viz. Be thou blessed then for all Eternity my most dear 〈◊〉 let God bâ—stow on thee the Dew of Heaven the 〈◊〉 of the Earth Wheat and Wine in abundance Let 〈◊〉 Nations be subject to thee and let all the Tribe odore 〈◊〉 Be thou Lord over thy Brethren let them bo◠〈◊〉 Knees before thee Let those that give thee their â—â—nediction be Blessed and if any one Curse thee let 〈◊〉 be also Cursed CHAP. XXIII Giveing an Account of Gods design in preferring Jacob. AND now unhappy Esau where are the priviâ—ledges of thy Birth where is the right of thâ— Primogeniture and the Blessing thou doest expect Who art thou In vain is it for thee to say thou 〈◊〉 Esau and the Eldest Son of Isaack Iacob hath supâ—planted thee and when thou didest hunt he founâ— at home what thou soughtest abroad Iacob sayinâ— that he was Esau and the Eldest Son knew weâ—â— enough that in effect and according to the right 〈◊〉 Nature he was Iacob and the Younger Brotheâ— Nevertheless Isaack stood in admiration even to rapture and at first he could hardly imagin that Iâ—â—cob had deceived him but at last in the extasie his astonishment God shewed him as St. Austin bâ—â—lieved his manner of conduct in Iacobs proceedinâ— He saw the just intentions of this unmalitious decâ—â—â—ver And at length he discerned that the Benedicâ—â—on he had given him was valid Iacob is then the Elder Brother and from henâ— forth his Brethren shall be his Servants It is in 〈◊〉 for Esau to â—ear his Heart with a thousand sighs 〈◊〉 to no purpose for him to lament and roar likâ— Lion His sorrows and roarings may well excite 〈◊〉 pitty in his Fathâ—rs Soul But this poor old Mâ—n 〈◊〉 no other thing to give him but some drops of Dew and at best but some humid and clammy pours which â—atten the Earth CHAP. XXIV Giveing an Account of Jacobs Ladder Gen. 23. Jacob Flies from his Brothers 〈◊〉 away And sees a Vision as he Sleeping lay It is a Ladder on which Angels â—alk From Heav'n to Earth whence God to him doth Talk ISaack though blind clearly discerned what his wife pretended and then feeling some touches of this wise hand which managed the whole business he â—ommanded Iacobs presence to give him his Blessâ—â—g and to express unto him his trouble to see him â—epâ—rt out of his house before his death But neverâ—heless since time preâ—sed him for his â—arriage it â—as most convenient to take the way Mesopotamia to â—btain one of Labans Daâ—ghters for his Wife Go then my dear Chilâ— said this good old Man 〈◊〉 and let the God of Abraham be thy Guide during 〈◊〉 whole Voyage For my part I beseech him to augâ—ent on thee the benedictions I have most willingly giâ—â—n thee Above all I bâ—g of him to multiply thy offâ—ring and to put thee in possâ—ssion of the Countrey where â—â—ou shalt be as a Sâ—ranger or Pilgrim Farewell thâ—n my mâ—st dear Son farâ—well all my Ioy â—nd all the Love of my House which said he Kissâ—th 〈◊〉 he Embraces him he 〈◊〉 him with his Tears â—everthelâ—ss Rebecca to whoâ— all Moments were longer 〈◊〉 Dayâ—s endevoured speedily to draw him thence 〈◊〉 she might put him in thâ— Equipage of a Traveller 〈◊〉 give him her farewell lâ—ast Esau should disturb the â—â—parture and the design of this Voyage It was indeed a tryall of constancy for this poor Mother when she must leave this Son but at last she bad him adieu and brought him on his way after she had spoken to him some few words which issued less from her Mouth than from her Heart I wonder how the Father Mother and Son did not die upon this sad Separation In fine the wise Providence of God expects Iacob at his resting place and intends by the favour oâ— the Night visibly to discover the manner of his conduct and the Model of his Government Iacob is gone then from Barsheba and travels 〈◊〉 alone under the protection of Heaven and with thâ— confidence that God would never abandon him But what Behold Night already sounding the reâ—â—treat and shutting up all passages to our Pilgrim 〈◊〉 beheld the Sun stealing from his Eyes and the Moâ—â— giving no light but to discover to him on the Plaiâ—â— of Bethel a bed of Earth and some stones to serâ—â— him for a Bolster Poor Iacob What Bed Whâ—â— Bolster What Night And what Inn Repose then Iacob and spend all the Night in sâ—â—curity since God hath been pleased to Assign yoâ— this Lodging O happy Retreat O pleasing Night O deliciâ—â—â— Bed O divine Repose Iacob is faln a sleep but God who allways watâ—â—â—eth shewed him a Prodigious Ladder which toucâ—â—â— the Earth with one end and the Heavens with the 〈◊〉 Angels by turns descended and ascended 〈◊〉 Ladder and on the top God himself appeared as were supported by it But behold indeed a strange Spectacle upoâ— Theator of Sanctity I am not astonished if 〈◊〉 Iacob had taken his rest he awaked at this 〈◊〉 bearing God in his Mouth and Heart He calls Hâ—â—â—ven to witness and proteâ—ts that Bethel is the 〈◊〉 of God where the most glorious rayes of his 〈◊〉 are seen Ah saith he how venerable is this place and how full of a holy terror it is the Gate of Heaven And if Iacob could live a hundred-thousand years he would have no other God than he that appeared to him In fine under the protection of the Divine Providence Iacob pursues his design and this was the promise made him during his Vision Yes Iacob saith God I am the Lord of thy Progenitors Abraham and Isaack and I will bestow the Land where â—hou reposâ—st on thy self and all thy Chilâ—ren I will multiply them as grains of Sand which are upon â—he Earth· and their Progeny shall extend as far â—s the four Corners of the Universe I my self will 〈◊〉 thy Guardian during all thy Voyages and will â—ring thee back to thine own House