malice of men might never be able to efface it and that on the contrary he might be oblig'd never to make war against them when he should see between him and the World those illustrious caracters of Love and those magnificent Articles of Truce pardon and peace Moreover this sign which appeared in the heavens was but a Bow without Arrowes It was a resplendent Arch and a Circle beset with Diamonds Emeraulds and Rubies It was a chain of Gold Silver and Pearls It was a Scarf interwoven with the most lively splendors and the most sensible lights of the Sun and Day It was the Portraict of Peace which appeared under feign'd and imaginary colours or to expresse in a word all that can be thought and said when we cast our Eyes on this wonder of the Aire It was the Diadem which St. John discover'd on the head of Almighty God and which therefore was to be for all eternity the Crown of a God who can never change but will everlastingly conserve this Garland and Diadem of peace O God of peace goodness and Love Great God who art alwayes loving and canst never be loved enough Ah! let not the World be so bold as to take up Armes to disturb thy peace Lord let all hearts love thee and let them be tributaries to thy affections O God of Heaven all Good all Just all Powerfull powre down no more Storms and Abysses on our heads Yea my God drown us in those amorous billowes that if the World must perish at last let it be in the Torrents and flames of thy holy Love CHAP. XII The unhappy effects of Wine IT is true that Men were never more at Peace the Earth never more pure and Heaven never powred down so many favours as it shed upon the Earth and the Children of Noah Coepitque Noë vir agricola exercere terram plantavit vineam Gen. 9. v. 20. Bibensque vinum inebrâ—atus est nudatus in tabernaculo suo Gen. 9. v. 21. Quod cùm vidisset Cham Pater Chanaan verenda scilicet Patris esse nudata nuntiavit duobus Fratribus suis for as Gen. 9. v. 22. Nevertheless in the mid'st of Pleasure Peace Concord Love Joy and all sorts of Benedictions this poor Man whom all the Waters of the World and of the Deluge could not vanquish was drown'd at last in a Glass of Wine O God! what scandall what shame what disquiet and what disorder in the family of Noah This good old Man fell cold and stiff on the ground and it is not known whether he be dead or alive His Children run presently to help him but as if the fume of the Wine which their Father had taken too inconsiderately had dazel'd and blinded the youngest of them Unnaturall Impudence instead of casting ashes and water on the flaming Coals which consum'd his poor Father At verò Sem Japheth Pallium imposuerunt humeris suis incedentes retrorsum operuerunt verenda Patris sui faciesque eorum aversae erant Patris visilia non viderunt Gen. 9. v. 23. he made a bon fire of Mirth and scorn about his Nakedness and with an unparalleld Impudence discover'd to the Eyes of all his Brethren what Nature hath concealed His Brothers nevertheless were more respectfull and prudent than himself for immediatly Piety cast veyls over their Eyes and Love though Blind found out Artifices to cover an Object which was neither decent nor lawfull to behold Ingenious respect It was in recompence of these chast duties Evigilans autem Noë ex vino cùm didicisset quae fecerat â—i filius suus minor ait Maledictus Chanaan servus servorum erit Fratribus suis Gen. 9. v. 24. Dixitque benedictus Dominus Dous Sem sit Chanaan servâ—s ejâ—s Gen. 9. v. 26. that Noah being returned out of that Abyss into which Wine had precipitated him open'd the Eyes of his Body and Soul and afterwards perceiving the unnaturall Impudence of Cham he darted forth the Thunder of his Malediction against his Son Chanaan beseeching likewise God to bless and fill Sem Japhet and all their Progeny with his Graces It was from their Posterity all the Generations of the World are descended Dilatat Deus Japbet c. Gen. 9. v. 27. and they were the Persons who laid the foundation of Sodome Ninivie Salem and Gomorrha as also of so many other famous Cities from whence afterwards Arts Republicks Policies Governments and all the Empires of the Universe took their Rise CHAP. XIII The Tower of Babel AT that time though Hearts were divided Erat autem terra labii unius sermonum eorundem Gen. 11. v. 1. and all opinions different yet there was but one Mouth but one Interpreter of Souls and one common manner of Speech Cumque proficiscerentur de oriente invenerunt campum in terra Sennaar habitaverunt in eo Gen. 11. v. 2. But as it is very difficult for the Tongue long to bely the Heart So it hapned not long after that the Inhabitants of the Earth feeling the Justice of their own Consciences which call'd upon that of God and threatned them with the comming of another Deluge resolv'd to build a Tower Et dixerunt Venite sactamus nobis Turrem cujus cusmen pertiagat ad Caelum celebremus nomen antequam dividamur in universas terrae Gen. 11. v. 4. and raise the top of it even as high as the Clouds The chief Undertaker of this famous Structure was the Gyant Nembrod Granchild to that Reprobate Cham who discovered his Fathers shame This Architect was of a proud Nature and of a Capricious humour believing that his enterprises and designs were to be executed without the least opposition In effect never was any work undertaken Descendit autem Dominus ut videret civitatem Turrim quam edificabant filii Adam Gen. 11. v. 5. and advanced with more Expedition nor with more Ardor Zeal and Submission But the Grand Designer of the World the Architect of the Universe and the generall Producer of all things who takes delight to confound the Wisdome of the Wise and to overthrow the Plots and Enterprises of the most Powerfull beholding these Fortifications rais'd neer mid-way and being able no longer to endure this Audacity and these presumptuous Attempts resolv'd at last to over turn all these Forts Venite igitur descendamus confundamus ibi linguam eoruÌ„ ut non audiat unusquisque linguam proximi sui Gen. 11. v. 7. Et idcirco vocatum est nomen ejus Babel quia ibi confusum est labium universae terrae inde dispersit eos Dominus super faciem cunctarum regionum Gen. 11. v. 9. and to cast a generall confusion of Tongues amongst the Carpenters and Masons This made a Tower of Babel that is to say of Disorder War and Confusion This stately Building this lofty Cittadell this impregnable Fort was but a Labyrinth of deaf and dumb people who spake
and said unto her Goe Agar and return to thy son take him by the hand and reanimate this little dying body O God! who will not admire thy sage Providence and the miraculous Conduct of thy Designes Who will not remain astonished in contemplation of thy works and above all when he shall discern the care thou hast of thy Elect Alas Surge tolle puerum tene manum illius quia in gentem magnam faciam eum Gen. 21. v. 18. how stupid is the Wisdom of men how imprudent are their conceptious and how feeble are all the forces of their understandings when they are severed from thee There needs but one Heavenly Ray to inlighten all the obscurities of the Earth but on single drop of dew to soften all the rocks and but one glance of Gods Eye to give a Soul and life unto all the most Inanimated bodyes in Nature In fine when a man thinks himself lost he presently finds his way in the midst of all his wandrings and there is no climate nor Earth so dry Aperuitque oculos ejus Deus quae videns puteum aquae abiit implevit utrem deditque puero bibere Gen. 21. v. 19. and aride where his Omnipotent goodness may not cause a Thousand Fountains and springs to rise to the end it may be every where known that he is the Source of Living and salutiferous Waters who is able to quench as he shewed to Agar the most ardent thirsts in the midst of Desarts and Solitudes CHAP. X. The Sacrifice of Abraham and the admirable Artifices of God to try his Constancy and Fidelitie I could almost have a mind to complain of God and to accuse the apparent rigours he exerciseth on his favorites If the little experience I have in the life of Saints had not taught me that there are admirable Secrets to try his most faithfull Servants To this effect Mobilis semper incâ—ssâ—bilis calidus fervidus Dionys. cap. 7. coel hicracb saith St. Denis He is alwayes in Motion never at rest and his ardors are so penetrating and lively that he passeth like an inflamed Arrow even into the bottom of the heart to see there all that is inclosed Neverthelesse he is not like those petty Tyrants who cover their Eyes place veiles over their foreheads and hold Torches Bowes and Arrows in their hands as Weapons which they use to give death with blindness But if Divine Love hath Veiles they are wrought with the purest lights of Heaven Triall of Love and if it hath Shafts it is to open hearts and its Torch serves but to disclose all the secrets of souls in which