and the whole body is in a Palpitation In fine after this Commotion Eclips of Reason in Wine and during this Eclips the understanding remains in so obscure a night as it knows not it self This Fountain of the day brings forth nothing but Thunderbolts its Torch is extinguished its Lights are confus'd and its lightnings are but stinking Exhalations which rise from the Lees of Wine Now this comes to pass because Reason though most pure and spirituall Arist. lib. 3 de anim 19. lib. 1. de anim p. 63. depends on gross and terrestriall Images which reside in the Fancie and being disquieted represent unto the mind nothing but Phantasms and a Picture of Illusions Then Man ceaseth to be a man since he is devoid of Reason Aug. Serm. 23. de vitanda â—â—rietate He is in a state inferiour to Beasts who satisfie their appetites without stifling them It is then more probable that Joseph was not Inebriated at his Feast but with the pleasure and joy he had to see himself in the midst of his Brethren Without doubt also his Guests were so violently transported with the honour they received from him as they became as it were drunk with it Torrente voluptatis tuae potabis eos psal 59. But the drunkenness of the one and the other was but an extasie and a delicious Rapture neer resembling that of the blessed Souls which are in Heaven Inebriabuntur ab ubertate domus tuae psal 35. and swim in an Ocean of glory and in the torrents of Delights whereof God himself is the Fountain when he goes as it were melting and distilling himself into their Chast breasts in such sort as they become even Inebriated with him Comedâ—stis nos estis satiati bibistis non estis inebriati Agg. 1. But their drunkenness is but a most holy and just satiating which shall endure so long as God is God that is to say during all Eternity O my Soul hast thou not then a desire to goe unto this Sacred Feast Wilt thou not break thy chaines and get loose from thy Captivity to come unto this Joseph when shalt thou see this Brother and when shalt thou sit at Table with him to drink by his side and receive from his most amiable hand the portion of thy Felicity O God what inebriation of Love what excesse of delights I think it long till I come unto this Banquet where that delitious wine is tasted which useth to bring forth Virgins and where our Joseph or Brother our Lord our God is seen without veil or Cloud CHAP. VIII Joseph known by his Brethren AT Banquets saith Aristides it often happens that Water is chang'd into Wine that Wine is mingled with Blood and that over-heated Blood begets inflamations Feasts of death which are never extinguished but with life It is with the point of a knife and upon plates or Napkins sentences of death and decrees of condemnation are written At least it is there where oftentimes as a Polititian hath observed passions are inkindled Envie is fed Treasons are nourished and liberty takes all the advantages to doe Mischief Neverthelesse there are feasts where sweetness Praecepit autem Joseph dispensatori Domâ—s sâ—â—â— c. Gen. 44. v. 1. Scy hum autem mâ—um argâ—nteum pâ—â—tium quod dedit triâ—â—ci ponâ— in ore facti juniorâ—â— Gen. 44. v. 2. Theodoretus Quaest 105 in Genesim peace and the most Innocent pleasures furnish out all the Services Such doubtlesse was the feast Joseph made for his Brethren for though it was there where he resolved to deceive them and to make them believe they were Theeues Yet his design was very just and he had no other intention than by a stratagem of Love and by an Artifice of prudence to try the tendernesse and inclinations they had for Benjamin However this Amorous dissumulation and this wise experiment much disquieted them Iamque urbem exierant processerunt paululum tune Joseph acceâ—sito dispensatore domus Surge inquit persequere viros apprehensis dicite quare reddidistis malum pro bone Gen. 44. v 4. Scyphus quem furat estis ipse est in quo bibit dominus meus in quo augurari solet-Gen 44. v. 5. and theâ— were extremely surprised when they were accused for Theefes by his order who before had treated them as Brethren Scarce were they gone out of the Citty but Josephs Steward stayd them by direction from his Master and said unto them Ah! Theeves that you are are you not ashamed to have rendred ill to those who have done you good Where have you then put the Cup you have Stoln from us and in which my Master useth to Drink and to foretel what will happen Alas Answered they what doe you say Qui responderunt quare sic loquitur dominus noster ut servi tui tantum flagitui commiserint Gen. 44. v. 7. â—â—cuniam quam invenimus in summitate saccorum reportavimus ad te c. Gen. 44. v. 8. Apud quemcumque fuerit inventum servâ—rum tuorum quem quaeris moâ—iatur Gen. 44. v. 9. Qui dexit eis fiat juxta vâ—stram fententiam Gen. 44. v. 10. Quos serutatus inciptens â maiore usque ad minimum invenit Scyphnm in sacco Benjamin Gen. 44. v. 12. For what persons doe you take us And in truth doe you believe that wee intended to doe you wrong doe you not know how hetherto wee have demen'd our selves And that wee brought back all the money which was found in our Sacks when wee returned out of Egypt How could it possibly happen that at this time wee should robb you Surely wee have nothing else to allege but onely intreat you that if any of us be found guilty you would put him to death without other form of process Well then I am content replyed this man let it be done as you desire Then fearching them from the highest to the Lowest he met at last with Josephs Cup in Benjamins sack O God! what astonishment and what surprise Accidents are sometimes so unexpected and misfortunes so convincing that Innocence it self hath cause to wax pale and to have some apprehension Moreover there are certain Vices so foul and infamous as it is enough to be Suspected to render us miserable and wee passe for Criminals when wee are but accused What is it then to be convinced of it and to have the earnest of our Crime in our own hands shall wee not passe for Homicides when wee are found holding a dagger in our hands all alone neer a deadbody which swims in his own blood May wee not also be accused of Theft and be thought the authors of it when wee are taken with a purse newly cut and with goods which have been lost The Children of Jacob had then cause enough to be frighted and their misfortune was inexcusable Thus like dispairing men they found no consolation but in their grief At illi