CHAP. XXV Giveing an account of the constancy of Jacob in the Quest of Rachel Gen. 29. Jacob to Haran comes a Stone there rowles From off a Well to Water Rachels fowldes Laban receives him kindly whom he serves And for his pains his Daughters both deserves â—ACOB being now wak'd out of this mysterious sleep and Divine rapture in which God had â—ept him for the space of a whole Night on the â—â—ains of Bethel he took his way towards the East â—here a while after near unto a Well he met with â—â—ocks of Sheep and Sheep-herds of whom he enâ—â—ired whether they were not acquainted with Laban and whether they knew not his House Behold at the same time a Rachel approaching the second Daughter of Laban who kept her Fathers Sheep and led them to drink where Iacob stay'd And here we may suppose Iacob thus to bespeak his fair Rachel upon his first approches to her viz. A Dialogue between Jacob and Rachel Iacob Fair beauteous Maid the lovelyest of your Sex How long
might share with her in his Bed and affections But Agar was no sooner become a Mother but she would be at the same time also a Mistress So Agar having been disgracefully driven out of Abraham's and Sara's House when her wandring heart had leasure to entertain more humble and mild thoughts God who hath fatherly tendernesses for those who place their whole strength and Consolation in Meekness and Humility immediately sent an Angel to her who promised her a favourable return and besides gave her assurances that shortly she should have a Son who should be called Ishmael In effect she conceived and was delivered as the Angel had said Abraham being no less than fourscore and six years old or near upon But what was it not sufficient to have even run for the spaâ—e of Ninty and â—ine years and been in a Continual journey during the whole course of his life Was it not time to make a halt when he saw himself near the shore and that his life was arrived almost in the Haven It imports not saith God unto him it is I that speak and thou must obey On then Abraham pass farther I will be a Spectator of thy Voyages and of the Progresses thou shalt make in the way of perfection Presently after as if this fâ—rtunate 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 add to these Cyphers of Love an Impression of Grieâ— and a Charactor of Blood Then was Circumcision commanded not only for Abraham but for all his Children and Servants and in general for all those that should be numbred amongst his Generations provided nevertheless they were Males for Women were exempted from the Law Concerning the time prefixed for tho 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 CHAP. XV. Giveing an Account of the Charity of Abraham towards Pilgrims and the Tenderness of God towards him GOD gives himself entirely to Abraham and Abraham hath nothing which he gives not for his sake He made this evidently appear 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 immediately this magnificent cordiall and devout Man who bore God and men in his heart prevented these travellors and his Soul which allwayes 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 honouring them not only as guests but also as Masters of his House This Heavenly practise is in a word as Solomon said to cast ones Bread upon the torrent of Waves to receive it in aeternity In â—ffect these three guests whom Abraham reâ—eived into his tents with so much affection zeal and reverence made a Paradise under one Pavillion these were also Angels of Heaven having only the shape and countenance of Men from whence I gather that under Ragged Garments and a skin torn with Ulcers and eaten up with Cankers God and his Angels often conceal themselves but to proceed when the crimes and execrations of Soâ—om and Goâ—oâ—rha presâ—iâ—gly caâ—e â— upon Gods Justice and when the blâ—ckest vaporâ— of these horrid 〈◊〉 ascenâ—ed even as high as Heaven this most aâ—â—â—lure Judge who makes 〈◊〉 deâ—â—â—tive decrees withouâ— dâ—â—â—ndence or â—ounsell demeaned himsâ—lf as if he durâ—t â—ot doe it withoâ—t the advice of Aâ—raham Ah whâ—t saith he câ—n I conâ—â—â—l my dâ—signs anâ— thoughts from my dear Abraham who is to bâ— thâ— Pillar of the Worlâ— and the Father of so mâ—ny Naâ—ioâ—s No certainly but I mâ—st discharge part of my displeasure into his bâ—sâ—me thâ—â— he may sharâ— with me in my dâ—signs as well as in my contâ—â—tmâ—nts Hâ—arken then Abraham dost thou well unâ—erstand 〈◊〉 God what pâ—sseth For my part I hear a confused 〈◊〉 which daily sounds louder and louder it is surely the Voice of my Justice which requires vengeance agâ—inst the â—â—habitants of Sodom and Gomorrha which have reâ—â—red their Cities an Abyss of horrors and abominations Dost thou not hear these impure Mouths these poyâ—â—â—â—us Tongues these bewitched Hearts these fleshy Souâ—s these Soul-less Boâ—ies anâ— these ungodly Men without Faith without Law and without Honour Abraham But what my God! hast thou not Eyes whicâ— piâ—rce from the highest Heaven even into the center of Hell And is not the least of thy glâ—nces ablâ— to dissâ—pate all the shadows of the Night Why dost thoâ— tâ—en say â—â—ou wilt descend into Sodom and sâ—e in persâ—n what pâ—ssâ—th before thine Eyes But now wheâ— Aâ—raham himself at last behâ—ld the Lighted Torcheâ— which were to be the Instruments of this sad Incerdium the Sanctity and freeness of his Heart permitted him to say â— Ah! What great God! Could it possibly happen that thy indignation should be Blind and that thy Thunderbolts should equally fall upon the Iust and Sinners God of Goodness canst thou behold the innocent in the midst of punishments without some