Jacobs vow a sermon preached before His Majesty and the Prince His Highnesse at St. Maries in Oxford, the tenth of May 1644, being the day of publique fast / by Thomas Fuller.
WHICH words are the Vowe of that holy Patriarke Iacob, who being mortally hated of his brother Esau, for deceiuing him (as he tearmed it) both of his Birth-right,
WHICH words Are the Voelli of that holy Patriarch Iacob, who being mortally hated of his brother Esau, for deceiving him (as he termed it) both of his Birthright,
And by the aduise of his Mother, with the expresse consent, and commandement of his Father in the first verse of this chapter, hee trauailed towards Padan-Aran vnto his vnckle Laban for succour;
And by the advise of his Mother, with the express consent, and Commandment of his Father in the First verse of this chapter, he travailed towards Padan-Aran unto his uncle Laban for succour;
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Abrahams seruant, with Camels, and Men, and Iewels, and other prouision for such a iourney, (for then perhappes hee had neuer made this Vowe,) but hee went all alone like a poore Pilgrime, with his staffe in his hand,
Abrahams servant, with Camels, and Men, and Jewels, and other provision for such a journey, (for then perhaps he had never made this Voelli,) but he went all alone like a poor Pilgrim, with his staff in his hand,
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or tent, but Sub dio, making the earth his bed, heauen his canopie, and a stone (which hee found in that place) the pillow whereupon he reposed his head:
or tent, but Sub dio, making the earth his Bed, heaven his canopy, and a stone (which he found in that place) the pillow whereupon he reposed his head:
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and descended, and the Lord himselfe stood at the toppe of the Ladder; who made vnto him a large, and a mos• gracious foure-fold promise, in the 13.14. and 15. verses. 1. That he would giue vnto him and his seed, that land vpon which he then slept. 2. That hee would multiply his seede as the dust of the earth. 3. That in his seed, all the Nations of the earth should be Blessed;
and descended, and the Lord himself stood At the top of the Ladder; who made unto him a large, and a mos• gracious fourfold promise, in the 13.14. and 15. Verses. 1. That he would give unto him and his seed, that land upon which he then slept. 2. That he would multiply his seed as the dust of the earth. 3. That in his seed, all the nations of the earth should be Blessed;
and he not aware of it, and that that place was no other, but the house of God, and gate of heauen, verse 17. he was stricken with feare and reuerence,
and he not aware of it, and that that place was no other, but the house of God, and gate of heaven, verse 17. he was stricken with Fear and Reverence,
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or thinke, hee did not through vnbeliefe make any doubt of the performance thereof; but certainely belieuing that it should be accomplished in due time, like a thankefull Pilgrime,
or think, he did not through unbelief make any doubt of the performance thereof; but Certainly believing that it should be accomplished in due time, like a thankful Pilgrim,
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and not finding any better meanes to expresse his thankefulnesse, he vowed a Vow in my Text, saying, If God will be with me, &c. Of which Vow there be two parts.
and not finding any better means to express his thankfulness, he vowed a Voelli in my Text, saying, If God will be with me, etc. Of which Voelli there be two parts.
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But what is the reason why Isaac, who was exceeding rich, sent foorth his sonne Iacob (who by Gods prouidence was now lately made his Heire) so exceeding poore, that he is faine to petition for foode and raiment,
But what is the reason why Isaac, who was exceeding rich, sent forth his son Iacob (who by God's providence was now lately made his Heir) so exceeding poor, that he is feign to petition for food and raiment,
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whereas Abraham his father, sent foorth his very seruant vpon the like iourney richly furnished, and sumptuously attended? Was Abrahams seruant better then Isaacs sonne?
whereas Abraham his father, sent forth his very servant upon the like journey richly furnished, and sumptuously attended? Was Abrahams servant better then Isaacs son?