he had gained Afterwards he gave his benediction to Abraham who also presented him with the tenths of his spoyls and of his whole booty The King of the Sodomites sayled not to render his duties unto the Conqueror for he presently made hast to Abraham who treated him as a King and as one of his Allies CHAP. V. The Assurances God gave unto Abraham of a most flourishing Posteritie A Midst all these successes and congratulations Abraham who had setled Peace in Judea and in the Neighbouring Territories felt his Heart to have some desire of making War against him and as if fear and distrust had been willing to banish Faith from his Soul he began already to complain or at least to present some request unto God saying Ah my Lord where is this so flourishing Progeny where is this so numerous posterity and where are these Children thou hast promised me Can it possibly happen that a Stranger and a Servant should be the support of my House and the Inheritor of all my Fortunes I see my self encompassed with Enemies I feel my self burthened with old age and there is as it were no longer any probability I should ever hope for Children I very much doubt whether Abraham had ever an intention to complain However he was somewhat afraid and God to deliver him out of his fear said unto him in most express terms Abraham fear nothing Noli timere Abram Ego protector tuus sum merces tua magna nimts Gen. 15. v. 1. Dixitque Abram Domine Deus quid dabis mihi Gen. 15. v. 2. for I have promised to keep thee alwaies in my protection and to be for ever the recompence of thy Faith and hopes But yet Lord saith Abraham what is that thou wilt give me for a long time is already spun out since I have been in expectation and I have not the possession of any other Goods than those I could hope for from your bounty Certainly the Privacies of a Holy Soul are in high esteem with God was there ever any thing more free more open and Genuine than the Heart of Abraham What Favourite of the Kings of this World would be so confident as to say unto his Master what this Good Old Man said unto God Nevertheless God was pleased with this Libertie And as if he ment to increase so amiable a freedom by new assurances of his Power and Will He made Abraham come out of his Pavillion Eduxit illum foras dixit illi suspice Caelum numera stellus si potes Et dixit ei sic erit semen tuum Gen. 15. v. 5. Non erit hic haeres tuus sed qui egredietur de utero tuo ipsum habebis haeredem Gen. 15. v. 4. Igitur Sara Uxor Aâ—â—aham c. Gen. 15. v. 6. Dixit marito suo cece conclusit me Dominus ne parerem ingredere ad ancillam meam si sorte saltem ex illa suscipiam filios Gen. 16. v. 2. and then not satisfied with having promised him a Posterity numerous as the Sands of the Sea He shewed him the Heavens with promise that the number of his Children should equall the Planets and Stars of the Firmament Adding to him afterwards that suddainly he should have a Son by his dear Sara who should be the Heir of his possessions and the ornament of his Family Notwithstanding all these Assurances and promises Sara who felt her self Barren permitted her Husband what the Law and Custom of that time allowed And much more for this Chast Wife humbly intreated that Agar though a Servant might share with her in his Bed and affections but as it commonly happens that Honours trample on the Right and Duties of Nature Agar was no sooner become a Mother but she would be at the same time also a Mistress It is a very strange spectacle to behold the insolences of Fortune There is nothing so insupportable as a proud poor Man as a Servant who is become Master and as a beggarly Woman who hath the Keys of a good House These Monsters of Mankind resemble those Exhalations Humane Monsters which after they are raised from the Dunghils of the Earth take the shape of the Sun or of a Comet whose aspect is terrible and dreadfull to all beholders They are also like those little Streams about four or five Feet in breath which run Serpentizing about Cities and sometimes commit so many spoils in one hour as the Sea would not doe in a hundred years But as the Sun with two or three Days of heat drys up these Torrents so God in the twinkling of an Eye humbleth the Pride of all the insolent and there is nothing so detestable in his sight as a Proud Man who was Born in Misery and Poverty unless those blind furies chance to relent either through due consideration or some cross fortune which invites God to resume his Eyes of Compassion to behold their Disaster So Agar having been disgracefully driven out of Abraham's and Sara's House when her wandring heart had leasure to entertain more humble and mild thoughts God who hath fatherly tendernesses for those who place their whole strength and Consolation in Meeknesse and Humility immediatly sent an Angel to her who promised her a favorable return and besides gave her assurances that shortly she should have a Son who should be called Jsmael in effect she conceived and was delivered as the Angel had said Abraham being no lesse than fourscore and six years old or neer upon CHAP. VI. The Continuation of the favours which God conferred on Abraham THE Love which God bears to all Creatures is a rare Artist it is alwayes active Love never idle alwayes ardent and never seen idle It is a fire which is continually seeking new aliment It is a torrent which never stops it is a lightning which cannot long remain inclosed within a Cloud a Planet which knows not what repose or retirement meaneth Painters for this reason gave it winges and in pictures it is for the most part ever seen with one foot in the air Wee must not then wonder if the heart of Abraham being replenished with this Love God commanded him to March and still to advance But what was it not sufficient to have even run for the space of Ninty and Nine years and been in a Continuall journey during the whole course of his life was it not time to make a halt when he saw himself neer the shoar and that his life was arrived almost in the Haven It imports not saith God unto him it is I that speak Apparuit ei Dominus dixitque ad eum Ego dominus omnipotens ambula coram me esto perfictus Gen. 17. v. 1. and thou must obey On then Abraham pass farther I will be a Spectator of thy Voyages and of the Progresses thou shalt make in the way of perfection Alas if all Men had this lesson deeply ingraven in their Souls and if all such as make Profession
