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. 41. (Book 41)

In this Chapter we haue these things especialle to be obserued as chiefe heades.

• The dreames of Pharaoh the king.
• The deliuerance of Ioseph out of prison.
• His gouernment in the land when he was preferred.

* 1.1TOuching the first, we sée Pharaoh here by dreame admonished of a great dearth that should insue in his land, & was this think you for Pharaohs sake? no indéed not principally & especially, but it was for Iosephs sake, y^t he might be released and preferred, and for Iacob his old fathers sake, with all his fami∣lie, who were by this prouidence comforted & prouided for, and brought into Egypt there to remaine an appointed time, ac∣cording as was said to Abraham. Sée therfore againe and a∣gaine, what profite still comes to the wicked by the godly. For their sakes they haue mercie, and manifold mercies, as here had Pharaoh and all his land, when otherwise the famine had deuoured most of them, as well wee may see if it had not béene told to Ioseph by God, and he directed with wisdome to prouide for it. The king hath two dreames, but all to one end, the doubling being onely for more certaintie and more plain∣nesse. Whereby the ministers of the worde may learne of the Lord in matters of weight that ought to be knowen, euen twice to speake the same thing,* 1.2 and oftner also if it be néed∣full. For this is sure, this is plaine, and this is euen the pactise of the Lord himselfe. Foolish curiositie auoydeth this, and vaineglorie suffereth vs not to submit our selues, but who fol∣loweth the Lord he followeth the wisest guide, and let others be no rule against him.

2 When the morning came his spirit was troubled,* 1.3 which feare was inough to teach him that these visions were sent of god, but none could interpret thē vnto Pharaoh, y^t we might thereby learne, how the wise in the world vnderstand not gods secrets, but to his seruants his wil is reuealed. Then spake his chiefe butler, and told him of Ioseph. Better late then neuer,* 1.4 but fie of such hart that so long could forget so good a man,* 1.5 and one that so friendly had dealt with him. Two yeares (saith the first verse) ere this was done after Ioseph spake vnto him. Delaies in court then, & some Courtiers euen in honest sutes & very reasonable are too old we see.* 1.6 But the best men abhorre them euer, & thākful minds defie forgitfulnes of their friends: twice is it done y^t quickly is done, & a readie dispatch doubleth the benefite to the receiuer, & consequently dutie to the giuer.

3 Then sent Pharaoh and called Ioseph. Not much vnlike to manie others,* 1.7 that euer in their néed doe séeke to the godlie and well disposed, to receiue that comfort,* 1.8 or reape that bene∣fit which other cannot yéeld them. But in prosperitie they con∣temne them, & little regard either them or their vertues. That Ioseph shaued himselfe, and changed his raiment to come vn∣to Pharaoh, it may well teach vs with reuerence to regard the Lord much more.* 1.9 Before whom yet wee come not with thus much regard: the more is our fault, and the lesse is our féeling assuredlie. The Lord weigheth not outward gesture, but in∣ward hart, yet in respect of our selues outward gesture dooth helpe our inward heart, and stir vs vp rather vnto reuerence▪ as changing of garments, kneeling & bowing with eies, and hands lift vp, and such like, therefore to be vsed.

4 Without me (saith Ioseph) God shal answer for the welth of Pharaoh. As if he should say,* 1.10 * 1.11 though I expound thy dreame which turneth to thy good, it is yet God & not I that answereth for thy welth. A dutifull speach in a child of god, to giue god the honour that is due to him, fit for vs, and for all beléeuers euer∣more. For what haue we that we haue not receiued? doth not euery gift & euery thing in nature good, procéed from god?* 1.12 why

then should we rob him of his owne? God forbid. Herod for ta∣king to himselfe most vainly the praise of his well speaking,* 1.13 fearfully perished to make vs beware. Yea Ioseph is carefull euen before the vnbeléeuers to commit this sin: & let vs marke it. Therfore in the 28. verse. he repeateth it againe. This is the thing which I haue said vnto Pharaoh,* 1.14 y^e god hath shewed vn∣to Pharaoh, what he is about to do, carefully preseruing vnto the Lord his due.