and priuately, his brother Esau might not so easily misse him, nor know which way to pursue after him. 2. That this miserie might mooue him brother to compassion,
and privately, his brother Esau might not so Easily miss him, nor know which Way to pursue After him. 2. That this misery might move him brother to compassion,
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or detaine him abroad, he might haue the more mind to returne vnto his father home againe. 4. And lastly, that hee might haue the better experience of Gods mercie,
or detain him abroad, he might have the more mind to return unto his father home again. 4. And lastly, that he might have the better experience of God's mercy,
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as indeede he had, for which hee returned thankes vnto God at his returne in the 32. chap. Iacobs pouertie may teach vs, that although worldly prosperitie be the good blessing of God, wherewith he often enricheth his owne children:
as indeed he had, for which he returned thanks unto God At his return in the 32. chap. Iacobs poverty may teach us, that although worldly Prosperity be the good blessing of God, wherewith he often enricheth his own children:
Whence wee may learne, that Aduersitie is the blessing of God vpon his Children, aswell as Prosperitie. Res prospera donum est consolantis, res aduersa donū est admonentis Dei, saith S. Augustine, Prosperitie is the gift of God comforting, Aduersitie the gift of God admonishing:
Whence we may Learn, that Adversity is the blessing of God upon his Children, aswell as Prosperity. Rest prospera Donum est consolantis, Rest aduersa donū est admonentis Dei, Says S. Augustine, Prosperity is the gift of God comforting, Adversity the gift of God admonishing:
and our selues, and bee too much wedded to this world, and say with Saint Peter, Bonum est esse hic, and begin to build such Tabernacles here vpon earth,
and our selves, and be too much wedded to this world, and say with Saint Peter, Bonum est esse hic, and begin to built such Tabernacles Here upon earth,
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But now being in so great want as hee was at this time, why doth he preferre so poore a Petition vnto God, who is so rich in mercie? And whereas God had now lately appeared vnto him here in Bethel, and promised the whole land of Canaan to him,
But now being in so great want as he was At this time, why does he prefer so poor a Petition unto God, who is so rich in mercy? And whereas God had now lately appeared unto him Here in Bethel, and promised the Whole land of Canaan to him,
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and his, why doth hee desire so poore a pittance, as food and raiment, which would onely keepe life and soule together? the very foules of the aire are furnished with these.
and his, why does he desire so poor a pittance, as food and raiment, which would only keep life and soul together? the very fowls of the air Are furnished with these.
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and hurtfull lusts, which drowne the soule in perdition, and destruction, 1. Tim. 6. Iacob hauing once seene God in Bethel, and set his heart vpon him, who is the true treasure,
and hurtful Lustiest, which drown the soul in perdition, and destruction, 1. Tim. 6. Iacob having once seen God in Bethel, and Set his heart upon him, who is the true treasure,
neither admired, nor much desired (more then was necessary) this worldly trash. Where wee may see, that howsoeuer worldlings doe not onely admire, but euen adore riches,
neither admired, nor much desired (more then was necessary) this worldly trash. Where we may see, that howsoever worldlings do not only admire, but even adore riches,
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but the Children of light, whose eyes are purged from those skales of darknesse, doe plainely see, that in regard of true content, they be Vanitas vanissima, wormes,
but the Children of Light, whose eyes Are purged from those scales of darkness, do plainly see, that in regard of true content, they be Vanitas vanissima, worms,
And wee may obserue in our owne experience, many a man, who with a dinner of greene hearbes, as Solomon speaketh, that is short diet, course clothes, hard lodging,
And we may observe in our own experience, many a man, who with a dinner of green herbs, as Solomon speaks, that is short diet, course clothes, hard lodging,
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Now I come to the duties, which he promiseth to performe to God, in the next words, Then shall the Lord be my God, &c. wherein Iacob, who was afterward surnamed Israel, hauing receiued but euen the promise of a benefit, presently voweth the performance of a duetie, to teach all true Israelites, that Beneficium postulat officium :
Now I come to the duties, which he promises to perform to God, in the next words, Then shall the Lord be my God, etc. wherein Iacob, who was afterwards surnamed Israel, having received but even the promise of a benefit, presently Voweth the performance of a duty, to teach all true Israelites, that Beneficium postulat officium:
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What shall we then render vnto the Lord, for all these benefits done vnto vs? Totum me de beo, saith S. Bernard, pro me facto: quid igitur rependam pro me redempto? Lowe euery whit of my selfe (vnto God) for my Creation, what shall I then render vnto him for my Redemption?
What shall we then render unto the Lord, for all these benefits done unto us? Totum me de beo, Says S. Bernard, Pro me facto: quid igitur rependam Pro me redempto? Low every whit of my self (unto God) for my Creation, what shall I then render unto him for my Redemption?
