THE PIOUS VOTARY AND PRUDENT TRAVELLER: characterised 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, Minister of the Word, and Preacher to that Parish.  PSAL. 76.11. 
Vow and pay to the Lord our God, let all that be round about him bring presents unto him that ought to be feared.  BERN. de modo bene vivendi, Serm. 62. 
Vos ipsos vovete & reddite; necesse est ut qui vovit etiam reddat, quia vovendi se debitorem fecit.  
LONDON, Printed by J. G. for John Clark, and are to be sold at his shop under S. Peter's Church in Cornhill. 1659.   

To my Honoured Friend NATHANAEL WYCH, Esq. Chosen President by the Honourable English East-India Company; Together with his virtuous LADY ANNE WYCH, the influence of heaven's dew, the affluence of earth's fatness, and confluence of all good things which concern the life that now is, and that which is to come.  
DId not the law of Thankfulness forbid me to deny what you are pleased to require, these imperfect Notes had not been made thus public. But I had rather incur the censure of indiscretion than the brand of ingratitude; and if the perusal of this unpolished discourse may add to your comfort, I shall be the less troubled, if the publication of it detract from my credit; especially considering that the concernment is very large; and as I pray it may, so I hope it will, be of good use and benefit to Merchants, Mariners, soldiers, and all sort of Travellers, who shall think fit to make it their Vade mecum.  
And now (worthy Friends) give me leave to congratulate your mutual happiness in that matrimonial union whereof you have honoured me to be the instrument.  
Yours (Noble Sir) in your dearly beloved Anne, whose name imports grace or favour, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ab Heb. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} gratiosus, benignus fu●t. Prov. 18.22. Ruth 1. 16●.  and in finding whom (according to Solomon's assertion) you have obtained favour of the Lord; one who so fully retaliateth your love, that she saith to you as Ruth did to Naomi, Where thou goest I will go, and where thou dwellest I will dwell; having learned the just extent of that first Institution, which though it only mentioneth the man, no less truly reacheth to the woman, 
Gen. 2.24.  who must leave Father and Mother and cleave to her Husband.  
Yours (Honoured Madam) in your deservedly beloved Nathanael, whom I doubt not but (according to the signification of his name) you thankfully accept of as God's gift; 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} compositum ex {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dedit, & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Deus.  One, who is the Third Brother of his father's house, upon whom the Honour hath been conferred, of being sent as Chief Officer into foreign parts about public employments; yea one whose singular dexterity and integrity rendered him no less acceptable to the adulterers, than his courteous affability doth to all who know him.  
I have nothing more to add but a Benediction: May she whom you have taken into your bosom, be a Leah for fruitfulness, as well as she is a Rachel for amiableness. May you do worthily in India, and by a zealous care of God's Honour, together with a faithful discharge of your Trust, be famous both in India & England. May that good hand of Providence which hath joined you together, bless and preserve you both at home and abroad, by sea and land, in your persons and relations, in your going forth and coming home. May you both live to return (as you go forth) with honour. May you bring home (what you cannot carry with you) an hopeful Progeny. In a word, may you live together long on Earth comfortably, and for ever in Heaven happily. So prayeth  
Your most affectionate Friend and Servant, Nath: Hardy.   

THE PIOUS VOTARY.  GEN. 28.20, 21. 
And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,  
So that I come again to my father's house in peace: Then shall the Lord be my God.  
HAving a great journey to go in a little time, I would not be long in setting out; 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.  
The words are a part of Jacob's Vow, who is not unfitly called Pater votorum, the Father of Vows: 
Musc. in loc.  This being the first Vow which we find upon Record in Sacred Writ.  
That I may the better lead you into the several rooms of this excellent fabric, it will be needful to ascend by Three Steps, in the Resolution of Three Quaeres.  

1. What this means, that Jacob vowed a vow, saying.  
2. To whom this vow was made. And  
3. Upon what occasion.   

Qu. 1.  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.  

Aquin. 2a. 2ae. q. 88 art. 1.  1. Jacob vowed. To a Vow (saith Aquinas) there are three things required; Deliberation, Purpose and Promise: The promise must proceed from the purpose, and the purpose from deliberation. A Vow must be a voluntary act; 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vovit affi●e cum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ●ecit spontaneum  which cannot be, unless some deliberation precede; it must be an unfeigned act, and that cannot be where there is no true purpose: Finally, it must be an obliging act, and this cannot be without a promise.  
If you please, we will reduce the three to two, namely, A deliberate Intention, and A resolute Obtestation; whereof the former brings on the latter, and the latter fast binds the former.  
1. On the one hand, if a deliberate intention do not go before, either there will be no Vow made, or if made, it is not likely to be performed; nay though performed, it is no other than a mocking of him to whom it is made: A Promise without a Purpose being no other than an illusion.  
2. On the other hand, Though the intention be never so real, yet if not seconded with a Promise, it is no Vow. 
Fil●u. tr. 2 ●. 6.2.  In a Vow (as a Casuist well noteth) there is voluntas seipsum obligandi, a man doth will to bind himself to the performance of that which he vows, 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 it's here said, Jacob vowed, the meaning is, that he did deliberately bind himself by promise, with an intention of performance.  
2. He vowed, saying. 
Deus ●ordis auditor sicut & inspector. Tert. l. de orat. c. 13.  That in a vow use should be made of words, is not always necessary, since He to whom the Vow is made understands the language of the heart: 
P. Lomb. sent. 4. dist. 38. part. 4.  In which respect Peter Lombard's 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 only a circumstance, not essential to a vow. And accordingly, whereas its here expressed, Jacob vowed a vow, saying, it may very well be construed of saying in his heart; for so in holy Writ the heart is ofttimes said to speak: Though yet withal we may interpret this saying in its most proper notion, as referring it to his tongue, with which he might utter this Vow. For (as Aquinas well observes) there is a double use of words in making Vows: 
Aquin. l. d.   
1. The one is, when we are in company, that others may take notice and be witnesses of our Vows. 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.  
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, and our dull affections quickened by vocal expressions. In which regard it's not improbable, that Jacob, though for aught as we read, alone, might vow, not only inwardly in his heart, but outwardly with his mouth.  
3. He vowed a vow, saying. It is not without some singular Emphasis that this kind of phrase is made use of. It is not said, He made a vow; 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, 
Jo●l▪ 2.28.  do much increase the signification. When we read of seeing visions, and dreaming dreams, the gemination intimates the clearness of their visions, and the solidity of their dreams. When David saith, He found in his heart to pray a prayer to God, 
2 Sam. 7.27.  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, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Jam. 5.17, 16.  is looked upon as parallel to that, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the preceding verse, and is fitly rendered by our Translators, He prayed earnestly. In like manner this phrase of vowing a vow, implieth 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; waveringly, but steadfastly: In a word, not as it were in jest▪ but earnest, with a firm purpose of binding ourselves by promise to the performance. To give you then a short, yet full Paraphrase upon these words, Jacob vowed a vow, saying; it amounts to this, that Jacob upon mature consideration, with a settled intention made a solemn promission, testifying it with verbal expressions. And so much shall suffice to have been spoken in answer to the first Question.  

