The pious votary and prudent traveller characterized in a farewell-sermon, occasioned by the voyage of Nathanael Wych Esq. president to the East-Indies : preached in S. Dionys Back-church, Mar. 14. 1657 / by Nath. Hardy ...
and therefore lest I should be prevented (by the expiration of the hour ) before I come to my Journies end, I shall not detain my self-or you with an introductory Exordium.
and Therefore lest I should be prevented (by the expiration of the hour) before I come to my Journeys end, I shall not detain my self-or you with an introductory Exordium.
That I may the better lead you into the several rooms of this excellent Fabrick, it will be needful to ascend by Three Steps, in the Resolution of Three Quaeres.
That I may the better led you into the several rooms of this excellent Fabric, it will be needful to ascend by Three Steps, in the Resolution of Three Quaeres.
In Answer to the first Quaere, there are three things to be explained, what it means, that 1. Jacob vowed: 2. That he vowed, saying: 3. That he vowed a vow, saying.
In Answer to the First Quaere, there Are three things to be explained, what it means, that 1. Jacob vowed: 2. That he vowed, saying: 3. That he vowed a Voelli, saying.
and that is not done by a bare intention, but an obtestation. Hence it is, that whereas a purpose may be altered, a vow cannot be recalled: So that when its here said, Jacob vowed, the meaning is, that he did deliberately binde himself by promise, with an intention of performance.
and that is not done by a bore intention, but an obtestation. Hence it is, that whereas a purpose may be altered, a Voelli cannot be Recalled: So that when its Here said, Jacob vowed, the meaning is, that he did deliberately bind himself by promise, with an intention of performance.
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2. He vowed, saying. That in a vow use should be made of words, is not alwayes necessary, since He to whom the Vow is made understands the language of the heart: In which respect Peter Lombards definition of a Vow is somewhat redundant, where he saith, it is testificatio quaedam promissionis spontaneae, a certain testification of a voluntary promise, the testification being onely a circumstance, not essential to a vow. And accordingly,
2. He vowed, saying. That in a Voelli use should be made of words, is not always necessary, since He to whom the Voelli is made understands the language of the heart: In which respect Peter Lombards definition of a Voelli is somewhat redundant, where he Says, it is testification quaedam promissionis spontaneae, a certain testification of a voluntary promise, the testification being only a circumstance, not essential to a Voelli. And accordingly,
Upon this account it is very fit for those who have been notorious sinners, being penitent on their sick-beds, to declare their Vows of amendment of life.
Upon this account it is very fit for those who have been notorious Sinners, being penitent on their sick-beds, to declare their Vows of amendment of life.
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2. The other is, that even when we are alone, the elevation of the voice might make a deeper impression upon the heart, it being very evident in experience, that our wandring thoughts are kept in,
2. The other is, that even when we Are alone, the elevation of the voice might make a Deeper impression upon the heart, it being very evident in experience, that our wandering thoughts Are kept in,
In which regard its not improbable, that Jacob, though for ought as we reade, alone, might vow, not onely inwardly in his heart, but outwardly with his mouth.
In which regard its not improbable, that Jacob, though for ought as we read, alone, might Voelli, not only inwardly in his heart, but outwardly with his Mouth.
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but He vowed a vow. Verbalia addita verbis augendi vim habent, is a known Rule among the Hebrews; verbal Nouns being added to the Verbs, do much increase the signification. When we reade of seeing visions, and dreaming dreams, the gemination intimates the clearnesse of their visions,
but He vowed a Voelli. Verbalia addita verbis augendi vim habent, is a known Rule among the Hebrews; verbal Nouns being added to the Verbs, do much increase the signification. When we read of seeing visions, and dreaming dreams, the gemination intimates the clearness of their visions,
When David saith, He found in his heart to pray a prayer to God, it means doubtless far more than saying a prayer ▪ to wit, the sincerity and fervency of his devotion:
When David Says, He found in his heart to pray a prayer to God, it means doubtless Far more than saying a prayer ▪ to wit, the sincerity and fervency of his devotion:
and therefore that Hebraizing Greek-phrase of St. James concerning Elias, NONLATINALPHABET, is looked upon as parallel to that, NONLATINALPHABET in the preceding verse,
and Therefore that Hebraizing Greek-phrase of Saint James Concerning Elias,, is looked upon as parallel to that, in the preceding verse,
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and is fitly rendred by our Translators, He prayed earnestly. In like manner this phrase of vowing a vow, implieth the doing it with fulnesse of deliberation, freenesse of consent, earnestnesse of desire, solemnity of engagement, resolvednesse of execution.
and is fitly rendered by our Translators, He prayed earnestly. In like manner this phrase of vowing a Voelli, Implies the doing it with fullness of deliberation, freeness of consent, earnestness of desire, solemnity of engagement, resolvedness of execution.
Vows are not to be made rashly, but considerately ; forcedly, but freely ; slightly, but seriously ; feignedly, but cordially ; perfunctorily, but solemnly ;
Vows Are not to be made rashly, but considerately; forcedly, but freely; slightly, but seriously; feignedly, but cordially; perfunctorily, but solemnly;
nay, in the close of the Vow he addresseth himself directly to God in the second person, Of all that thou shalt give me I will surely give the tenth to thee:
nay, in the close of the Voelli he Addresseth himself directly to God in the second person, Of all that thou shalt give me I will surely give the tenth to thee:
it was not to any of the Angels whom Jacob saw ascending and descending upon the Ladder, but to the Lord who stood above it, to whom he vowed this Vow.
it was not to any of the Angels whom Jacob saw ascending and descending upon the Ladder, but to the Lord who stood above it, to whom he vowed this Voelli.
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Upon this account it is, that sacrifices and vows are joyned together, in that prediction of the Prophet Isaiah concerning the Egyptians, They shall do sacrifice and oblation,
Upon this account it is, that Sacrifices and vows Are joined together, in that prediction of the Prophet Isaiah Concerning the egyptians, They shall do sacrifice and oblation,
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and Aquinas positively affirms, that it is Actus latriae, an act of worship, yea of that worship which even the Romanists acknowledge to belong to God alone ;
and Aquinas positively affirms, that it is Actus Idolatry, an act of worship, yea of that worship which even the Romanists acknowledge to belong to God alone;
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the more is it to be wondred at, that they practise vowing unto the Virgin Mary, and to other Saints: But leaving them to their follies, it may suffice us, that there is no example in Holy Writ of any Religious Vow made by any godly man, to any other than the great Iehovah.
the more is it to be wondered At, that they practise vowing unto the Virgae Marry, and to other Saints: But leaving them to their follies, it may suffice us, that there is no Exampl in Holy Writ of any Religious Voelli made by any godly man, to any other than the great Jehovah.
In obedience to his Fathers injunction Iacob taketh his journey, and being on his way, that he might the more effectually implore Divine Aide, maketh a sacred and solemne vow.
In Obedience to his Father's injunction Iacob Takes his journey, and being on his Way, that he might the more effectually implore Divine Aid, makes a sacred and solemn Voelli.
Thus our holy Mother the Church teacheth us, when we receive those dreadful Mysteries, and offer that sacrifice of Thanksgiving, by way of vow to present our selves, our souls and bodies to be a reasonable, holy, and lively sacrifice unto God.
Thus our holy Mother the Church Teaches us, when we receive those dreadful Mysteres, and offer that sacrifice of Thanksgiving, by Way of Voelli to present our selves, our Souls and bodies to be a reasonable, holy, and lively sacrifice unto God.
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and most usually vows are the attendants of our prayers: In which respect David saith, Thou, O God, hast heard my vows, meaning his prayers, which were accompanied with vows:
and most usually vows Are the attendants of our Prayers: In which respect David Says, Thou, Oh God, hast herd my vows, meaning his Prayers, which were accompanied with vows:
More especially those prayers which are made either for obtaining of some eminent good, or for the removing of a present, or preventing an imminent evil, have still been fortified with Vows.
More especially those Prayers which Are made either for obtaining of Some eminent good, or for the removing of a present, or preventing an imminent evil, have still been fortified with Vows.
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And here Jacob being on a perilous journy, maketh a prayer unto God in the form of a vow. It is a strong Argument when in the day of trouble we can plead with God not onely his promises of deliverance, but ours of obedience:
And Here Jacob being on a perilous journey, makes a prayer unto God in the from of a Voelli. It is a strong Argument when in the day of trouble we can plead with God not only his promises of deliverance, but ours of Obedience:
how he sware unto the Lord, and vowed a vow unto the mighty God of Jacob. Great dangers feared, miseries felt, wants to be supplied, are just occasions not onely of fervent prayers, but solemn vows ;
how he sware unto the Lord, and vowed a Voelli unto the mighty God of Jacob. Great dangers feared, misery's felt, Wants to be supplied, Are just occasions not only of fervent Prayers, but solemn vows;
Indeed, as our prayers manifest what we desire God should do for us, so our vows that we are willing to do for God: And no wonder if we then most prevalently incline God to mercy, when we most strongly engage our selves to duty.
Indeed, as our Prayers manifest what we desire God should do for us, so our vows that we Are willing to do for God: And no wonder if we then most prevalently incline God to mercy, when we most strongly engage our selves to duty.
engaged in some desperate warfare or dangerous wayfare, whether by Sea or Land, and desirest to be preserved or delivered: Finally, art thou invironed with necessities, straits, difficulties, and wouldst be supplied, advised, directed? do not onely pray to God for health, counsel, safety,
engaged in Some desperate warfare or dangerous wayfare, whither by Sea or Land, and Desirest to be preserved or Delivered: Finally, art thou environed with necessities, straits, difficulties, and Wouldst be supplied, advised, directed? do not only pray to God for health, counsel, safety,
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nor did he pay it till it pleased God as it were aurem vellicare, & voti istic olim suscepti admonere, to twich him by the ear, and put him in mind of his promise: Let us not onely vow a vow by saying, but pay our vow by doing.
nor did he pay it till it pleased God as it were Ear vellicare, & voti istic Once suscepti admonere, to twich him by the ear, and put him in mind of his promise: Let us not only Voelli a Voelli by saying, but pay our Voelli by doing.
I am vovisti, jam te obstrinxisti, tenetur apud Deum sponsio tua, saith Saint Austin excellently, having vowed thou art bound, thy promise is upon record in heaven.
I am vovisti, jam te obstrinxisti, tenetur apud God sponsio tua, Says Saint Austin excellently, having vowed thou art bound, thy promise is upon record in heaven.
