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❧ An ordinary lecture preached at the Blacke-Friers. Gen. Chap. 12. ver. 17.18.19.20. LEt vs marke with reuerence that part of holie Scripture that followeth in the 12. Chap. of Gen. the 17.18.19. and 20. verses.
❧ an ordinary lecture preached At the Blacke-Friers. Gen. Chap. 12. ver. 17.18.19.20. LEt us mark with Reverence that part of holy Scripture that follows in the 12. Chap. of Gen. the 17.18.19. and 20. Verses.
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17 But the Lorde plagued Pharaoh and his house with great plagues, because of Sara Abrahams wife.
17 But the Lord plagued Pharaoh and his house with great plagues, Because of Sarah Abrahams wife.
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18 Then Pharaoh called Abraham and said, why hast thou done this vnto me? wherefore diddest thou not tell me that she was thy wife?
18 Then Pharaoh called Abraham and said, why hast thou done this unto me? Wherefore didst thou not tell me that she was thy wife?
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19 Why saidest thou she is my sister, that I should take her to be my wife? now therefore behold thy wife take her and go thy way.
19 Why Said thou she is my sister, that I should take her to be my wife? now Therefore behold thy wife take her and go thy Way.
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20 And Pharaoh gaue me commaundement concerning him, and they conueied him forth and his wife, and all that he had.
20 And Pharaoh gave me Commandment Concerning him, and they conveyed him forth and his wife, and all that he had.
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IN this same first iourney & wandring pilgrimage of Abraham, we did obserue the cause vvhich compelled him to take this iourney vppon him,
IN this same First journey & wandering pilgrimage of Abraham, we did observe the cause which compelled him to take this journey upon him,
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and also that which did be fall him in this iourney.
and also that which did be fallen him in this journey.
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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.
The cause of his journey, was the famine and dearth, which did driven him out of the land of his inheritance, which God had given him, which was the land of Canaan.
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That which did befal him in this place, was a greeuous temptation & triall, and shaking both of the firmenes of his faith and confidence,
That which did befall him in this place, was a grievous temptation & trial, and shaking both of the firmness of his faith and confidence,
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& also of his obedience to God.
& also of his Obedience to God.
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The occasion of this same temptation was the fauour and beautie of his wife which thing he considered more deeply,
The occasion of this same temptation was the favour and beauty of his wife which thing he considered more deeply,
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when he beheld the complexion of those women to whome he went, that is of the Aegyptians.
when he beheld the complexion of those women to whom he went, that is of the egyptians.
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The euent and issue of this temptation is partly heauy and grieuous, and partly comfortable vnto him.
The event and issue of this temptation is partly heavy and grievous, and partly comfortable unto him.
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For hereby Abraham was driuen to his shifts, hee was mooued through the malice of the aduersarie,
For hereby Abraham was driven to his shifts, he was moved through the malice of the adversary,
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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 the corruption of his nature to sin against God, and to use a means and a Way which is not prescribed & squared out by the law of God,
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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,
and partly the issue of this temptation was comfortable in respect of the providence of God and his heavenly father, who did not only keep him from suffering wrong At Pharaohs hand,
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but also did so guide the heart of that profane and wicked Prince, that hee went away rewarded & largely recompenced.
but also did so guide the heart of that profane and wicked Prince, that he went away rewarded & largely recompensed.
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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.
Out of the former Verses, the last time we showed, that these outward benefits and Ornament, wherewithal God of his love, does beautify & deck either our body or our person, Are fit baits to move us to tempt God.
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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.
For such was the occasion that Riseth Here unto Abraham, whom the beauty of his wife did make to run to this shift, which otherwise he would not have done.
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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.
Therefore Concerning such benefits, though they be the blesings of god, yet in respect of our corrupt nature, we must take heed & beware lest we be drawn by them to do those things whereby we may bring upon us many Crosses and calamities.
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Secondly I noted, that the most deare and faithfull seruants of God, though they bee perswaded in the general grounds of their faith,
Secondly I noted, that the most deer and faithful Servants of God, though they be persuaded in the general grounds of their faith,
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yet oftentimes they trip in the perticulars, and that though they bee assured that God will preserue them,
yet oftentimes they trip in the particulars, and that though they be assured that God will preserve them,
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yet concerning the way whereby hee will worke their preseruation, therein they shewe the weeknesse that is in all fleshe.
yet Concerning the Way whereby he will work their preservation, therein they show the weeknesse that is in all Flesh.