nothing can remain concealed It is for this he is compared to a Gold-smith who purifies Gold and Silver in the crucet to a Captain who tryes the valour dexterity and Courage of a Souldier or rather to a Friend who neither promiseth nor bestowes his Amity but after very Long triall Behold doubtless what God did when he tempted Abraham as the most faithfull most constant and most affectionate person that lived in his time Neverthelesse I am troubled to say God can perform the office of a Temptor since the least of his looks pierceth all the Cloudes of future things Nemo cum tentatur dicat quia à Deo tentatur Jacob. c. 1. epist and that St. James in his Canonicall Epistle saith in expresse termes that God can tempt no man because he cannot be the Author of Evill But this is to be ignorant in the nature of temptation Ambros. lib. 1. de Abraham cap. 8. Aug q. 57. in Genesâ—â— and to have never read St. Ambrose St. Austin and the major part of the Fathers concerning this point who sufficiently evidence that there are blind and wicked temptations which cannot come from God as also prudent and officious ones which are as the shafts and stimulations of Love or else like sounding plummets wherewith the extents and capacity of hearts are measured so God knew but too well how great was the Love of Abraham but it was requisit that this Love should appear and with armes in its hand to acquire a force wholly new and in a fresh combat We must not wonder that God tempted Abraham Exercise of faith since this kind of temptation was but an excercise of his fidelity and a triall of his affection Exercitium fidei tentatio D Ambr. in 8. Luc. Tentat vos Deus ut sciatsi diligitis illum Deut. 13. Just as the Masters in Academies and Fencers in their schools use to doe when by some sophism or feigned thrust they exercise the spirits dexterity and courage of their bravest scholars I feel a horror nevertheless Tentavit Deus Abraham dixit ad eum Abraham Abraham at ille respondit adsum Gen. 22. v. 1. when I think of the matter on which God resolved to tempt Abraham I tremble and my Heart grones when I hear him twice called by his name and that all the Commissions which are given him tend but to the death of his Son Abraham Abraham can it possibly be that this so sweet so amiable and so Holy a Name must serve to summon thee to an office which appears so cruell and unnaturall as the Murther of thy Son Is it peradventure to carry thee more promptly to the execution of this sad decree that thou art twice called Art thou deaf to the first words of thy God or dost thou not perform readily enough what God commandeth Art thou so fixed on thy Isaack that thou no longer thinkest on God what is the matter Art thou stupified and hast neither Heart nor care for thy Master Lord behold me here saith Abraham what is thy will and where and in what may I manifest my Obedience and Love There are many who have complements enough in their Mouths Fruitless Complements and offer themselves freely enough but if a Man must ingage either life goods honor or the least of his interests he instantly retires and his dearest friends remain without offers and effects Let us examin whether Abrahams Heart be of the same temper of those faint friends God calls him and he returns answers unto God God calls him again and he protests that he is ready to execute all his commands much more for this Holy Man never contradicted the least injunction God had laid on him he left his Country he forsook his Parents and his life was but a voyage of Obedience and an exile of Love What can God desire more of him This is yet not all God requires of him and the trials though too long and too harsh God hitherto made of his fidelity were but the Prologues of a combat which must be far more rigorous Love is content to put a staff in his Hand to walk him through the World but he immediatly presents him with a Sword to undertake a dreadfull Duel though it be a Duel of Love Well then Abraham take your dear Isaack
it be so let us banish these disquiets and perplexities which ravish from us the confidence we ought to have in God My God! my hope is then in thee and I resign my Life my Pleasures my Designs my Desires my Interests and all my Affections into the Bosom of thy Providence And besides I make a vow with Jacob to Live and Dye in the quality of thy Son and of thy most humble Creature who hath no Life nor motion but by thee and for thee Lord accept this offering confirm this promise and in giving Affections unto my Heart to Love thee deny not Lights unto my Soul for the guidance and strengthning of it against all obstacles which might divert it from approaching directly to thee and reaching the top of the Mountain where it hopes both to see and enjoy thee for all Eternity CHAP. VI. The Constancy of Jacob in the Quest of Rachel IT is then the wise Providence of God which can justly attribute this honour unto it self as to say I preside in Councils And it is by the favour of my lights Men in the most importune affairs conceive their gravest and most mature resolutions I am The Works of the increated Wisdom saith Providence the End of Gods wonders by me he Begins his rarest works to Finish them in me And I am the Archetype and the project of his most admirable designs It is this Providence which had the Modell of the Universe when the Elements were in confusion and it was by her disposure the world received its Laws and all its Orders Moreover in the sequence of Age she took all her choicest delights upon the vast Globe of the Earth and her sweetest divertisements amongst men which serve as pastimes to her most holy entertainments I know not whether the Philosophy of Plato were pure enough to understand these verities But he concurred it seems in this opinion when he said That divine Providence sports with men in a way paternally affectionate and full of miracles Homo est ludus Deorum Plato Now if this Pastime appeared in the life of Abraham and Isaack it is no less visible me thinks in that of Jacob. Admirable sports First God sported with him in his Mothers Womb when he stirred his Hand to wrastle with his Brother Esau and to take him by the soal of his Foot that he might cause him to fall from the right to which he pretended Secondly God sported with Jacob when he disguised him by the intervention of his Mother to obtain the Benediction of Isaack Thirdly the Ladder Jacob saw in a dream was as we have said but a Pastime and spectacle of the Divine Providence and at present God continues to sport with him in the rest of his Journey afterwards in the House of Laban and finally in a thousand other rencounters where it will appear that even Gods Combats with Jacob were but Sports and Artifices wherein God took pleasure to recreate himself with him Jacob being then wak'd out of this mysterious sleep and Divine rapture Profectus ergo Jacob venit in terram orientalem Gen. 29. v. 1. Et vidit puteum in agro tres queque greges ovium accubantes juxta eum Gen. 29. v. 2. Quos interrogans numqaid ait nostis Laban Gen. 29 v. 5. Et ecce Rachel ventebat cum ovtbus sui Patris nam gregem ipsa pascobat Gen. 29. v. 9. in which God had kept him for the space of a whole Night on the plains of Bethel he took his way towards the East where a while after neer unto a Well he met with Flocks of Sheep and Sheepheards of whom he enquired whether they were not acquainted with Laban and whether they knew not his House Behold at the same time a Rachel approaching the second Daughter of Laban who kept her Fathers Sheep and led them to drink where Jacob stay'd I know not whether the Day were far advanced but in some part of its course where the Sun may be seen I am well assur'd that the Eyes of Rachel did cast forth a thousand Love-Darts and lights into the Soul of Jacob. Rachel was an Aurora which marcheth before the Sun and instantly these two Planets did that which the Sun and Moon could not effect since their Creation Jacob kissed Rachel Quam cum vidisset Jacob sciret consobrinam suam Gen. 29. v. 10. Osculectus est eam elevata voce flevit Gen. 29. v. 11. Et indicavit ei quod frater esset patris sui filius Rebeccae at illa festinans nuntiavit patri suo Gen. 29. v. 12. Qui cuÌ„ audisset venisse Jacob filium â—ororis suae cucurrit obviaÌ„ei c. Gen. 29. v. 14. and knowing that she was his Cosin he began sweetly to cry out and presently his Eyes shed some tears which expressed the excess of his contentment Rachel would have done the same if her Eyes had been longer fixed on Jacob but she ran from thence to advertise her Father that not far from the House she had happily met with one of her Cosen-germans the Son of Isaack and Rebecca Which Laban hearing went to meet and bring him to his Lodging as also to know the cause of his comming Jacob freely declared to him what had passed to which Laban answered he was very