& sepultura reddemus? We are not able to be sufficiently thankefull for taking our flesh of the (Virgin) Marie, what shall wee then returne vnto him for his suffering vpon the Crosse,
& sepultura reddemus? We Are not able to be sufficiently thankful for taking our Flesh of the (Virgae) Marry, what shall we then return unto him for his suffering upon the Cross,
wee drinke wine in boules, and annoint our selues with costly ointments, and inuent instruments of Musicke (like Dauid.) But who is either sorrie for the affliction of Ioseph, the extreame miseries of our Brethren in neighbour-Countries,
we drink wine in bouls, and anoint our selves with costly ointments, and invent Instruments of Music (like David.) But who is either sorry for the affliction of Ioseph, the extreme misery's of our Brothers in neighbour-Countries,
Many a one there be in this honourable Court, who haue passed ouer, not the riuer of Iordan, but the riuer of Trent, or Thames, or Seuerne with their staues in their hands, that is, poore estates in comparison,
Many a one there be in this honourable Court, who have passed over, not the river of Iordan, but the river of Trent, or Thames, or Seuerne with their staves in their hands, that is, poor estates in comparison,
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And can wee that are his seruants, haue a better patterne to imitate, then the Religious example of so Royall a Master? therefore I will conclude this point, with that zealous exhortation of another King, Psal. 76.11. Vouete & reddite Domino Deo vestro.
And can we that Are his Servants, have a better pattern to imitate, then the Religious Exampl of so Royal a Master? Therefore I will conclude this point, with that zealous exhortation of Another King, Psalm 76.11. Vow & Give back Domino God Vestro.
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But how they performe this dutie, or either loue, or preferre God aboue all, who so farre preferre themselues, their honours, pleasures and profits vnto Gods Seruice, that they spend more houres of time,
But how they perform this duty, or either love, or prefer God above all, who so Far prefer themselves, their honours, pleasures and profits unto God's Service, that they spend more hours of time,
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Now some thinke, that this place where Iacob slept, and set vp this Pillar, was Mount Moria, and that he called it Bethel, or the House of God, Prophetically by a Prolepsis, because the Temple should afterwards bee built there:
Now Some think, that this place where Iacob slept, and Set up this Pillar, was Mount Moria, and that he called it Bethel, or the House of God, Prophetically by a Prolepsis, Because the Temple should afterwards be built there:
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yet there may be two other reasons, why Iacob calleth this pillar Gods House, as before he called the very place Bethel. 1. Because God had manifested his presence here, in an extraordinary manner,
yet there may be two other Reasons, why Iacob calls this pillar God's House, as before he called the very place Bethel. 1. Because God had manifested his presence Here, in an extraordinary manner,
therefore said to dwell, as in an House. 2. Because Iacob consecrated this place vnto the Seruice of God, and chap. 35. and 14. verse, set vp an Altar for his worship in stead of this Pillar,
Therefore said to dwell, as in an House. 2. Because Iacob consecrated this place unto the Service of God, and chap. 35. and 14. verse, Set up an Altar for his worship in stead of this Pillar,
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and (as may probably be thought) would haue built a House for Prayer, and sacrificed in this place, if himselfe, and the Church had beene then setled here,
and (as may probably be Thought) would have built a House for Prayer, and sacrificed in this place, if himself, and the Church had been then settled Here,
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O Lord, I haue loued the habitation of thy house, and the place where thine honour dwelleth, (saith Dauid ) Psalme 26.8. Thy seruants take pleasure in her stones, and fauour the very dust thereof. Psal. 102.14. And Psal. 84.10. One day in thy Courts, is better then a thousand.
Oh Lord, I have loved the habitation of thy house, and the place where thine honour dwells, (Says David) Psalm 26.8. Thy Servants take pleasure in her stones, and favour the very dust thereof. Psalm 102.14. And Psalm 84.10. One day in thy Courts, is better then a thousand.
Hee distilleth the droppes of his mercie vpon euery part of the earth, but hee powreth it downe vpon that holy ground, which is dedicate to his Seruice.
He distilleth the drops of his mercy upon every part of the earth, but he poureth it down upon that holy ground, which is dedicate to his Service.
hee made many gracious promises to them that praied therein, or towards it, and still where two or three are gathered together in his Name, hee will be in the middest amongst them:
he made many gracious promises to them that prayed therein, or towards it, and still where two or three Are gathered together in his Name, he will be in the midst among them:
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And yet who pittieth the ruines of Sion, or repaireth any one wall, or window thereof? Will your selues dwell in sieled houses, and suffer the Houses of God to lie waste? Shall Pater noster build Churches,
And yet who Pitieth the ruins of Sion, or repaireth any one wall, or window thereof? Will your selves dwell in seeled houses, and suffer the Houses of God to lie waste? Shall Pater Noster built Churches,
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and Our father pull them downe? (as the prouerbe is) or suffer them to fall? O let not that be told in Gath, nor published in the streetes of Askalon, lest the Philistines reioyce, left the vncircumcised triumph.
and Our father pull them down? (as the proverb is) or suffer them to fallen? Oh let not that be told in Gaza, nor published in the streets of Ashkelon, lest the philistines rejoice, left the uncircumcised triumph.
