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. 37. (Book 37)

The heads of this Chapter are chiefly three.

• The hatred of the brethren towards Ioseph.
• Their treacherie against him.
• The lamentation of Iacob his father for him.

THe causes of their hatred are specified in the Chapter to be these: His complaining of them to his father, verse 2. His fathers great loue to him aboue them, ver. 3. And the dreames which he had, seeming to note a superioritie ouer them like to ensue in him, ver. 5. &c. The greatnes of their ma∣lice is also mentioned when it is said, they hated him and could not speake peaceably vnto him, verse. 4. For particulars to beginne with the first cause of their ma∣lice towardes him, because he brought their euill as the text saith to his father, it may well teach vs, that although brethren in nature and duetie should moste kindelye loue one an other,

yet not so farre, as that they bolster vp one an other in sinne and euil. For true brotherly loue admitteth an orderly complaint of euil,* 1.1 yea and euen requireth it. Not only they that do such things saith the Apostle, but they that fauour them, &c. Noting it a most greeuous fault to winke at sin and wickednes, and to beare with it. Veritas odium parit, fratrum quoque gratia rara est. Truth gets hatred, and euen brethren to loue togither (if truth be told) is a hard thing. The second cause of the brethrens malice was their fathers loue to Ioseph aboue them al, an vniust cause again. For it is lawfull for a parent to loue one child more then an other, as for a man to loue one man more then an other. Our Sa∣uiour Christ loued Iohn more th••n the rest, yet might not the rest therefore haue hated him. Neuertheles Ambrose his coun∣sell is good in this matter, to wit, that parents should beware, Ne quos natura coniunxit paterna gratia dixidat,* 1.2 least whom na∣ture hath ioyned,* 1.3 they by their partiall loue doe seperate and dis∣ioyne. There is a cause laid downe why Iacob loued him more then the rest, because hee begot him in his age, old men either not looking for any moe in such yeares, or receiuing suche as they haue besides expectation, both which are causes of intire loue to∣wardes such as in olde age are borne to them: so was Iacob to∣wards Ioseph. An effect also of this loue in Iacob is laid downe, that he made his sonne a partie coloured coate. A thing likewise lawfull, that parents may attire one childe better then an other, yet stil wisedome and discretion must moderate affection, for feare of such hart burning amongst children, as here we see.

* 1.42 Yet this childe so beloued, went to the field and kept cat∣tel as his brethren did sometimes, not finding his fathers affection vnto idlenes in him, which is a thing that may greatly profite vs in these dayes: wherein if in any thing we wil make a difference betwixt our children, surely it is in labour and trauel, and mat∣ter of fruitful industry for the time to come. Some shall be put to all hardnes, yea to all drudgery, and others whome wee fauour more, not suffred to do euen good things, wherby hereafter they might bee bettered a great deale, not to learne least they catch cold: not to study, least their wits be dulled: not to do any thing,

least we want them to make wantons of. So did not Iacob, though he loued Ioseph, but to the field he went as well as the rest, and did what he could in that course. Iacob ruled his loue to his childes profite, and so should wee, Iacob wanted his companie for his good, and so should we. Iacob hated idlenes in his children, and so do not we

3 The third cause of the brethrens wrath, were the dreams that Ioseph had. The first of sheaues, the second of the Sunne and Moone, and Starres, dooing reuerence to him.* 1.5 Of dreames hereafter something shall be said: Now concerning his first dreame here, Iosephus saith they were sheaues with∣out corne, and therefore the dreame shewed, that not onely he should come to honour, but that honour should be by forreine meanes, not by helpe of anie goods or possessions of his fa∣thers. Surely howsoeuer the sheaues did pretend that, so it was, and therefore comfortablie teacheth vs, that God is able without parents helpe (if it please him) to preferre their chil∣dren euen to the greatest places, no cause to make parents carelesse, but a verie iust cause to make them not ouer care∣full. And a sweete comfort to all that either haue no parents of abilitie to enrich them, or if they haue, yet vniustlie are throwen off, and by sinister practises depriued of their portion, which in nature and equitie is to bee giuen them of their pa∣rents. God is in heauen as mightie as euer he was, and as good as euer he was. Let him be my father and mother, and remember Ioseph, &c.