Qu. 2.  If in the next place you inquire, To whom this vow was made, though it be not expressed, yet it is plainly implied that it was to God; for of him he presently speaketh in the third person, If God will be with me; nay, in the close of the Vow he addresseth himself directly to God in the second person, 
V. 21.  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, 
V. 12, 13.  to whom he vowed this Vow. Religious vows are only to be made to God: For this reason David calls them God's Vows, where he saith, Thy vows are upon me, O God. 
Psal. 56.12.  Upon this account it is, that sacrifices and vows are joined together, 
Isa. 19.21.  in that prediction of the Prophet Isaiah concerning the Egyptians, They shall do sacrifice and oblation, yea they shall vow a vow unto the Lord; vows being God's peculiar, no less than Sacrifices. Suitable hereunto Peter Lombard saith, 
P. Lomb. l. d.  A Vow is the testification of a promise, quae Deo fieri debet, which ought to be made to God: and Aquinas positively affirms, that it is Actus latriae, an act of worship, 
Aquin. l. d.  yea of that worship which even the Romanists acknowledge to belong to God alone; the more is it to be wondered 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 Jehovah.  
If once more you shall ask, Upon what occasion Jacob vowed this vow, the Context will return the Answer; 
Qu. 3.  If you cast your eyes upon the beginning of the Chapter, you shall find Isaac calling Jacob, and blessing him, and enjoining him to go to Padan-Aram, 
V. 1, 2, 3.  that he might take a wife of the daughters of Laban: In obedience to his father's injunction Jacob taketh his journey, and being on his way, that he might the more effectually implore Divine aid, maketh a sacred and solemn vow.  
All religious vows are of two sorts, either {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, vows of Prayer or Praise.  
1. We read of the Mariners in Jonah, that when the storm was ceased, 
Jonah 1.16.  and the Sea calm, they offered sacrifice to the Lord, and made vows: and David, being delivered from death, and tears, and falling, resolveth, I will walk before the Lord in the land of the living. Thus our holy Mother the Church teacheth us, 
See the English Liturgy in the prayer after the Communion.  when we receive those dreadful Mysteries, and offer that sacrifice of Thanksgiving, by way of vow to present ourselves, our souls and bodies to be a reasonable, holy, and lively sacrifice unto God. Indeed, vows of obedience and duty to be performed, are excellent testifications of thankfulness for mercy already received.  
2. The same word in the Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, signifieth both a prayer and a vow; 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: 
Psal. 61.5.  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. 
Jonah 2.9▪  Jonah being delivered from the Whale, mentions the paying of his vows, which he made, no doubt, when he cried unto God out of the whale's belly. David tells us of his vows which his lips uttered, and his mouth spoke when he was in trouble. 
Psal. 66.14. Oratio per modii voti prolata. Par. in loc.  And here Jacob being on a perilous journey, 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 only his promises of deliverance, but ours of obedience: No doubt David thought it so, 
Psal. 132.1, 2.  when he prayeth, Lord remember David and all his afflictions, how he swore 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 only of fervent prayers, but solemn vows; and good reason, since vows are as it were the wings of prayer, by which she flies with swifter speed to heaven; and being there, they are as it were her Advocates to obtain a merciful audience with a gracious answer. St. Austin observes of Annah, that Samuelem impetravit, quia cum poscerit, vovit, she prevailed for a Samuel, 
Aug. Ep. ad Prob. 121. c. 16  because when she prayed, she vowed; and to the same purpose Damascen, per orationem ac promissionem Samuelem procreavit, 
Damasc. de fide l. 4. c. 11.  she brought forth a Son by a prayer and a promise. 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.  
Learn we after Jacob's example, upon special occasions to make solemn vows to God. It is very amiable in God's eyes, when we endeavour by vowing both to bring a voluntary necessity upon ourselves of doing good, and withal to contract a nearer familiarity, that we may the more effectually prevail with God in our devotions. Art thou then cast upon a sick bed, and desirest to be recovered; engaged in some desperate warfare or dangerous wayfare, whether 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, but vow to him the performance of some singular service upon the grant of thy request.  
And whereas it was the fault of this good man, that what he now vowed he was afterwards backward in performing; nor did he pay it till it pleased God as it were aurem vellicare, 
Gen. 35.1▪ Par. ibid.  & voti istic olim suscepti admonere, to twitch him by the ear, and put him in mind of his promise: Let us not only vow a vow by saying, but pay our vow by doing. I am vovisti, jam te obstrinxisti, tenetur apud Deum sponsio tua, 
Aug. Ep. 45.  saith Saint Austin excellently, having vowed thou art bound, thy promise is upon record in heaven. 
Bern. Ep. 2.  And as Saint Bernard elegantly, justè exigitur ad solvendum, qui non cogitur ad vovendum: He who was not compelled to vow, is justly required to pay. And therefore to allude to Saint Hieromes' expression with a little alteration, 
Hieron. in hist. Jepht's.  Be not in vovendo stultus, foolish in vowing, 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, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Naz. Orat. 53▪  having begun a promise by vowing, consummate it by acting: ever remembering that excellent saying of the Wiseman, When thou vowest a vow unto God, defer not to pay it: 
Eccles. 5.4, 5.  Better is it that thou shouldst not vow, than that thou shouldst vow and not pay. As therefore thou dost adjoin vows to thy prayers, so annex prayers to thy vows for grace to keep the vows thou hast made. It is S. Austin's question upon those words, 
Psal. 132.1. Aug. ibid.  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. Let the like be our petition to God whensoever we vow a vow to him: nor can we do it better, than (with a little addition) in that Collect of our Church, 
The Collect for the fift Sunday after Easter.  Lord from whom all good things do come, grant us thy humble servants, that by thy holy inspiration, we may think (and vow) those things that be good; and by thy merciful guiding may perform the same, through our Lord Jesus Christ.  
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 vow of Jacob, observe these two generals: The Matter, and the Condition. In the former, we shall see promissionem, what he promised to God, namely, that the Lord should be his God. In the later, Petitionem, what he desired of God, namely, that he would be with him, and keep him in his way, and give him bread to eat, and raiment to put on, so that he may come again to his father's house in peace.  
That which we are first to insist on, 
1. Gen.  is that which is last in the Text, and is expressed in these words, The Lord shall be my God. For the right understanding whereof, be pleased to know,  
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 special care. In this sense he is called the God of Abraham, the God of Isaac, 
Exod. 3.6.  and the God of Jacob, and it is the matter of the promise which God made to Abraham and his posterity, 
Gen. 17.7. Vide Merc. in● loc.  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 Jacob's vow, 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 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; and therefore according to this construction, the rational order of the words had been thus; If the Lord shall be my God, and be with me, and keep me in the way that I shall go, &c. 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.  
2. By way of ascending from Man to God, and so they begin, yea after a sort comprehend the matter of his vow. For the further clearing of which, know,  
2. That even in this latter construction, the words are capable of a double notion: The one general and ordinary, the other special and extraordinary.  
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 praedicate of the Deity, do justly call for all these. His omnipotency obligeth 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; and unless 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, 
Psal. 31.14.40.8.  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, 
Isa. 25.1.  she presently addeth, I will exalt thee. When that Heathen King said to Daniel, Thy God, he adds as it were by way of explication, 
Dan. 6.16.  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. It is foretold concerning the Christian Church by the Prophet Hosea, I will say to them which were not my people, Thou art my people; 
Hos. 2.23.  and they shall say, Thou art my God. 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, or whomsoever a man maketh his God, that he trusts in, is afraid of, bears love, and yields service to: and to what or whomsoever a Man gives all or any of these, that is a man's 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, as that they are terminated in, is our God. By this time you see what is the general import of this part of Jacob's vow.  
That which may rationally be objected, is, 
Object.  that this is the matter of a command, and therefore needless to be the matter of a vow. That first Commandment, 
Exod. 20.3.  Thou shalt have no other Gods before me, doth manifestly imply, Thou shalt have me for thy God: 
Semper in negativis meminerimus affirmativa contineri. Strigel. loc. Theol.  according to that known rule of expounding the Commandments, Where the Negative is expressed, the Affirmative is included. This is a part of that Law which was engraven from the very first upon our hearts, and therefore Jacob could not be ignorant of: 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 public Law of God.  

