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

Chap. 31. (Book 31)

In this Chapter we may consider generally.

• The causes of Iacobs departure.
  • Euill words.
  • Chāge of coūtenāce.
  • Gods cōmandemēt.
• The manner of the same, together with Labans following.
• The couenant betwixt Iacob and Laban.

PArticularly. First, these wordes that Labans sonnes speake, Iacob hath taken away all that was our father, &c. together with the counte∣nance of Laban,* 1.1 that was not towards him as in time past, and let vs note these things in them and by them.

First and formost the nature of this worldly trash and pelfe, how the loue of it seuereth and sundreth neere and deere friends, maketh them dislike greatly one of an other, and remoue dwelling so farre a sunder,* 1.2 that seldome or neuer they meete agayne. A most wofull effect of such a cause, and a most horrible corruption in vs, that should ouerrule such earthly affections.

Secondly, how nothing contenteth a couetous minde as long as he seeth an other man thriue by hym. He would haue all, and without he will neuer be pleased.

Thirdly, how like to the father the children be, all of them mut∣terers and murmurers against Iacob, for the blessing that God voutsafed him.

And lastly, how hote youth bableth out that which cooler age couereth and keepeth in. Laban as bad in hart as they, but yet he keepeth his toong and dissembleth, so cannot the yong men doo, their bloud is too warme, and wily craft hath not yet possessed them.

* 1.32 That Labans countenance was changed toward Iacob as the text sayth we see,* 1.4 Quam difficile est crimen non prodere vul∣tu. How hard it is not to bewray in face what lodgeth in hart a∣gainst

any. Vultus index animi. The countenance declareth the minde, and so heere.

3 When Labans face is changed, th••n Iacob of like be thin∣keth him of his Countrey,* 1.5 though not presuming to attempt any returne without better warrant. And wee may thus profit by it, euen to consider how good it is sometimes to haue mens faces change, that we may thereby the rather looke vnto better things, as to the Lord, and the light of his countenance, to heauen our country, where no snubs be &c. which happely we are too cold in, as long as mans fauor carieth vs along in y^e liking of this world. Why doth Dauid say it was good for him that he had bin in trouble,* 1.6 but that he felt the change of man kindle in him a swee∣ter thought of that God and his great mercy that cannot change, but yesterday, and to day, and foreuer, is the same. Why sayth he againe so earnestly, but it is good for me to hould me fast by God, by God I say, & to put my trust in him &c. sauing that mans tot∣t••ring loue, and too fickle frendship smote his hart with a deeper consideration of the comfort therof aboue all earthly things what∣soeuer. No doubt againe but it was good for Ioseph that Puti∣phar turned vpon him as he did without cause, for he saw therby what man is, and what God is, and how broken a reed he trusteth vnto that maketh flesh his arme, and thinketh all shall be wel with him, because such and such giue him countenance. Alas alas who hath not bin deceiued by mans fickle fauour, and thought all was sure, when and whilst he had that, and rather might many things fall out, then such persons change their loue without iust cause. But their experience at last hath bin euen as Iacobs was heere, that neither truth of seruice, and performance of p••ynefull sauour by day & night, neither neerenes in bloud before mariage nor any increase of knot by mariage, neither any blessing of God giuen vnto paines, nor any thing whatsoeuer, could bold that loue that was neuer true, but for respects, or that man or woman that ne∣uer made conscience indeed of deserts, to yeeld them due comfort according to their qualitie. But well well, let it be too late to call againe yesterday, yet it is not too late to day to see the word of the Lorde before vs, and to marke this example of Iacob, how hee found a change in his owne vncle, without any iust cause,

and to beware our selues of being ouer farre caried hereafter with that which is so vncertaine in it selfe.