Vt indicaretis ci alium vos habere fratrem Gen. 43. v. 6. and to heap afflictions on me O Children void of compassion Alas what have you done why did you say that you had yet a Brother doth it not satisfie you to have lost Joseph and left Simeon a Captive Must Benjamin leave me and must I remain a Father without Children What death what punishment to see my self torn in pieces and by parcels What Martyrdome to give up first his hands afterwards his arms then his Eyes and at last his life Alas what have you done and who hath inforc'd you to say that I had yet a Child Whither shall I goe when I have him no more with whom shall I entertain my self when he shall be absent and who will have care of me when he is departed At illi responderunt Interrogavit nos homo per ordinem nostram progeniom si pater viveret c. Gen. 43. v. 7. Adducine fratrem vestrum vobiscum Gen. 43. v. 7. Judas quoque dixit patri suo Matte puerum mecum c. Gen. 43. v. 9. Ego suscipio pueâ—um de manu mea requiâ—e illam c. GeÌ„ 43. v. 9. Sâ— non intercessisset dilatio jam vice alterá venissemus Gen. 43. v. 10. Igitur Israel pater eorum dixit ad eos Si sit necesse est facite quod vultis sumite de optimis terrae fructibus in vasis vestris Gen. 43. v. 11. Pecuniam quoque duplicen ferte vobiscum illam quem invenistis in saculis reportate ne fortè errore factum sit Gen. 43. v. 12. was there any necessitie then to speak of him and what need was there of ingaging him for my whole Family Pardon us answered they for this man by order of the state made enquiry concerning your Family who you were whether you were alive and how many Children you had To which we answered conformably to his demands without fore-seeing that he would afterwards command us to bring him our youngest Brother Permit us then said Judas to carry him lest we all chance to dye for very hunger and that our poor Children perish before our eyes For my part I am ready to Answer for him and to ingage my life for his that in case I doe not bring him back you may take mine and let me for ever remain culpable of his death besides we should be already upon our return a second time Goe then answered Jacob Since you will have it so and since it is a necessity which admits of no remedy Goe then in the name of God and carry with you the fairest Fruits and the most pretious Perfumes you can find forget not to carry Frankincense Honey Mirrh Terebinth and Almonds Take also twice as much Money as yon need and above all adde unto that which you found in your Sacks lest the same came to you but by mistake In fine Sed fratrem vestrum tollite ite ad virum Gen. 43. v. 13. Deus autem meus omnipotens faciat vobis eum placabilem remittat vobiscum siatrem quem tenet c. Gen. 43. v. 14. Tulerunt ergo viri munera pecuniam duplicem Benjamin descenderuntque in Aegyptum Gen. 43. v. 15. carry your Brother with you and goe find this man whom I beseech God with my whole heart to render propitious and favourable to you to the end he may speedily send back to me your brother Simeon with my Benjamin Mean while I shall be the most unfortunate of all Fathers because I shall be without Children They loaded themselves then with Presents to carry into Egypt and with the Mony which Jacob had appointed them they took Benjamin by the hand and after Jacob had embraced and watred him with some tears they took him with them What separation and what ravishment Alas what can Jacob from henceforth doe all alone and in the absence of Benjamin Poor father whither goes this Son through what place will he pass And with how many dangers will he meet before his arrivall in Egypt he is young he is weak and he is tender he knows not what the toyl of a journey meaneth what will he doe in a Forein Country and amongst persons who seeing him will be either touched with Love and pitty towards him or not and if he please them and move them unto Compassion they will never send him back on the contrary they will use him as a Slave and as they shall perceive him more Innocent and more simple than the rest they will make a Victim of him which shall satisfie for all the rest Why have I then consented to his departure and why did I not rather goe than he but I have been enforced to leave him and I know not who will have the care of him in my absence At least if I might have carried him in my arms or on my shoulders and what ever hapned he would have alwayes found safety in me during his life and repose after death I should have been his refuge Bed and Tomb But now I know not where he is Benjamin is gone Ah where is he It is not to be doubted but these were the entertainments and the most usuall thoughts of Jacob during the whole Journey of his Children Et steterunt coram Joseph Gen. 43. v. 15. Quos cum ille vidisset Benjamin simul praecepit dispensatori domus suae dicens Introduc viros domuÌ„ occide victimas instrue convivium quoniam mecum sunt comesturi meridie Gen. 43. v. 16. Ibique exterriti dixerunt mutuò propter pecuniam quam retulimus prius in saccis nostris introducti sumus ut devolvat in nos calumniam violenter subsiciat servituti nos asinos nostros Gen. 43. v. 18. Quamobrem in ipfis foribus accedentes ad dispensatorem domus Gen. 43. v. 19. Locuti sunt Oramus Domine ut audias nos Jam ante de scendimus ut emeremus escas Gen. 43. v. 20. Sed aliud attulimus argentum ut emamus quae nobis necessaria sunt Gen. 43. v. 21. At ille respondit pax vobiscum nolite timere Deus vester Deus patris vestri dedit vobis thesauros in saccis vestris nam pecuniam quam dedistis mihi probatam ego habeo Gen. 43. v. 23. Eduxitque ad eos Simeon Gen. 43. v. 23. Et introductis domum attulit aquam c. Gen. 43. v. 24. Illi verò parabant munera donec ingrederetur Joseph meridie Gen. 43. v. 25. Mean-while they travell into Egypt where being arrived they are brought unto Joseph who casting his Eyes on them and upon Benjamin caused immediatly Victims to be killed and commanded the Steward of his house to conduct them unto his Palace and to prepare a Feast by reason about Noon he intended to dine with them It was at this these poor men were astonished for since they did not expect so good a reception they