Answ. L●ym. tra. 4. c. 2.  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, & debitorem pluribus ac diversis vinculis astringi: It is no repugnancy for the same thing to be due upon divers considerations, no more than for a debt to be secured by several Bonds. Indeed (as Aquinas excellently distinguisheth) those things which are absolutè necessaria, 
Aquin. 2a. 2ae. quaest. 88 ar. 3.  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 vow. How frivolous a thing were it for a man to vow that he will not fly, or that he will die, since the one cannot be performed, nor the other avoided. But those things which are only 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 do necessarily in order to an end, I may yet do voluntarily, making choice of it as a means to that end, and what I may do willingly, I may willingly vow to do. Of this sort are those things which God hath commanded, to wit, necessary upon this supposition, that we will give God the glory of his authority, and obtain for our selves eternal felicity: and therefore it is no way irrational for a man to vow the performance of them. Nay if you will believe Saint Austin, Vows of moral duties are more acceptable to God, than those which are only of things ceremonial and indifferent. There are many (saith he) that vow not to drink wine for a certain time, and to fast certain days, 
Aug. de Nat. Dom. Ser. 3.  Sed non est votum optimum nec perfectum, adhuc melius volo: But this is not the best and perfect vow, I would have you make a better, offer yourselves to God by holy manners, chaste thoughts, fruitful words, by ceasing from evil, and turning to good. And yet nearer to this Vow in the Text, he saith in another place, 
In Psal. 75.  Quid debemus vovere credere in illum, sperare ab illo vitam, bene vivere, what ought we to vow to God, but to believe on him, hope in him, and live to him?  
No wonder then, if we find several instances of Vows and Covenants of this nature. Moses having delivered the Law to the people, causeth them to enter into a solemn Covenant of observing it, 
Exod. 24.7.  All that the Lord hath said, we will do, and be obedient. When Asa gathered all Judah and Benjamin together to enter into a covenant, what is the matter of it, 
2 Chr. 15.12.  but to seek the Lord God of their Fathers, with all their hearts, 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, 
34.31.  for so it is expressed, to walk after the Lord, to walk in God's Law, 
Neh. 10.29.  which was given by Moses the servant of God, and to observe and do all the commandments of the Lord our God, and his judgements, and his statutes. Thus David saith of himself, I have sworn, and I will perform it, 
Psal. 119.106.  that I will keep thy righteous judgements: And here Jacob vows, that the Lord shall be his God. These are those communia vota, common vows, as S. Bernard calls them. Hoc totum omnes debemus vovere, saith S. Austin. 
Bern. de modo bene vivendi, Ser. 62. Aug. in Ps. 7.5, 5.  Whereas other kind of vows are peculiar to some sorts of men, this is that which all of us ought to vow.  

Quest.  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:  

Answ.  1. That hereby they may testify the reality and fervency of their desire to fulfil God's precepts, and in particular to take him for their God; what we earnestly desire and cordially intend we are ready by all means and ways to oblige ourselves unto. He that truly meaneth to pay his debt, will not be backward to enter into bond. Indeed, 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 vow, 
Hoc voto suae voluit infirmitati consulere, &c. Merc. in loc.  nay oath, yea curse, to seek the God of their fathers, and walk in the law of the Lord.  
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, 
Mend. in▪ 1. Reg. c. 5. Num. 11.  yet will not be kept in, unless iron fetlocks be put upon them, Religionis vota compedes, saith 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.  
To come closer to this particular in my Text.  
1. Were there neither law nor vow to bind us to have the Jehovah for our God, yet even this is reason enough that he is Jehovah; 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 besides himself, and who then, if not this Jehovah, should be our God?  
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 itself it is; nay, whatever other obligations are joined with it, they are inferior, in force and energy to it. This one consideration, that God hath required us to take him for our God, aught 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, 
Tert. de poenit.  saith 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 debeo, Lord I owe myself more to thee than to myself: and consequently it is most just that God should have a greater command over us than we over ourselves; and if so, his precepts must needs more bind us than our own vows.  
3. Notwithstanding it is in itself so reasonable to have the Lord for our God, and the precept is so express of having none other; yet, we are all very prone to make something else our God; whilst the ambitious man saith to honour, the voluptuous to pleasure, and the covetous to wealth, what David said to Jehovah, thou art my God; which of us, if we seriously examine ourselves, may not accuse ourselves 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.  
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 addeth a new guilt; for whereas before the vow, 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; in which regard, the laying a vow upon ourselves to avoid that from which, or do that to which we are already bound, cannot but be to our corrupt nature both fraenum and stimulus, a bridle to restrain us from the one, and a spur to excite us to the other.  
I end this, as for those things which are manifestly sinful, to vow 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, 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. But as for those things which are plainly commanded us by God, we cannot bind ourselves too fast to the performance of them; 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 ourselves (even) necessary duties; and in particular to vow with Jacob here, that the Lord shall be our God.  
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, 
Vid. Musc●▪ ●oc.  not by themselves, 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; and in this sense the Lord shall be my God, is most properly the object of a religious vow.  
To illustrate this a little, know, that according to the determination of the Schools, the object of a vow strictly so called, must be,  
2. Bonum melius, that which is good, not only in the positive, but the comparative degree, and consequently the more excellent any thing is (provided it be within our power to perform) the more fit to be the matter of a vow. 
Vid. Est. in Sent. l. 4. dist. 28.   
2. Bonum indebitum, such a good as we were not obliged to before our Vow. Indeed this must be understood in a qualified sense, by distinguishing between the substantials and the circumstantials of that good we vow; as also between an express and a virtual command. 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 God's law reacheth to: But there are some things we may vow which are not expressly commanded, and circumstantiated by the Divine law; and to speak properly, things of this nature are the most fit matter of Vows.  
To bring this home to the present case, though that Jacob should have the Lord for his God, is for the substance of it an express command, yet to have him for his God in such an extraordinary way as here he mentions, 
Luke 19.8.  was more than God's law did expressly enjoin. For Zacheus to give his goods to the poor is that which the law of God obliged him to; but to give half his goods was a freewill offering, the law having nowhere precisely determined how much of our goods we should give. That David should praise God was a duty directly prescribed, 
Psal. 119.146.  but that he should praise him seven times a day was nowhere exactly determined. In like manner, that Jacob 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 nowhere punctually enjoined him, and therefore he doth here engage himself by vow to do them.  
I shall close up this with a short meditation: When we expect extraordinary favours, it is but reasonable we should vow some eminent service. That Merchant did very well in making (had he done as well in keeping) his vow, 
Luke 12.48.  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: 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: And so I pass from the matter to  
The condition of this Vow, as it is expressed in those words, 
2 Gen▪  If God will be with me & keep me in this way that I go, and give me bread to eat and raiment to put on, so that I come again to my father's house in peace. Wherein two things offer themselves to our consideration, namely, The manner of proposal, and the things propounded.  
The manner of proposal is in the particle If, 
Partic. 1.  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.  
On the one hand this particle If is not in this place, 
Negat.   
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: 
Psal. 77.9.  If he hath shut up in anger his tender mercies, in a way of doubting; 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, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Acts 21.37. V. Merc. in loc.  may I speak unto thee? thus (as Mercer tells us) some here construe it, and look upon it as this holy man's infirmity, that he doubted whether God would be with him or no. 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.  
2. Nor yet is it Si stipulantis, an If of stipulation; 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: so in that speech of God to Cain, If thou dost well, shalt thou not be accepted? 
Gen. 4.7.  And again, in those words of God to Solomon, 
2 Chron. 7.14  If my people which are called by my name, shall humble themselves and pray, &c. than 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: for this were to make him a base hireling, who serves only for his wages. Indeed this was that calumny which the Devil would have fastened upon Job, when he saith, Doth Job fear God for nought? 
Job 1.9.13.15.  And how false it was appears, as by his patience under afflictions, so by his resolute expression, Though he slay me, 
Gratis amandus est Deus, etc Aug Dom. 18. post Trin. Serm. 1.  yet will I trust in him: far be it from Job or Jacob to serve God for end, they that take him upon such terms, are not holy but crafty; nor is their service obedientia, but mercatura, a yielding obed●ence to him, but rather a trading and merchandizing with him. He loves God best, who loves him for himself, and resolves to cleave to him though he seems to leave him. Such was the temper of the Church, as is expressed in those words, 
Psal. 44.19, 20, 21.  Though thou hast sore broken us in the place of Dragons, and covered us with the shadow of death; 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 Nabuchadnezzar, 
●●● 3.17, 18.  Our God whom we serve is able to deliver us from the burning fiery Furnace, and he will deliver us out of thine hand, O King; but if not, be it known unto thee, O King, that we will not serve thy gods, nor worship the golden Image which thou hast set up. Nor need we doubt to affirm the like of Jacob, that however God should deal with him in his journey, yet he was resolved that he should be his God.  
2. On the other hand, we may very justly look upon this If in a threefold notion, namely, as  