* 1.155 That Ioseph giueth counsell to Pharaoh to lay vp, &c. Be∣side that it sheweth the dutie of gods prophets & ministers, not onely to shew the euils to come, but also the remedies for the same. It doth also further warrāt as lawful & good such laying vp in one yeare as may serue for an other, either of father for his child, man for his familie, or gouernor for his place cōmit∣ted vnto him. Only moderation & order that it be kept is to be cared for.* 1.16 Which moderation must regard circumstances of person, calling, place, time. &c. Therfore said Ioseph, let there be chosen a man of vnderstanding & wisdom to do this, meaning no doubt which should do with discretion y^t which was fit. No warrant therfore this gathering thus limited & for such end, for those scrapings y^e greedie cormorants vse amongst vs, neither with measure, nor for good end, or any care of anie godly cir∣cumstance.

6 Then said Pharaoh, can we find such a man as this in whō is the spirit of God?* 1.17 Thou shalt be ouer my house, &c. Making this argument,* 1.18 that because Ioseph had such gifts, therfore he was fit for such place, and implying the contrarie, that places ought not to go where want of gifts is fit for them. A thing that will accuse manie a giuer in the latter day, when the lord shall recken. That they haue not béene so holy as Pharaoh of Egypt to regard gifts in such men vpon whom they haue be∣stowed places of charge, and most great charge. But what did I say? not regard gifs, do not giuers of places in our daies regard their gifts who must inioy them? How haue I erred, since gifts, and gifts, and nothing but gifts, and all for gifts we do what we do, Si nihil attuleru ibis Homere foras: If you haue no gifts the doore is open, and the way before you, packe you

hence. But O cursed gifts, and cursed they that regard so much such kind of gifts. My meaning is plaine, and this text is plain. Pharaoh of Egypt, euen Pharaoh of Egypt, I say,* 1.19 re∣gardeth what was within Ioseph, and not what was without, and shall we be all for the gifts without, and nothing for grace within? for gaine to our selues by sinfull bribes, not for gaine to the Church or common wealth by strength to discharge? Thou and thy gifts perish (said the Apostle once) and thou and thy gifts perish, shall god say one day, when it shall smart. Yea thou with thy gifts that thus giuest for such gifts to an vnwor∣thie one, and he for want of gifts that yet giueth thee these gifts to supplie his want of gifts inward in mind, and requi∣red of god if he wil haue such place as requireth such gifts to y^e discharge of it. The heathens to shew that honour ought euer and onlie accompanie Vertue, built a Temple to Honor,* 1.20 and so adioyned therevnto another Temple to Vertue, that by no meanes a man could get into the Temple of Honor, but on∣lie through the Temple of Vertue, and alas shall wee that professe more knowledge bee woorse in our practise then all Heathens? God worke with vs for his mercie sake in this respect.

7 Then said Pharaoh to Ioseph, Behold I haue set thee ouer all the land of Egipt.* 1.21 He tooke his ring & put it vpon Iosephs hand, araied him in garments of fine linnen, and put a chaine of gold about his necke.* 1.22 He set him vpon the best Charet that he had sauing one, & they cried before him Abrech, &c. O god of comfort how art y^u one and the same for euer to thy children, sweet and mercifull, kind and gracious, bountifull and liberall in thy good time. Is Ioseph now thus highly exalted? And shal all Egypt be ruled by him? O what are the afflictions of gods children then? are they any thing but such humblings & schoo∣lings as the lord their god & most gracious father fitteth them by and with, & vnder to such places,* 1.23 honors and comforts as he hath apointed for them either here in this life, or in y^t to come? No, no, they are no matters of anger any way, but trainings & leadings to other purposes of our swéetest god. Foule daies haue