welcome and that he received him as his dear Nephew Diâ—itei nam quia frater meuses gratis servâ—es mihi lic quid mercedis accipias Gen. 29. v. 15. and as a part of himself But for the rest although he had a desire to entertain him as his own Brother yet he must resolve to serve and merit some wayes by his labours Jacob had no mercenary Spirit nor a Body trained up to labour Nevertheless of a Master he must become a Servant and learn by Serving others more prudently to Command hereafter He made a contract then with his Uncle Serviam tibi pro Rachel filta tua mimoâ—â— septem annos Gen. 29. v. 18. Respondit Laban meâ—â—as est ut tibi eam de quam altere vno Gen. 29. v. 19. Sed Lâ—a lipâ—is erat ocults Racitel detora facte venusto aspectu Gen. 29. v. 17. and obliged himself to serve him for the space of seaven years at the end of which Laban promised to Marry him unto Rachel the youngest but the fairest of his Daughters The Eldest which was called Leah had a Face of Wax which melted through her Eyes and rendered her deformed and blear-Eyed but the Youngest had so many beauties and attractives as the least of her glances had power enough to render her Mistress of Jacobs affections It was for her sake and for the Love he boâ—e her that he became a Servant and that of a Pilgrim he took upon him the quality of a Guest Well regulated affection who lodged in his Heart all the duties of a most pure and holy amity His Love was not of the nature of those petty Devils which
missus sum qui secit me quasi patrem Pharaonis Dominum universae domus ejus ac principem in omni terra Egypti Gen. 45. v. 8. It is God alone who hath conducted me unto this place and who after all my misfortunes hath raised me on the Throne of Pharaoh to be the chief Ruler of his Dominions and to provide for the necessities of his people in Conjunctures of time and disasters which desolate the whole Land I refer my self unto your selves who are Eye witnesses thereof and you know at your own cost what hath passed You see that I have the absolute Command in Egypt and that Pharaoh though elder than my self doth me the honour to call me his father The name of Saviour which I bear is not a bare Title but the effects sufficiently demonstrate that Heaven hath chosen me to preserve the lines of an infinite number of people whom Famine would have destroyed It is not out of any Spirit of vain glory I open unto you all these Verities But onely to the end you may know that it is GOD alone who hath broken my Chains and who amidst all the disasters of a cruell servitude hath led me even unto Regality I adore all the effects of his amiable Providence and I can onely accuse you as the Instruments and Executioners of his Divine Decrees Do not then apprehend any thing but rejoyce that you have been the Instruments of God in so important a matter For my part I am confounded seeing the triumph of my weakness and the Haven where after so many Tempests I am arrived I look upon you as the Winds and Oares whereof God as a wise Pilot made use to convey me even in the midst of Rocks and amongst so many waves unto the Throne of Egypt Well then my most dear Brethren it is time to Convert your fears and Sorrows into Congratulations and applauses The winds are now appeased the storm is layd Festinate ascendite ad patrem mâ—um dicetis ei haec mandat filius tuus Joseph Deus fecit me Dominum universae terrae Aegypti Descende ad me ne morieris Gen. 45. v. 9. Adhuc enim quinque anni residue sunt famis Gen. 45.11 and the Sun of Jacob is risen in Egypt Take a journey then I beseech you to visit my Father and inform him that Joseph is found that you are sent from him that you have both seen and spoken with him and that he sent you to bring him least some ill might happen to him and that Death surprise him as well in respect of his old age as by reason of the publick miseries which will still endure for the space of five years After this Commission Osculatusque est Joseph omnes fratres sues ploravit super singules Gen. 45. v. 15 Joseph having no other motive which might oblige him to conceal the tenderness of his affections his Eyes were inforced to render that tribute unto Love which without violence they could not restrain Lightnings are too hot to remain inclosed in the Clouds and Clouds are too cold to endure the rayes of the Sun without being melted and dissipated Now the heart of Joseph being like a Thunder bolt wrapt up in Clowds What wonder then if this Thunder break forth and if all the Forces of his heart which were weaker than the Clouds dissolved into Tears in the presence of this Sun Thus was Joseph constrained to shed tears enough upon his Brethren Cumque ampiexatus recidisset in collum Benjamin flevit Gen. 45. v. 14. to estate the remnants of their terrors but in the first place he took Benjamin into his arms and holding him close to his bosome Delicious tears he kissed him shedding tears on his mouth which came from the bottome of his heart and he left him not but to kiss the rest of his Brethren and to witness to them by his embraces and tears the force and tenderness of his affection which was not onely placed on an Innocent but also upon Offenders Alas Fair Spectacle what spectacle of Love what Theater of Passions what kisses what embraces what tears O God! what excess of goodness in Joseph who having been persecuted by his Brethren even to death will take no other revenge of the injury he received than by his Silence by his Tears by his Sighes by his Kisses and by all sorts of benefits Where are then all those pitiless hearts Deadly Vengeances where are those mortall vengeances where those tyrants who know not what it is to pardon when once they are offended where is Joseph And where is he who after a long Contest imbraceth his adversaries who kisses them to stifle all their mischievous designs and who hath tears of Love to quench the fire which nourished their darkest Passions At least there are but few who do like Joseph that is to say without interest without constraint without dissimulation and when they have still the power of revenge in their hands It is said that a Lion hath so discreet and generous furies as we need but cast our selves at his Feet to appease him in the height of his rage But there are more savage and cruell men A more than brutish inhumanity who cannot temper their wrath and in what posture soever we set our selves before them they still remain inflexible If wounds be layd open unto them to excite them to compassion they cast new darts to poison them If a man humble himself they trample upon him if he flatter them they are exasperated If they be intreated this renders them more obstinate Above all they are inexorable and inflexible if it lye in their power to do mischief without fear of receiving any from those that may be their victimes and the Subjects of their brutality And if some Jmage of Pitty Love or Honour touch their Hearts and draw some drop of water from their Eyes and some kindnesses from their Hands or Mouths it is not without vanity and noise This indulgence must be published in all places and it seemes that the whole World ought to be advertised of it as of an universall Jubile Ridiculous ceremonâ—es This pardon then is Shamefully acquired and there are no Ceremonies in the Church and no Formalities at the bar which are not to be observed for the confirmation of this reconciliation and to render this accomodation more remarkable On the contrary Joseph retires and will have no other Witnesses of his favours than those who have been the Authors of his misfortunes He will discover his goodnesse Auditumque est celibâ—i sermone vulgatum in aula Regis venerunt fratres Joseph Gen. 45. v. 16. Et gavisus est Pharaâ— atque omnis familia ejus Gen. 45. v. 16. Dixitque ad Joseph ut imperaret fratribus suis dicens enorate sumenta ite in terram Chanaan Gen. 45. v. 17 Et tollite inde patrem vestrum cognatiâ—nâ—m venite ad me