Affirmat.  1. Si inferentis, an If of illation, and that two ways:  
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 Zion shall be called Holy, If, that is, 
Isa. 3.4.  (as our Translators render it) when, or after the Lord shall have washed away the filth of the daughter of Zion. To which accords that of our Saviour, 
John 16.7.  If (that is, after) I depart I will send him unto you. And in this sense it is likewise used by the Latins, so in Terence, Herus si redierit, 
Terent. Phorm.  When my Master comes home. 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, 
Eum semper pro Deo agnoscam & colam. Mer. in loc.  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, and giving him the tenth of his estate.  
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 (saith David) with joyful lips, if I remember thee upon my bed, 
Psal. 63.5, 6.  and meditate on thee in the night watches. Where the particle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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, 
Col. 3.1.  seek those things which are above, that If hath the force of a Because, and so it is in all hypothetical syllogisms. Accordingly that know saying of Cato, Si Deus est animus— may well be rendered, because God is a Spirit. 
Cato Sent.  And where it is said in Virgil, 
— vestro si munere tellus  

Virg. Georg.  Chaoniam pingui glandem mutavit aristâ:  In this acception it will hold here very well, Because God will be with me, &c. And that which Jacob implies, is, that the collation of mercy should be an obligation to piety. If Jacob find God merciful, God shall not find Jacob undutiful. This is that which he both might and aught to do. No wonder if he promise to do it.  
1. It was that which he might do. Though Divine favours should not be the final, yet they may be the impulsive cause of our service; though they must not be the high prize for which we run, yet they may be spurs to quicken us in our race. We must not look upon them as our ultimate end, but we may use them as persuading motives. God himself so propounds them in his Word; surely than we may so propose them to our selves.  
2. Nay more, this was that he ought to do. It is but reason, that if he prevent us with his benefits, we should follow him with our service. If he draw us with the cords of love, 
2 Sam. 17.7, 8  we should run after him with the feet of obedience. God takes it very ill from David's 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, 
Isa. 5.1, 2, 3, 4.  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 doth hire us with his benefits, we should do his work; let out his good things to us, we should pay him rent; and that his sweet voice of love should be answered with an echo of praise. The Poet being sensible of Caesar's favours, 
Virg·  resolves— Erit ille mihi semper Deus, He should always be to him as a God: 
Musc▪  Much more justly doth Jacob cum proposito gratitudinis, in a way of gratitude here vow, If God will be with me, &c. than God shall be my God. Nor is this If only a particle of illation, but  
2. Si admirantis, an If of admiration; 
Id. ib.  for so Musculus glosseth upon the words. Jacob 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 wondering. As if he should have said, What? is it thus? Will the Lord be so exceeding gracious to me, and shall not I be more than ordinarily grateful unto him? Nay surely, if God will so far vouchsafe as to be with me, and keep me in this way that I go, &c. he shall be my God.  
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; and that of David, 
Exod. 32.22. Psal. 139.19. Luke 22.42.  If thou wilt slay the wicked O God, though it be rendered by our Translators, as if it were Si asserentis, an If of confidence; surely, it may no less fitly be translated, as Si optantis, an If of desire, Oh that thou wouldst slay the wicked. Suitable to this is that of our Saviour, Father if thou be willing, that is, (on that thou wouldst) remove this cup from me. And thus in that of the Poet, Si is as much as Utinam, 
Si nunc se nobis ille aureus arbore ramus  
Ostendat—   
To this notion the forenamed Expositor alludes, 
Virg. Aeneid. 6. Non per modum conditionis, sed cum spiritu precationis. Musc. in loc. Par. ibid.  when he saith Jacob uttered these words, not as a condition, but a Petition. And to the same purpose Paraeus, non dubitat sed petit: Jacob doth not doubt, but ask: So that we may well read the words, Oh that God would be with me, and keep me in this way that I go, &c. 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  
Matter proposed, in these words, God will be with me, and keep me in this way that I go, 
Partic. 2.  and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace. For the full handling whereof, I will first take the clauses asunder, and then put them together.  
1. If you look upon them severally you shall find there are four things that Jacob doth here desire of God: 1. His merciful presence, will be with me: 2. powerful protection, And keep me in this way that I go: 3. Convenient provision, And give me bread to eat, and raiment to put on: 4. Prospereus rediction, So that I come again to my father's house in peace.  
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. In which▪ respect Saint Chrysostom saith upon those word, 
Gen 21.20. Chrysost. Hom. ●6. in Gen.  God was with the lad {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, This (meaning Divine presence) is both our strongest weapon and richest treasure.  
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 everywhere, and circumference nowhere; it must necessarily follow, that all things besides are encompassed by, and contained in it. Such a sphere is God, no wonder if Seneca could say, 
Sen. de benef. l. 4. c. 8.  Quocunque te flexeris, ibi illum vide bis occurrentem tibi, nihil ab illo vacat, opus suum implet; which way soever we turn ourselves we may behold him meeting us, who fills all he hath made, and is absent from none of his creatures. 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.  
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 nigh to all that call upon him in truth, saith the Psalmist; whereas Solomon tells us, 
Psal. 145.18.  he is far from the wicked. Nor is he only prope, but cum, nigh, but with his servants; so he saith to Israel, 
Prov. 15.29. Isa. 41.9, 10.  Thou art my servant, I am with thee. Nor is he only cum, but circa, with, but about his people, as the mountains are round about Jerusalem, so the Lord round about them that fear him, saith David. Nor is he only circa, but in, about, but in his people. So the Psalmist, 
Psal. 125.2. Psal. 14.5.  God is in the generation of the righteous. Nor is he only in, but in medio, in, but in the midst of them, I come and will dwell in the midst of thee, saith the Lord. 
Zach. 2.10.  To be with is more than to be nigh, since nearness may consist with some distance. To be round about is more than to be with, since he that is only on a man's right or left hand may be said to be with him. To be in is more than to be round about, since that doth 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 Gods near, special, and gracious presence with his people?  