* 1.74 And the Lord said vnto Iacob, turne againe vnto thine owne countrey,* 1.8 &c. See the sweete mercie of Almightie God to his true seruant. When man sowreth, he laugheth vpon him, when man hateth, he loueth, and when man looketh away with a face quite altered, he looketh vpon and vnto his true Iacob, with the eyes of his olde mercy and louing kindnesse, rather much in∣creased, then any one iotte lesned and diminished. O comfort, a true one, and a great one: for thus I feele it. When the poten∣tates of this worlde list to waxe bigge against a poore childe of God, and to swell with dislike against him, they also adde this va∣nitie, to that greeuous iniquitie, that they thinke he shall neuer be able to beare their displeasure, but he is euen in their hands to be vsed as they will, and what will they? Surely they intend to beg∣ger him and all his, to crush him, and breake his backe, to grinde his face, and play Rex with him at their pleasure. And other mad men are also of that minde, and begin to say, alas how shall he do, such an one is offended with him, and his countenance is changed vp∣on him. Surely he is vndoone, and cast away, with other like spee∣ches to that end. But let these Nimrods, that so will tyrannize ouer any poore Iacob, and such faithlesse fearefull men, as so be∣wayle the oppressed, looke vpon this example here, and consider it well.

Did Iacob perishe, when Labans face changed, and all his children with him, hath Laban power to sinke him and crush him, and doe what hee will? No, but when all these changes are in man, then God steppeth in and looketh vpon him that man will not see, speaketh vnto him, directeth him from them so vnkinde regarders of a true heart towardes them, and wholy taketh him into his owne protection, to his owne care, that neyther they nor any for them shall hurt him, and Iacob shall liue in an other place vnder his blessing and mercye, better then euer hee did there a∣mongst them. O God then euer be thou our God, we beseech thee deerely, and wee care not what changes man shall make vpon vs vniustly and vnkindly.

5 Then Iacob sent for his wiues into the feeld to hym,* 1.9 Rachel and Leah. Whereby we may note,* 1.10 how in matters con∣cerning them, it is a good mans part to conferre with his wife, and not to do all vpon a brayne, in a kinde of prowde and vnkinde authoritie ouer the woman, who though she be in subiection vnto her husband by law of sex and mariage, yet is she his fellow and companion and helper also, euen by aduise and counsell many times. Sweet then is the conference of man and wife together about common causes concerning them both, and let it be liked in our eyes euer by this example of Iacob,* 1.11 that intending a remoue from so vnfriendly a friend, sendeth for his wiues to him, and tal∣keth with them. His speach hath in effect bin considered before by his parts, and we shall not neede to stand vpon the particulars a∣gayne, only your selfe reade it and consider it: marking in the 6. verse, how a true seruant that hath conscience in him serueth, namely, with all his might, this is opposite to that eye seruice which the Apostle speaketh of, Ephes. 6.

6 Come we therefore to the answere of his wiues,* 1.12 who with one consent sayd vnto him,* 1.13 Haue we any more portion and in∣heritance in our fathers house &c. Do whatsoeuer God hath sayd vnto thee. By which ready and full consent, we see the dutie agayne of godly wiues, namely, when their husbands do impart vnto them his purpose grounded vpon iust causes and sufficient warrant, then not to hang back, to crosse him and grieue him, and not to yeeld to him, but rather with these gratious women heere to say, what God hath put in thy minde that do. We are ready, and wee will obey. Thy lot shall be our lot, and the Lords good pleasure all our lots. Agayne let it not be vnconsidered, how Ia∣cob finding iust fault with their father, and vpon true cause com∣playning of him, the women yeeld vnto truth, and neither cleaue to their father against their husband, nor forsake their husband for to iustifie their father. Heere is no such crossing partialitie, but as God hath made them wiues to Iacob, so they cleaue vnto him kindly, and preferre him before all the world.

7 By which willing consent to forsake father and friendes,

country and all,* 1.14 and to cleaue vnto their husband, may be happely resembled the nature of the Church the spouse of Christ, which is euer to forsake all and to follow him.

* 1.158 Rachell departing, stole her fathers idols, which he cal∣led Gods,* 1.16 a great fault in a good woman: but weakenes some∣times is in the best, and it may not be iustified. This itch of super∣stition though good men indeuour, yet can they not euer vtterly extinguish in their deerest, but in long time, if euer.