He who was not compelled to vow, is justly required to pay. And therefore to allude to Saint Hieromes expression with a little alteration, Be not in vovendo stultus, foolish in vowing,
He who was not compelled to Voelli, is justly required to pay. And Therefore to allude to Saint Jerome's expression with a little alteration, Be not in vovendo stultus, foolish in vowing,
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nor yet much less in non reddendo impius, wicked in breaking. Vow not easily without very just cause, and do not dare to violate thy vow for any cause, but rather according to that pithy advice of Gregory Nazianzen, NONLATINALPHABET, having begun a promise by vowing, consummate it by acting:
nor yet much less in non reddendo Impius, wicked in breaking. Voelli not Easily without very just cause, and do not Dare to violate thy Voelli for any cause, but rather according to that pithy Advice of Gregory Nazianzen,, having begun a promise by vowing, consummate it by acting:
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It is S. Austins question upon those words, Lord remember David how he vowed a vow to the God of Jacob, Ad quam rem, To what end would David have God remember him? To which he returns this answer, Ad hoc memento, ut impleat quod promisit, Lord remember David for this end, that he may fulfil that which he hath promised.
It is S. Austins question upon those words, Lord Remember David how he vowed a Voelli to the God of Jacob, Ad quam remembering, To what end would David have God Remember him? To which he returns this answer, Ad hoc memento, ut impleat quod Promised, Lord Remember David for this end, that he may fulfil that which he hath promised.
nor can we do it better, then (with a little addition) in that Collect of our Church, Lord from whom all good things doe come, grant us thy humble servants, that by thy holy inspiration, we may think (and vow) those things that be good;
nor can we do it better, then (with a little addition) in that Collect of our Church, Lord from whom all good things do come, grant us thy humble Servants, that by thy holy inspiration, we may think (and Voelli) those things that be good;
Having led you up the stairs, and opened the doore, be pleased to enter in and take a view of the severall rooms in this well-compacted building. More plainly, in this vow of Jacob, observe these two generalls:
Having led you up the stairs, and opened the door, be pleased to enter in and take a view of the several rooms in this well-compacted building. More plainly, in this Voelli of Jacob, observe these two generals:
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1. This phrase, the Lord shall be my God, is capable of a double construction, either in a way of descending from God to man, or in a way of ascending from man to God.
1. This phrase, the Lord shall be my God, is capable of a double construction, either in a Way of descending from God to man, or in a Way of ascending from man to God.
1. By way of descending from God to Man, the Lord is his God, to whom he vouchsafes a peculiar favour, and of whom he is pleased to take a speciall care. In this sense he is called the God of Abraham, the God of Isaac, and the God of Jacob, and it is the matter of the promise which God made to Abraham and his posterity, I will be a God to thee and thy seed after thee.
1. By Way of descending from God to Man, the Lord is his God, to whom he vouchsafes a peculiar favour, and of whom he is pleased to take a special care. In this sense he is called the God of Abraham, the God of Isaac, and the God of Jacob, and it is the matter of the promise which God made to Abraham and his posterity, I will be a God to thee and thy seed After thee.
In this notion some Interpreters here take it, understanding these words as the last branch of the condition of Jacobs vow, and then the matter of it is onely that which followes in the next verse. But had these words been intended by Jacob as a part of the condition of his vow, he would probably have placed them in the beginning, since this near relation of having the Lord to be his God, is the foundation of all the rest;
In this notion Some Interpreters Here take it, understanding these words as the last branch of the condition of Jacobs Voelli, and then the matter of it is only that which follows in the next verse. But had these words been intended by Jacob as a part of the condition of his Voelli, he would probably have placed them in the beginning, since this near Relation of having the Lord to be his God, is the Foundation of all the rest;
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If the Lord shall be my God, and be with me, and keep me in the way that I shall goe, &c. Nor is there any need, (as will hereafter appear) of fastning this interpretation upon the words to avoid any objection which may be made against the other, to which (with the generality of Expositors ) I shall rather adhere, and accordingly construe the words.
If the Lord shall be my God, and be with me, and keep me in the Way that I shall go, etc. Nor is there any need, (as will hereafter appear) of fastening this Interpretation upon the words to avoid any objection which may be made against the other, to which (with the generality of Expositors) I shall rather adhere, and accordingly construe the words.
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1. In the generall and common notion, The Lord is his God, who makes him the sole and whole object of his trust, love, fear, worship and obedience. Those Divine Attributes which are praedicated of the Deity, do justly call for all these.
1. In the general and Common notion, The Lord is his God, who makes him the sole and Whole Object of his trust, love, Fear, worship and Obedience. Those Divine Attributes which Are predicated of the Deity, do justly call for all these.
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His omnipotency obligeth to trust, his goodnesse to love, his justice to fear, his Majesty to worship, and his Soveraignty to obedience. Were not these excellencies in Jehovah, he could not be a God ;
His omnipotency obliges to trust, his Goodness to love, his Justice to Fear, his Majesty to worship, and his Sovereignty to Obedience. Were not these excellencies in Jehovah, he could not be a God;
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and unlesse we perform these duties to him, he cannot be our God. When David saith of God, Thou art my God, he proves it by this, I trust in thee, and in another place by this, I delight to do thy will.
and unless we perform these duties to him, he cannot be our God. When David Says of God, Thou art my God, he Proves it by this, I trust in thee, and in Another place by this, I delight to do thy will.
When the Church saith, O Lord thou art my God, she presently addeth, I will exalt thee. When that Heathen King said to Daniel, Thy God, he addes as it were by way of explication, Whom thou servest continually. That first and great command, Thou shalt love the Lord, is with this addition, thy God. By all which it appeares, that the Lord is then our God, when we place our confidence in him, set our affections on him, and yield subjection to him.
When the Church Says, Oh Lord thou art my God, she presently adds, I will exalt thee. When that Heathen King said to daniel, Thy God, he adds as it were by Way of explication, Whom thou servest continually. That First and great command, Thou shalt love the Lord, is with this addition, thy God. By all which it appears, that the Lord is then our God, when we place our confidence in him, Set our affections on him, and yield subjection to him.
Now as for God to say of us, we are his people, is as much as to say, we are those whom he hath culled out as his peculiar, with whom he is entred into covenant, and to whom he will vouchsafe singular defence and succour: So for us to say of him, Thou art my God, is as much as to say, Thou art he whom alone we account worthy of our faith, hope, love, fear, and service. Indeed these two are reciprocall. What,
Now as for God to say of us, we Are his people, is as much as to say, we Are those whom he hath culled out as his peculiar, with whom he is entered into Covenant, and to whom he will vouchsafe singular defence and succour: So for us to say of him, Thou art my God, is as much as to say, Thou art he whom alone we account worthy of our faith, hope, love, Fear, and service. Indeed these two Are reciprocal. What,
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and to what or whomsoever a Man gives all or any of these, that is a mans God. Not but that in a subordinate and relative way we may perform at least some of these acts to the creature, to wit, for and under God. Yet still whatsoever it is, that these acts are so directed to,
and to what or whomsoever a Man gives all or any of these, that is a men God. Not but that in a subordinate and relative Way we may perform At least Some of these acts to the creature, to wit, for and under God. Yet still whatsoever it is, that these acts Are so directed to,
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That which may rationally be objected, is, that this is the matter of a command, and therefore needlesse to be the matter of a vow. That first Commandment, Thou shalt have no other Gods before me, doth manifestly imply, Thou shalt have me for thy God:
That which may rationally be objected, is, that this is the matter of a command, and Therefore needless to be the matter of a Voelli. That First Commandment, Thou shalt have no other God's before me, does manifestly imply, Thou shalt have me for thy God:
so that it may seem absurd for him to bind himself by the private law of a vow to that, to which he could not but know himself already bound by the publique Law of God.
so that it may seem absurd for him to bind himself by the private law of a Voelli to that, to which he could not but know himself already bound by the public Law of God.
In Answer to this Objection, it is well returned by Layman and other Casuists, that Nihil obstat rem eandem ex diversis obligationum capitibus debitam esse,
In Answer to this Objection, it is well returned by Layman and other Casuists, that Nihil obstat remembering eandem ex diversis obligationum Capitibus debitam esse,
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It is no repugnancy for the same thing to be due upon divers considerations, no more then for a debt to be secured by severall Bonds. Indeed (as Aquinas excellently distinguisheth) those things which are absolutè necessaria, absolutely necessary, that is, (according to the definition in Logick) Quae non possunt aliter se habere, for which it is impossible to be otherwise then they are, cannot be the matter of a vow.
It is no repugnancy for the same thing to be due upon diverse considerations, no more then for a debt to be secured by several Bonds. Indeed (as Aquinas excellently Distinguisheth) those things which Are absolutè necessaria, absolutely necessary, that is, (according to the definition in Logic) Quae non possunt aliter se habere, for which it is impossible to be otherwise then they Are, cannot be the matter of a Voelli.
But those things which are onely hypothetically necessary, to wit, ex suppositione finis, upon this supposition, that we will attain such an end, may very well be the matter of a vow, since that which I must doe necessarily in order to an end, I may yet do voluntarily, making choice of it as a means to that end,
But those things which Are only hypothetically necessary, to wit, ex supposition finis, upon this supposition, that we will attain such an end, may very well be the matter of a Voelli, since that which I must do necessarily in order to an end, I may yet do voluntarily, making choice of it as a means to that end,
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But this is not the best and perfect vow, I would have you make a better, offer your selves to God by holy manners, chast thoughts, fruitfull words, by ceasing from evill, and turning to good.
But this is not the best and perfect Voelli, I would have you make a better, offer your selves to God by holy manners, chaste thoughts, fruitful words, by ceasing from evil, and turning to good.
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And yet nearer to this Vow in the Text, he saith in another place, Quid debemus vovere credere in illum, sperare ab illo vitam, bene vivere, what ought we to vow to God,
And yet nearer to this Voelli in the Text, he Says in Another place, Quid debemus vovere Believe in Ilum, sperare ab illo vitam, bene vivere, what ought we to Voelli to God,
Moses having delivered the Law to the people, causeth them to enter into a solemn Covenant of observing it, All that the Lord hath said, we will doe, and be obedient.
Moses having Delivered the Law to the people, Causes them to enter into a solemn Covenant of observing it, All that the Lord hath said, we will do, and be obedient.
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When Asa gathered all Judah and Benjamin together to enter into a covenant, what is the matter of it, but to seek the Lord God of their Fathers, with all their hearts,
When Asa gathered all Judah and Benjamin together to enter into a Covenant, what is the matter of it, but to seek the Lord God of their Father's, with all their hearts,
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and with all their souls? The like was the matter of those covenants ▪ which were made in the time of that good King Iosiah, and of that excellent Governour Nehemiah, for so it is exprest, to walk after the Lord, to walk in Gods Law, which was given by Moses the servant of God,
and with all their Souls? The like was the matter of those Covenants ▪ which were made in the time of that good King Josiah, and of that excellent Governor Nehemiah, for so it is expressed, to walk After the Lord, to walk in God's Law, which was given by Moses the servant of God,
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Hoc totum omnes debemus vovere, saith S. Austin. Whereas other kind of vows are peculiar to some sorts of men, this is that which all of us ought to vow.
