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. 35. (Book 35)

The chiefe matters of this Chapter are these two.

• The remoue of Iacob away from Shechem.
• The death of certaine of his dearest friends.

COncerning his remoue, the text saith, that then God sayd to Iacob,* 1.1 that is to say then, euen then when his heart was troubled and full of feare,* 1.2 for the bloudie tact of his sonnes in Scechem. Where see, the vigilant care of the Lord ouer his in all their distresses, doth hee e∣uer forsake them that faithfully and hartely cleaue vnto him? No no, hee is at hand and readie euen before the trouble happen to bee comfortable to vs, because this is essentiall in him, and not acces∣sory.

* 1.32 Marke how he biddeth him go to Bethel and there build an Aultar vnto God, that appeared vnto him when hee fled from his

brother Esau,* 1.4 why if you remember or looke the place Iacob there promised, that if God would be with him in the iourney, and keepe him, and giue him bread to eate, and clothes to put on, so that he might come againe vnto his fathers house in safetie, then should the Lord be his God, and that stone which be there set vp as a piller should be Gods house, &c. And hath Iacob beene all this while in the countrey, and not been yet there to performe his vowe, and to giue the Lord thankes, who so gratiously had gran∣ted his desire? O great slownesse in so good a man, and verye worthie blame exceedingly. See then and marke it well,* 1.5 how slacke the best of vs are to paye in prosperitie, what we promise in aduersitie, euen with great zeale. Wee saye in sicknesse if we may recouer we will do this both to God and man, and in other perils we promise much: but alas, where is all, when once we are well and out of danger. Hath Iacob dulnesse, and haue we none? thinke of it, and by his faulte in this place that must be called vpon, and spurred vp by God himselfe: let vs amend what is a∣misse. Then marke againe in this remembrance made by God, the manner of it. Go vp to Bethell Iacob sayth he, and make there an altar, &c. This is not, why hast thou not done it, and because thou hast forgotten me, I will forsake thee, or any such like sharpe rebuke. Sweete againe, is this if we consider it. For Iacob was now in sorrow, his heart being wounded both for his daughter that was defiled, and for the crueltie of his sonnes, with the perill also that his whole familie was in. In which greefe of his, the God of mercie would not adde greefe vnto greefe: but sparing him kindly, admonisheth him gratiouslye with sweet words,* 1.6 not so much as once quipping him for his faulte, with but halfe a sharpe word. A patterne euer to be followed of vs, one towards an other, that wee bruse not the heart already broken, but too much, that we ins••lt not one ouer an other for slippes and wants, but kindely quicken vp, when a harde speech woul•• crush too much. O sweetest GOD, howe sweete art thou to slagg••sh sinners when they doe faull, and shall wee not labour to bee like them, &c.

2 When Iacob had receyued this woord of the Lord, hee

willeth his household to put away theyr strange Gods, plainlye noting that there were such amongst them. And knew Iacob this and reformed it not? Surely the best men then haue theyr affections, and euen good Iacob is not heere without them, Ra∣chell his Wife is most deere vnto him, and for her sake eyther he seeth not,* 1.7 or he feeleth not with that heat, or both seeing and fee∣ling he lingreth reformation ouerlong. She had stolne hir fa∣thers idols as you heard before, and what others they had got∣ten in the spoile of the Cittie it is vncertaine. Prone is our na∣ture by naturall corruption to such abuse, and if Iacobs people so well instructed, will yet be halting O what are we? This clea∣ueth to our bones, and the very marrow to be superstitious and delighted with euill. The Gods that be seene best like our hu∣mors, and what hands haue made we repose trust in, but fie of this folly if wee bee aliue, and not dead in heart to God and grace.