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For though Abraham had the promises of preseruation, yet hee was not to looke for it by any inordinate meanes,
For though Abraham had the promises of preservation, yet he was not to look for it by any inordinate means,
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for the promises of God are made with a condition of our dutie in the behalfe of our selues,
for the promises of God Are made with a condition of our duty in the behalf of our selves,
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as is said after vnto Abraham: VValke before mee and bee sincere.
as is said After unto Abraham: Walk before me and be sincere.
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Out of which wee haue to learne, that this must be our wisdome, to rest vpon God,
Out of which we have to Learn, that this must be our Wisdom, to rest upon God,
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and to leane to him, and not to our own wisdome, as Salomon saith.
and to lean to him, and not to our own Wisdom, as Solomon Says.
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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.
Again, we observed that it is the property of profane men, and carnal professors, to take away & to remove whatsoever may hinder them in the enjoying of their Lustiest.
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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.
For this was the ground that Abrahā did built upon, & this was his suspicion that he Thought he could look for nothing but wrong and rapine At the hands of the egyptians.
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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.
And this hath been the occasion, why the Godly have be always kept under and have been odious in the sighed of the profane men of this world.
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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.
Especially the Ministers of the word, the Physicians of our Souls who Are to purge of that poison which sleaeth the soul, in this respect they have been usually abhorred of the world, they Are imprisoned, impoverished, and every Way dispitfullie used.
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This made the Prophets of god in old time to be so pursued.
This made the prophets of god in old time to be so pursued.
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This made the head of Iohn the Baptist to be stroken of, because hee was a hinderer of the lust of Herode.
This made the head of John the Baptist to be stroken of, Because he was a hinderer of the lust of Herod.
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Therefore seeing this was so from the beginning, and seeing that Abraham the father of faithfull,
Therefore seeing this was so from the beginning, and seeing that Abraham the father of faithful,
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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,
and the deer servant of God had experience of it, we must not think it strange, that we which Are his children and come short of his faith,
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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,
if we shall be At any time imprisoned, and kept under in respect that through the calling of Iesus christ, we Are such as must stand in the gap to reprove them,
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and to admonish them, and to tel them that this is not expedient for them, though they long neuer so greedily after it.
and to admonish them, and to tell them that this is not expedient for them, though they long never so greedily After it.
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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.
Concerning the entertainment of Abraham and Sarah in Egypt, we noted the property of carnal men, both of the Common people, of Courtiers, and Princes themselves.
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Howe they do more wonder at beautie then at wisedome, more wonder at a faire & beautifull face,
How they do more wonder At beauty then At Wisdom, more wonder At a fair & beautiful face,
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then at a reformed and holie affection, for this is that Moses here noteth in the Princes and officers of Pharaohs Court.
then At a reformed and holy affection, for this is that Moses Here notes in the Princes and Officers of Pharaohs Court.
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And heereby it commeth to passe, that Princes are more commonly enformed.
And hereby it comes to pass, that Princes Are more commonly informed.
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What beautifull personages, what proper tal men they haue belonging vnto them, then what religious and obedient,
What beautiful Personages, what proper tal men they have belonging unto them, then what religious and obedient,
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and faithfull subiects bee in their land, and that thorow their own default.
and faithful Subjects bee in their land, and that thorough their own default.
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For this is the nature of such godlesse officers, that they seek to feed the corruptions of their Princes, rather then to remedy them,
For this is the nature of such godless Officers, that they seek to feed the corruptions of their Princes, rather then to remedy them,
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and rather to increase them, then by any meanes to make thē lesse.
and rather to increase them, then by any means to make them less.
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For surely if they were as well mooued in the behalfe of the faithful, of the wise,
For surely if they were as well moved in the behalf of the faithful, of the wise,
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and of the learned, as they bee in the behalfe of those that be proud and beautifull,
and of the learned, as they be in the behalf of those that be proud and beautiful,
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and Atheistes & such like, they would surely receiue such into their Courts aswel as others.
and Atheists & such like, they would surely receive such into their Courts aswell as Others.
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Finally, in that Pharaoh did not onelie take him vp into his pallace, but also rewarded him liberally in respect of his wife.
Finally, in that Pharaoh did not only take him up into his palace, but also rewarded him liberally in respect of his wife.
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I shewed you that his liberallitie and bountie was not a thing vnworthy a Prince,
I showed you that his liberality and bounty was not a thing unworthy a Prince,
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but it was naught in that respect, that hee did it euen to stop vp the mouth of Abraham,
but it was nought in that respect, that he did it even to stop up the Mouth of Abraham,
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and to close vp his eies and his eares, that hee should not see with his eies,
and to close up his eyes and his ears, that he should not see with his eyes,
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nor heare with his eares, nor speake of the lust and of the riot and wrong of the king.
nor hear with his ears, nor speak of the lust and of the riot and wrong of the King.
