IN this same first iourney & wandring pilgrimage of Abraham, we did ob­serue the cause vvhich compelled him to take this iourney vppon him, and also that which did be fall him in this iourney. The cause of his iourney, was the fa­mine [Page]and dearth, which did driue him out of the lande of his inheritaunce, which God had giuen him, which was the land of Canaan. That which did befal him in this place, was a greeuous temptation & triall, and shaking both of the firmenes of his faith and confi­dence, & also of his obedience to God. The occasion of this same temptation was the fauour and beautie of his wife which thing he considered more deep­ly, when he beheld the complexion of those women to whome he went, that is of the Aegyptians. The euent and issue of this temptation is partly heauy and grieuous, and partly comfortable vnto him. For hereby Abraham was driuen to his shifts, hee was mooued through the malice of the aduersarie, and the corruption of his nature to sin against God, and to vse a meanes and a way which is not prescribed & squa­red out by the law of God, and partlie the issue of this temptation was com­fortable in respect of the prouidence of God and his heauenly father, who did not onely keepe him from suffe­ring [Page]wrong at Pharaohs hand, but al­so did so guide the heart of that pro­fane and wicked Prince, that hee went away rewarded & largely recompen­ced.

Out of the former verses, the last time we shewed, that these outward be­nefites and ornaments, wherewithall God of his loue, doth beautify & deck either our bodie or our person, are fit baits to mooue vs to tempt God. For such was the occasion that riseth heere vnto Abraham, whome the beautie of his wife did make to run to this shift, which otherwise hee would not haue done. Therfore concerning such bene­fits, though they be the blesings of god, yet in respect of our corrupt nature, we must take heed & beware least wee be drawen by them to do those things whereby we may bring vpon vs manie crosses and calamities. Secondly I no­ted, that the most deare and faithfull seruants of God, though they bee per­swaded in the general grounds of their faith, yet oftentimes they trip in the perticulars, and that though they bee [Page]assured that God will preserue them, yet concerning the way whereby hee will worke their preseruation, therein they shewe the weeknesse that is in all fleshe. For though Abraham had the promises of preseruation, yet hee was not to looke for it by any inordinate meanes, for the promises of God are made with a condition of our dutie in the behalfe of our selues, as is said after vnto Abraham: VValke before mee and bee sincere. Out of which wee haue to learne, that this must be our wisdome, to rest vpon God, and to leane to him, and not to our own wisdome, as Salo­mon saith.

Againe, wee obserued that it is the propertie of profane men, and carnall professors, to take away & to remooue whatsoeuer may hinder them in the inioying of their lusts. For this was the groūd that Abrahā did build vpon, & this was his suspicion that he thought hee coulde looke for nothing but wrong and rapine at the handes of the Aegyptians. And this hath beene the occasion, why the Godly haue bene al­waies [Page]kept vnder and haue bin odious in the sight of the prophane men of this world. Especially the Ministers of the woord, the Phisitions of our soules who are to purge of that poysō which sleaeth the soule, in this respect they haue beene vsuallie abhorred of the world, they are imprisoned, impoueri­shed, and euery way dispitfullie vsed. This made the Prophets of god in old time to be so pursued. This made the head of Iohn the Baptist to be stroken of, because hee was a hinderer of the lust of Herode. Therefore seeing this was so from the beginning, and seeing that Abraham the father of faithfull, and the deare seruant of God had ex­perience of it, wee must not thinke it strange, that we which are his children and come short of his faith, if wee shall be at anie time imprisoned, and kept vnder in respect that through the cal­ling of Iesus Christ, we are such as must stand in the gappe to reprooue them, and to admonish them, and to tel them that this is not expedient for them, though they long neuer so greedily af­ter [Page]it. Concerning the intertainement of Abraham and Sara in Aegypt, wee noted the propertie of carnall men, both of the common people, of Cour­tiers, and Princes themselues. Howe they do more wonder at beautie then at wisedome, more wonder at a faire & beautifull face, then at a reformed and holie affection, for this is that Moses here noteth in the Princes and officers of Pharaohs Court.