4 What say the brethren, Shalt thou reigne ouer vs,* 1.6 and rule vs, or shalt thou haue altogether dominion ouer vs, and they hated him so much the more. And why so, was hee not their brother? Is it so tickle to haue a brother rule ouer his brethren? yea surelie. So cankred is the nature of many men, that they can better endure to be subiect to a Turke, then to their owne flesh and blood, And as our Sauiour said, No Pro∣phet is esteemed in his owne Countrey, so may it truely be said manie times, A kinsmans gouernment ouer his kins∣men

is enuied and spited. But it is no vertue let them vse it that list. They bewray more corruption then all the water in the riuer will wash off, and of wise men they are estéemed ac∣cordingly. Not much vnlike to these brethren of Ioseph be they that had rather anie man should haue a penie-woorth in what they part withall, then their friend, yea a friend may not haue it for anie thing, when a méere stranger shall haue it al∣most for nothing. The nature is nought if there be not verie iust cause of such refusall, and as dogged as here were Ia∣cobs sonnes.

* 1.75 How readily they interpreted his dreames, yea and how rightly? yet they abhorred to yéeld, to them. So do many with the word of God, they perceiue what he meaneth, God I say in his word, and what he requireth, yet no yéelding, no submis∣sion, no contentment, but grudge and grieue as much to be subiect thereunto, & to submit their necks to the sceptre there∣of as Iosephs brethren did here to there brother, albeit they gessed and that truely, what was intended. A feareful stub∣bornnes, and a stifnesse, starting aside with assured danger if it be not reformed. Not to sée the Lords will is a plague, but to sée it, and to refuse to obey it, is death and damnation iust for euermore, without repentance.

6 As the fathers fauour here towards his sonne Ioseph, was the cause why the rest hated him,* 1.8 so is the gracious fauor that God almightie sheweth to his children often the cause of hatred in others towards them. If God be extraordinarie to Moses, euen Aaron his brother, and Miriam his sister will be offended: if Dauid be loued, Saul will enuie him) and séeke his destruction. So in mo, & so in too manie if men were not wic∣ked. The lord may not do with his owne as he wil, but our eie is streight euill, if he be good. This is not well in them▪ But to vs let it be no discomfort: for their enuie, malice and hatred shall hurt vs as these mens did Ioseph, that is, God shall turne all to his owne glorie, and our further way vnto such good as in his good pleasure is determined for vs. Be∣leeue

this example of Ioseph, exalted notwithstanding all their spite.

The second part.

HAuing heard before the hatred growen in the bre∣thren against Ioseph, in this second part of y^e chap∣ter we may sée their execution and practise of the same against him when they had oportunitie. The oportunitie was this.* 1.9 Their father sendeth Ioseph into y^e fields to them where they kept their cattel, to sée how they did. Whom when they saw in this sort come into their hands, streight they conspired against him. Now that the father would send him, and that Ioseph would go, hauing had such notice of their dis∣liking of his dreames, it plainlie sheweth the simplicitie of the godlie, and such as haue honest minds, that they are farre, and often but too farre from suspecting and forecasting such perils as in déed are towards them, and such euill nature in others as in time sheweth it selfe and bursteth out. It is an old saying, & euen here we sée it true, Vt quis{que} est vir bonus, &c. A man that meaneth truly and honestly himselfe, thinketh all others to meane so likewise. But it was so. Though olde Iacob meane no hurt, neither yet Ioseph, the other brethren doe, and conspire his death, when in loue sent in loue he commeth to sée howe they did. Though simple then it is good to be, yet ouer simple beware to be. Inter spinas calceatu. Amongest thornes haue on thy shooes (sayeth an other prouerbe) and it is wor∣thie practise,