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Wherein I noted, that it is the property of Princes that are carnally minded.
Wherein I noted, that it is the property of Princes that Are carnally minded.
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to spare no cost vpon those, by whose silence, or by whose speach their delight and lust may bee furthered and nourished.
to spare no cost upon those, by whose silence, or by whose speech their delight and lust may be furthered and nourished.
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If a man will but let them sleepe in their sinne, if he wil but speake so softlie,
If a man will but let them sleep in their sin, if he will but speak so softly,
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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,
so slily, & so warily, that his speech shall not a wake them, but be unto them as a charm, whereby they shall sleep the more,
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if he will do but any of these he shalbe well recompenced.
if he will do but any of these he shall well recompensed.
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Therfore not onely traitors and rebels are enemies to Princes, but dissembling hipocrites are also enemies,
Therefore not only Traitors and rebels Are enemies to Princes, but dissembling Hypocrites Are also enemies,
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yea euen suche flattering teachers, which though they vnderstand, yet they do not touch nor ransacke that sore which they ought to deale withal,
yea even such flattering Teachers, which though they understand, yet they do not touch nor ransack that soar which they ought to deal withal,
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& 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,
& these Are such as the Prophet Ie. makes mention of whom he speaks of the false Prophets of his time, which would heal the outside,
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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.
and make it look fair, but afterwards the soar shall break forth, and then it shall be more dangerous and more deadly than ever it was before.
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Such are oftentimes willingly, and easily admitted into the Courtes of Princes, which though they be prophane,
Such Are oftentimes willingly, and Easily admitted into the Courts of Princes, which though they be profane,
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and carelesse, yet to heare such, it is a delight, it neuer troubleth them or disquieth them.
and careless, yet to hear such, it is a delight, it never Troubles them or disquieth them.
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They had as leaue heare such a one as see a playe, for the one dooth come no nearer the heart then the other.
They had as leave hear such a one as see a play, for the one doth come no nearer the heart then the other.
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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.
Such Gifts I say though they be liberal, they Are not blessed unto the giver, nor yet to him that Takes them in any such respect.
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But the Lord wil punish and correct such a giuer and such a receiuer.
But the Lord will Punish and correct such a giver and such a receiver.
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Now concerning these words that follow, we haue heere set downe, how the Lord did take Abrahams part:
Now Concerning these words that follow, we have Here Set down, how the Lord did take Abrahams part:
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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,
how he took his cause into his hand, and how he pleaded in his behalf, Briefly, we have the reward of that sin & injustice that was done unto Abraham,
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though vnder some colour of fauorable, and compassionable dealing, (as indeed it was).
though under Some colour of favourable, and compassionable dealing, (as indeed it was).
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For we haue manie professours of religion that wil not do the like, where is set downe both the punishment,
For we have many professors of Religion that will not do the like, where is Set down both the punishment,
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and the fruit that it had in Pharaoh. The punishment was inflicted by the Lord: The Lord plagued Pharaoh and his house for Sara Abrahams wife.
and the fruit that it had in Pharaoh. The punishment was inflicted by the Lord: The Lord plagued Pharaoh and his house for Sarah Abrahams wife.
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The Lorde is the author of the punishment, who without respect of person dooth punish, and that Princes.
The Lord is the author of the punishment, who without respect of person doth Punish, and that Princes.
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It is said, that hee plagued Pharaoh, and that not with a small plague, or with fewe plagues,
It is said, that he plagued Pharaoh, and that not with a small plague, or with few plagues,
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but with great plagues, and many plagnes.
but with great plagues, and many plagnes.
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The cause why, is also lighty touched which was beefore expressed, because of Sara Abrahams wife,
The cause why, is also lighty touched which was before expressed, Because of Sarah Abrahams wife,
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because of the wrong and iniurie which was offered by Pharaoh, who would also haue taken away hys wife.
Because of the wrong and injury which was offered by Pharaoh, who would also have taken away his wife.
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That worke which this punishment had in Pharaoh, is two folde.
That work which this punishment had in Pharaoh, is two fold.