Hoc totum omnes debemus vovere, Says S. Austin. Whereas other kind of vows Are peculiar to Some sorts of men, this is that which all of us ought to Voelli.
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If you shall yet more particularly enquire why the servants of God may and do bind themselves to bounden duties ? I answer, especially for two reasons:
If you shall yet more particularly inquire why the Servants of God may and do bind themselves to bounden duties? I answer, especially for two Reasons:
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so great hath been the zeal of the people of God in this particular (as appeares in those forementioned instances) that they have not onely engaged themselves by protestation, but adjuration, nay execration, entring into a vow, nay oath, yea curse, to seek the God of their fathers,
so great hath been the zeal of the people of God in this particular (as appears in those forementioned instances) that they have not only engaged themselves by protestation, but adjuration, nay execration, entering into a Voelli, nay oath, yea curse, to seek the God of their Father's,
2. That hereby they might provide against the infirmity and perversness of their corrupt nature, which is so backward to what is good, that many cords are scarce strong enough to bind us to the Altar. It is in this case with us as it is with wild beasts, which though put in inclosed grounds, yet wil not be kept in,
2. That hereby they might provide against the infirmity and perverseness of their corrupt nature, which is so backward to what is good, that many cords Are scarce strong enough to bind us to the Altar. It is in this case with us as it is with wild beasts, which though put in enclosed grounds, yet will not be kept in,
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unless iron fetlocks be put upon them, Religionis vota compedes, saith one elegantly, vowes are as it were those fetters with which we had need to be kept within compasse, notwithstanding the inclosure of divine precepts.
unless iron fetlocks be put upon them, Religion vota compedes, Says one elegantly, vows Are as it were those fetters with which we had need to be kept within compass, notwithstanding the enclosure of divine Precepts.
a word which signifies one who both hath an absolute and perfect being of himself, and is the author and originall of being to all things besides himself, and who then,
a word which signifies one who both hath an absolute and perfect being of himself, and is the author and original of being to all things beside himself, and who then,
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2. The obligation of a divine precept to this as all other duties, is so great, as there cannot be a greater, and therefore there needs no other to be added to it to make it stronger than in it self it is;
2. The obligation of a divine precept to this as all other duties, is so great, as there cannot be a greater, and Therefore there needs no other to be added to it to make it Stronger than in it self it is;
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This one consideration, that God hath required us to take him for our God, ought in reason to engage us more strongly than either any promise which God hath made to us of rewarding those who have him to be their God, or any vow which we have made to him, that he shall be our God. Major est authoritas imperantis quam utilitas servientis, saith Tertullian truly, Divine authority should be of greater force than our own utility: and therefore Gods precepts, which have upon them the stamp of his authority, are more binding than his promises, which perswade by representing to us our own advantage. And how far short the obligation of our vows is to that of Gods commands, will appear from that of an Ancient, who said, no less justly than devoutly, Domine plus tibi quam mihi, meipsum debeo, Lord I owe my self more to thee than to my self:
This one consideration, that God hath required us to take him for our God, ought in reason to engage us more strongly than either any promise which God hath made to us of rewarding those who have him to be their God, or any Voelli which we have made to him, that he shall be our God. Major est Authoritas imperantis quam utilitas servientis, Says Tertullian truly, Divine Authority should be of greater force than our own utility: and Therefore God's Precepts, which have upon them the stamp of his Authority, Are more binding than his promises, which persuade by representing to us our own advantage. And how Far short the obligation of our vows is to that of God's commands, will appear from that of an Ancient, who said, no less justly than devoutly, Domine plus tibi quam mihi, meipsum Debow, Lord I owe my self more to thee than to my self:
which of us, if we seriously examine our selves, may not accuse our selves of Idolatry, if not corporall yet spirituall, whilest we shall find something or other which we trust, or fear, or love, or serve more than God.
which of us, if we seriously examine our selves, may not accuse our selves of Idolatry, if not corporal yet spiritual, whilst we shall find something or other which we trust, or Fear, or love, or serve more than God.
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4. By vowing to have the Lord for our God, we adde, though not a stronger, yet another obligation to that of divine precept, which appeares in that the breach of it addeth a new guilt ;
4. By vowing to have the Lord for our God, we add, though not a Stronger, yet Another obligation to that of divine precept, which appears in that the breach of it adds a new guilt;
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for whereas before the vow, if a man sinneth, he is onely a transgressor of the law, after it he is also a breaker of covenant: and so contracts upon himself a double guilt ;
for whereas before the Voelli, if a man Sinneth, he is only a transgressor of the law, After it he is also a breaker of Covenant: and so contracts upon himself a double guilt;
I end this, as for those things which are manifestly sinfull, to vow them (under what pretence soever) is height of impiety. Those covenants which ingage men, instead of keeping Gods law, injuriously to violate at once the law both of God and man, and perfidiously to break their own former oaths, are no better than leagues with Hell, and covenants with the Devil. Upon which account,
I end this, as for those things which Are manifestly sinful, to Voelli them (under what pretence soever) is height of impiety. Those Covenants which engage men, instead of keeping God's law, injuriously to violate At once the law both of God and man, and perfidiously to break their own former Oaths, Are no better than leagues with Hell, and Covenants with the devil. Upon which account,
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how great cause this land hath to mourn bitterly, and repent speedily, at once, both for making and breaking vows, I pray God we may all yet at last consider sadly.
how great cause this land hath to mourn bitterly, and Repent speedily, At once, both for making and breaking vows, I pray God we may all yet At last Consider sadly.
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and therefore, though the very command should be enough to oblige us, yet it will be both our wisdome and piety, (considering the perversenesse and deceitfulnesse of our own hearts) by voluntary vows ▪ to impose upon our selves (even) necessary duties ;
and Therefore, though the very command should be enough to oblige us, yet it will be both our Wisdom and piety, (considering the perverseness and deceitfulness of our own hearts) by voluntary vows ▪ to impose upon our selves (even) necessary duties;
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2. Besides this general, there may be a more peculiar construction of those words, The Lord shall be my God, by expounding them not seorsim, but conjunctim, not by themselves,
2. Beside this general, there may be a more peculiar construction of those words, The Lord shall be my God, by expounding them not Seorsim, but Conjointly, not by themselves,
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but in conjunction with the following verse, and so the meaning is, he would in an extraordinary way own the Lord as his God, by erecting a place for his worship, and consecrating a tenth part of his estate to his service ;
but in conjunction with the following verse, and so the meaning is, he would in an extraordinary Way own the Lord as his God, by erecting a place for his worship, and consecrating a tenth part of his estate to his service;
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As we cannot do, so neither can we vow to do any thing which may justly deserve to be called a work of supererogation, that is, a thing which is over and above what the latitude of Gods law reacheth to:
As we cannot do, so neither can we Voelli to do any thing which may justly deserve to be called a work of supererogation, that is, a thing which is over and above what the latitude of God's law reaches to:
In like manner, that Iacob should have the Lord for his God, so as to worship him in some place, & to honor him with his substance, was according to express precept,
In like manner, that Iacob should have the Lord for his God, so as to worship him in Some place, & to honour him with his substance, was according to express precept,
but that he should so own him for his God, as to erect an Altar in that place for his Worship, and to give him the tenth of all that he should have, was no where punctually injoyned him,
but that he should so own him for his God, as to erect an Altar in that place for his Worship, and to give him the tenth of all that he should have, was no where punctually enjoined him,
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That Merchant did very well in making (had he done as well in keeping ) his vow, who being in apparent danger of losing his ship, goods, life, by a violent storm, vowed to Jupiter if he would bring him safe to shore, Hecatombs of sacrifices to be offered upon his Altar. Our Saviour saith, To whom much is given, of him much shall be required:
That Merchant did very well in making (had he done as well in keeping) his Voelli, who being in apparent danger of losing his ship, goods, life, by a violent storm, vowed to Jupiter if he would bring him safe to shore, Hecatombs of Sacrifices to be offered upon his Altar. Our Saviour Says, To whom much is given, of him much shall be required:
it is no less true, God looketh for much from him who expects much from God. This no doubt was the inducement which put Jacob upon this engagement, that in such a special manner the Lord should be his God:
it is no less true, God looks for much from him who expects much from God. This no doubt was the inducement which put Jacob upon this engagement, that in such a special manner the Lord should be his God:
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The manner of proposal is in the particle If, which being of various construction, and here liable to misconstruction, would be a little examined and rightly setled. To which end I shall discourse it both Negatively and Affirmatively.
The manner of proposal is in the particle If, which being of various construction, and Here liable to misconstruction, would be a little examined and rightly settled. To which end I shall discourse it both Negatively and Affirmatively.
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1. Si dubitantis, an If of haesitation: indeed many times it is so used, things which men are sure of they expresse positively, but when they are doubtfull they speak with an If. So the Psalmist:
1. Si dubitantis, an If of hesitation: indeed many times it is so used, things which men Are sure of they express positively, but when they Are doubtful they speak with an If. So the Psalmist:
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and therefore our Translators fitly read it as a question, Hath he shut up? with which agrees that of Saint Paul to the Chief Captain, NONLATINALPHABET, may I speak unto thee? thus (as Mercer tells us) some here construe it,
and Therefore our Translators fitly read it as a question, Hath he shut up? with which agrees that of Saint Paul to the Chief Captain,, may I speak unto thee? thus (as Mercer tells us) Some Here construe it,
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But since Jacob had but even now been assured by God in a vision, that the things here mentioned should be performed, it is not rationall to imagine he should so soon entertain doubting, when he had so lately received an assurance from the God of truth.
But since Jacob had but even now been assured by God in a vision, that the things Here mentioned should be performed, it is not rational to imagine he should so soon entertain doubting, when he had so lately received an assurance from the God of truth.