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And thus much of the second duetie, which Iacob vowed in these words, This stone which I haue set vp, &c. The third followeth in the last words, And of all that thou shalt giue me, I will giue the Tenth vnto thee.
And thus much of the second duty, which Iacob vowed in these words, This stone which I have Set up, etc. The third follows in the last words, And of all that thou shalt give me, I will give the Tenth unto thee.
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But what is the reason why Iacob here voweth to giue vnto God rather the Tenth then any other part of his goods? Surely howsoeuer some other causes may bee alleadged,
But what is the reason why Iacob Here Voweth to give unto God rather the Tenth then any other part of his goods? Surely howsoever Some other Causes may be alleged,
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yet the true reason is, because Iacob knew, either by the light of Nature, or by the tradition and practise of his Ancestors, that this quota, the very tenth,
yet the true reason is, Because Iacob knew, either by the Light of Nature, or by the tradition and practice of his Ancestors, that this quota, the very tenth,
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therefore he ioyneth these three together, being all relatiues which depend one vpon another; Se mutuo ponunt, & auferunt, and they are all equally due vnto God:
Therefore he Joineth these three together, being all relatives which depend one upon Another; Se mutuo Ponunt, & auferunt, and they Are all equally due unto God:
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or taken away without Sacriledge. 1. A forme of Diuine worship, which may neuer be giuen to any other. 2. A time for this worship, which is the Saboth day, neuer to be abrogated. 3. A place of worship, which is his House, neuer to be prophaned. 4. A Priest-hood, which may neuer bow knee vnto Baal. 5. And lastly,
or taken away without Sacrilege. 1. A Form of Divine worship, which may never be given to any other. 2. A time for this worship, which is the Sabbath day, never to be abrogated. 3. A place of worship, which is his House, never to be Profaned. 4. A Priesthood, which may never bow knee unto Baal. 5. And lastly,
De omni substantia quam Deus homini donat, decimam partem sibi reseruauit. Of all the substance which God hath giuen vnto man, he hath reserued the Tenth part vnto himselfe.
De omni Substance quam Deus Homini donat, decimam partem sibi reseruauit. Of all the substance which God hath given unto man, he hath reserved the Tenth part unto himself.
and establisheth them, and prooueth them due. He commandeth them, Gal. 6.6. Let him that is taught in the word communicate with him that teacheth, NONLATINALPHABET in all good things.
and Establisheth them, and proveth them due. He commands them, Gal. 6.6. Let him that is taught in the word communicate with him that Teaches, in all good things.
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Indeed he nameth not the very Quotum, how much they were to communicate, as taking it for graunted, that the Galathians themselues knew that to be the trueth, both by the light of Nature,
Indeed he names not the very Quotum, how much they were to communicate, as taking it for granted, that the Galatians themselves knew that to be the truth, both by the Light of Nature,
and by the Scriptures, and by the perpetuall practise of the Church, and by the practise of the Heathen themselues, who vsed to offer their Tithes to their Idoles.
and by the Scriptures, and by the perpetual practice of the Church, and by the practice of the Heathen themselves, who used to offer their Tithes to their Idols.
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but their principall, morall, certaine, and perpetuall maintenance was out of those ordinarie, and annuall Tithes, which are Gods standing Inheritance;
but their principal, moral, certain, and perpetual maintenance was out of those ordinary, and annual Tithes, which Are God's standing Inheritance;
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And lastly (which in mine opinion is the most impregnable place) Heb. 7. the Apostle strongly prooueth, that the Tithes must for euer remaine due vnto God:
And lastly (which in mine opinion is the most impregnable place) Hebrew 7. the Apostle strongly proveth, that the Tithes must for ever remain due unto God:
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whereas the Leuiticall Priest-hood was alreadie ended, & to prooue the perpetuity of Christs Priest-hood, he vseth no other Medium, but this perpetuall tithing, Vers. 8. Here men that did receiue Tithes, that is Leui, who died both in regard of person and office:
whereas the Levitical Priesthood was already ended, & to prove the perpetuity of Christ Priesthood, he uses no other Medium, but this perpetual tithing, Vers. 8. Here men that did receive Tithes, that is Levi, who died both in regard of person and office:
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And thus you see it prooued by these three places of Scripture, that these Tithes, which Iacob vowed in my Text long before the Law, are still due vnto God,
And thus you see it proved by these three places of Scripture, that these Tithes, which Iacob vowed in my Text long before the Law, Are still due unto God,
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And this hath beene both the constant opinion of all Antiquitie, and the perpetuall practise of the Church, whatsoeuer any late Historie doth report to the contrary.