ibi praevaluerat enim fames in terra Gen. 12. v. 10. Cumque prope esset ut ingrediretur Aegyptum dixit Sarae Uxori suae novi quod pulcrasis Muliâ—r Gen. 12. v 11. Et cum viderint te Aegyptii dicturi sunt Uxor illius est interficient me te reservabant Gen. 12. v. 12. Dic ergo obsecro te quod soror mea sis ut bene sit mihi propter te vivat anima mea ob gratiam tui Gen. 12. v. 13. Cum itaque ingressus esset Abram Aegyptum viderâ—nt Aegyptii Mulierem quod esset pulcra nimis Gen. 12. v. 14. in so much as our happy Traveller is enforc'd to take a farther journey and to descend into Egypt where flying from the sythe and weapons of that merciless thing which alwaies takes his enemies by the throat he fals into the hands of an other no less cruell Monster who commonly steals in by the eyes to surprize and suffocate Hearts This man wholy inlightn'd by God and who carried in the bosome of his faithfull moity the purest and most holy flames of his Love beheld a far off the smoak of a most dangerous fire and fearing least his dear Sara should be there either by mishap or force surprised he thought it fit to say unto her Wife we are here on the Confines of Egypt but yet I am afraid lest these souls a thousand times more black than their bodies lay not some blemish on thy chastity I fear lest these Ravens of Egypt should powre down on the beauty of thy Face and make it serve as a prey to their most infamous Loves and afterwards my life as a victim to their sensuality Tell them then I pray thee that thou art my Sister and that I am thy Brother to the end I may escape by this amiable Stratagem All these forecasts were not grounded on a vain fear Et nuntiaverunt principes Pharaoni laudaveâ—unt eam apud illam sublata est Mulier in domum Pharaonis Gen. 12. v. 15. and some erroneous Judgment for scarce were these two Doves of Chaldea these two Turtles and these two chast Lovers entred into Egypt but instantly the Princes of Pharaoh who were the Ministers of his impurities carried away the chast Sara and brought her to Court which was a Seraglio of luxurie and lubricity Mean while what can a chast and couragious Husband say or think who sees before his eyes the rape of his Wife Unfortunate Abraham what wilt thou doe are these the Promises which God so often made thee of filling thee with all his favours and benedictions Ah what can the loss of a Wife make a Man a Father of all People and Nations and is this the recompence of that Faith Obedience and Piety which seemed not to raise up thy Body from the Earth but to Elevate it to the Heavens Behold War on the one side thundering against thee and on the other side Famine pursuing thee and Egypt which hath ravished from thee all the honours pleasures and purest entertainments of life From whence then spring all these misfortunes Most just apprehensions for Worldly Men. Is it perchance because thou hast too suddainly left the way which God had marked out to conduct thee between the arms of a most loving Providence which was able to nourish thee in the midst of desarts and famine It is peradventure because thy vows and Sacrifices were not perfect Or else art thou not charged with the spoyls of thy Family by the excess of an ill regulated Love Or finally hast thou not propos'd to thy self for the end of thy travell the hopes of some gain or trafick Or else that which is apparently more honourable hath not the curiosity of seeing and knowing what is done elsewhere snatched thee out of Caldea to hurry thee into unknown Countries I confess that commonly these are the Western Winds which swell the sayls of those who travell either on Land or Sea But certainly as for Abraham nothing less than such designs Why then will you tell me that it is God who afflicts him and wherefore is that which he doth for his sake so rudely and furiously crossed Ah! my friend whoever thou art who askest this question take not ill what I say unto thee that thou art a stranger and Pilgrim in the Land of God and in the wayes of vertue In a word Triall of Constancy thou knowest not the secrets of a Conduct wholly Divine which is accustomed to employ all the instruments of mis-hap and all the disgraces of fortune to erect trophies unto its dearest friends often war plague and famine maladies affronts falls exiles and all that is most dreadfull in Nature take up armes to assault the life of one predestinated person but afterwards Comets transform themselves into Rainbows Famine changeth its syth into the horne of abundance affronts become honours misfortunes become favours Fine Metamorphoses banishments palaces and all the moments of Dayes and Nights will render themselves celebrious by some new benefit in favour of these happy infortunates Courage then Abraham and no wayes doubt but the fidelity which Sara hath vow'd unto thee will be proportionable to that thou rendrest unto God As for Pharaoh his Hands are bound his Eyes blind-folded and his Heart so full of bitterness and grief as at present he cannot attend to the research of remedies and of his own liberty Lay aside now all thy fears and thou also Sara for thy Heart is a Sanctuary of Peace and a Temple of Love of which God alone Flagellavit autem Dominus Pharaonem plagis maximis domum ejus propter Sarai Vaorem Abram Gen. 12. v. 17. and Abraham keep the Keys Besides these clamours thou hearest and which resound every where are but the forerunners of thy liberty and the witnesses of the vengeance God hath already taken of Pharach and likewise of all the Princes of his Court. In effect this great God Vocavitque Pharao Abram dixit ei Quidnam est quod fecisti mihi nunc igitur ecce conjux tua accipe eam vade Gen. 12. v. 19. who is jealous of the glory of his sent such harsh scourges to Pharaoh and all those who had bin his complices as scarcely had this unhappy Prince the means to see the Face of Sara This disastrous Court is no longer but a Dungeon of Darkness a Galley of Slaves and a large Hospitall of despairing Franticks Every where Violated Chastity the Rights of Mariage and Hospitality dart forth Thunder-bolts The Court of Pharaoh And from the poysoned shafts nothing but lamentable voices and bitter plaints are heard which correspond with the stroaks of a most holy and just severity Ah God! if these salutiferous cryes could be carried upon the wings of the Winds from one Pole to the other to advertise so many Egyptians who are either in the Dust of the World or breath the air of the Court. Cry