faire dayes we see it here, and lowring nights to bring bright mornings, we shal euer finde as shall be good for vs. Farewel Putiphar with thy filthie vnkindnes to a true and gainfull ser∣uant,* 1.24 farewell mistresse of mischiefe with thy sinfull slaunder, thou hast done thy woorst, and Ioseph liueth, and is out of pri∣son, honoured with honour aboue thy selfe, & God taking his pa••••, thy malice hath failed of strength to hurt him, blessed be God. And blessed God blesse vs also, that sinfull vnkindnes to∣wards true meaning, or hellish malice against holy life may be indu••••d with pacience of vs and visited in mercy by shée, towards vs in thy good times, our righteousnesse made open by thy fauours as here it was: yea all thy children inabled by view of this experience to continue carefull, to be vpright, and to cleaue vnto thée before all the world, in loue, in feare, in thankfull feeling and comfortable tast of thy swéete nature towards thine for euer and euer. Amen, Amen.

8 That Ioseph suffered all this honor to be done vnto him, and receiued it,* 1.25 held it, and vsed it, doth it not shew that the children of God may inioy worldly places of high regard, and yet be faithfull? is pietie such a simplicitie, that cannot abide honour in this, or like order amongst men? No, neither yet is such peeuishnes, pietie, that condemneth Gods blessings, as things vnlawfull for his children, and grindeth the téeth at the comforts of Ioseph without a cause. What Anabaptists think and haue put in writing we know more, then we néede to re∣gard. Their kindes were diuerse, and their sentences differing accordinglie. Princes and potentates in this world here on earth haue receyued honours, and giuen honour to their infe∣riours againe without dislike of God, euer from their begin∣ning, so that an order be kept. And to say that princes may not vse any of their subiects seruises according to their gifts, & honour them for their seruices accordinglie, when they haue done, is most derogatorie, not onelie to the princes owne ho∣nour, but also to his gouernement and libertie. How did Da∣rius honour Mordecai, and how did Mordecai (a faithfull man) accept the same? How did Nabuchadnezzar honour Daniel,

and Daniell take it, vse it, and enioy it with thankfulnesse to God, faithfulnes to the king that gaue it,* 1.26 and good great to ma∣ny a one. Daniel was made a great man, saith the Text by the King, who gaue him many and great giftes, and made him gouernour ouer the whole prouince of Babel, and chiefe of the rulers aboue all the wise men of Babel, Sidrach, Misaak, and Abednago were also honoured and accepted of it.* 1.27 Obadiah a good man met the Prophet Eliah, and fell on his face and said: Art not thou my Lord Eliah? & the Prophet refused not this honour. The like said the Sunamite to Elisha, with diuers o∣thers. Let not my Lord be angry, saith Aaron to Moses, and here dwelleth in this Towne a Seer, an honorable man,* 1.28 saith Sauls seruant of the Prophet Samuel. The iayler in the Acts to Paul and Sylas: My Lords what shall I doe to be saued?* 1.29 And they startled not at this title, who yet rent their clothes, &c. when vnlawfull honour was giuen to them. To be called Princes of Priests, in that estate was most honorable, and no title greater.* 1.30 Eleazar the sonne of Aaron was called Prince of Princes: Eliasaph, Elizaphat, Suriel are called Princes and Heads. But of this I haue spoken elsewhere,* 1.31 and therefore now goe no further. Hoping that hereby wee see it plaine, that titles and honors accepted of Gods children, as here of Ioseph, are no signes of ambition, nor forbidden as vnlawfull, so the minde be humble and meeke, and a measure kept. And immo∣derat it cannot truely be said, which of a chistian Prince for iust cause is voutsafed to y^e faithful subiect according to the custome & maner of the Countrey. No, rather it is to the common welth & church both anornament and adiument. The contrary being sought at this day in ministers out of al questiō by y^e deep malice of Satan, to the end that all they being brought into contempt, Religion with them might also fall, he hauing his libertie to spit out his venome and blasphemies against it at large, not one being of authority and countenance to oppose himselfe against him, and such his dealinges of the ministers. Who so would haue the foundation of an house and building out, may not im∣mediatly begin to strike at that,* 1.32 for feare all the building fall vpon his head, but he must begin at the top, and first vntile it,