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The first it driueth him to an angrie expostulation with Abraham, and he expostulateth & reasoneth the matter hotly with him,
The First it Driveth him to an angry expostulation with Abraham, and he expostulateth & reasoneth the matter hotly with him,
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and secondly it driueth him to a restitution and a restoring of that which he had taken away before from him,
and secondly it Driveth him to a restitution and a restoring of that which he had taken away before from him,
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namely, of his wife, with a care that the thing which hee did restore, might remaine with him,
namely, of his wife, with a care that the thing which he did restore, might remain with him,
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and might not be taken away from him by his officers. This is brieflie that which wee are to marke in these words.
and might not be taken away from him by his Officers. This is briefly that which we Are to mark in these words.
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Out of which wee are to learne for our instruction.
Out of which we Are to Learn for our instruction.
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First, that the lord God is a most faithfull keeper and protector of those which depend vpon him,
First, that the lord God is a most faithful keeper and protector of those which depend upon him,
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yea although they seeme through the weaknesse of their faith, at some time to slip and to offend his Maiesty,
yea although they seem through the weakness of their faith, At Some time to slip and to offend his Majesty,
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for this seemeth to bee an infirmitie of Abraham, that hee woulde conceale that part of trueth which was most necassary,
for this seems to be an infirmity of Abraham, that he would conceal that part of truth which was most necassary,
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and would rather hazard the chastitie of his wife, and the displeasure of God which hee might prouoke therby,
and would rather hazard the chastity of his wife, and the displeasure of God which he might provoke thereby,
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then he would commit him selfe to the prouidence of God.
then he would commit him self to the providence of God.
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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.
Yet God Takes his part against Princes, which is a general Rule and instruction of faith unto all the children of Abraham which Are his children, not according to his profession, but according to his faith.
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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.
This is that which is Set down in the hundred and fifth Psalm, where speaking of the Covenant which God made unto Abraham, Isaacke, and Iacob.
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Hee saith the Lord did defend them, although they were few in number, yea though they were very fewe,
He Says the Lord did defend them, although they were few in number, yea though they were very few,
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and straungers in the land, and walked from nation to nation, from one kingdome to another people,
and Strangers in the land, and walked from Nation to Nation, from one Kingdom to Another people,
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yet suffereth he no man to doe them wrong, but euen rebuked kinges for their sake, saying:
yet suffers he no man to do them wrong, but even rebuked Kings for their sake, saying:
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Touch not my annointed, & do my Prophets no harme. Here the Lord speaketh roughly vnto Pharaoh.Touch not my anointed, & do my prophets no harm. Here the Lord speaks roughly unto Pharaoh.
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He speaketh vnto him by punishment, the kind whereof is not here expressed:
He speaks unto him by punishment, the kind whereof is not Here expressed:
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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.
but it is to be Thought, that it was Some grievous kind of punishment, which might not only correct the sin which was committed, but also prevent Others.
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For so the Lord directeth his punishment, that therby he may not onely correct them for the sinnes committed,
For so the Lord directeth his punishment, that thereby he may not only correct them for the Sins committed,
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but also preuent such as hereafter may bee committed. This is then the first instruction that wee haue heere to learne:
but also prevent such as hereafter may be committed. This is then the First instruction that we have Here to Learn:
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an exceeding great comfort vnto al that walk in the steps of the faith of Abraham.
an exceeding great Comfort unto all that walk in the steps of the faith of Abraham.
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Those that doe them wrong, they shall not escape free, the hand of the Lord will be vpon them.
Those that do them wrong, they shall not escape free, the hand of the Lord will be upon them.
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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,
Though they be never so strange and unknown, the Lord will be unto them a friend, a•d a father to defend them and to guard them,
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and to restore their wrongs vppon their enemies,
and to restore their wrongs upon their enemies,
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Secondly, in that it is said, that the Lorde did plague Pharaoh with great plagues because of Sara Abrahams wife.
Secondly, in that it is said, that the Lord did plague Pharaoh with great plagues Because of Sarah Abrahams wife.
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We do learne, that the Lord as he is a punisher of sinnes without respect of persons,
We do Learn, that the Lord as he is a punisher of Sins without respect of Persons,
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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:
so he is a particular judge of this sin of adultery, according to that general and holy Doctrine in the thirteenth to the Hebrews, the fourth verse, where he Says:
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that marriage is honourable among al and the bed vndefiled;
that marriage is honourable among all and the Bed undefiled;
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but whoremongers, and adulterers God will iudge, or as it is heere said, God will plague and condemne them,
but whoremongers, and Adulterers God will judge, or as it is Here said, God will plague and condemn them,
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and correct them whatsoeuer they be. For the vse of marriage is holie, but the abuse thereof is detestable.
and correct them whatsoever they be. For the use of marriage is holy, but the abuse thereof is detestable.
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For fornication, and adultery, and vncleanenesse, are accursed in all and among all.
