Passage 1: Genesis 9-10
(Gen 9:1) And God blessed Noah and his sonnes, and said to them, Bring foorth fruite, and multiplie, and replenish the earth.
(Notes Reference) And God (a) blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth.
(a) God increased them with fruit, and declared to them his counsel as concerning the replenishing of the earth.
(Gen 9:2) Also the feare of you, and the dread of you shalbe vpon euery beast of the earth, and vpon euery foule of the heauen, vpon all that moueth on the earth, and vpon all the fishes of the sea: into your hand are they deliuered.
(Notes Reference) And the (b) fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth [upon] the earth, and upon all the fishes of the sea; into your hand are they delivered.
(b) By the virtue of this commandment, beasts do not rage as much against man as they would, yea and many serve his purposes by it.
(Gen 9:3) Euery thing that moueth and liueth, shall be meate for you: as the greene herbe, haue I giuen you all things.
(Notes Reference) Every (c) moving thing that liveth shall be meat for you; even as the green herb have I given you all things.
(c) By this permission man may with a good conscience use the creatures of God for his needs.
(Gen 9:4) But flesh with the life thereof, I meane, with the blood thereof, shall ye not eate.
(Notes Reference) (d) But flesh with the life thereof, [which is] the blood thereof, shall ye not eat.
(d) That is, living creatures, and the flesh of beasts that are strangled: and by this all cruelty is forbidden.
(Gen 9:5) For surely I will require your blood, wherein your liues are: at the hand of euery beast will I require it: and at the hand of man, euen at the hand of a mans brother will I require the life of man.
(Notes Reference) (e) 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.
(e) That is, I will take vengeance for your blood.
(Gen 9:6) Who so sheadeth mans blood, by man shall his blood be shed: for in the image of God hath he made man.
(Notes Reference) Whoso sheddeth man's blood, (f) by man shall his blood be shed: for in the (g) image of God made he man.
(f) Not only by the magistrate, but often God raises up one murderer to kill another.
(g) Therefore to kill man is to deface God's image, and so injury is not only done to man, but also to God.
(Gen 9:7) But bring ye forth fruite and multiplie: grow plentifully in the earth, and increase therein.
(Gen 9:8) God spake also to Noah and to his sonnes with him, saying,
(Gen 9:9) Behold, I, euen I establish my couenant with you, and with your seede after you,
(Notes Reference) And I, behold, I establish my (h) covenant with you, and with your (i) seed after you;
(h) To assure you that the world will never again be destroyed by a flood.
(i) The children which are not yet born, are comprehended in God's covenant with their fathers.
(Gen 9:10) And with euery liuing creature that is with you, with the foule, with the cattell, and with euery beast of the earth with you, from all that goe out of the Arke, vnto euery beast of the earth.
(Gen 9:11) And my couenant will I establish with you, that from henceforth all flesh shall not be rooted out by ye waters of the flood, neither shall there be a flood to destroy the earth any more.
(Gen 9:12) Then God saide, This is the token of the couenant which I make betweene me and you, and betweene euery liuing thing, that is with you vnto perpetuall generations.
(Gen 9:13) I haue set my bowe in the cloude, and it shalbe for a signe of the couenant betweene me and the earth.
(Notes Reference) I do set my (k) bow in the cloud, and it shall be for a token of a covenant between me and the earth.
(k) By this we see that signs or ordinances should not be separate from the word.
(Gen 9:14) And when I shall couer the earth with a cloud, and the bowe shall be seene in the cloude,
(Gen 9:15) Then will I remember my couenant, which is betweene me and you, and betweene euery liuing thing in all flesh, and there shalbe no more waters of a flood to destroy all flesh.
(Notes Reference) And I will remember my (l) covenant, which [is] between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.
(l) When men see my bow in the sky, they will know that I have not forgotten my covenant with them.