This was that which Jacob desired: and good reason; For,  
1. Jacob had left his father's house, where were his best friends on earth; and what could now render his life comfortable but the presence of God in heaven? It rejoiced David to consider, 
Psal. 27.10.  that when his father and his mother forsook him, yet the Lord would take him up. 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, 
1 Sam. 1.8.  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.  
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 cheerful associate speedeth a man's way; and reddit iter leve & breve, makes a man's journey seem both easier and shorter. But no company like to Gods; Solus non est cui praesul adest Deus, saith S. Ambrose sweetly: 
Amb. l. de Isaac c. 3. Bern. in Cant. Serm▪ 8 5.  Jacob, though alone, is not alone, if God be with him. It is an excellent note of S. Bernard upon those words of Christ to the Spouse, Arise and come; Non parum confortat quod audit veni & non vade, &c. It was no small comfort to the Spouse to hear that sweet word Come, and not Go; by which she understood that she was not sent, but led, and that her bridegroom would go with her. Quid enim difficile sibi illo comite reputet? For what way can be rugged to her, 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, 
Sen. in Consolat. ●d Helv●d. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrysost. in Gen. hom. 46.  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. If God be with us in a desert, it is no longer solitary; he cannot be lonely, though alone, who hath a God to cheer him. Excellently S. Chrysostom, if God please, though we be in a wilderness, we need none else to accompany us.  
3. Homo gaudet de propinquitate amici, every man is glad to have his friend near him. If a man be on a journey, the company of a stranger is acceptable, but of a friend is most desirable. Jacob knew the Lord, his Grandfather Abraham, his Father Isaac and himself had found him to be a sure, a fast friend; can you blame him to desire his society? No friends to a man in any difficulty like a good God and a good conscience.  
4. Jacob made an account of troubles which might befall him in his way; no wonder if he would have God go with him; 
Chrysost. l. d▪  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, saith the Greek Father sweetly, When we have God propitious, we are more secure in the open field than others are in walled cities. The truth is, 
John 6.17. Vid. Cyr. Alex. ibid. Psal. 23.4.  I do not on the one hand much wonder at the fear of the Disciples in the ship, when besides the darkness of the night, and vehemency of the storm, I read that Jesus was not come to them: on the other hand, I less marvel at the confident resolution of David, Though I walk through the valley of the shadow of death, yet will I fear no evil, when I presently read, for thou art with us. If God's presence go with us, as we need not care who else is with us; so neither need we fear who or what is against us. It is moved as a Question, Why, whereas the Prophet foretold concerning the Messiah, thou shalt call his name Immanuel, the angel's precept is, Thou shalt call his name Jesus. 
Isa. 7.14. Matth. 1.21.  To which this ingenuous answer is returned, that the names Immanuel and Jesus, though they differ in sound, are much one in sense. Immanuel signifieth God with us, and Jesus a Saviour; and if God be with us, salvation cannot be far from us. In one word, as the presence of the Sun dispels all clouds, so doth Divine presence prevent all troubles, at least the evil of them.  
5. Jacob supposeth he might need supplies in his journey, and he knew God's presence would furnish him. The Lord is my shepherd (saith David) therefore I shall not want; 
Psal. 23 1.  whilst 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 fullness of all things is present.  
6. Lastly, Jacob considered that the chief errand about which his Father sent him, 
Ver. 2.  namely the taking of a wife, was a matter of serious concernment: besides, it so fell out, that he was entrusted by Laban with the managing of his estate, and in all weighty undertakings; who fitter than God to consult with? To this accords Tostatus his gloss, 
Tostat. in loc▪  If God will be with me, dirigendo negotium & statum meum, to direct and order my affairs. It is no small content to a man, when he hath a friend no less prudent than faithful at hand to advise with; the only wise God is both the safest guide and the best counsellor.  
By all this it appears how needful the special presence of a propitious God is. 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. 
Exod. 33.15.  Oh 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 doth, when he saith, If God will be with me.  
2. The next branch of his request is, His powerful protection in those words, And keep me in this way that I go; wherein there is something implied and expressed.  
1. The thing implied is, That in this way which Jacob was to go he should stand in need of keeping. 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; many have stumbled upon plain ground: 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, 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, and great Grandfather died at sea; and being asked, Why then do you go to sea? Replied, Where did your Father, Grandfather, and great Grandfather die? and being answered, In their beds; 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; but withal, so great is the peril of both, that we stand in need of being kept. And this Jacob well knew, else what need of this prayer?  
2. The thing expressed is, that Jacob desired God to be his keeper: The great Jehovah is the Lord Keeper and Protector of his servants. The Lord keepeth the feet of his Saints; 
1 Sam. 2.9. Vid. Mend. ibid.  So runs the Song of Hannah: where if the question be asked why the feet are mentioned? the answer is aptly returned, that the feet bear the whole weight of the body; 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, 
Psa▪ 37.23, 24.  and he delighteth in his way; though he fall he shall not be utterly cast down, for the Lord upholdeth him with his hand: 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. What the Devil said of Job, 
Job ●. 10.  Hast thou not made an hedge about him? is true of every good man; the way which he goeth is hedged about with the fence of divine protection.  
If it shall be inquired, How God keepeth his servants in the way they go? 
Quest.  The Answer is returned by the Psalmist, 
Answ.  The Angel of the Lord encampeth round about them that fear him: 
Psal. 34.7.91.11, 12.  And again, He shall give his angel's charge over thee to keep thee in all thy ways, they shall bear thee up in their hands, lest thou dash thy feet against a stone. Where by the former Scripture it seems that one Angel guards many; 