And heereby it commeth to passe, that Princes are more commonly en­formed. What beautifull personages, what proper tal men they haue belonging vnto them, then what religious and obedient, and faithfull subiects bee in their land, and that thorow their own default. For this is the nature of such godlesse officers, that they seek to feed the corruptions of their Princes, rather then to remedy them, and rather to in­crease them, then by any meanes to make thē lesse. For surely if they were as well mooued in the behalfe of the faithful, of the wise, and of the learned, as they bee in the behalfe of those that [Page]be proud and beautifull, and Atheistes & such like, they would surely receiue such into their Courts aswel as others. Finally, in that Pharaoh did not onelie take him vp into his pallace, but also rewarded him liberally in respect of his wife. I shewed you that his libe­rallitie and bountie was not a thing vnworthy a Prince, but it was naught in that respect, that hee did it euen to stop vp the mouth of Abraham, and to close vp his eies and his eares, that hee should not see with his eies, nor heare with his eares, nor speake of the lust and of the riot and wrong of the king. Wherein I noted, that it is the property of Princes that are carnally minded. to spare no cost vpon those, by whose si­lence, or by whose speach their delight and lust may bee furthered and nouri­shed.

If a man will but let them sleepe in their sinne, if he wil but speake so soft­lie, so slilie, & so warilie, that his speech shal not a wake them, but be vnto them as a charme, whereby they shall sleepe the more, if he will do but any of these [Page]he shalbe well recompenced. Therfore not onely traitors and rebels are ene­mies to Princes, but dissembling hipo­crites are also enemies, yea euen suche flattering teachers, which though they vnderstand, yet they do not touch nor ransacke that sore which they ought to deale withal, & these are such as the Prophet Ie. maketh mention of whom he speaketh of the false ptophets of his time, which would heale the out-side, and make it looke faire, but afterward the sore shall breake foorth, and then it shall be more daungerous and more deadly than euer it was before. Such are oftentimes willingly, and easily ad­mitted into the Courtes of Princes, which though they be prophane, and carelesse, yet to heare such, it is a de­light, it neuer troubleth them or dis­quieth them. They had as leaue heare such a one as see a playe, for the one dooth come no nearer the heart then the other. Such gifts I say though they bee liberall, they are not blessed vnto the giuer, nor yet to him that taketh them in any such respect. But the Lord [Page]wil punish and correct such a giuer and such a receiuer.

Now concerning these words that follow, we haue heere set downe, how the Lord did take Abrahams part: how hee tooke his cause into his hand, and how he pleaded in his behalfe, Briefe­ly, wee haue the reward of that sinne & iniustice that was doone vnto Abra­ham, though vnder some colour of fa­uorable, and compassionable dealing, (as indeed it was). For we haue manie professours of religion that wil not do the like, where is set downe both the punishment, and the fruit that it had in Pharaoh. The punishment was inflic­ted by the Lord:

The Lorde is the author of the pu­nishment, who without respect of per­son dooth punish, and that Princes. It is said, that hee plagued Pharaoh, and that not with a small plague, or with fewe plagues, but with great plagues, and many plagnes. The cause why, is also lighty touched which was bee­fore [Page]expressed, because of Sara Abra­hams wife, because of the wrong and iniurie which was offered by Pharaoh, who would also haue taken away hys wife. That worke which this punish­ment had in Pharaoh, is two folde. The first it driueth him to an angrie expo­stulation with Abraham, and he expo­stulateth & reasoneth the matter hotly with him, and secondly it driueth him to a restitution and a restoring of that which he had taken away before from him, namely, of his wife, with a care that the thing which hee did restore, might remaine with him, and might not be taken away from him by his of­ficers.

This is brieflie that which wee are to marke in these words. Out of which wee are to learne for our instruction. First, that the lord God is a most faith­full keeper and protector of those which depend vpon him, yea although they seeme through the weaknesse of their faith, at some time to slip and to offend his Maiesty, for this seemeth to bee an infirmitie of Abraham, that hee [Page]woulde conceale that part of trueth which was most necassary, and would rather hazard the chastitie of his wife, and the displeasure of God which hee might prouoke therby, then he would commit him selfe to the prouidence of God. Yet God taketh his part against Princes, which is a general rule and in­struction of faith vnto all the children of Abraham which are his children, not according to his profession, but according to his faith. This is that which is set down in the hundred and fifth Psalme, where speaking of the co­uenaunt which God made vnto Abra­ham, Isaacke, and Iacob. Hee saith the Lord did defend them, although they were few in number, yea though they were very fewe, and straungers in the land, and walked from nation to nati­on, from one kingdome to another people, yet suffereth he no man to doe them wrong, but euen rebuked kinges for their sake, saying: Touch not my an­nointed, & do my Prophets no harme. Here the Lord speaketh roughly vnto Pha­raoh. He speaketh vnto him by punish­ment, [Page]the kind whereof is not here ex­pressed: but it is to be thought, that it was some greiuous kinde of punishe­ment, which might not onely correct the sinne which was committed, but al­so preuent others. For so the Lord di­recteth his punishment, that therby he may not onely correct them for the sinnes committed, but also preuent such as hereafter may bee committed.