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when this parricle If is used in contracts and bargains, it carries in it a restriction, and includeth in it a negation If, then, in such cases implies else not. And thus we are still to understand it where it is prefixed before the promises which God makes to us :
when this parricle If is used in contracts and bargains, it carries in it a restriction, and includeth in it a negation If, then, in such cases Implies Else not. And thus we Are still to understand it where it is prefixed before the promises which God makes to us:
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so in that speech of God to Cain, If thou dost well, shalt thou not be accepted? And again, in those words of God to Solomon, If my people which are called by my name, shall humble themselves and pray, &c. then I will hear from heaven, &c. But we must not thus construe it in this promise of Jacob to God, as if these words did import, that if God would not be with him, &c. he should not be his God:
so in that speech of God to Cain, If thou dost well, shalt thou not be accepted? And again, in those words of God to Solomon, If my people which Are called by my name, shall humble themselves and prey, etc. then I will hear from heaven, etc. But we must not thus construe it in this promise of Jacob to God, as if these words did import, that if God would not be with him, etc. he should not be his God:
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If we have forgotten the name of our God, or stretched out our hands to a strange God, shall not God search this out? The same spirit it was that lodged in those three Worthies, when they peremptorily told Nebuchadnezzar, Our God whom we serve is able to deliver us from the burning fiery Furnace,
If we have forgotten the name of our God, or stretched out our hands to a strange God, shall not God search this out? The same Spirit it was that lodged in those three Worthies, when they peremptorily told Nebuchadnezzar, Our God whom we serve is able to deliver us from the burning fiery Furnace,
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1. By way of consequence, If sometimes is as much as when or after. Thus by the Prophet Isaiah, where it is said, He that is left in Sion shall be called Holy,
1. By Way of consequence, If sometime is as much as when or After. Thus by the Prophet Isaiah, where it is said, He that is left in Sion shall be called Holy,
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According to this construction we may take it here, but with a caution: When, or after God shall be with me, he shall be my God, is not to be meant exclusively,
According to this construction we may take it Here, but with a caution: When, or After God shall be with me, he shall be my God, is not to be meant exclusively,
as if he were not before. No doubt Jacob being piously educated, had already learned to take Iehovah for his God. But notwithstanding he might resolve that after his return he should still be his God, and that then he would make a publick and extraordinary testification of it, by building him an Altar in this place where he had so graciously appeared to him,
as if he were not before. No doubt Jacob being piously educated, had already learned to take Jehovah for his God. But notwithstanding he might resolve that After his return he should still be his God, and that then he would make a public and extraordinary testification of it, by building him an Altar in this place where he had so graciously appeared to him,
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2. Or, by way of causality, If may import as much as because, and is so used many times in the Hebrew, Greek, and Latine. My mouth shall praise thee (saith David) with joyful lips,
2. Or, by Way of causality, If may import as much as Because, and is so used many times in the Hebrew, Greek, and Latin. My Mouth shall praise thee (Says David) with joyful lips,
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Where the particle NONLATINALPHABET is not onely ordinal but causal, importing not onely the time, but the reason of his praising God with his lips, namely, the meditation of him in his heart.
Where the particle is not only ordinal but causal, importing not only the time, but the reason of his praising God with his lips, namely, the meditation of him in his heart.
Thus when the Apostle saith, If you be risen with Christ, seek those things which are above, that If hath the force of a Because, and so it is in all hypothetical syllogisms.
Thus when the Apostle Says, If you be risen with christ, seek those things which Are above, that If hath the force of a Because, and so it is in all hypothetical syllogisms.
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In this acception it will hold here very well, Because God will be with me, &c. And that which Jacob implyes, is, that the collation of mercy should be an obligation to piety.
In this acception it will hold Here very well, Because God will be with me, etc. And that which Jacob Implies, is, that the collation of mercy should be an obligation to piety.
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If he draw us with the cords of love, we should run after him with the feet of obedience. God takes it very ill from Davids hands, that having heaped upon him so many mercies, he should despise his commands. When he had planted Israel like a vineyard on a fruitful hill, fenced it, gathered the stones out of it, in a word, done so much as more could not be done for it, he justly lookt that it should bring forth grapes, and takes it unkindly that it brought forth wild grapes. It is no more than what justice and thankfulnesse requires, that if God doth hire us with his benefits, we should do his work; let out his good things to us, we should pay him rent ;
If he draw us with the cords of love, we should run After him with the feet of Obedience. God Takes it very ill from Davids hands, that having heaped upon him so many Mercies, he should despise his commands. When he had planted Israel like a vineyard on a fruitful hill, fenced it, gathered the stones out of it, in a word, done so much as more could not be done for it, he justly looked that it should bring forth grapes, and Takes it unkindly that it brought forth wild grapes. It is no more than what Justice and thankfulness requires, that if God does hire us with his benefits, we should do his work; let out his good things to us, we should pay him rend;
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Iacob having received assurance from God of manifold mercies to be conferred upon him, knows not how enough to express his sense of Gods love towards him,
Iacob having received assurance from God of manifold Mercies to be conferred upon him, knows not how enough to express his sense of God's love towards him,
and therefore prorumpit in votum, breaks forth into a vow, and begins it with an If, which (as sometimes it hath) seems to have the force of an Interrogation, and that in a way not of doubting, but wondring. As if he should have said, What? is it thus? Will the Lord be so exceeding gracious to me,
and Therefore prorumpit in Votum, breaks forth into a Voelli, and begins it with an If, which (as sometime it hath) seems to have the force of an Interrogation, and that in a Way not of doubting, but wondering. As if he should have said, What? is it thus? Will the Lord be so exceeding gracious to me,
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3. Lastly, it is Si orantis, an If of supplication. When Moses uttered those words, And now if thou wilt (he intends as much, oh that thou wouldest) forgive the sin of this people ;
3. Lastly, it is Si orantis, an If of supplication. When Moses uttered those words, And now if thou wilt (he intends as much, o that thou Wouldst) forgive the since of this people;
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To this notion the fore-named Expositor alludes, when he saith Iacob uttered these words, not as a condition, but a Petition. And to the same purpose Paraeus, non dubitat sed petit:
To this notion the forenamed Expositor alludes, when he Says Iacob uttered these words, not as a condition, but a Petition. And to the same purpose Pareus, non dubitat sed petit:
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and keep me in this way that I goe, &c. According to which construction his design is to expresse what were those things which he desired God should doe for him. And so I am faln on the
and keep me in this Way that I go, etc. According to which construction his Design is to express what were those things which he desired God should do for him. And so I am fallen on the
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1. If you look upon them severally you shall find there are four things that Jacob doth here desire of God: 1. His mercifull presence, will be with me:
1. If you look upon them severally you shall find there Are four things that Jacob does Here desire of God: 1. His merciful presence, will be with me:
1. The first thing that he craves of God is his mercifull presence, that he would be with him, and this is indeed the genus that comprehends, the cause that produceth all the rest.
1. The First thing that he craves of God is his merciful presence, that he would be with him, and this is indeed the genus that comprehends, the cause that Produceth all the rest.
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In which ▪ respect Saint Chrysostome saith upon those word, God was with the lad NONLATINALPHABET, This (meaning Divine presence) is both our strongest weapon and richest treasure.
In which ▪ respect Saint Chrysostom Says upon those word, God was with the lad, This (meaning Divine presence) is both our Strongest weapon and Richest treasure.
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Indeed in a large sense there was no need for Jacob to desire God to be with him, since nothing is withou him. Suppose we in our thoughts a sphere of infinite greatnesse, whose centre is every where, and circumference no where ;
Indeed in a large sense there was no need for Jacob to desire God to be with him, since nothing is without him. Suppose we in our thoughts a sphere of infinite greatness, whose centre is every where, and circumference no where;
Such a sphere is God, no wonder if Seneca could say, Quocunque te flexeris, ibi illum vide bis occurrentem tibi, nihil ab illo vacat, opus suum implet;
Such a sphere is God, no wonder if Senecca could say, Quocunque te flexeris, There Ilum vide bis occurrentem tibi, nihil ab illo vacat, opus suum Implet;
Well were it, if we would ever thus behold him present with us, whereever we are, and whatever we do. This is that presence of God, which though there is no need to desire, yet there is great reason to observe, that we may not dare to do any thing unbeseeming so glorious a Majesty.
Well were it, if we would ever thus behold him present with us, wherever we Are, and whatever we do. This is that presence of God, which though there is no need to desire, yet there is great reason to observe, that we may not Dare to do any thing unbeseeming so glorious a Majesty.
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But doubtlesse that which Jacob intends when he would have God to be with him, is, that he would vouchsafe his peculiar, intimate and effectuall presence, whereby he is so with his own servants, as he is with none beside. It is not unworthy our observation, that gradation of phrases, by which this presence of God is set forth in Scripture. The Lord is nigh to all that call upon him in truth, saith the Psalmist ;
But doubtless that which Jacob intends when he would have God to be with him, is, that he would vouchsafe his peculiar, intimate and effectual presence, whereby he is so with his own Servants, as he is with none beside. It is not unworthy our observation, that gradation of phrases, by which this presence of God is Set forth in Scripture. The Lord is High to all that call upon him in truth, Says the Psalmist;
To be with is more then to be nigh, since nearnesse may consist with some distance. To be round about is more than to be with, since he that is onely on a mans right or left hand may be said to be with him.
To be with is more then to be High, since nearness may consist with Some distance. To be round about is more than to be with, since he that is only on a men right or left hand may be said to be with him.
To be in is more then to be round about, since that doth onely note an adjacency, this an inherency. Finally, to be in the midst is more than onely to be in, the middle being the very centre. And why all these expressions, but to intimate Gods near, speciall, and gracious presence with his people?
To be in is more then to be round about, since that does only note an adjacency, this an inherency. Finally, to be in the midst is more than only to be in, the middle being the very centre. And why all these expressions, but to intimate God's near, special, and gracious presence with his people?
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and what could now render his life comfortable but the presence of God in heaven? It rejoyced David to consider, that when his father and his mother forsook him,
and what could now render his life comfortable but the presence of God in heaven? It rejoiced David to Consider, that when his father and his mother forsook him,
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And surely now Jacob was gone from his father and mother, it would much revive him to have God with him. Am not I better to thee then ten sons, said Elkanah to Hannah? God is better than parents, or kindred and friends, and his presence with us will sufficiently recompence their absence from us.
And surely now Jacob was gone from his father and mother, it would much revive him to have God with him. Am not I better to thee then ten Sons, said Elkanah to Hannah? God is better than Parents, or kindred and Friends, and his presence with us will sufficiently recompense their absence from us.
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2. Jacob was now in a journey, and, at such a time especially, good company doth well. Comes facundus in via pro vehiculo, saith Publius truly, a cheerfull associate speedeth a mans way ;
2. Jacob was now in a journey, and, At such a time especially, good company does well. Comes facundus in via Pro vehiculo, Says Publius truly, a cheerful associate speedeth a men Way;
and reddit iter leve & breve, makes a mans journey seem both easier and shorter. But no company like to Gods; Solus non est cui praesul adest Deus, saith S. Ambrose sweetly:
and Render iter leave & breve, makes a men journey seem both Easier and shorter. But no company like to God's; Solus non est cui Præsul adest Deus, Says S. Ambrose sweetly:
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whilest he vouchsafes to be her companion? If God be with us in a prison, it is no longer a confinement: Neque enim poterit carcer videri in quo Socrates erat, said he, That cannot be a prison where Socrates is: but I may much more truly say, That cannot be a prison where God is.
whilst he vouchsafes to be her Companion? If God be with us in a prison, it is no longer a confinement: Neque enim poterit carcer videri in quo Socrates erat, said he, That cannot be a prison where Socrates is: but I may much more truly say, That cannot be a prison where God is.
