Certaine plaine, briefe, and comfortable notes vpon euerie chapter of Genesis Gathered and laid downe for the good of them that are not able to vse better helpes, and yet carefull to read the worde, and right heartilie desirous to taste the sweete of it. By the Reuerend Father Geruase Babington, Bishop of Landaph.

Chap. 11. (Book 11)

The heads of this Chapter, especiall and principall are two.

• The confusion of tongues, from the 1. ver. to the 10.
• The description of S••ms ofspring, from the 10. to the ende.

1 TOuching the first, it is sayd, that the earth was all of one language,* 1.1 and question is made what that was,* 1.2 and whether it remained still or no after the confusion, and with whome: for the first, it is answered, that although it be vncertaine, yet probably it is coniectu∣red, that it was the Hebrew. For so say the proper names of men and women, which remaine as yet and are Hebrew, being imposed then and not altered by Moses the relator into any language els. Of this iudgement is Hierom vp∣on the 3. of Sephon, when he calleth the Hebrew tongue the mo∣ther of all the rest. Augustine thought otherwise, writing thus: Vnam sane linguam primitus fuisse didicimus,* 1.3 antequam super bia turris illius post diluuium fabricatae in diuersos signorum sonos hu∣manam societatem diuideret. Quae autem illa lingua fuerit, quid attinet querere. That there was one tongue in the beginning we learne, before the pride of the Towre built after the Flud, had de∣uided mans society into diuers sounds of words: but what tongue that was what need we aske. To the second it is answered, that it did remaine, being as is supposed, & inioyed of vs at this day. And to the third, y^t it was in the house & family of Sem, Arphaxad,* 1.4 Se∣lah & Eber, of whom it had denomination Hebrue. Philo thinketh y^e first tongue was the Chaldee, contrary to Hierom as was said before, and Hierom to him. But since Arphaxad was a Prince of the Chaldeans, what hindreth that rather the Chaldee and He∣brew

should not be all one at first, though in processe of time some difference grew?

* 1.52 When it is said to reache vp to heauen, we may not thinke they were so mad as to imagine they could so doe,* 1.6 but wee must know the manner of speech to be a figuratiue amplification often vsed of men without fault, and often vsed in the scripture it selfe: when Dauid saith of them that saile on the seas, & are occupied in great w••ters, that they are caried vp to the heauens, & downe againe to the depths:* 1.7 he doth not meane as he speaketh, that they are caried vp to y^e heauens indeed, but by the same figure he mea∣neth very highe. So is the former and so are many moe speeches in the word, which if Iulian could haue seene or other such like pro∣phane spirits, yet perceiue, their carping impietie had a faull.

3 Vnitie of language was a great mercie of God, by that meanes keeping them by a notable bande knit together,* 1.8 whome far distance of place had set a sunder. And if this be a mercy that we speake, as it is a great one: surely far greater it was that they all spake one speech, for so might they continue not onely in a most profitable interchange of any earthly commodities, but euen also in a holy communion of al mercies whatsoeuer, one vnderstanding from an other, and of another, what wonderfull good soeuer the Lord should show. Now as a punishment of pride the case is alte∣red, and we neither in the one nor other can do as then they might But as a wonder it is at this daye, that speeche being as it were the image of the minde, where mindes agree, & thoughts do ioyne, speech should differ as now it dooth.

* 1.94 The time of this tower built, and speech confounded, may be asked, to which, answer is vncertaine. There is a fragment vn∣der the name of Berosus (if it should not wrong him to say suche trifles be his) and there it is said, that an hundred and thirty yeares after the Flud it was. Others better like to say, it was three hun∣dred and 40 yeares after: so as I sayde, certaintie there is none. I stand not vpon coniectures to s••an it out. Agreed it is that ould father No••h was yet aliue, to whome no question but it was a great greefe when he heard of it. But so pleased it God euen in his oulde age, to exercise his seruant, that no continuall succes••••on of

woes should make vs faint, if God so please to haue them.