9 Iacob thus gone and remoued away with all that he had, three dayes after Laban heareth of it,* 1.17 and pursueth hotely with all his power. What hee meant to doo we cannot tell, because God hath not told vs, but of like he was fiery inough, and concey∣ued dislike before, would now prick him forward mightely. But what do we see? truly that which with vnspeakable comfort wee may well note and euer remember,* 1.18 to wit, how God cooleth him and tempereth him before he commeth vnto Iacob to ouertake him, charging him in a dreame for his life not only to do no euill, but not to say so much as an euill word to Iacob. Take heed sayth God, take heed. Can a man conceyue of this care and mer∣cy in God toward Iacob as it deserueth? O how true sayd the Prophet Dauid,* 1.19 yea rather blessed are the people that haue the Lord for their God &c. for so it is in deede. If God be with a man, little needeth hee to care for vniust rages after him and a∣gainst him. The Lord hath a snaffle to put in their ••a••••es that pursue his deere ones, and they shall do no iote more then he will. I•• euer you saw a worlding curb••d, you see it heere. Not a word, much lesse a deede must passe against Iacob, saue what is good. Thus restrayned the Lord Saule, and made him a Paule in his hetest pursuite of the godly. Thus euer hath God done, and euer shall do as shall be best. Comfort your hearts then beloued euer with this example, and feare not man: but feare, and loue, honor and serue to your dying day this God that can, this God that will, and now doth so bridle an enemy.

* 1.2010 In the 27. verse, you see what Laban sayth, if hee had knowne of Iacobs departure,* 1.21 hee would haue sent him away

with mirth and with songs, with tymbrel & with harp. Thus is his toong changed by the Lords warning, but God knewe his heart. There were many presumptions by former facts how hee would haue liked his departure if hee had bin made acquainted with it, but it is best now to say the best, and gracious is that God that can pull such words out of a man displeased, and force him to speake nothing but faire where hee will haue it so. Let all snuffers and browbeaters of honest men consider this, and see if they can doe what they list.

11 I am able to do you euill sayth Laban,* 1.22 but God hath forbidden me &c.* 1.23 Where wee may see a difference betwixt the godly and vngodly men. The first speake and boast of iustice and equitie, saying, this or that is due to you by right, and to your of∣fence, but the second boast and braue it euer with their power and might, saying this and that I am able to doo, as Laban did heere, I trust we are resolued soone whether to follow.

12 In calling those idols his Gods, saying, Why hast thou stolne my gods,* 1.24 he bewrayeth vnto vs what all idolaters and su∣perstitious persons do and thinke, whatsoeuer they say, namely,* 1.25 euen make and vse, repute and take such things as they worship besides the true God, for their gods. And what skilleth it for the name, when there is proofe of the thing.

13 In Iacobs answere, cary your eye to Labans obiections which were 3. First, that being his seruant, he fled away secretly,* 1.26 secondly, that hee tooke away his daughters and their children,* 1.27 being so neere to him in bloud without his priuitie, and thirdly and lastly why he stole away his gods, vnto all which Iacob answe∣reth, but diuersly, for to the two first hee sayth playnly it was be∣cause he was afraid, and thought that Laban would haue takē his two daughters frō him: wherein we may note y^e open simpli∣citie & vprightnes of Iacob, in telling the truth euen as it was in∣deed, without such colors & cunning as mē vse in these days. To the third he answereth by a stout denyall, referring him not only to search all that euer hee had, but offring the party to death with whom any such thing might be found. By which vnaduised speech

he rashly ouershot himselfe,* 1.28 and would haue bin as sory as euer was Ieptha when his daughter met him, if Laban had taken him at his word, and found the gods with Rachell, Iacobs deerest wife. Wee learne therefore by it, that hasty speach may worke much woe, and therefore be we not ouer rash. We knowe none so well as our selues, and therefore good to be so bould to promise innocency for none but our selues for feare of reprofe. But yet this is,* 1.29 and this was, and this will be euer, that as euery one is true and good himselfe, so easily thinketh he others to be such, but often deceyued, and so was Iacob heere. Yet as God would it was not then found out, for Rachell made a cunning excuse, as you see in the text, that her father should not search vnder her, where in deede these idols were though vnknowne to Iacob.* 1.30 Such wits haue women often times vpon a distresse, to shift a∣way a shame, which in deede were better neuer deserued, then with any deuise, though neuer so fine auoyded.