For fornication, and adultery, and uncleanness, Are accursed in all and among all.
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It is not the power and auctoritie of the prince that dooth hide and couer the sin of a Prince.
It is not the power and Authority of the Prince that doth hide and cover the since of a Prince.
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Sinne seemeth as vglie in the eies of God being committed by the mightiest monarche of the worlde,
Sin seems as ugly in the eyes of God being committed by the Mightiest monarch of the world,
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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.
as by the Basest beggar of the earth, Therefore, foolish and blind is that conceit, which hath overcast the minds of many, they cannot see the Sins of Princes and Magistrates.
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They cannot discerne of the deuelishe and horrible vncleanenes of these sins that are committed by Princes & rich men.
They cannot discern of the devilish and horrible Uncleanness of these Sins that Are committed by Princes & rich men.
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Especially they themselues think that bicause God hath set them aboue others, therefore they haue more authority to sinne then others.
Especially they themselves think that Because God hath Set them above Others, Therefore they have more Authority to sin then Others.
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I confesse indeed, they haue more meanes to doe it: but that saying shall be fitly applied vnto them:
I confess indeed, they have more means to do it: but that saying shall be fitly applied unto them:
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the mighty men shall bee mightilie punished for their sinnes.
the mighty men shall be mightily punished for their Sins.
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For as al sinnes are ioyned with ingratitude, and by reason of it are made more sinfull:
For as all Sins Are joined with ingratitude, and by reason of it Are made more sinful:
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so, especially the sinne of rich men, of wise men, of learned men, is ioyned with most detestable ingratitude against the maiestie of God,
so, especially the sin of rich men, of wise men, of learned men, is joined with most detestable ingratitude against the majesty of God,
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because his benefites to them are farre more then to others.
Because his benefits to them Are Far more then to Others.
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A third thing is here to bee noted, in that it is said, GOD did not onely plague Pharaoh, but his house also:
A third thing is Here to be noted, in that it is said, GOD did not only plague Pharaoh, but his house also:
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not meaning the walles and the timber of the house, but his Familie, his Seruaunts, his kindsemen,
not meaning the walls and the timber of the house, but his Family, his Servants, his kindsemen,
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and those that were of his house.
and those that were of his house.
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Which teacheth vs this, that we are not so lightly to think of the sinnes of magistrates, of Parents,
Which Teaches us this, that we Are not so lightly to think of the Sins of Magistrates, of Parents,
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and of the chiefe of families, and we learne also by this, that God dooth punish oftentimes a whole kingdome,
and of the chief of families, and we Learn also by this, that God doth Punish oftentimes a Whole Kingdom,
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for the riot, & lust of the gouernours, and guiders of the same.
for the riot, & lust of the Governors, and guiders of the same.
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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,
Therefore we must all Set our hands to this thing, and according to that measure of grace which we have received, to admonish them, to make suit unto God,
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for hys spirite of sanctification, to light vppon them:
for his Spirit of sanctification, to Light upon them:
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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.
and we ought not only to pray for their long life, but also for the Spirit of sanctification and regeneration, that their hearts may be renewed according to the image of Iesus Christ, whereby their Imaginations may be subdued by the working of the Spirit of God.
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For otherwise we shall not be onelie fearfully plagued, but our sinnes shall be vppon our owne head,
For otherwise we shall not be only fearfully plagued, but our Sins shall be upon our own head,
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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.
and we shall be accessary to the punishment, if we have not performed this duty towards our Governors, either in the Church or Commonwealth.
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Let vs not therfore thinke the sinnes of great ones to bee little ones, but euen such as touch vs to the verie skin,
Let us not Therefore think the Sins of great ones to be little ones, but even such as touch us to the very skin,
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and such as wil bring a plague vpon our bodies if we doe wincke at them,
and such as will bring a plague upon our bodies if we do wink At them,
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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.
and if we do not endeavour to prevent them, our punishment is just, and may justly say that we have a part in those Sins, which we did not labour to prevent in them, by whom we have received benefits.
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Lastly, wee learne out of this seuenteenth verse, that God doth not onely punishe the act of adulterie;
Lastly, we Learn out of this Seventeenth verse, that God does not only Punish the act of adultery;
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the very fact committed, but euen the endeuour, the purpose and resolution to do it,
the very fact committed, but even the endeavour, the purpose and resolution to do it,
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although the same be shadowed with some excuse of want of the knowledge of the truth.
although the same be shadowed with Some excuse of want of the knowledge of the truth.