2 Out goeth Ioseph and thinketh no harme then as I said,* 1.10 and he séeketh his brethren from place to place,* 1.11 but he findeth blouddie enimies rather then brethren at the last. So fareth it dayly with manie a man. Wee séeke life, but wee finde death at the Phisitians hands: Wee séeke iustice, we finde oppression: wee séeke truth, wee finde falsehoode, and in a worde, as Ioseph here wee séeke for brethren but finde farre otherwise in the end. So dooth secret sinne couer it selfe euen

in the Church militant to this day. But who so reputed a bro∣ther, becommeth a foe, let him thinke what credite Iosephs brethren had with God or man for such hypocrisie, and who so is halted withall, and deceyued, as Ioseph was, meaning no woorse then Ioseph did, let him turne his face from man, and clap holde of God, saying with the Prophet, It is good for me to holde mee fast by God. to put my trust in him: and what protection and safe garde poore Ioseph found, when hee was here alone in the middest of his, no brethren, but bloudie foes, that comfortablie hope for at the same Gods hand, who is one to day, then, and for euer, to all that truelie cleaue to him.

* 1.123 But why saith Moses so brodelie that they conspired to slay him. This was much to bee laid in writing against such men. No not a iote. For it being so in déed, the holie spirite of God hath taught vs notablie by it, what difference is betwixt man and God.* 1.13 Man in his writings flattereth, and smootheth, and dissembleth faults, yea often, for vice putteth in vertue, and where in deede a dispraise was due, yet there extolleth to the skie. But Gods holie spirite in his writings dooth not so. He speaketh plainly and euer truely of all degrées, what∣soeuer. Againe it sheweth that Moses was not directed by flesh and bloud: for if he had he would haue couered the ble∣mishes, especiallie these great blemishes of his ancestours. Thirdlie, it is a rule to direct them to doe it, and it is a war∣rant to them if they doe it that write stories, and commit to writing facts of present or former times. Trueth was e∣uer without shame, what blame soeuer it getteth vnworthi∣lie. But filthie flatterie maketh them liue with shame that vse it during life, and shamefullie spoken off euen after death.

* 1.144 Behold (say they) this dreamer, or maister of dreames commeth. A scoffe, and a lewde scoffe, the dreames of Ioseph being from God to a speciall reuelation of his great mer∣cie in time intended to that house. But we may well sée in

it the fashions of the wicked, and the lot of the godlie in this world often. How differ these speaches, Behold the dreamer: and Beholde the holy man, the holy woman, the hote gospel∣ler, &c Surelie both are scoffes alike from a prophane heart, which God will visite with a whipping rodde in his good time. Thus scoffed the Captaines and their fifties when they called the Prophet in mockerie, Man of God,* 1.15 but with fire from Heauen the Lorde consumed such moc∣kers· If the like fire from Heauen consume not our moc∣kers, let them yet bee sure that fire in hell shall neuer faile them.

5 Come therefore (say they) and let vs slay him, and cast him into some pit, &c.* 1.16 * 1.17 See what it is to harbor in our bosoms a dislike of a man and a hatred, in time it leadeth vs euen to blouddie murther of the partie so disliked, or at the least to a willingnes to do it, if we be by meanes kept from the act. For if a brother breath death agaynst his brother, because he ha∣teth him: surelie men in further degrées from vs will neuer stand in our handes. Then stoppe betimes if we feare God, and abandon hatred out of our hearts. Let it neuer lie boy∣ling within vs and gather strength. Such Patriarchs ouer∣come by hatred against their brother may teach vs whilest we liue what hatred is