* 1.3114 Then Iacob was wroth, sayth the text, and chid with Laban,* 1.32 a iust anger that hath a iust cause, and is not immoderate. What griefe to a true man to be made a thiefe, and to be burdened with practise that his soule abhorreth. Yet this you see falleth out sometimes, and by name now heere to Iacob, which must worke a stay of minde in vs if a like thing happen.* 1.33 Moses was angry when he saw the calfe, and when Corah rebelled, Num. 16.15▪ Ionathan for his fathers rage against his friend Dauid, and ma∣ny moe examples of lawfull anger hath the scripture, so that all anger is not forbidden, but onely such as hath sinne in it.

15 In the expostulation that Iacob maketh, if you marke it & reade it,* 1.34 is notably layd downe the faithfull vsage of a good ser∣uant, and the vnkind requitall of a bad mayster. A good seruant is not flitting euery day and changing,* 1.35 but 20. yere in a place some∣times as Iacob heere. He wasteth not any wayes his maysters good vnder his hands, but so careth for and regardeth all things, that his mayster prospereth by his faithfull trauell, in the day he is consumed in the heate, and with frost in the night, and his sleepe departeth from his eyes, for thus speaketh Iacob of

himselfe. An vnkinde mayster is described thus, cruelly he requi∣reth of the hands of his seruant whatsoeuer is lost, without re∣gard of circumstances: he changeth his wages often and euer to the worse, and at last he sendeth empty away, whome in all con∣science he should reward very liberally. Thus you see is Laban charged heere, and let vs be ashamed of such qualities.

16 Then Laban answered, These daughters are my daugh∣ters, &c. Now see a trick of this world agayne,* 1.36 when a man is brideled, and dare not hurt, then to pretend fauour and loue, and to smooth the matter as though he neuer meant hurt, which is not so. This iugling the world hath not lost yet, but God seeth truth, and loueth truth.

Finally, a couenant of loue Laban will haue made,* 1.37 because his conscience accused him of euill deserts. Iacob is content, and letting anger go, maketh them good cheere. Laban sweareth like an idolater, and Iacob aright, consider you both: of a rough be∣ginning, there is a smooth ending. Laban taketh his leaue, and departeth quietly, and all is well. O able God, and carefull God for thy children euer, make vs thy seruants faithfull and true, that in all stormes we may finde thy fauour, and of all feares no worse an end then in thy mercy may be to our comfort, as this was now to Iacobs.

Notes

• * 1.1

  Verse. 1.2.
• * 1.2

  Worldly goods part friends.
• * 1.3

  Verse. 2.
• * 1.4

  Face shew∣eth what heart thin∣keth.
• * 1.5

  〈…〉〈…〉
• * 1.6

  Psalm. 119.
• * 1.7

  Verse. 3.
• * 1.8

  When man forsaketh, God relee∣ueth.
• * 1.9

  Verse. 4.
• * 1.10

  Husbands should conferre with their wiues.
• * 1.11

  Reade be∣fore vpon Chap. 18. verse 6.
• * 1.12

  V. 14. &c.
• * 1.13

  Wiues ought to cleaue to their hus∣bands.
• * 1.14

  A type of the Church.
• * 1.15

  Verse. 19.
• * 1.16

  Weakenes in the best.
• * 1.17

  Verse. 22.
• * 1.18

  A sweete comfort.
• * 1.19

  Psa. 144.15
• * 1.20

  Verse. 27.
• * 1.21

  〈…〉〈…〉
• * 1.22

  Verse. 29.
• * 1.23

  How the godly and wicked differ.
• * 1.24

  Verse. 30.
• * 1.25

  The gods of idola∣ters.
• * 1.26

  Verse. 31.
• * 1.27

  Iacobs answere to three obiections
• * 1.28

  Rashnes in Iacob. Reade Gen. 44.9.
• * 1.29

  As one is themselfe so they thinke of others.
• * 1.30

  Reade 1. Sam. 19.13. somewhat to the pur∣pose.
• * 1.31

  Verse. 36.
• * 1.32

  Some ang∣er lawfull.
• * 1.33

  Exo. 32.19. Num. 16.15 1. Sa. 20.34.
• * 1.34

  From 38. to 43.
• * 1.35

  Properties of a good seruant, and a bad mayster.
• * 1.36

  Hollow slattery.
• * 1.37

  A quiet ende of all troubles.