seeth his Fathers nakedness and derideth it, so these, because of the frail and weak nature of man in Christ, have denied his Godhead and have made a mock, some of them of the blessed Trinity: but as Shem & Japheth reverenced their Father even in his nakedness, so the faithful, and the worst of all being converted do highly esteem of Christ thus humbled and abased, knowing that the vile things of God are more glorious, then the most noble amongst men. And as Ham was cursed in Canaan and his offspring, this curse being to take effect long after, so wicked Heretics, although they flourish for a time, shall at length be abased and destroyed, as experience hath taught in the Arians, Ebionites, &c. and we hope will appear more and more in the Antichristian Sect of Rome, but as Shem signifieth a name, and Japheth may be taken for enlarging, so the true Church of God shall be enlarged extending itself at length into all the parts of the World, and be most famous throughout all generations, upon this Augustine partly toucheth, lib. 16. de Civit. Dei, Cap. 2. and Gregory lib. 26 moral. and seeing Noah's family was now a figure of the Church to come, as it was all the Church for the present, I see not, how it can be amiss to make some such allegorical application. Ferus saith, that mystically by Noah being drunken, &c. Christ was set forth, who being drunken with the love of his Church slept by death, and was therefore had in ignominy by the Jews and wicked worldlings, but by the faithful reverenced and covered, they showing, that it was for our sins. And one day, he will awake and curse wicked mockers, and bless the faithful, which honor him.

Noah lived after the flood 350 years, so all the days of Noah were 950 years, and he died. By this computation it appeareth, that Noah lived after Abraham was born 51 years, for he was born 299 years after the flood, as may be seen, Gen. 11. And it is to be thought, that God did thus prolong his life, that his care of the Church in all times might the more appear, in that he never left it without some famous Prophet to teach and to direct in his true worship and service. Before the flood were Sheth next unto Adam, Enos, Cainan, &c. and lastly, Methuselah, who lived till the very year of the flood: from thence forward Noah, and Abraham, &c. Of any notable thing done by Noah after this Moses spareth to write, although it is not to be doubted, but he did many, for brevities sake, as one hastening to the History of Abraham, for the same cause not writing anything of note of the other Progenitours of Abraham. For his drift is to set forth the City of God, and such things only unto which some mystical relations are still annexed, not that all things set down are mystical, for some are without signification set down, only to bring in the more aptly such, as be significative: thus Augustine, and therefore they take a vain labor in hand, that will have all things in the writings of Moses to be Allegorical.

CHAP. X.

IN this Chapter it is shown, how God's blessing upon Noah and his sons took effect to make them exceeding fruitful to replenish the whole world, which is thought from these three, Shem, Ham, and Japheth, to have been of old divided into three parts, Europe, Asia and Africa. In setting down their offspring he first beginneth with Japheth.

The sons of Japheth, Gomer, Magog, Madai, Javan, Tubal, Meshech and Tiras.

It may be demanded here, why Japheth and his sons are first spoken of? To this some answer, that he was the eldest, but the same hold Ham to have been the youngest, why then is not he spoken last of, but middlemost? Moreover, that not Japheth, but Shem was the eldest hath been already proved. Some, that Iaphets posterity was greatest, and inhabited parts more remote from the Hebrews, to whom Moses wrote, and therefore he doth first cursorily pass him with his over, as being not so much known to the Hebrews, dwelling longer upon Ham and his posterity, as with whom the Hebrews were more familiarly acquainted, Some, that Japheth was last spoken of in the former Chapter, and therefore his history is here first proceeded in. But the reason of Augustine is best, it is usual with Moses to begin with the youngest, and so to go on to the eldest to speak first of those, concerning whom he meaneth to say little, as not being of the City of God, and then of those that belong to this City, as upon whose History he meaneth chiefly to dwell, and for whose sake he writeth. Now in setting down the sons of Japheth, we are not to conceive, as Calvin saith, that all are named that came of him, or of his sons in the next generation, for the children of two of them only are named, viz. of Gomer and Javan, whereas it is not to be doubted, but the other five had children also. But so many only are named, viz. seven of Iaphets sons, and seven of his sons sons, because these were most famous, and of more excellent parts, and so ruling over the rest, and such as from whom Countries had their denominations. These fourteen then possessed fourteen Countries, and of them, and such, as lived under them, were they peopled. And here by the way be it noted, that although the whole world was divided into three parts according to the number of Noah's three sons, yet that division made in Noah's time hath since been altered. For Japheth had not only that part, which is called Europe, but that part of Asia also, which we call Asia, with the North extending to the Mediterranean Sea, and coming up to Palestine. He was spoken of as one that should be enlarged, and hereby it appears, how he was enlarged indeed, being made more populous in his posterity, then any of his brethren. So that all this was then counted for one part. And the rest of Asia inhabited by Shem’s posterity was another part, and Africa replenished with Hams offspring; So Luther. But how the children of these three were dispersed over the World, will appear better, when we come to speak of them in particular.

