Commentary on Genesis and Exodus

QUEST. I. Of the benediction of increasing and multiplying after the flood.

1. GOd said to Noah and his sons bring forth fruit. 1. Though the Scripture make no mention of any sons that Noah begat after the flood, yet this benediction belongeth also to Noah, because he is increased in his sons, Luther. 2. This blessing doth properly and especially appertain to lawful marriage, though there be a kind of obscene • ecundity also in unlawful copulations, for God speaketh to Noah and his sons, Calvin. 3. This increasing, though by God's blessing is extended to other creatures, yet it is specially directed unto man, for whose cause other creatures are multiplied: 4. In that this blessing is rehearsed again, verse. 7. it showeth the certainty of it, and the mighty increase of mankind after the flood: for it is recorded, that within three hundred years, Ninus King of the Assyrians, had an army of seventeen hundred thousand footmen.

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

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

QUEST. III. Whether flesh were eaten before the flood.

3. EVery thing that moveth shall be meat for you. 1. Some think that flesh was not eaten before the flood in the families of the righteous, Mercer. 2. Some, that the eating of flesh was not at all in use before the flood: which is the opinion of Lyranus, Tostatus, Vatablus. But the liberty of eating of flesh is not here first granted, it is only renewed. 3. Neither is their opinion to be approved, which think, that the eating of flesh was permitted before the flood, but yet not used among the faithful: of • hich judgment seem to be Theodoret, and Thomas Aquinas: for to what end should the faithful restrain themselves of that liberty which God gave them? 4. Neither yet do we think that the eating of flesh was their usual food before the flood, as it is now, as seemeth to think Dominicus à Soto, a Popish Writer for when as yet the earth and plants were not corrupted by the flood, but retained their natural force and vigor, they yielded more sufficient nourishment, so that the eating of flesh was not then so necessary: and as the more delicate use of some plants, as the use of Wine by Noah was brought in afterward: so much flesh of fowls and beasts did grow in request after the flood, which was not covered before. 5. Wherefore the sounder opinion is, that not only the eating of flesh was permitted before the flood, but used not only among the profane race, but with the faithful, though with greater moderation. Our reasons are these: 1. Because there is made no new grant, neither in this, nor in the rest, as of multiplying and bearing dominion, &c. but only the ancient privileges granted to man, confirmed. 2. The distinction of clean beasts, which it was lawful for them to eat, and the unclean, whereof they might not eat, Levite. 13.8.3. It is evident by the oblation of Abel, who offered the first fruit of his sheep, and the fa • of them: but it had been no praise to Abel, to offer the fatlings, if he used not to eat of them: it had been all one to God, whether to offer lean or fat: but herein Abel is commended, because he preferred the service of God before his own private use: and therefore Justinus well collecteth, Si an • e posuit Abel utilitatis • a Deum, non dubium quia solitus fit ex labor suo utilitatem percipere: If Abel did prefer God before his profit, certainly he did reap profit of his labor: and to the same purpose he allegeth that saying of the Apostle▪ Who feedeth a flock, and eateth not of the milk thereof, 1 Cor. 9.7. and by the same reason also of the flesh thereof. 4. In that express mention is here first made of eating of flesh, it is not, as one well resolveth, quantum ad usum, in respect of the use, sed quantum ad necessitatem, in regard of the necessity. The food of flesh began now to be more necessary, because the plants and herbs had lost the first natural vigor and strength.

QUEST. IIII. Wha • the meaning is of eating the flesh with the life or blood.

4. BVt flesh with the life thereof, that is, the blood, &c. 1. This word anima, in Hebrew nephesh, translated life, is taken four ways in Scripture: first, for man, as the soul that sinneth, shall die, Ezek. 18. Secondly, for the reasonable soul: fear not those that can kill the body: but cannot kill the soul, Matth. 10. Thirdly, it is taken for the inferior part of the soul, that is, the affection: as thou shalt love the Lord with all thy heart and soul, Matth. 22. Fourthly, it is taken for the life: as a good shepherd will lay down his life for his sheep, John. 10. and so it is taken in this place: for the blood is the seat and chariot of the life, and vital spirics.

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

QUEST. V. Wherefore the eating of blood was prohibited.

NOw whereas the eating of blood was forbidden, both before the Law, and under the Law, Levite. 17. and after the Law in the beginning of the Gospel, Act. 15. it shall be profitable to consider the causes of this prohibition. First, it was forbidden before the Law: 1. Not so much for decency and comeliness, or for that blood is a gross and heavy food: 2. But either that aforehand by these ceremonial precepts men's minds might be prepared the better to bear the yoke of the Law, which afterward should be promulgated. 3. Or rather that by this precept of abstaining from blood, men might be the more terrified from the shedding of man's blood: sic Chrysost.

Secondly this law was revived, Levite. 17.11, 12. whereof two reasons are given: one civil, because the life of the flesh is the blood: that they should forbear from all show of cruelty, and so much the more detest the shedding of man's blood: the other religious, because I have given the blood to offer at the Altar: the blood, the organ of life, is holy unto God the Author of life and therefore they should not pollute or profane it by devouring thereof.

Thirdly▪ the Apostles did forbid the eating of things strangled, and blood: 1. Not because among the Gentiles, suffocated things were held to be the food of evil spirits, as Origen writeth: for it is not like that the Apostles would ground their decree upon such heathenish fantasies. 2. Neither by blood is homicide forbidden, and by things suffocated unclean, as some think: for the Apostles would not use obscure and mystical terms in their decree: and these things were already provided for by law among the Gentiles. 3. Neither did the Apostles forbid these things only to restrain intemperance: for many kinds of food are more delicate and to be defi • ed, than these. 4. But Augustine showeth the true cause of this prohibition: Qu • dideo f • ctum est, quia el • gere voluerunt Apostoli pro tempore rem facilem &c. This was decreed because the Apostles for a while would choose some easy thing, not burdensome to the observers, which the Gentiles might observe in common with the Jews, &c. Thus Augustine disputing against Faustus. This the Apostles did only for a time, lest the believing Jews, who could hardly all at once be removed from the legal rites, might have been offended at the liberty of the Gentiles: but now this cause being removed, and there being no such fear, this decree also is expired.

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

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

QUEST. VII. How God will require the blood of man at the hand of beasts.

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

QUEST. VIII. How his blood shall be shed, that sheddeth blood.

Vers. 6. BY man shall his blood be shed. 1. Some read in homine, and refer it to the first clause, He that sheddeth man's blood in man, as they which are strangled, have their blood shed as it were in them, sic Tostatus: but in this sense, one kind of murder only should be prohibited. 2. Some read in homine, against man: that is in despite of man, Cajetan. 3. But the best reading is per hominem, by man: and to refer it to the last clause, by man shall his blood be shed: that is, by the Magistrate: as the Chaldee interpreteth, by witness by the sentence of the Judge: for it should seem, that before the flood there was no law made, nor power given to man to punish murder: as Adam proceeded not against Cain, that killed his brother Abel, Mercer. 4. And this must be understood, not de facto, sed de jure & merito; not of the fact: for many times murderers escape, but of the right and due desert of murderers, that they are by God's Law worthy of death: and many times where the law of man faileth, that such are not executed, God's vengeance overtaketh them: such are either slain in battle, or by the hands of other, or by some other means: as it is in the Psalm, men of blood shall not live half their days. Psalm. 55.24. Calvin.

QUEST. IX. That man's life should be preserved because of God's image.

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

QUEST. X. Of the Rain Bow.

Vers. 13. I Have set my bow in the cloud, &c. 1. Neither Ambrose conceit can be admitted, who understandeth not here the visible Rain-Bow in the clouds, but the invisible power of God, whereby he sometime intendeth, sometime remitteth his judgments, as a bow is bent, and unbent again: But this collection is contrary to the text, which saith; The Bow shall be seen in the cloud, verse. 14. 2. Neither is their opinion found, that think there was neither rain no • Rain-Bow before the flood: for how could the plants and fruits of the earth have been so many years preserved without rain: so then the Rain-Bow was before the flood, but it began only now to be a sign of this covenant between God and man: as the Lord chooseth sometime natural things for signs, as Bread and Wine, and Water in the Sacraments, Mercer. 3. Neither is the opinion of some Hebrews to be admitted, that think the Rain-Bow to have been before the flood: but then it appeared in the clear air, now in a cloud: for the iris or Bow can have no existence or being, but in a dewing or stilling cloud, Mercer. 4. Neither is Thomas Aquinas judgment and Cajetan sound, which think that the R • ine-Bow is partly a natural sign, that there shall be no flood: because the Rain-bow showeth not, but when the clouds are thin and dispersed, whereas thick and black clouds ingender inundations: for the causes of the general flood were not natural, and God without the clouds, by the overflowing only of the waters could drown the world: and beside, if the Rain-bow were a natural sign, then before the flood came it might have prognosticated so much: but then it should have been a lying sign: for, notwithstanding the Rain bows often appearing before the deluge, (as it is like) the flood came. 5. Though the Rain-bow be not a natural sign, but voluntary, depending upon the will and institution of God: yet notwithstanding hath it some agreement with that which it is made a sign of; like as baptism in the flesh hath some resemblance of the soul▪ so the Rain-bow is a fit and convenient sign to portend no inundation likely to follow, because it is or • inarily a sign either of fair weather, or of no long rain. And it hath been observed, that a Rain-bow in the morning betokeneth showers, in the evening fair weather: Beside the Rain-bow is found to be wholesome to plants and herbs, that where it lighteth it giveth them a more pleasant, and a fragrant smell: as Aristotle and Plin • e write, and therefore fitter in this behalf to be a sign of grace and favor. 6. Further, their imagination is fond, that think there shall be no Rain-bow 40. years before the end and destruction of the world by fire: because the air say they, must be a long time before prepared by a continual dryness for that combustion: As though God cannot at once make the world combustible, as the rain and floods were gathered together speedily for the inundation: further, if there should be no rain for forty years before the end of the world, how should the fruits of the earth be preserved: great famine and misery must needs follow in the world: whereas it seemeth at the coming of Christ, there shall be pleasant times and full of mirth, wherein they shall eat and drink, marry, and be given in marriage, as it was in the days of Noah, Matth. 24.7. Lastly, Rupertus opinion wanteth sufficient ground, who applieth this covenant signified by the Rainbow wholly unto Christ, and maketh it altogether mystical: we deny not but that the Rain-bow being a sign of temporal benefit, may be a type and figure of God's everlasting mercy in Christ, as Revel. 4.3. the throne of God is described having a Rain-bow round about it: yet it is evident, that God covenanteth here with Noah for this temporal benefit, and with all other creatures and living things, to whom the spiritual covenant in Christ appertaineth not. And whereas other mystical significations are made of the Rain-bow: as that the two colors of water and fire in the Rain-bow, the one blew, the other red, do betoken the baptism of Christ by water and fire: and the two judgments of the world, the one already past by water, the other to come by fire, these applications and the like, are witty rather and pretty, than wise and pithy. 8. Further, whereas other covenants are made with condition of obedience, this covenant is absolute, that howsoever men's wickedness may deserve other particular punishments, the Lord will not anymore destroy the world with water. 9. This covenant the Prophet saith was made with an oath, Isaiah 54.9. and yet no oath is here expressed, because the word of God is as sure and steadfast as an oath, as the Lord is said to have swore to Abraham concerning the multiplying of his seed, Exod. 32.13. and yet no oath is mentioned, where that promise is made, Gen. 12. and 15.10. Ramban noteth, that the Bow being turned with the ends downward, and the back to heaven, therein is a sign of mercy: for he that shooteth arrows, holdeth the back of the Bow from him. 11. The Jews when they see the Bow, go forth and confess their sins, and will not look upon it with their eyes: such superstition we allow not: but it were mere, that the sight thereof would put us in mind of God's great mercy in sparing the world. 12. This speech of the Lord concerning the heavenly Bow, was neither uttered to Noah alone, and by him to his children, as some think, or to Sem only and Japheth of his sons, but to Cham with the rest: whose sin yet appeared not, and this being a temporal blessing, as wicked Cham was a partaker in it, so the covenant might be made with him, seeing that therein even other creatures also are comprehended, ex Mercer.

