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. 39. (Book 39)

In this Chapter these three things as generals especially are to be noted.

• Iosephs faithfull and true seruice.
• His holie and vnuiolated chastitie.
• His wrongfull and vniust imprisonment.

* 1.1COncerning the first, it is said, That he serued Potiphar an Eunuch of Pharaos, and his chiefe steward, who bought him at the handes of the Ishmaelites. Where we see the Lord hath a resting place for his euer in his good time howsoeuer they be tossed and caried vp and downe, euen from piller to post, for a while. Read Esay 39. the seuenth verse, and conferre it with this verse of this Chapter.

* 1.22 The Lord was with Ioseph (saith the text) and he was a man that prospered. Giuing vs to learne therein verie nota∣blie, that the fauour of God is the true fountaine of all prospe∣ritie. He riseth whom God loueth, if so it be good, and without him no man riseth though they burst their hearts. Yet is not prosperitie a token euer of Gods loue, though no prosperitie come but from Gods will. But here we are tolde in this per∣ticular,* 1.3 that Ioseph prospered, because God was with him. Which when his maister saw, he also fauoured him, and made him ruler of his house, putting all that he had vnder his hand, making by that meanes good Iosephs pietie serue for his pro∣fite, but not caring for the same to learne it himselfe. A daylie trick of earthlie minded men. Yet God is good to his seruant still,* 1.4 and blesseth euen the Egyptians house for his sake. So

gainfull is godlines but in seruants. What should it be in our selues if we also were right hearted with them. Should God forget to be good to such a familie? no, no, he would blesse it certainlie verie graciously.

3 Then did his maister much more trust him,* 1.5 taking no ac∣count of any thing that was in his house.* 1.6 A vertue in some sort, and a testimonie of good nature in his master. For there be some that are so partiallie wedded to their owne Country∣folke, and so doggedlie hearted towards any strangers, that rather they had endure the doltishnes of the former, then vse the dexteritie of the latter. So was not Potiphar. But séeing gods graces in a stranger, euen there also he yéeldeth fauour, and vseth him fullie according to the same.

4 His person is commended, that he was faire and well fauoured. A grace if God giue it not to be dispised,* 1.7 for it maketh lightlie whatsoeuer we do to be better liked, according to the old saying: Gratior est pulchro veniens è corpore virtus. Vertue in a comely personage is more esteemed. But sée the malice of Sathan: though hee could not make Ioseph abuse this beautie, either to pride or otherwise, yet he tempteth Poti∣phars wife by it, and with it,* 1.8 for it is said shee cast her eyes vpon him, and said, Lie with mee. So that we see our verie senses sucke in our bane, if the Lord assist not, & the eies espe∣ciallie. In this booke before, it was said, that the sonnes of God saw the daughters of men that they were faire,* 1.9 and tooke them wiues. Dauid saw from the top of his pallace Beerseba, and by sight sinned in measure streight, and soone after more. Peter speaketh of eies full of adulterie. Iob made a couenant with his eies y^t they should not offend in this respect.* 1.10 All these places teaching what windowes for wickednes to enter in at our senses be, if God giue not grace. Well praied Dauid ther∣fore, that the Lord would turne away his eies, lest they should behold vanitie. A carefull conscience preuenteth much, and a carelesse person is soone deceiued. Beware we by this wanton mistresse of Iosephs, if we feare God.

5 Ioseph abhorred such impietie, and with most good and godly arguments repelleth the temptation.* 1.11 The first drawen from ingratitude & vnfaithfulnes in these words,* 1.12 Behold my maister knoweth not what he hath in the house with me, but hath committed all that he hath to my hand. There is no man greater in his house then I, neither hath he kept any thing frō me but only thee,* 1.13 &c. as if he should haue said, being trusted as I am, and preferred in my maisters house as I am, it were y^e greatest vnfaithfulnes, & the foulest ingratitude that might be, in this sort to requite my masters fauours, and so great fa∣uours towards me. Therefore I may not do it▪ for I abhorre to be vnfaithfull where I am trusted, or vnthankfull where I am regarded and done for. Here then is a seruant of seruants, if we thinke of our daies, here is a iewell more worth then gold, and a pearle of price for a mans house. Faithfull and thankfull what wish we more. By these two vertues as it were, by two b••nds vpon his soule kept from such villany towards his ma∣ster as is contrarie quite vnto them both. Liue Ioseph, liue, though long thou art dead, for this thy grace, and liue not with God alone in his shining light, but in the mouths of men till the world haue end, to thy praise and honor most iustly deser∣ued, who tast of grace wil folow thée, & who offered thus, prefer their lust, in iudging day shall be condemned by thée.