then vntimber it, and so by litle and litle come to the foundati∣on, which after this sort he may take away with ease: euen so in this, which wee now haue speech of, if Satan directly should strike at the foundation, Christ and his word, with religion is∣suing from the same, then all men espying his malicious drift, would oppose themselues against him, and so his drift be hin∣dered by many stones in the building, falling as it were vpon his head. But when he beginneth to vntile it, and to vntimber it, as I haue sayd, that is to debase and disgrace the ministers al∣ready in it, and to hinder by their disgraces others of any gifts to come vnto it, with such like proceedinges many and wicked, in time he will haue the foundation with ease, that is Christ and his word out of the same, with all holy worship according to the same, placing for learning barbarisme, and blindnes, and for re∣ligion, superstition, with all the blacknes and darknes of Egypt agayne. Wherefore, if euer the comforts of learning and lear∣ned men haue nourished to church and common welth sufficient helps, and y^e contrary in all ages rooted them out by litle and lit∣tle till all were gone: let vs neuer greeue at the meanes that so happie a good followeth after, but blesse God hartily if the place we liue in afford them to vs, and labour to our powers euer to maintaine them. Knowing by Ioseph, Daniel, and all these ex∣amples now recited, that in men of all conditions and callings in the church, and common welth, outward thinges, as wealth and riches, honors and dignities, with titles of incouragement, and gracious fauour in religious Princes may be allowed. The true children of God hauing daily learned, to abound & to want, that is in prosperity to vse what the time affordeth to Gods glo∣ry, and in aduertsity to imbrace what the Lord then also sendeth without repining. If Israel offend, let not also Iudah sinne herein: that is, if some offend, who should not do so? Let not vs thus hearing, and thus seeing, follow their example, and of∣fende likewise. But defye wee Satan and his attemptes, to our last day.

Notes

• * 1.1

  The com∣pany of the godly profi∣table to the wicked.
• * 1.2

  Preachers to repeate the same thing good.
• * 1.3

  Verse 8.
• * 1.4

  Verse 9.
• * 1.5

  Worldlie wise vnder∣stand not God.
• * 1.6

  Delayes in court, old.
• * 1.7

  Verse 14.
• * 1.8

  The wicked seeke to the godly in their need.
• * 1.9

  Outward reuerence before God
• * 1.10

  Verse. 16.
• * 1.11

  Glorie to be giuen to God.
• * 1.12

  1. Cor. 4 7. Iam. 1.17.
• * 1.13

  Act. 12.
• * 1.14

  Verse. 28.
• * 1.15

  Verse. 35.
• * 1.16

  Storing lawfull.
• * 1.17

  Verse 38.
• * 1.18

  Gifts fit for places to be regarded.
• * 1.19

  Gifts too much re∣garded.
• * 1.20

  Panormitan. lib. 1. de gestis Alphonsi.
• * 1.21

  Verse 41.42.43.
• * 1.22

  After a fowl day cōmeth a faire.
• * 1.23

  Sweet com∣fort in deed in all af∣flictions.
• * 1.24

  O note and feele.
• * 1.25

  The godly may accept honours in this world, by places, titles, &c.
• * 1.26

  Dan 2.48.
• * 1.27

  2. Kings 18, 7.
• * 1.28

  Num. 12.11
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Sam. 9.6. Act. 16.30. Act 14. Ezra. 8.
• * 1.30

  Num. 3.
• * 1.31

  Sermon at P. Crosse.
• * 1.32

  A similitude