And this hath been both the constant opinion of all Antiquity, and the perpetual practice of the Church, whatsoever any late History does report to the contrary.
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For who shall presume to prescribe an vncertaine Competencie, where God himselfe hath set downe a perpetuall certaintie, which hee neuer yet altered? Or why should any man think, that God, who prouided a standing, certaine,
For who shall presume to prescribe an uncertain Competency, where God himself hath Set down a perpetual certainty, which he never yet altered? Or why should any man think, that God, who provided a standing, certain,
and liberall Maintenance for the Leuiticall Priest-hood in the time of the Law, which was lesse honourable, should leaue the Ministery of the Gospell, which exceedeth in honour vnto an vncertaine and beggerly competencie:
and liberal Maintenance for the Levitical Priesthood in the time of the Law, which was less honourable, should leave the Ministry of the Gospel, which exceeds in honour unto an uncertain and beggarly competency:
Therefore it must needs follow for a certaine conclusion, wherewith I will end, that all true Iacobites, or true Israelites, which liue vnder the Gospell, are bound to performe all Iacobs Vow in the time of the Gospell,
Therefore it must needs follow for a certain conclusion, wherewith I will end, that all true Jacobites, or true Israelites, which live under the Gospel, Are bound to perform all Iacobs Voelli in the time of the Gospel,
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and deuouring whereof, (as I verily beleeue) hath beene the destruction of many Houses amongst vs. Noluimus partiri cum Deo decimas, saith Saint Augustine; Modo autem totum tollitur:
and devouring whereof, (as I verily believe) hath been the destruction of many Houses among us Noluimus partiri cum God Tithes, Says Saint Augustine; Modo autem totum tollitur:
We would not giue our Tithes vnto God, and now all is taken from vs. And Malachi saith, They are cursed with a Curse all the whole Nation of them, that robbed the Lord of Tithes and Offerings.
We would not give our Tithes unto God, and now all is taken from us And Malachi Says, They Are cursed with a Curse all the Whole nation of them, that robbed the Lord of Tithes and Offerings.
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and to restore them vnto the Lord againe, who is their right owner; then which, they cannot almost offer a more acceptable Sacrifice, or Seruice vnto him.
and to restore them unto the Lord again, who is their right owner; then which, they cannot almost offer a more acceptable Sacrifice, or Service unto him.
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And yet how these houses of God are taken, and still helde in possession, and his Inheritance still embezelled in these dayes, the cryes of the poore Leuites euery where doe witnesse, not onely in those places, where all is gone,
And yet how these houses of God Are taken, and still held in possession, and his Inheritance still embezzled in these days, the cries of the poor Levites every where do witness, not only in those places, where all is gone,
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and onely a Competency (as it was then supposed) often pounds a yeere left (which is scarce a Competency now for a Hog-heard) but also in many other places, where the tithes are not quite impropriated,
and only a Competency (as it was then supposed) often pounds a year left (which is scarce a Competency now for a Hogherd) but also in many other places, where the Tithes Are not quite impropriated,
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but yet so gelded by pretended prescriptions, and vnconscionable, nay vnreasonable customes de modo decimandi, & de non decimando, and they many times confirmed by prohibitions, that the poore Leuite hath in some places, not the tenth, in some, not the twentieth part of the tithe.
but yet so gelded by pretended prescriptions, and unconscionable, nay unreasonable customs de modo decimandi, & de non decimando, and they many times confirmed by prohibitions, that the poor Levite hath in Some places, not the tenth, in Some, not the twentieth part of the tithe.
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I would to God that the Body of the Honorable Parliament were as willing as the Relligious and Royall Head thereof, to take this grievance into their serious consideration, that this Parliament might have the honour to enact some wholesome Law for the honour of God, the advancement of his Church the peace of their owne consciences,
I would to God that the Body of the Honourable Parliament were as willing as the Religious and Royal Head thereof, to take this grievance into their serious consideration, that this Parliament might have the honour to enact Some wholesome Law for the honour of God, the advancement of his Church the peace of their own Consciences,
