Brightness of Heaven cannot be seen amidst the Shades and Smoak of thy Country But what must poor Abraham leave himself O my God! why dost thou oblige him to forsake his beloved Chaldea and why wouldst thou have him separate himself from his Kindred and Friends He is in a flourishing City and thou perchance wilt lead him into some solitary place or desart He lives in Glory and Honour and possibly thou intendest to reduce him into a state of Scorn and Contempt He wants nothing at Home and it may come to pass that every thing will fayl him amongst Strangers These motives are too weak to break the Desires and Designs of a Soul which God courteth It is a delicious thing to leave the streams for their source and to forsake our selves to give our selves unto our Maker The World and Chaldea are but a poynt in comparison of the Firmament and all the Elements in respect of the Impyreall Heavens are but a heap of vapours and a Globe of exhalations To this I adde that the most peopled Cities and Provinces are frightfull Dens liveless Bodies and most solitary Desarts if God be not there and on the contrary the most dreadfull Solitudes and least inhabited Grots become Courts and Palaces as soon as God and his Spirit reside therein Finally all Reposes are Disquiet all Peace is but War all Honours are Contempts Parents are Traitors Brothers Envious Friends Deceivers Houses and Beds Sepulchers and Life is but a Death or at best but a long and dolorous sickness unless God be the Loadstone of our Hearts the highest pitch of our Glory and the Center of all our affections for he shall then be our Father our Brother and our Friend and in his bosome we shall find our Countrey Parents pleasures and delights without bitterness and without any mixture of those passions which are still arm'd to besiege our Hearts Abraham understood all these verities from the very morning of his vocation and at the first overture of the favours which God imparted to him he took a Staff in his Hand and became a Pilgrim in the World sufficiently discovering that the life of Man is but a Pilgrimage and that a Man shall first or last reach the Port. It was nevertheless hard for him as I believe to take his Wife for a Companion in his voyages to adopt his Nephew for his Son and to bring away all his Goods and Baggage before his Kindred could have notice of it Then God knowes what Noise what Tumult what Astonishment in the whole Family and amongst his Allyes God knowes whether Friends appear'd troublesome and whether the most indifferent strove in this case to expresse their passion Let every one represent unto himself what may befall him and what is wont to surprise all those that depart out their Country and are oblig'd to forsake their Friends They imagin that even Iron stones trees and beasts look upon them with the Eyes of Compassion and that what ever hath least of animation assumes Voices and Tongues to testify their regret and bid them adieu A poor Soul hath then very sensible convulsions and amidst so violent and sweet assaults it is almost impossible to remain a Conquerour It is in vain to advertise him that it is God who speaks unto him that it is an Inspiration from Heaven which presseth him and that they are the Graces of Paradise which will triumph over Nature and Hell Notwithstanding these thoughts and inspirations the Sun doth not rise but to present unto him a thousand Portraictures of those whom he hath left behind The Moon and Starrs shew him by Night and in sleep nothing but the Images of those whom he hath abandoned and he awakes a Thousand times with sighes from his Heart and teares in his Eyes to imbrace the Shadows and Phantasmes of his dearest Friends This is that at last which makes him often renounce his good purposes and take truthes for Illusious and Darkness for rayes of light Alas what Shame and Cowardise This poor man is not gone a Musket-shot from the City and scarce hath lost the sight of his steeple but he presently reassumes his former wayes and returns with an intent to build his Tower or rather his Tomb on his Chimney's Harth Abraham was far more couragious and the rayes which God darted into his heart made not onely more lively but more constant Impressions therein For immediatly he begins his journey he goes on without prefixing any Limit to himself he obeyes a single voice and followes a guide who having once spoken disappeares Let any one stay him that will his heart ceaseth not continually to fly his spirit sees an object which is invisible and leaving what he hath he is assur'd to find what is promised him Is not this a strange resolution and will not these generosities be thought too blind in a worldly mind No truely these thoughts will never fall into a Soul which knows the force and power of a vocation wholy divine such as was that of this incomparable Man Faciam te in gentem magnam benedicam tibi magnificabo nomen tuum eriâ—que benedictus Gen. 12. v. 2. chosen to be the father of Nations and in whose person God blessed all people and generations Well then are not the first effects of this vocation great Prodigyes It is peradventure for this reason Gregory Nazianzen tearms the vocation of holy Souls a grace S. Greg. Naz. orat 3. ac orat 20 orat 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zozomenus lib. 2. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath nothing Common in Nature and this is that which induced Zozemenus to call it a Convicing Revelation and whose lightning is like a Thunder-bolt which carries away all that stands before it Whatever it be the vocation of Abraham was a stroak from Heaven and one of the fairest conquests God hath ever made over hearts March then Abraham Carry with thee that happy Sara who makes up the moity of thy self and till God shall please to give thee Children let Lot be the Son and be thou a Father to him Farwell then for ever dear Land of Chaldea And you Lot Abraham and Sara goe joyfully unto Canaan They are already gon Pertransivit Abraham terram usque ad locum Sichem usque ad vallem illustrem Gen. 12. v. 6. and I see them departing out of the Territories of Sichem to advance directly unto the plaines of Moreth It was in this famous plain and in this delightfull vally which divides the Mountaines of Gelboa from that of Hermon Borcardus 1. Paral. c. 7. Aparuit autem Dominus Abram dixit ei semini tuo dabo terram hanc Gen. 12. v. 7 where the more languishing and lesse rapid waves of Jordan are seen There God a second time appeared to Abraham and there also he gave him both the promise and possession of the land of Canaan for himself and his posterity Admirable magnificence Is
mans Creation that this Animated Sun was born It was by the Light of Natures greatest Bonfire that God vouchsafed to stoop so low as Earth to take Clay Formavit igitur Dominus Deus hominem de limo terrae Gen. 2. v. 7. out of which he formed the Body of the first Man This wise and all-knowing Workman to whom all things are possible drew out of Durt Morter and Dust the Bones which were to be not only the Pyles Pillars Basis and strength of the Body but even the instruments of all its Motions He added to it Ligaments Joynts Carthelages Nerves and an infinity of fibres or little strings which were to lock the Bones and Members within one an other to be serviceable to all motions to arm every part to keep in or draw superfluous humors or rather to be assisting to its Nourishment The Body being thus rough-drawn or as I may say in its first draught appeared at the same instant divided into three parts of which the highest and most elevated was the Head the Bulk appeared in the midst and the Joynts linked together the Legs and Arms to become more usefull to all the extreme parts The Oeconomy of humane bodies Within these joynts were as inchased all the Instruments of life Within the Trunk reigned the Vitall parts as the Heart Lungs and Liver about which were found a thousand little Veins and as many little skins which are the Chanels of the Bloud and of all the Humours O strange this little Labyrinth was no ways confus'd The Heart though Monarch and Soveraign in this Empire disdains not to unite its self with the Liver and to joyn by a mutuall and reciprocall agreement its vertue and heat to act with more force upon the Aliment From thence issues a world of interlaced Veins which are to suck in the purest of the Chilus and to discharge the grosser part which afterwards conveys it all at leasure into the Bowels At the same time the Liver will separate the Bloud and divide the Humours and whilst the Heart is distributing all the Spirits through the Arteries lest it chance to be over-heated the more light humid and spungeous Lungs will give it air and refresh it by so regular intervals as even amids this palpitation it may receive from the Arteries its purest Bloud and its most delicious Nourishment All the rest passeth into the Brain which is the Summet of this admirable Structure It is covered outwardly with skin and hair and wrapped up within two panicles which cover its out-lets its substance and the source of all the Nerves It is in this Fort or Dungeon where the Animall spirits are to be formed which the Sensitive soul distributes to the Five senses spirits which are but fire and ray which very often get loose and escape by the eyes like lightnings and so many stars which appear to us at high Noon There is the seat of the Common sense where all the Nerves of our exterior Senses meet through which the Spirits slide and is the way by which the Species pass when they are the Messengers of their Objects Well may this part receive these Images but cannot retain them The Imagination then must be placed further within which collecting preserving the Species will borrow part of their name Behold the Body thus perfect and accomplished but not to descry all the bones naked and a flesh too lively and bloody cover it with the whitest smoothest and thinnest skin you can find Afterwards fix your eys upon his Face behold his lovely Hair sweetly floating on his shoulders contemplate his Forehead smoother than Marble his Eye-brows forming an Arch of Ebony over his eyes consider his Mouth surrounded with Corall observe his Cheeks mixed with Roses and Lillyes and smell his Breath a thousand times sweeter than Ambergreece In truth are you not ravished with the aspect of his Eyes which are the Windows of the Soul the Doors of Life and the most faithfull Interpreters of our Minds What say you to the disclosure of this living Theater of Choler Theater of passions of vengeance of pitty of hate of fury and Love Doe you see by their looks how they rise and fall how they flatter how they excite how they weep how they smile and how they shew upon their liquid and transparent Christall all that is discernable in the World But who will wonder at this since in truth these are the two Suns of the Little World and the Myrror of the Great one which is to be comprised and inclosed within the Humane Body Should not the Eyes of totall Nature open themselves here to admire this Miraculous Body The Master-piece of Nature and this Prodigy of the Universe But the thing of greatest Admiration is that God hath caused the Soul of Hearts and the Life of Bodies to flow into his mouth and heart and that Heaven hath powred the seed of Immortality into his Breast Et inspiravit in faciem â—â—us spiraculum vitae factus est humoâ—â— animam viventem Gen. 2. v. 7. God by a Divine breathing communicated this Fountain of Life to wit the Soul which instantly made the Image and Pattern of the Divinity reflect on his face This heavenly Form without noyse or delay disfused it self entire into the body remayning nevertheless whole in every part The Soul sâ—urce of beauty and of operations God alone knows with how many Lights the Understanding of man was illuminated with how many Ardors his Will was infired and with how many Species his Memory was filled in a moment My God what doest thou Gods goodness towards men and who hath incited thee to heap together in one vessell wrought out of Clay and dust all the Treasures of Wisdom greatness and sanctity Why so many sciences so many knowledges and so many splendors in this Soul Why so many virtues and so many Graces in this Heart And why in one single Man the Primitive Justice and the Empire of the Universe What necessity was there to make him partaker of thy Secrets and to raise him to the View of such a light as doubtless might make him blind Great God thou art good and liberall yet just and all fore-seeing If then thou fore-seest some danger and evill lest thou shouldst be obliged to take revenge of a fault dissolve the occasion and obstruct the wayes which lead unto a Precipice extinguish those Torches which may dazle the eyes stifle those Flames which may inkindle such sad fires or at least fasten not so many branches to a Tree which may be unrooted by the Winds and torn up by Storms Unite not so many Members unto a Head which is able to corrupt them all in an Instant and finally leave unto all our hearts Independency on Created things which are Naturall to them and cause our affections to be Eternally fastned unto thee that thou alone mayst be the Source of all the Motions and Effects which
know a Heart and so many divine experiments upon poor Mortals so that the whole Sacrifice of Abraham was but a stratagem of Gods Providence and a Master-piece of Abrahams and Isaacks Obedience The Altar of Moria which was to be the Scaffold of Death became the Theater of Life and his Pile served but to make a Bonfire of Joy and a triumph of the fidelity which Abraham and Isaack testified unto God Besides I know not who was most astonished the Father or the Son however it were Abraham unbound his Isaack and then they both together adored the admirable contrivances of Gods goodness who did tear out a Mans Heart to put his own in the place of it A Divine Stratagem and who commands us to give him a mortall and perishable life that he may place us in the fruition of one eternall and immortall It is sufficient for this God of Clemencie and mercie to see Men at his Feet he is content with that Sacrifice which the Heart offers to him and he will have neither Bloud nor Murther presented on his Altars It satisfies him to immolate his only Jesus for the ransom of Mankind His Death gives us Life and the least drop of his sacred Veins is able to wash away all the stains of the Universe Stay then Abraham Levavit Abraham oculos suos viditque post tergum arietem inter vepres haerentem cornibus quem assumens obtulit Holccaustum profilio the blow is reserved for some other not for thy Son and it only belongs to the Eternall Father to offer the Sacrifice in verity the figure whereof hath preceded No it shall not be Isaack thou must immolate but this Ram which thou seest in this Bush surrounded with Brambles and Crowned with thorns take him and burn this Victim till a Man-God come in Isaacks place It is enough for me saith God unto Abraham to know that thou lovest me and I can now no longer doubt after so long and sensible tryals It is the Hand and not the Mouth which hath given me the assurance of it It is also rather by effects than complements that I try thy fidelity O God of Hearts it is then in verity that Hearts must be Sacrificed to thee Fathers and Mothers if God will have your Children make a free gift of them if God be content with you offer your selves unto him My God! I will even now then consecrate my Heart to thee I renounce at present all those things I may not Love with thee I present unto thee the Sacrifice of my humiliated Spirit and I refuse no pain if thou ordainest it for me Burn Sacrifise and spare neither Health Honor Riches Children nor Friends I am even content to Immolate my Isaack to thee that is my Soul my Affections and my Life provided I may Live with thee and Love thee in Glory and Eternity CHAP. XII The Death of Sara A Certain person holily curioius went heretofore examining all that is dispers'd in Nature I asked saith he of the Sun whether he were a God and he answered me no in regard he was subject to Eclipses Circumvolutions Vicissitudes Gen. 22. v. 13. and a thousand periods which keep him in a perpetuall mutation Inconstancy of created things I intreated the Moon to tell me whether she were a Divinity and she protested to me no by reason of Exiles Defections Retrogradations Ascendants Conjunctions Separations Elevations and falls to which she is lyable All the rest of created Nature will confess the same if we interrogate her in particular upon this verity God only can say I am God and I neither can nor doe change because I am God He is in the midst of the World as the immoveable Center in a Circle about which all is in motion he is as a Rock upon the Ocean who beholds the Waves and Billows rowling under his Feet without inconstancy and astonishment He is pleased nevertheless to see those