This is then the first instruction that wee haue heere to learne: an exceeding great comfort vnto al that walk in the steps of the faith of Abraham. Those that doe them wrong, they shall not e­scape free, the hand of the Lord will be vpon them. Though they bee neuer so strange and vnknowen, the Lord wil be vnto them a friend, a [...]d a father to de­fend them and to garde them, and to restore their wrongs vppon their ene­mies,

Secondly, in that it is said, that the Lorde did plague Pharaoh with great plagues because of Sara Abrahams wife. We do learne, that the Lord as he is a punisher of sinnes without respect [Page]of persons, so hee is a particular iudge of this sinne of adulterie, according to that generall and holy doctrine in the thirteenth to the Hebrues, the fourth verse, where hee saith: that marriage is honourable among al and the bed vn­defiled; but whoremongers, and adul­terers God will iudge, or as it is heere said, God will plague and condemne them, and correct them whatsoeuer they be. For the vse of marriage is ho­lie, but the abuse thereof is detestable. For fornication, and adultery, and vn­cleanenesse, are accursed in all and a­mong all.

It is not the power and auctoritie of the prince that dooth hide and co­uer the sin of a Prince. Sinne seemeth as vglie in the eies of God being com­mitted by the mightiest monarche of the worlde, as by the basest begger of the earth, Therefore, foolish and blind is that conceit, which hath ouer-cast the mindes of many, they cannot see the sinnes of Princes and Magistrates. They cannot discerne of the deuelishe and horrible vncleanenes of these sins [Page]that are committed by Princes & rich men. Especially they themselues think that bicause God hath set them aboue others, therefore they haue more au­thority to sinne then others. I confesse indeed, they haue more meanes to doe it: but that saying shall be fitly applied vnto them: the mighty men shall bee mightilie punished for their sinnes. For as al sinnes are ioyned with ingra­titude, and by reason of it are made more sinfull: so, especially the sinne of rich men, of wise men, of learned men, is ioyned with most detestable ingra­titude against the maiestie of God, be­cause his benefites to them are farre more then to others.

A third thing is here to bee noted, in that it is said, GOD did not onely plague Pharaoh, but his house also: not meaning the walles and the timber of the house, but his Familie, his Ser­uaunts, his kindsemen, and those that were of his house. Which teacheth vs this, that we are not so lightly to think of the sinnes of magistrates, of Pa­rents, and of the chiefe of families, and [Page]we learne also by this, that God dooth punish oftentimes a whole kingdome, for the riot, & lust of the gouernours, and guiders of the same. Therefore we must al set our hands to this thing, and according to that measure of grace which we haue receiued, to admonish them, to make suit vnto God, for hys spirite of sanctification, to light vppon them: and we ought not onely to pray for their long life, but also for the spirite of sanctification and regenerati­on, that their heartes may bee renued according to the image of Iesus christ, whereby their imaginations may bee subdued by the working of the spirite of God. For otherwise we shall not be onelie fearfully plagued, but our sinnes shall be vppon our owne head, and wee shall be accessarie to the punishment, if wee haue not performed this dutie to­wardes our gouernours, either in the Church or Common-wealth. Let vs not therfore thinke the sinnes of great ones to bee little ones, but euen such as touch vs to the verie skin, and such as wil bring a plague vpon our bodies [Page]if we doe wincke at them, and if we do not indeuour to preuent them, our punishment is iust, and may iustly saie that wee haue a part in those sinnes, which we did not labour to preuent in them, by whome we haue receiued be­nefits.