(Gen 9:16) Therefore the bowe shalbe in the cloude, that I may see it, and remember the euerlasting couenant betweene God, and euery liuing thing in all flesh that is vpon the earth.
(Gen 9:17) God said yet to Noah, This is the signe of the couenant, which I haue established betweene me and all flesh that is vpon the earth.
(Notes Reference) And God said unto Noah, (m) This [is] the token of the covenant, which I have established between me and all flesh that [is] upon the earth.
(m) God repeats this often to confirm Noah's faith even more.
(Gen 9:18) Nowe the sonnes of Noah going foorth of the Arke, were Shem and Ham and Iapheth. And Ham is the father of Canaan.
(Gen 9:19) These are the three sonnes of Noah, and of them was the whole earth ouerspred.
(Notes Reference) These [are] the three sons of Noah: and of them was the whole earth (n) overspread.
(n) This declares what the virtue of God's blessing was, when he said, increase and bring forth in (Gen 1:28).
(Gen 9:20) Noah also began to be an husband man and planted a vineyard.
(Gen 9:21) And he drunke of ye wine and was drunken, and was vncouered in the middes of his tent.
(Notes Reference) And he drank of the wine, and was (o) drunken; and he was uncovered within his tent.
(o) This is set before us to show what a horrible thing drunkenness is.
(Gen 9:22) And when Ham the father of Canaan sawe the nakednesse of his father, he tolde his two brethren without.
(Notes Reference) And Ham, the father of (p) Canaan, saw the nakedness of his father, and (q) told his two brethren without.
(p) Of whom came the Canaanites that wicked nation, who were also cursed by God.
(q) In derision and contempt of his father.
(Gen 9:23) Then tooke Shem and Iapheth a garment, and put it vpon both their shoulders, and went backwarde, and couered the nakednesse of their father with their faces backwarde: so they sawe not their fathers nakednesse.
(Gen 9:24) Then Noah awoke from his wine, and knew what his yonger sonne had done vnto him,
(Gen 9:25) And said, Cursed be Canaan: a seruant of seruants shall he be vnto his brethren.
(Notes Reference) And he said, (r) Cursed [be] Canaan; a (s) servant of servants shall he be unto his brethren.
(r) He pronounces as a prophet the curse of God against all those who do not honour their parents: for Ham and his posterity were cursed.
(s) That is, a most vile slave.
(Gen 9:26) He said moreouer, blessed be the Lord God of Shem, and let Canaan be his seruant.
(Gen 9:27) God perswade Iapheth, that he may dwell in the tentes of Shem, and let Canaan be his seruant.
(Notes Reference) God shall (t) enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.
(t) He declares that the Gentiles, who came from Japheth, and were separated from the Church, should be joined to the same by the persuasion of God's Spirit, and preaching of the gospel.
(Gen 9:28) And Noah liued after the flood three hundreth and fiftie yeeres.
(Gen 9:29) So all the dayes of Noah were nine hundreth and fiftie yeeres: and he died.
(Gen 10:1) Now these are the generations of the sonnes of Noah, Shem, Ham and Iapheth: vnto whom sonnes were borne after the flood.
(Notes Reference) (a) Now these [are] the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood.
(a) These generations are here recited, partly to declare the marvellous increase, and also to set forth their great forgetfulness of God's grace towards their fathers.
(Gen 10:2) The sonnes of Iapheth were Gomer and Magog, and Madai, and Iauan, and Tubal, and Meshech, and Tiras.
(Notes Reference) The sons of Japheth; Gomer, and Magog, and (b) Madai, and Javan, and Tubal, and Meshech, and Tiras.
(b) Of Madai and Javan came the Medes and Greeks.
(Gen 10:3) And the sonnes of Gomer, Ashkenaz, and Riphath, and Togarmah.
(Gen 10:4) Also the sonnes of Iauan, Elishah and Tarshish, Kittim, and Dodanim.
(Gen 10:5) Of these were the yles of the Gentiles deuided in their landes, euery man after his tongue, and after their families in their nations.