3 What then did God abhorre the household of Iacob, and re∣fuse it to bee a Church? No, howbeit that familie was thus ble∣mished, and the wife of his loue that slepte in his bosome thus all too spotted: yet euer were Iacobs sacrifices acceptable vnto God,* 1.8 and his family cared for as his Church. Note we there∣by, not to loue idolatrie, or to mingle the wheat with the chaffe, ne yet to extenuate Iacobs fault, nor to followe him our selues in not reforming. But note wee this, and note it agayne, that particular blemishes in some of a Church not yet amended, de∣priue not the whole eyther of name or nature of a Church, ney∣ther make the good thinges therein done according to the worde, (as were Iacobs sacrifices) of no effect: much lesse do they reach out daunger of death and damnation to all that holde fellowship with that Church, eyther not knowing, or no waie approo∣uing what is euill. I could vrge the place harder if I would.

4 In bidding them cleanse themselues and chaunge their garmentes,* 1.9 lette vs note how outwarde ceremonies helpe in∣warde duties, vse them as helpes, and not make them our rests, th••nking all is doone when the outwarde thing is doone, but

knowe, that cleane garmentes call for cleane heartes much more, and cleansed bodies, bid cleanse our soules much rather: else are we like the Massing Priestes that washed theyr fingers so so∣lempnely, and neglected theyr consciences altogeather, or lyke the hypocriticall Pharisies, that scowred so carefully the outside, and forgot so negligently the inside.

5 Then they gaue vnto Iacob all the straunge Gods which were in their hāds,* 1.10 * 1.11 &c. where see a very notable example of prompt and ready obedience to the worde. Blessed therefore he that had them, and blessed they that so willingly hearken vnto hym. Such Iacobs to bid, and such people to obey, would long and long continue these happie dayes of peace and freedome vnto vs, with a gratious Gouernour and Soueraigne ouer vs, in whose dayes wee may truly say, mercie and trueth haue mette togea∣ther, righteousnesse and peace haue kissed each other. But why are they so zealous and ready now, hauing beene so dul hitherto? Surely the daunger they sawe themselues in, by that outrage committed, was a great meanes of it.* 1.12 And therefore well may wee marke howe profitable for vs sometimes are feares and dan∣gers, troubles and perplexities in this worlde. Then are wee a∣waked and quickened that before were heauie, and then wee both heare the worde, and obey it with alacritie and readinesse. Take then the crosse away, and take our great good away, as we plain∣ly may see.

But the text sayth,* 1.13 Iacob hid them vnder an Oke that was in Sichem: when as wee read that Moses tooke the golden calfe that Aaron made, and burnt it in the fire, ground it to powder, and strawed it vppon the waters, and made the children of Isra¦el drinke of it. A zeale indeed against Idolatrie and superstition. For aunswere whereunto it may bee sayde, that good m••n haue their wantes, and Iacob himselfe in this was not so prouident as hee might haue beene. Yet with comfort wee see that euen this measure of vertue and pietie in Iacob was accepted of God, the want pardoned and cast out of sight. With comfort (I say) we see it, beeing thereby iustly incouraged to doe good, and to hate euill, seeing there is mercie with God in sweete kindness••,

to accept what is well, and to turne his face from what is wan∣ting. Away therefore with all discouraging thoughts, and verye sowre conceipts, of no acceptance with God, where any blemish or imperfection is. For euen in this example if we had no mo, it is prooued false.

6 When Iacob thus had reformed his house, he tooke his ior∣ney from Sechem towards Bethel,* 1.14 and the text saith: The feare of God was vpon the cities that were round about them, so that they did not follow after the sonnes of Iacob. It is the Lord then that cooleth and quencheth the rage of men against his children, yea it is the Lord that is able to mussell the mouthes of the Lions of this world,* 1.15 whē they bristle themselues beside his liking, to commit any violence or furie vpon the godly. Let him say nay, and they cannot stirre: let him saye I, and they runne a pace.