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For Pharaoh had not accompanied with Sara, for the Lorde smote him & laid his hand vpon him,
For Pharaoh had not accompanied with Sarah, for the Lord smote him & laid his hand upon him,
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and destroyed him by a violent hand, and though he had a resolution to doe it,
and destroyed him by a violent hand, and though he had a resolution to do it,
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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 not as an adulterer with an adulteress, but as an husband with his wife, as appears After by the expostulation that he makes with Abraham.
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Yet we must know and acknowledge, that the Lorde God is iust, and holy, and vpright,
Yet we must know and acknowledge, that the Lord God is just, and holy, and upright,
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and equall in all his waies, and that all the vneuenes, it is in waies and not in his waies.
and equal in all his ways, and that all the unevenes, it is in ways and not in his ways.
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Therefore euen ignoraunce is not excused when wee sinne;
Therefore even ignorance is not excused when we sin;
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for though the sinne by it may seeme to be lesse, but yet it cannot make it,
for though the sin by it may seem to be less, but yet it cannot make it,
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but still it shall be a sinne, and such as deserueth euerlasting condemnation: much more therefore a bodilie punishment.
but still it shall be a sin, and such as deserves everlasting condemnation: much more Therefore a bodily punishment.
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Now, if God without respect of persons, bee so iust a punisher of Magistrates and mighty ones of this world:
Now, if God without respect of Persons, be so just a punisher of Magistrates and mighty ones of this world:
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and that onely for the purpose and resolution of continuing sin.
and that only for the purpose and resolution of Continuing since.
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Howe shall wee thinke to escape free, which make litle conscience of the fact it selfe,
Howe shall we think to escape free, which make little conscience of the fact it self,
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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,
when as we make no reckoning At all, of the purpose and resolution, when as nothing Stands between us and the actual committing of since,
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but onely the want of occasion. The commandements of God as touching this sinne, are plaine, the threatninges great.
but only the want of occasion. The Commandments of God as touching this sin, Are plain, the threatenings great.
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No whoremonger shall enter into the kingdome of God, and as it is said in the Reuelation, that the fearful and vnbeleeuing,
No whoremonger shall enter into the Kingdom of God, and as it is said in the Revelation, that the fearful and unbelieving,
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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 abominable, & murderers, and whoremongers, etc. shall have their part in the lake which burns with fire & brimstone, which is the second death, who though they had been daily revoked,
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and called back from their vncleane conuersasion, yet they were like horses, that neigh after their neighbors wiues and daughters.
and called back from their unclean conuersasion, yet they were like Horses, that neigh After their neighbours wives and daughters.
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If neither the commaundement, nor threatninges of God can serue, yet let this paterne of a king mooue them to forsake their vncleane life.
If neither the Commandment, nor threatenings of God can serve, yet let this pattern of a King move them to forsake their unclean life.
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GOD did not spare that holy and religious king, which was a man after his owne heart, I say he did not spare Dauid,
GOD did not spare that holy and religious King, which was a man After his own heart, I say he did not spare David,
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when hee committed this sin against God and his Church, the Lorde did plague hym fearfully for it.
when he committed this since against God and his Church, the Lord did plague him fearfully for it.
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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,
How much more then, shall not such wretches escape the hand of God, that never sought to frame their hearts according to God's mind? & yet they Are as confident in sinning,
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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,
as those that have all the colours and pretences in the world, yea oftentimes none more vile then they which ought to seek unto the Lord,
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and to worke out their owne saluation wyth feare and trembling. Then Pharaoh called Abraham and said:
and to work out their own salvation with Fear and trembling. Then Pharaoh called Abraham and said:
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VVhy hast thou done this vnto me, &c. Here, behold the Lorde did not punish him in vaine.Why hast thou done this unto me, etc. Here, behold the Lord did not Punish him in vain.
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His case and condition was not so desperate, as the estate of those that bee the members of the Church,
His case and condition was not so desperate, as the estate of those that be the members of the Church,
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yea the very Church of God and such as will be counted the onely professours: when it could not be sayd of him:
yea the very Church of God and such as will be counted the only professors: when it could not be said of him:
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I haue plagued thee in vaine. This is the complaint of God in the first of Esay.
I have plagued thee in vain. This is the complaint of God in the First of Isaiah.
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Wherefore should you be smitten any more, or wherefore should you be plagued? for that is the same in effect.
Wherefore should you be smitten any more, or Wherefore should you be plagued? for that is the same in Effect.
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Seeing that you fall away more and more:
Seeing that you fallen away more and more:
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so that the very heathen, that haue no knowledge of God, they are many times, more iust and more tender hearted then wee,
so that the very heathen, that have no knowledge of God, they Are many times, more just and more tender hearted then we,
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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.
and do more profit by the punishments of God then we, of whom it may be justly said as it was said of the Iewes.