touch of Compassion Alas Lord Wilt thou not pardon this Criminall City if in câ—se but fifty innocent Persons be found in it is not this a Motive powerfull enough to invite thee unto Commiseration Ah! Let it be never then said that thy just providence which extends it self over all the Empires of the World hath stifled Vice and Vertue under the same Ashes Is not this an innocent freedom and capable of moving even the Bowels of Gods mercy Indeed God promised him to deliver all those that were invelaped in that â—rime in case there were sâ—und not fifâ—y but ten only worthy of pardon But it seems the iniquity of Men is so much the more enormous as the goodness of God is immense and admirable And who would believe that Vertue and Piety are in such sort banished from the Earth as some good Men may not be found in it It is then for this cause God advanced towards Sodom to chaâ—tise their Vices and to extinguish the lust of their Women with a Deluge of Fire CHAP. XVI Giveing an Account of the firing of Sodom and Gomorrha and the deliverance of Lot Gen. 19. In wrath approaching God shews mercy here Sole righteous Lot must leave his Counâ—ry dear Warn'd by two Angels which the Almighty sent Thereby escapes Sodoms sad punishment AND here behold the Portraict of Gods Justiâ—e her Scepter hath not been seen hitherto in the Land of Sodom and Gomorâ—ha but upon the Wings of a Stork that is to say by Clemency and Meekness But
too long have the horrors of Sodom irritated and provoked God The night already approacheth and there remains no day but to behold two Angels in the habit of Pilgrims who seek out Lot even at the Gates of Sodom observe how welcome they are and certainly they have met with an Heart who perfectly understands the rights of Hospitality observe what hast he makes to them how he casts himself at their Feet how he conjures them to spend at least one night in his House In fine after some refusals and Complements he inforceth them by his charitable importunities to shelter themselves in his Lodging they enter into it and nothing but Feasts and congratulations are seen in this House But they were no sooner risen from the Table and preparing to take some repose when immediatly Sodomites came from aâ—l parts like inraged Wolves howling and trembling as if they had already felt the Agony of Death and the Flames which were ready to devour them Mean while Lot is very much afflicted for these Cyclops of Hell are come out of a Furnace of obscurities with Hammers and Iron Bars in their Handâ— to break his Gate in a thousand pieces to destroy Fathers and Children Masters and Servants Mean while the night slips away and from the break of day as if the Sun should have served to inkindle the Pyle of Sodom two Angels delegated for the preservation of Lot taking him by the Hand with his Wife and two Daughters constrained them to depart together out of the City advertizing them that to preserve their lives and to enjoy the benefit they had received they must seek out a refuge upon some high Mountain without turning their Heads or Eyes towards the unhappy Sodom least some Whirlwind of Flames should chance to surprise and devour them Behold then Lot much astonished Nevertheless he conjures these amiable Spirits to afford him a retreat in a little Town not far from thence the Angels granted all he desired and the Village assign'd him for a Sanctuary was also freed from the Flames for his sake But as there is nothing weaker and more wavering than a Womans mind Lot had not power enough to hinder her Head which was filled only with Wind from moving at the sight of the first Lightnings which preceeded this Storm so in testimony of her inconstancy she was transformed into a Pillar of Salt as if Goâ— intended by this exemplary punishment to leave unto over light Souls a Tragick monument of inconstancy and a dreadfull effect of Temerity Mean while the â—eavens are no longer but a lively source of Flames and Fires The Sun Moon and Stars are so many Chanels through which God powres down upon Sodom and Gomorrha all the Thunderbolts of his wrath The Clouds are the Torrents of Thunder which makes a hideous noise which tears the Skyes and carries away all without pitty nothing is seen in the Air but Flaming obscurities and ardent shadows heaped upon one another which form a Hears-cloath to cover the shamefull Reliques of these loathsome Coals The Earth on the other side is an inlivened gulph of burning Coals which vomit forth so many Firebrands and Torches as at length one would believe that the Air the Skyes the Clouds and the Earth were no other than a Hell Nothing is heard there but Clamors Sobs Rages Blasphemies and roarings out What a spectacle is it to see Men and Women with Bodies all on fire running through the Streets their Hair flaming their Eyes sparkling their Mouths burning and their Hearts filled with Sulphur What a Monstrous Spectacle is it to behold an Infant in his Mothers bosom and in his Nurses Arms like a lump of Sulphur which is consumed with the flash of a Torch Who hath ever heard that the World was watred with a rain of Sulphur with a Deluge of Fire and with an Inundation of burning Coals and Flames What Thunder what spoyl what desolation of Wood-piles of Houses and Furnaces Beds Tables Cubbords Gold Iron Marbles and Diamonds turned into Fire-brands Alas where are the Hâ—avens Where is the Air Where is the Sea and Earth when the whole World is on Fire Ah poor Lot What is become of thy Wife and where are thy Kindred and what may thy Daughters think beholding the smoak of that Fire which devours the Bodies of their unfortunate Husbands Me thinks I see