he loves in the Flux and Reflux of a thousand accidents which teach them that their fortunes hopes affections and delights may alter every moment that the most smiling prosperities often swim amidst tears the clearest and most serene dayes are followed sometimes by the obscurest and most dusky Nights Bodies for Companions have their own Shadows Roses are mixed with Thorns and even the Life of Man never Ends but in Death To see Abraham Sara and Isaack after their deliverance and the tryals God had of their fidelity would not one have believed them almost immortall and exempted from all the miseries of life Tunc est tentatio fiaienda quando finitur pugna tunc finienda est pugna quando post hanc vitam succedit pugnae secura victoria S. Prosper lib. 3. de cont vitae And yet scarce were they returned to their own home but Abraham and Isaack met with a new occasion of grief for the Death of Sara And no wonder saith St. Prosperus since the Life of Man is a War without truce and since we ought not to hope or expect Peace but in the Tomb. And indeed as Hildebert hath well noted it is not without reason that these storms succeed one another Attende miscrias hominis intuere cineres vectigalia peccati sunt S. Hild. Ep. 56. and that usually one vapor draws others by reason the Earth since the contagion of the terrestriall Paradise hath been a fatall source of Miseries and Calamities which took their birth from the first sin of our unfortunate Parents who left unto their Children for an inheritance and punishment a chain wrought with all sorts of infelicities This yoak then is common to all Men and there is no person whom God hath not subjected to the Laws of this sad Captivity The strictest unions must break the sincerest friendships must have an end and even Mariages themselves of which God was the sacred knot must at length make a Tragick Divorce upon a Bed which is the most common Theater of the blind furies of Death We ought to confess nevertheless that it is a spectacle able to excite the Constancy of a good Courage when we shall behold this unmercifull Murdress which snatcheth away Daughters out of their Mothers Bosoms and Sons in the sight of their Fathers and Wifes between the Arms of their Husbands In such a case if Nature had not some tenderness she would be unnaturall and we must have Hearts of Marble not to be touched with some sense of grief and pitty Abraham had then just cause to testifie by his tears the regret he had for his dear Sara's Death Vixit autem Sara centum viginti septem annis Gen. 23. v. 1. And surely since he lost so rare a blessing well might he disconsolatly bewayl it This mourning was not yet blameable and he was very carefull not to doe like those who bury all their affections in the preparation of a Funerall pomp and who have but a shadowed meen or else not being able
she was afraid to interrupt Isaack who finding himself Surprised by the smell and perfume which exhaled from Jacobs garments presently gave him his paternall benediction saying to him Ah well-beloved SOn the Odour which comes from thee is as sweet as that which riseth from a field full of flowres and upon which God hath powred out his Benedictions Be thou blessed then for all Eternity my most deer Son let God bestow on thee the dew of Heaven the fat of the Earth wheat and wine in abundance Let all Nations be subject to thee and let all the Tribes adore thee Be thou Lord over thy brethren let them bow their knees before thee Let those that give thee their benediction be blessed and if any one curse thee let him be also cursed CHAP. IV. Gods design in preferring Jacob. ALthough wee may say that the Earth is a great Labyrinth and a fearfull Chaos where Truth is not seen but in shadow and where there are no assurances but amidst the uncertainty of casual accidents Yet One of the Antients had reason to say That the world was a large well of Darkness and a deep Sea where we are exposed to the mercy of Winds and tempests without Sayles without Pilot without Stern and almost without Hope of releif Alas in this estate where is the Haven where are the Ilands and where is the means to attain the shore O God! what Horror when wee see a bark split in pieces and him that wee Lold by the hand carried by the billows and tempests into the bottome of the Sea I see him I hear him and I behold him in my sight dying upon the waves Why he and not my self Why this and not that man What have I done What hath he done And what could he deserve from God even before his birth O night without day Precipice without bottome Dreadfull uncertainty Ocean without shore O hight of the Wisedom and knowledge of God! Alas how fearfull and horrible are the mysteries of thy secrets My God! When shall I know whether thou art for or against me And who will assure me that I am not inrould amongst those wretches which must be one day banished out of the land of Paradise Lord I know not where I am and what will become of me I doubt whether after all my races I shall waite at the gate or whether all my labours will ever merit any reward And truly could Esau have imagined that while he was a hunting his brother had taken his Benediction Ah! A fair subject of Miseries it often happens that such as have the greatest advantages of Nature have the least share of the favours and Graces God is accustomed to impart Blood Spirit Extraction and Riches are for the most part but a fair object where Misfortune appears with most deformity The Sun is wont to make his rarest productions in the most unknown places and God never works more miracles than in the souls of those whom the world useth to Despise or knows not Unhappy Esau where are the privileges of thy Birth where is the right of thy Primogeniture and the Blessing thou doest expect Who art thou In vain is it for thee to say thou art Esau and the Eldest son of Isaack Jacob hath supplanted thee and when thou didest hunt he found at home what thou soughtest abroad Jacob saying that he was Esau and the Eldest son knew well enough that in effect and according to the right of Nature Mysterious answer he was Jacob and the Younger Brother But he knew also that God had chosen him for his Eldest Son and he spake according to Gods intentions and in pursuance of the title and right of Primogeniture which he had purchased and God had given him As in the eleventh and seventeenth Chapter of St. Matthew the Messias openly declares that St. John was Elias Not that indeed he was Elias but because he lived according to the Spirit as Elias So our Lord also hath borrowed seeming titles and God himself hath taught the World many things which had but some marks of his Divinity We must note then by the way for the satisfaction of those that read the holy Scripture First Innocent feignings that who ever dissembles the truth doth not tell a lye and though it be a shamefull and detestable thing to tell a lye yet there be innocent feignings and prudentiall ways which are sometimes lawfull and laudable Such was as some have believed the address which Abraham used when he caused his Wife to pass for his Sister in the territories of Pharaoh Secondly it is one thing to lye and another thing to speak figuratively And the words of God himself though he be the infallible Verity ought not alwaies to be taken in a rigorous sense for they have sometimes Enigmaticall meanings and mysterious relations and so the number of Abrahams Children was to be like the Stars and the Sands of the Sea Thirdly when St. A two edged Sword John in the I le of Pathmos saw God carrying in his Mouth a two Edged-Sword it was to teach us that his Words though Divine might have two significations which was evident when he spake unto the Jews concerning the Temple of his Body as if it had been the Temple of Jerusalem albeit he was not ignorant that their thoughts were very different from what he declared unto them Fourthly the greatness of a mystery may without wounding the truth disguise the countenance feign a voice borrow names and in a word conceal under some mysticall terms the importance of a secret A most just Stratagem and the designs of God This was as I may say the amiable stratagem of the Angell Raphael when he said unto Toby that he was Azarias the Son of the great Ananias And this was the Artifice of Jacob when he answered his father that he was Esau and his Eldest Son Nevertheless Isaack stood in admiration even to a rapture and at first he could hardly imagin Expavit Isaac stupore vehementi ultra quam credi potest admirans aiâ— quis igitur ille est Gen. 27. v. 33. that Jacob had deceived him but at last in the extasie of his astonishment God shewed him as St. Austin believed his manner of conduct in Jacobs proceeding He saw the just intentions of this unmalicious deceiver And at length he discerned that the Benediction he had given him was valid As well by reason of Gods will which was such as in regard his design was to bless him to whom the Privilege belonged which Jacob had acquired by the contract of Sale passed between him and his Brother and by the Donation of God Jacob is then the Elder Brother Auditis Esau sermonibâ— Patrâ—s irrugiit clamore magno consternatus ait benedic etiam miâ—i Pâ—â—er mâ— Cumque esulatu magnâ— fleâ—et Gen. 27. v. 34. Motus Isaac dirit ad eum in pinguedine terrae in rore caeli desuâ—â—â— Gen.
if you be so unhappy as to infringe the least of these Commandments and contemn these Laws I have so often declared to you or those Ceremoâ—â—es I have so publikely established your Privileges shall be changed into punishments and your Favors into execrations which will at last make you the subject of all the Plagues wherewith Egypt hath been heretofore so cruelly afflicted and you shall even feel some which you never yet heard of or at least whereof you shall not finde any mention in this Book What pity will it be to see you a reproach and scorn to the most barbarous Nations in the World amongst whom you shall nevertheless be dispersed to serve their unknown gods and masters who will give you neither truce nor repose no more than your own consciences which will always carry Vultures and Vipers to torment you without pity or intermission Your hearts will have disturbing terrors and your wandring eyes will cast darts as infallible marks of the misertes and tyranny you shall undergo It is also the doleful portion and the most usual course of the wicked to live amidst frights fears which like so many Goalers both day and night surround an unhappy soul which sees nothing but Specters and Phantasms which solicite her ruine so that you will be always like Criminals whose eyes are already veiled whose necks are laid down and hands tied in expectation of the fatal stroke which will in an instant sever their heads from their bodies Scarce shall the Sun be risen when you will say with sighs Dabit enim tibi Dominus ibi cor pavidum deficientes oculos animam consumptam moerore Deut. 28. v. 65. Manè dices Quis wihi det vesperum vespere Quis mihi det manè Deut. 28. v. 67. Ah! Who will assure me that I may be secure till night and in the Evening some new apprehension will even tear this complaint out of your mouths Ah! I know not whether I shall ever see day Alas who will give me then some assurance of it Sinners where are we Is this to live to die every moment and can we call by the name of life a train of pains torments wounds terrors and deaths O life how sweet art thou when thou dost fear and love nothing but God! O death how dreadful art thou when we have followed and loved some other than God! What Favors and Benedictions in the life and death of a vertuous man But what horrors Anathemaes and Maledictions during the course and end of the life of a sinner Alas My dear Reader reflect a little I beseech thee on these Verities and if the voice of thy Conscience and the examples thou seest daily before thy eyes cannot move thee come then again in spirit with the children of Israel and the predestinated souls hear the voice and exhortation of Moses take a while his Testament into thy hands and then casting thy eyes upon every Article fix thy thoughts upon that where he speaks unto all the Tribes and where after Moses had addressed himself into all sorts of States and Conditions of men and women which were gathered together about him he saith unto them That he spake not onely unto those that were present but also unto the absent and therefore it is unto thee and to all men of the world this discourse must be directed Hear then mortal men your Law-giver hear your Lord your Master and your Prophet who conjures you to look back upon the past ages and when you shall come to those dreadful days in which the Sun and all the Lights of Heaven shall be obscured by fire sulphure and the shameful smokes of those infamous Cities which the spirit of the justest furies of God had consumed and reduced into ashes Interrogate these frightful Reliques and they will tell you That these are the tracts of the Vengeances of Heaven and the remnants of those who have broken with God that Faith which they owed him In fine to conclude this whole discourse with Moses What is more sweet and easie saith this Holy Man Mandatum hoe quod ego praecipio tibi bodie non supra te est neque procul positum Deut. 30. v. 11. than to live under the Laws of so holy a Religion and carefully to observe all those orders which have been dictated by the mouth of a God whose rigors and decrees cannot be but most just What can there be in all that is commanded you which exceeds your forces and is beyond your capacity or too far distanced from your power Nec in caele situm ut possis dicere Quis nostrum valet ad caelum ascendere ut deferat illud ad nos audiamus atque opere compleamus Deut. 30. v. 12. Considera quod hodie proposuerim in conspectu tuo vitam bonum è contraria mortem malum Deut. 30. v. 15. Testes invoco bodic calum terram c. Deut. 30. v. 19. Et diligas Dominum Deum tuum atque obedias voci ejus illi adhaereas ipse est enim vita tua longitudo dierum tuorum ut habites in terra pro qua juravit Dominus patribus tuis Abraham Isaac Jacob ut daret eam illis Deut. 30. v. 20. It is not necessary to mount so high as the Heavens and to pass beyond the Seas to learn and perform what is enjoyned you For what is there you may not do and know and where much trouble is not required to accomplish it The words of God refound in your ears they are near your mouths and hearts Ingrave then deeply in your mindes all that I have this day said unto you and above all remember that on the one side I have proposed happiness and life and on the other misfortune and death I call Heaven and Earth to witness the choice I have given you it is then your part to prefer either good or evil and choose rather life than death to the end you may live with all your children in the peace and obedience you ow unto God and to fix your mindes and hearts so strongly on him that you may live onely for and in him for he is the soul of your spirits on him alone depends the course of your life and it is his hand which will conduct you into this fortunate Land which he promised to your fore-fathers Abraham Isaac and Jacob. Israel it is unto thee Moses speaks and it is unto you Christian People that the eccho of this voice is addressed and loudly resounds in the Law of Grace and of the Messias Do not say then Who shall ascend unto Heaven who shall cause Jesus Christ to descend who shall draw him out of the Sepulchre or who can descend into the Abyss It is not required thou shouldst do these impossible things and which are already done it sufficeth thou perform what lies in thy power and what thou oughtest and the rest shall be granted thee O my