face But let us hope that either soon or late these Curtains Veils and Clouds will be withdrawn and that the Angels will one day say unto us as to St. Euphraxia Let us goe my dear Daughter we have lived but too long amidst the night and under the shade of a body Let us goe into the Sanctuary the Veil is taken away and we shall now in peace and at leisure enjoy the sight of the Holy of Holies who is in the Sanctuary CHAP. XLII The Altar of Holocausts BEsides the Altar of Perfumes within the Temple Fecit altare hoâ—ocausti de lignis Sittim c. Exod. 38. v. 1. Craticulamque ejus in modum retis fecit aeneam Exod. 38. v. â— there was that of Holocausts without by reason of the fire and smoak which would have soiled the Tabernacle This Altar was built of the wood of Shittim in the midst whereof a kind of Gridiron appear'd which bore the wood and the flaming Victim and under a vacant place a little hole was made to convey thence the Ashes because fire was alwayes to be there preserv'd evening and morning to immolate a Lamb and the rest of the day some other Victims Behold the Altar for the Passion and Crosse of Mount Calvary which shall never be subject unto corruption were it only for having been the Altar on which the incorruptible body of Jesus had been Sacrificed Cujus cornua de â—â—gulis procedebant c. Exod. 38. v. 2. The four horns of the Altar denoted the four corners of the World where this Crosse was to be preached and the side-Window shewed towards the East the Terrestriall Paradise into which sin had cast as it were wood to prepare a Pile for this amiable Phenix on which he was to be burnt by the flames of his love The Gridiron represented the torments he was to endure with an admirable patience like a Lamb who had been designed to be sacrificed from the beginning of the world This Altar hath also an admirable analogy with the heart of man who like a Salamander was to live in the fire to immolate every hour his Passion like so many Victims and to be full of God and devoid of all affection to creatures incorruptible also in his desires elevated by his faith love and hopes And then the very ashes would serve to conserve the memory of his Masters pains and both day and night fires clarities lights and victims would be there seen consecrated and offered unto God with the spirituall Perfumes and Incense which are the prayers of Saints CHAP. XLIII The Vestments of the High Priest IT were to repass a Needle into a stuff on which the hand of the increated Wisdome had wrought and to which the most learned men of the world have endeavoured to adde some colours If I should touch upon the mysterious garment of the High-Priest of the Old Testament I may only then relate the number of them and observe transitorily what is represented to us under these wonders The first Vestment of the High-Priest was the Ephod De byacintho ve ò purpura virmiculo ac bysso fecit vesses â—uibus indueretur Aaron c. Exo. 39. v. 1. where were ingraven in Pretious stones the names of the twelve Patriarks of the people of Israel who had been the chief of their Race Ipsique lapides duodecim sculpti erant nominibus duodecim tribuum Israël singuli per nomina singulorum Exod. 39. v. 14. and those unto whom God had promised a multiplication It was also to remember them and the twelve Tribes during the Sacrifice and to the end the people reading these names might be excited to imitate the lives and examples of those who had so worthily born them In fine it was a mark that the Priest bore not only the people in his heart but also on his shoulders in testimony of that love which was to be Active and Passive This Ephod also was the figure of the yoak of the Gospell and of that which Christians were to bear in imitation of the first High-Priest who is no other than Jesus Christ whose obedience having reached even to death and whose love having closed his eyes in the midst of torments was also represented on this Vestment The second Vestment was the Rational Fecit Rationate â—pere polymito c. Exod 39. v. 8. which serv'd to advertise the Priest and Consequently the people of their duty It was also as the mouth of Oracles and the Organ of Gods commands and the peoples obligations who might learn from thence and contemplate as in a mirrour the purity both of body and soul and the four Cardinal virtues distinguished in the four rowes of Precious stones and whereof the mixture arrives even to perfection amounting to the number of twelve Fecerunt quoque tunicam superhumeralis totam hyacinthinam Exod. 39. v. 20. Dâ—orsum autem ad pedes mala punica c. Exod. 39. v. 22. Et tintinnabula de auro purissimo quae posuerunt inter malogranata c. Exo. 39. v. 23. Fecerunt tunicas byssinas opere textili c. Exod. 39. v. 25. The third Vestment of the High Priest was a large Tunique of a Violet colour on which he need but cast his eyes to behold and learn the wayes of a Celestiall life most proper for him worthily to bear this Vestment which was to reach as low as his foot and to have Pomegranats and little Bells round about it whereof the one as Rupertus observes represented the preaching of the Messias and the other his Miracles The fourth garment was of fine Linnen which is the true Symbole of Purity without which all Priests never ought to approch the Altar and which they must never put off otherwise their Robe though Celestiall would be without splendor and all the other Ornaments only serve for the preparation and pomp of a Sacrifice abominable in the sight of God who is nothing but purity it self But when a man hath once put on all these Vestments Fecerunt laminam sacrae venerationis de auro purissimo scripseruntque in ea opere gemmario Sanctum Domini Exod. 39. v. 29. he may boldly set the Myter on his head which signifies a strict union with God and the Plate which was born on his forehead with the Sacred name of Jehovah signified him whom we ought to have alwayes imprinted in our minds In fine all the other Pontificall Ornaments of the Old Testament were but figures of those which our High-Priest put on and which all that follow his steps are to use not so much to cloath their bodyes as to put their souls in a condition of presenting Sacrifices unto God not only for themselves but also for others CHAP. XLIIII The Sacrifices of Aaron consumed by fire from Heaven I Know not from whence the Romans and the Vestals had the fire which they so charily preserved in their Temple but that which the Israelites
of a Chaos and the World out of a confused and undisgested Lump These are the draughts of a powerfull God which were victorious over the Nothing These are the conquering flames of his Love who hath carryed his rayes and Torch even into the Abysses of an eternall Negation The World then had not its Origination in the Water as Thales supposed The Errors of some Philosophers nor was the impression of the Universe framed in the Air as Anaximines affirmed Heraclitus was extravagant when he taught that fire was the Source and Origin of Nature And Democritus was a meer scoffer and fitter to be laughed at himself than to laugh at others when he said that the World was formed by an accidentall concourse and mixture of invisible Atoms No no the beginning of beginnings must be without beginning But the Heavens Air Fire Earth and Water the World and Atoms cannot be from themselves and without a Producer therefore grant that God alone is the Fountain Cause and Origin of the Universe Ah then let the Heavens and all the Elements Câ—nâ—ort of Creatures Let the Sun and Stars let the Plants and Herbs let the Birds and Fishes for evermore praise and bless the powerfull hand of the increated Love who formed them all out of Nothing Let the World never have any propension instinct or inclination but to become plyable to the impulses of its Author Let the Morning and Evening Stars imitate him conveying every where their Influences and Clarities Let Rain be the Pledge of his favours and Dew the Symbol of his Graces Let Thunder and Lightning be the Heraulds of his Justice and the Ministers of his Indignation Let the gentle Western Winds awaken our hearts to listen to his most holy inspirations Let his Threats be heard amongst Storms and Waves Briefly let the World and totall Nature be an Altar whereon vows and Sacrifices may be continually offered to his Law and let the Feast of the six dayes during which God created the Universe be for ever celebrated But what O Lord who is it that hath hitherto spoken From whence came this Voice And where is the Person that can present Sacrifices unto thee The World hath Altars it hath Water Fire Wood and Victims But where is the Priest Man necessary for the world There wants a Man upon the Earth and without a Man all thy works seem not sufficiently perfect Yes my God this man who is to be the Image of thy Essence the Accomplisher of thy Commands and thy Lieutenant upon Earth well deserves the last touches of thy hand to the end that after his Creation thou mayst continue in the repose of thy most holy Entertainments CHAP. III. The Creation of Adam IT is almost incredible how bold and eloquent men are when it concerns their own praises Eloquence of self love To hear them speak would not a man swear all the Members of their bodies are converted into Tongues to publish without blushing the advantages of their Nature above what ever the rest of the World can boast of rarest and most beautifull The Earth say they is but an Aboad or rather a High-way which shal be their Pilgrimage Excellent conceptions of divers authors The Air and Sea are but their Harbingers and Hostes Lightnings and Celestiall flames shape but a picture even gross enough in which the features of their minds appear as it were rough drawn And Heaven it self is but the Haven and shoar which after the course