him with his Daughters in the foulds of a Mountain where he endeavours to shelter himself from these frightfull inundations which burn and desolate all his Country But with what grief will Abrahams chast Heart be touch'd when he knows that the Daughters of Lot are consumed with an other Fire and they inkindle such black Flames as even hinder them from knowing their own Father or at least from treating him with that respect which Nature and piety required Gen. 19. God Sodom and Gomorra burneth quite Lot and his Wife do â—ave themselves by flight Yet Lot doth burn with a Flame far more wild For he gets his own Daughters both with Child None but Abraham remains constant in his sincerity he is still in the same place where God spake to him with so much tenderness and privacy Faithfull Friend of God Father of all Nations support of men Vice-King of the Earth Abraham canst thou behold this dreadfull fire without Sighs and Tears Weep then Abraham weep to quench these Flames but rather inkindle some pile to swallow up these Monsters which infect the World by the contagious shasts of their incestuous brutalities CHAP. XVII Giveing an account of the Birth of Isaack and of the Banishment of Agar Ishmael Gen. 21. Poor Agar's banish'd from Old Sara's Face With Ishmael the wildest of his Race Through unknown Paths they Range till by a Spring Sitting Gods Angel to them Ioy doth bring IN fine Heaven hath heard the vows and prayers of Abraham Isaack is born and Sara is so much ravished at the sight of this happy prodigy that she can hardly believe what she sees What a wonder is it to see this Child of Tears and Desires become an object of a ravishing Joy Sara art thou afraid that the life of thy Son will bring thee death and that the excess of a joy so little expected will even melt thy heart For my part I allready apprehend lest the pastime of Isaack and Ishmael prove the occasion of a quarel and that at last either the Mother or Child must be chased away In effect Sara could not endure the sight of Agar and Ishmael she intreats Abraham to put both of them out of his House But Abraham who hath the tenderness of a Father for Ishmael cannot condescend to her desires It seems to this good Man that the severing of Isaack and Ishmael would even cut his heart in two There is a necessity Nevertheless of obeying the request of Sara for God commands Abraham in this occasion to execute all his injunctions with promise that notwithstanding all contrary appearances Isaack and Ishmael shall
stead shall Bleed A Sacrifice our God has for himself provided so in the dayes to come the Blessed Messia bleeding for lost Man shall purge his Sins and once more render frailâ— Mortality the favorit of Heaven The Conclusion The Ram is by Glad Abraham slain and made A Sacrifice that pleases well his God Which done with Isaack he returns to tell Vnthinking Sarah all that had befell And has his Faith imputed Righteousness Call'd Friend of God the chiâ—f in Faithfullness Now Abraham is already at the foot of the Mountain he commands his Servants away he takes his only Isaack he loads him with the Instruments of his punishment Let us go my dear Child let us go my Son let us go my Isaack my Joy my Hope and my Love Father whither do we go answered Isaack Alas what is your desire I indeed see the Fire and the Sword which you carry as also the Wood on my Shoulders but where is the Victim which must be offered as an Holocaust My Son trouble not your self for God will provide one So Abraham still persists in his fidelity to God he makes ready the Altar he sets the Wood in order he kindles the Fire he draws his Sword out of the Scabbard he takes Isaack into his Arms he placeth him near the pile he tyes his Hands and puts the cover over his forehead in sine this innocent Lamb being on both his Knees his Body half naked and his Head bowed a little forward sighing sweetly without making the least complaint or demanding any more why expected the stroak of Death when his Father as it is very probable began to acquaint him with the secret of his happy lot Isaack my most dear Son thou didst ask me at the foot of the Mountain where was the Victim of our Sacrifice I answered thee that God woulâ— provide one his Paternal Goodness hath done it and his will iâ— that thou must be the Victim and I the Priest it is very true that thou art the object of my sweetest hopes and that I should look on thee as the support of my â—ouse but it is in God we must place our only hope it is he that serves for a Basis and Piller to all fortunes and it is his sage Providence which holds in its hands good and evil favours and disgraces Life and Death Dye then cheerfully my dear Child and rest assured that I would willingly put my self in thy place if God had so ordained I adore his will and I am too happy to serve as an instrument unto his commands As for thee my poor Son I had very constant proofs of thy sweet disposition and if I had not often tryed how obedient and pliable thou art unto Gods will and mine I should endeavour more efficaciously to perswade thee but it would be fruitless and it is from Gods goodness and thy constancy I hope for the Grace of being inabled to offer and immolate thee with my own Hands What can Isaack say to this It is enough for him to assent and be silent I yet frame in my imagination that he besought his Father to give him his Sword that he might kiss it as the rod of the wise Providence of Heaven I believe also he bowed down his Head a little more forward to testifie that his thoughts accorded with his Heart and that his most real affections were ready to be immolated unto God and his Father