IN this same first iourney & wandring pilgrimage of Abraham , we did obserue the cause which 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 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 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 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 : Walke 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 ground that Abraham 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 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 poyson 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 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 them 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 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 he shal be 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 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 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 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 , 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 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 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 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 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 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 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 : Why 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 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 shal be 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 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 compel vs 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 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 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 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 iniunctions ; 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 taken 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 .