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. 42. (Book 42)

In this Chapter consider these Heads especiall and chiefe.

• Iacobs sending of his sonnes into Egypt for food.
• Their intertainment there with Ioseph when they came.
• Their returne againe to theyr father.

TOuching the first, in that Iacob sendeth for food,* 1.1 wee see that euen he also was subiect to this fa∣mine: where wee may note, that the godly often times indure the same afflictions that the wic∣ked doe, but far yet differing from them in the end. For vnto the wicked such afflictions are the whips and scourges of God for their sinnes and deserts, vn∣to the godly they are tryals of faith and patience that God may be further glorifyed by them. Ieremie, Ezechiel, Daniel, with thousandes moe may be examples vnto vs and proofes hereof. That Iacob sent wee see he tempted not God, but vsed meanes & we must doe the like. The Egyptians sould, and wee kepe, ne∣uer contented with the price, that our iudgement may be iust in the day of the Lord, when we shall smart for this greedines and want of loue. To haue trafficke also with strangers & forreners, euen with such as differ from vs in religiō this story warranteth with many moe. But that Iacob would not let Beniamin goe with them, wee see his loue, he loued the mother, & he loueth the child. Beniamin is his ioy now that Ioseph is gone, and he may not be from him. The reason that is alledged least he should die, is common to the others also, if he had regarded them so much. But indeede he did not though all were his children. Beniamin he loued, & for him he feareth loue being euer giuen to feare, ac∣cording to the saying: Res est solliciti plena timoris amor.

2 Ioseph was gouernour of the lande &c. And why did not Ioseph signify so much vnto his father all this while by let∣ter and messenger sent of purpose both for his fathers comfort and his owne by mutuall hearing one from another?* 1.2 * 1.3 S. Austen moueth this question and answereth it by another. Why (saith h••) did not God reueale vnto Iacob his beloued seruant what was become of Ioseph his sonne, and that he was liuing? &c. Surely (saith Austen) because his good pleasure was other∣wise, and that thinges might come to passe not onely which God had decreed, but as God had decreed concerning the ma∣ner. The selfe same thing it was which gouerned and ruled Io∣seph, that he could not like to signify vnto his father his estate, but euen follow the Lordes determined way, and let all fall out as he would.* 1.4 That the Text sayth also, Iosephs brethren came and bowed their face to the ground before him, it sheweth vs plainly, how prophesies of God doe come to passe, wee litle knowing either to good or to euill. For was not this the dreame of Ioseph, that all their sheaues should do reuerence to his sheafe: and see now if it be not truly fulfilled though they litle thinke of it. They bow, and they bow to the ground be∣fore Ioseph, litle thinking that it was Ioseph. So did the Iewes fulfill the Scriptures concerning their dealinges with Christ when he should come, and yet they did not thinke so. So doth the Church of Rome fulfill the Prophesie of the Apostle concerning a departure from the fayth,* 1.5 a forbidding to marry and commaunding to absteine from meates which God hath or∣dained to be receaued with thankesgiuing of them which be∣lieue and know the truth.* 1.6 Doe you remember a litle before how these brethren of Ioseph scoffed at his dreames and said: then shall wee see what shall become of his Dreames. Now let them see what is become of them, they being now with their Faces downe to the grounde before him, doing reue∣rence vnto him,* 1.7 as the ruler of all Egypt. So so shall all mockers see come to passe what God hath spoken to their iust confusion, if they repent not for such disdaine and vnbeliefe. Let those mockers of whom S. Peter speaketh consider this. They say in their iolitie, where is the promise of his com∣ming,

tush the day of doome will neuer be &c. Behold, behold yee prophane harts what is come to passe in Ioseph, and what yet shall further follow in his time, and take vp your scoffes in trembling feare to prouoke his wrath, whose truth did neuer fayle, nor euer shall.

3 Ioseph knew his brethren,* 1.8 and made himselfe strange to them, speaking roughly &c. Some condemne him for dis∣sembling, and say, wee may not follow him. But others excuse it by our Sauiours dealinges with the woman of Canaan, to whom he meant in the end nothing but good, what showe so euer he made awhile that her faith might appeare. How so euer surely the truth is knowen, that wee may conceale a truth for a time and not by and by vtter all that in time wee will. Therfore hard it is to interpret all the doings of the godly according to outward showe and seeming for a time.* 1.9 But that Ioseph knew them, and they knew not him,* 1.10 some haue made it a figure of our Sauiour Christ knowing, but not knowen, at diuers times. Mary knew him not being risen till he called her by her name, yet he knew her: So againe the Disciples going to Emans, and many moe. But the day shall come that he shall be knowen to those that sold him, and vnto all as Ioseph in time was to his brethren.