of some months and years is to receive them all Man according to their opinion is the fairest piece of the Universe the All of All Anasta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as it were the Soul of this world Anastasius in his Homily of Mans creation observes some lines of honour and veneration in his Fabrick Clemens Alexandrinus compares him to the Thessalian Centaur by reason of the mixture of the Soul with the Body Clem. Alex. 116 4. Strom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lactant. lib. 7. cap. 5. And Lactantius Firmianus speaking of the composition of man saith That he is a work which may rather beget admiration than words Trismegistus cals him the Interpreter of the Gods Pythagoras Pythagoras looks upon him as the Measure of all things in whom are found the Longitudes Latitudes Altitudes and Profundities of all Beings Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato crys out that he is the Miracle of all visible Miracles Theophrastus considers him as the Copy of the Universe Synesius Synesius cals him the Horizon of creatures And Zoroaster as one transported scarce finding words to express him concludes at last That man is the Portraict of an attempting and daring Spirit Are not these very excellent terms and expressions which sufficiently evidence that albeit those Learned Authors did speak of Man in generall yet all of them were interessed therein as to their own particular But what ever they have said it is certain that of all the Encomions can be given to Man the most Noble the most August the most transcendent and high is that Man is the Image of God the Character of his Substance the most faithfull Copy of his Divinity I know he hath a Being common with Stones and Marble a Life common with Plants a Sense with Beasts and an Understanding which equals him with the Angels but he excels them in this that he was created from Gods Idea as the most lively and sensible representation of his Maker God deliberates upon the enterprise of this work Faciamus hominem ad imaginem similitudinem nostram Gen. 1. v. 16. and the Councell is held in the Conclave of the most holy Trinitie the three Persons are assembled Power Wisdom and Love take their seats neer the Paradise of Eden But let us not deceive our selves is it not peradventure Gods intention to recall into favour those proud and Rebellious Spirits whom a shamefull revolt hath most justly precipitated from Heaven to Earth where they wander as Exiles and reprobates At least would it not satisfy him to banish them from Heaven and to grant them the World for a Paradise after so long and funestous a Captivity Nothing less the Act is past the Angels are lost without Redemption and the punishment their Insolence hath merited will persue them without relaxation term or pitty Et creavit Deus hominem ad imaginem similitudinem Dei creavit illum Gen. 1. v. 27. It is concerning Man his Creation that the decree is past It is on him God reflecteth and it is he who must be substituted in the place of Angels It is this Act which makes the World behold Gods Master-piece the object of his Favours and the most glorious term of his Power O Sun stop here thy course be witness of his birth who hath bin the cause and end of thine It was as I conceive about high Noon when the Earth was resplendent with Light The time of
slide unto them No No Adam and Eve must be the causes of our Good or Evill and on their good or bad Fortune ours must wholy depend CHAP. IIII. The Terrestriall Paradice THe Earth is a large habitation common to all men Terrestriall Paradise the first habitation of Man but it hath many copartments of which some are appointed for those whom God intends to raise unto Grandeurs and delights others are ordained for some wretched Persons whose lives pass away in misfortunes and amidst afflictions Some there are who are born upon Thorns and in Straw others in Purple and upon Silk Some enter into the World as into a Gally others as into a Palace Scarce was Adam created but he found himself in a Paradise and he even from the Morning of his birth was placed under the most happy and delightfull Clymate that Nature did afford Goe then Adam Plantaverat autem Dominâ—s Deus Paradisum voluptatis à Principio in quo posuit hominem quem formaverat Gen. 2. v. 8. it is God who both calls and conducts thee Enter happily this Garden and Paradise into which he leads thee put thy self under the shelter of this Tree For it is the Tree of Knowledge and Immortality which he hath planted for thee divert thy Eyes upon these Tulips upon these Gilli-flowers upon these Roses upon these Purple Velvet flowers and upon these Lillys walk thou over the Daffidill over the Thyme over Camomyle and over this green Tapestry Dominamini piscibus maris volatilibus Coeli universis animantibus quae moventur super Terram Gen. 1. v. 8. Adduxitque ea ad Adam ut videret quid vocaret ea omne enim quod vocavit Adam animae viventis ipsum est nomen ejus Gen. 2. v. 19. which is so odoriferous be not affrighted at the sight of these Tygers these Leopards and of all these more furious Beasts For God hath given thee power to rule them and there is not one in whom thy Innocence begets not respect Take then the rod into thy hand and govern all these flocks and heards impose Laws on them and give them what Names thou pleasest This is no petty Office Some have believed that God only can properly call a thing by the name convenient for it Because Names as Plato saith are as it were so many Chariots which carry Essences and living Pictures as Diaphanus stiles them wherein are seen all the Draughts of Nature which they clearly express From whence I conclude that Adam for this end received from God more than humane Knowledge since he called every thing by the Name which was most proper and Naturall to them Immediatly after God resolved to give him a Companion The production of Eve Non est bonum homâ—nem esse solum faciamus 〈◊〉 adjuterium simile sibâ— Gen. 2. v. 18. Immisit ergo Dominus supâ—â—em in Adam cumque abdâ—â—mâ—vâ—sset tulit unam de costis ejus replevit carnem pro ea Gen. 2. v. 20. for it was not convenient that Man should be all alone For this end he closed Adam's Eye-lids and charmed his senses by a Heavenly Sleep which the Major part of the Greek Fathers according to the Translation of the Septuagint call an extatick and ravishing repose This man then thus rapt in his Extasy felt not Gods hand which gently and without pain plucked out a Rib whereof he formed the first Woman who was immediatly brought unto Adam to be his Companion and his dear Moity Scarce had Adam cast his Eyes on her but he cryed out Ah these are Bones of my Bones Dixitque Adam hoc nunc os de ossibus mus caro de caâ—ne mea haeo vocabitur virago quoniam de virosurâ—pta est Gen. 2. v. 23. Erunt duo in carne una Gen. 2. v. 24. and this Flesh was drawn out of my Flesh Just as if he had said Come O my Love the dearest portion of my self you shall be from henceforth my Wife and I will be your Husband We will be but one Heart in two Bodies And though we have two Souls we will have at least but one Mind and Will Wives and Husbands An excellent lesson for Husbands and Wives learn then from hence a lesson which teacheth you the Laws of Conjugall Love and what powerfull Motives you have to live in Unity and in a most perfect and holy Union Let Man remember that he is the Master but not a Tyrant Let Women also never forget their own extraction and that they were not produced out of the Head as Queens nor out of the Feet as Servants and Slaves but out of the Side and near the Heart to the intent they may spend all the time of their Mariage in a most sweet Intelligence and in a most inviolable society To which Love having given a beginning nothing but Death alone is able or at least ought to Dissolve it For this purpose it is infinitly advantagious to receive with respect and Reverence the Benediction which the Church is accustomed to give upon the Mariage day unto the Maryed pair Benedixitque illis Deus ait â—rescite multiplicamint replete terram Gen. 1. v. 45. and which replaceth in our thoughts the very same that God gave to Adam and Eve when he commanded them to People and fill the World by a most pure and chast generation The Nuptials of Adam and Eve are past Dixitque Deus ecce dedi vovis omnem herbam asserentem semen super terram universa ligna quae habent in seâ—etâ—psis sementem generis sui ut sint vobis in escam Gen. 1. v. 29. Praecepitque ei dicens ex omni ligno Paradisi comede Gen. 2. v. 16. nothing now remains but the Banquet The Tables are already furnished and they need but choose amongst all the Dishes of the World that which shall appear to them the most Delicious They are Masters of all that Flys in the Air of all that Swims in the Water of all that Creeps or Walks on the Earth Briefly of all the Fruits in the Terrestriall Paradise they have the choice and amongst all the Trees which God hath Planted there he only reserved the use of the Tree of Knowledge of Good and Evill De ligno autem scientiae boni mali ne câ—medas in quocunque enim die comederis ex eo morte morieris Gen. 2. v. 17. of which he Expresly and upon pain of Death forbids these two guests to gather any Fruit. And in truth it was convenient that as Master he should leave them some Commandement It was likewise reasonable that Adam and Eve as his Servants and Creatures should be plyable to so just a Decree In this Conjuncture of time the Moon began to assemble her shadows and God finding all his Works perfect entred into his repose with the Seaventh Day Adam and Eve enjoy then at present The first Monarchy of the Universe all