The truth is, I do not on the one hand much wonder at the fear of the Disciples in the ship, when besides the darknesse of the night, and vehemency of the storm, I read that Iesus was not come to them:
The truth is, I do not on the one hand much wonder At the Fear of the Disciples in the ship, when beside the darkness of the night, and vehemency of the storm, I read that Iesus was not come to them:
To which this ingenuous answer is returned, that the names Immanuel and Iesus, though they differ in sound, are much one in sense. Immanuel signifieth God with us, and Iesus a Saviour ;
To which this ingenuous answer is returned, that the names Immanuel and Iesus, though they differ in found, Are much one in sense. Immanuel signifies God with us, and Iesus a Saviour;
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whilest the shepherd is with his flock he will not let them want either pasture or waters. Nihil ei deest cui adest omnium plenitudo, saith S. Ambrose, No good things can be absent where the fulness of all things is present.
whilst the shepherd is with his flock he will not let them want either pasture or waters. Nihil ei deest cui adest omnium plenitudo, Says S. Ambrose, No good things can be absent where the fullness of all things is present.
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who fitter than God to consult with? To this accords Tostatus his glosse, If God will be with me, dirigendo negotium & statum meum, to direct and order my affairs.
who fitter than God to consult with? To this accords Tostado his gloss, If God will be with me, dirigendo Negotium & Statum meum, to Direct and order my affairs.
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the onely wise God is both the safest guide and the best Counsellour. By all this it appeares how needfull the speciall presence of a propitious God is.
the only wise God is both the Safest guide and the best Counselor. By all this it appears how needful the special presence of a propitious God is.
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Indeed Moses made so great an account of it, that being to conduct the Israelites to the land of promise, he saith unto God, If thy presence go not with me carry us not hence.
Indeed Moses made so great an account of it, that being to conduct the Israelites to the land of promise, he Says unto God, If thy presence go not with me carry us not hence.
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Oh let it be our wisdome, as alwayes, so especially when we are engaged upon perillous journeys and weighty businesses, by earnest prayer to implore, and so secure the Divine presence, as here Jacob doth,
O let it be our Wisdom, as always, so especially when we Are engaged upon perilous journeys and weighty businesses, by earnest prayer to implore, and so secure the Divine presence, as Here Jacob does,
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Indeed, which way can a man go wherein he may not be endangered, and therefore needs to be preserved? There are but two wayes wherein any man can go, either the earth or the water, the land or the sea, and both are perillous. As for the earth, that indeed is steady, but our footing on it is not steady ;
Indeed, which Way can a man go wherein he may not be endangered, and Therefore needs to be preserved? There Are but two ways wherein any man can go, either the earth or the water, the land or the sea, and both Are perilous. As for the earth, that indeed is steady, but our footing on it is not steady;
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and as for the perils of the water, they are both manifold and manifest. By land we meet with hills and desarts, bogs and theeves: by sea we are tost with tempests, assaulted by pirats, run upon the sands, and dash against the rocks. I speak not this to discourage any from going that way to which God calls them,
and as for the perils of the water, they Are both manifold and manifest. By land we meet with hills and deserts, bogs and thieves: by sea we Are tossed with tempests, assaulted by pirates, run upon the sands, and dash against the Rocks. I speak not this to discourage any from going that Way to which God calls them,
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though it be never so long a voyage by sea, which yet seems to be more dangerous than the land. It is a pretty story of him, who saying That his Father, Grandfather,
though it be never so long a voyage by sea, which yet seems to be more dangerous than the land. It is a pretty story of him, who saying That his Father, Grandfather,
wittily retorted, Why then do you go to bed ? The truth is, there is no just reason to be more timorous, at least not more anxious, when we go by sea, than when we go by land ;
wittily retorted, Why then do you go to Bed? The truth is, there is no just reason to be more timorous, At least not more anxious, when we go by sea, than when we go by land;
and besides, they are most subject to danger, so that by keeping of the feet the whole body is preserved. The steps of a good man are ordered by the Lord, and he delighteth in his way;
and beside, they Are most Subject to danger, so that by keeping of the feet the Whole body is preserved. The steps of a good man Are ordered by the Lord, and he delights in his Way;
where Almighty God is compared as it were to a loving nurse, or a tender Mother, which holds the weak child (when it goes) by the hand, that it may not fall.
where Almighty God is compared as it were to a loving nurse, or a tender Mother, which holds the weak child (when it Goes) by the hand, that it may not fallen.
If it shall be enquired, How God keepeth his servants in the way they go? The Answer is returned by the Psalmist, The Angel of the Lord encampeth round about them that fear him:
If it shall be inquired, How God Keepeth his Servants in the Way they go? The Answer is returned by the Psalmist, The Angel of the Lord encampeth round about them that Fear him:
and by the latter, that many Angels keep one. That a particular Angel is assigned by God to every particular person is by some probably asserted, that all the Angels have a charge given them to guard the Saints is certainly assured;
and by the latter, that many Angels keep one. That a particular Angel is assigned by God to every particular person is by Some probably asserted, that all the Angels have a charge given them to guard the Saints is Certainly assured;
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and by the way we may at once take notice of the dignity of the Saints, whom God so highly honours, as to make as it were his houshold-servants to attend on them;
and by the Way we may At once take notice of the dignity of the Saints, whom God so highly honours, as to make as it were his Household servants to attend on them;
since that Maxim, Agens per medium est minùs efficax in agendo, A mediate agent is less effectual in operation, onely holds true when means are used propter necessitatem, not of choice,
since that Maxim, Agens per medium est minùs Effective in Agendo, A mediate agent is less effectual in operation, only holds true when means Are used propter necessitatem, not of choice,
for though the Angels keep us ratione executionis, by ministerial service, yet God keeps us ratione gubernationis, by his over-ruling authority & providential influence.
for though the Angels keep us ratione executionis, by ministerial service, yet God keeps us ratione gubernationis, by his overruling Authority & providential influence.
If you do but cast your eyes a little before upon Jacobs vision, you shall find this truth excellently illustrated, where the ladder represents Jacobs journey, upon which the Angels ascending and descending intimates their care of Jacob going and returning, upon the top of which the Lord stood, to wit, not onely as a spectator, but a moderator.
If you do but cast your eyes a little before upon Jacobs vision, you shall find this truth excellently illustrated, where the ladder represents Jacobs journey, upon which the Angels ascending and descending intimates their care of Jacob going and returning, upon the top of which the Lord stood, to wit, not only as a spectator, but a moderator.
Heathen worshippers are fain to keep their gods, the great God keeps his worshippers. Fulgosus tells a pretty story of one Musonianus, who perceived the Roman Army to stop in their march by reason of a bird sitting on a tree, in expectation of whose motion a Soothsayer stayed them, that he might divine by it;
Heathen worshippers Are fain to keep their God's, the great God keeps his worshippers. Fulgosus tells a pretty story of one Musonianus, who perceived the Roman Army to stop in their march by reason of a bird sitting on a tree, in expectation of whose motion a Soothsayer stayed them, that he might divine by it;
whereupon he shot his arrow and killed the bird, saying in derision, What help can be expected from these creatures, which are not able to prevent a danger hanging over their own heads? All those Dii Tutelares, Tutelar Gods, (as the Heathen falsly called them) could not save themselves, much less their worshippers. But our God whom we serve, is both able and willing to keep us.
whereupon he shot his arrow and killed the bird, saying in derision, What help can be expected from these creatures, which Are not able to prevent a danger hanging over their own Heads? All those Gods Tutelares, Tutelar God's, (as the Heathen falsely called them) could not save themselves, much less their worshippers. But our God whom we serve, is both able and willing to keep us.
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If he withdraw his protection, it is neither the strength of horses and multitude of forces in war, nor the skill of the pilot and tallness of the vessel at sea can preserve us ;
If he withdraw his protection, it is neither the strength of Horses and multitude of forces in war, nor the skill of the pilot and tallness of the vessel At sea can preserve us;
How perillous was the Israelites journey out of Egypt, when in all probability the red sea might have been made redder by their bloud, and the hills on both sides made larger by the heaps of their dead bodies, but the mighty God was their keeper, and brought them safe, not onely out of Egypt, but through the sea and wilderness unto the land of Promise. Indeed,
How perilous was the Israelites journey out of Egypt, when in all probability the read sea might have been made redder by their blood, and the hills on both sides made larger by the heaps of their dead bodies, but the mighty God was their keeper, and brought them safe, not only out of Egypt, but through the sea and Wilderness unto the land of Promise. Indeed,
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and the more perillous the way is, the more doth God glorifie his mercy in his servants safety. He that keeps the sea from over-running the earth, can keep us from miscarrying ;
and the more perilous the Way is, the more does God Glorify his mercy in his Servants safety. He that keeps the sea from overrunning the earth, can keep us from miscarrying;
and therefore in our greatest straits let us not cast away our confidence, but exercise our devotion, praying to God with Jacob here, that he would keep us in the way we go.
and Therefore in our greatest straits let us not cast away our confidence, but exercise our devotion, praying to God with Jacob Here, that he would keep us in the Way we go.
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It may be here enquired, Whether Jacob had not provision of bread and rayment already with him? And if so, Why is this inserted in his petition? When Abraham sent forth Eleazar his servant to find out a wife for Isaac, he sent him forth with ample furniture ;
It may be Here inquired, Whither Jacob had not provision of bred and raiment already with him? And if so, Why is this inserted in his petition? When Abraham sent forth Eleazar his servant to find out a wife for Isaac, he sent him forth with ample furniture;
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3. Besides, the extent of Iacobs desire for bread and rayment was till he came back to his Fathers house, and possibly his stay might be longer then he intended,
3. Beside, the extent of Iacobs desire for bred and raiment was till he Come back to his Father's house, and possibly his stay might be longer then he intended,
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1. The things he here desires of God are bread and rayment. Bread being the most generall and needfull food, is by a Synecdoche in Scripture put for all kind of Aliment which is necessary to the sustentation of nature, and rayment includes all things needfull for the clothing of the body. Indeed some of the Rabbins conceive, that Jacob having now got the birth right and blessing, had an eye to the sacerdotall garment, which the first-born did minister with in holy things.
1. The things he Here Desires of God Are bred and raiment. Bred being the most general and needful food, is by a Synecdoche in Scripture put for all kind of Aliment which is necessary to the sustentation of nature, and raiment includes all things needful for the clothing of the body. Indeed Some of the Rabbis conceive, that Jacob having now god the birth right and blessing, had an eye to the sacerdotal garment, which the firstborn did minister with in holy things.