* 1.14His second argument is drawen from that mariage knot that ought to hold till death doth part. Thou art (saith hee) his wife, as if he should haue said, Such truth should be in thée to∣wards thy wedded husband, euen because thou art his wife, that if I would thou shouldest defie me, and againe such stop to me is made by this estate in thee, that if we both would, yet we ought not. A maried woman must haue a maried minde, that as her bodie by orderlie course is appropriated vnto one, so her mind must be also to the same, and to none other. Being then his wife, and so proper vnto him, I may not consent to abuse this knot that God and grace would be inuiolate.

* 1.15His third argument is drawen from the nature of the sinne it is a great wickednesse to touch an other mans wife: and as all wickednes should be abhorred: so great wickednes great∣lie

abhorred. A true iudgement in Ioseph, and would God we might euer retaine it in our selues. The world maketh but a ieast of it, and at it,* 1.16 being herein behind the verie infidels and heathens, of whom many haue confessed and hated as Ioseph doth. But with these mockers and fleshly wretches the Lord shall not mocke in his due time, when that shalbe fulfilled in the 13. to the Heb. Mariage is honorable amongst all men, but whoremongers and adulterers the Lord shall iudge.* 1.17

His last argument is drawen from the loue of God.* 1.18 Thus should I sinne (saith he) against God, which how may I do? As if he should haue said, I loue God who hath euer loued me, and my loue admitteth no such requitall. Many and many are the sweet mercies that I haue found at his hand, if I should tell all, and how then should I sinne against him? Therefore since trusted I am and may not be vnfaithfull, since regarded I am aboue all in the house, and may not be vnthankfull, since thou art a mans wife, and by that knot bound to abhorre all others in such respects, since the sin is great, and therefore with great care to be auoided, and since I loue the lord for his loue to me, which abhorreth such requitall, I must say nay, and thou must not say yea, God must be feared, and these reasons regarded, sinne must be hated and vertue preserued in vs both. O vertue bright in a holy child of God: to speake of it were to say lesse then the thing deserueth, and therefore honouring both it and him that had it, God giue vs grace euer to follow it.

6 It followeth in the text that she spake to Ioseph day by day, and yet he refused.* 1.19 Where not onelie marke her most vgglie vnshamefastnesse, that hauing receyued such answer,* 1.20 would yet solicite: but sée also plainlie, and obserue it careful∣lie, how Sathan ceaseth not to assaie vs againe and againe with the same temptation, hoping in time to win our consent vnto the same, and to giue vs the foile at the second or third as∣sault, though stifly we stand & resist the first. Therfore once or twice hauing well fought against filthie assaults, yet be not secure by and by, but euen recken of your enemie yet a∣gaine, and prepare like answere to the ende. Ioseph as hartily

and zealously as euer any did repelled the baite that Satan laid for him in his mistresse, yet he giueth not ouer but still worketh in his instrument to attempt him againe, yet doe what both he and his instrument could, Ioseph stoode fast in his holy purpose,* 1.21 and said her nay. Yea marke it with me and forget it neuer, what the text saith, that when he saw her wic∣kednesse, he not onely auoided her filthie desire, but euen her dangerous and vncleane companie. Thereby most notablie instructing all men, that if they will not burne, they may not put their fingers in the flame: that is, if they will not be euill, they may not still and daylie be in euill companie.* 1.22 For com∣panie causeth in continuance, what is not clawed off in anie continuance. Let Salomon teach vs, and manie moe. Peter in bad companie denied his Lorde, the skarre whereof in re∣membrance liueth yet. Lot in the companie of his lusting daughters is ouerreached, and committeth incest. Beware the woman that is vnshamefast,* 1.23 if she still may haue place to continue her assaults. Read the seuenth of the Prouerbs, and marke it well, at last she preuailed, and led him home as an Oxe that goeth to the slaughter, and as a foole to the stockes for correction.