6 Then shall we see what will become of his dreames. As if they should say, so shall wee proue his dreames false.* 1.18 O blinded men, the determined counsaile of God they will o∣uerthrow, and by their power and practise they will preuent what hee will haue come to passe. So thought the blinde Pharisies, Priests, and Elders, that if they could compasse once the death of our Sauiour, all should be well, they should still deceyue the worlde, the Scriptures should bee falle, and whatsoeuer by Christ was effected, shoulde bee preuented. But was it so? or rather did not all their ma∣lice woorke to the effecting of Gods purpose. Herode by pollicie or crueltie open, will kill the babe Iesus, and then

all shall be well, yea euen to this day fooles will contende agaynst God and prooue him vntrue. But away betimes with such dreadfull impietie. God will bée true, and his pur∣poses shall be perfourmed, when all earthlie creatures shall be confounded that stande agaynst him, Iosephs dreames shall come to passe in despite of all scorners or vnnaturall practisers to the contrarie. So let vs thinke, so let vs know, so let vs liue till life take her leaue, and all bee effected. Our fayth, our cause, our profession and religion, shall stande being the Lordes, though thousandes of our bodyes bee destroyed by raging crueltie, and all is not sure on our aduersaries side as they suppose when once they haue preuai∣led against some of vs. Blessed be God.

* 1.197 But when Ruben heard that, hee deliuered him out of their handes,* 1.20 &c. What Ruben was this? Sure∣lie euen hee that laie with Bilhah his fathers Concubine, as wée heard in the 35 Chapter. Learne then sayeth Cal∣uin vpon the place, Non esse à peccato vno quantumuu atroci estimandos homines vt nobis desperata sit eorum salus. Not to iudge men peremptorilie vppon one sinne, though a verie great one, and their estate to vs seeme verie desperate. For here wee see more vertue, more pietie and feare of God, though before hee had so grieuously fallen, then in all the rest. See againe howe God will euer haue one Ruben or another, that is, one meanes or another to deliuer his out of perils and daungers, as euer shall stande with his blessed pleasure. Let wicked men deuise and determine what they will, the Lorde hath a hande ouer all their purposes, and they shall not preuaile but as hee will. Kil∣led to bée, God will not haue haue his seruant, and they can not effect it, but solde into Egypt hee will haue him, and therein they preuaile. So it is his will, not theirs: his counsaile, not theirs, that indeede ruleth. The deuise that Ruben had to saue his life, maie euer bee a warrant to vs to vse good meanes and lawfull pollicyes to the good of our brethren the children of God, eyther in deliuering them

from blouddie rages of cruell aduersaries, or otherwise. This was pia fallacia, saith a learned man, a holie deceit, to a good purpose, and we may obserue it.

8 They strippe him, &c.* 1.21 Greatlie they spited his par∣tie coloured coate, as wee sawe before, and what most men are spited to haue they are first robbed of, if their enuying foes preuayle ouer them. What they sayde to Ioseph when they thus stripped him, or what hee to them when they thus vsed him, is not layde downe. But well wee maie thinke this was dolefull intertainement to his harm∣lesse heart, that came in such sort both readilie and kinde∣lie to sée howe they did, and to beare to his father what they wanted. Yea questionlesse with wéeping eyes, and a∣king heart, hee cryed for pittie,* 1.22 calling them brethren a name of loue, mercie, and nature, remembring them of God, of nature, of their aged father at home, who had sent him to them, and of what soeuer might mooue com∣passion, but it woulde not serue. O Lambe amongest Woolues if euer were anie. O Iacob at home, thou seest not this. Little dreamest thou thy darling is in this per∣plexitie amongest his brethren. To thée hee shall come no more, but his coate for him. Thy sorrowe is neare and e∣uen at the doore by such cruell children. No God, no brother, no father, no friend is regarded of them. Stonie heartes, and iron bowels are nowe where Nature shoulde haue dwelt. See wee then man, if the Lorde touch not, and prepare to endure what GOD shall sende. Pitie or none, fauour or none, feeling or none, his will be done.