In the mean while Abraham takes his Sword again into his Hand and having bathed it with his tears he lifts up his arm to discharge his blow upon the Neck of his Son But what will be the issue will not all the Angels of Heaven who look upon this Sacrifice put some Victim in Isaacks place Divine Spirits I call on you for Abraham and Isaack In conclusion as Abraham had already lifted up his Arm and was ready to dart the Thunder-bolt God had put into his Hand the Voice of an Angel cryes out Abraham Abraham I command thee from God not to touch the Child and to pass no farther Ah Lord never was Love like thine And thy Love O God to me Surpasseth that of Abraham to thee The word is out poor Abraham must be gone Must take his Isaack take his only Son The Son of his affections him from whom From whose blest Loins so many Kings must come Even him must Abraham slay Abraham must rise And offer Isaac a Burnt-Sacrifice God scorns the offals of our saint desires He gives the best and he the best requires Abraham forbears to question thinks not good To reason or converse with Flesh and Blood Begs not young Isaack's Life nor goes about T'object the Law of Murther makes no doubt He rises rises early leads his Son Hastes where this Holy slaughter must be done When God bids go that very Breath's a Warrant We must not linger for haste crowns the Errant His Servants must no further they must stay Private Devotions claim a private way They must abide with th' Asses whilst th' aged Sirâ— In one Hand takes the Knife in th' other Fire The sacred Wood of offering must be pil'd On the young shoulders of the innocent Child Oh here mine Eyes must spend a Tear to see Thee bear the Wood great God that since bore thee Mistrustless Isaack seeing the Wood the Fire The sacrificing Knife begins to inquire But where 's the Sacred Lamb that must be slain Resolved Abraham least the Flesh should gain Too much on Nature sayes Not thou my Son Art he But th' Almighty will provide us one Where God commands 't is not enough to effect But we must baulk the occasion of neglect The Faithful Abraham now erects an Altar Orders the Wood what Tongue can chuse but faltes To tell the rest He lays his Hand upon His innocent Isaack binds his only Son He lays him down raiseth his Priestly Knife Vp rears his Arm to take his Isaack's Life True Faith is active coveâ—s to proceed From thought to action and from will to deed Before the strengthened stroke had time to fall A sudden voice from Heaven cryes hold recall Thy threatning Arm and sheath thy Holy Knife Thy Faith hath answered for thy Isaack's Life Touch not the Child thy Faith is throughly shown That has not spared thine own thine only Son How easie is our God and Labour who Counts it as done what we have will to do CHAP. XIX Giveing an Account of the Death of Sara THe most smiling prosperities often swim amidst Tears the clearest and most serene dayes are followed sometimes by the most obscurest 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 And yet scarce were they returned to their own home but
even seven years more entire to obtain Rachel Iacob it suffiâ—â—th to love her For in loving every thing is animated every thing lives every thing prospers and every thing passeth away most sweetly under the Laws of love and since it is not for a Man but for a Goâ— nor for a mortal beauty but for an immâ—rtâ—l happiness you captivate your self It was no trouble unto Iacob to receive this yoak seeing himself the posseâ—â—oâ— of his dear Rachel he resumed the Trade he had so happily begun and he believed that the shackles of his second service would not be less supportable than the former Behold him happy to see himself in a Bondage where he was a Servant to Laban and the Master of Rachel All his misfortune was only because he contemned Lea which prâ—ceeded from the excessive love he bore unto Rachel But God taking pitty of Lea rendreâ— her considerable by her Fruitfulness and by the Birth of four Sons the first of which was called Ruâ—en the second Siâ—â—on the third Levi and the fourth Iudas which were the four principal causes of Rachels envying Lea. Rachel will dye she sâ—ith if no Children be gâ—â—ven her What man I beseech you can bestow a saâ—vour which God hath reserved to himself Was 〈…〉 then a means to make Iacob dye seeing that 〈◊〉 Wife asked that which lay not in his power to give her It was requisit nevertheless that the goodness of God should aleviate the grief of this sad Mother giving unto her handmaid two Sons one of which was called Dan and the other Nepthalim God immediately after shewed the same favour to the Handmaid of Lea who brought forth Gâ—d and Asher After which Lea her self conceived of Issachar then of Zebulon and at last of a Daughter called Dinah It was by the means of these Generations God began to accomplish the Promise he had made to Abraham Isaack and Iacob And it was out of these first springs issued a thousand and a thousand streams of this blood of Patriarcks which was to overflow the fairest Lands of the Universe At that time Iacob saw the time approaching during which he had tyed himself to serve his Father-in-Law Laban Rachel nevertheless was troubled at her Barrenness But at length God heard her prayers and made her the Mother of a Son whose birth effaced all the marks of her shame and dishonour This Ioseph this miraculous Infant was the delight of his Parents the glory of Rachel the love of Iacob the wish and desire of both the support of his Family the King of all his Brethren the Saviour of his People anâ— the master-piece of the graces and favours of God A Dialogue between Balaam his Ass and the Angel