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.   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 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; and of the angel's humility, who willingly condescend not only to be comites, but bajuli, as companions to go with us, but porters to carry us, putting as it were their hands under our feet to do us service.  
Nor is Divine protection less efficacious, because by the ministry of Angels; since that Maxim, Agens per medium est minùs efficax in agendo, A mediate agent is less effectual in operation, only holds true when means are used propter necessitatem, not of choice, but of necessity. Whereas this cannot be imagined of God, who can preserve all things by the same immediate hand which made them. It is then no other but his good pleasure which moves him to make choice and use of Angels in this service. Nor yet are we to conceive that God doth so depute the Angels to this employment, as that he takes no care of us himself; for though the Angels keep us ratione executionis, by ministerial service, yet God keeps us ratione gubernationis, by his overruling authority & providential influence. 
Verse 12, 13.  If you do but cast your eyes a little before upon Jacob's vision, you shall find this truth excellently illustrated, where the ladder represents Jacob's journey, upon which the Angels ascending and descending intimates their care of Jacob going and returning, 
Vid. Par. in loc.  upon the top of which the Lord stood, to wit, not only as a spectator, but a moderator.  
How happy are the servants of the true Jehovah! 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; 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 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.  
To him therefore let us have recourse, on him let us depend for protection in all our journeys and voyages, and let us set him between us and harms. They are well kept whom God keeps. His eye is ever watchful, his hand is always powerful, He will not suffer thy foot to be moved, he that keepeth thee will not slumber nor sleep. 
Psal. 121.3, 4.  Tutò dormivi, nam Antipater vigilavit, I slept securely while Antipater waked, said Alexander; we may both awake and sleep, ride and sail, walk and run secure whilst God preserveth us. We are neither safe without him, nor in danger with him. Except the Lord keep the City, the watchman watcheth but in vain. 
Psal. 127.1.  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; and if God undertake our defence, it is not the greatest dangers can injure us. 
Vides equum benè ●ormitum, bonis viribus, magno cursu praeditum? ista omnia videntur tibi promittere de illo salutem, sed sallent, si Deus non tuetur. Aug. in Ps. Vid. Cyr. in Amos c. 2. Amb. l. de Joseph. c. 5.  How perilous was the Israelites journey out of Egypt, when in all probability the red 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, as S. Ambrose excellently, ibi plus auxilii ubi plus periculi, when danger is greatest then divine help is nearest; and the more perilous the way is, the more doth God glorify his mercy in his servant's safety. He that keeps the sea from overrunning the earth, can keep us from miscarrying; though it be by sea, neither waves nor winds can hurt him whom God will preserve; 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.  
3. The next branch of his desire is convenient provision in those words, And give me I read to eat, and raiment to put on.  
It may be here inquired, 
Quest.  Whether Jacob had not provision of bread 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, 
Gen. 24.10.  he sent him forth with ample furniture; and is it to be imagined that Isaac would deal worse by his Son than his Father Abraham did by his servant? But to answer this, know,  
1. That how well soever Jacob were provided, 
Answ.  this prayer was not needless; 
Hoc tanquam pauper & verè Dei mendicus dixit, nec mirum, cùm & Rex maximus ege●um se ac pauperem & mendicum professus sit. Rup. in Gen. Merc. in loc.  even rich men must be God's beggars, and (as will appear by and by) have reason to pray for bread and raiment though they have it.  
2. It is not improbably conceived, that Jacob was sent forth from Isaac but in a mean condition, without any plentiful sustenance or attendance. For this reason, saith Mercer from the Rabbins, Quò citiùs rediret & anhelaret ad domum patris, that he might think the sooner of returning, and make the more haste home; and perhaps withal, that he might be the less envied and maligned by his▪ brother Esau, who was enraged against him.  
3. Besides, the extent of Jacobs' desire for bread and raiment was till he came back to his father's house, and possibly his stay might be longer than he intended, and so his provision fall shorter than he expected.  
To let this go, you may take notice in this request of these three things, The matter of his desire, bread to eat, and raiment to put on; The Donor from whom he desired them, namely, God; and upon what account, in that word Give.  
1. The things he here desires of God are bread and raiment. Bread 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 Rabbins conceive, that Jacob having now got the birth right and blessing, had an eye to the sacerdotal garment, 
Vide Merc. in loc.  which the first-born did minister with in holy things. But this is a far-fetched conceit: the most genuine sense is, that all things necessary for his feeding and clothing are here meant by bread and raiment.  

Vide modestiam Jacob, necessaria tantùm postulat. id. ibid.  That which would be taken notice of is the modesty of this good man, who only desires things necessary. He doth not ask of God Quails, or Manna, but only Bread; he doth not beg purple and fine linen, jewels and ornaments, but only raiment. It is as easy for God to give his servants delicacies as bread, silks as cloth, superfluities as necessaries; 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 Jacob's resolve, as appears by that part of his vow, to give God the tenth of that state he should bless him with. 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: upon which Ggregory Nyssen thus elegantly glosseth, 
Matth. 6 11. Gr. Nyss. de orat. Dom orat. 5.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c. Give us bread, not dainties, nor riches, not golden ornaments, nor silver vessels, or precious stones; not herds of oxen, flocks of sheep, or troops of horses; not large revenues, stately palaces, or numerous attendants (by all which the mind is too much withdrawn from better things) no, only give us bread, that which may support nature and preserve life.  
Oh how doth this check our grasping, soaring thoughts and desires! 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; we may be well enough without them, and cannot be satisfied with them. Let me then bespeak you in those words of God to Baruch, 
Jer. 45.5.  Seekest thou great things for thyself? Seek them not: Or in that excellent counsel of the Apostle, 
1 Tim. 6.9.  Having food and raiment, let us therewith be content. It is a known saying, Cui satis non est satis, nihil est satis: our Proverb Englisheth it, Enough is as good as a feast. And if you would know what is enough▪ let Juvenal answer: In quantum sitis atque fames & frigora poscunt. That which is enough to keep off hunger, thirst & cold. 
Juven. Sat. 14.  It was Agurs prayer to God. Give me neither poverty nor riches, 
Prov. 30.8.  (both being like Scylla and Charybdis, destructive) but feed me with food convenient for me: 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, so shall we be followers of this godly Patriarch, who only craveth bread and raiment.  
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 easy to instance in all the various comforts of this present life; how it is he that builds the house wherein we dwell, 
Psal. 127.1.41.3.127.2. Math. 5.45. Psal. 23 5.  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 myself to the present instances, the bread we eat is out of his cupboard, and the raiment we put on out of his wardrobe.  
He gives us bread, inasmuch as he blesseth the seed, and giveth the earth strength to bring forth corn; whereas the corn giveth bread to us, he giveth as it were bread to the corn by the dews of heaven, & sendeth seasonable weather to ripen it and gather it in: He giveth us raiment in that he giveth us sheep, and covereth them with wool to clothe us: He giveth us both bread and raiment, in that he gives health and strength to earn them, peace and quietness to enjoy them, art and skill to make them. Finally, he gives us bread and raiment, inasmuch as he gives strength to our bread to nourish us, heat to our raiment to warm us, a blessing with both, making them beneficial to us. Bread 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. 
Matth. 4.4.  The truth is, if God give us not our bread and raiment, we shall either not have them, or having, not be able to use them, or using, shall not be refreshed by, or satisfied with them.  
Whether therefore we want, or have bread and raiment, let us desire God to give them us. If we want them, let us, with the hungry Ravens, cry and call upon him; nay, if we have them, let us still cry to him for his blessing on them, humbly acknowledging all to depend upon his gracious influence.  
3. The account upon which Jacob desires bread and raiment of God, is Gift; whatever we have of God comes of free-gift. We neither can deserve any thing of him, nor repay any thing to him; not only the glories of that other life, but the comforts of this life are undeservedly conferred upon us; the smallest crumbs are greater than our merits, and the worst rags better than our deserts. Oh my soul, make much of this word Give, and account it the chiefest ground of thy hope for whatever thou wantest, and the greatest strength of thy title to whatever thou hast. If God will give me bread to eat and raiment to put on, is Jacob's form of prayer at his going forth: I am not worthy, or (according to the Hebrew) am less than the least of all the mercy and of all the truth which thou hast showed unto thy servant, 
Gen. 32.10▪  in his form of thanksgiving when he returned home. 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, and the more worthy of praise to him that gives it. Oh let us learn with all humble thankfulness to acknowledge the very bread we eat, and the raiment we put on, to be not debita, but dona, due debts, but free gifts.  
4. The last branch of Jacobs' request is a prosperous reduction, in these words, So that I come again to my father's house in peace. It is usual with the Hebrews synecdochically by peace to understand a state of Prosperity. 
Merc. in loc.  mercer's paraphrase is, salvus & incolumis, a safe and prosperous return to his father's house in due time, is that than which here Jacob desireth of God.  
There is implanted in every man by nature a love of his Fathers-house, 
Lips. de const. 1. c. 10.  his native soil, where (as Lipsius elegantly phraseth it) we drew our first breath, and our feet did first tread; where our infancy flourished, childhood played, and youth was educated; where the Heavens, the Rivers, by often view have become familiar to us; where of a long time our kindred, friends & companions have lived: In a word, where there are those objects of content, which in vain we seek for anywhere else. True it is to a wise and resolved man (as Teucer once said) Patria est ubicunque benè est, 