them What Power what Victory and what Command dost thou Exercise on the Heart of Abraham whence come these dazeling Charities thou minglest with thy Killing shafts and with thy Consuming fires My God what Miracle of Power what Prodigy of Faith what Triumph of Constancy a Heart without Motion Eyes without Tears a silent Tongue a Father without regret without grief and without complaint upon the Tomb of one only and dearly beloved Son This faithfull Minister of the Will of God would be much more grieved that other hands than his should be used and that a Sacrificer should be sought elsewhere The Spirit of Abraham is like a Rock in the midst of the Ocean The Emblem of that Rock immobâ—â—is beaten with Waves watred with Rain subject unto Winds and Tempests whatsoever happens alwaies unmoveable ever immutable It is enough that God speaks All comes from him all is his and all must return to him It sufficeth Abraham that God is the Master of Abraham and the Father of Isaack It is enough that God is the King the Master and the Father of Abraham and Isaack It is in vain to be disquieted since it sufficeth that God commands and that whatever he enjoyns be performed and to live in the practice of this verity is to be in the Paradise of this World and to enjoy Beatitude by anticipation It is to row upon the sea as a vessel under the conduct of a Pylot who cannot be deceived It is to be at court under the command of a most sage and powerfull Prince who seeks onely to replenish us with his favours or like a Star guided by an Intelligence which cannot stray out of the way marked out unto it Perform then Abraham all that God saith unto thee and thou O my God command Abraham all that thou desirest Is it his life thou requirest It is thine Is it that of Jsaack it is thy self who hast bestowed it on him take them both But O God of goodness remember that Abraham is a Man that he is a Father that he hath but One Son and that he Loves nothing in comparison of this Son place not all these objects of Pitty before his Eyes rest sattisfyed in Sacrificing the Son without causing the death of the Father lay some cover over the Fore head of the Priest and over the Eyes of the Victime And doe not solicite the tendernesse of either and speak neither of Abraham nor Jsaack nor of the Father or Son but pronounce the decree in most rigorous termes and call no more upon the name of Sweetnesse and Love for that were to solicite his disobedience God neverthelesse calls Abraham twice Martyrdome of Love and expressly commands him to Sacrifise his Son and not onely his Son but also his Onely Son and to wound him yet more to the quick he adds the name of his beloved Son that is of Jsaack O God! what shafts what Thunderbolts and what Lighting In truth saith Procopius any one but Abrahâ—m had taken this advertisement from God for an illusion or for a subject of contempt But as Abbot Gueâ—y hath excellently well noted this venerable title of Father and this amable name of Son serve but to conjoyn Love with Piety and oblige Abraham to perform more religiously and cordially what was given him in charge Vt postea praepouat amorem Dei suo carnali emori ut cum vintet gloriosier esset victoria Hugâ— Ã Sâ—ncto victore ann in 22. Gen. sint in hoc parenti triplicata supplicia c. Origenes hic Moreover saith Huge of St. Victor God recalled into his Thought that this was his Onely Son as if he had desired the more to excite his naturall affection to the end the Victory and Triumph might be the more famous since the Love of God became Master of his heart In fine as the subtile and learned Origen concludes God will have Abraham first sacrifise his Onely Son secondly his Onely and Welbeloved Son and thirdly his Onely Son and his dear Jsaack as if he had meant by these three shafts of Love to have three Sacrifices and three Conquests of Obedience Faith and Love Behold very powerfull combats and as many Stroaks of death as words Abraham did not yet change colour and his face was as the Sun which sees all the horrors of the Earth without emotion his Constancy appeared in the midst of Passions The Embleme of the fish Immersabilis Nec dolor patri lacrymas persuasit sed exultat gaudet S. Zeno veron serm 1. de Abraham like the Dolphin in a Tempest and storm without danger of drowning This Magnanimous Soul this generous heart and this obedient spirit shed but tears of joy and his thoughts were fixed onely on Hope Love and Resignation CHAP. XI The Master-peece of Obedience and the Triumph of Love in the Sacrifice of Abraham A Heart perfectly Submissive and obedient unto Gods will S. Bernard de praecepto dispensat knows not what languishment refusall grief and delay meaneth It is enough that he is commanded to obey all the rest is indifferent to him And it is peradventure for this Cause that even the civill Laws moderate the rigours of Justice Justâ— home ad legem Aquisiam when we proceed against those who have acted in pure obedience and in such a case he is to be fallen upon who gave the command Provided Neverthelesse he had the power to Command Even so when it is the will of a Soveraign all Subjects ought to Obey And chiefly when God who is the absolute Monarch of the Universe doth Command nothing must appear under his Empire which adores not his Laws and follows not his Lights even amidst the shadows of an affectionate Blindness Such was Abraham The Symbols of the Heliotropium Non possum altò me vertere Typ in Symb. A solis ortu usque ad occasum and his Spirit blind as it were amidst the Splendors of Faith and Obedience resembled that Flower which incessantly courteth the Sun and hath neither Life Motion nor Eyes but from Morning till Evening to follow this Star He sets forth as soon as God Commands him and as if his Eyes had been shut against the Lights of the Day he riseth in the Night by the favour of those Lights and Rayes which God communicates unto him amidst the obscurities of the shades to serve him for a Watch-tower Sun and Day This happy Paricide as St. Austin saith undertook the Murther of his Son with the same devotions where with he had demanded his Birth and Life and least the Morning Devotus Pater eo voto suscepit paricidium quo susceperat filium Aug. Ser. 73. saith Rupertus should prevent his desires he rose before Day and presently provided himself of all necessaries for his Journey and for the Sacrifice of his Son My God! Igitur Abraham de nocte consurgens stravit asinum suum ducens secum dues juvenes
Isaac filium suum Gen. 22. v. 3. what sad preparation and sorrowfull departure this poor old Man takes his Ass and chose two or three of his Servants to goe along with him and having made up a Fagot of Thorns and Bushes with his own Hands he layd them on the Shoulders of his dear Isaack But what will Sara say And what can she think when at her waking she shall find neither Abrahare nor Isaack Poor Mother what wilt thou doe Is it possible that Abrahâ—m could conceal a Design which cannot be kept from 〈◊〉 We must freely confess that there are Souls of Gold and Hearts of Diamond in Bodies of Christall It cannot be denyed that there be Women as constant and couragious as Men their Sex though frail tender and delicate often brings forth Amazons who have nothing of Softness Levity and Effeminacy but the bare name It cannot be also doubted but Sara was of this number And I am confident if Abraham had made known to her the will of God at the first news she her self would have performed the Office of a Sacrificer to immolate her Son Nevertheless I will believe with the most part of the interpreters of Scripture and of the Greek and Latine Fathers that Abraham who might have discharged into her Bosom part of his afflictions resolved to endure alone this Martyrdom of Love He is then all alone upon the way with his Son and his two Servants and he advanceth directly to Mount Moria as to the appointed place My dear Reader I leave unto thy imagination what passed for the space of three dayes this journey lasted represent unto thy self I beseech thee that thou art with him