whole World an Ocean without shoars without bottom without Haven and without limit I represent unto my self the liquid firmament all-inflamed with his wrath and indignation who intends to alter the whole State of Nature I firmly believe that amidst this storm Thunder upon Thunder and a thousand Claps were heard which served to arm the Heavens the Planets and the Clouds It is probable that the Night and the Winds were mixed together and I cannot doubt but that Hell and Earth did also conspire to increase the horror of so dismall and universall a Punishment Mean while where are you the unhappy Inhabitants of the City of Enos Gyants of what use is your Mass of Body and those vast dimensions which have only serv'd to make you fall from a higher pitch and rendred your ruin more remarkable Poor Heirs of Cain Children of Men Effeminate Spirits wanton Souls where are you The Heavens fall on your Heads the Air stifles you the Water swallows you up and the Earth vanisheth away Fathers Mothers Children Husbands and VVives Brothers and Sisters Kindred Friends where are you and where are your Monsters and Prodigies of Allyance I behold I behold your Towers buryed under the VVaves I hear your cryes your sighs and your voices notwithstanding the Tempest In fine your floating Bodies and your dying Souls acknowledge but too late the Excess of your Sins Ah Sin Sin these are thy Spoyls and this is the Tempest thou hast raised Sin do'st thou discern the State into which thou hast reduc'd the World the Air the Earth and the Heavens Sin do'st thou at lâ—st acknowledge that thou art the Origin of this Disaster and of all these Calamities O God! Factúmque est diluvium quadragenta diebus super terram mul iplicatae sunt aquae chvave unt arcam in subleme à terra Gen. 7. v. 17. Vehementer enim inundaverunt amâ—ia repleverunt in superfiâ—e terrae porrò arca fercbatur super aquas Gen. 7. v. 18. Et aquae praevaluerunt nimis super terram opertique sunt omnes montes excelsi sub universo Caelo Gen. 7. v. 19. Is it possible that those Fires and Thunders were to punish Sin Is it possible that so many Streams so many Rivers and so many Seas are needfull to Efface his Image Must all the Elements weep forty Dayes and as many Nights And in fine must all Nature be in Mourning or rather in Triumph Since every where she erects Trophies and Mountains of Water to swallow up the most shamefull and most Insolent of all Vices I mean that which a Chast and Christian Mouth dares scarcely Name During this Triumph and Mourning Noah stears his Vessell his Family and Troops upon the Billows This holy man enjoyes a Calm and sayles securely over these Storms and Billows He beholds the Day in the midst of Might And the Tempest which sinks the whole world even as low as Hell lifteth him up even as high as the Heavens Range then O Noah Range upon the waters of the Deluge and expect the day and moments when God shall land thee in the Haven And thou O Ark that carryest the world and its Spoyls behold how the Sea makes a halt at thy approach and keeps back its Suspended waves as it were out of complacency and an orderly respect Holy house of God Fortunate Sanctuary of all mankind float on without oares or sayles float on for it is the Spirit of God and the hand of the justest of men which directs and guides thee In effect scarce were the Forty dayes expired Recordatus autem Dâ—us Noë cunctorumque animantium omnium jumentorum quae crant cum co in area adduxit spiritum super terram imminutae sunt aquae Gen. 8. v. 1. Et clausi sunt sontes abyssi et caâ—aroctae caeli et probibitae sunt pluviae decaelo Gen. 8. v. 2. Reversaeque sunt aquae de terra euâ—â—es redeuntes caeperunt minui Gen 8. v. 3. Requieviâ—que aâ—ca mense scptimo vigesimo septimo die mensis supermontes Armeniae Geâ— 8. v. 4. At vero aquae ibant decrescebant usque ad decimum mensem Decimo enim mense aparuerunt cacumina montium Gen. 8. v. 5. Cumque transissent quadraginta dies aperiens Neë fenestram arca quam fecerat dimisit corvum Gen. 8. v. 6. Qui egredichatur non revertebatur donec siccarentar â—quae super terram Gen. 8. v. 7. â—â—nisit quâ—que columbam post cumâ—â— videyet si sam cessassent aquae super faciem terrae Gen. 8. v. 8. when in an Instant the Heavens dryed up their sources the air appeared most serene and the great drops of Rain were turned into Pearls and dew as it were to give notice of the return of the Sun and Morning which should begin to spread every where a Calm together with the Day In a word God remembred the hower and Moment which he had promised unto Noah to restrain and stop all his Torrents The Earth at the same time impatient of bearing a burthen which was not naturall to her rose up on all sides and in her emotion forc'd the waters to make a thousand Fluxes and refluxes which sufficiently testified the violence of these two Elements At length after seaven Monthes contest and conflict this wandring Iland which carried Noah and his family landed upon the Mountaines of Armenia expecting till the tenth Moneth when the other Hils shew'd their heads and tops Forty dayes after which this most Holy and wise Pilot who had almost spent a whole year in the pleasing obscurites of his prison still victorious and trumphant resolv'd at last to open its window to give flight and passage to a Crow which indeed went forth but never returned For he entertained himself on Stincking Carkases and Carrion finding there his Nourishment and repose There needed then a purer and more faithfull Messenger Noah chose a Dove a mongst all the Birdes that she might discover whether the waters were quite retired But this innocent Creature and amiable Spye finding no â—resting place clean enough returned presently into the Ark and advertis'd Noah that the waters of the Deluge were not wholely decreased Quae euÌ„ non invenisset ubi requiesceret pes ejus reversa est ad eum in arcam aquae enim erant super universam terram extenditque manum apprehensam intulit in arcam Gen. 8. v. 9. Expectatis autem ultra septem diebus aliis ruâ—sum dimisit columbam ex arca Gen. 8. v. 10. At illa venit ad eum ad vesperam portans ramum olivae virentibus foliis in ore suo Intellexit ergo Noë quod cessassent aquae super terram Gen. 8. v. 11. Expectavitque nihilominus septem alios dies emisit columham quae non est reversa ultra ad eum Gen. 8. v. 12. It was this newes that obliged Noah to expect yet the space of Seaven dayes after which he took the Dove
without hearing one another and cry'd out when it was not in no mans power to help them Behold the Enterprises and Designs of the World Behold the Structure of the Gyants of the Earth and the Sanctuary of their Pride Men are wont to build with much trouble they raise Towers they Flanck Bulwarks they strive to render themselves impregnable or rather unaccessable by inferior people they have also cemented their Wals with their purest Bloud and a thousand poor Husbands as many Widdows and six times as many Orphans must needs have bin swallowed up under these foundations What comes of all this The Roof is not yet layd when a Wind and Tempest riseth which must carry them away The sweat and tears of the Workmen over whom they tyrannized are ready to make the whole Body of the Fabrick to shake under sad ruins what ever happen the Masters and Tyrants shall never enter into it or if they doe it shall be but to enclose therein the anxieties of their old age as in a dolefull prison Yes those great Buls of Brass shal be the first Furnaces of those cruell Phalarisses and those imaginary Theaters of their Grandeurs shall serve but as a Scaffold on which their Glory and Honour shal be immolated Vanity of this VVorld Phantasms of the World glory of a few dayes Phantasms of the Earth seeming beauties Men what doe you think and why I beseech you so many Houses so many Castles Cities and Villages cast your Eyes on the Tower of Babel and dread at least the fate of the like disaster Finally then make your VVils Ingrave your Epitaphs seek out six or seaven Foot of Earth and from henceforth think only on erecting your Tombs Goe consult your Ancestors your Fathers and Masters cast your selves at their Feet enter into their Sepulchers search into the bottom of their Monuments and be not affrighted to behold so many ravell'd Crowns so many broken Scepters and so much Purple serving only to cover VVorms Imitate those many Princes and great Ladies who have commanded their Coffins to be made when they were in perfect health and who often descended into them to learn during life what must happen after death At least doe like Philip of Macedon Advertisement of Philip of Macedon who every Day at his waking had a Page to remind him what he was and what he should quickly be Homo mortalu morti subditus I assure my self that these practices will suddenly alter your designs and that your most serious thoughts will at length rather entertain themselves on Death than Life and rather on a Sepulcher than on a Family The end of the first Book THE HOLY HISTORIE FIRST TOME ABRAHAM and ISACK SECOND BOOK CHAP. I. Abrahams departure out of his Territories and his entry into the Fields of Moreth where he erected an Altar and where God appeared to him the second time THe Genius of Philosophers had reason to say That the most dreadfull and difficult Trade of the VVorld was to govern Men. In my opinion nevertheless it is not impossible to meet with Kings capable of this Government provided their Crown Scepter and Empire exceed not the bounds and limits of Nature and of a purely Politick and Civil Life which follows the Conduct of Men and Laws And if by the Government of men this ravishing Spirit understood the Orders Idea's and designs which are needfull to guide men amidst the Accidents and by-ways of a Moral Supernatural and wholy Divine Life I say and maintain that it is not an employment proper for Men but only the Office and Function of the most wise and most holy Providence of God It was also as I believe the opinion of Aristotles Master Plato in pluribus locis for I heretofore took pleasure to remark in his most charming and true Idea's that Man was in this Life as in an Army The marvellous State of Man that the Destinies were his ranks Occasions his weapons his Enemies all sorts of disasters his Confederates misfortunes and finally for conclusion that he was in the World as in a Field of Battail in which God was to him a King Master Captain and Soveraign Governour Pythagoras was then mistaken when he said that God ruled not the sublunary VVorld to wit Men but by the assistance of two great Powers which are Counsell and Fortune or Destiny It is God who governs us it is his Hand which guides us his Eye which conducts us and it is his powerfull Finger which hath Ingraven his Laws not in Tables of Brass or Marble but in the Center of Hearts and Souls Philo differed not in opinion as I imagin when he said that Man bears his Master within himself which is nothing else but an internall Light which is the Signet of our Souls the Spirit of our Spirits the Life of Reason and according to the Hebrew Text Vexilla super nos limen vultus tui Text. Hebr. a Standard sparkling with Heavenly Lights Finally it is in the midst of these Lights that the Voice of the Holy Ghost and the VVord of the Word is heard and Imprints it self in the Soul with the most resplendent and luminous Rays that can enter our Spirits Now it was by the Favour The calling of Abraham and Splendor of these conquering Lights and victorious Voices that Abraham was chosen amongst Men as the Person who would be the most obedient most faithfull Cyril lib. 3. cont Jul. Apost Ex medio deceptorum ereptus ad lucâ— verae agnitionis Dei vocatus est and most conformable to the VVill of God It was saith St. Cyril about the time when Ninus held the Reigns of the Assyrian Empire and when the World was buryed in the darkest obscurities of Infidelity that this Angell was drawn out of the Errors of Night to adore the Verities of the Day It was as one may imagin even according to the History of Moyses either during a most Heavenly sleep or in an Exstatick awaking or finally by means of an Angell cloathed with an humane Body that Abraham heard distinctly the Voice of God which said unto him Abraham it is time to leave thy Country and Kindred and to abandon thy Fathers House Follow me then Egredere de terra tua de cognatione tua de Domo Patris tui veni in terram quam monstrabo tibi Gen. 12. v. 1. and repair unto a Land and under a Clymat which I will shew thee every where I will be thy Star thy Pole and my Eye shall serve as Guide and Torch to conduct thee to the Haven and Landing-place Well then Abraham get thee out of thine own Countrey leave all thy Friends and break those many tyes which Blood hath woven in thy Veins and Heart The Milk thou hast suck'd is from henceforth no other than poyson the Nourishment thou hast receiv'd from thy Parents doth but sustain thy Body and stifle thy Soul In fine the Light and
up thy Eyes Dixitque Dominus ad Abram leâ—a oculos tuos vide à loco in quo nunc es ad aquilâ—nem mâ—ridiem ad orientem occidentem Gen. 13. v. 24. Omnem terram quam â—â—spicis tibi dabo semini tuo usque in semp ternum faciamque sâ—men tuum sicut pulverem terrae Gen. 13. v. 25. and turn thy self on all sides from East to West from North to South These immense spaces which thou beholdest shall be under thy Empire and afterwards at the end of thy life thou shalt leave them for an inheritance unto thy posterity which shal be numerous which shall equall the sands of the Earth Rise then Abraham and begin again thy journies and wayes over the whole extent of the Earth for this is the reward I intend to give thee Well then Surge ergo perambula terram in longitudine sua quia tibi datuâ—us sum eam Gen. 13. v. 17. Is not this a most powerfull motive to Love Peace and to bestow all that one hath to acquire a Good which draws with it all sorts of blessings and felicities For my part I believe that Gregorie the XIII had learnt by example the happy advantages of this verity for having Commanded a Picture of Peace and Justice to be drawn he caus'd a Vessell full of Flowers Fruits to be added Typot lib. 1. Symb. Justitia pacem copiam pax attulit with this Motto Justice hath given us Peace and Peace hath bestowed on us Goods in abundance Abraham might have justly taken the same Armes and the like Inscription I represent also to my self that such as seek Peace and Tranquillity may all say and doe like Abraham Let us conclude that we must often give way unto their Interests to become Masters of Hearts Goods and Possessions that it is a most sweet and profitable art to lose a little for the gaining of Peace which is wont to bring with it all that can be desired CHAP. IV. The Victories of Abraham and the assurances God gave him of a most flourishing Posterity THe desires A Warlike Tranquillity and inclinations which we may have for Tranquillity ought not to destroy force of Courage which as a Philosopher heretofore said are the Arms of the Soul and as it were the Wings of the Body There are nevertheless faint-hearted Men and Effeminate Spirits to whom the name of Peace is not venerable by reason the bare noise of the justest combats useth to put them into a Feaver They are like that Coward of Athens who dy'd hearing a Trumpet which was sounded at the beginning of an assault or rather that heartless Sybarite who seeing a Dart but in Picture made a vow never to use a Sword or Dagger never to come into the Field were it but to mow Grass This is not to have a pacifique Spirit A shamefull Pusillanimity and inclinations unto Meekness and Peace but rather to bear under a humane Body the Soul of a tender Chick or at least such people resemble those Indians who tremble at the sight of their own shadows and from whom if one should take away their Hands when they are obliged to Eat or Drink one would judge them to be Statues and feather'd specters which tremble at the least breath of Air. There is then an other Spirit of Peace which delights in Tranquillity and knows not what it is to seek occasions of War and pretences of dissention But where once Right Piety Alliances or violated Justice put Arms into their Hands at the same instant this vapor which was hidden in the Clouds and framed Veils against the violences of the Sun begins to convert it self into a Mass of flaming Coals which set fire on the Heavens and puts the Earth into a dreadfull fright Behold here the Image of a generous courage of a pacifique Soul and of a most valorons Heart every where it setleth Peace every where it accordeth differences and never refuseth any Treaty of Union But where it is provok'd and that there is need of preserving its own Rights or revenging the injury done unto Allies you instantly see it in the Head of an Army It orders Troups It is in the fight at the charge at the spoyl at the chase and in action briefly it is all Heart and its Body seems to be chang'd into Arms and Hands to defend its Life its Right and Honor. But who would have believed that Abrahams humour and courage had been of this temper when he was only seen to take Lot by the Hand and say unto him that all his goods belonged unto him and that to avoid War he gave the World for a Field of Peace and for an assured testimony that he prefer'd a quiet Life before all pretensions whatsoever Nevertheless when News was brought him Talerunt amnem sulistantiam Sodomorum Gomorrhae c. Gen. 14 v. 11. Nec non Lot substantiam ejus c. Gen. 14. v. 12. Et ecce unus qui evaserat nuntiavit Abram Hebraeo c. Gen. 14. v. 13. Quod cùm audisset Abram captum videlicet Lot Fratrem suum num ravit expeditos vernaculos su 〈◊〉 decem oâ—to Et persecutus est eos usque Dan. Gen. 14. v. 14. Percussitque eos c. Gen. 14. v. 15. Redaxiâ—que omnem substantiam Loth Fratrem suum c. Gen. 14. v. 16. At vern Melchisedech Rex Salem proferens panem vinum E rat enim Sacerdos Alâ—ssimi Gen. 14. v. 18. Eâ—â—edixitque ei cat Bâ—nedictus Deus excelso c. Gen. 14. v. 19 Et dedit ei dâ—cimas exomnibus Gen 14. v. 20. 〈◊〉 essus est Rex Soâ—omerum in occursum ejus Gen. 14. v. 17. that the King of Sennay the King of the Elamites the King of Pontus and he that was commonly called the King of Nations were become Masters of the Field and of the Sodomites Country who were his confederates and that even after the taking of Sodom poor Lot who fell into their Hands was lead by their Command into a sad Captivity At the very same instant this peaceable Traveller instead of a Staff took Arms into his Hands and having selected three hundred and eighteen of his bravest Servants he went forraging the Country and so couragiously pursued his Enemies that afterward being come to the confines of Judea neer the Fountains of Jordan and finding them still wholy puffed up with the success of their victories and loaden with their booty he set upon them with so great courage and dexterity as at last he put them to a shamefull rout and gave them so generall a defeat that he brought back both Lot and all his Goods with the remainder of the spoyls of all the Assyrians who were all either dead or put to flight After this defeat Melchisedeck who was King of Salem and also high Priest of the most high offered Bread and Wine as a thanksgiving for the victories