The Diuels themselues cannot touche the Swine tyll they haue leaue of him: and are porcorum setae: numbred sayth the auncient father, and his chosen children forgotten? No, no, there is no power against the least of them, except it be giuen from aboue. Therefore care away comfortably, sing we and say we, Si deus nobiscum, quis contra nos. If the Lord be with vs, who can be against vs. No doubt these inhabitants had burning harts against Iacob, and his familie for the murder committed, but both hartes and handes are bridled by him, that bridleth the verye diuels, and such a feare is stricken into them by the Lorde, that Iacob goeth safely on his iourney, and not one dare looke out of the doores after him, to attempt any euill against him. O sweete God, O deere God, direct vs aright to be thine truly, and we see here our safetie. Thou wilt defend, thou wilt protect, and migh∣tier farre then our selues are, thou wilt make to feare vs for our good. Blessed, blessed be thy name for euer, and let our hearts till death be secure in thee, Amen, Amen.

* 1.167 The next thing I note, is the death of Rachell, the wife of Iacob,* 1.17 deere and deere, and twentie tymes deere againe vnto his heart. Who can expresse the woe of this daye, and the bitternesse

of this losse to the man of God? Rachel is dead, and is she dead? O death voyde of mercy, or respect of persons. She dyeth vppon childe, an increase of greefe: she calleth the childe the Sonne of hir sorrowe, a heauie worde. But be comforted Iacob, and leaue all to God, who giueth and taketh at his pleasure. And learne wee by thee whilst the world indureth, to knowe worldly comforts whatsoeuer they be, to be subiect to change. Loue with vnfay∣nednesse, what may be so loued, but loue neuer too much for feare of a check.

So loue, that wee thinke of losse if the Lorde so will: yet so loue, that we wish no losse if the Lorde so will. Let his liking moderate our affections euer, and so happilye shall wee in∣ioye the thing liked a great deale longer. But if thou exceede, werst thou as iust as Iacob, God wyll schoole thee as he heere did Iacob. Thy deerest Wife, thy deerest Childe, thy deerest freend, shall feele theyr mortalitie, that thy heart may be taught, and wish for eternitie, crying heauily, sighing with mournefull voyce: Vanitie of vanitie, and all is but vanitie.

8 Greeuous it is also that we read in the 22. verse,* 1.18 Ruben the sonne of Iacob to lye with Bilhah his fathers concubine. But such bitter accidents haue in the wonderfull wisedome of God befaullen to these great men,* 1.19 that we poore soules might not be oppressed with greefe, when the like befall vs. Fathers and mothers can doe no more then they can doe, that is, instruct, exhorte, admonish, and teache theyr children and charge, and if that will not serue but contrary to it, they will wilfully and wic∣kedly offend the Lorde, lewdly and loosely behaue themselues, theyr burden is vpon theyr owne backes, and the God that euer was holy and pure, will paye them home, accepting the industrie of the parents in good woorth.

Moses expresseth not how Iacob greeued, when hee heard this, but onely sayth, it came to Israels eares, that is was doone. Surelye the reason was this, that wee might thereby con∣ceiue that the greefe was greater then could bee expressed to haue his bed defiled by his owne Sonne. So reade wee, the Paynter that portrayed the intended sacrifice of Iphigenia,