As Japheth is here spoken of, so amongst the Heathen Poets, one Iapetus is much celebrated, borne of the Heaven and the Earth, who made war with Jupiter, being the father of Prometheus, and grandfather to Deucaleon, whereby it appeareth, that they were not altogether unacquainted with the History of Moses. Gomer the first of Japheth sons here named, is said by Josephus to have been the father of the Galatians, or Gallogrecians, and of his posterity we read, Ezech. 38. Gomer and all his troops, the house of Togarma, the sides of the North, and all their strength, &c. Magog the second was the father of the Goths according to some, as Jerome saith, but he rather holdeth that the Getes, and Massagetes, and Scythians came of him: so also Isephus, and of the Scythians came the Tartars and Turks of Gog and Magog Ezekiel speaketh, as the chief prince of Meshech and Tubal. Madai the third was by the consent of all, the Father of the Medes famous once for their Empire.

The fourth Javan, was the father of those Greeks called Joves, and therefore the word Javan by the Septuagint is rendered 〈 in non-Latin alphabet 〉 , Grecian. Of Javan we may read more, Isaiah 66. Ezech. 27. Joel. 3.

Tubal the fifth is said by Josephus to have been the father of the Iberians, who were since called Spaniards, the Hebrews say, that he was father of the Italians before called Hesperians. See more of Tubal, Ezech. 17. 39. and how he is joined with Mosoch, the sixth, who is thought to have been the father of the Muscovites by some, but Josephus saith, that the Cappadoceans came of him, and that this is made the more probable by the name of a chief city amongst them called Masecha. And indeed the word is not Mosoch in the Hebrew, but Meshech, by the Septuagint rendered Mosoch, whence the name Moschi was thought to come. The Psalmist speaketh of Meshech, as near to Chedar. Thiras the seventh, was the father of the Thracians, Thracians quasi Theraceans. Yet Isodorus saith, although this be the right denomination, the Gentiles called them so from their fierceness, because they would offer men in sacrifice being taken captive to their gods, and drink man's blood in the skulls of men's heads, the flesh and hair being plucked off.

The sons of Gomer were Ashkenaz, Riphath and Togarmah. Of all the sons of Japheth two only are spoken of again, as having sons, Gomer and Javan. Not because the other five wanted, but because none amongst them founded anew any country, but lived in their fathers countries, contenting themselves with the possessions left by them. Ashkenaz was the father of a country not far from the Medians, for when Jeremiah reckoneth up those, that should together with the Medes overthrow Babylon, he nameth Ashkenaz amongst the rest. But Josephus will have the Rhegians to come of him, the Moderne Jews the Germans, others the Goaths. Riphat, some say, was the father of the Paphlagonians. Thogormah is afterwards spoken of as an assistant of Magog against the Hebrews, by Ezech. 38. and therefore his offspring were inhabitants of Asia, as is most probable. Some will have them Phrygians, some Turks, some Cappadocians, and some Germans.

The sons of Javan Elishah, Tarshish, Kittim, and Dodanim. By these were the Isles of the Gentiles divided in their lands, everyone after his tongue, &c.

Elishah the first was, as Josephus saith, father of the Greeks called Aeolians. But the vulgar Latin, where Elisah is spoken of, Ezech. 27. rendereth it Italia. There are also certain Fortunate Islands called Elisian Islands, happily from this man, hence the Elisian fields were so much spoken of amongst the Heathen Poets.

Of the second Tarsish it is held, that the Cilicians came, because of their City Tarsus so famous throughout the world, yet the Sea is also sometime called Tarsus, because the Cilicians were Masters of a great part thereof, and the Countries adjoining thereunto. Of