(Notes Reference) By these were the (c) isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations.
(c) So do the Jews call all countries which are separated from them by sea, as Greece, Italy etc, which were given to the children of Japheth, of whom came the Gentiles.
(Gen 10:6) Moreouer, ye sonnes of Ham were Cush, and Mizraim, and Put, and Canaan.
(Notes Reference) And the sons of Ham; (d) Cush, and Mizraim, and Phut, and Canaan.
(d) Of Cush and Mizraim came the Ethiopians and Egyptians.
(Gen 10:7) And the sonnes of Cush, Seba and Hauilah, and Sabtah, and Raamah, and Sabtecha: also the sonnes of Raamah were Sheba and Dedan.
(Gen 10:8) And Cush begate Nimrod, who began to be mightie in the earth.
(Notes Reference) And Cush begat Nimrod: he began to be a (e) mighty one in the earth.
(e) Meaning, a cruel oppressor and tyrant.
(Gen 10:9) He was a mightie hunter before the Lord. wherefore it is saide, As Nimrod the mightie hunter before the Lord.
(Notes Reference) He was a mighty hunter before the LORD: wherefore it is said, Even (f) as Nimrod the mighty hunter before the LORD.
(f) His tyranny came into a proverb as hated both by God and man: for he did not cease to commit cruelty even in God's presence.
(Gen 10:10) And the beginning of his kingdome was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.
(Notes Reference) And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of (g) Shinar.
(g) For there was another city in Egypt, called Babel.
(Gen 10:11) Out of that land came Asshur, and builded Niniueh, and the citie Rehoboth, and Calah:
(Gen 10:12) Resen also betweene Niniueh and Calah: this is a great citie.
(Gen 10:13) And Mizraim begate Ludim, and Anamim, and Lehabim, and Naphtuhim.
(Notes Reference) And Mizraim begat (h) Ludim, and Anamim, and Lehabim, and Naphtuhim,
(h) Of Lud came the Lydians.
(Gen 10:14) Pathrusim also, and Casluhim (out of whom came the Philistims) and Caphtorims.
(Gen 10:15) Also Canaan begat Zidon his first borne, and Heth,
(Gen 10:16) And Iebusi, and Emori, and Girgashi,
(Gen 10:17) And Hiui, and Arki, and Sini,
(Gen 10:18) And Aruadi, and Zemari, and Hamathi: and afterwarde were the families of the Canaanites spred abroade.
(Gen 10:19) Then the border of the Canaanites was from Zidon, as thou commest to Gerar vntil Azzah, and as thou goest vnto Sodom, and Gomorah, and Admah, and Zeboijm, euen vnto Lasha.
(Gen 10:20) These are the sonnes of Ham according to their families, according to their tongues in their countries and in their nations.
(Gen 10:21) Vnto Shem also the father of all the sonnes of Eber, and elder brother of Iapheth were children borne.
(Notes Reference) Unto (i) Shem also, the father of all the children of (k) Eber, the brother of Japheth the elder, even to him were [children] born.
(i) In his stock the Church was preserved: therefore Moses stops speaking of Japheth and Ham, and speaks of Shem extensively.
(k) Of whom came the Hebrews or Jews.
(Gen 10:22) The sonnes of Shem were Elam and Asshur, and Arpachshad, and Lud, and Aram.
(Gen 10:23) And the sonnes of Aram, Vz and Hul, and Gether and Mash.
(Gen 10:24) Also Arpachshad begate Shelah, and Shelah begate Eber.
(Gen 10:25) Vnto Eber also were borne two sonnes: the name of the one was Peleg: for in his dayes was the earth diuided: and his brothers name was Ioktan.
(Notes Reference) And unto Eber were born two sons: the name of one [was] Peleg; for in his days was the earth (l) divided; and his brother's name [was] Joktan.