QUEST. XI. How God's is said to remember.

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

QUEST. XII. Whether Noah had more sons beside the three that are named.

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

QUEST. XIII. Why mention is made of Canaan.

ANd Cham was the father of Canaan. 1. Mention is not made of Canaan the son of Cham, and the rest of Noah's sons children omitted, to note the intemperance of Cham (as Chrysostom thinketh) because he begat him in the Ark: for that is not like, that Canaan was borne in the Ark: both because mention is made only of Noah and his wife, and his sons, and their wives, that came out of the Ark, eight persons in all, Gen. 8. ver. 16. as also seeing Canaan was the youngest of Chams sons, Gen. 10.6. it would follow that the three elder sons, Cush, Misraim, Pu • , being borne before Canaan, and so before the flood, should have entered into the Ark contrary to the Scripture, which remembereth but eight persons to have been saved in the Ark. 1 Pet 3.20. 2. Neither as Ambrose conjectureth, is Canaan mentioned to exaggerate Chams disobedience, that having a son to whom he was father, did forget his duty to his father, and therefore was justly punished with a wicked son. 3. But this seemeth to be the reason Moses applieth the story to his times, when as now the Israelites were going to possess the land of Canaan, that they might know, that now was the time, when the curse of Canaan and his posterity should take place: sic Muscul.

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

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

QUEST. XV. Of Noah's drunkenness.

Vers. 21. HE was drunken, and uncovered, &c. 1. Though Noah's drunkenness may have some excuse, as in that being an old man, and unaccustomed to this kind of drink, and being ignorant of the force and nature thereof, he was the sooner overcome, yet it can have no just defense. 2. For Noah was so oppressed and intoxicate, that he forgot himself, as a man for the time not regarding comeliness: for he lay uncovered, not as Ibn Ezra thinketh, by Canaan's means, but by his own negligence and oversight, and that in the midst of the tent, as it were in the floor and pavement: some Hebrews say, that it was in his wives tent, to whom he went in: some think again, that his wife was not living, because she would have covered his nakedness: but these things are uncertain, ex Mercer, 3. Wherefore the simplicity of the divine story appeareth, that concealeth not the infirmities of the most perfect men: that by such examples we should rather take heed: for if the strong may be thus overtaken, how much more circumspect ought the weaker sort to be.

QUEST. XVI. Of Noah's nakedness.

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

QUEST. XVII. Of Chams son.

Vers. 22. ANd when Cham the father of Canaan saw, &c. 1. Theodoret noteth out of the opinion of a certain Hebrew, that Canaan first saw Noah thus lying uncovered (and therefore he is named with his father) and told his father, who chideth not his son for it, but desireth to see the same • ight also. This might be one step of Chams profaneness. 2. To let pass either the opinion of some Hebrews, as Rabbi Levi reporteth, that Cham did cut off his fathers privy parts, as the Poets feign of Saturn, or that of Berosus, that Cham being given to Magicke (who in stories is called Zoroaster) did impudently handle his fathers privities, and enchanted them, that he was ever after unapt for generation: we need not devise any such matters to exaggerate Chams disobedience: it was great enough, as it is here described. 3. These then were the degrees of Chams sin: 1. that he doth not ignorantly, or by chance, but wittingly g • ze upon his fathers secrets. 2. He doth it to his father, to one by whom he was not only begotten, but for his sake preserved in the Ark: and being the youngest son, and so much the more beloved of his father, his disobedience was so much the greater, as Absalom's rebellion was against David, Muscul. 3. Himself not a child, but now above an hundred year old, Calvin. 4. Neither is he content thus to disport himself, but he telleth his brethren, thinking to corrupt them also, to deride their father. 5. He rejoiceth in his fathers fall, and as Ambrose saith, improb • laetatur affectu, he wickedly pleaseth himself: as the ungodly do rejoice at the fall of the godly. Like as Vultures, ad • als olentia feruntur, as Basil saith, do pass over sweet meadowes, and pleasant places, and light upon carrions; so the wicked delight in the beholding of things that are evil and uncomely. 6. Berosus writeth of Cham, that he was after this given over to all lewdness, corrupting mankind with his evil manners: and taught them, by his own example, approving the same, that it was lawful, as the wicked use was before the flood, to lie with their mothers, sisters, daughters, with the male, and brute beasts, and therefore was cast out from his father, and dwelt in Egypt, where he was made a God under the name of Saturn, and they built him a City called Chemmin, that is, the City of Cham, the Inhabitants whereof were called Chem • nitae. • erer.

QUEST. XVIII. How Noah know Chams son.

Vers. 24. KNew what his younger son, &c. 1. He neither needed any revelation to know this thing, as Elisha discried Gehazi his corrupt dealing: neither is it like that Sem and Japheth did voluntarily declare their brothers fault to their father, for fear of grieving him. But it is most like, that Noah espying his sons garment upon him, did question with his sons, and so learned the truth. Muscul. Mercer. 2. This younger son was not Canaan, as Theodoret thinketh: nor is he called the younger, not in years but in manners, as Ambrose: neither as Chrysostom, that he was indeed elder than Japheth, but lost his eldership, because of his sin, as Reuben did: neither is he called the younger only comparatively in regard of Sem, as Perer. neither is it like that Sem was the youngest, as some Hebrews conjecture, but preferred before the rest, because of his holiness, and great prerogatives, as of whom descended the Patriarchs, Kings, and Prophets: but Cham was indeed the youngest of the three, as shall be further shown in the explanation of the 10. chap. v. 21.

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

Vers. CVrsed be Canaan, &c. 1. It is not like that Canaan, was yet unborne as Origen & Ambrose think, when this curse was pronounced. 2. Neither that he was the eldest son of Cham, the rest of his sons being yet unborne: Ramban. 3. Neither is this an imprecation, but a prediction of that, which was to come. Theodoret: Calvin. 4. Canaan is accursed, not Cham, not for that Canaan first saw his fathers wickedness, Theodoret: or because of God's favor towards Cham in preserving him in the Ark, as some Jews think: nor yet lest that, if Cham had been named, his whole posterity should have been under this curse, whereas Canaan only standeth under it. Perer. for the whole lineage of Cham stood accursed: But Chams son is noted, not the father, both to show the greatness of his sin, whereby the punishment was derived also to his posterity. Calvin. And to declare that Canaan, following his fathers ungodly steps (who was partaker with him deriding Noah. Mercer. ) was also worthy of the same malediction Ambrose, ibid. As also Canaan is singled out from the rest of Chams sons, by the spirit of prophesy, whereby Noah foresaw the wickedness of that nation, and now the time was come, when the event was to answer the prophecy in expelling the Can • nites, and making them servants to Shem posterity. Calvin. As also hereby we are given to understand, as Gregory well noteth, in that Cham sinning, Canaan is cursed, quod reproborum nequitia hic inultae proficiunt sed in posterum feriuntur: that wicked men's sins go a while unpun • shed, but they are afterwards met withal.

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

SErvant of servants. 1. That his condition should be most slavish and servile, more vile than the lowest degree of servants: which should be so much the more grievous because he is subjected to his brethren, whereas to be a servant to strangers is more willingly borne as Josephus brethren thought great scorn, that their brother should be their Lord: Muscul. 2. We see, that as in Adam sin brought forth death, so in Cain it is the beginning of slavish servitude: ecce fratrem eodem natum patre peccatum fecit serv • m: behold sin maketh the brother borne of the same parent a servant. Chrysost. A profitable service, and subjection should otherwise have been in the world: as when men for order sake, and their better preservation obey their merciful and prudent rulers, that govern them as fathers. But the slavish life and service had the beginning in cursed Canaan: such as their state is, that are taken captives in battle, who being saved alive: servi fiebant a servando appellati: became servants, being so called, because they were saved: Augustine. 3. Though this curse did not presently take place, for the Canaanites did hold the Israelites a while in subjection, yet at the length God's judgments (which he in his wisdom and secret counsel, for reasons best known to himself suspendeth) were executed to the full upon Canaan's seed. Calvin.

QUEST. XXI. How children are punished for their parents sins.

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

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

2. God's judgments in this life, are either in spiritual, or temporal things: in spiritual, which properly concern the soul, none are punished for another: as the Lord saith by his Prophet Ezekiel, the son shall not bear the iniquity of the father, nor the father of the son, but the soul that sinneth shall die▪ But in temporal things, as the loss of the commodities and pleasures of this world, yea of life it self, one may be punished for another.

3. The judgments in temporal things are to be considered, either as chastisements and medicines, or as punishments: in the first sense they may fall upon innocents, as Daniel and Ezekiel went into captivity, being not guilty of the people's Idolatry: but this was a medicine tending to their spiritual good: But as they are punishments, they are only incident to those which have deserved them. So then God in his infinite wisdom doth lay temporal chastisements upon some, even for others sins. 1. That thereby we should be admonished both to detest sin in ourselves, and to dissuade others from it, seeing it enwrappeth many in the same judgment. 2. God can recompense abundantly the loss of temporal things, yea of life it self, with spiritual and eternal blessings. 3. Yet none are so pure and innocent, but must confess, that howsoever, they are free from some great offenses, yet for other sins, they may justly deserve punishment.

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

5. Yet for the most part, they which are punished for other men's sins, are guilty of the same themselves: and therefore the Lord saith, he will visit the iniquity of the fathers upon the children, to the third and fourth generation of them that hate me, Exod. 20.5. Where is to be considered, 1. That God always thus punisheth not, but rather by this threatening terrifieth, than verifieth the same by his judgments: Theodoret. yet sometime the Lord thus judgeth the posterity of the wicked: as Gregory well saith, si nulla puniret, quis Deum res humanas curare crederet, sin cuncta puniret extremum judicium unde restaret: if God should punish no sins, who could think that God had any care of human matters, and if he punished all, no man would look for the latter judgment. 2. Herein the long sufferance of God appeareth, that he deferreth his judgment sometime to the third and fourth generation, to see if in the mean time the wicked parents, or their children may amend: if they do not, then the Lord is said to visit their iniquities; that is, to remember them at the length, which he had a great while left unpunished: as the Prophet saith, Let the iniquity of his fathers come into remembrance in thy fight. 3. If in the mean time the wicked father beget a son, that seeth his fathers sins, &c. and repenteth, he shall not die in his fathers iniquity, Ezek. 18.14.17. As the sons of Core died not with their rebellious father, Numb. 26.10. 4. And it is just, that God should visit to the third and fourth generation, because by the course of nature so long the father may live to see his sin punished in his posterity, and the children so long may have the evil example of their parents in their eyes: for whose sins they are said to be punished, though they have made them their own by imitation, because their parents were authors, and by their example persuaders, and in their own persons beginners of that sin. 5. Neither for Idolatry only is the iniquity of the parents visited in their children, as Rabbi Moses thinketh, but for other sins also, as here Chams profaneness and rebellion toward his father is punished in Canaan. 6. Neither are the children guilty of their parents sins only by imitation, in doing the like: but if they continue in other great sins, though not the same: as when the people were plagued, because David had numbered the people, though therein David was the greatest offender, yet they had deserved diversely by their other sins to be punished: or if the children, though they committed not the same sins, yet do wink at them, and suffer them by silence, and reprove them not, as Eli was accessory to his sons sins, because he held his peace: as Augustine well saith, quamvis bonis vita malorum displiceat, &c. although the life of the wicked displease the righteous, and therefore they are not eternally damned, tamen, quiapeccatis eorum pareunt, jure cum eis temporaliter flagellant • r: yet because they forbear and spare their sin, they are justly together with them whipped temporally. 7. Neither doth God prescribe unto himself always this rule, to punish but to the 3. or 4. generation: he may extend his judgments to the tenth, as here in the posterity of Canaan ; but yet the proportion always holdeth, that he is more inclined continually to mercy, than justice Calvin.