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.   Where ever a man is well, that is his country: Omne solum forti patria, to a magnanimous mind every place is alike. He that thinks he can live nowhere 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a Citizen of the world, and therefore refuseth no honourable employment, though it be to the utmost parts of the earth. But yet still, as the Orator said truly, Nullus locus est domesticâ sede jucundior, No place is more desirable than a man's native seat. To which agrees that of the Greek Poet, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; What is more delectable to a man than his father's house? Hence it is, that  

{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c. Hom. Odyss: 1.  1. Though other places be more wealthy, fruitful, pleasant than a man's own country, yet (as he said) quia sua, because it is a man's 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 Homer's expression) is not so pleasing as a man's father's 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: He had rather be one of the meanest inhabitants of Rome, than a governor of all other Cities.  
2. Banishment from a man's father's house and Country hath been ever accounted a grievous punishment:— {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}— No greater trouble than for a man to be deprived of his native soil. 
Eurip. in Med.  A Prison at home is more welcome than perpetual exile. Those captive Israelites sit down, 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 Zion in a strange land? 
Psal. 137.1, 4.  Jephtah took it very heinously that the Elders of Gilead cast him out of his father's house; and as if they could not well have done him a worse injury, he construes it as a clear argument of their spiteful malice: Did you not hate me, and expel me out of my father's house? 
Judg. 11▪ 7.   
3. When men are in foreign parts, (whether 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, 

Cass. in Psal. 137.  
Patriae memoria dulcis. Liv. l. 3.   Our love to our home increaseth 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, & immemores non sinit esse sui. 
Ovid. de pont▪ l. 1. eleg. 4.    
There is such a sweetness (saith he) in one's native soil, that though a man be absent from, it will not suffer him to be unmindful of it.  
4 Though upon some occasions men may be willing to leave their father's house, 

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.   yet they are desirous of return. We see it in other creatures; the wild beasts, which go abroad to seek their prey, return to their dens; the coneys, that go forth to feed, haste back to their holes; the Hare, that is put up by the Hunter▪ and pursued by the hounds, and almost tired, makes back to her form, though it be but to die there. It is no less true in men; As they that are at Sea do often look towards the shore, and long for the Land: Sic two qui in peregrinis locis ad patriam suam aspirant, saith Lipsius, so do Pilgrims and Travellers seek after their own Country. 
Lips. Cent. 2. ep. 54.  Homer and Ovid do both tell us of Ulysses, how desirous he was to come so near his Country, as but 
— {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}▪  

Hom. Odyss. Ovid. l. d.  Fumum de patriis posse videre focis;  to see the smoke coming out of the chimneys. Thus Jacob here, though at his father's command he left his house, yet he expresseth his desire of coming thither again in peace.  
This it is he begs of God, as well knowing, that as the success of his egress, so the welfare of his regress did depend upon Divine Providence. Alexander ab Alexandro tells us that one of Juno's names was Iterduca, 

Al. ab Al. Genial. Dier. l. 6. c. 4.  
Aug. de Civit▪ Dei. l. 7. c. 1.   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 man's return, though there be never so many mountains of difficulty in the way, he shall overleap them all. Good King David, by the rebellion of Absolom, was forced to fly from Jerusalem, 
2 Sam. 11.14.26. & 19.15.  with a sad heart (God knoweth) and (as appeareth by his doubtful prayer) with little hopes of returning. But not long after the Rebellious traitor with all his confederates is discomfited, and the King cometh again to Jerusalem in peace, to the great joy of all his loyal subjects, 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, when providence thus lengtheneth out the line of a man's tranquillity. That which inviteth men to go forth, is an hope of coming home; 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 regress is the consummation of the mercy. No wonder if Jacob desired of God so to keep him, as that he might come again to his father's house in peace.  
Having thus viewed the clauses asunder, put them together, and so look upon this petition of Jacob in a double reference, both forward and backward.  
1. Look forward to the answer that God gave Jacob of this request, which we find far to exceed it. He desires of God that he might be kept and fed while he was abroad, and come home safe: But lo, over and above his desire, whereas he went forth with a staff, he returned with two bands; he went out alone, and returns with wives and children, servants and cattle; his desire was only to come again in peace, and behold, he comes again, not only in peace, but with wealth. Thus are God's grants many times larger than our desires: David asketh him life, and together with life he gives him a Crown. Solomon desireth wisdom, 
Ps. 21.2, 3, 8. 1 King. 3.13.  and with wisdom he giveth 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. 
Luk. 29.41.   
Thus as a little water put into a pump, makes way for a great deal more to be drawn out; and as those thin and insensible vapours which ascend from the earth, fall down in great and abundant showers; so do our weak and short prayers return with full and enlarged answers, God dealing with his servants in this case as Joseph did with his brethren in Egypt, 
Gen. 42.25.  when he did not only put the corn in their sacks, but the money wherewith they purchased it.  
How should this consideration engage and encourage us to the duty of prayer! Men in suing to their betters many times ask more than they expect; but in suing to God we may expect more than we ask: when we go to men they deal with us as the echo with the voice, cut off half of our petition; but when we go to God, the crop of mercy which we reap, is far greater than the seed of prayer which we sow.  

●erse 15.  2. Look backward to that which was a ground of his prayer, namely the promise which God made (when he appeared) to him. Behold I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee until I have done that which I have spoken to thee: so that indeed his prayer is nothing else but a repetition of that promise.  