5 It must needs be, that one man gaue this counsell first,* 1.10 saying to the rest, Come, let vs build, &c. But when once it was bro∣ched not one man alowed it, but euen all full quickly yeelded to it. Whereby we see first the vilenesse of man, not onely to deuise that which is naught, but to set it full greedily abroche when it is deui∣sed, and to labour to perswade others to imbrace and folowe the same. Again to consent to that which is wickedly deuised of others and to make a particular concept a general iudgement, action and worke at last. Great cause therfore that mens lewd deuises should be restrained from being published, since both the deuisers wishe, and mans great corruption, is so prone to yeeld a wicked consent, and folowing of the same.* 1.11 Caiphas counsell when it once sounded of Christs death, was quickly harkened vnto, and from that daye forward consultation had together, howe they might accomplishe the same. Whosoeuer broched it first,* 1.12 that the people should aske Barabbas and refuse Iesus, it was soone receiued, liked, & folowed of such ignorant spirits, and giddy heads.* 1.13 That a sort should com∣bine together and kill the Apostle, had a beginner, and how quickly pleased the plot, such other bloudye mindes and spitefull hearts. How soone imbraced Lots yoonger daughter,* 1.14 the counsell of the elder to do so vile a thing. That vnbrotherly conspiracie against Ioseph was soone yeelded vnto, when once it was vttered.* 1.15 Lye vpon thy bed (said Ionadab) and faine thy selfe sicke, when thy father commeth to see thee, pray him that thy sister Tha∣mar may come make thee some meate &c.* 1.16 You know the coun∣sel, you know the consent to the same also, how ready it was, & how wel liked Ahitophels deuise,* 1.17 that Absolon should enter into his fathers concubines left to keepe the house▪ though it were horrible▪ yet how it pleased & was imbraced, cannot be forgotten. A sort of green heads, Oratores noui▪ stulti adolesc••tuli, new orators, fooles yoong counsellers laid a plot for Rehoboam, Salomons sonne to folow, he liked it, he folowed it, and cast away the counsell of the a∣ged, experienced, learned and faithful counsellers to his father: but it cost him the setting on, hee bought it deere, and had I wist came as euer it dooth, when it was too late. Thus might we runne on a large and long course if I woulde. But it shall not neede

one example moe shall suffice, and then an end of this note. Doe you remember the murmuring against Moses and Aaron in the booke of Numbers?* 1.18 how began it? had it not a Captaine▪ then a second, then a third, then a number? once broched, that Moses and Aron tooke too much vpon them, that others were equall with them, and therfore should be in like authority, that the people wronged, and so foorth, soone was it liked, soone was it catched, soone was it prosecuted of proud mindes, that would be aloft, and knew not to obey. But what was Moses & Aron that they should be thus vsed of their brethren? Surely the Lords faithfull mini∣sters, his chosen serauants they were, whose cause (when he had thus exercised them with a trial) he tooke into his own hands, his ielousie on their behalfe began to burne, and till hee had shewed a iudgement that should make all eares to tingle that heare of it, & all hearts, not forsaken of God, to feare how they doe the like, hee neuer left them Conclude we then vpon all those that sinne, some be wicked, to broache a wickednesse, and thousands weake to fo∣lowe the same when once they heare it, yea though it be to builde a Tower against God, it neuer was, nor euer shall be, either godly pollicie, or christian dutye, to suffer mens braines to broche what they list, and others to folow vnquiet deuises, hatefull to God and hurtfull to his Church in a high degree.

6 It followeth in the text, That we may get a name, see the madnes of the world euer to neglect heauen,* 1.19 and seeke a name in earth where nothing is firme,* 1.20 nothing continueth, but fadeth a∣way and perisheth as a thought. This madnesse the Prophet Da∣uid mentioneth in his 49. Psalme, and laugheth at it, saying, They thinke their house,* 1.21 and their habitations shall conti∣nue for e••e••, euen from generation to generation, and call the lands by their owne names. This their way vttereth their foo∣lishnes, yet their posteritie delight in their talke, &c. That saying of Iuuenal is known, Mors sola fatetur quantula sunt ••ominum corpuscula: onely death acknowledgeth, of what pow∣er mens bodyes bee, such are our minds, so greedye of a name, and so blinde in the true course to attaine the same, whereof wee had speeche before. Thys sinne of ambition and vayne glorye