7 Then on a time Ioseph entred into the house to do his bu∣sines,* 1.24 * 1.25 and there was no man in the house. Therfore she caught him by the garment, &c. O strange impudencie & more foule and filthie then that I can speake of it. Marke it & hate it, lothe it and detest it with a perfect hatred, for so it deserueth. And let it teach vs this,* 1.26 euen to dash the bones of filthie cōceits at the first whilest they be yong. For if we harbor & hatch them vp stil in our bosoms, their strength wil be such in short time, that we shall euen with impudent faces, as here did she, indeuour the accomplishing of them to our shame. Qui semel verecundiae limi∣tes. &c. Who once hath passed the bounds of modestie (could the heathen man say) he will euen straight and in verie short space become passing impudent if he take not heed. Againe obserue it diligently, how when Ioseph is about his worke and thinketh not any thing of such matters Satan assaulteth him

and would ouerthrow him. Beware therefore euer and be ar∣med euer, euen in thy worke Satan will be busie, and not let thée alone, in thy studie, in thy house, in the fielde, and at thy plow make readie for Satan, and thinke it not strange if euen here also thou féele his temptations. He goeth about continu∣ally seeking whom he may deuour. Last of all, in the woman obserue it also, that there was none in the house,* 1.27 and then she is boldest of all, and bolder then euer she was. So is Sathan helped, and wickednes strengthned by solitarines and want of companie. Therfore though euill companie be euer dange∣rous, yet some companie with vs, or néere vs is much profita∣ble. We see this example, and we remember also when Satan tempted our sauiour himselfe, euen when in the wildernes he was alone. Thinking solitarines an aduantage euen against Christ, much more agaynst vs, and therefore to be auoyded as we may.

8 This filthie woman hauing receiued a foile,* 1.28 when in this her so impudent an assault also (for Ioseph stoode vertuous still to the end) sée her deuise. She hauing his garment which in his zealous indignation against her monstrous behauiour flinging away from her, he left behind him, she maketh that a meanes to couler her filthinesse, and to accuse Ioseph, as you sée in the text Therby teaching vs that where incontinence is,* 1.29 there are many vices. Impudencie, subtletie, slander & trea∣cherie, and what not? Againe teaching vs that filthie loue de∣nied, her lust turneth to hatred & deadly hatred, not caring to worke the destruction of the denier. So did she. Since she can not haue Ioseph as she desired, she will destroy him if she can as he deserued not: who would think she could find in her hart so to iniurie him whom euen now she so affected? But thus it is, and therefore thinke we of Mantuans verse if wee list, aut te ardenter amat, aut te capitaliter odit. Either she loues thee hartily, or hates thee deadly: the mean is not found of many women.

9 Not only she accuseth him to her seruants, which was too much, but to her husband when he commeth home, which farre

was more:* 1.30 so malice worketh in madde mindes, from worse to worse. Her foolish husband hauing heard his wife, beleeueth all, and condemneth Ioseph, neuer rewarding his faithfull seruice with due examination of the truth. A fault too common with greatest persons, yet a blot too blacke for such estates. Io∣sephs whole course had giuen occasion of better conscience, and shall all be forgotten? Shall the truest seruant and faith∣fullest heart in all that house lie presentlie as open to the dart of slaunder as he that was neuer such? What wisdome is this, what honour is this, what conscience is this? Dauid so credulous, or rather iniurious to true Mephibosheth, whom flattering Siba falselie accused, is chaulked out in no worse chronicle then gods booke for an vnwise man to say no more. So euer were they that would measure true hearts no better measure then this. Scite & sapienter Epicharmus: Memēto diffidere, Sharply therefore and wisely said Epicharmus, Remember to be slow of beliefe. And another againe: Nerum est sapientiae non temere credere.* 1.31 It is the verie sinew of wisedome not hastily or rashly to giue credite. But this is not obserued or remembred here. All is beléeued against good Ioseph, and as a man most guiltie to prison he goeth. Behold ye seruants and be of good comfort.* 1.32 Not euer to be estéemed and delt withall according to desert, is but the lot of a childe of God, and one that is worthie all loue and good liking, though it be not giuen him. Then passe it ouer as you may the wrong that so wringeth, god is in hea∣uen, and in time Ioseph shall out of prison with honor againe. Such snubs as these be little cloudes, that when God hath ex∣ercised vs, with his sunne of righteousnes, he wil disperse and cause to vanish. But whither goeth Ioseph to prison in this dis∣pleasure?* 1.33 Surely saith y^e text: to the place where the kings pri∣soners lay bound. O mightie prouidence of almightie God, & sweet sweet to be obserued. You know what after in this storie fell out, when Ioseph expounded y^e baker and butlers dreames, and how by that meanes after Ioseph was remembred as a∣ble to interprete the kings dreames & so deliuered. This could not haue bene, if he had béene in any prison else, & therfore here God would haue him, as hauing determined both his deliue∣rie,