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he doth not beg purple and fine linen, jewels and ornaments, but onely rayment. It is as easie for God to give his servants delicacies as bread, silks as cloth, superfluities as necessaries ;
he does not beg purple and fine linen, Jewels and Ornament, but only raiment. It is as easy for God to give his Servants delicacies as bred, silks as cloth, superfluities as necessaries;
and if he be pleased to blesse our lawfull endeavours, and throw in abundance upon us, we must receive it thankfully, and use it rightly. Such, no doubt, was Jacobs resolve, as appears by that part of his vow, to give God the tenth of that state he should bless him with.
and if he be pleased to bless our lawful endeavours, and throw in abundance upon us, we must receive it thankfully, and use it rightly. Such, no doubt, was Jacobs resolve, as appears by that part of his Voelli, to give God the tenth of that state he should bless him with.
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But still with Jacob we must not enlarge too much in our prayers for temporals. This is that our Saviour hath taught us Christians in that excellent form of prayer, Give us this day our daily bread:
But still with Jacob we must not enlarge too much in our Prayers for temporals. This is that our Saviour hath taught us Christians in that excellent from of prayer, Give us this day our daily bred:
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upon which Ggregory Nyssen thus elegantly glosseth, NONLATINALPHABET NONLATINALPHABET, &c. Give us bread, not dainties, nor riches, not golden ornaments,
upon which Ggregory Nyssen thus elegantly Glosseth,, etc. Give us bred, not dainties, nor riches, not golden Ornament,
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not large revenues, stately palaces, or numerous attendants (by all which the mind is too much withdrawn from better things) no, onely give us bread, that which may support nature and preserve life.
not large revenues, stately palaces, or numerous attendants (by all which the mind is too much withdrawn from better things) no, only give us bred, that which may support nature and preserve life.
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know we not that riches and honours are things too great for our bodies, and too little for our minds ? they are more than we can use, and lesse than we would have ;
know we not that riches and honours Are things too great for our bodies, and too little for our minds? they Are more than we can use, and less than we would have;
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And if you would know what is convenient, I answer in few words, that which is necessary for our own preservation, which is suitable to the present station wherein God hath set us, and is justly requisie for the charge committed to us. Within these bonds let us limit our desires,
And if you would know what is convenient, I answer in few words, that which is necessary for our own preservation, which is suitable to the present station wherein God hath Set us, and is justly requisie for the charge committed to us. Within these bonds let us limit our Desires,
2. The Donor of whom he desireth this provision is God, the Lord in heaven is the disposer of all things on earth, we neither have them of our selves, nor can have them from any other but him, or at least by his appointment. It were easie to instance in all the various comforts of this present life;
2. The Donor of whom he Desires this provision is God, the Lord in heaven is the disposer of all things on earth, we neither have them of our selves, nor can have them from any other but him, or At least by his appointment. It were easy to instance in all the various comforts of this present life;
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how it is he that builds the house wherein we dwell, that makes the bed (especially in our sicknesse) whereon we lie, that gives his Beloved sleep and rest upon her bed;
how it is he that builds the house wherein we dwell, that makes the Bed (especially in our sickness) whereon we lie, that gives his beloved sleep and rest upon her Bed;
that causeth the sun to shine and the rain to fall, that prepares a table for us, and causeth our cup to run over. But I shall confine my self to the present instances, the bread we eat is out of his cupboard, and the rayment we put on out of his wardrobe.
that Causes the sun to shine and the rain to fallen, that prepares a table for us, and Causes our cup to run over. But I shall confine my self to the present instances, the bred we eat is out of his cupboard, and the raiment we put on out of his wardrobe.
He giveth us both bread and rayment, in that he gives health and strength to earn them, peace and quietnesse to enjoy them, art and skill to make them.
He gives us both bred and raiment, in that he gives health and strength to earn them, peace and quietness to enjoy them, art and skill to make them.
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Finally, he gives us bread and rayment, inasmuch as he gives strength to our bread to nourish us, heat to our rayment to warm us, a blessing with both, making them beneficiall to us.
Finally, he gives us bred and raiment, inasmuch as he gives strength to our bred to nourish us, heat to our raiment to warm us, a blessing with both, making them beneficial to us.
Bread and all externall things are but as so many lumps of the first Chaos, having in them neither life nor light, neither strength nor comfort, unlesse a word proceed out of the mouth of God.
Bred and all external things Are but as so many lumps of the First Chaos, having in them neither life nor Light, neither strength nor Comfort, unless a word proceed out of the Mouth of God.
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I am not worthy, or (according to the Hebrew) am lesse then the least of all the mercy and of all the truth which thou hast shewed unto thy servant, in his form of thanksgiving when he returned home.
I am not worthy, or (according to the Hebrew) am less then the least of all the mercy and of all the truth which thou hast showed unto thy servant, in his from of thanksgiving when he returned home.
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And surely the consideration of our unworthinesse should so much the more oblige us to thankfulnesse. The more freely any thing is conferred, it is both so much the more acceptable to him that receives it,
And surely the consideration of our unworthiness should so much the more oblige us to thankfulness. The more freely any thing is conferred, it is both so much the more acceptable to him that receives it,
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Oh let us learne with all humble thankfulnesse to acknowledge the very bread we eat, and the rayment we put on, to be not debita, but dona, due debts, but free gifts.
O let us Learn with all humble thankfulness to acknowledge the very bred we eat, and the raiment we put on, to be not Debita, but dona, due debts, but free Gifts.
It is usuall with the Hebrews synecdochically by peace to understand a state of Prosperity. Mercers paraphrase is, salvus & incolumis, a safe and prosperous return to his Fathers house in due time, is that then which here Jacob desireth of God.
It is usual with the Hebrews synecdochically by peace to understand a state of Prosperity. Mercers Paraphrase is, Salvus & incolumis, a safe and prosperous return to his Father's house in due time, is that then which Here Jacob Desires of God.
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There is implanted in every man by nature a love of his Fathers-house, his native soyl, where (as Lipsius elegantly phraseth it) we drew our first breath, and our feet did first tread ;
There is implanted in every man by nature a love of his Fathers-house, his native soil, where (as Lipsius elegantly Phraseth it) we drew our First breath, and our feet did First tread;
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Omne solum forti patria, to a magnanimous mind every place is alike. He that thinks he can live no where but where he was born, and would confine himself to his fathers house, wants either wit, or courage, or both. A prudent and valiant man reckons himself with Socrates and Diogenes to be NONLATINALPHABET, a Citizen of the world, and therefore refuseth no honourable imployment, though it be to the utmost parts of the earth. But yet still,
Omne solum forti patria, to a magnanimous mind every place is alike. He that thinks he can live no where but where he was born, and would confine himself to his Father's house, Wants either wit, or courage, or both. A prudent and valiant man reckons himself with Socrates and Diogenes to be, a Citizen of the world, and Therefore Refuseth no honourable employment, though it be to the utmost parts of the earth. But yet still,
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1. Though other places be more wealthy, fruitful, pleasant than a mans own country, yet (as he said) quia sua, because it is a mans own, he prefers it before them.
1. Though other places be more wealthy, fruitful, pleasant than a men own country, yet (as he said) quia sua, Because it is a men own, he prefers it before them.
Rome was far better than Scythia, and yet the Barbarians would leave Rome to return to Scythia. A stately palace in another Land (to allude to Homers expression) is not so pleasing as a mans Fathers house, though it be a cottage. Sertorius, a citizen of Rome, having obtained many conquests abroad, at last sent to Pompeius and Metallus that he might return home, saying, Malle se Romae ignobilissimum civem, quàm exulem omnium aliarum civitatum Imperatorem nominari:
Room was Far better than Scythia, and yet the Barbarians would leave Room to return to Scythia. A stately palace in Another Land (to allude to Homers expression) is not so pleasing as a men Father's house, though it be a cottage. Sertorius, a citizen of Room, having obtained many conquests abroad, At last sent to Pompeius and Metallus that he might return home, saying, Malle se Rome ignobilissimum civem, quàm exulem omnium aliarum Civitatum Imperatorem nominari:
2. Banishment from a mans Fathers house and Country hath been ever accounted a grievous punishment: — NONLATINALPHABET — No greater trouble than for a man to be deprived of his native soyl.
2. Banishment from a men Father's house and Country hath been ever accounted a grievous punishment: — — No greater trouble than for a man to be deprived of his native soil.
and striving as it were to out-vie the Rivers with their tears, weep by the waters of Babylon, saying, How shall we sing the songs of Sion in a strange land? Jephtah took it very heinously that the Elders of Gilead cast him out of his Fathers house ;
and striving as it were to outvie the rivers with their tears, weep by the waters of Babylon, saying, How shall we sing the songs of Sion in a strange land? Jephthah took it very heinously that the Elders of Gilead cast him out of his Father's house;
3. When men are in forrain parts, (whether it be by forcible compulsion, or voluntary consent) they cannot choose but often think of their fathers house: De loco peregrinationis proprii domicilii crescit affectus, Our love to our home increaseth by our absence from it:
3. When men Are in foreign parts, (whither it be by forcible compulsion, or voluntary consent) they cannot choose but often think of their Father's house: De loco peregrinationis proprii domicilii crescit affectus, Our love to our home increases by our absence from it:
And therefore it is when we are abroad in our persons, we are at home in our thoughts. So Ovid found it in his banishment, Nescio qua natale solum dulcedine cunctos Ducit,
And Therefore it is when we Are abroad in our Persons, we Are At home in our thoughts. So Ovid found it in his banishment, Nescio qua Natale solum dulcedine cunctos Ducit,
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Alexander ab Alexandro tells us that one of Juno 's names was Iterduca, and S. Austin, that she was called not onely Iterduca, but Domiduca, the Heathens looking upon that Goddess as a guide of their journy both in going out and coming home. This is undoubtedly true of the great God, by whose renewed goodness it is, that after long travels and many troubles men return home in safety. If he please to appoint a mans return, though there be never so many mountaines of difficulty in the way, he shall over-leap them all.
Alexander ab Alexander tells us that one of Juno is names was Iterduca, and S. Austin, that she was called not only Iterduca, but Domiduca, the heathens looking upon that Goddess as a guide of their journey both in going out and coming home. This is undoubtedly true of the great God, by whose renewed Goodness it is, that After long travels and many Troubles men return home in safety. If he please to appoint a men return, though there be never so many Mountains of difficulty in the Way, he shall overleap them all.
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Good King David, by the rebellion of Absolom, was forced to flie from Jerusalem, with a sad heart (God knoweth) and (as appeareth by his doubtfull prayer) with little hopes of returning.
Good King David, by the rebellion of Absalom, was forced to fly from Jerusalem, with a sad heart (God Knoweth) and (as appears by his doubtful prayer) with little hope's of returning.