9 Then they sate them downe ••o eate bread (saith the text) Alas they shoulde rather haue sate downe to weepe for their moste wicked behauiour towardes their innocent brother, then to eate and drinke,* 1.23 but they felt not the sinne as yet, and thus are mens consciences to often lulled

a sleepe through Satans subtiltie: an estate most dangerous and abhorred of God. Such a lethargie was in Dauid, in Ezechias, and others, to their great hurt. Wherefore blessed is the man estéemed of Salomon that feareth alway,* 1.24 that is, that hath a feeling still of sinne, to auoyde it, and hate it, to sigh and sorrow for it, as becommeth a man or woman that feareth God. But whilest thus they were eating, beholde a meanes to deliuer Ioseph out of the pit, and to saue his life. They lift vp their eies and saw marchants comming, streight they concluded by the motion of one to sell Ioseph to them, and so to be rid of him. So fitte can God make meanes fall out to serue his prouidence euermore. So came Rebecca so came Rachell fitte in their times: so can a thousande knowen experiences full well declare if they be remembred. God hath his tymes, and his opportunities of tymes, to fitte assuredlie, and let it be our comfort. Ioseph then is solde and away he goeth. But God had a purpose vnknowen to Io∣seph to his great comfort. Had hee knowen it, his sorrow nothing woulde haue béene so great. Let it comfort vs when aduerse thinges happen, little knowe wee what may insue.

* 1.2510 Finallie, the sorrow of Iacob, so great and so grie∣uous, so long and so lasting, refusing to be comforted whoso∣euer came to him, most plainelie and effectuallie expresseth a fathers heart towards a childe beloued. Iacob had indu∣red manie great afflictions in his time, yet neuer ranne out as he did in this. Here hee is euen ouercome with griefe, and his passions vehement, shewe themselues in a dolefull measure. Thus neare lie chldren to their parents hearts. Touch our goodes, or touch our owne bodies, we endure it often with great patience, but touch our children and we are gone: Iob can witnesse it, if our daylie knowledge wan∣ted proofe. The comming of friends to comfort him in this we full well commendeth vnto vs a kindenesse and duetie that is most commendable▪ But that his sonnes woulde suffer him thus to sorrow for their brother that liued, O bar∣barous

hardnesse. Their confession of the trueth, though it might verie iustlie haue wrought them blame, yet most swéetelie it woulde haue refreshed the mourning heart of their aged father. But sée our nature how it abhorreth truth, if it may ought hurt vs, and how obstinate Nature standes in a sinne to face it out, and kéepe it close. Such is our mould, and such is our great corruption. They comfort their father and yet cause his wo, much like our Vsurers that speake so kinde, and cut so déepe into a mans estate till he be vndone. O miserable comforters, and so I ende.

Notes

• * 1.1

  Rom. 1. Last verse. Winking at euil.
• * 1.2

  Note it
• * 1.3

  Children begotten in age, lo∣ued for two causes
• * 1.4

  Parentes loue shuld not be to childrens losse.
• * 1.5

  God with∣out parents helpe exal∣teth often their chil∣dren.
• * 1.6

  We rather obey stran∣gers thē our brethren.
• * 1.7

  Knowledge not obeyed.
• * 1.8

  Gods fauor to his chil∣dren, cause also why they are ha∣ted in the worlde of some.
• * 1.9

  Verse 18.
• * 1.10

  Vr. 16.17
• * 1.11

  Many seeke one thing and finde another.
• * 1.12

  Gods wri∣tings and mans wri∣tings.
• * 1.13

  18
• * 1.14

  Scoffers & mockers.
• * 1.15

  2. King. 1.11.
• * 1.16

  Vers. 20.
• * 1.17

  Hatred brings forth murther.
• * 1.18

  Striuers a∣gainst gods appoint∣ment.
• * 1.19

  Verse 21.
• * 1.20

  Neuer giue sentence vpō any for one fault.
• * 1.21

  What we are grudged to haue, we are soonest robbed of.
• * 1.22

  See chap. 42 ver. 21. the anguish of his soule.
• * 1.23

  The sinfull securitie of a dead con∣science.
• * 1.24

  Prou. 28.
• * 1.25

  The intire affection of parents to∣wards their children.