of following God were resolved never to make a stop upon the Earth untill they were arrived at the proposed end What Progress would be seen in Vertues what advances in the way of Paradise and of Glory Moreover if we had often this thought that Gods Eyes are fixed on all the Motions of the Body and Soul should we find so many Cowardly Idle and Lazy Persons standing with their Arms across and whose Reason is buryed in a shamefull Brutality Is it vain then God Commands us to goe alwaies ascending Equality sometimes very dangereus from one degree to another and not to doe like those stinking Waters which stop in the Mire But sometimes to little purpose doth he shew himself and make himself felt by the effects of his Holy presence no Body sees him and none but an Abraham hath Eyes to know him and Feet to follow him every where It is likewise with him he makes an attonement and it is in his Person he establisheth the King of Men and the Father of all believers Moreover as it is the Custom to impose on things a name Conformable to their Nature and as it appertains only to the Elect and such as are predstinated to have Names which must be registred in the Book of Life and which neither times nor seasons will ever efface so God changed his name which till then was Abram adding to it one Divine Letter and one of those Sacred Ciphers of which Men use to express the ineffable Name of God a very evident Sign that he was one day to take as the Apostle saith his Origin and temporall Birth from Abraham Hieronymus in trad Heb. in Genesim Lipomanus ad Heb. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I adde to these Conceptions of St. Jerom that Names as the most faithfull Disciples of Plato believed being the Chariots of Nature and of Essences It was necessary that Abraham who was the Father of all Nations should have also the Title of it and that his name should be an Illustrious Witness thereof Presently after as if this fortunate and glorious Name had been the Seal of the Contract and of the Allyance which God made with Abraham he would render it more sensible and adde to these Cyphers of Love an Impression of Grief and a Character of Blood Then was Circumcision commanded not only for Abraham but for all his Children and Servants Commandement for Circumcision and in generall for all those that should be numbred amongst his Generations Hoc est pactum meum quod observabitis inter me vos semen tuum post te Circumcidetur ex volis omne Masculum Gen. 17. v. 10. Infans osto dicrum circumcidetur in vobis omne Masculum in generationibus vestris tam vernaculus quam emptitius circumcidetur quicumque non suerit de stirpe vestra Gen. 17. v. 12. provided nevertheless they were Males for Women were exempted from the Law Concerning the time prefixed for the accomplishment of this precept it was not to pass the term of Eight dayes and the proposed End was no other than mens accord and peace with God who foreseeing the War which the Body is wont to wage against the Soul gave a Command to cut off the Prepuce as the Center of the impurest and grossest humors which use to nourish and infire the flames to inkindle the funestous Pyle in which the chastest purities are consumed This is the opinion of Saint Thomas St. Chysostom and Theodoret who adde that the Circumcision of the Jews was but a Corporall Figure of that Circumcision which should be in the Spirit of Grace and in the blessed Law of the Messias who desires not a Sacrifice of Bloud and rigour but of Love whose amiable and holy tyranny is sometimes more violent over the Soul than the Law of the Jews hath ever been over the Body Moreover Circumcision was not only a Figure of Baptism of cumcision sign Peace but a Constant and infallible Mark of the agreement God had made with Abraham Now this ordinary denotation of Love and this sacred Testimony of Peace was to be imprinted on the Body of the Hebrews that the remembrance of the favours God had shewed them might increase their duties of Obedience Piety and Faith towards God Thirdly this effusion of Blood was a lively representation and animated by the Faith of Abraham who obeyed the Voice of one God who presently cast Veils over his Eyes infused Light into his Mind and Fires into his Heart which made him abandon all Creatures to remain under the sole Protection of Heaven In the fourth place this Phlebotomy served to distinguish the Jews from other Nations so that as heretofore the Grecians esteemed all the People of the World barbarous and brutall so the Jews had a Custom to call all those Uncircumcised who would not subject themselves to Circumcision In fine this rigour and this Bloodie precept God imposed on the Hebrews was an effect of the first Disafter which deserved tears and cicatrices of Bloud This was the Remedy which Men had to heal this satall wound which remains still bleeding Now there needed such a healing hand as that of Abraham to receive this Bloudy but efficacious Medicine which was to mollifie not only the Obduration of the Jews but had also a secret vertue to wipe away the stains of that mortall Poyson which the Serpent of Paradise or rather of Hell had vomited into all Hearts This was then a particular favour of God unto Abraham but it was not the last for he gave him afterwards the ultimate assurance that Sara who was 90. years old should be the Mother of a Son Et ex illa dabo tibi silium cui benedicturus sum criâ—que innationes reges populorum orientur ex eo Gen. 17. v. 16. Et ait Deus ad Abraham Sara uxor tua pariet tibi filium vocabisque nomen ejus Isaac c. Gen. 17. 1 Cecidit Abraham in faciem suam risit dicent in corde shoâ— putasue cen enario nascetur filius Sara nonagenaria pariet Gen. 17. v. 17. who was to be not only the Prince but the Head and Father of Nations This Son at the same time received his name from the Mouth of God even before his Birth and the name imposed on him was that of Isaack a happy and pleasing name which sounded so sweetly in the Ears of Abraham as presently his poor Soul being unable to bear the excess of this contentment he felt himself surprised with an Amorous fainting which cast him upon the Earth and left him no words in his Mouth but smilingly to say My God! is it possible that an aged Man a hundred years old should be the Father of a Child Omnipotent God! what News dost thou bring unto these poor Parents what joy what pleasure and what transport in their Souls what will Men say when Sara shall grow great with Child by a Miracle from Heaven what
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
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
frame I confess nevertheless that there is some difficulty in this point and that there requires much virtue and courage to walk on the fire and to resist the violence of its flames Persecution of Modesly We are in an Age in which it is not usuall to see Children in the Furnace of Babylon for whom flames are Changed into sweet Western gales and delicious dewes Joseph is no more and yet there are Ladyes who seek him and even prosecute his Ghost and Image Joseph is no more and we may justly say of him what the Philosophers and Poets have affirmed of Truth that her Garment and Veil remains on the Earth and that her Soul hath taken her flight even unto Heaven What disaster for Chastity and what shame for this Sex in which Virginitie ought to have her Cradle her Nurses her Sisters her Friends and Companions What scandall to see a Lady of quality borrowing Countenances plaistering Old Age painting Deformity whitening a yellow Skin discovering her Breasts a head loaden with sweet Powder and Jewels and bearing on her body all that she hath of Value In fine if all these allurements be not powerfull enough and if they cannot obtain by sweetness what they desire they become inraged and resolve intirely to destroy an Innocent This inraged Woman seeing then that Joseph was fled and that he had onely left her his Cloak Cumque vidisset mulier vestem in manibus suis se esse contemptam GeÌ„ 39. v. 13 resolved at the instant to revenge this affront and accuse him whom she knew to be too pure to excuse himself O God! what outrages of passions what artifices of infirmitie and how true it is that there is nothing more deceitfull and dangerous than a woman who loveth hopeth hateth or feareth some danger This Dame cryed out first Vocavit ad se homines domus suae ail ad eos â—n introduxit virum Hebraeum ut illuderet nobis Ingressus est ad me ut coiret mecum Cumque ego succlamassem Gen. 39. v. 14. Insolent Artifice and the fear she hath to be accused is the occasion she takes those for Witnesses of her innocency who could have prevented her After all seeing her Husband at her door Help saith she to what am I reduced Ah! who hath given me for a Servant an Importunate Devill who persecutes me beyond measure Ah! my Husband my Friend what have you done And what a perfidious man have you given me Is it peradventure to try my Loyalty and Vertue tell me I pray what is your intention and whether you keep him in the quality of a Servant or Companion For my part I esteem it as a great honour to be your Hand-maid and yet I conceive not my self obliged to obey your meanest Servant He hath been nevertheless so presumptuous in your absence to sport with me Et audisset vocem meam reliquit pallium quod tenebam fugit foras Gen. 39. v. 15. His auditis Dominus nimiùm credulus verbis conjugis iratus est valde Gen. 39. v. 19. Tradiditque Joseph in carcerem Gen. 39. v. 20. and take the place you hold in my heart No I swear by the respect I owe you that I would have strangled him if my strength had been answerable to my will but he is escaped and seeing I called for help he left his garment in my hands Immediatly this man giving too much credit to the discourse of his Wife without inquirie whether what she said was true or false caused Joseph to be stayed and commanded him to be put in Prison CHAP. III. The Predictions of Joseph I Do not wonder if heretofore the waters of Jordan were so respect full towards those Priests who carried the Ark of the Testament because it was a Figure of the Divinity the least rayes whereof are so powerfull in Nature as its very shadow cannot be seen without a holy horrour It is for this cause Virtue hath so venerable attractives and so penetrating Charms that we cannot approach it without feeling our selves instantly touched with Love and Reverence The reason is because God being as it were obliged to be in a particular manner present where Virtue is we must needs be insensible in the presence of him who imprints Sense in all beings if we were not excited towards Virtue and Sanctity which resemble those Spirits who incompass the Sanctuary and those Souls in whom God is delighted Yes â—e Paradise of the al. the Soul of a Just man is the Throne of God the Theater of his Power the List of his Courses the Field of his Battels and the Palace in which he maketh his abode Behold why the Saints have done so many wonders and it is for this reason we have seen Tyrants waxing pale at the sight of Martyrs Tygers changing their nature and all the Elements though insensible seeming reasonable to obey them We must not fear then that any ill will befall those whom God possesseth whom God conducteth and in whom he lives as the life of their Souls Joseph is in Prison but he shall there speedily find his Liberty the obscurities of his Dungeon will furnish him with light enough to discern what will happen and such as have been the authours of his ruine shall be the Causers of his happiness God never abandons those who love and serve him faithfully He is in Shackles in Misery Inviolable fidelity and in all misfortunes which use to assail his Friends he followed his Joseph even into the Pit even into Egypt and he is now with him in Prison O how sweet is the yoak when we are fastned to it with God! How pleasing are the Chains when he becomes Captive for our sake and what Paradise of delights when a man may say he hath God in his heart There was heretofore a Persian who stiled his death though most rigorous by the name of Felicity by reason in dying he perceived one of his Friends who never forsook him and used his best endeavours to put himself in his place Joseph then is most happy Dominus enim eret cum illo omnia opera ejus dirigebat Gen 29. v. 23. since God himself followed him even into his Dungeon there is was where this Slave found his Liberty it is there where he became a Prophet and began to find the period of his misery and the beginning of his happiness Behold I beseech you Qui tradidit in manâ— illius universos vinctoâ— qui in custodiâ— tenebantur Gen. 3â— v. 22. how he hath already the Keys in his hands and how all the Kings Prisoners are under his guard Can we represent unto our selves a more changing fortune And is it not true that God takes pleasure to raise those whom the world indevours to cast down Joseph shall be every where happy since our Lord is every where with him Being then in prison he so exactly performed all that was commanded him and the
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
on his neck and dearly embraceth him but he had no other than tears to utter What then can Iacob say Ah! my Son saith he now that I have seen thy face I am content and after this I shall willingly dye for it sufficeth me to leave thee alive After this Ioseph turning himself towards his Brethren and towards all those of Jacobs house began to say unto them that he was going unto Pharaoh to advertise him that his Brethren were arrived with their whole Family and that they had brought their Flocks and goods with them and when Command should be given them to see the King if he chanced to ask them of what Trade they were they should answer they had no other than that of meer Sheapheards and that all their â—indred who were as well as themselves his most humble servants and resolved to live and dye in his service never had any other employment since their birth Behold the instructions Joseph gave to all his Brethren whilst he conducted them with his Father to salute Pharaoh Now it was not out of Complement he put these words into their Mouths but upon Design that the King hearing they were Sheapheards and brought up in this Profession might permit them to live peaceably together with their Father in the Land of Gessen Vt habitare positis in terra Gessen quia detestantur Aegyptii omnes pastores ovium Gen. 46. v. 34. which was neerest unto Chanaan where there were also lovely Pastures and where they should be severed from the Egyptians who mortally hated all the Sheapheards which were in their Country by reason they had not the religious impiety of Egypt which adored Animals for Gods and who for that effect durst not kill them detesting for that reason all the Sheapheards of other Regions who had the care of Feeding their Flocks to the end they themselves with others might be nourished by them In fine Extremos quoque fratrum suorum quinque viros constituit coran Rege Gen. 47. v. 2. Hebraei Hemerus Pererius Oleaster In optimo loco fac eos habitare trade eis terram Gessen Gen. 47. v. 6. Quod si nosti in eis esse viros industrios constitue illos magistros pecorum meorum Gen. 47. v. 6. Post haec introduxit Joseph patrem suum ad Regem statuit eum coram co Gen. 47. v. 7. Et benedicto Rege egressus est soras Gen. 47. v. 10. the advice of Ioseph and his desire found happy success For assoon as he was returned unto the Court he presented unto Pharaoh five of his Brethren who in shew promised the least The King having cast his eyes on them and knowing they were Sheapheards gave them Gessen for their quarter and Commanded from that time they should take care of his Flocks Not long after Iacob entred who bore on his brow the Majesty of a King the authority