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Wherefore should I smite and wound your minds with many sorrowes, why should I cast reproche vppon you,
Wherefore should I smite and wound your minds with many sorrows, why should I cast reproach upon you,
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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 give you over into the hands of your enemies, and of the merciless men. It does not god, you Are nothing the better for it.
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And what naturall father wil correct that childe that is hardned and made worse by stripes, then any whit bettered.
And what natural father will correct that child that is hardened and made Worse by stripes, then any whit bettered.
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For the end of correction is the amendment of the partie who is corrected, Now if no sinne be preuented,
For the end of correction is the amendment of the party who is corrected, Now if no sin be prevented,
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if the party be not made to feare to doe ill, it is to no purpose.
if the party be not made to Fear to do ill, it is to no purpose.
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I say let this example & paterne of a heathen king bee an example and a paterne vnto vs to follow:
I say let this Exampl & pattern of a heathen King be an Exampl and a pattern unto us to follow:
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least it be a witnesse against vs in the day of iudgement, when it shalbe laid to our charge, that we haue read:
lest it be a witness against us in the day of judgement, when it shall laid to our charge, that we have read:
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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:
that cruel Pharaoh, merciless Pharaoh, wicked Pharaoh, was made the better: and the more vigilant, and how he was made the more careful to clear himself:
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& we haue not laboured to make this vse of it.
& we have not laboured to make this use of it.
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If we do not, we are farther from God then Pharaoh was, though we seeme to be neuer so neere vnto him.
If we do not, we Are farther from God then Pharaoh was, though we seem to be never so near unto him.
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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:
The First part then is the expostulation with Abraham, and a clearing of himself, wherein he does accuse Abraham of a double fault, both of speech and of silence:
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For by these two, he was in danger to haue committed this sin, and by consummating of it, to breake wedlocke;
For by these two, he was in danger to have committed this since, and by consummating of it, to break wedlock;
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and whereas Abraham concealeth part of truth which was expedient to haue bene opened, and declareth that part which was to no purpose:
and whereas Abraham concealeth part of truth which was expedient to have be opened, and Declareth that part which was to no purpose:
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now he telleth him of both.
now he Telleth him of both.
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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.
This thing generally in it self is to be commended, for this is a property of godly sorrow, which as it is in the 2. Cor. 7. chap. the 11. verse, works in us a clearing of our selves.
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Euen this kinde of defending & clearing of our selues, is good, if it be not in hypocrisy,
Eve this kind of defending & clearing of our selves, is good, if it be not in hypocrisy,
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as Adam and Euah, but when it is done in truth and sincerity of heart.
as Adam and Eve, but when it is done in truth and sincerity of heart.
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But heere Pharaohs sorrow and feeling of his sin, did not proceede from the griefe of heart for sinne,
But Here Pharaohs sorrow and feeling of his since, did not proceed from the grief of heart for sin,
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but from the sharpnes of his punishment which god had laid vppon him.
but from the sharpness of his punishment which god had laid upon him.
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And heere is a difference, that is to be put betweene the clearing of the children of this worlde,
And Here is a difference, that is to be put between the clearing of the children of this world,
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and of the children of God: for a punishment hanging ouer them, doth cause them topurge themselues.
and of the children of God: for a punishment hanging over them, does cause them topurge themselves.
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How much more then ought the loue of God to cōpel vs to reconcile our selues vnto the Lord, against whome we haue sinned.
How much more then ought the love of God to compel us to reconcile our selves unto the Lord, against whom we have sinned.
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Another thing in Pharaoh is this:
another thing in Pharaoh is this:
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wee may see the corruption of nature, which dooth rather complaine of the instrument of sin,
we may see the corruption of nature, which doth rather complain of the Instrument of since,
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then of the root and cause of sin which was at home within him. Of this you heare him not complaine:
then of the root and cause of since which was At home within him. Of this you hear him not complain:
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here is no acknowledging of his owne sinne, therefore no repentance, & therfore no christian clearing.
Here is no acknowledging of his own sin, Therefore no Repentance, & Therefore no christian clearing.
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Here is why didst thou that, or why didst thou not this, here is not why did I this or that:
Here is why didst thou that, or why didst thou not this, Here is not why did I this or that:
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or why had I no more grace to thinke with my selfe, and to dread the poison that is within me.
or why had I no more grace to think with my self, and to dread the poison that is within me.