6. This Canaan is accursed, not only for his fathers sin, but as being himself also which is most like accessory to it, relating the matter to his father: and the posterity also of Canaan, though they did bear the curse first denounced against their father, yet are worthily punished for their own sins, Levite. 18.28. for these abominations the Lord spewed out the people, that were before you.

QUEST. XXII. Of the blessing of Sem.

Verse. 26. Blessed be the God of Sem. 1. Jt appeareth in that Sem hath the chief blessing, that he was the actor and persuader of that reverent and dutiful behavior toward their father. Tremel. 2. In that Noah turneth himself to God, it showeth the excellency of grace, wherewith Sem was endued: which also is implied in his name, which signifieth one famous or of renown. Perer. 3. He prophesieth, that the true religion and Church should remain in Shem posterity: that he only should worship the true God, which is to be blessed forever. 4. And here also is included a prophesy of Christ to come of Sem, in whom all the nations of the world should be blessed. Oecolampad.

QUEST. XXIII. How Japheth was to dwell in Shem tents.

Vers. 27. GGd persuade, or enlarge Japheth, &c. 1. This cannot be the meaning, that God should dwell in the tents of Sem, because there was his temple, and Christ also incarnate walked and dwelled amongst them: sic Theodoret. Lyranus. Tostat. Mercer. and the Chaldee paraphrast referreth it unto God: but the construction of the words following, let Canaan be his servant, will draw the sense to be referred to Japheth, not unto God. 2. Neither doth Noah speak here of the great increase and dilating of Iapheths posterity into all parts of the world. 3. nor yet of any civil society and league which should be between the Gentiles of Iaphets stock and the Jews. 4. or that they should surprise the inhabitants of Sem, and thrust out the Jews for all those things did equally befall the posterity of Cham: the Egyptians were in league with them, and sometimes also surprised them. 5. But the word, is rather to be translated, persuade, as Junius, then enlarge, with Mercer: or as Vatablus well readeth, blande reducat, God shall gently reduce Japheth to Shem tents: which was fulfilled, not when the Gentiles became Jews, Proselytes, as some Hebrews, but when by the mild voice of the Gospel the Gentiles, were called to the knowledge of God, and made one Church with the Gentiles. Rupertus here also hath a good conceit: that the Greeks and Latins coming of Japheth, by those two languages of Greek and Latin, did open the Tabernacles of Sem, the Hebrew Scriptures, and made them known to the Gentiles.

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

Vers. 28. ANd Noah lived, &c. Noah lived 250. years after the flood, died but two years before Abraham was borne: for from the flood to the birth of Abraham, are counted not above 352. years. And Sem living 502. years after the flood, reached to the 50. year of Isaac. This then is worthy to be observed, that three Patriarchs for the space of two thousand years and more from the beginning of the world to Isaac, might serve to propagate the true religion: Adam to Methuselah who lived with him 242. years: Methuselah to Sem, who lived almost an 100. years after Sem was borne: and Sem to Isaac. 2. Although the Scripture make no mention of the rest of Noah's acts, yet no doubt he was occupied in doing good, and in planting religion. Berosus writeth, that he taught the Armenians the skill of husbandry and planting of vines: he distinguished the year into 12. months: instructed them in the true service of God: and from thence he went to Italy, where he likewise taught Theology, and human arts: who was honored of them as a God, under the name of Sol and Coelus, and there he died. This record of Noah's acts, as it containeth nothing of any improbability (saving that Noah so godly a Patriarke would never suffer himself to be honored as a god) so there is no necessity to receive or believe it, not being expressed in Scripture. 3. But whereas Methodius is made the author, that Noah should have a certain son called Iov • thas, that should be borne in the 100. year of the third Chiliad or thousand, who invented Astronomy and prophesied of the four Monarchies: this is a mere fiction, for Noah lived not till the 100. year of the third Chiliad, but died in the sixth year thereof: for to the flood are reckoned 1696. years and Noah lived after 350. And again the text saith, that all the earth was overspread of Noah's three sons: there was no place then for a fourth. 4. Though it is most like that Noah was exercised in most excellent works, yet Moses omitteth to speak of them, as also of the rest godly succeeding fathers, because he hasteth to the story of faithful Abraham, who was diversely honored of God: 1. in being selected to be the father of his people and visible Church. 2. he received the visible sign of the covenant, circumcision: whereby the people of God should be distinguished from all other. 3. to him were given most rich promises, both temporal for the possession of the land of Canaan, and spiritual concerning the Messiah. 5. But whereas it pleased some of the fathers to turn this story of Noah's drunkenness to an allegory; resembling the Jews to the true vine that Noah planted, Christ to Noah, that was cast into the sleep of death by his own people: the Jews deriding Christ infirm • ties and sufferings upon the cross, to Cham scorning his fathers nakedness: I hold it not safe wading without a bottom, and therefore I omit these allegorical applications, as men's fancies, and so leave them.

1. Doct. Liberty granted to eat flesh.

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

2. Doct. The prohibition of not eating of blood not perpetual.

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

3. Doct. The liberty of marriage general.

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

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

Vers. 12. THis shall be the sign of my covenant. Here we see the word and the sign or Sacrament go together: first the Lord maketh a covenant, and then addeth a sign as a seal thereof, for better assurance. The Chaldee paraphrast interpreteth not amiss, this shall be a sign between my word and the earth. Wherefore the edifying word must go before, and the Sacraments concur as seals.

5. Doct. In the visible Church hypocrites mingled with the faithful.

Vers. 22. WHen Cham the father of Canaan. We see that in the visible Church the wicked are mixed together with the faithfu • l: as in Adams family, there was a Cain with an Abel, so in Noah's house, there is a Cham for a Sem. So the Apostle saith, in a great house, there are vessels of gold, and vessels of silver, some of honor, some of dishonor. The Church of God shall not be purged from all dross in this life, till it be made a glorious spouse, without spot and wrinkle in the kingdom of heaven.

1. Confut. No wickedness to eat flesh.

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

2. Confut. Of negative doctrine.

2. WHereas it is a common objection of the Papists, that the Protestants doctrine and principles be altogether negative: if it were so (which to be otherwise, is other where shown at large) yet it might be warranted by this place: whereas Pererius, a man of their own side, though more reasonable than the rest, confesseth, that there are two precepts given to man, and both negative: the one moral and perpetual, not to shed man's blood, v. 5. the other ceremonial and temporary, not to eat flesh with the blood.

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

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

4. Confut. Noah's drunkenness not without sin.

Vers. 21. HE was drunken and uncovered. &c. Pererius noteth here, ebrietatem Noah excusandum est ab omni peccato: that Noah's drunkenness must be excused from all sin: because it was involuntary and proceeded of ignorance, for he never is read to have been drunk again. But this is a very corrupt gloss: for admit that Noah was ignorantly overtaken of the force of wine (which yet is not sufficiently proved) yet ignorance, excuseth not ā toto, sed a tanto, from all sin, but from a greater sin: the sin is not adnihilate, that is, made no sin, by ignorance, but only extenuate, made a less sin: unless they will in like manner excuse the incest of Lot from all sin, because it was involuntary. 2. What though Noah committed not the like afterward, no more did Judas lie anymore with his daughter in law Tamar, Genes. 38.26. yet that did not exempt his unchaste action from sin, no more doth this Noah's intemperancy. 3. We are not afraid therefore to the glory of God, to confess the infirmities of holy men, which the Scripture hath not concealed: and we say with Ambrose. Patriarchy nos instruunt non solum docentes, sed errantes: the Patriarchs instruct us not only teaching; but erring.

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

Vers. 23. BY the example of Sem and Japheth covering their fathers nakedness, Pererius again noteth, that the like piety should be shown toward our spiritual fathers, the Bishops of the Church, as Constantine said, that if he should find a Bishop committing adultery, he would rather cover that unclean act with his cloak, than others should be offended, &c.

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

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

Vers. 25. A Servant of servants, &c. This title Pererius saith the Popes do usurp, as a sign of great humility: but we rather trust, that as another Caiaphas so the Pope prophesieth the ruin of his own Kingdom, that he shall become one day, a servant of servants indeed, as Canaan was, and be • made a servant to those that have served him▪

7. Confut. The tents of Sem, not of the Pope or Romanists, have the preeminence.

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

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

Vers. 2. THe fear of you shall be upon every beast. Gregory here hath a good note: that the fear of man must be not upon men but beasts: That man should not by cruelty or tyranny seek to be feared of men. And yet good men sometimes desire to be feared of others: but it is when the fear of God is not among them, that they which fear not the divine judgments, may be by fear of men kept in some awe: and then, non tam hominib. quam brutis annimalib. dominantur: they do not rule so much over men, as brute beasts.

2. Moral. Sobriety in meats commanded.

Vers. 3. AS the green herb: Although God yieldeth to the use of man for his food all kind of fowls, fishes, beasts: yet he would have man to use them moderately and soberly, not to abuse them to gluttony or excess: or not contented with such kinds, as are at hand, to search the deep for fish, to ascend the mountains to catch fowl, to hunt up and down the wilderness only to satisfy his greedy appetite. But he ought to use the flesh of beasts, as the green herb, that is soberly, and without curiosity to take such thing • as are at hand.

3. Moral. God's great care in preserving the life of man.

Vers. 5. I Will surely require your blood: Where we see the great care, which the Lord hath in preserving the life of man: he will require it at the hands of the beasts, yea of a man's brother: neither shall he go unpunished: by this it appeareth, domesticum & familiarem Deo hominis esse naturam, that man's nature is as domestical and familiar unto God: and that therefore God will not suffer him to be unpunished: that offereth wrong as it were to his domestical and familiar: By this men are taught, both to take heed of blood shed, and so to fall into the judgment of God: neither much to fear the sword of the wicked, seeing the Lord himself, will revenge the death of the innocent.

4. Moral. The bow a sign of God's justice and mercy.

Vers. 13. I Have set my bow in the clouds, and it shall be a sign, &c. 1. The bow is a notable monument of God's justice, to call to our mind the sin of the old world, for the which it was destroyed, that we fear to offend God in the • ike: it is also a sign of God's mercy, in forbearing to bring the like destruction upon the world again: and if God show such mercy even to wicked men and brute beasts, how great are his mercies, that he layeth up in store, for his elect. 2. We see also how far the justice of God exceedeth his mercy, the rigor of his justice was but for a time, in once destroying the woe • ld by water, but his mercy is perpetual in the continual preservation thereof: so the Prophet Isaiah saith, for a moment in mine anger, I hid my face from thee, &c. but with everlasting mercy have I had compassion upon thee: This is unto me as the waters of Noah: Perer.

5. Moral. The miraculous propagation of mankind:

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

6. Moral. Noah's awaking out of drunkenness, what it signifieth.

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

QUEST. I. Of the number of the heads of the Gentiles.