of a Patriarch the wisedome of a Prophet and the glory of a Father of Nations When first he saw the King he besought Heaven to pour on him and his Kingdome all sorts of Benedictions The holy Scripture hath not otherwise declared unto us Iacobs entry into the presence of Pharaoh for my part I have often represented him unto my thoughts at the door or in the Kings anti-Chamber bare-headed and with hair whiter than Snow a beard down to his girdle and a neck bowed with old age eyes watered with tears and all his whole body somewhat trembling Me thinks I see him supported on one side with Ioseph on the other by Benjamin I even hear some sighs which issue forth of his mouth to refresh the ardors of his heart for notwithstanding all the coldnesse of his age he alwayes conserved in a dying body the sense of a truly generous soul and of a spirit of fire which was never out of Motion or Action I know not what Pharaoh thought seeing this good old man Et interrogatus ab eo quot sunt dies annorum vitae tuae Gen. 47. v. 7. Respondit Dies peregrinationis meae centum triginta annorum sunt parvi mali non pervenerunt usque ad dies patrum meo um quibus peregrinati sunt Gen. 47. v 9. Floscule mane puer media vir floscule luce Floscule sub nocte sole cadents senex Sic oreris morcrisque uno tu floscule Phoebo Vno sisque puer virque senexque die but he asked him how old he was to which he made answer Sir for the space of a hundred and thirty years I have been a Pilgrim on the Earth This journey truly is very short if you onely consider its durance but very long if you cast your eyes on the miseries of my life Nevertheless I am not yet arrived to the Term of my Fore-fathers Few old men will be found in the World who may not say the same For life is but a course in which we go from our Cradle to the Tomb. Dayes months years and entire Ages are but moments in the sight of God Man is but but a Flower which begins to blow at the break of day to fade about Noon and to drop away at night He is a shadow which passeth away a Feather which flyes a Reed which breaks an Image which loseth its Luster a Vapour which is dissipated a Beauty which perisheth a breath a smoak and a puff of Air which swells in the midst of a storm and appears on the water to dissolve at the same instant Nevertheless we need no longer space to see and feel much misery For it is enough to be born of a woman to be consumed with sorrows and to serve as a pittifull Subject to all sorts of Accidents Vicissitudes of life Witness Iacob who was no sooner come into the World but he must leave his Fathers house to go from thence with a staff in his hand into Forein Countries and like a fugitive to shun the persecution of his Brother We need but follow him in this sad journey and spend with him Twenty years in quality of a Servant at Labans house From thence we must depart out of Mesopotamia and bondage to expose our selves unto dangers of Death and to meet with Esau who comes to assail him with four hundred men We must see him in the affrightment he took at the Murther his Children committed upon the Sichemites Had he not also some cause to die at the death of Rachel and to expire on her body which inclosed the moitie of his life But who could behold the sorrow which pierc'd his heart when his Children were so impudent as to bring incest even into his house Surely he would have said that his life was but a web of misfortunes if we joyn with it the loss of Joseph the separation of Benjamin the captivity of Simeon and finally his last departure out of Chanaan Life both very short and long who will deny he had reason to say that his life had been very short if
To this effect they chose one amongst them who should goe unto Joseph and whose Commission was to inform him that Jacob their deceased Father of happy memory had commanded them at his death to tell him that he desired him to forget what was past and they all conjur'd him in his name to grant this favour Which Joseph hearing he began to weep and his tears serv'd to assure his Brethren who cast themselves at his feet taking at the same time the boldness of their own accord to demand that Pardon from him which they had already solicited by the means of Benjamin or some other who they believed would be more acceptable to him adding besides that they were all his Servants and resolved to live and dy in that quality To which Joseph answered that they need not fear any thing that he would take care of them and of all their Children and for the rest he would not be less pittifull towards them than God whose example he follow'd and who had changed all their evill purposes into favourable occasions to procure his good having also rarsed him as it were on a Throne of honour and power by the same Arms they had used to precipitate him into an Abyss of miseries and calamities Behold the sense of a noble Soul and of a generous courage whose tears did not resemble those of Crocadiles nor such kindnesses as are used by Apes which strangle in flattering and in shedding feign'd tears Revenge is only proper unto weak minds whereas Clemency resides alwayes in a strong spirit Cruelty is a Tyranny and meekness a true Empire To want the power of retaining any bad resentment is to be invulnerable And those souls also on the contrary are alwayes covered with Wounds and Ulcers which keep in their hearts desire of revenge and cannot grant a Pardon This is more deplorable in respect neither God nor Man have any compassion for those who cannot afford it unto the miseries of others And on the contrary either soon or late there are treasures of graces for those on whom good nature or vertue bestows those amiable inclinations which are mortall enemies to revenge and cruelty And it was I assure my self upon this occasion and to gratifie Joseph for the good entertainment he had given his Brethren and the sweet correspondeney he endevoured to hold with them in despight of all the bad Offices he had received from them that all the powers of Heaven and Earth combin'd to render him perfectly happy almost during the whole course of his life which reached to one hundred and ten years Vixitque centum decem annis Gen. 50. v. 22. Et vidit Ephraim sibios usque ad tertiam generationem Gen. 50. v. 22. Et conditus aromatibus reposiâ—us est loculo in Aegypto Gen. 50. v. 25. at the end of which he saw himself invironed by his Children and by his Childrens Children even to the third generation who at last rendred him all the same duties which they had done unto Jacob for being dead they imbalmed him and his bones a long time after were carried into the Land of promise according to the desire of this great Patriarch from whose end as from that of his forefathers we ought to conclude that it is good to lead a vertuous life that we may dye holily Wee dye every hour and our life is a living death which consumes of it self our looks our vows our words our gestures and all our motions are steps which conduct us to the Tomb. THE HOLY HISTORIE FIRST TOME MOSES FIFTH BOOK CHAP. I. His Birth and Education THe prodigious increase of the people of Israel Filii Israel erevtrunt quasi germinantes multiplicati sunt ac roborati nimis impleverunt terram Exod. 1 v. 7. Creverunt Hebraei divinitus foecundata eorum multitudine Aug. lib. 18. de Civit. c. 7. in the Land of Egypt after the decease of Jacob and of all his Children was not only a work of Nature but a miraculous effect of Divine Providence which inkindled the Ashes of these blessed Patriarcks and intended that their Tombs should be an unexhaustible Spring of life and immortality Egypt neverthelesse was too much blinded to penetrate these secrets Surrexit interea Rex novus super Aegyptum qui ignorabat Joseph Exod. 1. v. 8. Et ait ad populum suum Ecce populus filiorum Israel multus fortior nobis est Exod. 1. v. 9. And Joseph being dead he that took the reigns of the Empire not knowing the services this wise Minister of State had rendred unto his Predecessors for the space of fourscore years seeing that the Israelites went on daily increasing in forces and men resolv'd to humble and suppresse them lest in time they might chance to joyn themselves with the enemies of his Kingdom and form a Party against the State Nevertheless Venite sapicuter opprimamus eum ne fortè multiplicetur si ingruerit contra nos bellum addatur inimicis nostris expugnatisque nobis egrediatur de terra Exod. 1. v. 10. they were like those Grains which shoot out of the Earth and bear a thousand little Ears which the Wind Sun and Rain beat not down but to make new productions But this yong Pharaoh who began to Reign hath not eyes quick enough to discern these mysteries and his hand though most powerful was yet too weak to destroy this fair Nation Jacob is dead Joseph is deceased and this illustrious Colony which left Canaan to come into Egypt hath followed Abraham and Isaac They are no more but the Children of their Children and their Posterity shall never end In vain is it to cast them into servitude Quantó â—ue opprimebant eos tanâ—o magis multiplicabantur crescebant Exod. 1. v. 12. to impose on them a yoke a thousand times more cruel than death and to load them with Irons like Victims These punishments this bondage and all these chains serve but to reinforce their Bodies and me thinks the sweat which drops from their Fore-heads in the midst of their pains is converted into the Juice of Life which renders them marvellously fruitful Have you not seen a River which issueth imperiously after it had passed through the midst of Rocks There are no banks nor limits nor any obstacles which it draws not a long with it It swells the more it is restrained and commonly its highest elevations grow from its greatest falls Thus the people of Israel little in their Birth and as a little Rill in its source increaseth the more it is restrained and like an impetuous torrent which hath broken its Banks Oderuntque filios Israël Aegyptii affligebant illudentes eis Exod. 1. v. 13. Atque ad amaritudinem perducebant vitam eorum operibus duris luti lateris omnique famulatu quo in terrae operibus premebantur Exod. 1. v. 14. it extends it self in a prodigious maner This was the occasion of the mortal hatred the Egyptians conceived
Maids to see what it was I know not who was this fortunate Handmaid which had this Commission but she brought unto her Mistress the little Vessel in which was inclosed the Honor and Prosperity of the people of Israel Yet at first there onely appeared a childe weeping in its swadling clothes and whose bare aspect moved compassion in this good Princess who perceived that it was an effect of her Fathers Edicts Câ—i soror pueri Vis inquit ut vadam vocem tibi mulierem Hebraeam c. Exod. 2. v. 8. and some remnant of Egypts misfortune The Sister then of this found Infant who expected nothing less than such an incounter asked whether they would think it fit for her to bring a Nurse for him Respondit Vade Perrexit puella c. Exod 2. v. 8. Ad quam locuta fiâ—ià Pharaonis Accipe ait puerum istum c. Exod. 2. v. 9. To which the Princess having willingly condescended she ran instantly to finde the Mother of the childe who came as unknown to present her self and to whom presently the Daughter of Pharaoh gave the charge of nursing up this Infant O God! How profound are thy thoughts and how impenetrable are they to ignorant and frantick souls When will the day come when thou wilt withdraw the veil which hides from us so many secrets Children of men poor Egyptians blinde people Will you never open your eyes to follow the light of this sage Intelligence which governs the World under his Laws Is it not the part of a Fool to endeavor to stop the course of this Primum mobile which moves the Heavens and makes all the Elements to quake Is it not to oppose Feathers unto the Waves of the Sea and to the Thunders of the Air Is it not to be more brutish and less sensible than Beasts which follow the instinct and conduct of their Creator It is then in my Dominion saith this Lord all Beasts of the Forests abide they are all mine Sovereign Empire and it is in my bosom where I see every year the beauty of the Fields displaying it self It is I who bear Riches and Honors in my hands and who place Diadems upon the heads of Kings All Temples then must be demolished and all Altars rased where we adore casual Destinies and frightful Fortunes which yield nothing but smoke obscurity dread and terror For my part Confidence in God I had rather float in a Cradle of Bulrushes and land at a good Haven having God for my Pilot his Providence for my Helm his Power for my Mast Hopes for my Sails his Love for my Cordages Faith for my Anchors his Favor for my sweet Gales and good Works for my Oars than to bury my self alive in the midst of an Abyss led by Pharaoh and followed by an Army which hath neither Assurance nor Hope but on the Wings of the Winds always light and mutable in an Element ever perfidious amongst unskilful men and a thousand hazards which blow in the Sails and govern the Stern during the course of so dangerous a Navigation O my Saviour I am but an Orphan abandoned by Father and Mother forsake me not be thou my guide upon the Billows and in the Tempests of this life my Watch-Tower in the midst of the Night and my secure Haven during the storm O my most sweet and most amiable Redeemer do not abandon me since I am thine both by Nature and Grace at least place me under the protection of thy Mother of thy Daughter and of the Eldest Sister thou hast given me It is enough for me to live in the favor of Mary it sufficeth me to enjoy the least of her regards to be eternally happy Let us steer then O my Soul Let us steer against the current of the Water Pharaoh loseth his labor in despight of Egypts rage of Hell and of all the Infernal Spirits soon or late thou wilt land in the fortunate Iland where thou shalt be received into the Arms of the Queen of Heaven Yes Desireable Lot my Soul if thou dost dedicate thy self unto thy God I promise thee a Fortune as glorious as that of this little Infant which was exposed on the River Nilus and who under the amiable conduct of his Sister Mary hapned to fall into the lap of a Queen who adopted him for her Son Where observe I beseech you Quem illa adoptavit in bocum filii vocavitque nomen ejus Moises dicens Quia de aquis tuli eum Exod 2. v. 10. That it was this Royal Mouth which for a sign she had prese rved him from the Waters gave him this fair name of Moses and caused him to be educted and taught at Court with cares worthy of a wise Princess and a good Mother It was in this Noble School he learnt all the Arts and Sciences which were then current in Egypt that is to say Geometry Arithmetick Astronomy Musick and the most hidden Mysteries of the Hierogliphick in which were found all the rarest Secrets of naturall Philosophy Theology and Policy Clement Alexandrinus also believed that he then learn't Physick and the Civill Law Philo adds over and above that they called thither Masters out of Greece as the best versed in the Liberall Sciences and Chaldeans came by her appointment to teach him the way how to foretell things to come by the aspect of the Planets as also Assyrians to teach him their Ciphers and Characters In fine it is most certain that God poured his most beautifull Lights into his mind and it was this great Master who taught him the Command over Passions and chiefly Meekness Love Affability Liberality greatness of Courage and all the Vertues requisite for a person who was to be Governour of the people of Israel and the Lieutenant Generall of the Armies of the Omnipotent God CHAP. II. The Zeal of Moses and his Marriage with the Daughter of the Prince of Madian THe fairest Vertues would be but bodyes without a Soul Planets without light Excellency of Zeal and its Source and extinguished Torches if these generous ardors and those bright irradiations which we call by the name of Zeal and will give motion light and splendour unto the most holy Actions were taken from them God himself was pleased to take upon him the name of Zelot and when he appeared unto the Prophet under the shape of a man having one half of his body in a flame of fire this was but an Image of the Zeal which inflames him And it is for this cause as I believe Sophonius said that the world shall be devoured by the fire of this Divine Zeal Now it is out of this Furnace that Angels and Men have drawn vigorous flames which inkindled in their hearts a Zeal which all the waters of the Deluge could not have quench'd Viditque afflictionem corum â—â—rum Aegyptiacum percutientem quendam de Hebraeis fratribus suis Exod. 2. v. 11. Cumque circumspexisset