Balaam puss't up with Pride dos take his way To Moabs King The Ass that 's wont to bray With Humane voice afright â—im till he see An Armed Angel urging Heav'ns decree Who lâ—ts him pass that Jacob blâ—st may be Balaam How am I Honour'd In what high Esteem is Balaam held That Moabs Princes thus attend his Morning wake and Kings become his supplicants Did they know what little power I have to serve them surely they would not be Solicitous at such a rate Alas Alas my Curses in this case are fruitless Iacobs God at whose dread Name I Tremble frustrates all my purposes and by his power dispoyles me of those jugling Arts wherewith I blinâ—ed the deludeâ— Eyes of Godless Nations Yet must I go and visit Balack or the King will storm at my delay Ha! Why stars my Ass Why croâ—ds she to the Wall the Coaâ—t is clear No dreadfull Apparition sure does represent it self to her Amazed Eyes How 's this The more with Stripes I load her the more she doth Recoile My Heart misgives Terror sâ—izes every part Ha! now she 's fallen and I 'm crusheâ— But with redoubled Stripes I 'll thus revâ—â—ge my self Ass. Wickâ—d and Sin bliâ—ded Man what means this cruelty to me Whâ—â— hâ—ve I done to thee that thou hast Smâ—tten me thâ—se three times Balaam Ha! Aâ—azment seizes me What is 't 〈◊〉 hâ—â—r or amâ—â—â—ur deladâ—d with tâ—e â—cho of sâ—me souâ—d râ—boâ—â—â—ing â—â—â—m the Neiâ—â—â—ouring Hiâ—â—s â—or what stâ—ang poâ—er can thâ—â— inspiâ—e a Brute with humane Voice to souâ—â— Aâ—â—â—ulâ—tâ— And yâ—t it seems no lâ—ss Wâ—at â—ave I â—one â—o thâ—e that thou hast 〈◊〉 me thâ—se three tiâ—â—s Where not they the words Yes yes they were But yâ—t sâ—av I 'll try agaiâ— if any â—urthâ—r â—ouâ—d râ—maiâ—s â—hy have Strickeâ— thee 〈◊〉 tâ—â—u Wâ—s thâ—re noâ— a reason for i◠〈◊〉 tâ—ou â—â—st 〈…〉 and O that thâ—re were Swoâ—d In my 〈◊〉 â—or noâ— woulâ— I Kill thâ—e Ass. Am 〈…〉 thine Ass upon which thou 〈◊〉 Riddeâ— ever siâ—ce I was thiâ—e to this day And 〈…〉 ever wont to do so unto thee Balaam Ha! Yet again O sâ—â—pendious and Amaâ—â—ing what can this speaking prodigie in Nature signifie or to what end tends it Sure Angry Heaven forbids my further paâ—sage and commands my swift return least dire destrâ—ction meet with me in the way Was I ever wont to do so unto thee were nâ—t they the last words Ay they were Why no thou diâ—est not but 't is now too soon Yet sure ther 's something further ment by those misterious sentences O miserable me my Eyes are open now and 't is too to plain The Ass was wiser thâ—n the Prophet A bright Heavenly Warriour with a flaming Sword wide wavering threatens me with present death Wretch that I am What shall I doe But falling prostrate strait implore his mercy Angel Balaam wherefore â—ast thou smitten thy Ass these three timâ—s Beholâ— I went out to withstand thee because thy way is preverse before me and the Ass saw me and turn'd from me these three times Vnless she hâ—d turneâ— surely now also I had Killed thee and saved her alive Balâ—am O mighty Lord spâ—re me poor wretched me Who with a strange Coâ—fusion must confess that through ignorance I have â—rovoked thy Anger and thâ—s â—inâ—â—d for I knâ—w not thâ—â— thou stoodest in the wâ—y against me Now therefore if it displease thee I will get me back again Angel No 't is the Allmighty God of Jacobs will you sâ—ou'd pâ—oceed but only the words that I shall speak unto thee that shalt thou speak bewar thou degress not leâ—st swift vengeance overâ—ake thee Balâ—am How sudâ—â—inly the glorious Apparition's vaniâ—h'd now I know that Israel is bless'd nor can my words prevail against them nor must I Curse the chosen of the Lord but bless them Even so transcendant happy are all those that put their trust in him But my Companions call I must away though my visit will be little pleasing to the King The Conclusion The Madbrain'd Prophet goes to Balack where He Sacrifices does with speed prepare And blesses Jacob which does much displease The King who gives him straite his Writ to Ease And sends him packing to his place again Where soon he 's by the Sword of Israel
lend An ear unto poor Lazarus thy Friend Lazarus Most Noble sir view but these sores I bear And how each one doth like a Mouth appear For some relief my wounds do loudly cry And humbly beg your Christian Charity 〈◊〉 I ve lain here day by day unable E're to obtain the scraps fall from your Table The very Dogs more kindness shew than you Who lick my my sores and heal my ulcers too Alass great Sir I languish nay I dye Only for want of timely Charity Let me request your bounty for I know God will repay you double what I owe For Gods sake and your own let me but have Some kind relief to shield me from the Grave Scraps from your Table I do only crave Dives Why how now Sirrah how dare you presume To urge my patience with your begging tune How dare you venture at my Gate to ly Up and be gone or else prepare to dye Talk you of Sores and Wounds what 's that to me The Doggs indeed your fittest consorts be My Table is not spread to grant relief To every begging idle lazy Thief Such as your self may be for ought I know Be gone you Idle rascal Sirrah go Or I 'll release your idle cries and groans With a good Cudgel that shall break your bones What if you languish perish rot or dye Do so or hang your self pray what care I. You tell me God will double what I give Yet will not I believe it as I live Go to him then your self if you are able And tell me then who keeps the better Table So get you gone you lazy idle Theif I fear you there will find but small relief Lazarus Farewel proud scornful Dust and Ashes I Will henceforth only on my God rely With winged speed