whom thou dost love above all men thou seest him thou speakest to him thou drinkest to him and sleepest with him how will it be if at thy departure thou must see him die and if thou thy self must present him the poyson which is to stifle him Husbands and Wifes Fathers and Mothers Brothers Kindred Associats Friends what Torments what despairs what punishments when you stand at the Beds Feet where you shall behold your dearest affections and your most pleasing delights in the Agony of death what corabats Duel of Grief and Love and what Duels of Love and Grief what strength and resolutions to receive the last words and sighs of a dying Mouth to which a thousand and a thousand chast kisses have been given and whose least breath was able to wipe away all sorts of sorrows what Prodigle of constancy to close with your Hands two which served as sunns in the saddest obscurities of Life which is but too much intermingled with mourning and pleasure In fine how can we see with out dying an other self at the point of death Nevertheless this was but the image of a dying life Martyrdom for three dayes which Abraham led for the space of three dayes one would swear that God had undertaken to make him dye ten thousand times upon this sad way every glance of Isaack was a mortall Javelin which pierced his Heart and yet he must have him three times four and twenty hours before his Eyes there was a necessity of eating drinking and speaking with him were not these entertainments and Feasts of Death He was constrained during the night to lay on his Breast and in his Bosom that Head he was to cut off with his own Hands was not this a murthering sleep and a cruell repose In fine he must render all the duties of a Father to so amiable a Son before he was to be his Executioner and he must needs hear almost every moment the voice of Isaack calling him Father who went to murther him My God! what Preludes of death what Preparation to a Martyrdom what Dialogue of Passions what affections what dissimulations what sorrows what pleasures what hopes and what despairs A Father a Son a Priest a Victim Wood Fire a Sword Isaacks Eyes and Heart are fixed on his Father and Abraham lost not the sight of Isaack but to behold his God At every step this poor old Man sends a sigh to Heaven to evaporate grief which being shut up redoubles the more Surely my Heart even bleeds upon the bare thought of this pittifull object Alas how could Abraham look on the criminall Sword which was to give the stroak where did he carry this instrument of Gods Justice me thinks I hear Isaack at every stop saying My Father and Abraham answering Son take courage Die autem tertio ete natis ocutis procul Gen. 21.2.4 let us goe my dear Child we draw neer to Moria O God! what vision and what approaches Mountain of Moria hast thou no compassion will not thy tops thy rocks and thy stones mollifie rigours at the sight of so tragick an act and which seems so unnaturall Mountain of Moria become thou a plain rather than put this poor old Man and this young Child to the trouble of ascending thy top where they are going to erect an Altar and hew a Tomb. But what Nature cannot be sensible when her God deprives her of feeling Aug. in ser de temp 71 existimat eundem faisse montem Moria qui Calvaria and Moria must not have greater tendernessees than the Heart of Abraham These Mountains make an essay of rigour at Jacobs cost to become afterwards insensible at the death of a Jesus of whom Isaack was but an Image and figure Let Abraham then perform resolutely the office of God the Father and let not Isaack be ashamed with his own Bloud to mark out the way unto Jesus Let Abraham take his Sword to strike off Isaacks Head and let Isaack take the Wood on his Shoulders which was provided to consume him since Jesus hath carried the Cross on which he suffered O God! Dixitque ad pueros suos expectate hic cum asino ego puer illuc usque properantes postquam aderaverimus revertemur ad vos Gen. 22. v. 3. Tulit quoque ligna Holocausti imposuit super Isaac filium suum ipse verò portabat in manibus ignem gladium cumque duo pergerent simul Gen. 22. v. 6. O Abraham O Jesus O Isack where is Sara where is Mary my God what Relatives are these Abraham is already at the foot of the Mountain he commands his Servants away he takes his only Isaack he loads him with the instruments of his punishment Let us goe my dear Child let us goe my Son let us go my Isaack my Joy my Hope my Love Father whither doe we goe Dixit Isaac Patri suo Pater mi at ille respondit quid vis fili Ecce inquit ignis ligna ubi est Victima Holocausti Gen. 22. v. 7. Dixitque Abraham Deus providebit sibi victimam Holocausti fili mi pergebant ergo pariter Gen. 22. v. 7. answered Isaack Alas what is your desire I indeed see the Fire and the Sword which you carry as also the Wood on my Shoulders
fear'd lest the Hall into which they were brought might be changed into their Prison and that the Dinner prepared for them might prove their last repast they then whispered in each others ear that without doubt they were drawn into danger by reason of the Money which had been found in their Sacks and that infallibly there was an intention to make them undergoe the punishment of a crime of which they were no wayes guilty This said they run after their Conductor and having Stayd him at the door they related to him what had passed protesting that they knew not who had designed them this mischief and besides that they had never the least thought of his Money in witness whereof they had brought it with the surplusage summe which was necessary to buy their Commodities No no answered he you need not fear any thing Peace be with you it is your God and the Lord of your Father who hath put into your Sacks the Money you found in them As for that which you gave me it is very good and you ought not to disquiet your self concerning it This said Simeon was conducted to them and then they brought water to wash their feet In the interim they prepare their Presents in expectation of Joseph who intended to dine with them As soon as he came they immediatly cast themselves at his feet saluting and presenting him with what they had brought Then Joseph saluting them again with all manner of courtesie and goodnesse Obtuleruntque ei munera teuentes in manibus suis adoraverunt proni interram Gen. 43. v. 26. At ille clementer resalutatis eis interrogavit eos dicens c. Gen. 43. v. 27. Qui responderunt sospes est servus tuus pater noster adbuc vivit Et inclinati adoraverunt eum Gen. 43. v. 28. Attolens autem Joseph oculos vidit Benjamin fratrem suum uterinum ait iste est frater vester parvulus rursum Deus iâ—quit misereatur tui sili mi. Gen. 43. v. 29. Festinavitque quia commota fuerant viscera ejus super fratre suo crumpebant lacrimae introiens cubiculum flavit Gen. 43. v. 30. inquired of them how their Father did and whether he were yet alive Yes answered they your most humble Servant and our most honoured Father is yet living and as we believe in perfect health Saying this they all bowed down before him and rendred their duties in the most affectionate manner it was possible for them to doe After all these honours Joseph lifting up his eyes and perceiving Benjamin then demanding whether he were not the youngest amongst them whom they had formerly mentioned he said unto him Ah! my Son I beseech God to have pitty on thee and to take thee into his holy protection Now he perceived that his heart was ready to discharge by his eyes part of the affection joy and compassion wherwith he was touched at the sight of Benjamin which obliged him to leave them suddenly and to retire into his Chamber to weep his fill The eyes are not onely the gates of light but also of all passions Amongst others Love and Mercy make their entries and sallies by them Sometimes also Joy becomming so excessive passeth through these Christall gates and it seems that these living Mirrours are constrained to melt at the same instant the Soul hath received some darts from the hand of Love Pitty and Joy The most generous spirits are commonly most subject unto these sweet tendernesses The most unworthy are those which never weep and surely as they have but Souls of Ashes so their eyes are alwaies dry But on the contrary a good Spirit being in the Body as a great River in a bed of Sand Decent tenderness the least wind can hardly rise without breaking down its banks and escaping at least by the two Eyes which are as so many Chanels through which the Spirit disburthens it self Now as there may be many causes of this inundation so we should often fear that it might happen either in the day or in publick For there would be some danger that without Ink and Paper secrets might be written on our Cheeks with that water which flowes from our eyes We might often also accuse of weakness even the most noble and most generous Sentiments