afflictionem populi mei in Egypto c. Exod. 3. v. 7. Et sciens dolorem ejus descendi ut liberem eum de manibus Aegyptiorum Exod. 3. v. 8. Et educam de terra illa in terram bonam spatiosam in terram quae fluit lacte melle ad loca Chananaei Hethaei Amorrhaei pheresaei Hevaei Jebusaei Exod. 3. v. 8. Sed veni mittam te ad Pharaonem ut educas populum meum filios Israel de Aegypto Exod. 3. v. 10 Qui dixit ei ego ero tecum hoc habebis signum quod miserim te cum eduxeris populum meum de Aegypto immolabis Deo super montem istum Exod. 3. v. 12. sayd he looked upon with mine Eyes and heard with my Ears the afflictions sighs and groans of my oppressed people in Aegypt This makes me come in Person to help and deliver them out of the hands of those unmercifull Tyrants who have a long time tormented them I will now bring them into a fruitfull and pleasant Land into vast and spacious Countries where they shall every where see Springs of Milk and streams of Honey which will sweeten the rigour of their past afflictions In fine having delivered them out of the hell of Egypt I will give them Terrestriall Paradises for their abode amongst the Chanaanites Hethites Amorites Phierezites Hevites and Jebusites For this purpose Moses was chosen to goe unto Pharaoh and God promised to be with him during the whole course of his Journey and never to abandon him amidst all the dangers of so perillous a Commission In token whereof Moses ingaged himself that at his return out of Egypt after the deliverance of the People of Israel he would offer unto him a Sacrifice upon Mount Sina CHAP. IV. The Commission of Moses touching the deliverance of the people of Israel IF we cannot easily find men who are capable of performing worthily the command of a King that of God cannot be done but by the mouth of him who is not onely his Word and Speech but his proper Substance At least they ought to have in them for the Character of this Divine employment as Clement Alexandrinus hath observed a lively Image of the Divinity and to be not onely like him in Speech and expression but even in thought and heart They must have also such a spirit as Moses of whom it may be justly said what St. Gregory of Nice said of the Apostle Saint Paul to wit that his spirit was made for extacies Gregor Nys Orat. de Occur and elevated in raptures Neverthelesse this incomparable man excuseth himself and the high thoughts he conceived of so eminent an employment obliged him to reply unto the Commandement of God Lord what am I Dixitque Moises ad Deum quis sum ego ut vadam ad Pharonem educam filios Israel de Aegypto Exod. 3. v. 11. Si dixerint mihi Quod est nomen ejus Quid dicam eis Exodus 3. v. 13. and how wilt thou have me speak unto thee I am nothing and thou art all that can be imagined Holy Great Good and Powerfull My Voice is too weak an Eccho to cause thine to be heard particularly in the midst of a Court where scarce any ear is to be found which can endure the noise and breaking forth of thy Thunder and then what wilt thou have me say unto them if they ask me concerning thy name Assure them God answered Moses Dixit Deus ad Moisem Ego sum qui sum ait sic dices filiis Israel qui est misit me ad vos Exod. 3. v. 14. that I am he who am that is to say Eternall Infinite Immutable Independent and absolute over all Creatures All that men admire in the World is nothing and if a name be required for all that appears with the most Pomp and Splendor they will acknowledge that it is to have no Beeing and in effect before the Creation of every thing they were not and the day will come when Greatness whose Beeing is corruptible shall be no more And those whose Nature is not subject unto Corruption may cease if God resolve to withdraw his conserving arm and his hand which makes them what they are In fine all that is hath so many mutations and vicissitudes that it can hardly rest a moment in the same state God alone is what he is And the Gentiles had doubtless learnt the Divinity of the Hebrews when they speak of it in so clear and true termes Thales being asked upon this subject made answer That God had neither end nor beginning and that he was from all eternity Parmenides held the same opinion saying That all was in an immoveable Being We find almost the very same in the Timeo of Plato and this was without doubt the mysterie hidden under the veil of that antient Statue which bore for Device I am what is what shall be and what hath been and whose cover no man hath taken off All the Idols of Egypt and of the world are but of Marble Wood Iron Brasse Copper and at best but of Gold and Silver which will find at length their last dissolution The true God is what he is It is for this reason the generous Martyr St. Attalus being asked by the Tyrant what was the name of him he adored made answer That such as were many in number had need of it to be distinguished from one another but not he that was single Moses might say then the same unto Pharaoh from his God and that he Who is hath sent him to him The same God also commanded him to say unto the Children of Israel Dixitque iterum Deus ad Moisen haec dices filiis Israel Dominus Deus patrum vestrorum Deus Abraham Deus Isaac Deus Jacob misit me ad vos c. Exo. 3. v. 15. Vade congrega seniores Israel c Exod 3. v. 16. Et audient vocem tuam ingredierisque tu seniores Israel aod Regem Aegypti dices ad eum Dominus Deus Hebraeorum vicavit nos ibimus viam trium dierum in solitudinem ut immolemus Domino Deo nostro Exod. 3. v. 18. that he was the Lord and God of their fore-Fathers and that if they were the true Children of Abraham Isaack and Jacob he would never forget those blessed Patriarchs to whom he had obliged himself for an Eternity and that they themselves were bound to retain him alwayes in their memory After this God again commanded Moses to goe as he had appointed him and to assemble the Antients of the People of Israel and to tell them that God who had appeared unto him was not ignorant of all that had passed in Egypt that he would speedily visit and conduct them unto a delicious Country and abounding in all sorts of goods and commodities The orders of this Commission were as followeth that Moses himself should present them unto Pharaoh and advertise him
Sed ego scio quòd non dimittat vos Rex Aegypti ut eatis nisi per manum validam Exod. 3. v. 19. Extendam enim manum meam percutiam Aegyptum in cunctis mirabilibus meis quae facturus sum in medio corum posi haec dimittet vos Exod. 3. v. 20. that the God of the Hebrews had enjoyned them to offer sacrifices to him and therefore it was his pleasure they should withdraw themselves three day journey off for that end Mean while God who knew that Pharaoh would not consent thereunto advertis'd Moses of it and said unto him that in fine he would force him by rigour and the power of his armes to permit them to depart Now these weapons were no other than those of the misfortunes which befell this king and constrained him to give liberty unto the people of Israel CHAP. V. The assured markes of Moses Power THere is nothing more charming and more powerfull to Captivate men than speech Marvelous command of speech chiefly when it proceeds from a mouth full of Authority Neverthelesse there are some untamable spirits and rebellious souls who cannot be vanquished by these weapons and to whom all these discourses at most serve but for some time to lull asleep their fury This is sometimes seen in youth in whom the heat of their Age and the boyling of their blood make so much noise and stir up such dark tempests that reason is there alwayes as it were eclips't Oftentimes also there are persons of experience and Authoritie who adore only some old Error and admit of no reason but the course of a long and depraved custome It was not without cause that Moses so much fear'd to speak unto the Elders of the people Respondens Moises ait Non credent mihi neque audient vocem meam Exod. 4. v. 1. perswading himself they would not believe him and that they would deride both himself and his discourse but God made him see Prodigies which were to be infallible marks of his power over the minds of the most potent of his Nation The first was the Rod he held in his hand which became a Serpent Dixitque Dominus projice eam in terram prosicit versa est in colubrum Exod. 4. v. 3. Daxitque Dominus rursum mitte manum tuam in sinum tuum quam cum misisset in sinum protullt leprosam Exod. 4. v. 6. Retrahe ait manum tuam in sinum tuum retraxit protulit iterum erat similis carni reliquae Exod. 4. v. 7. Quod si nec duobus quidem his signis crediderint neque audierint vocem tuam sume aquam fluminis essunde eam super aridam quidquid hauseris de fluvio vertetur in sanguinem Exod. 4. v. 9. and afterwards reassum'd its former Nature The second appeared in his hand which he had no sooner put into his bosome but it became Leprous and afterwards returning into the same place it became immediatly like the rest of his body This was done by the command of him who is omnipotent and who by these miraculous effects would incourage Moses and assure him that those to whom he was sent would give Credit unto these prodigies He said farther to him that if they were so obstinate as not to believe him he was to take water out of the River Nilus and that it should be infallibly changed into blood Behold strange Metamorphoses that of the Rod into a Serpent and of the Serpent into a Rod signifyed three very different states of the people of Israel in Egypt The first was whilst Joseph lived during whose life they had possession of the Rod that is to say the Scepter and government of Egypt After that followes the death of this great Patriark and from that time all these poor people were detested by the Egyptians and like so many Serpents which crawled on the Earth But at length the time will come when Serpents shall be turned into Rods and be powerfull in the hand of Moses The second Metamorphosis by the hand of Moses signifies only the various afflictions of the Hebrews and the different alterations of their fortuns under the government of this wise conductor The third of the waters of Nilus did foretell the death and swallowing up of the Egyptians under the bloody and murthering waves of the Red Sea Notwithstanding all this Moses persists in excusing himself Alt Moises obsecro Domine non sum eloquens ab heri nudius tertius ex quo locutus es ad ser vum tuum impeditioris tardioris linguae sum Exod. 4. v. 10. and useth his best endeavors to discharge himself of an imployment in which he foresaw so many difficulties and whereof he esteemed himself so uncapable He represented unto God the trouble he had to expresse himself and how that since the very hour he had the honour to speak unto him he could hardly draw one word out of his mouth Lord saith he I am as a Child who can form but a confused sound between his lips And my tongue is so heavy and fat as I cannot speak a word without stammering Ah what God answered him Dixitque Dominus ad eum quis secit os hominis aut quis fabricatus est mutum surdum videntem caecum non ego Exod. 4. v. 11. am I not he who hath formed men with my own hand and put words into their mouths and is it not I who renders them deaf and dumb at my pleasure Yes truly it is God who discovers thoughts even in the most intricate minds It is he who moves and animates the tongues of Children and there needs but a breathing from his mouth to give life motion and voice unto the most insensible bodies These vertues are too well known At ille obsecro inquit Domine mitte quem missurus es Exod. 4. v. 13. Iratus Dominus in Meisem ait Aaron frater tuus Levites scio quod cloquens sit c. Exod. 4. v. 14. Loquere ad eum pone versia mea in ore ejus Exod. 4. v. 15. Virgam quoquc hanc sume in manu tua Exod. 4. v. 17. Abiit Moises reversus est ad Iethro Socerum suum dixitque ei vadam revertar ad fratres meos in Aegyptum Exod. 4. v. 18. and I am astonished at Moses who persists notwithstanding in his demand and who conjures God to send in his place the person whom he is to send Now it was doubtlesse the Messias whom he meant but the happy moment in which he should be born was not yet arriv'd and it had been to break the orders and decrees in Heaven to desire absolutely at that time the grant of this request God also grew angry with Moses and resolving no more to hear his complaints and excuses he was content to say unto him that his brother Aaron should serve him for interpreter to declare his will From that time
is but Air which spreds it self to an Infinity others will follow Democritus who adored no other god than Fire or else Anaximander who had no other Divinity but the Stars or Diogenes who ascribed unto him a Body of Wind animated with Reason or Chrysippus who fastned him to a cruel destiny or Parmenides who made him to be a Circle to surround the Heavens or Stratonicus who sacrificed all his Loves unto Nature or Epicurus who amazed himself to form a god of Atoms And in fine some others would side with Varro Cleanthes and Anaxagoras or some other Dreamers who never knew the true God of Moses and though his Name be ineffable and his Essence incomprehensible yet we cannot be ignorant of his Power and Goodness CHAP. VII The Obduration of Pharaoh 's Heart NAture cannot give unto men Finite Power of Nature but what is within her sphere and as her power is finite so she can onely give them finite and limitted Presents God alone to whom all is possible can onely bestow Favors on us which are not common and it belongs onely unto him to convert Glass into Silver Straws into Gold and to make Gods of Men if he so please He did it once by uniting two Natures in one and the same Subject and making God Man who is God no less than himself But without speaking of this Mystery which is not to be parallel'd was but once done God hath been often pleased to make men gods to whom without communicating his Nature he hath imparted to them his most illustrious qualities and cheifly the power he hath over all created things which is properly to make gods on earth or at least men who are Demi gods In this maner Saint Basil was the god of the Emperor Valens Saint Ambrose of the Empress Justinia Saint Athanasius and Saint Hillary of Constantine and in the first Ages Elias of King Achab but this glorious Title was given unto Moses by a particular privilegeâ— Dixitque Dominus ad Moisen Ecce constitui te Deum Pharaonis Aaron frater tuus erit Propheta tuus Exod. 7. v. 1. Fecit itaque Moises Aaron sicut praeceperat Dominus Exod. 7. v. 6. when God from his own mouth established him for the God of Pharaoh and when at the same time he gave him his Brother for a Prophet Presently after this God and this Prophet I mean this Moses and his Brother who were instructed what to do and concerning what was to happen returned unto Pharaoh and there Moses shewed him prodigies which were evident tokens of the power God had given him First Tulitque Aaron virgam coram Pharaone servis ejus quae versa est in colubrum Exod. 7. v. 10. Vocavit autem Pharao sapientes maleficos secerunt etiam ipsi per incantationes Aegyptiacas arcana quadâ—m similiter Exod 7. v. 11. Projeceruntque finguli virgas suas quae versae sunt in dracones Exod. 7. v. 12. having cast upon the ground the Rod he carried in his hand it became spotted with Scales and changed into a Serpent which after a thousand little windings extended it self at its full length and walked in the presence of Pharaoh who being surprised therewith and not knowing the cause of this prodigious change assembled the wise men of Egypt that is to say the Inchanters and Magitians who had a minde to do the same that Moses did And in effect after some Charms shewed Dragons into whose shape God had permitted them to Metamorphise their Wands that it might appear what Magick could do and how it deceives us by its Inchantments as also to try the Constancy and Faith of Moses and the Hebrews who were present and to teach us That the Devil is but an Ape who imitates and counterfeits Truth Sed devoravit virga Aaron virgas corum Exod. 7. v. 12. In fine God permitted it to confound these Magitians for all their prodigies and all their little Serpents were instantly devoured by that of Moses Such is commonly the end and success of the Inventions and Master-peeces of the Devil the beginning is always fair the appearances have splendor but they are but false Stars formed in a Cloud Ciphers ingraven on Sand and in a word Phantasms and Idols which have nothing real but falshood or at least what lasts but for a time Histories are filled with examples which prove this verily But to express what seems to me most important upon this matter God as I have said often permits prodigious effects unto Cheaters and false Prophets for those reasons I newly touched But that which astonisheth me the most Prodigious effects of Divine Providence is that he often times and justly makes use of them to harden hearts and to blind certain spirits who are dazeled with the rayes of the Sun and shut their eyes against the splend ours of this beautifull Planet to follow the smoak of a Torch of Sulphure and Rosin carried by a Diabolical hand and by some infernal spirit Is it not a strange blindness Dreadfull obstinacy and a frightful obstinacy when the voice of a Devill is preferred before that of an Angell and when more belief is given unto the illusions of an Inchanter than unto the words and Actions of a God and a Prophet Pharaoh saw Moses Et Clevans Virgam percussit aquam Fliminis coram Pharaone servis ejus quae versa est in sanguinem Exod. 1. v. 20. Et pisces qui erant in slumine mortui sunt Exod. 7. v. 21. who changed his Rod into a Serpent and this Serpent taking the form of a Rod. He sees the waters of Nilus and Egypt which being strucken by it are converted into bloud and all the Fishes which dye therein He persists notwithstanding in his first design and in stead of humbling himself under the Omnipotent hand of God under the Rod of Moses and at the sight of these bloudy waves which glided along the River Nilus and had caused the death of Fishes as it were to advertise men of the like disaster he amuzed himself with the illusions of some Inchanters who flattered him by shewing him some Prodigie or rather some false Mask drawn over these truths However it be this miserable wrerch became like a Rock which derides a storm Pittifull state of an obdurate heart like a Diamond which cannot be broken and like that famous Buckler which bore for devise I cannot be pierced Hee was an insensible Colossus who had Eyes and saw not Hands and not able to use them Feet though he could not walk and who had a Heart invironed with blunted Arrows and Darts which could make no breach Behold the true picture of Pharaoh's heart The picture of Pharaoh's heart which became so insensible amidst the Thunder-bolts which God darted at it that at last it remain'd as cold as Marble and as hard as Brasse which all the waters of the Sea could not soften This