Vers. 1. THese are the generations, &c. The fathers have curiously endeavored to bring the chief heads of the fathers of the Gentiles rehearsed in this Chapter, to the number of 72. and therefore Augustine following some Greek translations, maketh Elisha to be the 8. son of Japheth, and so reckoneth 15. in all to come of Japheth: whereas there are but only 14. of Chams progeny, he counteth only 31. leaving out the Philistines: Epiphanius 32. of Sem Augustine reckoneth 27. Epiphanius but 25. accounting Peleg with Heber, and Ioktan, together with his posterity. But the true reckoning is this: of Japheth 14. of Cham beside the Philistines, 31. of Sem, 26. are rehearsed, which makes in all 71. and with their three fathers, Japheth, Cham, Sem, 74. and with the Philistines, 75. Iun. the Hebrews make but 70. in all beside the fathers, to answer to the 70. persons, that descended into Egypt of Jacob.

QUEST. II. Of the names of the Gentiles.

1. NEither are all the heads and fathers of the Gentiles here named, but those which were the chief and most famous, and such as were best known and nearest situate to the Jews: and therefore least mention is made of Iapheths generation, which inhabited further off among the Gentiles, Calvin. • . Concerning the names which the nations retained of their fathers, many are worn out by continuance of time: many changed by the Grecians, that gave them new names, as Josephus thinketh, many altered by war and conquest, Oecolamp. yet the names were not so altered, but that in the time of the Prophets and long after, they were known, and so in Scripture mentioned by these appellations.

QUEST. III. Whether these heads made so many distinct nations.

FUrther, 1. Neither is it like, that these heads, and fathers here rehearsed made so many divers distinct languages and nations: for the Canaanites, that contained eleven sundry people, v. 16, 17. spake all but one language: and the text saith, they were divided according to their families, v. 5. that is, divers families concurred together according to their language to make one nation. Junius. 2. Neither is it probable, that the whole world was at the first distributed among the three sons of Noah by lot, as Epiphanim writeth, or as Berosus, that Noah taking a view of the whole world sailing by Sea, did appoint the three parts of the world, Europa to Japheth, Africa to Cham, Asia to Sem: for in the ages succeeding: many countries were discovered, unknown before. But it is most probable, that the coasts and confines of the large and wide countries, were inhabited by these fathers of the world, into the which afterward their posterity was spread and dispersed: and that Moses especially describeth the habitation and dwelling of those nations, which were nearest and best known to the Israelites: and in process of time the three parts of the world were for the most part possessed, Europa by Iapheths posterity, Africa by Chams, Asia by Shem : yet so, that in all these coasts, some of each were intermingled: as the Medes in Asia came of Madai of Japheth, the Canaanites in Asia of Chus of Cham.

Now the reasons, why mention is made of these generations may be these: 1. to show the effect of that blessing, which the Lord gave to Noah and his sons to multiply and increase. 2. to demonstrate the judgment of God upon the posterity of Cham, and his blessing upon Sem, according to Noah's prophesy. 3. to acquaint the Israelites with the nations of the Gentiles, from whom they were to expect their inheritance: 4. to open a way to the understanding of the Scripture, wherein the names of these nations do often occur.

QUEST. IIII. The causes why Moses rehearseth the generations of Noah's sons.

Vers. 2. SOnnes of Japheth. Moses beginneth with Japheth, not as some think, from the younger proceeding to the elder, for it is evident, chap. 9.24. that Cham was younger than Sem: neither for that Japheth was the eldest, doth he name him first, for then Sem should be the youngest, because he is mentioned last: but Moses beginneth where he ended in the former chapter at Japheth, v. 27. that he might determine the story in Sem, of whom and his posterity the rest of this book entreateth: and because Iapheths posterity inhabited the countries furthest off, he beginneth there first. Mercer.

QUEST. V. What countries Iapheths sons inhabited.

Vers. 2. GOmer, Magog, Mada • , Javan, &c. Gomer inhabited the North parts in respect of Palestine toward the West, Ezek. 38.6. whom Josephus thinketh to be the Galatians, or Gallogrecians called Gomerites, the same which Herodotus nameth Cimmerii, or Cimbri, lib. 4. they inhabited the inward parts of Asia, in Phrygia, near to Troas. Wherefore Gomer cannot be assigned to Africa, as Ierosolymitan.

2. Magog: some understand by Magog the Goths, other the Sarmatians, Hierosolymit. the Germans: but they are most like to be the Scythians, Mercer. which before were called Magogei▪ and this may be an evidence thereof, because the Scythians wasting Asia, called the chief City, Magog, afterward named Hierapolis, as witnesseth Pliny, lib. 5. c. 23. Junius.

3. Madai: this was the father of the Medes, who at the first were subject to the Assyrians and Chaldeans, 2 King. 17.6. but afterward the Medes surprised Babylon, Isa 13.17. Behold I will stir up the Medes against thee.

4. Javan: from him came the Grecians, as Joel. 3.6. I • vanim, being the plural of Javan, is translated by the Septuagint, 〈 in non-Latin alphabet 〉 , of the Greeks: Hecataeus in Strabo. lib. 9. saith, that the Jonians came out of Asia into Grecia, from whence the Athenians had their beginning, which at the first were called Jones, and their country Jonia. Hierosolymitan ▪ saith, they were the Macedonians, which had the principality over Greece.

5. Thubal: Epiphanius thinketh him to be the father and founder of the Thessalians: some of the Hebrews understand the Italians: others take Thubal for the country Iberia in Asia, near to Armenia, where Ptolemy placeth the town Thabilaca: of those Iberians Ios • phus meaneth that they were called Thubalaei, Thubalians, and not of the Iberians, that is, the Spaniards in Europe, as Pererius citeth him: sic Junius. But seeing in Scripture Thubal and Mesech are joined together, which is taken for Arabia: as Ezek. 27.13. and 32.6. some think it more like to be a country near to Arabia, Perer. they cannot be the Spaniards, as Mercerus thinketh. Of all the rest, I judge Josephus opinion to be most probable, as shall appear in the next place.

6. Mesech. 1. This is neither like to be the Muscovites, as some have thought, because of the similitude of the letters, Mercer. 2. Neither is Mesech near Arabia, as Pererius would gather out of the Psalm, 120.5. Woe is me, that I am constrained to dwell in Mesech, and in the tents of Kedar: for although it be agreed, that Cedar is here taken for part of Arabia, yet the other word is rather appellative, than proper in this place: and cometh of the Hebrew mashach, which signifieth, to prolong: so the sense is, why do I sojourn so long, as both Jerome and Tremellius translate: and the Chaldee read, I have sojourned, cum Asiavis, &c. cum tabernaculis Arabiani: with men of Asia, and in the tabernacles of the Arabians. 3. Wherefore it is most like, that Mesech was in Asia near to Tubals country, confining upon Armenia, rather than Arabia, and to be the country called Cappadocia. Josephus saith, that the Cappadocians were first called Mesochaei, Mesochians. Pliny nameth them Mossyni, Epiphanius Mossynaeci: and Mela witnesseth that there is a certain hill in Armenia toward Cappadocia, called Moschicus: and Josephus testifieth, that there was a certain City in Cappadocia, called Mosecha, afterward Cesarea: this therefore is that Mesech which is joined so often in the Scripture with Thubal.

7. Thiras. 1. which is neither the Turks, as the Hierosolymitan. 2. nor the Persians, as Selomo Rashi. 3. But as it is received of the most, this was the father of the Thracians, who inhabited near unto Pontus Euxinus, not so called, Thraces, tanquam, truces, of their cruel and savage nature, as of the hardness of the country, but of their first founder Thyras. Mercer. Iun.

QUEST. VI. Where the sons of Gomer inhabited.

Vers. 3. THe sons of Gomer, Ashkenaz, Riphath, Togarmah: 1. Some take Ashk • naz for the Goths or Scithians: Genevens. Jerome. 51.27. 2. Some for Germany, Josephus for the Rhegini, a people of Italy: sic Mercer. 3. But it is most like they were a people inhabiting Asia: as Ierosolymitan gathereth, Ierem. 51.27. where Ashkenaz is numbered among the assistants of the Medes and Persians that came against Babylon: And for the better evidence hereof, there is a lake in Bithynia called Ascania: and certain Islands of the Sea Aegeum, are named Ascania. Pliny also maketh mention of a famous mart town in Phrygia called Ascania: ex Iunio.

2. Riphath called also Diphath, 1 Chron. 1.6. Epiphanius taketh them for the Caspians, Ierosolymitan, for the Phrigians, Mercerus, for the R • phei. But it is most like they were the Paphlagonians, who Josephus saith were called Riphathaei, whereof also the mountains Riphaei were so named.

3. Togarma: this neither is like to be Turks, as the Jews, nor the German, as the Chaldee paraphrast, Esech. 27.13. for they had no traffick with Ti • us, being so far distant, nor yet Barbary, as the Jerosolymitan. Paraphrast: for Esech. 38.6. the Thogarmians are reckoned among those nations that assisted Gog, the Prince of Asia against the Israelites: Josephus taketh Togarma for the Phrigians: but they are most like to be a people of Armenia the less, whose Kings were called Tygranes, as derived from Togarmah. Iun.

QUEST. VII. Of the sons of Javan.

Vers. 4. THe sons of Javan, Elisha, &c. Elisha, the Chaldee Paraphrast taketh for Italia: Esech. 27.7. some for the fortunate Islands: whereof the Poets took occasion so much to celebrate the campi Elysii, the Elisian fields: tharg: Hieros. for Hellas, Greece: Josephus for the Aeolians famous for purple Ezech. 27.7. which is most probable: Junius. Mercer.

2. Tarshish: Josephus taketh it for India, that yieldeth gold, lib. 8. antiquit. and so doth Jerome : the Septuagint Ezech. 23. for Tarshish, read Carthage: the Chaldee paraphrast, Ierem. 10. Africa: But Tarshish is rather Silicia, where was the City Tarsus, S. Paul's country, Junius, Mercer. Act. 21.39. And hereupon because the Cilicians were chief Navigators and commanders of the Mediterranian sea: all those coasts along were called Tarshish.

3. Kittim: some understand the Italians and Romans, as the Latin translation and Chaldee Paraphrast, Numer. 24.24. Josephus and Epiphanius the Cyprians, where was the City Citium, the town of Zeno Citius, chief of the Stoics: Mercer. But Kittim are rather the people called Citii, inhabiting in Asia, near to Silicia: of whom that City in Cyprus might be so called.

4. Dodanim or Rhodanim, 1 Chron. 1. v. 1. for the Hebrew dale • h and resh, may easily be mistaken one for another: the Hierosolymit. understandeth Dodana in Epirus, Mercer. some the country by Rodanus the river of Rhone. But the Rodians of the Isle Rodes, are most like to take their beginning from hence, as the Septuagint interpret. Iun.

QUEST. VIII. Of the Isles of the Gentiles.

Vers. 5. THe Isles of the Gentiles: that is all the sea coasts upon the Mediterranean sea, not only the Islands, as Rhodes, Ciprus, but the countries bordering upon the Sea were inhabited by these sons of Javan : for as Jerome citeth out of Varro and others, the Grecians, replenished the sea coasts from the mountains Amanus and Taurus, almost to the British sea: the other sons of Japheth inhabited the Asian and East parts, as is before shown: And as yet there was no division of tongues, whereof Moses entreateth: c. 11. but he here speaketh thereof by way of anticipation.

QUEST. IX. Of the sons of Cham.