4 Ioseph telleth them, they are spies, and are come to see the weaknes of the land. Thereby shewing vs how careful all good subiects ought to be of the safety of their countrey,* 1.11 and how ieliouse that any should espy the weaknes or nakednes of the same to the hurt of it euer. Far and far vnlike to such vn∣naturall runagates as are borne amongest vs, which dayly and continually are discouering to the enimie our ports and crekes,* 1.12 our men and munition, our strength and weaknes, and what so euer wee haue or may haue that may hurt our selues, or profit our foes. But the reward of such is with a iust God that euer hated it since he made man. And for this present time me thinke wee might thus profit by this place: that if rulers and gouer∣nours be so carefull to keepe couered the weaknes of the Land

least any aduantage should be taken by the enimy, surely with like wisedome, and very godly discretion should all particular men be carefull of their priuat wantes and weaknes, their im∣perfections and infirmities,* 1.13 ether to fortify against them that they may cease to be such, or to keepe them couered and warely hidden from aduantage sought, and to be taken by the aduersa∣rie. For this is fit, if we care for any thing, and no litle good it would cause in time to the common truth. Many are too weake and wide open, if Satan sailing and seeking a port will enter there. And being thus weake and full of aduantage there is not that care that ought to be to preuent the same. Whereby we fall & with vs the cause that wee should more tender then our selues. Be warned by this and apply wee the care of Gouernours in the land to our selues and our amendment in this respect. We see it good and let a word suffice vs.

* 1.145 They say to Iosephs face that Ioseph is dead. The yon∣gest (say they) is with our father,* 1.15 and one is not. What a blind∣nes is this? face to face to speake with a man & yet not to know him. Maruell wee not then if God so will that some see not the truth y^t is yet present with them and euen vnder their eies: For their darknes is deep whose eies are blinded in the Lords iudge∣ment. When Christ spake to Mary, she knew him streight, but not before. So if Christ touch wee see full bright, but not be∣fore.* 1.16 That Ioseph sweareth by the life of Pharao wee see the experience of pitch pitching the touchers of it.* 1.17 That be swea∣reth agayne the second time wee see how easily sinne entereth twice where it hath entred once. And therefore learne to be∣ware betymes not giuing entrance at all to that which is euill if wee can.

6 Then they acknowledged their transgression when time was against their brother Ioseph,* 1.18 * 1.19 and said one to another: we haue verily sinned against our brother, in that wee saw the an∣guish of his soule when he besought vs, and we would not heare him, therefore is this trouble come vpon vs, shewing in them∣selues by such speech that force and fruite of trouble and afflic∣tion,

euen to make men acknowledge their faults, which other∣wise slily they would dissemble. Guiltines in the hart and con∣science is fitly compared to a body laid in the graue, for as y^t slea∣peth and lyeth still, but at last awaketh and ryseth agayne, so doth guiltines & sin, it awaketh, it awaketh & biteth ful sore that earst lay stil and was cleane forgotten. Prosperity lulleth and lappeth it vp, but affliction rouseth it and vnfoldeth all. Ruben as one y^t is also wounded, perfectly remembreth them of that which pas∣sed against their brother.* 1.20 Did not I warne you (saith he) not to sin against y^e child, & ye would not heare, charging thē in words as worse than himselfe, & yet touching himselfe also very deepe, who both contented in the ende, and kept counsell with them all this while.* 1.21 So vse fellowes in sinne to fall out amongest themselues, when filthye wickednesse hath touched them all. But why did hee wishe them not to hurte the Childe? The reason in him is very well knowen vnto all, because na∣ture moued him & the doing was bad. But the reason y^t I thinke of might haue bin this, & as yet may be in like case, because chil∣dren in time may be men▪ when we may be reckoned withall for our doings. Then Ioseph a child was too weak for ten,* 1.22 but now Ioseph a mā is too strong for ten. Therfore so vse children whilst they be yong as wel may be answered when they be men. There is a remembrance of the anguish that pore Ioseph was in when be besought them. A circumstance sure that moueth a good hart very much, and most hard is the hart that yeldeth nothing to teares and anguishe of a troubled minde. Would GOD the sighes and greeuous grones of our perplexed Brethren mooued vs more. Wee should more resemble the GOD of pitie and lesse expresse the manners of these stonie Brethren. Wee knowe the truth of the saying most sure,* 1.23 that hee which wanteth mercie of mercie shall misse, and hee shall haue mer∣cie that mercifull is. Yet grieue wee the soules and wring the Bodies both full hard and sore of our Christian Brethe∣ren and Neighbours by vs. But marke these Bretheren of Ioseph here how now it pincheth their verye inwardes, that euer they were so cruell to their Brother, especially that they regarded him not, when in anguishe and woe hee besought