pricked the heartes of our first parents, to the very death. It is not rooted out of their posteritie nor euer will. But yet lesse and more it pricketh, although all bee not euill in this respect alike. Would God this vngodly and vntowardlye regarding and desi∣ring of a name, had not beene before, and were to this day a cause to make many reiect the truth of God, which they should imbrace. For times past, what said our Sauiour in the 5 of Iohn: Howe can you beleeue which receiue glorie one of an other, and do not seeke that glorie that is onely of God.* 1.22 For times present I content my selfe with that confession openly at Paules crosse, that amongst some other causes,* 1.23 which kept one in such disobedi∣ence to God and hir Maiestie, this was one chiefe one, the tickling of vaine glory. Which cause said he, I am sure dooth detayne most of the contrary side (meaning Papists) in their peruerse obstina∣cie, howsoeuer they bragge, that they seeke nothing by theyr dea∣lings but the glory of God, &c, What I could saye, I doe not▪ let them that take bad courses, examine their owne hearts, why they do it, and remember, how deepe hee that made the heart seeth into it. Yea let others also looke that be no Papists, if this hidden con∣ceipt to get a name, doe not make them tread awrie: and if secret thoughts giue secret sentence on my side against themselues (be∣cause conscience will speake true, though not euer alowde that o∣thers may heare) remember his saying, that sayd it well: Melius est de media via recurrere quam semper currere male.* 1.24 Better it is to returne backe, when we haue gone halfe waye, then still to go on, and that ill.

7 They will build they say to saue them, that they be not dispersed: But behould the issew,* 1.25 this very thing is the cause of their dispersion both farre and wide a sunder.* 1.26 So crosse shall God turne the counsels of flesh against his glory, liking, and will. For euen that which the wicked feareth shall come vpon him, saith the spirite of God. As in example one, for many beside this place, Christ may not be suffred to liue and goe on, least the Romains came vpon them,* 1.27 and tooke awaye both their place and the nation. But euen this conspiracie put in practise, brought that which they feared vpon them most trulye, iustly, and heauely to

th••ir vtter ouerthr••w and subuersion, by Titus and Vespasian. There is no strength▪ there is no counsell▪ wisdome or pollicy against the Lord. If fle••h deuise wayes to establish it selfe with∣out his feare the folly of flesh shall soone appeare,* 1.28 that verie thing by that meanes being speedily procured, which was intended by the same to be diuected and turned away. O how could I runne this note to the admonition of them, that seeke by such towers as this, not onely to get a name, but to keepe their posteritie from dispersion, that is, to continue thē in that countrey, in that towne, in that house, &c. neuer seking the Lords fauour & mercy, to direct and make strong their desires, neither euer seeking to plante his feare in them that must inioye those things. But their issew is ac∣cording: the Lord turneth all crosse in his iudgement, and for that very thing they are dispersed and driuen often, to forsake not one∣lye the place, but the verye lande. I saye no more, thinke what you knowe.

8 If they thought by this Tower to preuent drowning when the like Flud came againe,* 1.29 as some thinke they did, though it bee not propable (the reason being expressed before by themselues, to be for to get a name, &c.) then may it admonishe vs howe bad men neuer looke at the true causes of Gods iudgements and plagues, but frame vnto themselues some other concepts, and runne their course according to the same. The true cause of the Flud was sinne,* 1.30 and therefore they should haue sayd: Let vs sinne no more, least a woorse thing happen vnto vs, and not let vs builde a towre. For the cause bring not taken awaye, for which God smiteth, no towers nor steeples, no tops nor top gallants, though they could reache as high as was sayde, can euer deliuer from his blowes. Let theyr folly be our instruction, and whilst we liue, pray that we may, and indeuour when wee haue prayed, to see the true cause of Gods visitation any waye, vpon vs or ours, that that being knowne, wee may take a true course to turne his wrath awaye from vs.* 1.31

* 1.329 The Lord descendeth to see, if theyr folly was so great. It is a figure, meaning the Lorde punished not before there was

true and due cause. And a good lesson it giueth to all in authoritie that they will looke before they iudge, see, and be sure of the desert▪ before they laye on the censure. So did not Putiphar, and it was his blame. Ioseph is adiudged, and there is no cause.* 1.33 So did not the Pharisees when they sent to apprehend Christ, without anye matter of truth against him. So did not Dauid,* 1.34 when vpon flat∣tring Ziba his reporte, he condemned his faithfull seruant Me∣phibosheth, and gaue awaye his liuing, beeing afterwardes faine to reuerse his sentence with shame, when hee knewe the truthe. So doe manye at these dayes to th••ir great discredit. First iudge and then know, but folow we a better patterne in this place.