the dreadfull excesses to which his wrath may extend when he once opens a passage unto those torrents of gall and those Whirle-winds of flames which are the sad messengers and merciless Executioners of his holy furies Neverthe lesse we must observe with the Wise man that his most rigorous Vengeances and most terrible judgements are wont to be Imployed against those who are the most Potent and Elevated in the World The vengeances are eagles which commonly pour not down but upon the biggest preyes Exigno enim conceditur meseri cordea potentes autem potenter tormenta patientur Sap. 6. and Thunderbolts which seeme to disdain the Cottages of poor men to assault the Towers and Palaces of the greatest Kings The sweetness of mercy is for the miserable A thought able to affright and the force of punishments is for the powerfull It is for this cause the Angels of the day and light were precipitated into eternall nights and that Adam though the first Monarch of the universe was banished for ever from the habitation of delights to live in an Abyss of Miseries and Calamities It was for this cause that proud Babel became the Sepulcher of those Giants who endeavoured to ascend even as high as the cloudes and it is in fine for a tryall of this self same verity that Pharaoh with all his Egyptian forces is ready to be swallowed up in the billowes of an unexorable Element Loquere filiis Israel reversi castra metentur è regione Phihabiroth qâ—ae est inter Magdalum mare contra Beelâ—ophon in conspectu ejus castâ—a pâ—netis super mare Exod. 14. v. 2. Phihaaroth ex oâ—igine regio tortuosa Beelsephon canis Aeneus ex Heb. Rab. Solomon V. And icomium Magdalum â—ebrai ce sonat turrem Dicturus est Pharaâ— super filiis Israel coarctati sunt in terra c. Exod. 14. v. 3. which will open its waves to make a dreadfull Sepulcher for this cruell and disastrous Tyrant about whom the most holy sweetness and the most amiable patience of Heaven is wearied Having then received newes that the Israelites were incamped upon the side of a little hill situated between the Fort of Magdalin and the Red Sea and very neer Mount Beelsophon which the Hebrews and amongst others Rabbi Solomon have feigned in their Fables to be agreat brazen Dog He believed this was the best way to surround them and that in fine these Rocks dungeons and Seas serve but for a large grave to bury them and to extinguish for ever the name and memory of this people which had occasion'd to him so many misfortunes He saw them at least in a Condition to die of Hunger and Thirst after he had ingaged them all in these bad passages or reduced them to the Necessity of yielding and returning unto the same Servitude out of which they thought themselves delivered Soveraign conduct But nothing being able to resist this wise hand which Levels the most rugged pathes makes streight all crooked wayes and armes invisible Troops and the most powerfull squadrons went on conducting this Miserable Prince directly into the Abyss where he intended to precipitate the Israelites And the Labyrinth in which he prepares to inclose these fortunate Troops was the sepulchre of his life and the unhappy Rock towards which his power and greatness advanced to be dashed in pieces Poor Worldly men unhappy Egyptians you who bandy against heaven and make warr against the Almightie Tulitque sexcentos currus electos quidquid in Aegypto curruum suit duces totius exercitus Exod. 14. v. 7. how weak are your designes and how rash are your enterprises whither think you to goe with so great a train with such a convoy with so much Baggage and so much noise whither think you to conduct all these Instruments of horrour and threats Are you not afraid that the lightnings of Heaven and the billowes of the Ocean will conspire against you and that at length the same lot will befall you as unto Pharaoh who being accompanied with his bravest captaines and followed by all the chariots of Egypt went persuing Moses and the Hebrews Levantes filii Jsrael oculos vâ—derunt Aegyptios post se timuerunt valde Exod. 14. v. 10. when these poor people no longer knowing on what side to turn themselves and with an Eye of pitty beholding their conductor began to say unto him with weeping and trembling hearts Ah Moses Et dixerunt ad Moisen forsitan non erant sepulcra in Aegypto ideo tulisti nos ut moreremur in solitudine c. Exod. 14. v. 11. Nonne iste est sermo quem loquebamur ad te in Aegypto dicentes veccde à nobis ut serviamus Aegyptiis c. Exod. 14. v. 12. Et aâ—t Moises ad populum nolite timere state videte magnalia Domini quae factutus est bodie c. Exod. 14. v. 13. Dominus pugnabit pro vobis vos tacebitis Exod. 14. v. 14. why have you brought us into this Solitary place were there not Tombes enough in Egypt without coming to seek them in this desart Alas where are we and did we not tell you that it were much better to live in the service of the Egyptians than to die in these savage places destitute of all humane Succours Courage my Friends answered Moses you must fear nothing for God hath determined to make his power appear in your favour and all these Enemies which persue you are even ready to perish before your Eyes and when you hold your arms across and your mouth is closed vengeance will Thunder over their heads and Justice which hath a Thousand armed hands will destroy them in an Instant In effect as soon as Moses had lifted up his Eyes his Mouth and Hands towards heaven his voice and prayers made so loud an Echo Dixitque Dominus ad Moysen Quid clamas ad me Exod. 14. v. 15. as God himself asked him What moved him to such violent Clamours though he were not ignorant of it But he did this to excite him the more and more strongly to invite him to pass the Sea Where we must note with St. Austin St. Jerome Aug. Quaest 52. Hieronym in ps 5. Chrys de mul. ere Chanaan and St. Chrysostome that the cryes of Moses issued not so much from his lips and mouth as from his heart and spirit which without being intelligible unto men may be heard by God Thus then did Moses cry out speaking unto God and his prayer saith Josephus was in this manner O Lord these Seas and these Mountains are yours and ready to obey the least of your Commands They may suffer us then to pass and it rests only in you that we take our flight in the air like birds and find a Sanctuary in every place where you shall ordain Tu autem eleva virgam tuam extende manum tuam super mare divide illud ut gradientio fibi Israel
with mourning how many bodies pierced through with Swords how many exiles and how many fatall events which have often been the end of a tragicall life and the disgracefull marks of an exemplar death have not Caesars been seen murthered in the midst of the Senate Nero's massacred by their rage and dispair a Cyrus beheaded by the command of a woman and his head plunged in the bloud he had so ardently desired Hath not also an Alexander been seen passing as lightning and who for this cause was drawn after his death by an excellent Painter under the form of a shining Taper which issued out of the womb of a Cloud to vanish away at the same instant Power of men how weak art thou Greatness how litle art thou Ah what Are these the bounds measures and heights to which all mortalls aspire hath impiety no other periods And shall Abysses of water be the Monuments of Pharaoh In truth can it possibly happen that the same Maximian who sought to efface for ever the name and memory of Christians should be strangled in the City of Marseilles that Dioclesian who had been his Colleague in the Empire and a complice in his designs should be consumed with putrifaction and eaten up with Worms Is it Bajazet who served for a block to get up a horse-back Is it not the heart of Julian the Apostate which I see pierced through with a deadly Arrow and the body of Valens which burns in flames and that of Anastasius who was as it were precipitated by a Thunder-bolt into the bottome of Hell Yea Dreadfull revolutions behold the course and dreadfull revolutions of all the Successors of Pharaoh After this let it be ask'd where they are and what is become of all these triumphant Chariots these Armies these People these Tyrants with all their power Down proud greatness down these Sacrilegious enterprises these blind furies and these obstinate cruelties which are more worthy of a Devil than of a man who hath any spark of reason In fine Pharaoh is drowned this great Dragon is dead his rage is satiated he hath heard the voice of Thunder and Thunder hath broken the wheeles of his Chariot He is no more or at least is groaning and dispairing in a Pool of Sulphur in a Sea of flames and in an Eternity of Punishments Moses and the Israelites on the banks of the shore and in a Paradise of delights make Canticles of joy and Songs of triumph to render thanks unto God for their deliverance CHAP. XIX The Canticle of Moses after the death of Pharaoh IF the severity of this History did permit me sometimes to mingle with it one of those Consorts whose Lawes and Rules are observed with Measure Cadence Rimes and Pauses and whose Charms flatter so much the most curious ears that with air they nourish and entertain the most Criticall minds I must often make use of the voyces of so many Swans which have taught our French muses the musicall Aires of Judea and Palestine in lieu of the prophane Songs used in the world and at Court I might often borrow some Harmonies from so many choise spirits which every day cause that antient Musick to resound in the heart of France which was first sung upon the Mountains of Sion and in the holy Land And I might at present make use of the sweet interpretation of those who have procured the Charming Eccho of this famous Canticle to be heard upon the banks of our Rivers which was sung by Moses neer the Red Sea after the deliverance of the people of Israel and the generall defeat of Pharaoh and his Troops But since the nature of the Stile to which I have engaged my self doth not permit me to use this pleasing mixture I will content my self with a pure and exact relation Nevertheless before hand we must observe In the first place there was never any Quire of Musick better ordered or more compleat The Holy Ghost was the Master of it and inspir'd Moses with all the Accents and words of this most sacred Consort Secondly Moses first and alone sung a Verse of this admirable Canticle which before his time had never been sung For the Hymns of Orpheus Linus and Musaeus were not invented till three hundred years after or thereabouts Thirdly Philo saith that all the people answered the voice of Moses Author lib. 1. de Mirab Scrip. Apud Aug. c. 21. where we must take notice with the Authour of the Memorable things of the holy Scripture that it was not without miracle men and Children and the rest of the people hearing every verse but once did yet faithfully repeat the same after Moses whose voice could not be heard of all However it were they spake all with one heart and voice or rather with millions of voices which came but from one and the same Source and from a like Spirit which animated so many lungs and mouths Let us sing Cantemus Domino gloriosè enim magnificatus est equum ascensorem dejecit in mare Evod. 15. v. 1. Let us sing Victory And let it be every where known that it is the great God of Israel who hath freed us from Irons and from the slavery under which we have so long groan'd He hath loosned our fetters he hath broken our Chains and thrown both Horses and Riders Pharaoh and his Troops Egypt and her Chariots into the bottome of the Sea Let his name be alwayes in our mouths his love in our bearts and the remembrance of his favours in the Center of our Souls Dextera tua Domine magnificata est in fortitudine dextera tua Domine percussit inicum Exod. 15. v. 6. Now the day of his glory breaks forth in the midst of night his power hath raised our weakness and his goodness which he hath alwayes shewed us hath triumphed over the malice of those who had design'd our ruine We must never seek then any other subject for our praises and for all our songs of Victory than this glorious Conquerour who bears in himself all our hopes and salvation He alone is our God and the God of our fore-fathers and for this cause he alone ought to be the subject of our acknowledgements and the term of our Loves Yes my God! It is thou on whom all our tongues shall be still employed all our hearts fixed The term of love and acknowledgement and all minds bent to proclame love and adore nothing but thy Glory and the Glory of thy Name which is no other than that of the omnipotent Lord. Thou art the great God of Battells the Conquerour of Conquerours and thou hast not disdained to arm thy self on our behalf Thou hast also drowned this potent Army which plotted our ruine and thou hast given these Tyrants for food unto Fishes and the waves of the Sea who intended to make us the Victims of their fury All of us have been witnesses of it and there is not any one amongst us who