But not long after the Rebellious Traitour with all his confederates is discomfited, and the King cometh again to Ierusalem in peace, to the great joy of all his loyall subjects,
But not long After the Rebellious Traitor with all his confederates is discomfited, and the King comes again to Ierusalem in peace, to the great joy of all his loyal subject's,
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and confusion of his enemies. The experience I doubt not of many can attest how wonderfull providence hath not onely carried them forth, but brought them back. And surely this is no small mercy, yea, indeed it is that which completes all other favours,
and confusion of his enemies. The experience I doubt not of many can attest how wonderful providence hath not only carried them forth, but brought them back. And surely this is no small mercy, yea, indeed it is that which completes all other favours,
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scarce any man would leave his country were he sure to die before he returned. A comfortable egresse is a good beginning, a successfull progresse is an addition to,
scarce any man would leave his country were he sure to die before he returned. A comfortable egress is a good beginning, a successful progress is an addition to,
but a safe regresse is the consummation of the mercy. No wonder if Iacob desired of God so to keep him, as that he might come again to his fathers house in peace.
but a safe regress is the consummation of the mercy. No wonder if Iacob desired of God so to keep him, as that he might come again to his Father's house in peace.
but with wealth. Thus are Gods grants many times larger then our desires: David asketh him life, and together with life he gives him a Crown. Solomon desireth wisdome, and with wisdome he giveth him riches and honour. The Theef upon the Crosse would onely be remembred by Christ, and Christ assureth him that he should be with him in his Kingdom.
but with wealth. Thus Are God's grants many times larger then our Desires: David asks him life, and together with life he gives him a Crown. Solomon Desires Wisdom, and with Wisdom he gives him riches and honour. The Thief upon the Cross would only be remembered by christ, and christ assureth him that he should be with him in his Kingdom.
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so do our weak and short prayers return with full and enlarged answers, God dealing with his servants in this case as Ioseph did with his brethren in Egypt, when he did not onely put the corn in their sacks, but the money wherewith they purchased it.
so do our weak and short Prayers return with full and enlarged answers, God dealing with his Servants in this case as Ioseph did with his brothers in Egypt, when he did not only put the corn in their sacks, but the money wherewith they purchased it.
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It may here be enquired, what need Jacob trouble himself ▪ to pray for that which God had already promised? his word being passed the performance is sure ;
It may Here be inquired, what need Jacob trouble himself ▪ to pray for that which God had already promised? his word being passed the performance is sure;
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to what end should Jacob pray? one would think that this should argue some diffidence in Jacob, nay forgetfulnesse in God, as if he needed to be put in mind of his word ;
to what end should Jacob pray? one would think that this should argue Some diffidence in Jacob, nay forgetfulness in God, as if he needed to be put in mind of his word;
1. The prayer of the upright (according to Solomons Proverb) is Gods delight: Christ saith unto his Spouse, Let me heare thy voice, which then makes the best Musick in his eares,
1. The prayer of the upright (according to Solomons Proverb) is God's delight: christ Says unto his Spouse, Let me hear thy voice, which then makes the best Music in his ears,
when it is the eccho of his own voice. Men love not to be troubled with suitors, but God is wel-pleased with frequent addresses, yea therefore he defers to fulfill what he hath promised, that we may be the more importunate in desiring it.
when it is the echo of his own voice. Men love not to be troubled with Suitors, but God is well-pleased with frequent Addresses, yea Therefore he defers to fulfil what he hath promised, that we may be the more importunate in desiring it.
what are the promises, but declarations of Gods good will towards us, and what he is ready to do for us? and therefore we are justly animated to go boldly to the throne of grace.
what Are the promises, but declarations of God's good will towards us, and what he is ready to do for us? and Therefore we Are justly animated to go boldly to the throne of grace.
3. More then this, the promises are not onely incouragements to, but arguments in prayer. It is a sufficient argument to prevaile with any honest man, that his word is past, much more with the faithfull God. Accordingly this holy man urgeth upon God in that prayer he made when he was returning home, thou saidest thou wouldst do me good ;
3. More then this, the promises Are not only encouragements to, but Arguments in prayer. It is a sufficient argument to prevail with any honest man, that his word is past, much more with the faithful God. Accordingly this holy man urges upon God in that prayer he made when he was returning home, thou Said thou Wouldst do me good;
After a catalogue of many sweet promises made by God to his people, it followeth, Thus saith the Lord God, I will yet for this be enquired of by the house of Israel to do it for them.
After a catalogue of many sweet promises made by God to his people, it follows, Thus Says the Lord God, I will yet for this be inquired of by the house of Israel to do it for them.
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As Repentance is the condition (if not alwaies expressed yet implied ) of avoiding what he hath threatned ▪ so is prayer of obtaining what he hath promised: and as the space between the denouncing and executing of the menace is the time for the practise of repentance, that the evil threatned may not be inflicted ;
As Repentance is the condition (if not always expressed yet implied) of avoiding what he hath threatened ▪ so is prayer of obtaining what he hath promised: and as the Molle between the denouncing and executing of the menace is the time for the practise of Repentance, that the evil threatened may not be inflicted;
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so the space between the making and accomplishing of the promise, is the time for the exercise of prayer, that the good promised may be performed. The promises are as it were a store-house of blessings,
so the Molle between the making and accomplishing of the promise, is the time for the exercise of prayer, that the good promised may be performed. The promises Are as it were a storehouse of blessings,
which will is revealed in his word, and (as to the things which we are to desire ) particularly in his promises. Among the many requisites to an effectual prayer, faith is not the least; Indignus esse divina benedictione censetur, qui Dominum dubio quaerit affectu, saith S. Ambrose, he that asketh doubtingly begs a denial:
which will is revealed in his word, and (as to the things which we Are to desire) particularly in his promises. Among the many requisites to an effectual prayer, faith is not the lest; Indignus esse Divine benediction censetur, qui Dominum dubio Query affectu, Says S. Ambrose, he that asks doubtingly begs a denial:
now the choice prop of faith is the promise, for though we believe God is able, yet we cannot believe he is willing to grant our desires unless we have a promise to declare it.
now the choice prop of faith is the promise, for though we believe God is able, yet we cannot believe he is willing to grant our Desires unless we have a promise to declare it.
yea since the promise is a choice ground of faith, and faith is a necessary ingredient into prayer, it manifestly followeth, that we cannot make an acceptable prayer to God, unless it be founded upon faith in a promise, and so according to Gods will. Let it therefore be our care to study the promises, that we may be acquainted with them, have recourse to them,
yea since the promise is a choice ground of faith, and faith is a necessary ingredient into prayer, it manifestly follows, that we cannot make an acceptable prayer to God, unless it be founded upon faith in a promise, and so according to God's will. Let it Therefore be our care to study the promises, that we may be acquainted with them, have recourse to them,
and had we such a promise as Jacob had, we could pray both confidently and fervently. But God hath no where said to us, that he will be with us in our journeys, to keep us and provide for us, and bring us home again ;
and had we such a promise as Jacob had, we could pray both confidently and fervently. But God hath no where said to us, that he will be with us in our journeys, to keep us and provide for us, and bring us home again;
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It is very observable that the promise which God made to Joshuah, I will never leave thee nor forsake thee, is not onely repeated but applied by S. Paul to all Christians, for otherwise the argument had been very weak; Let your Conversation (writing to the Hebrews) be without covetousness,
It is very observable that the promise which God made to Joshua, I will never leave thee nor forsake thee, is not only repeated but applied by S. Paul to all Christians, for otherwise the argument had been very weak; Let your Conversation (writing to the Hebrews) be without covetousness,
Thus, what God said to Jacob, he saith unto every one of his servants when we go forth by sea or land. Indeed he saith it not so expresly, particularly, positively to us, as he did to Iacob ;
Thus, what God said to Jacob, he Says unto every one of his Servants when we go forth by sea or land. Indeed he Says it not so expressly, particularly, positively to us, as he did to Iacob;
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therefore it is that, whereas Iacob having received such a punctual promise from God, might assure himself that nothing should hinder his return home, we may not be so confident ;
Therefore it is that, whereas Iacob having received such a punctual promise from God, might assure himself that nothing should hinder his return home, we may not be so confident;
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he that goeth out in the morning, though but for a day, cannot be sure that he shall come again to his house in the evening, since he doth not know what God hath appointed to befall him.
he that Goes out in the morning, though but for a day, cannot be sure that he shall come again to his house in the evening, since he does not know what God hath appointed to befall him.
But yet withall, he that goeth forth (as here Iacob did) for many years, may upon this very promise made to Iacob, so far assure himself, that God will be with him, and if he see it fit for him (as he did for Iacob ) he will so keep him and provide for him, that he shall come again to his fathers house in peace:
But yet withal, he that Goes forth (as Here Iacob did) for many Years, may upon this very promise made to Iacob, so Far assure himself, that God will be with him, and if he see it fit for him (as he did for Iacob) he will so keep him and provide for him, that he shall come again to his Father's house in peace:
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which among other places you may meet with in the 34.91. and 121. Psalms, where it would be observed, that though the promises are made to all the godly, yet some of them run in the singular number, Thee and Thy; He shall cover thee with his feathers, he shall give his Angels charge over thee;
which among other places you may meet with in the 34.91. and 121. Psalms, where it would be observed, that though the promises Are made to all the godly, yet Some of them run in the singular number, Thee and Thy; He shall cover thee with his Feathers, he shall give his Angels charge over thee;
And why this? but that every servant of God in particular might take those words as spoken to him, and in all dangers might apply them to himself for the strengthening of his faith, and the quickening of his devotion.
And why this? but that every servant of God in particular might take those words as spoken to him, and in all dangers might apply them to himself for the strengthening of his faith, and the quickening of his devotion.
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1. Be sure the way wherein thou goest be Gods way, that is, such a way for which thou hast either his command that thou shalt, or at least his warrant that thou maist go in it.
1. Be sure the Way wherein thou goest be God's Way, that is, such a Way for which thou hast either his command that thou shalt, or At least his warrant that thou Mayest go in it.
It is very observable, how the Devil quoting that Scripture, He shall give his Angels charge over thee, mangles it, leaving out those words, to keep thee in all thy wayes.
It is very observable, how the devil quoting that Scripture, He shall give his Angels charge over thee, mangles it, leaving out those words, to keep thee in all thy ways.