Passage 2: Psalms 11-13
(Psa 11:1) To him that excelleth. A Psalme of Dauid. In the Lord put I my trust: howe say yee then to my soule, Flee to your mountaine as a birde?
(Notes Reference) "To the chief Musician, [A Psalm] of David." In the LORD put I my trust: how say ye to my soul, (a) Flee [as] a bird to your mountain?
(a) This is the wicked counsel of his enemies to him and his companions to drive him from the hope of God's promise.
(Psa 11:2) For loe, the wicked bende their bowe, and make readie their arrowes vpon the string, that they may secretly shoote at them, which are vpright in heart.
(Psa 11:3) For the foundations are cast downe: what hath the righteous done?
(Notes Reference) If the (b) foundations be destroyed, what can the (c) righteous do?
(b) All hope of help is taken away.
(c) Yet am I innocent and my cause good.
(Psa 11:4) The Lord is in his holy palace: the Lordes throne is in the heauen: his eyes wil consider: his eye lids will try the children of men.
(Notes Reference) The LORD [is] in his holy temple, the LORD'S throne [is] in heaven: his eyes (d) behold, his eyelids try, the children of men.
(d) Though all things in earth are out of order, yet God will execute judgment from heaven.
(Psa 11:5) The Lord will try the righteous: but the wicked and him that loueth iniquitie, doeth his soule hate.
(Psa 11:6) Vpon the wicked he shall raine snares, fire, and brimstone, and stormie tempest: this is the porcion of their cup.
(Notes Reference) Upon the wicked he shall rain snares, (e) fire and brimstone, and an horrible tempest: [this shall be] the (f) portion of their cup.
(e) As in the destruction of Sodom and Gomorrah.
(f) Which they will drink even to the dregs, (Eze 23:34).
(Psa 11:7) For the righteous Lord loueth righteousnes: his countenance doeth beholde the iust.
(Psa 12:1) To him that excelleth upon the eight tune. A Psalme of Dauid. Helpe Lord, for there is not a godly man left: for the faithfull are fayled from among the children of men.
(Notes Reference) "To the chief Musician upon Sheminith, A Psalm of David." Help, LORD; for the (a) godly man ceaseth; for the faithful fail from among the children of men.
(a) Who dare defend the truth and show mercy to the oppressed.
(Psa 12:2) They speake deceitfully euery one with his neighbour, flattering with their lips, and speake with a double heart.
(Notes Reference) They speak vanity every one with his neighbour: [with] (b) flattering lips [and] with a double heart do they speak.
(b) He means the flatters of the court which hurt him more with their tongues than with their weapons.
(Psa 12:3) The Lord cut off all flattering lippes, and the tongue that speaketh proude things:
(Psa 12:4) Which haue saide, With our tongue will we preuaile: our lippes are our owne: who is Lord ouer vs?
(Notes Reference) Who have said, (c) With our tongue will we prevail; our lips [are] our own: who [is] lord over us?
(c) They think themselves able to persuade whatever they take in hand.
(Psa 12:5) Now for the oppression of the needy, and for the sighes of the poore, I will vp, sayeth the Lord, and will set at libertie him, whom the wicked hath snared.
(Notes Reference) (d) For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will (e) set [him] in safety [from him that] puffeth at him.
(d) The Lord is moved with the complaints of his, and delivers in the end from all danger.
(e) Because the Lord's word and promise is true and unchangeable he will perform it and preserve the poor from this wicked generation.
(Psa 12:6) The wordes of the Lord are pure wordes, as the siluer, tried in a fornace of earth, fined seuen folde.
(Psa 12:7) Thou wilt keepe them, O Lord: thou wilt preserue him from this generation for euer.
(Notes Reference) Thou shalt keep (f) them, O LORD, thou shalt preserve them from this generation for ever.
(f) That is, yours though was only one man.
(Psa 12:8) The wicked walke on euery side: when they are exalted, it is a shame for the sonnes of men.