Lastly, wee learne out of this seuen­teenth verse, that God doth not onely punishe the act of adulterie; the very fact committed, but euen the ende­uour, the purpose and resolution to do it, although the same be shadowed with some excuse of want of the knowledge of the truth. For Pharaoh had not ac­companied with Sara, for the Lorde smote him & laid his hand vpon him, and destroyed him by a violent hand, and though he had a resolution to doe it, yet not as an adulterer with an adul­teresse, but as an husband with hys wife, as appeareth after by the expo­stulation that hee maketh with Abra­ham. Yet we must know and acknow­ledge, that the Lorde God is iust, and holy, and vpright, and equall in all his waies, and that all the vneuenes, it is in [Page]waies and not in his waies. Therefore euen ignoraunce is not excused when wee sinne; for though the sinne by it may seeme to be lesse, but yet it cannot make it, but still it shall be a sinne, and such as deserueth euerlasting condem­nation: much more therefore a bodi­lie punishment. Now, if God without respect of persons, bee so iust a punish­er of Magistrates and mighty ones of this world: and that onely for the pur­pose and resolution of continuing sin. Howe shall wee thinke to escape free, which make litle conscience of the fact it selfe, when as we make no reckoning at all, of the purpose and resolution, when as nothing standeth betweene vs and the actuall committing of sin, but onely the want of occasion. The commandements of God as touching this sinne, are plaine, the threatninges great. No whoremonger shall enter in­to the kingdome of God, and as it is said in the Reuelation, that the fearful and vnbeleeuing, and abhominable, & murtherers, and whoremongers, &c. shall haue their part in the lake which [Page]burneth with fier & brimstone, which is the second death, who though they had bin daily reuoked, and called back from their vncleane conuersasion, yet they were like horses, that neigh after their neighbors wiues and daughters. If neither the commaundement, nor threatninges of God can serue, yet let this paterne of a king mooue them to forsake their vncleane life. GOD did not spare that holy and religious king, which was a man after his owne heart, I say he did not spare Dauid, when hee committed this sin against God and his Church, the Lorde did plague hym fearfully for it. How much more then, shal not such wretches escape the hand of God, that neuer sought to frame their hearts according to Gods mind? & yet they are as confident in sinning, as those that haue all the colours and pretences in the world, yea oftentimes none more vile then they whiche ought to seeke vnto the Lorde, and to worke out their owne saluation wyth feare and trembling.

Then Pharaoh called Abraham and said: [Page]VVhy hast thou done this vnto me, &c.

Here, behold the Lorde did not pu­nish him in vaine. His case and conditi­on was not so desperate, as the estate of those that bee the members of the Church, yea the very Church of God and such as will be counted the onely professours: when it could not be sayd of him: I haue plagued thee in vaine. This is the complaint of God in the first of Esay. Wherefore should you be smitten any more, or wherefore should you be plagued? for that is the same in effect. Seeing that you fall away more and more: so that the very heathen, that haue no knowledge of God, they are many times, more iust and more tender hearted then wee, and doe more profite by the punishmentes of God then we, of whom it may be iustly said as it was said of the Iewes. Wherefore should I smite and wound your minds with many sorrowes, why should I cast reproche vppon you, and giue you ouer into the handes of your ene­mies, and of the mercilesse men. It doth no god, you are nothing the bet­ter [Page]for it. And what naturall father wil correct that childe that is hardned and made worse by stripes, then any whit bettered. For the end of correction is the amendment of the partie who is corrected, Now if no sinne be preuen­ted, if the party be not made to feare to doe ill, it is to no purpose. I say let this example & paterne of a heathen king bee an example and a paterne vnto vs to follow: least it be a witnesse against vs in the day of iudgement, when it shalbe laid to our charge, that we haue read: that cruel Pharaoh, merciles Pha­raoh, wicked Pharaoh, was made the better: and the more vigilant, and how he was made the more careful to clear himselfe: & we haue not laboured to make this vse of it. If we do not, we are farther from God then Pharaoh was, though we seeme to be neuer so neere vnto him.