them of fauour and better dealinges. Verily so shall it vs, if we doe y^e like, crushing our brethren & grinding their Faces whom wee can ouercome. And who knoweth the end of Gods wrath to such bloudy hardnes of hart?* 1.24 Agayne, marke in these Bre∣theren the Nature of a guiltye conscience, how it still accu∣seth, still stirreth and startleth within a man, and is alwayes gawling his mind with bitter remembrance of deede done. Es∣pecially when any thinges doe chaunce or fall out crosse, as here it did. Then it tormenteth vs more within, than the af∣fliction wee doe suffer doth without, still suggesting into our mindes, that this befalleth vs for such a thing. So you see were these brethren now tormented, and beware wee by them. Last of all, that Ruben exhorted and warned them when they did offende, and nowe iustifyeth his warning giuen to their Faces: may it not well remember vs of the warnings giuen vnto our selues by Preachers, and by Parentes, by Friendes and welwillers of sundry degrees? Is not Gods Finger in it, that wee are thus warned? And shall not they also one Daye accuse vs certainlye, as here Ruben doth, and witnesse vnto our Faces, that they did admonishe vs, and wee would not heare? Surely they shall: and wee can¦not bee ignorant of it any way. Happy is the man then that harkeneth willinglye to all good admonitions, and yeeldeth to them. Ioseph heareth this wofull Dialogue of his Bre∣thren,* 1.25 but little knewe they that either hee was Ioseph, or yet vnderstoode them: And hee turned (sayth the Text) from them,* 1.26 that hee might weepe. Shewing thereby (what I wish well noted) that a man possessed with Gods Spirit, hath pi∣tie and mercie euer within, what Face or fashion so euer he bee forced to shewe without. Hee speaketh roughly like no Brother for a time, but his affection is brotherly and most tender at all tymes. His wordes be rough, but his meaning smooth, our wordes bee smooth and softer than Oile, when our mindes and meaninges are roughe and cruell. O con∣trary course, and therefore contrary end if we take not heede from Ioseph here.

7 Ioseph then taking Simeon a pledge that they should re∣turne commaundeth their sackes to be filled with wheat and e∣uery mans money to be put againe into their sackes with vittaile giuen them for their iorney.* 1.27 * 1.28 And why must the money be secret∣ly put in their sackes, and not openly giuen them to their hands? The reason was here that they might suspect nothing, his time being not yet to reueale himselfe. But we may truly learne by it this good lesson, euen to steale a benefite vpon our bretheren, doing them good without any trompet blowen before vs. Time shall serue to reueile what God will haue knowen, and till then it is knowen to God which is inough. Wee couet too much many of vs the knowledge of men, when wee doe them good, & if they see it not wee will tell it yea againe and againe rather than it should be secret and vnknowen. But this marreth all,* 1.29 and thus loose wee loue with men of skill and all reward with God Almightie that hateth vaineglory. Wherefore he said it well that said it: Si tanto studio vitia nostra abscondimus, ne hu∣manam gloriam amittamus:* 1.30 quanto maiori cura dissimulanda virtutes coelestem gloriam amittamus. If so carefully wee hide our faultes least wee should loose the praise of men: how much rather should we couer and keepe secret our vertues least wee loose the praise of God. For as wel is God lost with vaine pub∣lishing of our good deedes, as man by reuealing of our euill deedes. A treasure hidden is safer from theeues, and vertue co∣uered is safer from Satan.* 1.31 The fruite that hangeth by the way side seldome standeth till it be ripe; and vertue published before mē for vainglory sake loseth her bewtie & deserued praise which kept more close she had been sure of. To cōclude, the hen, because she cackleth looseth her egge, and cackling boasters loose their praise with God and man, which Ioseph did not being thus se∣cret in his good.