(Notes Reference) The wicked walk on every side, (g) when the vilest men are exalted.
(g) For they suppress the godly and maintain the wicked.
(Psa 13:1) To him that excelleth. A Psalme of Dauid. Howe long wilt thou forget me, O Lord, for euer? howe long wilt thou hide thy face from me?
(Notes Reference) "To the chief Musician, A Psalm of David." How long wilt thou forget me, O LORD? (a) for ever? how long wilt thou hide thy face from me?
(a) He declares that his afflictions lasted a long time, and that his faith did not waver.
(Psa 13:2) How long shall I take counsell within my selfe, hauing wearinesse dayly in mine heart? how long shall mine enemie be exalted aboue me?
(Notes Reference) How long shall I take (b) counsel in my soul, [having] sorrow in my heart daily? how long shall mine enemy be exalted over me?
(b) Changing my purposes as the sick man does his place.
(Psa 13:3) Beholde, and heare mee, O Lord my God: lighten mine eyes, that I sleepe not in death:
(Psa 13:4) Lest mine enemie say, I haue preuailed against him: and they that afflict me, reioyce when I slide.
(Notes Reference) Lest mine enemy say, I have (c) prevailed against him; [and] those that trouble me rejoice when I am moved.
(c) Which might turn to God's dishonour: if he did not defend his.
(Psa 13:5) But I trust in thy mercie: mine heart shall reioyce in thy saluation:
(Notes Reference) But I have trusted in thy (d) mercy; my heart shall rejoice in thy salvation.
(d) The mercy of God is the cause of our salvation.
(Psa 13:6) I will sing to the Lord, because he hath delt louingly with me.
(Notes Reference) I will sing unto the LORD, because he hath (e) dealt bountifully with me.
(e) Both by the benefits past and by others to come.
Passage 3: Matthew 7
(Mat 7:1) Judge not, that ye be not iudged.
(Notes Reference) Judge (1) not, that ye be not judged.
(1) We ought to find fault with one another, but we must beware we do not do it without cause, or to seem holier than others or because of hatred of others.
(Mat 7:2) Eor with what iudgement ye iudge, ye shall be iudged, and with what measure ye mete, it shall be measured to you againe.
(Mat 7:3) And why seest thou the mote, that is in thy brothers eye, and perceiuest not the beame that is in thine owne eye?
(Mat 7:4) Or howe sayest thou to thy brother, Suffer me to cast out the mote out of thine eye, and beholde, a beame is in thine owne eye?
(Mat 7:5) Hypocrite, first cast out that beame out of thine owne eye, and then shalt thou see clearely to cast out the mote out of thy brothers eye.
(Mat 7:6) Giue ye not that which is holy, to dogges, neither cast ye your pearles before swine, lest they treade them vnder their feete, and turning againe, all to rent you.
(Notes Reference) (2) Give not that which is holy unto the dogs, neither cast ye your (a) pearls before swine, lest they trample them under their feet, and turn again and rend you.
(2) The stiff-necked and stubborn enemies of the gospel are unworthy to have it preached unto them.
(a) A pearl is known among the Greeks for its oriental brightness: and a pearl was in ancient times greatly valued by the Latins: for a pearl that Cleopatra had was valued at two hundred and fifty thousand crowns: and the word is now borrowed from that, to signify the most precious heavenly doctrine.
(Mat 7:7) Aske, and it shall be giuen you: seeke, and ye shall finde: knocke, and it shall be opened vnto you.
(Notes Reference) (3) Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
(3) Prayers are a sure refuge in all miseries.
(Mat 7:8) For whosoeuer asketh, receiueth: and he, that seeketh, findeth: and to him that knocketh, it shall be opened.
(Mat 7:9) For what man is there among you, which if his sonne aske him bread, woulde giue him a stone?
(Mat 7:10) Or if he aske fish, wil he giue him a serpent?