Song of Triumph and what acclamations will there not be heard throughout all Judea will not so many Servants and Handmaids who see all their hopes dying with Abraham resume a new life when they shall perceive the Birth of a Master whose life must be their only support In truth these thoughts and a thousand such as use to happen upon a like accident are too deeply ingraven in Nature and in our Hearts to appear barely on the Lips and upon Paper The Spirit may well conceive them but Hands have but too weak and liveless touches to frame some draught of them Most just resentments It appertains only unto silence and raptures to say what we can scarcely believe or think France I call thee as a Witness for thou canst represent unto us if thou wilt an Image of Abraham's and Sara's Joy thou canst publish to us if thou art so pleased the sentiments of the justest and most holy King and Queen in this World for whose felicity we can but wish the Birth of a Child At least we should even hear themselves when Heaven gave them a Dolphin who was expected for the space of two and twenty years and then we might have beheld on their Faces the smiles of Abraham and Sara we might have seen that which cannot be expressed by words and finally those Echo's which corresponded with the publick acclamations might have opened to the understanding what I cannot lively enough explain CHAP. VII The Charitie of Abraham towards Pilgrims and the tenderness of God towards him I Know not whether I ought rather to admire the continuation of Gods favours to Abraham or the constancy of his vertue and piety towards God and his Neighbour Gods Paternall Love God ceaseth not to follow him and since his departure out of his Country as a good Father should doe to his Child he alwaies held him by the Hand And Abraham hardly ever lost sight of him or at lest his Heart hath alwaies most dearly conserved him The life of Abraham then was a Combat of Constancy and a Duell of Love where on the one side when God attaques him this generous Courage corresponds on the other side and makes a strong defence It is a Pilgrimage in which God goes first and Abraham next These are but researches pursutes and solicitations God gives himself entirely to Abraham and Abraham hath nothing which he gives not for his sake He made this evidently appear Apparâ—it autem ti Duminus in convalle Mâ—mbre sedente ostio tabernaculi sui in ipso servore dici Gen. 18. v. 1. when being in the Valley of Mambre at the opening of his Tents about high Noon he saw three Pilgrims tann'd with the Ardors of the Sun and tyred at least in appearance with the pains and toyl of their journey for immediatly this magnificent cordiall and devout man Cumque elevasset oenlos aparuerunt ei tres viri stantes propè cum c. Gen. 18 v. 2. Et dixit Dominest inveni grattam in oculis tuis â—ne transeas servum tuum Gen. 18. v. 3. Sed asseram pauxillum aquae lâ—vâ—te pedes vestros c. Gen. 18. v. 1. who bore God and men in his heart prevented these travellors and his Soul which alwayes discovered truth amidst shadows ador'd the Majesty of one God hidden under the habit of these three pilgrims Afterwards he offered them his Table and house and not satisfied with these profers he treated them in words and deeds and then to render his duties more perfect he mixed them with so much sweetness so much cordiality and so much reverence that afterwards he would needs wash their feet honoring them not onely as guests but also as Masters of his House wherein I first observe the promptitude of a good work and of a Charity which should have wings to fly and prevent him that receives it It is a verity proved by Axiomes too popular to be doubted of And the freedom and cordiallity Liberalitas quod è libero arbitrio prosiciscatur nominata est Senec. de beat vit c. 24. lib. 2 de benef which are so naturall to magnificence must partake of this promptitude It were likewise to take away its Armes and Eyes and even its Name as Seneca saith excellently well if one should make a man Liberall without the freenesse of this Cordiall liberty Thirdly this bountifull Cordiality ought in some manner to be blind though discreet for it is obliged to discern what is seeming and what is reall But when once necessities are discovered the heart saith St. Denyse ought to be like God and the Sun who inlighten all shadows and have no disdainfull brightnesses but communicate themselves unto all bodies And it was for this reason as I believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sines ep 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexand. lib. 2 Strom. that the learned Sinesius called liberallity a Vertue common to God and man and Clement Alexandrinus termed it the Image and picture of the Divinity St. Austen adds that presents must be made with Mouth Heart and Hand Finally Honor and Respect are requisite to it as a mark Seasoning of favours that we acknowledg God in Man and that we are bountifull unto men for his sake This is what our incomparable host did when after all sorts of courtesies and duties he further desired to wash the feet of these three Pilgrims The which Solomon hath since so expressly recommended when he described to us a River Mitte panem tuum super aquas qui a post tempora multa reperies cum Eccl. 11. whose moving Chrystall floated in a bed of gold and in silken curtains Cast bread saith he upon the current of these waves and I promise thee that all such as shall sow upon these liquid Fields shall there find a Harvest even after many Ages Is not this the same which Abraham did washing the feet of these three Travellers Kings of France true successors of Abraham and is it not that which our Kings of France the Successors of Abraham have since so holily observed when once at least every year they wash with their own hands the feet of diverse poor people This is doubtlesse to expose his grandeurs and charitable profusions upon a bason of water which is presently converted into a Source of Graces and immortalities This is to sow in a well-watred Land and where one shall find the Abundance of Ages which the wise man gave for an inscription to his River of Charity Abundantia seculorum In fine this River is no other than that of the Terrestriall Paradise which loseth it self for a while under ground Moses Barcephas è Syria Antistes lib. de Parad. cap. 28. Fluvius Phison and afterwards goes as it were gliding upon the billowes of the Ocean untill it issueth forth as out of a prison which opens it self upon the bounds of the West where after a thousand windings this poor
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