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In vocatione tuâ, In all thy ways, that is, in thy calling wherein God hath placed thee, in which alone thou mayst expect Angelical and Divine protection. For a Rebel who goeth forth to fight against his lawful Soveraign, a Theef, a Pirate, who lieth in wait to rob and spoil men of their goods and lives, to pray that God would be with him,
In vocation tuâ, In all thy ways, that is, in thy calling wherein God hath placed thee, in which alone thou Mayest expect Angelical and Divine protection. For a Rebel who Goes forth to fight against his lawful Sovereign, a Thief, a Pirate, who lies in wait to rob and spoil men of their goods and lives, to pray that God would be with him,
and keep him in the way that he goeth, were not a petition, but a presumption: for though it be true, that Almighty God do sometimes suffer (for reasons best known to himself) such wretches to prosper in their wicked wayes,
and keep him in the Way that he Goes, were not a petition, but a presumption: for though it be true, that Almighty God do sometime suffer (for Reasons best known to himself) such wretches to prosper in their wicked ways,
and by how much the more devoutly they seem to undertake such attempts, by so much the more abominable they are in the eyes of God, who never more abhorreth Robbery and Rebellion, then when it is masked with Religion and devotion. Let every one therefore, who hopeth and craveth Gods blessing, be carefull that he have Gods call ;
and by how much the more devoutly they seem to undertake such attempts, by so much the more abominable they Are in the eyes of God, who never more abhorreth Robbery and Rebellion, then when it is masked with Religion and devotion. Let every one Therefore, who Hopes and craves God's blessing, be careful that he have God's call;
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but then we must not be wanting to our selves; He will give us bread to eat and rayment to put on without our merit, but not (if we be able ) without our labour. He will keep us in the way we go, and that so as we may come again in peace ;
but then we must not be wanting to our selves; He will give us bred to eat and raiment to put on without our merit, but not (if we be able) without our labour. He will keep us in the Way we go, and that so as we may come again in peace;
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or that husband-man look for an harvest who throwes his plough into the hedge. Jacob was fain to serve Laban for that bread and rayment which he desired God to give him.
or that husbandman look for an harvest who throws his plough into the hedge. Jacob was fain to serve Laban for that bred and raiment which he desired God to give him.
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whilest means is afforded. Oculus ad coelum, manus ad clavum, is the Pilots practice, as his eye is upon the star, so his hand is upon the helm; Orare is to little purpose without Laborare: in all dangers, as thou liftest up thy eyes to God for his succour, so thou must put forth thy hand to the means of self-preservation.
whilst means is afforded. Oculus ad coelum, manus ad Key, is the Pilots practice, as his eye is upon the star, so his hand is upon the helm; Orare is to little purpose without Laborare: in all dangers, as thou liftest up thy eyes to God for his succour, so thou must put forth thy hand to the means of self-preservation.
and if iniquity be found in our hands, we cannot expect that his protection should be over our heads. I wonder not if Israel turn their backs before their enemies whilst the accursed thing is in the Camp. They are Gods own words, I will not be with you any more, except you destroy the accursed from among you.
and if iniquity be found in our hands, we cannot expect that his protection should be over our Heads. I wonder not if Israel turn their backs before their enemies while the accursed thing is in the Camp. They Are God's own words, I will not be with you any more, except you destroy the accursed from among you.
Nor will it be amisse, nay I would commend it as a very fitting preparative to all weighty undertakings, that thou before hand engage thy self to God, (after Jacobs pattern) by a vow of some eminent service to be performed in case he be pleased to give thee the successe desired,
Nor will it be amiss, nay I would commend it as a very fitting preparative to all weighty undertakings, that thou before hand engage thy self to God, (After Jacobs pattern) by a Voelli of Some eminent service to be performed in case he be pleased to give thee the success desired,
Having observed these rules, go forth ( in Gods name) cheerfully, couragiously, confidently, expecting divine presence and providence to accompany thee:
Having observed these rules, go forth (in God's name) cheerfully, courageously, confidently, expecting divine presence and providence to accompany thee:
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And whereas, because the generall promises of temporall blessings in Scripture are made, cum exceptione crucis (as Divines speak) with the exception of the Crosse ;
And whereas, Because the general promises of temporal blessings in Scripture Are made, cum exception crucis (as Divines speak) with the exception of the Cross;
things may not altogether succeed according to thy desires, yea it may so fall out that not onely troubles but death it self may befall thee in the way which thou goest:
things may not altogether succeed according to thy Desires, yea it may so fallen out that not only Troubles but death it self may befall thee in the Way which thou goest:
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it is that which thy gracious God seeth best for thee, and if he do not so keep thee as that thou shalt come again in peace to thy Fathers house on Earth ;
it is that which thy gracious God sees best for thee, and if he do not so keep thee as that thou shalt come again in peace to thy Father's house on Earth;
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it is that thou mayest so much the sooner go to thy Fathers house in Heaven, where are many mansions, and where thou shalt be in rest, peace, and blisse to all eternity.
it is that thou Mayest so much the sooner go to thy Father's house in Heaven, where Are many mansions, and where thou shalt be in rest, peace, and bliss to all eternity.
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And thus I have at length brought you through all the parts of my text, and should now put an end to my discourse, but that I have a worthy person in mine eye, whose lately intended voyage is the occasion of this discourse, and to whom in a few words I must crave leave to make a particular addresse.
And thus I have At length brought you through all the parts of my text, and should now put an end to my discourse, but that I have a worthy person in mine eye, whose lately intended voyage is the occasion of this discourse, and to whom in a few words I must crave leave to make a particular address.
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It hath pleased Divine providence to call you forth, from your friends and Fathers house : The way you are to go is long, to the remote parts of the world,
It hath pleased Divine providence to call you forth, from your Friends and Father's house: The Way you Are to go is long, to the remote parts of the world,
the dangers of the Sea being probably more and greater then those of the land: But withall, your employment is not onely lawfull, but laudable, just, but honourable ;
the dangers of the Sea being probably more and greater then those of the land: But withal, your employment is not only lawful, but laudable, just, but honourable;
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you are intrusted with the goods, and imployed for the good of many, in which respect you are likely to be NONLATINALPHABET, a common good. Besides, (which is no small comfort) God hath provided for you a meet help, a loving yoke-fellow, to go with you, one whose society wil recompense the absence of your other friends, and beguile the tediousnesse of the way, yea one who will help to bear a part with you as well in your trouble, as in your enjoyments.
you Are Entrusted with the goods, and employed for the good of many, in which respect you Are likely to be, a Common good. Beside, (which is no small Comfort) God hath provided for you a meet help, a loving yokefellow, to go with you, one whose society will recompense the absence of your other Friends, and beguile the tediousness of the Way, yea one who will help to bear a part with you as well in your trouble, as in your enjoyments.
as he did, so do you bind your self to God by some solemn vow at your going forth, to do some extraordinary act of piety, of charity, at your coming home ;
as he did, so do you bind your self to God by Some solemn Voelli At your going forth, to do Some extraordinary act of piety, of charity, At your coming home;
throughout the whole time of your voyage walk with him, cleave to him, ever remembring that of Azariah to Asa, The Lord is with you while ye be with him,
throughout the Whole time of your voyage walk with him, cleave to him, ever remembering that of Azariah to Asa, The Lord is with you while you be with him,
Nor let this onely be your personall care, but what lieth in you take care that those who are under you may serve the Lord, so as the glorious name of God and Christ may not be blasphemed among the Indians by the prophane, intemperate and unclean lives of English Christians.
Nor let this only be your personal care, but what lies in you take care that those who Are under you may serve the Lord, so as the glorious name of God and christ may not be blasphemed among the Indians by the profane, intemperate and unclean lives of English Christians.
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Thus doing, doubt not of the hand of God upon you for good, & for your greater incouragement cal to mind former experiences, remember how God hath been with you and kept you in this very way that you are now to go,
Thus doing, doubt not of the hand of God upon you for good, & for your greater encouragement call to mind former experiences, Remember how God hath been with you and kept you in this very Way that you Are now to go,
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I shall end my hortatory consolation to you with an intercessory supplication to God for you, for your Dear Consort, and all that goe along with you. Nor do I doubt but all your friends here present will joyn with me;
I shall end my hortatory consolation to you with an intercessory supplication to God for you, for your Dear Consort, and all that go along with you. Nor do I doubt but all your Friends Here present will join with me;
and by the way it may be a comfort to you when you are upon the tempestuous Sea, and in that Barbarous land, that you have a stock of prayers in England going for you.
and by the Way it may be a Comfort to you when you Are upon the tempestuous Sea, and in that Barbarous land, that you have a stock of Prayers in England going for you.
And now, what better, fitter, fuller prayer can be made for you by us or by your self, then that which here in effect Jacob maketh for himself? That God Almighty would vouchsafe to be with you and keep you in the way which you go,
And now, what better, fitter, fuller prayer can be made for you by us or by your self, then that which Here in Effect Jacob makes for himself? That God Almighty would vouchsafe to be with you and keep you in the Way which you go,
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Finally, not onely that you may come to your Native Country in peace, but, that when you come again, you may find it in peace, the breaches of Church and State healed, every one enjoying his rights in quiet, sitting under his own fig-tree,
Finally, not only that you may come to your Native Country in peace, but, that when you come again, you may find it in peace, the Breaches of Church and State healed, every one enjoying his rights in quiet, sitting under his own Fig tree,
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See the Question ingenuously discussed in a book called The Guardian Angel, by R. D. Beatos illos spiritus propter nos remittis, in ministerium custodiae nostrae deputas, &c. Bern. Psal. 91. Serm. 12.
See the Question ingenuously discussed in a book called The Guardian Angel, by R. D. Beatos Illos spiritus propter nos remittis, in ministerium custodiae Nostrae deputas, etc. Bern. Psalm 91. Sermon 12.
Vides equum benè •ormitum, bonis viribus, magno cursu praeditum? ista omnia videntur tibi promittere de illo salutē, sed sallent, si Deus non tuetur. Aug. in Ps. Vid. Cyr. in Amos c. 2. Amb. l. de Joseph. c. 5.
Vides Equum benè •ormitum, bonis viribus, magno cursu praeditum? ista omnia videntur tibi promittere de illo salutē, sed sallent, si Deus non tuetur. Aug. in Ps. Vid. Cyr in Amos c. 2. Ambassadors l. de Joseph. c. 5.
Cic. 5. Tusc. Ovid. Delicatus ille est adhuc cui patria dulcis est, fortis autem jam cui omne solum patria, perfectus cui mundus exilium. Hug. de S. Vic. Natal. Com. Mythol. l. 2. c. 8. Eurip. in Aegr.
Cic 5. Tuscany Ovid. Delicatus Isle est Adhoc cui patria dulcis est, fortis autem jam cui omne solum patria, perfectus cui World exilium. Hug. de S. Vic Natal. Come Mythol. l. 2. c. 8. Eurip in Aegr.
Aves ipsae per aera vagantes proprios nidos aman•: erratiles ferae ad cuhilia dumosa festinant, &c. Cass. l. 1. ep. 20. — assueta leones an•ra petunt — Ovid. l. d.
Aves ipsae per Era vagantes proprios Nidos aman•: erratiles ferae ad cuhilia dumosa Hastening, etc. Cass. l. 1. Epistle. 20. — assueta leones an•ra petunt — Ovid. l. d.