and the meanes. Care away then with the Lords elect. For if they go to prison their God gouernes, and euen the place, their end is appointed in his wisdome, and it shall not saile.

10 And the Lord was with Ioseph, shewing him mercy and getting him fauour with the maister of the prison. &c.* 1.34 To pri∣son he goeth, but yet to that prison that God appointeth as a place fittest to his seruants future & intended good,* 1.35 and there euen there the Lord is with him, not ceasing to work his com∣fort as might bee good. In his former maisters house hee wrought his fauour whilest it pleased him, and now in this mans house when that is gone he dooth the like. So safe is hee euer that feareth the Lord. And shall he not want fauour with men necessarie that cleaueth to God, and defieth sinne. Loc∣ked doores cannot lock God from vs, and that is comfort. Ma∣nie things mo might here be noted if I would be long: as that so long a man standeth liked and regarded in place of seruice as God thinketh good,* 1.36 who hath further to vse and dispose of that man. That disgrace and dislike by God are directed not to hurt, but euen further to preferre his faithfull seruants that e∣uer so liued that they well deserued fauour still, though they had it not. That before a rising goeth an humbling, as here in Ioseph, that thankfulnesse may be more, and experience of af∣fliction in others, with manie such, but I will not stand anie longer now: onelie this let vs note and ende, that the highest seruices be not the safest seruices for an honest minde.* 1.37 No temptations to do euill, more disgrace when there is no euill then meaner places can aford. Yet euerie man would be cli∣ming, and pitch we do too often our desires there, from whence we shall sucke the sowrest sorrow that euer wee tasted of in our liues. If Iosephs estate be thus tickle, hauing such ver∣tue, and such gifts: Mediocra firma, meane things be best things and surest to continue, sing we euer, and thinke we euer. And so I ende.

Notes

• * 1.1

  Verse. 1.
• * 1.2

  Verse 2.
• * 1.3

  Ver. 3.4.
• * 1.4

  Verse 5.
• * 1.5

  Vers 6.
• * 1.6

  Partiall af∣fection to our owne Countrimē.
• * 1.7

  Beauti•• a snare, & our eies win∣dowes to sinne.
• * 1.8

  Verse 7.
• * 1.9

  Gen. 6.2.
• * 1.10

  2 Pet. 2. Iob 31.
• * 1.11

  Verse 7.
• * 1.12

  An honest nature, the more tru∣sted, y^e more faithful.
• * 1.13

  Verse 8.
• * 1.14

  The second argument.
• * 1.15

  The third argument.
• * 1.16

  Gen. 20.9.
• * 1.17

  Heb. 13.2.
• * 1.18

  The fourth argument.
• * 1.19

  Verse 10.
• * 1.20

  Satan temp¦teth againe and againe, to the same thing.
• * 1.21

  Companie to be auoy∣ded.
• * 1.22

  Prou. 13. Syrac. 13. Psal. 18.
• * 1.23

  Pro. 7 from the 6. ver. to the end.
• * 1.24

  Ver. 11.12.
• * 1.25

  Impudency
• * 1.26

  Fulgent. epist. 4. ad Prob. pag. 532. de orat. & com∣punct.
• * 1.27

  Solitarines to be auoy∣ded,
• * 1.28

  Verse 13. to the end.
• * 1.29

  Where in∣continencie is many vi∣ces are.
• * 1.30

  Credulitie a great fault.
• * 1.31

  Cicero.
• * 1.32

  A comfort to seruants.
• * 1.33

  Verse 20.
• * 1.34

  Verse 21. & to the end.
• * 1.35

  Euen the prison is di∣rected by God.
• * 1.36

  Note these.
• * 1.37

  A courti∣ers life.