wayes sees in weighing Anchor the Region Period and Shoar where his Courses Voyages and Navigations must terminate It is God who bears in his own Bosom the Card on which his adventures and destinies are marked The Eyes of God are the Torches which enlighten him in his deviations And it is his Hand which points out his lodging even in the Tomb. Men nevertheless remain astonished in their own affairs they are as it were Blind in their proper Interests and float in the Uncertainty of Accidents which make up this whole Contexture of their lives Jacob was ignorant why Heaven had so long differ'd the Birth of its Joseph Joseph cum sexdecim esset annorum pascebat gregem And Joseph understood not Gods manner of Conduct nor that of his Father Jacob when he went unto his Brethren who were driving their flocks through the Meadows of Chanaan It was there nevertheless where he pass'd the Apprentiship of his future Regality the Sheep-hook he carryed in his Hand was but the Image of the power God prepared for him Accusavitque fiatres sues apud Patrem crimine pessimo Gen. 37. v. 2. and in accusing his Brethren of that crime which must not be named he perform'd an Act of Justice which testified that his Government should not only extend to Heards of Beasts but also unto Men and all Egypt where he was to be Pharao's Lieutenant But as the most elevated fortunes have usually their foundations upon Rocks As the Crowns of Roses appear not but amongst Thorns and as before our ascending on a Throne of Honour Mixture of Fortune we must often pass under Abysses and through most dangerous precipices so Joseph shall not take the reigns of Egypt untill he hath been tyed up like a Beast and sold as a slave even by those who will be one Day his Captives and he must come forth of a Pit to goe unto the Court where God expects him to make a Vice-King of the Person of a Shepheard But more narrowly and diligently to observe the courses and wayes which led him unto the Empire Isiacl autem diligebat Joseph super oâ—nes silies suos Gen. 37. v. 3. we must presuppose that Jacob loved nothing equall to his little Joseph wherein truly he was excusable for wee commonly affect most dearly what we have long desisired and it was almost impossible to be the Father of so accomplished a Son without having peculiar tendernesses and passions for him Fecitque ei tunicam polyâ—itam Gen. 37. v. 3. Videntes autem fratres esus quod à Patre plus cumits diligeretur oderunt cum nec poterant ci quicauâ—m pacifice loqui Gen. 37. v. 4. I know not nevertheless whether his affection was well regulated when it caused Joseph to wear his Liveries upon a Garment of severall colours which wrought such different impressions in the Hearts of his Brethren as from that time they bore nothing but hatred and envy towards him In vain was it for them to conceal their thoughts for the fury of a passionat Soul increaseth the more we strive to hide it and either soon or late this thunderbolt must rend the Clouds and this fire must break forth through the ashes wherein it was hid That which augmented these murthering flames amongst Josephs Brethren was the candour wherewith he opened to them all the accidents and motions of his Heart Amongst other things it one Day hapned Accidit quoque ut visum somnium referrec fratribus suis quae causa majoris odâ—â—â—minarium fuit Gen. 37. v. 5. Dixieque ad eos Audite somnium quod vidi Gen. 37. v. 6. Putab â—n nos ligare manipulos in agro quâ—si consuâ—gâ—re manipulupâ— meum stare vestrosque manipulos circumstanâ—es adorare manipulâ—n meum Gen. 37. v. 7. that being in the midst of them he was so candid and free as to relate unto them what had passed in his sleep Brethren sayes he I saw my self in a dream with you in the Fields and presently me thought that we there bound up together some sheafs of Corn But afterwards I perceived mine to rise up above yours and there was not one which did not adore it Doth not this peradventure portend replyed his Brethren that you must be one Day our King and we your Subjects I know not whether Joseph did approve of this Augury and whether he were not so innocent as to take this jealousie and rallery for an effect of their Love Et ait vidi per sommum quasi Solem Luaam Stellas undccim adorare me Gen. 37. v. 9. For he went on telling them that during this sleep he found himself in his Bed as upon a Thront and that at his Feet he saw the Sun Moon and eleven Stars which did Homage to him as unto a God Jacob heard this discourse Quod cum Patri suo fratribus retulisset increpuit cum Pater suus dixiâ— Quid sibi vult hoc somnium quod vidisti man ego Mater tua fratres tui adorabimus te super terram Gen. 37. v. 10. and seeing that all these entertainments though innocent did cast a thousand seeds of Discord and Envy into the Souls of his Brethren seemed to be offended and then addressing himself unto Joseph he sayes to him What! my Son art thou not ashamed to relate fables and dreams whereby it seems by your fancies and vain imaginations you pretend that my self your Mother and your Brothers should render you Honour as to our Soveraign Truly you speak pleasantly Now if you be wise speak no more so indiscreetly or at least in being awake correct the error of your dreams and if the Night deceive you let the Day discover the falshood of your illusions Jacob mean while took notice of these Dreams as so many Presages of some truth Pater verò rem tacitus considerabat For he knew that the most part of Nightly imaginations are commonly naturall effects which proceed either from repletion emptiness or the Ideas we have in the Day time or else from some illusions of the Devil yet he was assured that the Dreams of Joseph were no imaginary figures and confused vapors nor phantasms disordered exhalations nor the smokes and flames of a preceding Fire nor in fine specters and Idols of a tenebrous power but Draughts Ciphers and mysterious representations which God or some Angell had imprinted in his Soul It is of this fourth kind of dreams Philo spake in anexpress Treatise and it is that alone which Chrysippus defined Chrysip ex cit lib. de divin saying A Dream is a Celestiall vertue and a Divine Ray which Heaven hath cast into our Souls and of which they make use to penetrate the shadows which are wont to hide truth from our Eyes And it is the Hand of God or the Pencil of an Intelligence which then renders Images intelligible whose Idea's and originals reside in the source of Essences and