(Mat 7:11) If ye then, which are euill, can giue to your children good giftes, howe much more shall your Father which is in heauen, giue good thinges to them that aske him?
(Mat 7:12) Therefore whatsoeuer ye woulde that men should doe to you, euen so doe ye to them: for this is the Lawe and the Prophets.
(Notes Reference) (4) Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the (b) law and the prophets.
(4) An explanation of the meaning of the second table.
(b) That is to say, The doctrine of the law and prophets.
(Mat 7:13) Enter in at the streight gate: for it is the wide gate, and broade way that leadeth to destruction: and many there be which goe in thereat,
(Notes Reference) (5) Enter ye in at the strait gate: for wide [is] the gate, and broad [is] the way, that leadeth to destruction, and many there be which go in thereat:
(5) The example of life must not be taken from the multitude.
(Mat 7:14) Because the gate is streight, and the way narowe that leadeth vnto life, and fewe there be that finde it.
(Notes Reference) Because (c) strait [is] the gate, and narrow [is] the way, which leadeth unto life, and few there be that find it.
(c) The way is straight and narrow: we must pass through this rough way and suffer, endure, be changed and so enter into life.
(Mat 7:15) Beware of false prophets, which come to you, in sheepes clothing, but inwardly they are rauening wolues.
(Notes Reference) (6) Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
(6) False teachers must be taken heed of: and they are known by false doctrine and evil living.
(Mat 7:16) Ye shall know them by their fruites. Doe men gather grapes of thornes? or figges of thistles?
(Mat 7:17) So euery good tree bringeth foorth good fruite, and a corrupt tree bringeth forth euill fruite.
(Mat 7:18) A good tree can not bring forth euil fruite: neither can a corrupt tree bring forth good fruite.
(Mat 7:19) Euery tree that bringeth not forth good fruite, is hewen downe, and cast into the fire.
(Mat 7:20) Therefore by their fruites ye shall knowe them.
(Mat 7:21) Not euery one that sayeth vnto me, Lord, Lord, shall enter into the kingdome of heauen, but he that doeth my Fathers will which is in heauen.
(Notes Reference) (7) Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
(7) Even the best gifts that exist are nothing without godliness.
(Mat 7:22) Many will say to me in that day, Lord, Lord, haue we not by thy Name prophecied? and by thy name cast out deuils? and by thy name done many great workes?
(Notes Reference) Many will say to me in that day, Lord, Lord, have we not prophesied in thy (d) name? and in thy name have cast out devils? and in thy name done many (e) wonderful works?
(d) By "name" here is meant mighty working power of God, which every man witnesses that calls upon him.
(e) Properly, powers: Now these excellent works which are done are called powers because of those things which they bring to pass, for by them we understand how mighty the power of God is.
(Mat 7:23) And then will I professe to them, I neuer knewe you: depart from me, ye that worke iniquitie.
(Notes Reference) And then will I profess unto them, (f) I never knew you: depart from me, (g) ye that work iniquity.
(f) This is not of ignorance, but because he will cast them away.
(g) You that are given to all kinds of wickedness, and seem to make an art of sin.
(Mat 7:24) Whosoeuer then heareth of mee these words, and doeth the same, I will liken him to a wise man, which hath builded his house on a rock:
(Notes Reference) (8) Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
(8) True godliness rests only upon Christ, and therefore always remains invincible.
(Mat 7:25) And the raine fell, and the floods came, and the windes blewe, and beat vpon that house, and it fell not: for it was grounded on a rocke.
(Mat 7:26) But whosoeuer heareth these my wordes, and doeth them not, shall be likened vnto a foolish man, which hath builded his house vpon the sand:
(Mat 7:27) And the raine fell, and the floods came, and the windes blewe, and beat vpon that house, and it fell, and the fall thereof was great.
(Mat 7:28) And it came to passe, when Iesus had ended these wordes, the people were astonied at his doctrine.
(Mat 7:29) For he taught them as one hauing authoritie, and not as the Scribes.