I will approach thy Throne And all my grief and misery make known Lord thou art able to relieve my wants â—elieve my misery and hear my plaints â—rom thee my God I do expect much more â—han ever I yet found at Dives door â—â—wever Gracious God I now must try â—y strength decays Great God behold I dye Angels 〈◊〉 blessed Lazarus all Hail we say â—e're sent thy Soul to Heaven to convey â—est Abraham attends with open Arms â—ho will secure thee from all future harms â—uze then bright Saint and Hallelujah sing â—hilst we with expedition take the Wing In order to transport thee to that place Of joy where Tears shall ne'r bedew thy Face Dives lifting up his eyes in Hell Behold me Father Abraham I lye Surrounded with eternal misery Shall Lazarus a blessed place obtain Whilst I all Hellish Torments do sustain Have mercy on me Father pray now send Thrice happy Lazarus to dip the end Of one of his blest fingers and asswage My hell tormented Tongue which fire makes rage Some cooling Water for my Tongue for I Must now in Hells Eternal Torments fry Abraham Remember Son to add unto thy grief When living you allow'd him no relief You then possess'd your good things he his bad You swam in mirth whilst Lazarus was sad But now the case is alter'd much for he Shall ever joy whilst you tormented be Besides a Gulf between us two there lies More deep than is the Earth beneath the Skies And let me tell you you will find it true You cannot come to me or I to you Dives Dear Father let me then this sute obtain Send him unto my Fathers House again Five Brethren there I have O let him tell To them the torments I indure in Hell And if they will not then their sins refrain Let Lazarus return to thee again Abraham Moses the Prophets too must be their Guide And pray what else should they desire beside Dives Nay Father Abraham but if one went Vnto them from the Grave they would repent Abraham If Moses and the Prophets will not do They 'll not believe a Messenger from you But further let me paraphrase on the Chaâ—ter as follows Hearken therefore now and I will speak of a great rich man that flourished here on Earth as a learned Divine observes In all pomp and abundance that shined in courtly purple Robes that was cloathed in Bissus and fine silk and fared deliciously that was lodged sofâ—ly that lived pleasantly But understand what became of this rich man his years being expired and his dayes numbred and his time determined he was invited to the fatal Banquet of black ugly death that maketh all men subject to the rigour of his Law his body was honourably buried in respect of his much wealth but what became of his Soul that was carried from his body to dwell with the devils from his purple robes to burning flames from his soft Silk and white Byssus to cruel pains in black Abissus from his Pallace here on Earth to the Pallace of Devils in Hell from Paradice to a dungeon from pleasures to pâ—ins from joy to torment and that by hellish means damâ—ed â—pirits into the infernal Lake of bottomless Barathrum where is wo wo wo Hearken also of a certain poor Beggar cloathed in â—â—gs with miseries pained pained with griefs grieved â—ith sores sorely tormented unmercifully condâ—mâ—ed â—ing at this rich Mans Gate desiring to be refreshed 〈◊〉 with the crumbs that fell from the rich mans table â—e dogs had more pitty than this rich man on this dâ—â—essed creature for they came to visit him they came comfort him they came and licked his sores Well his time being also determined he went the 〈◊〉 of all flesh and death was the finisâ—â—r of all his miseries and griefs Vita assumpsit mortem ut mors vitam acciperet he dyed once to live for ever And what became of his Soul it was carried from his body to his Master from a House of Clay to a House not made with hands from a Wilderness to a Paradice from an earthly prison to a heavenly pallace from the rich mans Gate to the City of the great God from pains to pleasures from miseries to joys from Adams corruption to Abrahams bosom It was carried by Angels into the quires of Angels to have his being and moving in the very moving Heavens with God himself Where is life food and abundance and glory and health and â—eace and eternity and all good things all aboâ—e all that either can be wished or desired And this is the subject that I shall now speak of What poor Lazarus What! lying at a gate and full of Sores too Would not this rich Man afford thee some out-house to ly in to shroud thee from storms and tempests no would not his servants pitty thee no would not his Childreâ— speak for thee no would not his Wife intreâ—â— her Husband for thee no Hadst thou ever doâ—â— them any wrong no But Lazarus it may be thou art stout and often-times Beggars will 〈◊〉 chusers thou perhaps wouldest have some greâ—â— Alms or some Copy-hold some Farm of this riâ—â— Man no Or thou wouldest have some delicâ—â— Meat no Many