8 Hauing all thinges ready, these brethren set forward to re∣turne to their father and being in their first Inne one of them o∣pening his sacke to giue his Asse prouender espied his money in his sackes mouth, whereupon a great feare arose in them,* 1.32 * 1.33 and they were all astonished &c. Their Innes then differed much from ours, yelding them no such prouisiō for their cattell as ours

do, but y^e fain euery traueller was to cary for himself: would God this benefit (y^e least of ten thousand y^t our lād affordeth vs) might stir vs vp to be thākful to God & to preserue y^e peace & prosperity of the same to our best powers. They that haue their busines in forein countries know by experience the blessing that wee haue & many times vtter it in our eares, if our harts had feeling of a∣ny good. If the word should be vrged, peraduenture our blessing would greatly be amplified: for it forceth not y^t they were in any Iune at all, but only abode in a place for the night season & there prouendred their Beastes & refreshed themselues, hauing proui∣sion giuen for both. How Iacob lodged you remember before, & what a soft pilow he had of a hard stone vnder his head.* 1.34 Therfore looke we more at y^e good of our countrey, where euery village almost yeldeth cōfortable rest to a weary traueller. Their asto∣nishment and feare still,* 1.35 still declareth y^e gaule of a wounded cō∣science, which being in these brethren great & grieuous, & accu∣sing them still without any rest made them thinke y^t God would haue brougth them to some trouble by this money. Not to haue therefore thy conscience against thee, is to haue a thousand com∣forts with thee. Againe, it sheweth how litle good a multitude doth in distresse except God giue counsell and direct to comfort.* 1.36 For here are many, & yet all amazed at a matter not great had they considered. Pray we therfore in all perplexities to the Lord of counsell & wisedome, and he wil direct vs assuredly, but trust wee nothing in nūbers of men, for they cannot help. They feare againe wher was cause of comfort had they knowen all: euen so do others to this day stil, & yet all is wel in the end, when God o∣peneth matters fully. Euen in feares therefore comfort wee our selues hereafter, & trust in God, hoping the best in the end: their eye cast vpon God in this their perplexitie, saying one to ano∣ther: what is this that God hath done to vs, must make vs auoid all drowsie dreames of Lucke and Fortune, and see the Lordes Finger euen in our aduersitie:* 1.37 So did Iob, and so haue all godly done from the beginning. The Lord it is that taketh as well as that giueth, and blessed must bee his name of vs in them both. The greatnesse of their astonishment appeareth in this, that the rest did not looke whether their money also were

in their Sackes, but as all amazed are voide of consideration what to doe: when being come home their moneys also were found likewise: the drift of good Ioseph was not to feare either Father or brethren, but to comfort them, and to prouide for their comming agayne, if happely money should be scarce. But what a good man doth to a good end often by mens weak∣nes or waywardnes turneth otherwise.

9 Yee haue robbed me of my children (saith olde Iacob.* 1.38) When they had told him the whole storie of their trauell, how roughly they were vsed and accompted spies, how Simeon was taken & bound behind them, how Beniamin the yongest must goe to clere them & to release Simeon of his indurāce. Then Iacob cryed (& no doubt he cryed, ye haue robbed, robbed me of my chil∣dren, Ioseph is not, Simeon is not,* 1.39 and Beniamin now ye will haue also from me: all these thinges are against me. Alas good Iacob, thou knowest not yet how God will comfort thy hart ere long, & shew how al these things are for thee, but as yet the time is not. Therefore now do thou shew and let vs learne the pangs & passions of naturall parents. Their children sticke neere to the hartes of them, and with their aduersities they cannot iest, would God their children requited them euer. Some feare to haue and grieue litle to loose children, but it is not so with Iacob nor with any good ones.

10 Ruben steppeth in to appease his Father,* 1.40 and biddeth him slay his two sons if he bring not Beniamin safe agayne vn∣to him. Why, the matter concerned no more Ruben than all the rest. Wherefore then will he offer such a pledge, not know∣ing how able he should be to performe? Surely Ruben regar∣deth his fathers griefe. Simeons imprisonment in a strange coū∣trey, and their credit to be cracked with Simeons danger for ought he knoweth if Beniamin goe not. Therfore learne by Ru∣ben in our parents feares to be comfortable and harty to bring them out, in ••ur brethrēs distresses not to be forgetful,* 1.41 or yet for∣mally mindfull as speaking & doing yet nothing earnestly to ef∣fect in deede, But as Ruben, be earnest, and impawne euen thy

credit to deliuer effectually a brother and frend in a cause that is good credit againe remember it tenderly, & approue it carefully by this exāple. Spies they were called, & more than once sent to espy y^e weaknes of the land for some euill purpose: nothing they knew, but it was in earnest, & being not such, Ruben is careful to make it appear by the course agreed vpon, to wit, by returning with their yongest brother that they were no such. So earnest is he in a matter of supposed treachery agaynst a forren countrey. O faithles wretches then, that feare neither fame nor truth of treason, and treachery agaynst their owne countrey, but wish it and will it, hunt it and seeke for it, and being not able to become traitors rancke inough at home, run ouer sea to the Schollers & nurceries of this damnable sinne, that there they may receiue as deepe a die in this hellish colour, as the blackamore hath of his naturall hue, whom all the water in the Sea cannot wash white.