Vers. 6. THe sons of Ham were Chus: Ham or Cham with his posterity dispersed themselves into the Meridoniall or Sotherne parts of the world, both in Asia and Africa: whereupon the tents or Tabernacles of Cham, are taken for Egypt, Psal 78 51. and Chemmis was the name of a great City in Thebais and of an Island: Cush is taken in Scripture both for Arabia in Asia, and the great country Ethiopia in Africa: Genes. 2.13. the land of Cush must needs be understood to be Arabia: Numb. 12. Zipporah Moses wife, is said to be Chusitis, a Chusite, or as other read an Ethiopian: and yet she was a Madianite, which country bordered upon Arabia: so 2 Chron. 14.9. Zerah King of Cush or Ethiopia, came against Asia: which is not like to have been King of the African Ethiopia, which was a great way distant from Palestine, neither was there cause of hostility or enmity between the Jews and them, being so far disjoined: and the text saith, that Asa pursued the Ethiopians to Gerar, and smote the Cities about it, which did belong (as should seem) to Z • rah: But this Gerar was in the confines of Palestine, as may appear by the peregrination of Abraham and Isaac: Genes. 20.26. But that in some places Cush is taken for the greater Ethiopia beyond Egypt, is evident also in the Scripture: as 2 King. 19.9. Tirhak • King of Ethiopia, came out against Sennacherib, under whose dominion Arabia and the countries adjoining in Asia were: likewise Ierem. 13.23. can the Ethiopian or Chushite change his skin? &c. Wherefore Beroaldus opinion, that would have Arabia only taken for Cush upon the reason before alleged, wanteth sufficient ground: there was then two countries called Cush or Ethiopia, one in Asia, the other in Africa, one in the West, the other toward the East: which two countries were severed by the Arabian sea. This distinction Pererius well noteth to have been observed by foreign writers. Homer, Herodotus, Pliny.

Mizraim is by a general consent taken for Egypt, which was so called of Aegyptus, brother to Danaus, who there reigned, having expelled his brother: which happened, as Augustine following Eusebius saith, in Joshua his time, more than 800. years after the flood: But according to the computation of Manethon an Egyptian Chronographer cited by Josephus, lib. 1. cont. Appion: it was 390. years after Moses leading of the Israelites out of Egypt. [ Put, otherwise called Pul. Isac. 66.19. from him came the Lybians, so the Septuagint translate: Ezech. 30.5. the inhabitants were first called Puthaei: and in Mauritania there was a river of that name called Phut: Josephus, lib. 1. antiquit. Plin. lib. 5. c. 1. Epiphanius taketh them to be the people called Axumitae beyond Egypt, among the Troglodites: from this name some conjectu • e Phaieton to be derived, which gave occasion to the Poetical fictions: So it is most like, that Phut and his posterity inhabited the African coasts: the people since were called Libians of Libya the daughter of Epaphus, and the country Africa, of Apher son of Hercules the Lybian.

Canaan : the posterity of this Canaan is exactly described, v. 15. these were all called by one general name of Canaanites, but distinguished into divers other people: whose country was afterward given unto Abraham and his posterity.

QUEST. X. Of the Sabaeans.

Vers. 7. THe son of Church, Saba, &c. These Sabaeans, were neither people of Ethiopia, as Josephus, nor yet so called, 〈 in non-Latin alphabet 〉 , of worshipping, because the incense, which came from them was used in sacrifices: But they inhabited Arabia Felix: of these Sabaeans the Prophet Isaiah speaketh, 45.19. profane authors also make mention of them: Pliny maketh them a people of Arabia famous for incense, dwelling between the two Seas, the Persian and Arabic: Strabo saith also, Sabaei faelicem Arabam incolunt, &c. they inhabited the fortunate or happy Arabia: and he further describeth them by their rich commodities of incense, mirrh, cynamon, balm: whereof they have such abundance, that they use cynamon and casia, instead of wood for the fire: they have their beds, tables, stools, vessels of silver, and gold &c.

2. Chavilah, Josephus, and Jerome following him to whom subscribeth, Mercer. think this to be the Getulians in the remote parts of Africa: but it is most like to be a country not far from the Ismalites and Amalekites in Asia, confining upon the country Susiana, in Persia: for the Ismalites dwelt from Havilah to Sur, Gen. 25.18. and Saul smote Amalek from Havilah to Sur, 1 Sam. 15.7. yet this is another Chavilah from that mentioned, v. 29.

3. Sabthah : which cannot be the people Astabari in Ethiopia, so called of the river Astabarus, which runneth into Nile, as Josephus thinketh, and M • rcerus. But these people called of the Greeks Sabbatheni, inhabited a part of Arabia Felix near to the Persian Sea: where Ptolemy placeth the City Sabathe: which seemeth to be the same that Pliny calleth Sabbatholes, which hath within the walls 60. temples.

4. Rahma, Hier. Regma: Epiphanius agreeing with Josephus, think this Regmah to be the country Garaon, Garamantus, in Libya: but by their merchandize of precious stones and spice, Ezech. 27.22. they are rather thought to inhabit Arabia Felix: where Ptolemy placeth the City Ragamah.

5. Sabth • ca, the founder of the people Sacalitae, in Arabia Felix, near to the Persian gulf: Iun.

QUEST. XI. Of Sheba and Dedan.

Vers. 7. THe sons of Raamah, Sheba, Dedan: This Sheban is another, from Saba before mentioned: the first being written with Shin, the other with Samech: and this Sheba differeth from that Sheba, which was of Abraham's posterity. Genes. 25.3. that Shebah inhabited Arabia deserta: but this in Ethiopia. It was the Queen of this country that came to Solomon, 1 King. 10.1. called the Queen of the South, Matth. 12. But Arabia is more East than South, from Palestine: the Queens of this country were called by the name of Candaces, Act. 8. The Sabaeans that drove away Job's cattle, were not as Pererius thinketh, and Mercerus of this people, but of the other Shabeans of Arabia deserta.

Dedan Josephus and Jerome, place the Dedanaeans in Ethiopia, so also Mercerus: but that is not like because they did traffic with Tyrus, Ezek. 27.20. which they could not conveniently do, if they dwelt in the remote and far distant country of Ethiopia. It is more probable, that they inhabited some part of Arabia Felix, not far from Idumea: as may appear, Ierem 49.8. where the name of Dedan are threatened to be destroyed, together with Edom, as being their assistant and coadjutors in evil. But let this further be noted, that there are two other of the same name. Dedan and Sheba, which came to Abraham by Ketura, Gen. 25. which inhabited Arabia deserta.

QUEST. XII. Of Nimrods cruelty.

Vers. 8. ANd Chus begat Nimrod. 1. Augustine, as the Septuagint also translate, thinketh he was a giant in the stature of his body. 2. Jerome, that he first exercised tyranny and cruel dominion: whereas before there was no such violent rule practiced. 3. Wherein his ambition appeareth, to seek to be Lord of all, Noah yet living. Calvin. 4. Josephus saith that he provoked men to pride and contempt of God, teaching men to ascribe their happiness to themselves, not unto God. 5. Hugo saith, he brought in Idolatry, teaching men to worship fire, that was so commodious to men, which error the Chaldeans followed. 5. He is called a Hunter by a Metaphor, because he hunted men, as beasts are chased, Ierem. 4 18.

QUEST. XIII. How Nimrod is said to be a mighty hunter before the Lord.

Vers. 9. A Mighty hunter before the Lord. ] 1. which words are neither to be so taken, as if it should have been said, that Nimrod was the mightiest man under heaven, sic Vatablus, and Mercerus following Ramban. 2. Neither that Nimrod did offer in sacrifice to God, the beasts which he hunted for, Ibn Ezra • . Nor yet that Nimrod did simulate, dissemblingly profess himself a worshipper of God, Cajetan. 4. Neither doth this clause only serve to amplify, as Psal. 104.16. the Cedars are called the Cedars of God, that is, high trees: So Nimrod should here be said to be a hunter before the Lord, that is, a mighty hunter: as Ramban: for that is said before. 5. As for that fable of the Hebrews, that Nimrod was clothed with the same skins which Adam and Eve did wear, by virtue whereof both man and beast were obedient to him, we utterly reject it. 6. Neither need we to turn the word, before the Lord, against the Lord, as Augustine showeth the use of the word 〈 in non-Latin alphabet 〉 , which signifieth both, lib. 16. de Civit. cap 4. 7. But the right meaning is, that even in the sight and presence of God, without all fear of God, Nimrod practiced tyranny and cruelty: so that it grew unto a proverb, to resemble a cruel tyrant and oppressor to Nimrod.

QUEST. XIII. Who that Nimrod was.

NImrod. 1. This Nimrod was neither the son of Ionithus, whom Noah should beget after the flood, who should for rule and dominion-sake associate himself to the stock of Cham, as forged Methodius fableth: for the Scripture testifieth, that he was the son of Cush. 2. Neither was Nimrod the father of Jupiter Belus, the father of Ninus, as Berosus Annianus, l • b. 5. antiquit. Chaldaic. who should begin the Empire of the Babylonians, an. 130. year after the flood: for it is not like that Monarchy grew so soon to be so mighty, the world not yet being replenished. 3. Neither can he be Ninus, because he is said to build Nineveh, verse. 11. as Meacator: for that City might be begun by Nimrod, and enlarged by Ninus, 4. Neither can Mercators conjecture be sound, that Nimrod was not the immediate son of Cush, because he is reckoned after the Nephew of Cush : but this might be (to omit their conjecture, that he was begotten of an harlot) either because he was borne after his nephews Sheba and Dedan: or else the Scripture speaketh of him alone, as the most eminent person, and to take occasion thereby to touch his tyranny: sic Augustine. Mercer. 5. Neither is it like, that this Nimrod was Zoroaster, as Epiphanius. 6. But it is most like, that this Nimrod was the same, whom foreign stories call Belus, whom they make the founder of the Babylonian Monarch: and both of them were the first inventors of Idolatry: So Josephus saith of Nimrod: and it is evident, that many Idols names among the Gentiles in those East parts were derived from Belus: as B • lial, Belzebub, Belphegor.

QUEST. XIV. Of the Countries Arach.

Vers. 10. THe beginning of his Kingdom was Babel, &c. 1. Babel was so called, because there the Lord confounded their languages: of ballall, to confound. 2. Arach: it may be Arecha, in the Province Susiana in Persia: but more like to be Edessa in Mesopotamia near Euphrates, not that Edessa which was afterwards called Antioch: sic Hierosolym. Hieronym. Mercer. 3. Accad is Nisibis in that part of Mesopotamia, which is corruptly of Geographers called Acabene, for Accadene, Mercer. 4. Calne, which is not Selucia, as Jerome or Ctesiphon, as Hierosolmyt. and Mercer, but rather the famous Mart Town Callinisum, Iun. that it was a Town of fame, may appear, Amos 6.2. go unto Calneh, &c. 5. Sinhar: this is the Country of Chaldea and Mesopotamia, where is the mountain Singaras, and the Town Singara thereof called. Iun.

QUEST. XV. Of the building of Babel.

COncerning the building of Babel. 1. Q. Curtius seemeth to ascribe it to Belus, lib. 5. 2. Others to Semiramis, Herodotus lib. 1. Diodorus. lib. • . 3. Berosus cited by Josephus, to Nebuchadnazar: lib 1. cont. App • on. 4. Berosus Annianus maketh all three builders of Babylon: Nimrod began the Tower, an. 131. after the flood: then Belus built the City, who reigned after Nimrod 62. years, and he himself reigned 56. years: then Semiramis, the wife of Ninus, which reigned 24. years, much enlarged and fortified the City. To this purpose Berosus Annianus. And after all this, when Assyrian kings had made Nineveh, the Imperial seat, so that Babylon was neglected, and much decayed, at the last Nebucadnazar, having conquered the City of Nineveh, reedified and beautified Babylon, as it is in the 4. of Dan. But yet the beginning and foundation of Babylon was laid by Nimrod, as the Scripture here testifieth, the b • ginning of his Kingdom was Babel. Hereunto agree Josephus. Orosius▪ lib. 16. August. lib. 16. de Civit. Dei. cap. 4.

QUEST. XVI. Of Assur.