28. Venerontque ad Jacob patrem suum in terram Chanaan c. Gen. 42 v. 29. Locutus est nobis Dominus terrae dure c. Gen. 42. v. 30. His aictus oùm frumenta effunderent singult reperierunt in ore saccorum ligatas pecunias exterritisque simut omnibus dixit pater Jacob Absque lioeru me esse fecistis Joseph non est super Simeon tenetur in vinculis Benjamin auferetis in me haec omnia mala râ—â—ederunt they presently began their journey but scarce were they arrived at their first nights lodging when one of them having opened his Sack found there his Money he called his Brethren and told them what had happened to him whereupon being all astonished they said to one another Alas what design hath God on us and whence arrive to us all these adventures From thence holding on their journey they went directly unto Chanaan to find Jacob to whom they related what had passed and how they had been harshly received by the Governour of Egypt who notwithstanding all the assurances they had given him of their designs and innocence had taken them for Spies but at last he permitted them to return and likewise to carry with them the provision they had bought upon condition nevertheless speedily to bring unto him the youngest amongst them who as they said was left alone at home to Solace the discommodities and old age of their Father Doing this he promised them that Simeon should be released and that they should have liberty to continue their traffick and commerce in Egypt Upon this they opened their Sacks where having found all their Money they remained very much astonished but chiefly Jacob was as much or more surprised then his Children Whereupon he could not contein himself from saying to them Ah poor wretches that you are you have reduced me into such an estate as I am now left without a Child Joseph is no more and if what you say be true Simeon is detain'd in prison not content with this you will also take my Benjamin from me O God what calamities all at once â—las on what side shall I turn me and where may I find some consolation Joseph is no more Simeon is a Captive and you will carry away my Benjamin who is the support of my life and the delight of my heart Poor Father that I am whither shall I goe Famine besiegeth me my Children betray me the Powers of the world combine against me old Age oppresseth me and death pursues me Cui respondit Ruben Duos filtos meos interfice si non reduxero illum tibi Trade illum in manu mea ego cum tibi restituam Gen. 42. v. 37. At ille non descendet inquit filius meus vobiscum frater ejus mortuus est ipse solus remansit Si quid ei adversi acciderit in terra ad quam pergitâ—s deducetis canos meos cum doloread inferos Gen. 42. v. 38. Jacob whither wilt thou goe Father saith Ruben doe not afflict your self For my part I have but two Children I leave them with you in Benjamins place and if I bring him not back put them to death No saith Jacob I will never consent that Benjamin shall goe with you for already his brother is dead and if by accidents some mishap befall this poor Child which is left me I might even dye for grief and my ashes would for ever complain of you Behold the Picture of mans life in this world drawn to the life in the person of Jacob. His birth was in the midst of Combats his youth hath been a Duel with his own Brothers Scarce had he attain'd the age of a Man when God himself was pleased to assault him Afterwards his Children prov'd the strongest enemies of his old Age and he saw executioners in his own Family Alas what will he doe O God will you have Benjamin also will you commind Jacob to immolate this Victim and must he goe into Egypt and leave his Father who lives only by him O world how disloyall art thou Fathers and Mothers what Children have you and where doe you place all your hopes all these Eldest Sons whom you breed up so deliciously will deceive you This Joseph whom you Idolatrise will prove a torment to you and even in despight of you this so beautifull Perfidiousness of the world so sweet so amiable and so accomplish'd Benjamin must leave you first or last to goe amongst the Egyptians But what must Jacob also resolve to leave Benjamin how will you have him live if his heart be taken from him And is not the removing him from a person who placed on him all his hopes and the support of his Life a condemnation unto Death CHAP. VII Jacob resolves to send Benjamin into Egypt IN the world there are inexorable Caves and fatall necessities which can hardly be avoided We must often swim over the arms of the Sea not to perish in the midst of the Ocean Fatall necessities and some there are who resolve rather to dye stifled with smoak than to fall into a flaming fire Nothing is to be preferred before life next unto God and Honour and we usually give what we have to preserve it It is for this reason with our hands we keep off the Darts which are thrown at our hearts and there is no part of the body which serves not for a Buckler when life is to be saved In fine the fear of Death is a blind passion which knowes neither Friends nor Children Jacob then must suffer his Benjamin to depart but it is not without much grief and without fighting many battells with a Love so Cordial and an affection a Father ought to have for a Child so worthy to be beloved He must dye then of Famin or Benjamin must depart But it is not enough that the rest return and this dear Child remain with his Father No Dixit Jacob ad filios suos Revertimins emitte nobis pauxillum escarum Gen. 43. v. 2. Consumptisque cibis quos ex Aegipto detulerant Gen. 43. v. 2. Respondit Judas Denunciavit nobis vir ille attestatione dicens c. Gen. 43. v. 3. Si ergo vis eum mittere nobiscum pergemus pariter ememus tibi necessaria Gen. 43. v. 4. go then my Children saith Jacob return into Egypt to buy us something for our sustenance for nothing is left of all that you brought us Father replyed Judas you know that we told you that the Governour of Egypt hath forbidden us to return into his presence if we doe not bring him our little Brother If you will permit him then to goe thither we will all accompany him and buy all things necessary We are ingaged by promise and oath to bring him or never more to come into Egypt What promise and what ingagement Answers Jacob you have then Conspired to undoe me Dixit eis Israel in meam hoc fecistis miseriam Gen. 43. v. 6.