10 The people is one saith the Lord, and behould we by it,* 1.35 a bad vnitie, to the ende a glorious name may not dezell our eyes,* 1.36 when the thing in nature answereth not the same. You read of an vnitie in the second Psalme: But it was against the Lorde and his annoynted. A like vnitie againe in Iosephs brethren to deale vniustlye and vnkindlye with their brother. There was an vnitie in Sodom against Lot and his perswasion. And the whole worlde was one against Noah and his preaching. So is it heere and so is it often, the people are one, but not in truth, not in right, not in GOD, and what vnitie is that. Be wee not then as I sayde, amazed at a name, wee knowe who crye, vnitie, vnitie, but wee see no proofe nor euer shall, of veritie. And wee knowe the Fathers speeche, who spake it trulye, Vnitas sine veritate proditio est, Vnitie without veritie is but a con∣spiracie.

11 They haue begun sayth God, and they will not giue ouer. Marke how stedfast flesh is in a wicked course.* 1.37 In a good thing I warrant you no such thing, but iust contrary: In the end we will soone begin, or hardlye or not at all giue ouer. In the other eyther not beginne, or most easilye giue ouer. Alas our corruption and our weakenes, waywardnes also if yee will, shall wee thus see our nature described, and not consider it, and not a∣mend it as God inableth. I hope we will.

* 1.3812 Yet ouerthrowne are they for all their ill will, to desist and giue ouer. Feare not then with what might and maine soeuer the wicked goe about their wicked purposes, and that they will so hardly be perswaded to giue ouer: for the Lorde is stronger then they, and will make them mauger their hearts to giue ouer at his pleasure: a great comfort to all that are oppressed and pursued. Their tongues are changed, and it hindreth this earthly building, and can it further the spirituall to be ignorant what is said?* 1.39 Such a place is Babell saith the Lorde himselfe, that is confusion, and shall we say it is profitable? God forbid. And thus much of this Chapter, not standing now vpon Sem his Genealogie.

Notes

• * 1.1

  Verse. 1.
• * 1.2

  What lan∣guage was first.
• * 1.3

  Aug. lib. 9. cap. 12 sup Genesin ad literam.
• * 1.4

  The Chal∣die tongue
• * 1.5

  Verse. 4.
• * 1.6

  Hyperbole
• * 1.7

  Psal. 107.
• * 1.8

  Vnitie of language.
• * 1.9

  When the tower was built.
• * 1.10

  Bad coun∣sell soone taken.
• * 1.11

  Iohn. 11.
• * 1.12

  Mark. 15.
• * 1.13

  Acts. 23.12
• * 1.14

  Gen. 19.••1
• * 1.15

  Gen. 37.2••
• * 1.16

  2 Sam. 13.••
• * 1.17

  1. Sa. 16.21
• * 1.18

  Chap. 16.
• * 1.19

  Verse. 4.
• * 1.20

  Vaine glo∣rie how it pricketh to do euil.
• * 1.21

  Psal. 49.11.
• * 1.22

  Verse. 44.
• * 1.23

  W. Tedder Seminarie priest. 1. December 1588. pag. 9
• * 1.24

  Ruff. li. 1.6.
• * 1.25

  Verse. 4.
• * 1.26

  What the wicked feare com∣meth vpon them.
• * 1.27

  Ioh. 11.48.
• * 1.28

  〈◊〉〈◊〉. 21.30.
• * 1.29

  Wicked men neuer see the true cause of Gods iudge∣ments.
• * 1.30

  Note.
• * 1.31

  Verse. 5.
• * 1.32

  Magistrats must looke for cause iust before they smite.
• * 1.33

  Iohn. 7.
• * 1.34

  2. Sam. ••6.
• * 1.35

  Verse. 6.
• * 1.36

  There is a bad 〈◊〉〈◊〉 to bee a∣uoyded.
• * 1.37

  〈…〉〈…〉
• * 1.38

  Feare not ••he heat of the wicked
• * 1.39

  An vn∣knowne ••ongue.