* 1.4211 But say Ruben what he could, Iacob indureth not to part with his Beniamin, and therefore saith flatly, My Sonne shall not goe downe with you, for his brother is dead, and he is left alone, if death come to him by the way which yee goe, then yee shal bring my gray head with sorrow to the graue.* 1.43 Perplexi∣tie seeth not by & by what is to be done, and therefore Iacob yet denyeth what after he yeldeth vnto. But why is Iacob so fond o∣uer Beniamin more than all the rest, that if he die his gray head wil follow after. Surely the affection that he bare to the mother now dead maketh him loue aboue all the rest the childe hee had by her. So loue to y^e liuing sheweth loue to the dead what it was when they liued. And would God it alwaies shewed as it should, Dauid loued Ionathan whilst he liued and for his sake he loued others,* 1.44 making open inquirie for any of his Stocke, that hee might doe good vnto for Ionathans sake. I could say some thing, if your thoughtes themselues coulde not reach farre y∣nough in this matter.* 1.45 If want of loue to the liuing, how want of loue to the dead of whom these liuing came, iudge in your Hartes, without further speech what liues bee written in some foreheades to their endlesse shame, that they neuer lo∣ued whom God and dutie bound them vnto whilest they liued. Iacob is not so, Dauid was not so, neuer will any good one

be so, and therefore beware that Iacob mentioneth his gray head is greatly patheticall, and telleth vs truly that all parentes are duly to be regarded, that they be not grieued, but the aged father or mother with locks like snow is most tenderly and dere∣ly to be regarded. Whose hart then melteth not to see this olde man thus making his mone, that if Beniamin die, hee will die, and his graye head with griefe and woe should followe his Child to the graue that he so loued. God giue children some of this loue.

Notes

• * 1.1

  The godly afflicted as the wicked, yet to other end.
• * 1.2

  Vers. 6.
• * 1.3

  A question.
• * 1.4

  Gods pur∣poses come to passe when we thinke not. Chap. 37.5.
• * 1.5

  Act. 4.
• * 1.6

  1. Tim. 4.1.
• * 1.7

  Mockers.
• * 1.8

  Vers 7.
• * 1.9

  Vers. 8.
• * 1.10

  A type of Christ.
• * 1.11

  Loue to our countrey.
• * 1.12

  Popish loue
• * 1.13

  Our owne priuat wāts to be coue∣red.
• * 1.14

  Vers. 13.
• * 1.15

  Truth pre∣sent and yet not seene.
• * 1.16

  Vers. 14.
• * 1.17

  Vers. 16.
• * 1.18

  Vers. 21.
• * 1.19

  The force of affliction and trouble
• * 1.20

  Vers. 22.
• * 1.21

  Fellowes in sin fall out.
• * 1.22

  Children wil be men, therefore a∣buse them not.
• * 1.23

  The petiti∣on of a minde in anguish should moue much.
• * 1.24

  A guilty conscience.
• * 1.25

  Vers. 24.
• * 1.26

  Pitie.
• * 1.27

  Vers 25.
• * 1.28

  Benefites done would be secret oftentimes.
• * 1.29

  Vainglory.
• * 1.30

  Bernard.
• * 1.31

  Similitudes
• * 1.32

  Vers. 27.28.
• * 1.33

  The com∣moditie of our coun∣trey here a∣boue others
• * 1.34

  Gen. 28.
• * 1.35

  A gauled conscience.
• * 1.36

  Counsel in perplexity.
• * 1.37

  No fortune or lucke.
• * 1.38

  Vers. 36.
• * 1.39

  The hart of Paren•• to their children
• * 1.40

  Vers. 37.
• * 1.41

  To be co••••fortable 〈◊〉〈◊〉 stout in 〈◊〉〈◊〉 frends 〈◊〉〈◊〉
• * 1.42

  Vers. 38.
• * 1.43

  Perplexitie blind a while.
• * 1.44

  2 Sam. 9.
• * 1.45

  Loue to the liuing she∣weth loue to the dead.