of our hearts In fine there be seasons dayes and places in which we ought not to speak but by silence and where the Eyes as well as the Tongue should be dumb Joseph could not restrain his tears at the sight of Benjamin but it was a most prudent Act to withdraw himself to pay this tribute unto the goodness of his mind and to an object worthy of pitty Joy and affection Having then dryed his eyes Rursumque lota facie egressus continuit se ait ponite panes Gen. 43. v. 31. Quibus appositis searsum Joseph scorsum fratribus Aegyptii quoque qui vescebantur simul seorsum illicitum est enim Aegyptiâ—s comedere cum Hebraeis Gen. 43. v. 32. and washed his face he came back to them and without making shew of any emotion he commanded that the Table should be presently covered which being done he set himself on one side and his Brethren by his command were placed on the other and since it was prohibited the Jews to eat with the Egyptians all those that were with Joseph and used to take their repast with him took their places apart All things were well-ordered at this Feast Josephs Brethren were seated every one according to his age Sederum coram eo primogenitus juxta primogenita sua minimus juxta aetatem suam Gen. 43. v. 33. Sumptis partibus quas ab eo acceperant Majorque pars venit Benjamin ita ut quinque partibus excederet Gen. 43. v. 34. Biberuntque inebriati sunt cum eo Gen. 43. v. 34. the Eldest was in the most honourable place and the youngest sate according to his degree Joseph himself took the pains to wait on them But the greatest cause of their astonishment was that after they had all received their portions it appear'd that Benjamin had five times more for his share than any other This nevertheless did not hinder the Joy and mirth of the Feast for there were nothing but acclamations and rejoycings God knows whether Joseph forgot the health of the Father of his Guests and whether he drank that of Benjamin However it were the holy Scripture saith in express termes that they were all drunk I know not yet whether Joseph and his Brethren were inebriated with Wine which being taken in excess useth to raise dazeling fumes and confused vapours in the head Whence it happens that the brain being troubled all the gestures of the body and the operation of the Senses are out of order The face waxeth pale Plin. lib. 14. c. 22. the nose grows sharp the checks swell the eyes are inflamed the tongue falters the mouth drivels the hands tremble the feet interferre
Aegypto ut occideres nos liberos nostros ac jumenta fiti Exod. 17. v. 3. hears the cryes they cast forth against him and his Prophet by reason being come to the foot of Mount Sina they there found want of water Alas again said they why have you brought us out of the land of Egypt to make us die here of thirst with all our Children and troops truly Behold a brave Conductor Ah! who hath given us this man who leads us into the desarts and into places where nature is so dry and covetous that she affords us not one drop of water Why doe you blame me for it Saith Moses to them Quibus respondit Moises quid jurgamini contra me cur tentatis Dominum Exod. 17 v. 2. and why are you so ungratefull as to forget him who hath conferr'd so many benefits on you Doe you think your selves then lesse considerable to hiâ— than worms and flyes of which he hath yet so particular a care Is it not he who gives light unto the Stars and lustre to flowers and descends without departing out of himself even into the bottome of Abysses to nourish so many fishes His greatness hath even vouchsafed to debase it self even into the bosome of the earth and on dung hills there to give Being and life unto Plants why doe you tempt then this sweet clemency and which it seemes you would yet constrain to afford you more illustrious proofes of its most magnificent bounties Notwithstanding all this the murmuring increased and some sedition had followed if Moses to divert this danger had not addressed himself unto God saying in this manner Lord Clamavit autem Moises ad Dominum dicens Quid saciam populo huic ad huc paululum lapidabit me Exod. 17. v. 4. what to say and doe unto this people I know not For if I expect any longer I fear lest they may be more incensed and kill me with stones The vulgar sort is a great Body covered with eyes and eares yet very often deaf and blind It is an Ocean which hath its fluxes and refluxes and being once agitated by some storm spares neither City nor wall Haven nor bancks and is no longer the Ship of which an old Pilot holds the Rudder than that whereof some young Mariner governs the stern It is also likned to the Camelion which takes all sorts of forms and colours In fine That which we find most changable and dangerous in the world is the picture of a multitude which suffer themselves to be transported with passions and what appeares therein most cruel is that there needs but a rash and seditious person or a man who hath nothing to lose to excite unto the spoil and ruine of all We must not wonder then if Moses feareth to be distroyed with stones and to serve as a prey unto the fury of those to whom he had been a Redeemer But there is a Sun in the world which causeth himself to be seen and felt by blind men a voice heard by the deafest eares a Scepter which extends it self over the waves of the Ocean which stops the course of unconstancy a spirit of peace which appeaseth the blackest furies It is the eye the word the scepter the hand and the Spirit of God whose least breath is able every where to remove trouble and in a Moment to overthrow all the disturbers of peace March saith he unto Moses Et ait Dominus ad Moisen antecede populum sume tecum de senioribus Israel Et virgam qua percussisti fluvium tolle in manu tuâ vade Exod. 17. v. 5. En ego stabo ibi coram te supra petram Horeb percutiesque petram exibit ex ea aqua ut bibat populus c. Exod. 17. v. 5. Mâ—racul us fountain issuing out of the rock of Horeb. Ex Abulensi March in the head of this people and choose a certain number of the most antient take in thy hand the Rod thou didst use to change the water of Nilus into blood and I will goe as it were before thee Then being come to Horeb thou shalt strick a Rock which is at the foot of the Mountain from whence thou at the same time shalt see water streaming forth to quench the thirst of all thy followers There are certain Cosmographers who affirm that this miraculous stone is still seen and that a fountain of water continually flowes from thence It represents unto us saith Theodoret the fountain of blood and living water which issued from the side of him who is the fundamental stone of the Church after it had been strucken on the Crosse the sacred liquor whereof hath sprung up even upon our Altars where at present it still runs through the sacred chanels of the most holy Eucharist Tertul. lib de Baptis c. 9. It was also a lively representation of Baptism from whence the salutiferous waters and the most perfect vertue doth flow as it were from the center of the crosse Some others conceive that this water was a figure of the graces and gifts of the holy Ghost And it is to this purpose a Saint Bern. ser 67. in cant ad illud canâ— 2. columba mea in foraminibus petrae in caverna maceriae whose piety is always eloquent knew well how to observe the chast Dove of Sinai the amiable Shepheardesse of Raphidim the faithfull spouse which makes her aboad in the hollow places and holes of the stones of Horch hath found in this adorable Rock her resting place her peace her repose her affections her strength her patience her joy and all her fairest and most solid hopes This is then that which renders her uncapable of all fear and invulnerable to all strokes and insensible of all sorrows which cause suffering in others Her eyes are bathed in tears her hands and arms are brused with torture And yet she elevates them unto God to receive some ease and to testifie her constancy Her body is torn with scourges and dilacerated with torments but her wounds and ulcers are all as so many mouths which cry out Let the great God live Ah! what Theater of Constancy what prodigie of power what miracle of Love O stones of Horeb how powerfull are you fountain of Sinai let thy waters never dry up but who ever shall doubt of these wonders whereof Horeb is the source let him come let him be inebriated with these waters of life miracle and of immortality CHAP. XXII The defeat of the Amalekites by the prayers of Moses I Know not who said that men were as the arms of God It is true that they are not onely the Instruments of his mercy but also the arms of his indignation These are sometimes darts which he casts the one against the other Billowes which mutiny and produce fluxes and refluxes to swallow up each other in a common Shipwrack and flames which fasten on a common subject to make there a funestous Pile in