The first part then is the expostula­tion with Abraham, and a clearing of himself, wherin he doth accuse Abra­ham of a double fault, both of speech and of silence: For by these two, he was [Page]in danger to haue committed this sin, and by consummating of it, to breake wedlocke; and whereas Abraham con­cealeth part of truth which was expe­dient to haue bene opened, and decla­reth that part which was to no pur­pose: now he telleth him of both. This thing generally in it selfe is to be com­mended, for this is a property of god­ly sorrowe, which as it is in the 2. Cor. 7. chap. the 11. verse, worketh in vs a clearing of our selues. Euen this kinde of defending & clearing of our selues, is good, if it be not in hypocrisy, as A­dam and Euah, but when it is done in truth and sincerity of heart. But heere Pharaohs sorrow and feeling of his sin, did not proceede from the griefe of heart for sinne, but from the sharpnes of his punishment which god had laid vppon him. And heere is a difference, that is to be put betweene the clearing of the children of this worlde, and of the children of God: for a punishment hanging ouer them, doth cause them topurge themselues. How much more then ought the loue of God to cōpel vs [Page]to reconcile our selues vnto the Lord, against whome we haue sinned. Ano­ther thing in Pharaoh is this: wee may see the corruption of nature, which dooth rather complaine of the instru­ment of sin, then of the root and cause of sin which was at home within him. Of this you heare him not complaine: here is no acknowledging of his owne sinne, therefore no repentance, & ther­fore no christian clearing. Here is why didst thou that, or why didst thou not this, here is not why did I this or that: or why had I no more grace to thinke with my selfe, and to dread the poison that is within me. Well, I wish you to looke vnto this matter: for marriage is a matter of great waight, a man must not take in hand vpon the bare report of some man, as appeareth in the 24. chap of Gene. cleane contrary to the custome of this worlde, wherein men content them selues with any thing that may stop the mouth of men, and satisfie the lawe, not considering that God looketh into the heart. It is not enough to plead thus before god, & to [Page]say he said this, or she said that, but it is that which our soule must haue respect vnto. Wee must looke whether lust, or riches, or wealth, do mooue vs to mar­rie, for this is a poore shift before God, to say he said this or that, and I knowe not what. Againe, in a word wee may note this in Pharaoh, whch wee shall finde many times wanting in the pro­fessours of the gospell, that hee doth iudge the same sinne, if it had gon for­ward, to haue beene a more greeueous sin, and so to haue brought vpon him a more greeuous punishment, for so hee expostulateth with Abraham in regard of his dealing, saying: for by this thy dealing I was like to haue taken her to be my wife, and so to haue brought a greater plague vppon mee. For he did consider that if hee had enlarged and increased his sin, the Lord would haue increased his punishments vppon him. The other fruit which this plague that God laid vpon Pharaoh, and his house brought forth, was a restitution of that which he had taken away.

Now therefore behold thy wife, take her [Page]and go thy way here she is.

Where I see yet a farther worke that the hand of God hath in the heart of Pharaoh: not onely to make him to fume, and to chafe at Abraham, & his dealing, but it driueth him vnto a fear and care, and as I may say, (a consci­ence) for it was more conscience then many that make a gret shew of holines haue, to prouide for that, that which he restored, might not be taken away from him againe. Surely if the naked hand of God did make him this wise, not onely to purpose, but also to per­forme, what shall we thinke of manie at this time, whome the hand of God ioyned with his word, cannot compel to restore that which they haue wre­sted from others. Surely Pharaoh shall be our iudge, he shall stand vp before the sonne of God; and condemne such as haue sayd Lord, Lord, and yet haue not done the will of God; then shall they heare that terrible and fearefull voyce. Depart from me ye curssed &c. Heere is your iudge, hee trembled at my iudgements, & restored that which [Page]hee had taken away, but you haue not. Finally, he doth confirme his purspose by giuing charge to his officers, that, that which he had restored, might con­tinue & remaine with Abraham: where we learne that it is not onelie the duty of a Prince, to make good and whole­some lawes, and iniūctions; but also to see them well ordered, and executed. For if Pharaoh had beene as wicked as some Christians are, though hee had sayd, heere is thy wife; yet hee would haue set others there, to haue takē her away from him, & to haue killed him, and all they that were with him. This then is for our last instruction, that we doe not onely yeeld to that which is good, but to perseuer and continue in it, and that not onely before God, but also before men: alwaies dealing vprightly as in the sight of God.

Let vs pray.