Quest.  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; 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; and God might have retorted upon Jacob, why do you trouble me to ask what I have already granted?  
But for answer hereunto; know, 
Answ.   
1. That it hath been the usual practice of God's servants to pray to him for those things which he hath already promised; not only Jacob, but Abraham his grandfather, 
Gen. 25.21.  having received from God the promise of a Son, entreats the Lord for his wife, because she was barren. All the Saints of the Old Testament prayed for the Messiahs first coming, and we now pray for his second coming, though yet both of these are clearly promised in holy Writ.  
2. This practice of God's servants is founded upon very good reason; For  
1. The prayer of the upright (according to Solomon's Proverb) is God's delight: Christ saith unto his Spouse, 
Cant. 2.14.  Let me hear thy voice, which then makes the best music in his ears, 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.  
2. Divine promises are so far from being impediments, that they are encouragements to prayer: If I know that he to whom I petition is well-affected towards me, and well-pleased with what I desire of him, it cannot but embolden me to go to him; 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 than 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 urgeth upon God in that prayer he made when he was returning home, 
Gen. 32.10.  thou saidst thou wouldst do me good; with which that of David agreeth, deal well with thy servant according to thy word: and therefore instead of desisting from prayer, because of a promise, we should rather plead the promise in our prayer.  
4. Yet further, prayer is the condition and means of obtaining what God hath promised. After a catalogue of many sweet promises made by God to his people, it followeth, Thus saith the Lord God, 
Ezek. 36.37.  I will yet for this be inquired of by the house of Israel to do it for them. 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 space between the denouncing and executing of the menace is the time for the practice of repentance, that the evil threatened may not be inflicted; 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, but prayer is the key that opens it; they are as it were the well of comforts, but prayer is the bucket which must draw out the water.  
5. add to all this that which may fully satisfy, Not only is prayer as an antecedent condition to the performing of a promise, but a promise must antecede to the making of a prayer: so far should we be from neglecting prayer because God hath promised, that only what God hath promised aught to be prayed for; S. John is express, If we ask according to his will he heareth us; 
1 John 5.14▪  intimating that no prayer can have audience and acceptance, but what is according to his will; 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: 
Matth. 21.22. Ambrose.  whatsoever you ask believing (saith our Saviour) you shall receive; and accordingly S. James is express, 
James 1.5, 6▪  if any of you lack wisdom, let him ask of God, but let him ask in faith; 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. Since then the rule of our prayer is God's will, and that will is revealed in the promises; 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 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 make use of them, so as by them not to be hindered from, but rather encouraged to, and quickened in our devotion; for so it was with Jacob, whom we find upon the receipt of a gracious promise putting up a fervent prayer.  
But now methinks I hear some saying, 
Object.  we are convinced that a promise is an inducement, not only to thankfulness, but prayer; and had we such a promise as Jacob had, we could pray both confidently and fervently. But God hath nowhere 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 therefore how can we hope and pray for those blessings?  
To remove this doubt, be pleased to know, that  
1. The promises which are made to particular persons in Scripture, 
Answ.  so far as they are of general concernment, belong to all the servants of God. It is very observable that the promise which God made to Joshuah, I will never leave thee nor forsake thee, 
Joshua 1.5.  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, for he hath said, (namely, 
H●b. 13.5.  to Joshuah) I will never leave thee nor forsake thee. 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 expressly, particularly, positively to us, as he did to Jacob; therefore it is that, whereas Jacob having received such a punctual promise from God, might assure himself that nothing should hinder his return home, we may not be so confident; 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. But yet withal, he that goeth forth (as here Jacob did) for many years, may upon this very promise made to Jacob, so far assure himself, that God will be with him, and if he see it fit for him (as he did for Jacob) he will so keep him and provide for him, that he shall come again to his father's house in peace: And what man, unless he think himself wiser than God, would desire it upon other terms?  
2. God hath been pleased to vouchsafe many promises of protection and provision to his servants in general; 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 angel's charge over thee; 
Psal. 91.4, 11.121.8.  the Lord shall preserve thy going out and thy coming in from this time forth and for evermore. 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.  
I shall wind up this with these following directions:  
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 Mayst go in it. It is very observable, how the Devil quoting that Scripture, He shall give his angel's charge over thee, 
Mat. 4.6. Moller. in P. 91.  mangles it, leaving out those words, to keep thee in all thy ways. Upon which Mellerus his gloss is very apposite, In omnibus viis tuis, i. e. 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 sovereign, a thief, a Pirate, who lieth 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 ways, yet they cannot either justly expect▪ or religiously desire it; 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, than when it is masked with Religion and devotion. Let every one therefore, who hopeth and craveth God's blessing, be careful that he have God's call; nor let him think it sufficient that God's providence seemeth as it were to open a door, unless God's word warrant him to go forth.  
2. Be careful together with thy prayer to God to join thine own endeavour▪ God will be with us, but than we must not be wanting to ourselves; He will give us bread 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; but than we must not needlessly thrust our selves into danger, and use the best means we can to preserve ourselves. In vain doth that scholar think to get learning who neglects his book; or that husbandman look for an harvest who throws his plough into the hedge. Jacob was fain to serve Laban for that bread and raiment which he desired God to give him. God can keep us by a miracle without means; he hath done so, where means have been wanting, but he hath nowhere said he will do it, whilst 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.  
3. Before thou goest on thy way take thy farewell of thy sins by Godly sorrow and repentance: your iniquities (saith God by the Prophet) have separated between me and you. If any sin unrepented go with us, 
Isa. 59.2.  God will leave us; 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 God's own words, I will not be with you any more, 
Josh. 7.12.  except you destroy the accursed from among you.  
4. Resign thyself to God as by a voluntary submission to his dispose, so by a willing subjection to his commands. He taketh none to be of his charge, whom he finds not to be of his family. This of Jacob, If God will be with me, and keep me in that way which I go, &c. than the Lord shall be my God, may well be inverted, If the Lord be thy God, than he will be with thee, and keep thee in thy way, &c. It is a false maxim on the one hand, that only actual protection obligeth to subjection; I am bound to obey my parents (whether civil or natural) though they be not able to protect me; and much more my God, though he will not preserve me. But on the other hand, Subjection only is that which entitleth us to protection; so that unless I serve and honour God, I do in vain expect that he should bless and keep me.  
5. Finally, Begin, continue, and manage thy whole journey with frequent and zealous prayers to God for these blessings. Nor will it be amiss, nay I would commend it as a very fitting preparative to all weighty undertakings, that thou before hand engage thyself to God, (after Jacob's pattern) by a vow of some eminent service to be performed in case he be pleased to give thee the success desired, and beseech him that he would prove and try thee whether thou wilt not faithfully make good the obligation thou hast made to him.  
Having observed these rules, go forth (in God's name) cheerfully, courageously, confidently, expecting divine presence and providence to accompany thee: And whereas, because the general promises of temporal blessings in Scripture are made, cum exceptione 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 only troubles but death itself may befall thee in the way which thou goest: let this be thy strong consolation, that if thy life be at an end before thy way; 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 father's house on Earth; 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, 
John▪ 14.2.  peace, and bliss to all eternity.  
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.  
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, and in that respect may seem tedious; your passage is by Sea, and that may prove perilous; the dangers of the Sea being probably more and greater than those of the land: But withal, your employment is not only lawful, but laudable, just, but honourable; you are entrusted with the goods, and employed for the good of many, in which respect you are likely to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 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 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.  
Nothing now remaineth but to make sure that God may be with you in the way you are to go: in order to which the example of this holy Patriarch is well worthy your imitation; as he did, so do you bind yourself to God by some solemn vow at your going forth, to do some extraordinary act of piety, of charity, at your coming home; and not only so, but while it is called to day, consecrate yourself to his service; 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 ye be with him, and if ye seek him, 
2 Chr. 15.2.  he will be found of you, but if ye forsake him he will forsake you. Nor let this only be your personal 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 profane, intemperate and unclean lives of English Christians. 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, so that you came again to your father's house in peace; his hand is not shortened, that it cannot save, nor is he less willing to keep you now, if you keep close to him.  
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; nor shall we only now but continually make mention of you in our prayers; 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 at last bring you again to your father's house in peace, so as your friends who now part from you mournfully, may then meet you joyfully, and our prayers may be turned into praises and songs of deliverance. 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 figtree, and eating the fruit of his labours with joy and thankfulness: and let all that wish well to you, to the Church, to the Land, say Amen, Amen.  
FINIS.