Dishes no Or thou wouldâ— sit at the Table with his Sons and Servants no 〈◊〉 What is it then that thou dost desire Nothiâ—â— but Crumbs to refresh my Soul nothing 〈◊〉 Crumbs to save my Life Nothing but Crumâ—â— Crumbs Crumbs that fall from the rich Mans 〈◊〉 I know that he fared plentifully and that he 〈◊〉 well spare them What shall I say of the hardness of this 〈◊〉 rich Mans Heart Let me speak for Lazarus 〈◊〉 â—his rich Man yet I shall but Asinam comere â— one well observes get nothing of this hard Fellow I have a Message unto thee O thou Rich Man from the great God of Heaven and he doth desire thee that thou respect the Beggar that lyeth at thy Gate pained with Sores pained with grief and even starved through Hunger And I beseech thee in Gods stead that thou have pity on this Beggar as God shall have Pity Mercy and Compassion on thee and look what thou layest out it shall be paid thee again But he answered I warrant you he is some Runnagate Rogue and so long as he can be maintained by such easie means he will never take any other Trade upon him Nay but good Sir let it please you only to behold this poor Creature which suppose it were granted and he coming to the Gate where this wretâ—hed object lay seing him bewrayed with Sores betattered with Rags and the Dogs licking him stopping his Nose with a squeamish Face and disdainful look began to say unto him I see thou art some lude Fellow that such Miseries happen unto thee and such Plagues come upon thee it is not for thy Goâ—dness or Righteousness that these afflictions light on thee But he replyed O good Master some comfort some Relief some Crumbs to save my Life I shall dye else and starve at â—our Gate Good Master I beseech you for Gods sake for Christs sake take some Pity some Compassion some Mercy on me But he with an angry look disdaining Lazarus said Away hence thou Idle Rogue not a penny not a Morsel not a Crumb of Bread and so stopping his Nose from the scent and his Ears from the cry of Lazarus returned unto his stately Pallace And this poor mans Throat being dry with crying his Heart fainting for want of Comfort his Tongue cleaving to the roof of his Mouth being worn out with Fastings and Miseries starved at the Rich mans Gate Now must I speak for dead Lazarus against the Rich Man Nam si hic tacuissent nonne lapides clamabunt If I should hold my peace the very stones would cry O thou rich Miser and more than Cruel wretch Lazarus is dead he is dead at thy Gate and his Blood shall be upon thee thou shewedst no Mercy unto him no Mercy shall be shewed to thee thou stoppedst thy Ears unto his cry thou shalt cry and not be heard It is inhumane Wickedness to have no Compassion on distressed Lazarus but most of all to let him starve at thy Gate for want of Food What did he desire of thee but only Crums to save his Life Is it not a small thing I pray thee that thou having abundance of Meat should see him starve for Bread That thou flourishing in Purple and Silk would see Lazarus lye in Rags That thou seeing eveâ— thy Dogs have pity on him thou wouldst have no pity upon him thy self What Eyes hadst thou that wouldst nâ—t see his Sores What Ears hadst thou that thou wouldst not hear his cry What Hands hadst thou that would not be stretched ouâ— to give What Heart hadst thou that would not melt in thy Body What Soul hadst thou that would not pity his silly Soul this wretched Body poor Lazarus If the stones could speak they would cry 〈◊〉 upon thee If thy Dogs could speak they would condemn thee of unmercifulness If dead Lazarus were here his Sores would bleed afresh before thy face and cry in thine Ears that thou art guilty guilty of his Blood and that thy sin is more than can be pardoned Why should not I tell thee the Portion that iâ— prepared for thee This shall be thy Portion to drink Let thy days be few and another take thine Office Let thy Children be Fatherless and thy Wife â— Widow Let thy Children be Vagabonds and beg their bread let them seek it also out of desolate places lâ—â— the Extortioner consume all thou hast and let the straâ—ger spoil thy Labour Let there be no man to pity thee nor to have Compassion on thy Fatherless Children Leâ— thy memorial be clean forgotten and in the next Geâ—â—ration let thy Name be clean put out Let him be 〈◊〉 accursed example to all the World Let him be curseâ— in the City and cursed in the field let him be cursed when he goeth out and when he cometh in let him be cursed when he lyeth down and when he riseth up Let all Creatures and the Creator himself forsake him Angels reject him Heavens frown at him Earth open thy mouth Hell receive him Spirits tear him Devils torment him let no mercy be shewed unto him that shewed no mercy Thus shall the miseries of Lazarus be revenged by the just plagues that shall justly fall upon the rich mans head And now the rich man being in Hell Flames methinks I hear him crying out saying O Wretch that I am why did I suffer Lazarus to starve at my Gate for which I am shut in the Gates of Hell Why did I not give Lazarus a crumb of bread for which I cannot have here one drop of water to cool my tongue Why did I shew Lazarus no mercy on Earth for which no mercy is shewed to me in Hell What shall I do for I am tormented in this flame I will cry unto Abraham Abraham have mercy on me and send Lazarus that he may dip the top of his finger in water to cool my tongue I am tormented here Abraham I am plagued and continually pained here Abraham here my purple rayment in flaines of fire my light is darkness and my day night my companions are Devils O how they hale me O how they pull me O how they â—ex and torment me Here my feet are scorched my hands are seared my heart is wounded my eyes are blinded my ears are dulled my sences are confounded my tongue is hot it is very hot send Lazarus therefore Abraham with a drop of water to comfort me one drop good Abraham one drop of water But Abraham answered him Thou damned wretch once thou didst disdain Lazarus once thou didst refuse Lazarus once thou didst scorn Lazarus now Lazarus shall disdain refuse and scorn thee once thou stoppest thine ears from the cry of Lazarus now he stops his ears from thy cry once thou turnest thy face from Lazarus now he turneth away his face from thee once thou denyedst crumbs to Lazarus now he denyeth water to thee not a spoonful not a drop of water Oh Abraham but now if I had my goods I would give Lazarus