a Picture of those who goe round about the Sanctuary and never enter into it For all these miserable men were shut out of the Land of Promise and this favour was reserv'd for their Children who notwithstanding were long in expectation of it There are some languishing Spirits in the world and souls floating about the Ark these are little Fishes which swim alwayes between two waters or else resemble those Birds which can never take their flight upon elevated places and never come out of their holes but when night approacheth and when scarse any light is to be seen These are also certain curious persons who would pry even into the Sun but the excesse of light blinds them In matters of Faith the eyes ought to be shut and all the reasons of human policy serve but to dazle and confound We ought never to be so presumptuous as to measure the grandeurs of the Mysteries of Heaven with the lownesse of our understanding It is sufficient to follow the lights of God to see what passeth in Chanaan and in the Land of Promise without sending other Spies than our most ardent desires and our purest actions otherwise the hand eye and mind which serve us for a guide in this Pilgrimage will forsake us on the way and amidst windings where we shall see but a far off the end of our travels and the shore which we strive to reach by strength of arms and Oars I even doubt whether after we have long expected Cum mihi quoque iratus propter vos Dominus dixit nec tu ingredieris illuc c. Deut. 1. v. 37. Precatusque sum Dominum in tempore illo dicens Deut. 3. v. 23. and demanded the land of Promise with tears in our eyes and sighs in our hearts we shall not be enjoyned silence and surely it would be done with more reason than unto Moses who notwithstanding his virtue and merits was not heard in the request he made upon this occasion for after he had made his prayer in these termes My Lord Domine Deus tu coepisii estendere servo tuo magnitudinem tuam manumque fortis simam Neque enim est alius Deus vel in caelo vel in terra qui passit facere opera tua comparari sortitudini tuae Deut. 3. v. 24. Transibo igitur videbo terram hanc optimam trans Jordanem montem istum egregium Libanum Deut. 3. v. 25. and my God thou hast begun to withdraw the Veiles which hide from us thy greatness and power It is necessary to confess that neither in the Heavens nor upon Earth there is any power comparable to thine nor other God who can work those miracles whereof I have been a witness I hope then that thy victorious hand and thy Omnipotent arm will conduct me beyond Jordan and that being under this happy Climat and in these fortunate Lands for which I have even sighed the space of fourty years I shall at last ascend the Mountain of Moria and Liban where I may kiss the paces and discern the foutsteps of those who have been my well-beloved fore-Fathers Iratusque est Dominus mihi propter vos nec exaudivit me sed dixit mihi sufficit tibi nequaquam ultrae loquaris de hac re ad me Deut. 3. v. 26. and thy dear Children God who can do nothing but with Justice shewed some marks of his Anger and most expresly prohibited Moses to importune him any more concerning this matter Afterwards he sent him to the top of Mount Phasga Ascende cacumen Phasga aculos tuos circumser ad occidentem ad Aquilonem Austrumque Orientem aspice Deut. 3. v. 27. Sed Josue filius Nun minister tuus ipse intrabit pro te hunc exhortare robora ipse sorte terram dividet Israeli Deut. 1. v. 38. Mansimusque in valle contra fanum Phoger Deut. 3. v. 29. Non addetis ad verbū quod vobis loquor nec auseretis ex eo custodite mandata Domini Dei vestri c. Deut. 4. v. 2. from whence having commanded him to look towards the East the South the West and the North he charged him only to incourage Josua who was to succeed him after his death in the quality of a Conductor of his people and to divide Chanaan and the Land of Promise amongst the Tribes of Israel I know not the terms which Moses used in the Establishment of so prudent and worthy a Successor For he was content to say that having received this answer and commission he descended into the Valley where was the Temple of Phogor Having in this manner concluded the first Chapter of Deuteronomy In the eighth Chapter following he makes a long discourse exhorting his people to keep exactly the Lawes and Commandements which were first given upon Mount Sina with a Spirit inviron'd with flames and ardors which sufficiently testified the greatness of this mysterie and the importance of the matter Beware then my dear Children said Moses to them Remarkable words of Moses of violating the Oath of your fore-Fathers and if you be sensible of all the blessings you have received Dye rather a thousand times than efface in your souls the love and gratitude due unto him who hath delivered you out of the furnaces of Egypt Cave ne quando obliviscaris pacti Domini tui Deut. 4. v. 23. and whose spirit hath secret flames and devouring fires which will consume you if you have been so audacious as to forget him and despise his commands But if you obey him you shall goe into those pleasant Countries which will prove a Haven unto all your miseries and the accomplishment of all your desires Et juravit ut non transirem Jordanem nec ingrederer terram optimam quam daturus est vobis Deut. 4. v. 21. Ecce morior in hac humo non transibo Jordanem vos transibitis possidebitis terram egregiam Deut. 4. v. 22. There all your Fetters shall be broken and your selves freed from bondage without fear and apprehension you shall enjoy those blessings which were heretofore promised unto Abraham Isaac and Jacob. For my part my well-beloved I am at the end of my life and shall never pass over Jordan nor the Land of Chanaan Goe then happily thither and before you set your foot on this Country engrave in the bottom of your soules the Lawes and Precepts I have so often taught you Haec est enim vestra sapientia intellectus coram populis ut audientes universa praecepta haec dicant En populus sapiens intelligens gens magna Deut. 4. v. 6. to the end when another People shall see and hear these Oracles and documents from your mouths they may say with astonishment Behold these wise and learned men this great Nation and these illustrious Tribes for whom heaven hath alwayes had an extraordinary care and a particular affection For the rest in case you observe not
honour of him who is our Redeemer Lucifer is fallen from his Throne The Dragon is swallowed up in the billows of the Sea and all these Traytors who intended to drown us are overwhelmed with the waves and where they thought to gather Laurels and Palms they found nothing but an harvest over-spread with Cypres and a vast Sepulcher in the bottom of the Sea where they proposed to themselves toerect a Theater of honour and a field of Triumph This Crosse Fortune some will tell me is a strange turn of Fortune but to speak more Christianly this is an admirable stroak of the Providence and Justice of God which frustrates all the projects of the world and of the wicked to raise Theaters unto vertue and to place Crowns upon the heads of the vertuous when they think themselves in a condition to be trampled on by their enemies Not that but sometimes and very often Wormwood and Gall are mingled with the most pleasing waters of their consolations and with graces which he is ready to impart unto them And not to goe farther to seek examples of this verity Ambulaveruntque tribus dichus per solitudinem non inveniebant aquam Exod. 15. v. 22. Et venerunt in Mara nec poterunt bibere aquas de Mara eo quod essent amarae unde congruum loco nomen imposuit vocans illum Mara id est amaritudinem Exod. 15. v. 23. let us stay a while in this desart where the Israelites now are All their enemies are drowned in the Sea and they themselves have marched for the space of three dayes in this desolate place finding nothing but bitter waters and if nothing else happen they will all dye with hunger and thirst In vain is it for them to murmur if Moses worked not here a Miracle I fear it must appear a truth that the Egyptians are dead in the Sea and that the Israelites will almost perish neer a Sea or in a place which hath nothing but Salt and bitter Waters from which it takes its denomination Alas where then is Moses where is Mary where is this Star of the Sea At ille clamavit ad Dominum qui ostendit ei lignum Quod cum misisset in aquas in dulcedinem versae sunt Exod. 15. v. 25. whose sole name is able to cause a thousand Fountains and Rivers to spring in the midst of Desarts Courage then behold thy happy Conductor to whom God hath shown a certain Wood of life and sweetness which he had scarce put into the water but it presently became delicious Behold a pleasing Metamorphosis But we must not wonder at it since this Wood is no other than the Image of him who can change all the torrents bitternesses of this life into an Ocean of consolation It is the Cross which hath been steep'd in the waters of Mara O Cross O Mara what sweet rigours and pleasing bitternesses doe all those find Venerunt autem in Elim filii Israel ubi erant duodecim sontes aquarum septuaginta palmae castrametatisunt juxta aquas Exo. 15. v. 27. who make use of thee to sweeten their sharpest afflictions Likewise after the Israelites had steeped this wood in the waters of Mara and sweetned the bitter waters of this Desart they went directly to the Land of Elim which was watered with many delightfull Fountains and where under the shades of Palm-trees they might sweetly and joyfully repeat their Canticle of Peace and Victory CHAP. XX. The Manna of the Desart IT was not without reason God from the beginning of the world took the name of Elohim Beneficent Nature of God that is to say a benefactor and obliger For his Nature is so propense to doe good as there is no moment in our lives which is not marked with some of his favours For this end he hath rais'd the Heavens the Air and the Stars over our heads as so many treasuries in which he hath enclosed the light and vitall influences without which the world would be but a confus'd Mass and a dreadfull Tomb. He hath also peopled the elements and given to every one what was convenient and necessary for their infirmities He himself is a great Ocean of Essences and an Abyss of goodness from whence spring a thousand torrents of graces which from Heaven water the Earth in so great abundance and with so generall an effusion that there is no person who may not be satiated thereby It seems also that he was as it were obliged thereunto and that if by some secret of his wise Providence he chance to withdraw his arm and hand which fills us with all sorts of benedictions we may have some cause to complain and murmur against him Et murmuravit omnis congregatio filiorum Israel contra Moysen Aaron in solitudine Exod. 16. v. 2. Dixeruntque filii Israel ad eos utinam mortui essemus per manum Domini in terra Aegypti quando sedebamus super ollas carnium comedebamus panem in saturitate cur eduxisti nos in desertum istud ut occideretis omnem multitadinâ—m fame Exod. 16. v. 3. Behold a while this People I beseech you whom a month since he drew out of Egypt and freed from the Tyranny of Pharaoh Behold these good people for whom he hath sweetned the bitterness of Mara who were scarce gone out of the little Paradise of Elim but they presently murmur'd because their Meal began to fail and as if Moses had been the cause of it they said unto him that they very much wondred at his causing them to depart out of Egypt and that it had been better for them to have there dyed amongst their flesh pots and Caldrons where they had alwayes something to eat than to follow him in a desart where they were even ready to perish with hunger Ah wicked and ungratefull men are you not asham'd to prefer your bellies before God and to forget all the benefits you received in your last necessities Neverthelesse this is what all these Apostates and misbelievers did who having remained some time under the Palm-Trees of Elim and drunk the waters of these sweet fountains being somewhat farther advanc'd in the desart and having met with some wants and difficulties they presently repented themselves for having left the flesh-pots and dung-hils of Egypt to enter a wilderness into which notwithstanding God had conducted and freed them from off the bondage and tyrannie of sin These gluttons are afraid of abstinence the Lent hath affrighted them the just and holy Laws of God and his Church were insupportable to them They choose rather to die with Flesh and Blood upon a dung-hill of ordures and horrours and neer a pile inkindled by the hand of the most infamous passions and where there is some sense of Egypt some flame of Babylon Lib. 1. c. 7 in the spoiles of envy some Spirit of Babel and some remnant of Cain than in a place consecrated to vertue
and grace to repose and joy this onely suits as I have said elswhere with those future Apostates and those wicked souls who soon or late publickly break their vowes without any reasonable cause and onely to content a brutish appetite Dixit autem Dominus ad Moisen Ecce ego vobis pluam panes de caelo egrediatur populus colligat quae sufficiunt per fingulos dies ut tentem eum utrum ambulet in lege mea an non Exod. 16. v. 4. Die autem sexto parent quod inferant sit dupbum quam colligere solebant per singulos dies Exod. 16. v. 5. which makes them sigh after the flesh-pots of Egypt as this poor people of Israel did who thought to turn back after they had passed over the waves of the Red Sea and were come to the eighth station of their voyage Neverthelesse God was so gracious as to stay them and to promise Moses that Heaven should rain down bread for them in abundance but they were to make provision of it for one day onely that he might have thereby occasion to try whether they were constant in his service and in his Law Dixeruntque Moises Aaron ad omnes filios Israel vespere scietis quod Dominus duxerit vos de terra Aegypti Exod. 16. v. 6 Et mane videbitis gloriam Domini audivit enim murmur vestrum contra Dominum Nos verò quid sumus quia mussitastis contra nos Exod. 16. v. 7. Dixit quoque Moises ad Aaron c. Cumque loqueretur Aaron ad omnem coetum filiorum Israel respexerunt ad solitudinem ecce gloria Domini aparuit in nube Exod. 16. v. 10. Factum est ergo vespere ascendens coturnix conperuit castra mane quoque ros jacuit per circuitum castrorum Exod. 16. v. 13. Quod erat quasi semen coriandrialbum Exod. 16. v. 13. Nyssenus Philo Josephus Quod cum vidissent filii Israel dixerunt adinvicem Manha quod significat quid est hoc ignorabant enim quid esset Quibus ait Moises iste est panis quem Dominus dedit vobis ad vescendum Exod. 16. v. 15. Hic est sermo quem praecepit Dominus colligat unusquisque ex eo quantum sufficit ad vescendum Exod. 16. v. 16. Feceruntque ita filii Israel collegerunt alius plus alius minu◠Exod. 16. v. 17. and that besides they might have on the sixt day in a readiness what they were to carry away yet he permitted them to take for that time twice as much food as before Behold then Aaron and Moses assembling all their Troops to declare unto them that before night or early in the morning they should see an evident mark of the power and providence of him who had brought them out of Egypt As if there Clamour and murmuring had been heard though this hard dealing had been used toward them who were a meer nothing in comparison of God unto whom they addressed themselves God having given such orders unto Aaron as he was to observe in speaking to this people Aaron beginning to speak they saw toward the desart certain rayes of Glory and of the Majesty of God upon the body of a cloud After which in the Evening as God said unto Moses the camp of the people of Israel was seen covered with fat quailes which fell in so great abundance that they might have enough of them for many dayes and the next day the whole desart in which they resided was full of dew and Manna every drop whereof was as a pearl and like seedes of Coriander and Christall which these poor people seeing and scarce knowing what to say or think they wholy astonished looked upon one another asking from whence came this pleasing rain this happy dew and in fine what that might be which they saw and did not know Whereupon Moses beginning to speak answered them that it was God who sent them this bread from Heaven to eat and that for the rest every one might gather up as much of it as would be necessary for one day onely which they did some notwithstanding took more others less but coming afterward to measure all that they had taken he that had gathered up the most found no more than he that had taken least Et mensi sunt ad mensuram Gomor nec qui plus collegerat habuit amplius nec qui minus paraverat reperit minus c. Exod. 16. v. 18. Dixitque Moises ad eos nullus relinquet ex eo in manè Exod. 16. v. 19. Qui non audierunt eum sed dimiserunt quidam ex eis usque manè scatere capit vermibus atque computruit iratus est contra eos Moises Colligebant autem manè singuli cumque incaluisset sol liquefiebat Exod. 16. v. 21. Indie autem sexta collegerunt cibos duplices c. Exod. 16. v. 22. Requies sabbati sanctificata est Domino cras quodcunque operandum est facite quae coquenda sunt coquite Exod. 16. v. 23. but every one just as much as was necessary for his present sustenance After this Moses commanded that no person should preserve any of it for the next day which many having opposed it hapned that all their provision was found tainted and converted into wormes whereupon Moses took a just occasion to be offended with them and sharply to reprehend their gourmandise and infidelity Thirdly they were not to make this gathering but by break of day and early in the morning by reason the Sun with his most ardent beames hapning to beat upon this sweet gelly it might be disolved In the fourth place this Manna alwayes fell the sixt day in a double proportion to the end the next day being the Sabbath might be imployed in the service of God where we must observe that this day of repose and rest which began six dayes after the creation of the World and the feast whereof had ceased to be kept during the Captivity of Egypt was then as it were renewed for upon that day they ought not to think of what was necessary to eat but that from the Eve they were to be provided of it and to have it dressed for the Sabbath day Implegomer ex eo costediatur in futuras remò generationes ut noverint panem que alui ves in solitudine quando educti estis de terrâ Agypti Exod. 16. v. 32. Fiftly God commanded Moses to cause a measure to be filled with it equal to that of every day and then to set it in the Tabernacle that it might be conserved as an eternall Monument of piety and gratitude and as an immortal Testimony of his goodness towards them In fine Filii autem Israel comederunt Mannam quadragint annis c. Exod. 16. v. 35. during the space of forty years there was no day nor season of the year in which all these precepts and miracles had not their courses It was also a Figure of the Manna