Vers. 11. OVt of that land came Assur, or he went to Assur. 1. Neither Assur is here taken for the proper name of Shem son, who as Augustine thinketh, first obtained the dominion of Nimrod, and then went and built other Cities, whereof the first was afterward called Nineveh: the same also is the opinion of Josephus and Mercerus, following Kimchi. For it is not like that Assur of godly Sem, was such another mighty hunter as Nimrod was: and if Assur obtained Nimrods Empire, he was the mighty hunter and not Nimrod. 2. Neither is it like as Jerome writeth, de terra illa pullulavit Assyriorum imperium, that the Empire of the Assyrians did spring out of Nimrods Country: for it is not probable that Sem and Chams stock were so soon confederate together. 3. Neither was this Assur the son of Japheth, as Ab. Ezra, or the son of Nimrod, as Epiphanius. 4. Nor yet is Assur here taken for the King of Assyria: that Ninus King of Assur came out from the land of Sin • ar to conquer other Countries, as Pererius seemeth to think: for it is not like that Moses would call Ninus by the proper name of Assur, the one coming of Cham, the other of Sem. 5. But the better reading is, that out of that land, he, that is Nimrod, or some of his posterity, came into Assyria, Iun. so that Assur is here taken, neither for the King or Kingdom of Assyria, or for the proper name of Assur, but for the region and country of Assyria. This Junius following Ramban, to whom consenteth Mercator ; saving that he erroneously thinketh, that Nimrod and Ninus the founder of Nineveh, were all one. But it is more probable, that Nimrod first came into the country called Assyria, and began to build that City, which was afterward enlarged by Ninus, and called by his name.

QUEST. XVII. Of the beginning and continuance of the Assyrian Monarchy.

BUt here occasion is offered, briefly to touch the beginning and continuance of the Assyrian Monarchy. 1. Ninus is held to have been the first Monarch of the Assyrians, as Jerome saith, most historiographers consent therein: in the 43. year of his reign Abraham was borne, 352. years after the flood: the last King of the Assyrians, was Sardanapalus. 2. The number of the Kings (coming between) is uncertain: Velleius Paterculus reckoneth 33. Eusebius, 36. Orosius, 50. Diodorus, 30. only: but the matter is not great: for few or none of all this number, were famous for their virtue or worthy acts: neither doth the knowledge thereof give any light to the divine stories. 3. Likewise authors disagree about the continuance of the Monarchy: 1. Some ascribe unto it too much, as the Egyptians, 5000. years, as Alexander writeth in an epistle to Olympias, cited by Augustine. 2. Some give too small a time, as Herodotus, of 500. years, lib. 1.3. But others yield a longer time: as Velleius a 1070. years, Instinus a 1300. lib. 1. Eusebius, Cyril, Isidor, Beda, a 1240. years: Diodorus a 1390. which opinion is most probable: for from Abraham's birth to Manasseh rain under the which the Assyrian Monarchy ceased, are counted years an 1310. add hereunto 40. years of Ninus rain before Abraham's birth, and they make a 1350. And if the Assyrian Empire were surprised in the 40. year of Manasseh, as Pererius thinketh, the whole time will make a 1390. years. Perer.

QUEST. XVIII. How long the City of Nineveh stood.

Vers. 11. ANd built Nineveh, &c. Concerning the continuance also of this City of Nineveh, and the final overthrow thereof, many opinions there are. 1. It is not like, that this City was destroyed either in the 7. year of Ozias, as Eusebius thinketh, or in the reign of Manasseh, as Josephus : either in the 14. year of his reign: as Diodorus, or the 40. as Pererius: nor yet under Josiah, as Jerome: for in the last year of Josiah reign, Pharaoh Necho went up against the King of Assur, 2 King. 23.29. As yet then the Kingdom of Assur flourished and Nineveh also the head City thereof. 2. Neither is it like that Nineveh was surprised by Ciaxares King of Medes, after whom Astiages reigned 35. years; whom Cyrus succeeded, as Herodotus: for thus the destruction of Nineveh should fall within the 70. years captivity of the Israelites. But whereas the Prophet Nahum prophesieth that Nineveh should be destroyed by the Chaldeans, Nahum. 3.7. The opinion of the Hebrews is most like, that Nebuchadnezzar destroyed Nineveh (and not the King of the Medes,) in the first year of his reign, about the beginning of Iehoiakims reign: for it is not like that the King of the Chaldeans could so prevail and begin his Monarchy, till he had conquered the King of Assur, and subdued the chief City the strength of his Kingdom; so then the Kingdom of Assyria, and state of Nineveh continued almost 50. years beyond the 40. year of Manasseh: that is 15. years more of Manasseh reign: and of 29. Josiah, and some part of Iehoiakims reign: which make in all a 1440. years, or thereabout.

QUEST. XIX. Of Rehoboth, Calah, Resen.

Vers. 11. THe City Rehoboth, and Calah, Resen. &c. This is a great City. ] 1. Rehoboth is here the proper name of a City, not to be taken appellatively for the broad streets of Nineveh, as Hierosolymit. and Jerome : for the addition of the word (City) showeth it to be a peculiar place so called: and therefore it is called Rehoboth of the river: Genes: 36.37. likely to be the City Oraba, which Ptolemy placeth upon the river Tigris. 2. Calah, Epiphanius taketh for Thobel: Hierosolym. for the City Hariatha, which Ptolemy calleth Ar • agicarta. But it was rather the chief City, of the country Calacina, or Calachena in Assyria: whereof Strabo maketh mention, as confining upon Nineveh. Iun. 3. Resen, not as the 70. read Dase: some take it for the Town Resama in Mesopotamia, some for Arsianes in the province Susiana: Epiphanius calleth it 〈 in non-Latin alphabet 〉 , Lobus: Hierosolym. Thelessarum : But it is most like to be the City Bessarum in Assyria, according to Ptolemy, sic Junius. 4. Nineveh was this great City (not Resen before spoken of, as Mercerus following. R. Levi: ) not so great in the beginning, but at that time when Moses did thus write: the walls were in compass 60. miles: the height of 102. feet: the breadth able to receive three carts one meeting another, it had an 150. towers, of the height of 200. feet. In this City, when Jonah preached, were an 120. thousand little children, which could not be above the 5. part, so that the City may be supposed to have had no less than 600. thousand inhabitants: It is called a City of 3. days journey, that is, to walk about the compass or circuit thereof, or as Pererius thinketh to take a view of the streets and parts thereof.

QUEST. XX. Of the sons of Mizraim.

Vers. 13. MIsraim begat Ludim, &c. 1. Ludim are not the Lydians of Asia minor, but a people rather confining upon the Egyptians, and confederate with them, as Ierem. 46.9. the Prophet nameth the Ethiopians, Lybians, Lydians, as assistants to the Egyptians: the Ludaei then are the inhabitants of the country Meraeotis in Egypt; some take Ludim for Mauritania. Mercer. Hierosol. 2. The Hanamaei, Hananims, are the Pentapolites or Cyrenians in Egypt. Hieros. or rather a people in Ethiopia: Mercer. 3. Lehabims, they are the Lybians in Africa, where also the people called before Phutei, inhabiting the inward parts. Jerome. in tradition in Genes. 4. The Naphtahims, are certain Ethiopians in the further part of Egypt: where there was a City called Napatha: Plin. lib. 6. c. 29. 5. Pathrusims: not the Pelusians in the edge of Egypt, as Hierosol. or the inhabitants of Arabia Petrea, but the Pharusians rather, as Ptolemy and Pliny call them: a people inhabiting the middle part of Egypt: whereof Isaiah maketh mention, Isaiah 11.11. Mercer. 6. The Caslahims are the inhabitants of the country Cassiotis, and the Capthorims of the region Sethroitis, about the mouth of Nile, bordering upon Palestine. Iun.

QUEST. XXI. Of the original of the Philistines.

Vers. 14. OVt of whom came the Philistines. 1. These are they whom the septuagint call Allophyli, that is, aliens or strangers, and the Latins Palestini, and their country Palestine, which contained five regions, according to five principal Cities, of Gaza, Askelon, Gath, Accaron, Azotus: all bordering upon the Mediterranean sea. 2. These Philistines came of the Capthorims: for so are they called the remnant of the Isle of Capthor. Ierem. 47.4. which Capthorims cannot be the Cappadocians as the Chaldee readeth here, and both the Greek and Latin interpreter. Deut. 2.28. for the Cappadocians inhabited a large country near to Pontus and the hill Taurus, far distant from Palestine: and therefore it is not like the Philistines should come from so far: and of any other Cappadocia nearer hand, we find no mention: But these Capthorims inhabited in the nearer parts of Egypt, as is before shown. 3. Whereas here the Philistines are said to come from the Casluhims; and in other places from the Capthorims: it may be explained thus, that the Capthorims came first up to the Casluhims, which is in the way to Palestine, and joining with them, (being yet the chief ringleaders themselves) invaded the country Palestine: 4. Some think, that both the Philistines, and Capthorims, came of the Casluhims, Mercer: but the better reading is to make this a parenthesis ( of whom came the Philistines ) so that the Capthorims, shall be the seventh son of Mizraim. 5. Some Hebrews will have the Philistines, and Capthorims, to come both of the Pathrasims, and Casl • hans: of whom marrying together, they say were the Philistines Giants, and the Capthorims dwarfes: But the Philistines are here said to come of the Casluhims. 5. This Palestine then was first inhabited by the Canaanites, which were expelled by the Capthorims, Deut. 2.23. and though afterward it was inhabited by the Philistines, yet it was part of the land of Canaan, and so of right belonged to the land of promise.

QUEST. XXII. Of the progeny of the Canaanites.

Vers. 15. ANd Canaan, begat Zidon, &c. 1. He was the founder of Sidon, a City in Phaenici • , called great Sidon, Joshua. 19.28. because it was a famous City, more ancient than Tirus, which the Prophet nameth the daughter of Sidon, Isaiah 23.12. Justinus thinketh it was so called of the abundance of fish, for in the Phaenician language, a fisherman is called Said; but it is more like that Sidon beareth the name of the founder to this day.

2. Cheth or Heth: from him came the Hethites, that dwelt about Hebron, as it may appear by the cave, which Abraham bought of them: Genes. 23.19. This was a warlike people, and of them were there giants, men of great stature: of whom the Syrians were afraid, lest the King of Israel had hired them. 2 King. 7.6.

3. Iebusi, the founder of the City Jebus, afterward called Jerusalem, Joshua 18.28. from whence they could not be expelled till David's time, 2 Sam. 5.

4. Emori, father of the Amortheans, or Amorites: which inhabited about Bashan and Gilead, whose king was Og: their country fell to the lot of Gad and Reuben, and the half tribe of Manasseh, Num. 21. these Amorites were dispersed into divers parts of the land of Canaan: and therefore the whole country, beareth their name, Genes. 15.16. the wickedness of the Amorites is not yet full: their stature of body was great: therefore compared to the Cedars: Amos 2.9. But their wickedness was greater: as the Prophet to set forth the sin of Israel saith, their father was an Amorite, &c. Ezech. 16.3.

5. Girghashi: of whom came the Gergasenes: Matt. 8. by the lake Tiberias, where was the Town of Ptolemy, called Gerasa, of Josephus Cesaera, of Pliny Gelasa, hence some think the lake Genesar had the name. Mercer

6. Hivi : of him came the Hivites: these dwelt under mount Hermon: Joshua 11.3. which is a part of mount Lebanon, Iud. 3.3. toward the East, belonging to Trachonitis: Perer. some of the Hebrews take the Hivites and Rephaim for all one: and for that cause Genes. 15.20. where the nations of the Canaanites are rehearsed, the Rephaim are named, and the Hivites omitted.

7. Arki : who built the City Areas, over against Tripolis, under Lebanon, Jerome.

8. Sivi : of whom the desert of Sin took the name. Perer. and the City Sin, not far from Lebanon Jerome. of him came the inhabiters of Capa • orsa, Hierosal. a town in Idumea, not far from Jebus toward the south: Ptolom.