paynted her father Agamemnons face couered, because it was not possible to expresse will the countenaunce of a man so plun∣ged in woe. Thinke wee then earnestly of Iacobs sorrowe, but know that we cannot think how it was. And what crossing griefs the Lord sends vs,* 1.20 let vs striue to patience by these examples. Yea let vs growe by these examples to a Christian strength against worldly scandals and offences, not moued by them to wauer vp and downe as some doe, condemning truth, and iudging persons by faults and offences that do happen. As if one should say see the religion of these men, can it be true, can it bee good, when the pro∣fessors of it haue such spottes? Simeon and Leui cruell bloud∣shedders, Dinah wanton and wantonly defiled, and now Ruben an incestuous person defiling his owne fathers bed. How shoulde the religion of these men be good? Surely the idolatrous igno∣rance, and ignoraunt idolatrie of the Gentiles, of the Cananites, Perisites, Iebusites, or such like, was the good religion, and not the way that Iacob serued God by. Were this to reason well, or rather for the fals & faults of men to condemne the truth of God, & to censure men by their imperfections not to be what they are in deed and truth, though thus defiled? Yet this is the common rea∣soning of the world, and thus dayly some stumble at mens offen∣ces. But let vs bee wise, and learne by this to take a surer course to iudge both of men and of religion. Iacob and his family had the true religion, though thus sinfull flesh offended sometimes. All were not euil in such degrees, though some offended too much. Bewayle the falles wee may of those that professe the trueth, nay bewayle them we ought with a sighing hart, but forsake truth for them, or condemne truth to be no truth, we may not, we dare not, we ought not. Let God be true, & all men lyars. Let truth be truth & all men sinfull, yea such great Patriarks as these were not euer free. Though his iudgement shall be great that giueth the offence yet they shal not be excused that so far take the offence, as for it to forsake the way that is right. Then hauing thus profited, let vs marke againe in this example of Ruben the safetie of sinners, not∣withstanding sinne, that truely repent and forsake theyr sinne. Ruben was not a castaway for euer from God hauing thus of∣fended, but sorrowing and sighing (as no doubt hee did) for this

vgly transgression, the bloud of Christ Iesus beleeued of him then in time to be shed, as we beleeue now that it hath beene shed, wa∣shed him cleane, and procured pardon with God, that all sorrow∣full sinners might haue fayth, and not dolefully die in despayring wo, if happily they should fal at any time through strength of flesh of world or deuill. Thus therefore againe let vs profite by him, and deny to none that hath fallen comfort, if sight cause sorrow from an heart not fayning.

9 The death of Isaac the father of Iacob is an other thinge mentioned in this chapter, who enioyed the presence of his sonne Iacob to his great comfort before his death.* 1.21 And Iacob to all his griefes had this also added the death of his father. So that if you thinke of the course of Iacobs life but euen hitherto, surely his griefes were many, and his crosses great, such as we doe not in∣dure with that patience that both we ought, & he did, neyther yet with that comfort, as by this example, and others of Gods deare ones we are iustly incouraged vnto. God giues friendes, and God takes friends, fathers and mothers, sisters and brothers, or what∣soeuer, and he spares not any when he will, though hee loue them dearely. Abraham looseth Terah his father, and Sara his wife: Isaac looseth Abraham, & Iacob now Isaac, beside other friends whom each of them lost in their times. This is our estate, we hold these things during pleasure, and are tenantes at will, not other∣wise. That the text sayth, Isaac dyed full of dayes, it may well teach vs that there ought to bee a contentment in vs euen with yeares, which indeede is not in too many. But we couet to liue, and still to liue, and euer to liue if it were possible. This world so pleaseth vs, as if we dreamed of no other, these earthly pleasures seeme the ioyes we wish, and death, death, O how bitter is the re∣membrance of thee euen in very olde age. Surely olde Isaac was not thus, and I trust we will note it to our good, and thus much now of this chapter.

Notes

• * 1.1

  Verse 1.
• * 1.2

  The care of the lord for his.
• * 1.3

  Verse. 1.
• * 1.4

  Gen. 28.
• * 1.5

  〈…〉〈…〉
• * 1.6

  A sweete example.
• * 1.7

  Good men oft haue affections too much.
• * 1.8

  Note this well.
• * 1.9

  The vse of cleane clothes on holy dayes.
• * 1.10

  Verse. 4.
• * 1.11

  Obedi∣ence to doctrine, &c.
• * 1.12

  Perplexi∣ties profi∣table.
• * 1.13

  Exo. 32.20
• * 1.14

  Verse. 5.
• * 1.15

  It is the Lord that staieth in∣tents a∣gainst his.
• * 1.16

  Verse. 19
• * 1.17

  Wordlye comforts subiect to change.
• * 1.18

  Verse. 22
• * 1.19

  The vse of bitter ac∣cidents to the Patri∣arkes.
• * 1.20

  Strength against o••fences.
• * 1.21

  Great faith exer∣cised with great cros∣ses