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
or else the Storms of the day which preceded And truly what can a dying man say who hath lived in the intriges of Fortune in the Labyrinth of Law-suites in the incombrances of a Family in an abysse of passions and in a hell of Miseries after this what can you expect from these infortunate Parents and from these miserable friends which cannot say any thing to themselves but that they are hopelesse Ah! what farewell what separation and what kind of death Children of Saints predestinate Souls happy Successors of Jacob fall not into these precipices but follow the way and tracks which are marked out to you by your fore-fathers And thou my dear Reader build at least an Oratory in thy heart and make a Temple of thy house and an Altar of thy Bed where thou maist offer unto God what thou hast what thou art and what thou hast been In fine have then words in thy mouth for thy self for thy Children and Friends to the end having given thy benediction to those that have deserved it thou maist obtain the blessing of God who is thy Father thy King thy Maker and thy last end CHAP. XII The Lamentations of Joseph for the Death of Jacob. NAture useth to exact duties which cannot be deny'd her without Injustice and some kind of cruelty A man must have the soul of a Tyger to be devoyd of grief and resentment for the miseries of a Parent or friend then chiefly when he either hears them related or is a witness of them I know there are shamefull defects and misbeseeming a good courage and sometimes teares and sighes serve but to vent weaknesses and to betray the constancy wee ought to have But very often there are Tributes which must be payed unto love and piety And such tears as these saith St. Ipsae dulces lacrimae sunt ipsi fletus iucundi quibus restinguitur ardor animo quasi relaxatus evaporat affectus Ambr. Ambrose quench the ardors of our Souls and cause our sincerest and most tender affections sweetly to evaporate by our eyes These are generous tears and impositions unto which the noblest persons are most obliged For my part I laugh at certain slight Philosophers who study to shew in their Stoicall countenances and hold as the Principle of their Academy That we must be always equall without distinguishing That there is a certain equality more proper to a marble Statue than to a reasonable man The wisest Philosophy hath far better Maxims and one of her Axiomes is that There are times occasions which require sentiments of Joy and other seasons which demand expressions of grief And truly were it a hansome thing to see a Son with a smiling countenance and dry eyes at the Tomb of his father It would be a strange spectacle to see him in the midst of a banquet and at a Ball when his Father is laid in the earth and I would willingly know amongst what nations and in what sect there are lawes which dispense with what is due unto the sweet memory of the living and dead Above all the custome of funerals and those ceremonies which Quod cernens Joseph ruit super faciem patris flens deosculans eum Gen. 50. v. 1. Praecepitque servis suis medicis ut aromatibus condirent patrem Gen. 50. v. 2. Flevitque eum Aegyptus septuaginta diebus Gen. 50. v. 3. Dixitque ei Pharao ascende sepeli patrem tuum sicut adjuratus es Gen. 50. v. 6. Quo ascendente ierunt cum coomnes senes domus Pharaonis cunctique majores natu terrae Aegypti Gen. 50. v. 7. Domus Joseph cum fratribus suis c. Gen. 50. v. 8. Habuit quoque in comitatu currus equites c. Gen. 50. v 9. Absque parvulis gregibus atque armentis quae dereliquerant in terra Gesson Gen. 50. v 8. Veneruntque ad aream Atad quae sita est trans Ioâ—danem c. Gen. 50. v. 10. ubi celebrantes exequias planctu magno atque vebementi impleverunt septem dies Gen. 50. v. 10. Reversusque est Joseph in Aegyptum cum fratribus suis Gen. 50. v. 14. Quo mortuo timentes sratres ejus mutuo colloquentes ne fortè memor sit injuriae quam passus est reddut nobis omne malum quod fecimus Gen. 50. v. 15. though very different have been alwayes observ'd in like accidents are so just and antient as wee cannot condemn them without accusing the first men in the World and those eminent persons who have been the Masters of virtue and piety Witness Joseph who having received in his bosome and into his mouth the last groans of his father cast himself on his body and whilst he watered his face with tears procur'd Physicians to imbalm him according to the custome of the Egyptians who spent seaventy dayes in mourning for Jacob. After which Joseph ask'd and obtain'd leave of Pharaoh to conduct him unto the Monument he had bought in Canaan to which he was followed by the old men of Egypt and by all the most antient Officers of the kings house I find not in what ranck Josephs brethren went but they were accompanied thither by a great number of Chariots and horse-men which joyn'd together made up a great Convoy although all the Children and troops had been left in the land of Gessen In fine they all ariv'd at a spatious place which was beyond Jordan which the Hebrews called Atad by reason it was covered all over with Thorns and which now bears the name of Betagla which is as much to say the lodging of the circle because the Children of Jacob set themselves there in order to perform the Ceremonies of the funerall and to deplore the losse of their father with the greatest demonstration of sorrow all which was performed in the court of Atad and in this house of tears for the space of seaven intire dayes Afterwards Joseph with his brethren and all the rest of the Convoy return'd into Egypt to settle themselves in their usuall employments Now it was there where fear which is the inseparable companion of a guilty soul had leisure again to agitate these poor wretches who perswaded themselves that having lost their Father there remained nothing for them but a Judge in the person of their Brother who had motives powerrull enough to revenge himself of their disloyalty Mandaverunt ei dicentes pater tuus praecepit nobis antequam moreretur Gen. 40. v. 16. Vt haec tibi verbis illius diceremus obsecro ut obliviscaris sceleris fratrum tuorum c. Gen. 50. v 17. Quibus auditis flevit Joseph Gen. 50. v. 17. Veneruntque ad cum fratres sui proni adorantes in terram dixerunt servi tui sumus Gen. 50. v. 18. Quibus ille respondit Nolite timcre Ego pascam vos parvulos vestros c. Gen. 50. v. 21. Some remedy must then be found to oppose the danger which threatned them