9. Arvadi: of whom came the Aradians, that inhabited the Island Aradus, famous for their skill in sea-faring: Ezech. 27. v. 8.

10. Zemari: Jerome placeth the Semareans in Colo Syria, with their city Edessa: Hierosol. taketh them for the Emisseni in Syria, whom Pliny calleth Hemiseni : But it is most like that he was the author of those that inhabited Zemaraim. Joshua 18.22. of whom also the mountain Zemaraim was so called, 2 Chron. 13.4.

11. Chamathi: two Cities of this name Chamath we read of in the Scripture, one in the land of Canaan, which belonged unto the possession of Nephthaly, Joshua 19.35. called Hamoth Dor, one of the Cities of refuge, Joshua 21.32. The other was a chief City of Damascus, Ierem, 49.23. Tou the King of this Hamath, was in league with David, 1 Chron. 18.9. This Chamath the son of Canaan was the father of the Inhabitants of this Country, which Zeiglerus would have to be Ithurea: Josephus, and Jerome, and Hierosol. think this Hamath to be Antiochia, the chief City of Syria, Junius taketh it for the Province Camatha, which extendeth from Lebanon to Arabia deserta, the chief City whereof in time past was called Amathus.

QUEST. XXIII. Of the Perizzites.

BUt whereas Genes. 15.20, 21. two other Nations are named which inhabited the promised land: the Canaanites and Perizzites, whereof no mention is made in this place. The reason hereof may be, 1. either because those were of some of these kindreds: the one called Canaanites, as being the chief among them; the other might be the Samareans, as Pererius, or some other, so called, because they inhabited the plain Country, in unwalled Towns, for so the word is taken, Esther 9.19. where the Jews are called Perazim, that is, dwelling in Villages. 2. Or which is most like, as all these eleven sons of Canaan dwelled not in Canaan, as the Arvadians, and Camatheans: so some foreigners of other kindreds might inhabit amongst them which came not of Canaan, as the Kenites, Kenizites, Cadmonites, whose Country is promised to Abraham, Gen. 15.19. Such were the Philistines that came of the Capthorims, which expelled the Anims, Deut. 2.23. Joshua 13.3. There were also the Geshurites and Maachathites, Joshua. 13.13. Such also might these Perizzites be. 3. And beside these people of the Canaanites, the ancient Inhabitants being expelled and removed, might change their names, Mercer.

QUEST. XXIV. Of the borders and bounds of Canaan.

Vers. 9. THen the border of the Canaanites, &c. 1. Moses doth carefully limit the Country of Canaan, because it was that land, which the Lord had promised to the Israelites. 2. The four bounds of the Country of Canaan, are Zidon in the North, and Gaza on the South on the West side: and on the East side the five Cities Sodoma with the rest (Zoar is not named because it was but a small Town and of no great account, Gen. 19.20.) in the North corner, and Lasha in the South: the same is Calirrhoe (as Jerome thinketh) where was a Bath of hot waters. 3. This is the descrption of the whole land of Canaan, which comprehended the seven Nations of the Canaanites, expelled by the Hebrews. But that land of Canaan, which is described by Joshua, 13.3. was but one Country on the West, toward the Sea, a part of this great Country of Canaan, which was the land of the Philistines.

QUEST. XXV. Japheth the eldest son, Cham the youngest.

2. THe brother of Japheth the elder. It is rather thus to be read, then the elder brother of Japheth. 1. Some think that Sem was the youngest son of Noah, and Cham the next, and Japheth eldest: as Lyranus, Tostatus, Genebrard. But the contrary is evident, Gen. 9.24. where Cham is called the younger son in respect of Sem and Japheth. 2. Neither was Sem the eldest: as Augustine thinketh, lib. 16. de Civit. Dei, cap. 3. and Cajetan, Vatablus, and some Hebrews, as Kimhi, for Noah was five hundred year old, when he began to beget his children, Gen. 5.32. and when the flood came he was 600. year old, Gen. 7.6. Now • woe year after the flood, Sem at an hundred year old begat Arphacsad, Gen. 11.10. but then the eldest son of Noah must be an hundred and two year old: it remaineth then that Japheth was the eldest, Sem the next, Cham the youngest, Mercer. Junius. But Sem is named first, because of his prerogative, as Isaach before Ishmael, and Jacob is set before Esau. Cajetan to make his opinion good, is forced to say, that Sem might be an hundred and two years old when he begat Arphacsad ; and Pererius is also driven to this shift, to say that Noah might not be five hundred year old prec • seely, but five hundred and two, both which evasions, are manifestly contrary and repugnant to the text, as hath been shown▪

QUEST. XXVI. Of the sons of Sem.

Vers. 22. THe sons of Sem, Elam, Ashur, &c. Elam from whence came the Elamites, or Persians: Josephus, Hieron. as Susan (the head City of Persia) was in the Province of Elam, Dan. 8.2. 2. Ashur gave the name to Assyria. 3. Arphacsad, of whom the Chasdim, that is, the Chaldeans. Pererius derideth this derivation, and yet bringeth no other instead thereof: hence was named the Country Arphaxitis in Assyria, Mercer. 4. Lud the founder of the Lydians in Asia minor, of the which Country rich Croesus was King: there was another Lud, one of the sons of Misraim, father of the Lydians in Africa, as is shown before, quest. 20. 5. Aram, of whom came the Aramites or Syrians, whereof it is that the Scythians after their return out of Asia and Syria, were called Aramai, Aramites, Plin. lib. 6. cap. 17. This Country of Aram or Syria, was divided into sundry regions, as the Scriptures make mention of Aram of Damascus, 1 Chron. 18.6. of Aram Maharaim, that is of the floods, Aram Maachah, 1 Chron. 19.6. Padan Ara, Gen. 28.6.

QUEST. XXVII. The sons of Aram.

Vers. 23. THe sons of Aram, &c. 1. Vz or Huz, the founder of the region Trachonitis, Josephus. Hier ▪ whose posterity inhabited the land of Vz, Job's Country, Job 1.1. which belonged to Idumaea, Ierem. Lament. 4.22. the Septuagint call it, 〈 in non-Latin alphabet 〉 , Hausitis, 2. Chul: which Josephus and Jerome take for Armenia: but it is rather the region Palmyr • n • , where Ptolimie placeth the Town Cholle. 3. Gether: which Josephus taketh for the Bactrians, Jerome for the Carians, or Acarnanians: but it is most like to be the middle part of Syria, about Cassiotis, where Ptolemy findeth the Town Gindarus, whence are the people Gindareni, Plin. lib. 5. c. 23. which may very well be derived of Gether, by an epenthesis the interlacing of u. 4. Mesch, Jerome saith, they are the Mocones, Moenians: Josephus the Mesanci, now the Inhabitants of Pasinum in Susianna: Junius taketh it for that Country that lieth between Silicia, and Mesopotamia, and that part of the hill Amanus, which they call Masium: which may very well take beginning of Mesch. Luther thinketh that the region Massa in India, took denomination from hence.

QUEST. XXVIII. Of Heber, whether the Hebrews were named of him.

Vers. 25. VNto Heber were borne two sons. ] Hence it appeareth, that of this Heber were the Israelites called Hebrews: and not as some think were they so called of Abraham's passage or coming over the River Euphrates, and dwelling on this side: because the Hebrew gnabbar, signifieth a passage or going over. Hence also of this Heber, the Hebrew language is named, which continued in Hebers stock, in the division of languages, Mercer.

QUEST. XXIX. Of Phaleg. Whether the division of tongues happened in his time.

THe name of the one was Phaleg, for in his days was the earth divided. Phaleg, signifieth to divide. 1. Some think that this name was given to Phaleg at his birth, by way of prophesy: and that the division of tongues happened in the end of Phalegs age, who lived 239. years, and was borne ann. 103. after the flood: so that this fell not out in their opinion, till 340. years after the flood, some ten years before Noah's death, who lived 350. years after the flood: of this opinion seemeth Jerome to be, Tostatus, Lyranus, and divers other Hebrews. But this is not like that the divisions of tongues fell out so long after in the end of Pelegs days: for why should it be said, that in his days rather than of Reu, or Serug, or of the rest, that the earth was divided? for all these, Reu, Serug, Nahor, Terah, were borne before Peleg died. And again, whereas most of the Inhabitants of the world dwelt together before the building of the Tower of Babel, and all concurred to set forward that work; it could not possible be, if this happened 340. year after the flood, when the world must needs have been exceedingly increased, that such a multitude of people could either dwell together, or assemble into one place, to intend one work.

2. Mercerus judgment is, that this division of tongues fell not out either in the birth or end of Peleg, but about the hundred year or middle part of his age, some 200. years after the flood, because of Iocktans sons: And although Reu and Serug might be then borne, yet Moses rehearseth them not here, because they were all of one family and language: But if this be admitted, the reason doth not appear, why this division should be said to be in Pelegs days, rather than of the other fathers, who were then alive, but were not at that time borne as Peleg was.

3. I rather approve therefore Augustine's opinion, (to the which learned Junius and Pererius subscribe,) that this division was made at the birth of Peleg, about 100. years after the flood: The only doubt is, that because Iocktan the younger brother of Peleg, had 13. sons, which all are supposed to have been men grown, and their languages divided at the building of the Tower of Babel, this should seem not to be done at the birth of Peleg. Augustine's answer here is not sufficient, that Iocktan was elder than Peleg: for if this were granted, yet Iocktan could not be many years borne before Peleg, whom Heber begat at 30. years: but for Iocktan to have 13. sons, men of years, when Peleg was a child, would require the odds at the least of forty or fifty years. Wherefore the better answer is, that it is not necessary to think that all those sons of Iocktan should have their tongues divided, but that most of them kept the tongue of Heber: as the eleven sons of Canaan spake all the Canaanitish tongue: And hereof it is, that the posterity of Heber, who consented not to that wicked enterprise at Babel, were not punished with division of tongues, nor dispersed into remote Countries, as the rest, but dwelt all toward the East: Neither is it to be supposed that all Iocktans sons were borne before the building of the Tower: seeing Moses stayeth in Peleg: but he setteth down all Iocktans sons at once, that he might proceed afterward in the righteous line without interruption.

QUEST. XXX. Of the sons of Iocktan.

Vers. 26. THen Iocktan, &c. Concerning these thirteen sons of Iocktan, Jerome confesseth, that he could not find out their names; but thinketh they inhabited in the remote parts of India, and so were not so well known as the rest. Junius also, a most diligent searcher of Antiquities confesseth as much. 28. Sheba. We read of three of this name in Scripture: one Sheba came of Chus, verse. 7. which inhabited in Ethiopia; another Sheba came of Abraham, which confined upon Persia: see before, qu▪ 11· and Dionysius reckoneth the Shabeans among the Persians: the third Sheba is this of Iocktan ; of whence came the Shabeans in India.

29. Havilah of Iocktan, is another beside Havilah of Cush: for the Country was adjoining to Mesopotamia, not far from the Ishmaelites and Amalekites. But this Havilah of Iocktan, Josephus placeth in the Region of India, called Jeria, which is the East or Portugals Indies▪

QUEST. XXXI. Where Ophir is.