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Well, I wish you to looke vnto this matter:
Well, I wish you to look unto this matter:
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for marriage is a matter of great waight, a man must not take in hand vpon the bare report of some man,
for marriage is a matter of great weight, a man must not take in hand upon the bore report of Some man,
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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,
as appears in the 24. chap of Gene. clean contrary to the custom of this world, wherein men content them selves with any thing that may stop the Mouth of men,
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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,
and satisfy the law, not considering that God looks into the heart. It is not enough to plead thus before god, & to say he said this,
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or she said that, but it is that which our soule must haue respect vnto.
or she said that, but it is that which our soul must have respect unto.
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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.
we must look whither lust, or riches, or wealth, do move us to marry, for this is a poor shift before God, to say he said this or that, and I know not what.
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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,
Again, in a word we may note this in Pharaoh, which we shall find many times wanting in the professors of the gospel, that he does judge the same sin,
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if it had gon forward, to haue beene a more greeueous sin, and so to haue brought vpon him a more greeuous punishment,
if it had gone forward, to have been a more greeueous since, and so to have brought upon him a more grievous punishment,
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for so hee expostulateth with Abraham in regard of his dealing, saying:
for so he expostulateth with Abraham in regard of his dealing, saying:
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for by this thy dealing I was like to haue taken her to be my wife,
for by this thy dealing I was like to have taken her to be my wife,
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and so to haue brought a greater plague vppon mee.
and so to have brought a greater plague upon me.
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For he did consider that if hee had enlarged and increased his sin, the Lord would haue increased his punishments vppon him.
For he did Consider that if he had enlarged and increased his since, the Lord would have increased his punishments upon him.
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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.
The other fruit which this plague that God laid upon Pharaoh, and his house brought forth, was a restitution of that which he had taken away.
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Now therefore behold thy wife, take her and go thy way here she is. Now Therefore behold thy wife, take her and go thy Way Here she is.
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Where I see yet a farther worke that the hand of God hath in the heart of Pharaoh:
Where I see yet a farther work that the hand of God hath in the heart of Pharaoh:
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not onely to make him to fume, and to chafe at Abraham, & his dealing,
not only to make him to fume, and to chafe At Abraham, & his dealing,
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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.
but it Driveth him unto a Fear and care, and as I may say, (a conscience) for it was more conscience then many that make a great show of holiness have, to provide for that, that which he restored, might not be taken away from him again.
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Surely if the naked hand of God did make him this wise, not onely to purpose,
Surely if the naked hand of God did make him this wise, not only to purpose,
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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.
but also to perform, what shall we think of many At this time, whom the hand of God joined with his word, cannot compel to restore that which they have wrested from Others.
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Surely Pharaoh shall be our iudge, he shall stand vp before the sonne of God;
Surely Pharaoh shall be our judge, he shall stand up before the son of God;
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and condemne such as haue sayd Lord, Lord, and yet haue not done the will of God;
and condemn such as have said Lord, Lord, and yet have not done the will of God;
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then shall they heare that terrible and fearefull voyce. Depart from me ye curssed &c. Heere is your iudge, hee trembled at my iudgements,
then shall they hear that terrible and fearful voice. Depart from me the cursed etc. Here is your judge, he trembled At my Judgments,
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& restored that which hee had taken away, but you haue not.
& restored that which he had taken away, but you have not.
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Finally, he doth confirme his purspose by giuing charge to his officers, that, that which he had restored, might continue & remaine with Abraham:
Finally, he does confirm his purspose by giving charge to his Officers, that, that which he had restored, might continue & remain with Abraham:
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where we learne that it is not onelie the duty of a Prince, to make good and wholesome lawes, and iniūctions;
where we Learn that it is not only the duty of a Prince, to make good and wholesome laws, and injunctions;
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but also to see them well ordered, and executed.
but also to see them well ordered, and executed.
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For if Pharaoh had beene as wicked as some Christians are, though hee had sayd, heere is thy wife;
For if Pharaoh had been as wicked as Some Christians Are, though he had said, Here is thy wife;
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yet hee would haue set others there, to haue takē her away from him, & to haue killed him,
yet he would have Set Others there, to have taken her away from him, & to have killed him,
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and all they that were with him.
and all they that were with him.
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This then is for our last instruction, that we doe not onely yeeld to that which is good,
This then is for our last instruction, that we do not only yield to that which is good,
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but to perseuer and continue in it, and that not onely before God, but also before men:
but to persever and continue in it, and that not only before God, but also before men:
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alwaies dealing vprightly as in the sight of God. Let vs pray.
always dealing uprightly as in the sighed of God. Let us pray.
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