OPhar: Josephus taketh it to be Sophira, a Country in India which yieldeth gold, some take it for the Island Molucca: some for Taprobana: Tostatus thinketh it is that Country, where the golden mines are kept by the Griphins and Lions, so that the access unto them is very hard. But this Country Mela placeth in Scythia, lib. 2. c. 1. if it be anywhere: for Pliny holdeth both to be fables, that of the Pegasi, or winged horse in Ethiopia, and this of the Griphins or winged Lions in Scythia. This Ophir is most like to be in the West Indies, the same region which is called Peru, which seemeth to be derived of the Hebrew Pervaim, mentioned, 2 Chron. cap. 3. verse. 6. Hence the gold of Ophir is translated, aurum obrizum, by the Latin translator, Job 28.16. not so called, as Pliny thinketh, quia rubet, because it is of a red and fiery color, or as Isidore, quia obradiat, because it glistereth: but rather it may be called obrizum, quasi Opherizum, as Pererius conjectureth.

QUEST. XXXII. Of Mesha and Sephara.

3. THeir dwelling was from Mesha, as thou goest to Sephar, &c. 1. Junius taketh this Messa for the region under the hill Masius; a part of the hill Amanus, which is an hill parting Syria from Silicia and Sephara for a Town of Mesopotamia situated upon Euphrates; and by the Mountain of the East, he understandeth the hilly Country of Chaldea. 2. Jerome out of Josephus maketh Messia a Country in India: and Sephara a Mountain there; where the sons of Iocktan inhabited from the River Cophen, to the Country Jeria: and this seemeth the more probable, that the sons of Iocktan were dispersed into the regions further East: because the Countries of Chaldea, Syria, Mesopotamia, and the rest thereabout, were possessed by the children of Canaan, as hath been shown already. 3. Though that Shem issue were divided far into the East, yet he himself remained in the land of Canaan, which he knew (as it was revealed to Abraham ) should be given to his posterity. And he is Melchizedek, that did meet Abraham, the King of Salem, Gen. 14. as shall be proved in that place against Pererius and others, that hold the contrary opinion.

QUEST. XXXIII. Cainan none of the sons of Sem.

Vers. 13. THese are the sons of Sem. 1. Hence appeareth the error of the Septuagint, that beside the five sons of Sem here expressed, add a sixth, one Cainan. 2. It is not to be thought, that everyone of these families had a divers language, or made a divers Nation, as Mercerus thinketh it probable, is before shown quest. 3. but that they sorted themselves according to their diversity of tongues, sometimes divers families of one language concurring to make one Nation, sometime one family dividing it self into divers Nations, as appeareth in the posterity of Eber, in Abraham, of whom came the Ishmaelites, and Israelites, in Isaach, of whom descended beside the chosen seed, the Edomites of Esau. 3. Hereof it is, as Augustine well conjectureth, that the issue of all the sons of Japheth, Cham, Sem, are not here named: for of Iapheths seven sons, the Genealogy of two only is rehearsed, and of two likewise of Shem five: not that it is likely, the other had no issue, but because they were not the fathers and founders of Nations, as the rest were, but were adjoined and numbered with the rest.

1. Doct. Hebrew text authentical.

WHereas the Septuagint do add one Cainan to the sons of Sem, verse. 22. and another Cainan to the sons of Arphacsad, verse. 24. whereas there is no such addition in the Hebrew: it appeareth that the Hebrew is the authentical language, and other translations to be amended by it.

2. Doct. The antiquity of Moses writings.

IN that Moses rehearseth the fathers and first founders of the Gentiles, by whom they were named: we see the antiquity of Moses story, more ancient than any foreign writer: who are not able to show the derivations and beginning of the names and generations of the Nations.

1. Confut. Against the feigned antiquity of the Egyptians.

THe error of the Egyptians is discovered, that boast of their antiquity: that write in their Annals, of 330. Kings before Amasis, and of their continuance for thirteen thousand years. In the like error is Mercator, that fetcheth the original of the Egyptians from before the flood, even from the first age and beginning of the world. But they are both here confuted by Moses, who showeth that Mizram the father of the Egyptians, came of Ham, Noah's son.

2. Confut. The Scriptures not simply obscure.

WHereas verse. 2.21. it is said, these are the sons of Sem according to their tongues, this being a preposterous speech, as Bellarmine calleth it, setting that first, which was last done: for as yet all the earth was of one language, Gen. 11.1. hence he woud prove among other arguments, that the Scriptures are obscure. Whereunto we answer, 1. that this proveth not the Scriptures obscure; because sometime an hysterosis used: some things are set before in story, which were afterward done. This difficulty may easily be helped by the least direction and caveat to the Reader: and this kind of preposterous speech is found in other foreign histories, which are notwithstanding read of all, and not laid aside for any obscurity herein pretended. 2. Though an obscurity be admitted herein, yet this proveth not an obscurity throughout in the Scriptures: that because of some dark places, they should not at all be read of the simple. 3. And although there be many difficult places in Scriptures, yet are there also more plain and easy: yea the most necessary matters, that concern faith and manners, are plainly expressed in Scriptures: and what is obscurely handled, is found not to be so necessary to salvation: as Augustine well saith, In iis, quae aperte in Scriptures posita sunt, inveniuntur ea omnia, qua fidem continent moresque vivendi: in those places, which are plainly set down in Scripture, are found all those things which concern faith and manners.

3. Confut. The Pope Nimrod and Antichrist.

AS old Babylon was the beginning of the Kingdom of Nimrod, verse. 10. so Rome, the second or new Babylon, is the head of the Kingdom of Antichrist, the Nimrod of the world, that hunteth men's souls, as the other did tyrannize over their bodies. Muscul.

1. Moral. The wicked mixed among the righteous.

Vers. 1. WHere the sons of Noah are reckoned together, Cham is set in the midst between Sem and Japheth: wherein is shadowed forth the state and condition of the Church, that Chamites, hypocrites, and ungodly persons, in the visible face of the Church, are mingled among the midst of the faithful, Muscul.

2. Moral. The prosperity of the wicked continueth not long.

WHereas Nimrod of Chus, of Cham, began first to be Lord over his brethren: and Canaan with his sons inhabited the best parts of the world, it will be demanded, how that curse upon Canaan took place, that he should be a servant to his brethren. The answer is, that the ungodly may flourish for a time: we must do as David did, Enter into God's Sanctuary, and consider their end, Psal. 37.17. for in the end, when the wickedness of Canaan was ripe, they were cast out of that pleasant land, and made servants to Israel of Sem.

QUEST. I. Who and from whence, and for what they came that built Babel.

Vers. 1. All of one speech, verse. 2. went from the East. 1. By this it is evident, that all the world at the first used but one language, which was the Hebrew tongue, preserved still in Hebers family: but whether they used the same dialect, and style of speech, as Ibn Ezra, and the same manner of pronouncing, as Cajetan think, is uncertain. 2. These that came into the Plain, were not as Cajetan thinketh, some certain men: or as Rasi, only the posterity of Sem, whom Ramban confuteth, but generally all: for the language of the whole world was confounded and changed at the building of the Tower: But Abraham could not be of this number, as Ibn Ezra, being yet unborne: And whither Noah removed, it is uncertain: but it is most sure, that he joined not with the unruly company in their proud enterprises. 3. They came from the East: that is that part of Armenia, where the Ark landed being afraid at the first, as Josephus conjectureth, because of the late flood to leave the hilly Country▪ But by degrees they descended, first dwelling in the hills, afterward at the bottom and foot of the hills, then they sought into the plains: either to seek more room for their multitudes, that were increased, or of an ambitious mind, not contented with their lot, or for both. 4. They came into the land Sinhar, or Singar, not in Pontus, as the Hierosolim: but in Mesopotamia where is the hill Singara: which Rupertus will have to signify, excussio dentium; the sm • ting out of the teeth: because their language was smitten, which is caused by the teeth: for so shingar may be derived of Shen, a tooth, and gaurah, to evacuate. 5. Neither is it like that they began to build Babel, as soon as they came into the Plain, or that they were penned up an hundred years, in the hillie Country of Armenia: (for so long it was from the flood to the confusion of the tongues,) but after they were descended into this plain Country, then when they espied their time, they entered into this consultation.

QUEST. II. Why they built of brick.

Vers. 3. COme let us make brick, &c. The reason why they resolved to build of brick, was neither for the continuance, as Josephus thinketh: for though brick buildings are very durable, as Pliny testifieth, there were to be seen at Babylon that had lasted 700. years: yet edifices of hewn stone are stronger: as it is, Isaiah 9.10. The bricks are fallen, but we will build with hewn stones. 2. Neither did they so, as some imagine, to provide against the second destruction of the world by fire, as Noah's Ark was a refuge for the water: because brick work will endure the fire: for they were not so foolish to imagine, that the whole world could be preserved in one Tower: and though the building might stand against the rage of fire, yet the men enclosed should not be able to endure the heat. 3. But the cause of choosing this matter for building was the necessity of the place, Mercer. where stone was not to be had: and yet the earth of that plain being of a fat and slimie substance, was very fit to make brick: which was the cause why Pharaoh built his Cities in the plain Country of Egypt of bricks, Exod. 1. and beside, that region afforded a kind of natural lime, of slimie nature like pitch, which issued forth of the River Is, in great abundance, as Herodotus saith, and out of a fountain near to Naptha, which in the Babylonian language signifieth liquid Pitch, or Brimstone, Strabo. 4. This stuff which they used for mortar, was neither argilla, a kind of Potters clay, as Vatablus, nor yet Cr • ta chalk, as Oleaster, or lu • um, a soft earth, as Pagnine: nor calx viva, lime, as Diodorus. Tharsense. but as the Hebrew word chemer signifieth, which the Septuag. translate asphalto • ; it was a reddish sulphurious earth, clammie like pitch, which was instead of camentum, as Hieron. or intritum. Tremell. mortar: so that this chem • r, slimie earth, was instead of chomer, mortar: by which means of brick and bitumen Semiramis afterward enlarged the walls of Babylon. Perer.

QUEST. III. Who was the chief in this work.

verse. 4. LEt us build a City and Tower. 1. Cajetan gathereth from hence, that all the people of the world were not here assembled, because one City could not suffice for them all: But that is no reason, for they built not this City for the habitation of all, but to be a monument of their fame, and as the chief City of all other which they should build afterwards. 2. Nimrod seemeth to have been the captain and ring-leader of this company: for Babel was the beginning of his Kingdom, Gen. 10.10. so thinketh Josephus and Augustine. 3 Though the counsel came first from Nimrod, or some few: abiit tandem in •• udium catholicum: it grew to be the catholic, that is common desire of all. Muscul.

QUEST. IV. Of the heighth of the tower of Babel.

WHose top shall reach to heaven. ] 1. It is not like, that as Augustine supposeth they indeed thought to build a tower so high, whose top should touch the clouds: quest. 21. in Gen. and so these words to be taken according to their literal sound. 2. And that report of Abydenus, cited by Eusebius, is to be held but a fable, that when they had built almost up to heaven: i • was tumbled down by a mighty wind : and it is very like, that the Poets took occasion hereby to devise that fiction of the war of the Giants, and their laying the great hills of Pelion, Ossa, Olympus, one upon another to climb up to heaven. 2. Neither to answer the objection of the heathen, who took exception to this story, it being unpossible, though all the earth were laid for a foundation, to build up to heaven, need we with Philo, to make an allegory of the building of this Tower, who understandeth thereby their proud and high attempts against God. 3. Neither yet is it like as Berosus Annianus, that they reared this tower so high to make it equal to the mountains: or that as Josephus writeth, they imagined to bring it so high, and accordingly performed it, that it exceeded the mountains in height, to be a defense from like general flood: or that this tower was four miles high, as Jerome saith he was informed by some: in 14. Isaiah. much less 27. miles high, as some Hebrews imagine. 4. But in these words there is an hyperbolical speech (wherein more is expressed, than meant usual, both in the Scriptures, and in foreign writers: as Deuter. 1.28. Their Cities are walled up to heaven: their meaning then is, that they would build this tower exceeding high: And it is very like that it was of a very great and unwonted height, although no certainty thereof is extant in any writer: