I; X H £ ' '
■pioils VOTARY
' • AND
PRUDENT TRAVELLER:
C H A RACT S RIZ ED
In a Farewell-SERMON, occafioned by
. the voyage of ^A(athanad IVjch Efq.
Prefident" to the Eajl^Indies,
Preached in 14.16 57.
By Nath:Hare)a*, Minifterdf the W.ofid,
and Preacher to that Parifti.
PsAL.7^. II.
Vow ^nd fay to the Lord our God^ let all that he round about
him bring frefents unto him thM ought to be feared,
Bern, de modo bene vivendi, Serm.63, •
yosiffos vovtte (jr reddite i^necefe ejl ut qui vovit-etiam
reddaty quia vovendtJe debitorem fecit,
ii/ • •
^ ♦ LONDON,
Printed by 5**. 6. for and are to be fold Of
'his (hop under S.Ptrwi Church ini55^.
-- r-
To my Honoured Friend
^ATH4:kCAEL WXCH, Efq;
Chofen Pre fide fjt by the Honourable EngUp Eafl-India
Company 5 Together with his Vertuous Lady
ANNE WTC H^ the infittence of Heavens dew,
the affiuence oi Earths fatnefs, and confluence of all
good things which concern the life that now isi and
that which is to come-,
Did not the law of Thankfulnefs/iJr^/^ me to deny
what you are pleafed to require, thefe imperfe<3:
Notes had not been made thw publick. But I had
rather incur the cenfure of indifcretion than the brand of
ingratitudev eind if the perufal of this unpoliihed dif-
courfe may ^dde toyour comfort, I jhallbe the lefe troii-
bled^ if the publication of it dttn^from my credit •, e^e-
dally confidering that the concernment is very \zxgQ-And
as I pray it mayfo I hope it wiR^ be of good ufe 4W bene-
fit to Merchants,MarinerS)Souldiers,4»<:/4//y^jrr^>/Tra-
vellers, who flail think ft to make it their Vade mecunr.
And now (worthy Friends) '7ive me leave to congra-
tulate your mutuall happineflein that matrimoniall
whereof you have honoured me to be the inftrument.
yours C^ohX^ Svc) in your dearly beloved whofe^^^ ^
name imports grace favour, and in finding whom {ac- j
cording to Solomons aflertion) you have obtained favour
gratiofia,be
of the Lord •, one who fo fully retaliateth yowrlove, that nignmtmt.
/he faith to you as Kuthdidto Naomi, Where thou go-
A a eft:
The Epifile Dedicatory,
-<■ — ,.i ^
eft I will go, and where thou dwelled I will dwell •, ha-
uing learnt the ]u(i e^zent of that firfi Inftirncion, tvhieb
though it oneiy mehtioneth the man^ no lefie truly xq2.cW
Gen,z.»4. ezhtothe woman, whomuft leave Father and Mother
and cleave to her Husband.
7ours (Honoured Madam) inyour defervedly hekved
'A'^Anh Nathanael, whom I doubt not huti^accordtng tothe
cot^pofuum rx cation of his name) you thankfully accept <?/as Gods
dedity & . One, who is the Third Brother of his Fathers houjcy
Sk Dm. whom the Honour hath been conferred.y of being fent
as Chief Officer into forraign parts about publick employ-
ments •, yea one whofe fingular dexterity and integrity
rendred him no lef e acct^zdhh to the Adventut rs, than
his courteous affability doth to all who know him.
I have nothing more to adde but a Bencdidion : May
fhe whom you have taken into your bofom, be a Leah
for fruitfulnefs, as well as fhe is a Rachel for amiable-
nefs. May you do worthily in India, and by a zealous
care of Gods Honour,together with a faithful difcharge
of your Tiuft,be famous both in India & EnglandM^sy
that good hand of Providence which hath joyned you
together, blefs and prefervc you both at home and a-
broad,by Tea and land, in your perfons and relations, in
your going forth and coming home.May you both live
to return (as you go forth) with honor. May you bring
home (what you cannot carry with you) an hopefull
Progeny. In a word, may you live together long on
Earth comfortably, and for ever in Heaven happily.
So prayeth
Tour mof afi^ionate Friend
and Servant.y
Naih: Hardy.
THE
PIOUS VOTARY.
Gen. 28. 20j 21.
jifid Jacob vowed a, vow^ f^P^gy God will be with
me, avd wiH keep me in this way that I go, and will
give me bread to eat ^ and rayment to put on,
So that 1 come again to my fathers houfe in peace: Then
(hall the Lord be my God.
a great ^ourny to go in a little
^ would not be long in fetting out •
®| and therefore left 1 fhould be prevented
f by the expiration of the hoar) before
I come to my Journies end, I ftiali
nor detain my felf or you with an introdu<ftory Lxor-
dium.
The words are a part of Jacobs Vow, who is not un-
fitly called Pater votorum, the Father of Vows .• This
being the frft Vow which we find upon Record in Sa-
cred Writ.
That I may the better lead you into the feveral
rooms of this excellent Fabrick, it will be needful to
afcend by Three Steps, in the Refolution of Three
Qi^res.
I. What
The Vious rttarj^
Aquin. la.ijc,
q.^Z.art, i.
n-ii yovit
affi'te cum
313 fecit
ipoatmium
Fil'u, tr
s, a.
1(1
1. What'this meanes, that ^acob vowed a vorvj
jajing*.
2. To whom this vow. was made. And!
3. Upon what occafion..
In Anfwer to the firfi there are three things
to be explained, what it means, <hac i. ^aceb vowed:
2. That vowed^ ' 3« That^« vowed a vow, fay-
ing.
I. ^acob vowed. ToaVow ffaith Aquinas) th&tQ-
ZXQ three things required •, Deliberation, Purpefe and Pro-
mife: The promife muft proceed from the purpofe, and
thepurpofe from deltberation. A Vow muft beaw-
luntaiy adt •, which cannot be, unlefs fome deliberation
precede •, it muft be an unfeigned adt, and that cannot
be where there is no true purpofe : Finally, itmuftbe
an obliging and this-cannot be without a promife.
If you pleafr, we will reduce the three to two, name-
ly, A deliberate Intention, and A refolute obtefiation^
whereof the former on the latter, and the latter
faft binds the former.
1. On the one hand, if a deliberate intention do not
go before, either, there will be no Vow made, or it
made, it is not likely to be performed •, nay though per-
formed,it is no other than a mocking of him to whom it
is made: A Promife.without a Purpofe being no other
than an illufion.
2, On the other hand, Though the intention be ne-
ver fo real, yet if not feconded with a Promife, it is no
Vow. In a Vow (as a Cafuifl \ve\\ notcth) there is vo-
luntas feipfum ebligandi, amandothrr/// to^/Wtf him-
felf to the performance of that which he vows, and that
is not done by a bare mention,hat an obtejlation. Hence
it is, that whereas a parpofe may be altered, a vow can-
not;
w ■ I . . .J..III I I I ^
rhe Pious Ffitary, 3
not be recalled: So that when its here faid, ^aeob vow-
ed^ the meaning is, that^<? did deliberately binde himfelf
by fromifc^rvith an intention of ferfermance.
2. Bcvomdj faying. That in zvcw ufe fhould
made of mrdsy is not alwayes necefjary, fince Be to in^.eior.Tac,
whom the Vowis made underftands the language of
the heart: In which leCpe^i Peter Lombards dedniiion
of a Vow isfomewhat redundant^ where he faith, it is
ieflificatio quadam fromifionis Jpontanea, a certain
teftificatlon of a voluntary promiie, the te/lification he-
ing onely a circumftance^ not ifential to a vetv. And ac-
cordingly,wliereas its here expreft, faccb vomd a -vow,
faying^ it may very well be conftrued of faying in his
heart 5 for fo in holy Writ the heart is oft- times faid to
]^eak: Though yet withall we may interpret this fay
ing in its moft proper notion, as referring it to his
tongue^ with which he might utter this Vow. For (as
Acyuinas well obferves) there is a double ufe of words in A^ninJA.
making Vows:
I. The one is, when we zre in company^ that others
may take notice and be tvitneffes of our Vows. Upon
this account it is very fit for thofe who have been neto-
rious finners, being penitent on their ftck- beds^ to declare
their Vows of amendment of life.
The other is, that even when we zte alone, the
elevation of the voice might make a deeper imprejlion
upon the it being very evident in cAr/wwce, that
our wandring thoughts are kept in, and our dull aflfe-
dfions quickned by vocal expreflions. In which regard
its not improbable, that f-acob^ though for ought as we
xez6e,alone, might vorv, not onely htvardly in his heart,
bat outwardly with his mouth.
3. He vowed avow, faying. It is not without fome
fingular
4
The Piou6 Vetarj,
fingular Emf hafts that this kinde of fhrafe is made ufe
of. U is not faid, He made a ojorv, but He vowed a vow.
Verbalia addita verbis aitgendi vim habentfx^ a known
Rdle among the Hebrews ^ verbal Nouns being added .
oa .15. todieTfr^;, do much increafe When
we reade of feting viftons^ and dreaming dreams^ the^^-
mination intimates the clearneffe of their vifions,and the
aSam.7.17. JoUditj oi their dreams. When faith, He found
in his heart to pray a prayer to God, it means doubtlefs
far more than faying a prayer, to wit, the (incerity and
fervency of his devotion: and therefore that Hebraizing
Jam.f.i7,i^- Greek-phrafeof St. fames concerning Elias^Tfonv/li
(Tfo«u|ce7f, is looked upon as parallel to that,
y\siAvn in the preceding verfe, and is fitly rendred by our
Tranilators, He prayed earnejlly. In like manner this
phrafe of vowing a vow, implieth the doing it with/»/-
/jcjf/if of deliberation,of confent, earneftnejje of
defire, folemnity of engagement, refolvednefe of exe-
cution. Fows are not to be made raflily, but conftderatS'
ly •, forcedly, but freely flightly, but ferioufy •, feign-
edly, hm. cordiallyperfun(5orily, hut folcmnly vm-
veringly, but ftedfaflly : In a word, not as it were in jefl,
but earnefl, with a firm purpofe of binding our felves
by promife to the performance. To give you then a
fhort, yet full Paraphrafe upon thefe words, facob vow-
ed a vow, fnyingi, it amounts to this, that^4cc^ upon
mature confideration, with a fetled intention made a fo-
lemn promifton,te(lifying it with verbal exprefions. And
fo much fliall fuffice to have been fpoken in anfwer ta
t\xtfrfi^ueftion.
^.2. If in the next place you enquire. To whom this vow
was made, though it be not exprcffed, yet it is plainly
implied tbat it. was to God j for of him he pcefently
fpeaketh
The Tioiu yetary.
5
fpeaketh in the third perfon, if Ge^tvi/l he with me\ nay,
in the clofe of the Vow he addreffeth himfelf diredtly
to Codm the fecond perfon, of all that thou [halt give me V.
Iwid furely give the tenth to thee : it was not to any of
the Angels whom ^acoh faw afcending and defcending '
upon the Ladder^ but to the Lord who flood above it, to
whom he vowed this Vow. Religious vows are onely to
be made to God. For this reafon BavidcdWs them Gods
Vows, where he faith, Thy vows are upon me, O
Upon this account it is,that/tw/?«j and vows are joyn- .
ed together, in that predidion of the Prophet If^iah ^^3.19.11.
concerning the Egyptians, They jhall dofacrifce and obU-
tion, yea they jhall vow a vow unto the Lord •, vows being
Gods peculiar, no lefs than Sacrifices. Suitable hereunto
Peter Lombard faith, A Vow is the teftification oi 3. F-Lom^JA.
promife, qua Dee fieri debet,ought to be made to
God •• and pofitively affirms, is Actus Aqiiin.lM
latria, an ad of worjhip, yea of that worflip which even
the Romanifls acknowledge to belong to God alone 5 the
more is it to be wondred at, that they pradife vowing
unto the Virgin Mary, and to other Saints • But leaving
them to thdx follses, it may fuffice us, that there is no
example m Holy Writ of any Religious Vow made by
any godly man, to any other than the great leho-
vah.
If once more you fhall ask, Upon what occaflon lacob 3.
vowed this vow, the Context will return the Anfwer •, If
you caft your eyes upon the beginning of the Chapter,
you fhall find ifaac calling Jacob, and blefing him, and v.
enjoyning him to go to Padan-Aram, that he might
take a wifl of the daughters of Laban : In obedience to
his Fathers injundion lacob taketh his journey, and be-
ing on his way, that he might the more effcdually im-
B
^ The pious Fotary.
pWc Divine Aide, maketh a facred and fqleiiine I'W.
All religious vo)vs are of trvo forts, either, -toxl/ KM or
ItJX'^ex^-iKM, vows of Prayer or Praife. » * '
X. Wc read of the Mariners in ^omh\, that when
Jonah ftorm was ceafed, and the Sea calm, they offered [a-
crificetothe Lord^ ay}d made vorvs : and David^ being
delivered from dcathyafid'tears^ and fallirig) refolveth, I
rvill walk before the Lord in the land of the living. Thus.
See the Eng;- Out holy Mother the church teacheth us, when we re-
lifli Liturgy in ccive thofc dreadful Myfteries^ and otFer that jacrifice of
ter the^Com- Thank [giving^ by way ot vow to prefcnt ourjelvesj our
niunirn. fouls and bodies to be a reafonable, holy^ and lively facri-
fee unto God. Indeedj vows ol obedience and duty to be
perforrhtd, are excellent tef if cations of Thankfulnefje
tor mercy already received.
2,' The fame word in the Greek ivxK fignifieth both
a frayer and a vow •, and moft ufually vows are the atten-
dants of our payers: In which refpedt David faith,77;ctf,
^ 'VOWS, meaning his prayers, which
were accompanied with vows : More efpecially thofe
' . payers which are made either for obtaining of fome
ewwwt good, or for the rem'ovingoii pefent^ or pre-
ventingzatmminent evil, have ftill beenwith
Jonah 1.9: VoWs. being delivered from the men-
tions the paying of his vows.,, which he^iiade, no doubt,
when he God out of the Whales belly. David
tells us of his vows which hu Hps uttered^ and his mouth
Sot* wo- trouble. And here Jacob being on a
du voti prbla- perilous journy, maketh a prayer unto God in the form,
r/t. Par.mloc. qPj ItiSaftrong Argument when in the day of
trouble we caii plead with not onely his promises of
prai. ijz.iq. tleliverance, \i\xteurs of obedience .• No doubt David
thought it fo, when he pray eth. Lord remember David
and
The Pi cm Votxrj, ^
And all bis affiiSiionsJocw he fmre unto the Lord^and vow-
ed A vow unto the itdghty God of tfacob. Great dangers as
feared, mijeries felr, wants to be fupplted, are juft occar
fions mt onely oi tervent prayers, but folemn vows ■,
and good reafon, lince vom are as it were the rvings oi
prayer, by which (hcfiies with fwifter fpeed to heaven;
and being there, they are as it were her Advocatesxo
obtain a merciful audience with a gracious anfwer. St.
- Aufin obferves of Annah, that Samuekm intpefravit,
quia cumpofctrit,vovit, (heprevailed for a-S'4»f«c/, be- Pruidi'i.c.io
caufe when flie prayed,lbe vc^Avedj and to the fame pur-
y>o(c Damafccn) per orationem ac promij^ioncm Samuelem j.
procreavit, (he brought forth a Son by a prayer and a i.l.f.ii
promife. Indeed, as our prayers manifefl what we defire
God fhould do for m, fo our vows that we are willing
do for God: And no wonder if we then moft prevalent-
ly incline God to mercy, when we moft ftrongly engage
our felves to dut'j.
Learn we after example, upon Jpecial occa-
flons to make folemn vows to God. It is very amiable
in Gods eyes, when we endeavour by vowing both to
bring a voluntary necefisy upon our felves of doing
good, and withall to contract a rsearer familiarity, that
we may the more effedually prevail with God'va. our de-
votions. Art thou then caft upon a fick bed, and defireft
to be recovered ^ engaged in fome defperate warfare or
dangerous way fare,whether by Sea or Land, and defireft
to be prefervedor delivered: Finally, art thou invironcd
with neccpties, (Iraits, diffculties, and wouldft he ftp-
plied, advifed, direcled / do not onely pray to God for
health, counfel, fafety, but vow to him the perfor-
mance of fome lingular fervice upon the grant of thy
requefl:.
B 2 And
8
And whereas it was the fault of this good man, that ,
* what he now 'vomd he was afterwards Backrvard in fer-
formhg 5 nor did he pay it till it pleafed God as it were
4«reiw veUicare^ ^ voti ifiic olim fufcepti admonere^ to
fjfif/&him by the esr^ and put him in w/Wofhis fro-
ntife: Let US not onely vorv^ vorv by f^j'ng^ but fay our
vorv by doing. la -w 'uovi^i, jam te obHrinxifli^ tenctur a •
45". fudDeum jfonftotua^ faith Saint Auftin excellently, ha-
ving vowed thou art bound, thy fromife is upon record in
». heaven. AndSiSS^ini BernardeUgamly^ jujic cxigitur
ad folvendumy qui non cogttm ad vovendum : He who
was not comfelled to is juftly required to pay. And
lersn ttiBl therefore toallude to Saintexpreflion with a
Jephu ' little alteration,Be not in vovendo ftultHs^foolifh in vow-
ing, nor yet much lefs in non reddendo imfiu^f, wicked in
breaking. Vow not eafily without very juft caufe, and
do not dare to violate thy vow for but rather
according to that pithy advice of Gregory Nazianzen,
7'ir©- Mf^^ewtro J'i'iiyti, having
begun a promife by vowing, cenfummate it by adting :
ever remembring that excellent faying of the Wife-
Ecclvf. f. 4, ^ when thou vowefi avow unto Gody defer not to fay
it : Better is it that thou fhouldflnot voWy than that thou
fjouldjl vow and not fay. As therefore thou doft adjoyn
vows to thy frayerSy fo annex frayers to thy vows for
grace to keep the vows thou haft made. It is S.Auftins
^Au'ibd'^' queftion upon thofe words, Lord remember David how
he vowed a vow to the God of Jacob, Ad quam remy To
what end would David have God remember him < To
which he returns this anfwer, Ad hoc mementOy ut im-
fleat quodfromifity Lord remember David for this end
that he maythat which he hathfromifed. Let the
like be our petition to God whenfoever we vow a vow to
him .•
The Pious Fotarj.
him: nor can we do it better, then (with a little addi- ,
tion j in that Collet of our Churchy Lord from whom aO. The Coika:
food thinrs doe comet grant us thj humble [ervants^ that sun'day^Jftej.
y thy holy infpiration^ive may think (and vow)thofe things E after.
that be good % and by thy mtrcifnil guiding may perform the
jame^tlrotigh our Lord fefus Chrift.
Having led you up the flairs^ and opened the doere,
be pleafed to in and take a view of thefeverall
Toows in this welI-compa(ftedi'»/7r//»^, More plainly, in
this loiv of obferve.thefe two generalls: The
Matter^ d.nd Condition. In the former, wefliallfee
fromifionem^whuhe promifedto God^atimely, that the
Lordflwtildhe his God, In the later, Petitionem^ what he
namely, that he would be rvith him^ and
keep him in his may,and give him bread to eat^ and rayment
to put on, fo that he may come again to his fathers houfe in
peace. -
That which we are pft to infift on, is that which is i.Gen,
lafi in the Text,and is expreft in thefc words. The Lord
(hall be my God. For the right underftanding whereof, be
pleafed to know,
i. This phrafe,t^^ LordJhall be my God, is capable of
a double conflruciion, cither in a way of defcendtng from
God to man, or in a way ot afcending from man to God,
I. By way of defcendtng from God to Man, the Lord
is his God^ to whom he vouchfafes a peculiar favour^ and
of whom he is pleafed to take a Jpeciall care.la this fenfe
he is called the God of jbraham^the God of jfaac, and the Exod.j,(f,
Godoffacob, and it is the matter of thewhich
God made to Abraham and his pofterity, I tviil be a God Gen.17.7.
to thee and thy feed after thee. In this notion fome Jnter^ Fide Men.in
prefers \\QXGi2ikt it, underftanding thefe words as the
laft branch of the condition of Jacobs vojvj and then the
- ' matter
JO l*xom foturj,
matter ofit is onely that which followes in the next verfe.
But had thefe wocds been intended by ^acob as a part
of the condition of h^s vow^he would probibly have pla-
ced them t'n the begipnJngd^ncQ this near relation of ha-
ving the Lord to be his God^ is iht foundation of all the
reft •, and therefore according to this conftrudion, the
rational of the words had been thus; Jf the Lord
JhatI be my God^andhe with me, and keep me in the way that
I jltallgoe^e^c.'Ho'clsihcxtzwy need^ (as will hereafter
appearj ofinterpretation upon the words
to avoid any ohjebiion which may be made againft the
other^ to which(with the generality oi.Expofttors) 1 fliall
rather adhere^and accordingly conftrue the words.
2. By way of afcending from Man to God, and fo
they hegin^ yea after a fort comprehend the matter of his
vo w. For the further clearing of which,know,
2. That even in thisconftrudhon, th^ words
are capable of a double notion : The oneand
ordinary,the oihciJfeciaU and extraordinary.
I. In ihc generaU and common notion,ri'f Lord is his-
Ced, who makes him the fole and whole objedf of his
trujl, love, fear, worjhip txnd obedience. Thole Divine
which are predicated of the Detty,^ dojuftly
call for all thefe. His cmnipotency obligeth to trufl, his
goodncfe to love, his juftice to fear, his Majefy to wor-
Jhip, and his to obedience. Were not thefe
excellencies in fehovah,he could not he a God-, and un-
leffe we perform thefe duties to him, he cannot be our
God. When faith of God, iheuartmy God, he
Pfii.j t. H. proves it by this, I truU in thee, and in another place by
' this, I delight, to do thy will. When the Church faith,
ifa.if. 1. O'Lord thou art my God,(he prefe'ntly addeth, I will ex'-
ahthee. When that He^t^n King faid to Daniel, Thy
God
S'
The Pious rotary, ii
Godt he addes as it were by way of explication^ whom
thou fervejl continually. That^fry? and great command^
Thou [l]alt love the Lord^is with this addition/^)' Ged.^'j
all which it appeares,that the Lord is then our Cod, when
we place om confidence in him/et our affections on him,
and yield fuhjeCtion to him. It is foretold concerning
the christian Church by the Prophet Hofea.^ I will (ay ^
to them which were not my people^ Thou art my people 5.
and they f]}all fay^ Thou art my God. Now as for to
fay of us, we are his people.^ is as much as to fay, we are
thofe whom he hath culled out as his peculiar,with whom
he is entred into covenant,eind to whom he will vouch-
fafe fingular defence and fuccour.So for us to fay of him.
Thou art myCod^ is as much as to fay, Thou art he
whom alone we account worthy of out faith^ hope, love,
fear, iind fervice. Indeed thefe two are reciprocalLWhat,
or whomfoever a man maketh his God, that he trufls in,
is afraid of,bears love,znd yields fervice to: and to what
or whomfoever z Man gives all ot any of thefe, that,
is a mans God. Not but that in a [ubordmate and rela-
tive way we may perform at leaft f^me of thefe aCis to
the creature,, to veit, for znd under God. Yetflill what-
foever it is,that thefe acts are {o directed to,as that they
are terminated in, is our God. By this time you fee what
is the generall import of this part oi'facohs vow.
That which may be objeded, is, that this
is the mmet oFa command, and therefore needleffe to
be the matter of a vow. That firfl Commandment, Thou Exod.io. j.
fhalt have no other Gods hi fore me, doth m.anifeftly hw-^
. ply. Thou jhalthavemeforthjGod: according to thext
known rule of expounding the Commandments, W'here
the Negative is expref, the Affirmative is included. This
is a part of that Law which was in^faven from the very xhcoi.'
ftrf
li Tht Pious Fotarj,
fir If upoa our hearts, and therefore ^acob could not be
ignorant of: fo that it may feem,,abfurd for Him to
bind himfelf-by the frivate law of a vow to that,to
which he could not but know himfelf already bound by
xhtfubltque Law of God.
In Anfmr to this ohjeoiion^ it is well rcturnedby
Lajman and other Cafuifist that Nthil obfiat rem eandcm
jx diverfis ebligationitm capitibus debitam efje^ dr debito-
rem pluribus ac diverfis vinculis afiringi: It is no repug-
nancy for the fame thing to be due upon divers conit-
derations, no more then for a debtxo be fecured by fe-
verall Bonds, Indeed (as Aquinas excdkntly diftin-
quajl.sd.ar.s- guifheth) thofe things whi'ch are abfolute neceffari/i^ ab-
folutely neceffary, that is, (according to the defimtion in
Logick) nort poffunt aliter ^e habere, for which it is
imfoj^ible to be then they are, cannot be the
matter of a vow.Wove'frivolous a thing were it for a man
10 V ow tbaibo will not ox tbit he will die, fince the
cannot be performed, nor the avoided. But
thofe things which are onely hjpothcticallj neccfjary, to
wit, ex fuppoftione finisupon this fuppofition, that we
will attain iuch an end, may very well be the matter of
a vow, fince that which T muft doe neeejjanly in order to
an endjmay yet do voluntarily, making choice of it as
a means to that end,and what I may do willingly, I may
willingly vow to doe. Of this fort are thofe things which
gW hath commanded, to wit, neceffary upon this fup-
pofition,that we will give God the glory of his authority,
and obtain for our fclves eternall/f//m^.,--and therefore
it is no way irrationall for a man to vow the performance
of them. Nay if you will believe Saint Au(lin,y ows of
morall duties are more acceptable to Godjthen thofe
which are onely of things ceremoniall and indifferent.
There
The Pious Votarj.
13
There are many (faith he) that vow not to drink
for a certain time, and to faft certain dayes. Bed non efl
'votum optimum nec perfe^umy adhue melius volo: But
this is not the hefl and perfect vowy I would have you make
abetter, offer your [elves to God by holy mannersy chafi
thoughtsy fruitfull rvordsyby ceafing from evill, and turn'
ingto good. And yet nearer to this Vow in the Text,
he faith in another place, fluid dtbemus vovere credere Pial.??.
in illumy (perare ab illo vitam, bene viverCy what ought
we to vow to Cody but to believe on him, hope in him, and
live to him ?
No wonder then, if we find feverall infiances of Fows
and Covenants of this nature. Mofes having delivered
the Law to the people, caufeth them to enter in-
to a folemn Covenant of obferving it. All that the Lord ExoJ.i4.7.
hath faidy we will doe, and be obedient^ When ga-
thered all ^udah and Benjamin together to enter into a
covenant y what is the matter of if, but to feek the Lord i Chr.t j. n.
Cod of their Fatherty with all their heartSy and with all
their fouls <' The like was the matter of thofe covenants,
which were made in the time of that good King loftahy
and of that excellent Governour Nehemiahy for fo it is 3^4 51-
expreft, to walk after the Lordy to walk in Cods Nel1.10.z9.
which was given by Mo(es the fervant of Godyand to obfervt
and dot all the commandements of the Lord our Gody and
his judgementsy and his (iatutes. Thus David faith of
):tam^t\'SyI have fworny and I will perform it, that I will^^^^'^^^'^^^*
keep thy righteous judgements: And here Jacob vows, that
the Lord (hall be his God. Thefe are thofe communia vo-
common vows,as S. Bernard calls them. Hoc totum Bem.de mada-
omnes debemusvoverey(iis\\S. Aufin, Whereas other
kind of vows are peculiar to forae forts of men, this is
that which all of us ought to vow.
C If
The Pioue Fotary.
If you (hall yet more particularly enquire why the
fervants of God may and do bind themfelvesto hem-
den duties < I anfrverfor two reafons:
Anfvff* • I .That hereby they may teflifie the reality andfervenc-j
* tf their deftret-e fulfill Cods pecefts^^nd 'm particular to
tttkt him for their God^ what we earneftly deftre and
cordially intend we are ready by all means and waycs
to oblige our felvcs unto. He that, truly meaneth to
pay his debit will not be backward to enter into bond.
Indeed, Co great hath been the z^al of the people of Cod
in this particular fas appeares in thofe forementioned
inftances)that they have not onely engaged tbemfelves
by proteflation^ but adjuration, nay execration^ entring
Hocvoto fua_ into 3. vorvmy oath^yez curfe, to feek the Cod of their
voiuit fathers.^andvealk in the law of the Lord,
&c.Mcrc?in' 2. That hereby they might provide againfl the infir-
loc. znity andperverfnefs of their corrupt nature, which is fo
backward to what is good, that many cords are fcarce
flrong enough to bind us to the Altar. It is in this cafe
with us as it is with wildbeafs, which though put in in-
Mend, in T. clofed grounds,yet wil not be kept in,unlers icon fetlocks
Kf^. c-T- be put upon them, Religionis vota compedes, faith one
Nuni.ii. elegantly, wivfj are as it were thofe/^/tfrj with which
we had need to be kept within compalTe, notwithfland-
ing the inclofure of divine precepts.
To come clofer to this particular in my Text.
I. Were there neither law nor vow to bind us to have
the Jehovah for our Cod,yet even this isreafon enough
that he is f ehvah ^ a word which fignifies one who
both hath an abCblute and perfed being of himfelf, and
is the author zxMd on^inzW-Qibeing to all things befides
himfclf, and who then, df not thisihould be
eur Cod ?
2. The
TJ/e Fious Votary,
2. The obligation of a divine precept to this as all
other duties, is fo great y as there cannot be a greater,
and therefore there needs no other to be added to it to
make it ftronger than in it felf it is 5 nay, whatever other
obligations are joyned with it, they are inferioury in
force and energy to it. This one coniideration, that
Cod hath required us to take him for our Cody ought in
reafon to engage us more frrongly than either any pro-
mi[e which God hath made to us of rewarding thofe
who have him to be their God, or any 'voro which we
have made to him,that he fliall be ottr Ged. Major eBan- rsnJepcemt
t^oritas imperantisquam iitiiitai fervientiSy {mhTertul-
Pan truly, Divine authority (hould be of greater force
than our own utility •• and therefore Gods precepts, which
have upon them the ftamp oihisauthorityyZte more bin-
ding than his whichperfwade by reprefenting
to us our own advantage. And how far ihort the obliga-
tion of our vows is to that of Gods commands,m\\ appear
from that of an Ancient, whofaid, nolefs than
devoutlyyDomineplus tibi quammihiy meipfum debeOyLord
I owe my felf more to thee than to my felf: and confequent-
ly it is moft juft that God flrould have a greater com-
mand over us than we over eurfelves 5 and if fo, his pre-
cepts muft needs more bind us than our own vows.
3. Notwithftanding it is in it felf fo reafonable to
have the Lord for om God, and the precept is fo exprefje
of having other-y yet, we are all very prone to
make fdmething elfe our God-, whileft ambitious man
faith to honouryt\iQ voluptuous to pleafurCy and the cove-
tests to wealthy what David faid to ^ehovahy thou art
my Cod -y which of us, if we ferioufly examine our
felves^ may not accufe our felves of idolatry, if not cor-
porall yet jfiritually whileft we (hall find fomething or
C a other
The Fious Votary,
Other which we trufl^ or fear^ot love, or [erve more
than God.
4. By vorv'mg to have the Lord for our God^ we adde,
though not a flron^er,^ yet another^ obligation to that of
divine precept^ which appeares in that the breach of it
addeth a new whereas before the vow, if a
man finneth, he is Uranfgrefor of the law^ after
it \S2\(o Ik breaker of covenant :znd(o contrads up-
on himfelf a double guilt •, in which regard, the laying
a vetv upon our felves to avoid that from which, or doe
that to which we are already bound, cannot but be to
our corrupt nature both fnnum and Slimului^a bridle to
reftrainusfromtheone,. and a (pur to excite us to the
other.
I end this, as for thofe things which are mani-
feftly finfull^tovovt therr.(under what pretence {"oevtt )
is height of impiety, Tnofe covenants which ingage
menjinftead of keeping Cods lan>^ injurioufly to violate
at once the law both of God and man, and perfidioufly to
break their ovtn former oalhs, are no better than leagues
with Hell,, and covenants with the Devil. Upon which
account, how great caufe this landbztbto mourn bit-
terly, and repent fpeedily, at once, both for making and
breaking vows,, I pray God we may all yet atlaft con ft-
der fadly. But as for thofe things which are plainly
commanded us by God^wt cannot bind our felves toofafi
to the performance of them •, and therefore, though
the very command ihould be enough to oblige us, yet it
will be both our wijdome and piety^ (confidering the
perverfenefje and deceitfulnejje of our own hearts) by vo--
luntary vows, to impofe upon our felves (even) neceffary
duties particular to vow with here, that
the LordJhall be our God,^
2. Be-
The Tious Votary. i-j
' a. Befides this general^ there may be a more fectt-
liar conftrudion oFthorc words. The Lord jbail he my
God, by expounding them not feorfim, but cori]mtiim, vid, jtuife,
not by themfelves, but in conjundion with the follow- ioc'
verfe, and fo the meaning is, he would in an extra-
or dinar) way own the Lord as his God, by creding a f lace
for his worfhip^ and confer ating a tenth part of his ejlate to
his ferviee and in this (enCtthe Lord Jhall he my Cod, is
moft properly the objeH of a religious vow.
To illuftrate this a little, know, that according to
the determination of the Schools, the objecf of a vow '
ftridly fo called, muft be,
2. Bonum melius, that which is good, not onely in
the po(ittve,h\xx. the comparative degree,and confequenc-
ly the more excellent any thing is (provided it be within £li.h '
our power to perform) the more fit to be the matter of
a vow.
2. Bonum indehitum, fuch a good as we were not oh-
liged to before our Vow. Indeed this muft be under-
ftood in a qualified fenfe, by diftinguiihing between the
fuhflantials and the circumfiantials of that good we
vow •, as alfo between an exprefje zndz virtual com-
mand. As we cannot fo neither can we vow to do
any thing Which may juftly deferve to be called a work
of fuperercgatien,ihat is,a thing which is over and above
what the latitude of Gods law reacheth.to •• But there
are fome things we may vow which are not exprejly
commanded, and circumftantiatcd by the Divine law 5
and to fpeak properly, things of this nature are the mofi
matter of Vows,
To bring this home to the prefcnt cafe, though that
Jacoh fliculd have the Lord for his Cod, is for the fub-
fiance of it an expreffe command, yet to have him for
hit
18 The Thus fetarj*
hisGodm£\XQ\i extraordinary way as here he menti-
Luke . 8. ons, was more than Gods Im did exprefly injoyn. For
Zachetu to give his goods to the poor is that which the Utv
p/G<?^obliged him to •, hntio give half his goods \V3S 2.
offering, the law having no where precifely de-
termined hmv much of oav goods we fhould give. That
Pfa!.n9.T4^. Tsavid (liould praife God was a duty dire£ily prefcribed,
but that he ihould praift him [even times a daf was no
^ where determined. In like manner, xfiZx. Jacob
fliould have the Lord for his God^ fo as to mr^jip him in
iomeplace,to honor him with his fubftancepwns accor-
ding 10 exprefs precept7 but'that he (hould fb own him
for^^ God^ as to ereti an Altar in that place for his Wor-
Jhip, and to give him the tenth of all that he fliould have,
was no where punHually injoyned him, and therefore
he doth here engage himfelf by vow to do them.
I (hall clofeup this with a (hort meditation : when roe
expeCi extraordinary favourSi it is but reafonable rreJhould
Luke 11.48. t'trvfome eminent fervice,'Xhz.t Merchant did very well in
making(\\^6. he done as well in keeping)\\\% 'i'<Jrt',vvho be-
ing in apparent danger of lofing his[htp,goods, life^ by a
violent Horm^ vowed to Jupiter if he would bring him
[afe to fhere. Hecatombs of facrifces to be offered upon
his Altar. Our Saviour faith, T0 whom much is given^ of
him much (hall be reqiured: it is no lefs true, God looketh
for much from him who expeHs much from God.Thas no
doubt was the irrducement which put ^acob upon this
engagement^ that in fuch a fpecial manner the Lordfhsuld
be his God: And fo I pafs from the matter to
2 Gcn» The condition of this Fow^ as it is exprelfed in thofe
wordSj// God wiH be with me eb' keep me tn this way that I
go^ and give me bread to eat and rayment to put on, fo that
J come again to my fathers houfc in peace. Wherein two
things
The Pieu4 Totary.
things offer themfelves to our confideration, namely,
The manner ofpropofal^ and the things prepmnded.
The manner of propofal isin the particle //, which P4r//V.,i.
being of various confiruSiion^ and here liable to mif'
conftru0im, would be a little ejcamimd and rightly fet-
led. To which end I (hall difcourfe it both Negatively
and Affirmatively.
On the one hand this particle //is not in this place, Negat.
1. Si dubitantis^ an J/of hafitation : indeed many
times it is fo ufed,things which men are fttre of they ex-
prelTe pofitively y but when they are doubtfuil they
fpeak with an//. So the Pfalmift : if he hath {hut^^^^-tt-9'
up in anger his tender merciesy in a way of doubting 5
and therefore our Tranflators fitly read it as a ^ue-
fiiony Hath he jhut up ? with which agrees that of Saint
P4«/tothe Chief Captawy may I j^eak unto
thee ? thus (as Mercer tells us) feme here conflrttek^ Mm.'.nioc.
and look upon it as this holy mans infirmity^ that he
doubled whether Cod would be with him or no. But fince
!facob had but even now been affured by God in a vi^'
on, that the things here mentioned fliould be perform-
ed, it is not rationall to imagine he ihould fo foon
entertain doubting)Vt]\tci he had fo lately received an<st/-
furance {rom the God of truth.
2. Nor yet is it Si Jlipulantis, an //of Uipulation %
when this parricle //is ufed in contracts and bargains., it
carries in it a reflri^ion,zx\d includeth in it a negation if,
then, in fuch cafes implies elfe not. And this^ we are ftill
to underiland it where it is prefxed before the promt-
fes which God makes to us : fo in that fpeech of God to
Cain, ifthoudojlweUy fhalt thou not be accepted ? And
again, in thofe words of God to Solomony if my people z Ghron,7.i4
which are called by my name, jhall humble themfelves and
pray.
30
The Piofu F'etary,
fray, ^c. then I mil hear from heaven^ Bat We muft
not thus conftrue it in this promife oi ^acob to God^ as if
thcfe words did import, that if God would not be with
him, &c. he fjould not be his God: for this were to make
him a bafe hireling, who ferves onely for his wages.
Indeed this was that calumny which the Bevil would
have fattened upon ^ob, when he faith, Doth Job fear
^'^3.1^. God for nought / And howit was appears, ashy
Gratis aman- patience uudei" affliciions,(o by his refolate expre/ton,
dm e(i oeM,8cc Though he (lay me,yet will I tru(l in him\ far be it Irom Job
Trin' ferve God for ends, they that take him upon
Sernu i!"* luch terms, are not holy but crafty 3 nor is their fervice
obedientia, but mercatura, a yeilding obedience to him,
but rather a trading and merchandiz,ing with him. He
\ovts Godbe(l, v^bo\o^&s\)ivs\forhm[elf, andrefolves
to cleave to him though he feems to leave him. Such
was the temper of the Church, as is expreft in thofe
Pfal. 44.19, \vox6iS,Th0ugh thou hafl fore broken us in t he place of Dra-
lojii. gons, and covered us with the jhadow of death 5 if we have
forgotten the name of our God, or fir etched out our hands to
aHrangeGod,fhallnotGodfearchthisout ? The fame
fpirit it was that lodged in thofe three Worthies, when
Dan>3.i7;i3. they peremptorily told Nebuchadnezzar, Our God whom
we ferve is able to deliver us from the burning fery Fur-
nace, and he will deliver us out of thine hand, O King 5 but
if not, be it known unto thee, 0 King, that we will not ferve
thy gods, norworfhip the golden Image which thou hafl fet
up. Nor need we doubt to affirm the like of f-acob,
that however God ihould ^^4/with him in his journey,
yet he was refolved that he fliould be his God,
2. On the other hand, we may very juftly look upon
this //in a three-fold notion, namely, as
Affirmat, J. Si inferentis, an if of illation, and that two wayes.:
I.By
The Pious Votary,
21
1. Byway of con(equencejf fomctimes is as much as
vphen or after. Thus by the Prophet ifaiahj where it is
faidj He that is left in Sion fhall be called Holy^ Jfy that is, ifa, 3.4.
(as our Tranflators render it) when^ or after the Lord /hall
haue wafht away the flth of the daughter of Sion,To which
accords that of our Saviour^ Jf (that is, after) 1 depart
I will fend Inm unto you. And in this fenfe it is likewife '
ufed by the Laxinesfo in Terence.^ Herru ft redierit^When Cerent, ithim.
my Mafler comes home. According to this conftruLiion we
may take it here, but wlxlod. caution: When^ or after God
fhall be with me^hejhall be my God^ is not to be meant ex-
clufively, as if he were not before. No doubt Jacob be-
ing pioufly educated^ had already learned to take leho-
vahfor his God. But notwithftanding he might refolve
that after ^\sreturn\\Q fliouldftillbe his God, and that Mer.inioc.
then he would make a ptblick and extraordinary tejlifi-
cation of it, by building him an Altar in this place where
he had fo gracioufly appeared to him, and giving him
theoi his eftate.
2. Or, by way of caufality^ 7/may import as much as
becaufe^ and is fo ufed many times in the Hebrew^ Greeks
and Latine. My mouth jhall praife thee (faith David) with
jofful lips^ if I remember thee upon my bed^ and meditate Pfal.
on thee in the night watches. Where the particle CD^ is
not oncly ordinal but caufal.^ importing not onely the
time^ but the reafon of his praiftng God with his lips,
mmely, the meditation of him in his heart. Thus when
the Apoflle faith. If yoube rijen with ChriH^ feek thofe
things which are above, that If hath the force of a Be»
caufe, and fo it is in all hypothetical fyllogifms. Accor-
dingly that known faying of Cato,Si Bern e(l animus—
may well be teudtedi fbecaufe God is a Spirit, And where
it is faid in Virgil,
mS'mm
^2 The Phui Volar J.
■ veflro ft muntre tellus
Virg. Giorg. chaonUm fingui gUndem mutavit arijla :
In this accfption it will hold here v-i y well, Becaufe Cod
xviUhemthrKtj&c, And that which ^acoh impljes, is,
that the collation of mercy fhouldbe an obligation tofiety.
If Jacob find God merciful, God (hall not find Jacob imdu-
tiful. This is that which he both might and ought to do.
No wonder if he promife to do it.
I. It was that which he might do. Though Divine
favours fliould not be the final, yet they may be the
imfulfive caufe of our fervice; though they mufl: not be
the high pize for which we run, yet they may'be jpurs
to quickep us in our race. We muft not look upon
them as our ultimate endi but we may ufe them zsfer-
fwading motives, Gcd himfelf fopropounds them in his
JVord 5 furely then we may fo propofe them to om{elves,
a. Nay more, this was that he ought to do. It is but
reafon^ that if he prevent us with his benefits,we fhould
follow him with our fervice. If he draw us with the cords
1 Sam.i7.7> 8 fhould run after him with the/ccr of obedience,
God takes it very ill from Davids hands, that having
heaped upon him fo many mercies^ he fliould defpife his
commands. When he had planted JfraelYiko. zvineyard
on a fruitful hilf fenced it^gathered the (tones out of it, in
Ifi, 334- a word, done fo much as more could not be doneior it, he
juftly lookt that it jhould bring forth grapes^ and takes it
unkindly that it brought forth wild grapes. It is no more
than what iujlice and thankfulncfje requires, that if God
doth hire us with his benefits, we fhoulcfdo his work -
let out his good things to us, we fliould pay him rent 5
and that his fwcet vo^ce of love fhould be anfwer'd with
an echo of praife». The Poet being fenfible of Cafars f >
vours, refolves - - Brit Hie mihifemper Detts^ He jhould
alwayes
Tht Pious Votarj,
alwafes he to him as a. God: Much more juftly doth ^a- Mufa
cob cum fropofuo gratitudinU^ in a way oigratitude here
vow, if Godwin be with methen GodJhall be my God,
Nor is this 7/onely a particle oHUation^ but
2. Si admirantis^m if admiration-^ for fo Mufculus tl, ib.
gloffeth upon the woYds.Iaecb having received ajjurance
from God of manifold mercies to be conferred upon
him , knows not how enough to exprefs his fenfe of
Gods love towards him, and therefore frorumftt in vo-
tum^ breaks forth into a vow, and begins it with an If^
which (as fometimes it hath) feems to have the force
of an Interrogation^ and that in a way not of doubtingdoxst
wondring. As if he fliould have faid, what ? is it thus ?
Will the Lord be fo exceeding gracious to me^and jhall not I
be more than ordinarily grateful unto him ? Nay furely^ if
Cod will fofur vouchfafe as to be with me^ and keep me in
this way that I go^ (jrc. he jlrall be my God,
3. Laftly, it is Si or ant is ^ an if 0^ fup.plication. When
Mofes uttered thofe words, And now if thou wilt (he in-
tends as much, oh that thou wouldeft; forgive the fin of
this people 5 and that of David Jf thou wilt (lay the wicked Exod.31.12.-
O God^ though it be rendred by our Tranflators, as if it Luke':?/'*^'
avere Si aferentis^ an If of confidence •, furely, it may no
leCs fitly be tranflated, as Si optantis^ an if of defire, oh
that thou wouldjl fay the wicked. Suitable to this is that
of our Saviour^ Father if thou be willing^ that is, (oh that
thou wouldff) remove this cup from me. And thus in that
of the Poet^ Si is as much as Utinam^
Si nunc fe nobis Hie aureus arbore ramus
To this notion the {ore-namedExpofitor alludes,when ZTIuonulTd
he faith lacob uttered thefe words,not as a conditionfmt cum Wnu. "
a Petition. And to the fame purpofe Paraus. non dubitat
* ' r fMufc.mloc,
Firg.uiieid.6.
D a
Jed Par. ibid.
24 The PioiiS Votarj.
fed petit : ^acoh doth not dmhybm ask: So that we
may well read the words, oh that God would be tvith me^
and keep me in this way that Igoe, ^c. According to
which conftruCiion his defign is to expreire what were
thofe things which he deftred Cod (hould dee for him. And
fo l am fain on the
Partic, lo. Matter prepefed, in thefe words, God will be with me >
and keep me in this way that Igoe^ and will give me brea^
to eat, and rayment to put on, fe that I come again to mJ
fathers houfe in peace. For the full handling whereof, ^
vvillfiift take the claufes afunder^ and then put them
together,
I. If you look upon them fev^raOy you fnall find there
2xefoHr things that f acobdoth here defire of God.-i.His
mercifull prefenee, wilt be with me:2. Powerfull protection^
And keep me in this way that Igoe e. 3. Convenient provi-
fion^ And give me bread to eat, and rayment to put on:
4. Proffer em reduttion,Sothat I come again to my Fathers
houfe in peace.
I.The firft thing that he craves of God is his
tnercifull prefenee, that he would be with him, and
this is indeed the genm that comprehends, the
caufe that produceth all the reft. In which refped
Gfnii.io. Saint ChryfoBome faith upon thofe words, God was
cl rj/p ft.Hom. f^ith the lad tSto otajc i^tnaymi^ov, toto
4^. 10 Gin, ^iFi»L,This (meaning Divine prefenee) is both our (Iron-
gejl weapon and richest treafure.
Indeed In d. large fenfe there was no need for ^aceb to
defire God to be with him, lince nothing is without him.
Suppofe we in our thoughts a ffhere of infinite great-
^ neffe, viho^Q centre \s every where, znd circumference no
wherefxt muft neceflarily follow, that all things befides
are incompaffed by,and contained init. Such a ff here is
Codf,
The Pious Fotarf. 25
Cod, no vvonder if Seneca could fay, ^^ecm^ue tejlexe- smM benff.
risjibi ilium videbis occurrentem tibi^ nihil ab illo vacat, o-
:pus fuum implet',which way foever we turn our pelves we may"
behold him meeting us^ who fills all he hath made, and is
abfent from none of his creatures. Well were ir, if we
would ever thus him prefent with us, whereever
we are,md whatever we do. This is that prefenc'e of God,
which though there is no need to de'fire,yet iher:e is great
reafen to obferve,that we may not dare to do any thing
unbefeeming fo glorious a Majefly.
But doubtlelTe that which tfacob intends when he
would have God to be with him,\s, that he would vouch-
fafe his peculiar, intimate and effeiiuall prefence, where-
by he is fo his own jervants, as he is with none be-
^^t'f.Tt is not unworthy our obfervation, thugradation
oi'phrafes, by which this prefence fet forth in
^Scripture, The Lord is nigh to all that call upon him in pj-^j jg
truth, faith the Pfalmift whereas Solomon tells us, he is
far from the wicked. Nor is he onely prope, but cumi p^v ly 1 ;
nigh, butw/f^his fervants 5 fo he faith to 7/r</e/,
art my fervant,! amwith thee. Nor is he onely but
circa, with, but about his people, as the mountains are
round about tferufalem, fo the Lord roundabout them that
fear him, faith Nor is he onely but ^ .
about, buthis people. So the Pfalmilf, Godu in the
generation of the right eons.'Hot is he only in,h\it in medio,
in, but inthemidft of them, I come and will dwell in z»cli.i,io.
- the midjl of thee, faith the Lord. To be w'tth is more
then to be nigh, Cmce nearnejje may confift with feme
dtflance. To be round about is more than toben?/>^,
fince he that is onely on a mans right or left hand may
be faid to be withhiim. To be w is more then to be
round about fmze that doth onely ttote an adjacency, this.
an
2(5 The Tteus Fotarj.
zn inherency. Finally, to be the midjlis more than
onely to be in^ the middle being the very centre. And
why all thefe exfrefionsdavx to intimate Gods near,f^eci-
all^zndgracious prefence with his people <
This was that which ^acob defired: and good reafon ,
For, '
1. tfdcob had left his Fathers houfe, where were his
heft friends on earth 5 and what could now render his
life comfortable but the f re fence of God in heaven f*
Pfa!.17.10. It rejoyced David to confider, that vshen his father
and his mother for fook him^yet the Lord would take him up.
And furely now facob was gone from his fat her and mo-
ther^ it would much revive him to have God with him.
1 Sam.i.8. not I better to thee thenten fons^ faid Elkanah to fJan-
nah ? God is better than parents^ or kindred and friends ^
and his prefence with us will fufficiently recompence
their abfencefrom us. ft
2. ^ acob was now in a journey, and, at fuch a time e-
fpecially,good company doth well. Comes facundus in via
pro vehieulofaith Publius truly, a cheerfull afTociate fpee-
deth a mans way 5 and reddit iter leve ^ breve, makes a
mans journey feem both eafier and fhorter. But no com-
Amh. l.de jpiscf^'^y Gods-,Solus non efl cuipraful adelt Deus, faith
f.j. S. Ambrofe fweetly: though alone, is not alone, if
Ryot's him. It is an excellent note of S. Bernard up-
on thofe words of Chrtjl to the Spoufe, Anfe and come;
JSlen pari* con fort at quod audit vent (jr non vade,(jrc.It was
no fmal comfort to the Spoufe to heai^ that fweet word Come,
and net Go •, by which (he under Hood that (he was not fent,
but led,and that her biidegroom would go with her. ^uid
enim difficile fibi illo cornite repuiet ? For what way can be
rugged to her, whilefi he vouchfafes to be her companion f
It God be with us in a prifon, it is no longer a confinement .♦
, . Keque
7he Pious rotary, ay
Neque enim poterit career 'videri in quo Socrates erat^ sen-hconfoUu
faid he, That cannot be a prifon where Socrates is: but I
may much more truly fay, That cannot be aprifon where •
Cod is. If God be with us in a defart^ it is no longer foli-
- he cannot bethough who hatha God
to cheerh'im. Excellently S. Chryfofiom^ if God pleafe, in.
though (ve be in a wilderneffe, we need none elfe to ac-
company us.
Homegandet de propinquitate amid., every man is
glad CO have his friend near him.If a man be on ajourney^
the company of a firanger is acceptable, but oiz friend
is moft defirable. ^acob knew the Lord., his Grandfii-
ther jbraham., his Father jfaac and himfelfhzd found
him to be a furoy zfafl friend 5 can you blame him to de-
fire his [ociety ? No friends to a man in any difficulty
Yik^zgoodGod and zgoodconfcience.
4. lacob made an account of troubles which might be-
fall him in his way •, no wonder if he would have God
go with him ; otav Tov Kciv h &/ysc Twy ChryfojlJ.el^. ^
I* 7au{ nr'oM<7i S'niyivTuf d(r!pa,ri^f^i)p //rtTfi-fowJc, faith the
Greek Father Cweec^y, when we have God propitious^ we
are more fecure in the open field than others are in walled ^
cities. The truth is J do not on the one hand much won- vtd.cyr.Akx,.
der at thefear of the Difdples in the fhip, when befides pl^* ^
the darknefj'e of the »/^^t,and vehemenc) of the form., I / -
VQzdthiitJefus was net cometo them: onthe other hand,
Ileffe marvell at th^'confident refolution of David^
Though J walk through the vadey of the Jhadow of death, yet
will I fear no fz/z/jWhen I prefencly read, for thou art with
us. It Gods prefence go with us,as we need not care who
elfe is with us • fo neither need we fear who or what
isagainflus. It is moved as a ^efiion^ Why, where-
as the Prophet fQi^t<d\d concerning the Mepahythou jhalt^
38 The Piout Vota^j.
call his name Immanuel^ the Angelf precept [s^Thou jhalt
^4// his name Jefus.To which this ingenuous anfwer is re-
differ in[otind^d.iQ much one in fenfcslmmanuel fignifieth
Cod tvith «/, and lefus a Saviour ^ and if God be with usy
falvation cannot ht far from us. In one wordjas the pre-
fence of the difpels all c/Wj, fodoth Divine pre-
fence prevent all troubles^ at leaft the evil of them.
5. Jacob fuppofeth he might need[ufflies in his jour-
ne'j^ and he kntw Gods frefence vio\x\d furnifh him. The
Pfal.aj I. Lord is mj fhepherd ((ziiii David) therefore I jhalt net
want 5 whileft the jhepherd is with his fiock he will not let
them want eitheror waters.Nihil eideef cui adejl
omnium plenitude, faith S. Ambrofe^ No good things can
be abfent where thefulnefs of all things is prefent.
6. Laftly, lacob confidered that the chief errand a-
Ver.i» bout which his Father fent him, namely the taking of a
wife^ was a matter offerious concernment: befides, it
fo fell out,that he was intrufted by Laban with the ma-
nagingoi^iis efate^znd in all weighty undertakings; who
loflst.hior. fitter than to with c' To this accords To/la-
tus hisglojje^ if God will be with me^ dirigendo negotium
(jr Hatum meum, to direSi and order my affairs. It is no
fmall content to a man, when he hath z friend
prudent than/4/>^/«//at hand to with •, the onelj
wife God is both the fafefl guide and the beliCeun-
fell our.
By all this it appeares how needfull the Jpeciall pre-
fence of a propitious GoAis. Indeed Mofes made fo
great an account of it, that being to condu6i the ifraelites
Exod.jj.i J, to the land oipromifeff\e faith unto God, if thy prefencc
go not with me,c.arry us not hence. Oh let it be our wif-
dome,z.s alwayes, fo efpecially when we are engaged up-
The Pious Votary.
ox\ ferillous)oMxnty% and weighty hufmejj'ef^ by earneft
prayer to implore^ and fo fecure the Divine prefence, as
here ^acoh dothj when he faith, if God will be with
me*
2. The next branch of hisrf^«f/?iSj His powerful pro-
teclion in thofe words. And keep me in this way that I go ^
wherein there is fomething implied and expreB,
I. The thing impliediSj That in this way which Jacob
'was to go he fhould fland in need of keeping. Indeed,which
way cm a mm go wherein he may not be endangered^ and
therefore needs to be preferred P There are but two
wayes wherein any man can go^ either the earth or the
water^ the land or the fea^ and both zreperillous. As for
the earthj that indeed is fieady, but our fooling on it is
not fieady •, many have fiumbled n^on plain ground ; and
as for the perils of the water^ they are both manifold and
manifeB, By land we meet with hih and defartst bogs
and theeves: by fea we are toft with tempesls, cLdmhed
by pirats, run upon the fands, and dafh againft the
rocks, 1 fieak not this todtfcourage any from going" that
way to which Cod calls them, though it be never fo long - ,
zvoyage by fea^ which yet feems to be more dangerous
than the land. It is a pretty ftory of him, who faying
That his Father, Grandfather, and great Grandfather died
at fea 5 and being asked, Why then do you go to fea ? Re-
plied , Vt here did your Father, Grandfather, and great
Grandfather die < and being anfwered. In their beds-, wit-
tily retorted. Why then do you go to btd i The truth is,
there is no jufi reafon to be more timorous, at leaft not
more anxious, when we go by fea, than when we go by
land-, but withall, lo great is the pent of both, that we
ftand in need of being kept. And this facob well knew,
clfc what need of this prayer ?
E - 2.The
JO The Pious Votarj*
2. The thing expre([ed is, thu lacoh defired God to he
hU keefer: The great Jehovah is the Lord Keeper and PrO'
te^or of his fervants* The Lord keepetb the feet of his
^AT'mnd 5 So runs the Song of Hannah; where if the que-
mi ' be asked why the feet are mentioned ? the anfwer is
aptly returnedjthat the feet hear the whole weight of the
hody •, and befides, they are meft fuhjeH to danger, fo that
hy keeping oi the feet the whole hody is pre ferved. The
Heps of a good man are ordered hy.the Lord, and he de-
lighteth in his way •, though he fall he Jhall not he utterly caji
down, for the Lord upholdeth him with his hand: where
Almighty God is compared as it were to a loving nurfe,
or a tender Mother, which holds the weak thild (when it
goes) by the hand, that it may not fall. What the Be-
Job I. lo; ,jjiiof foh,Haf thou not made an hedge ahout htm ? is
true of every good man 5 the way which he goeth is
hedged ahout with the fence of divine proteBicn.
^ited \iIt^sMhe enquired, HowGodkeepeth hisfervants in
r the way they go ? The Jnfwerisvetutaedhy the Pfal-
Prai 34 7.' Angelof the Lord encampeth round ahout them
that fear him : And again. He jhall give his Angels
charge over thee to keep thee in all thy wayes, they JhaH hear
See the Que- hands,lefl thou dajh thy feet again fi a (lone,
ftion irgenu- Where by the former Scripture it feems that one Angel
a^bofrcai- '■> by the latter3th2it many Angels keep
led The Gmr- one. That a particular Angel is afligned by God to eve^
djan Angel, by ry particular perfon is by lome probably alTerted, that all
eea^os iUosfpi- Angels have a charge given them to guard the Saints
ntui propter is Certainly alTured 5 and by the way we may at once
^"inillnium notice of the dignity of the Saints, whom God fo
mfodtaTofirx hiighly honours, as to make as it were his houjhold-fer^
^epmas, &c, vants to attend on them*,and of the Angels hsmilityywho
willingly condefcend not onely to he comites, h\xt ha*
juli,
The Phm Votarj.
com^mons to go with us^hwt porters to carry us,
ftttting as it were their hMds under ear feet to do us fer-
vice.
Nor is Divine froteC^ien lefs effcaciom^ becaufe by
the minifiry of Angels • fince that Maxim, Agensfer
medium efl minus effieax in agendo^ A mediate 'agent is
lefs efeilual in oferation^ onely holds true when means
are ufed propter necefitatem, not of choice, but of necef-
ftty. Whereas this cannot be imagined of God, who can
preferve all things by the fame immediate hand which
made them. It is then no other but \)\s good pleafure
which moves him to make choice and ufe of Angels in
this fervice. Nor yet are we to conceive that Cod doth
fo depute t\\eAngels to this employment,as that he takes
no care of us himfelfy for though the Angels keep us ra-
tione execution^, by mini ferial fervice, yet God keeps us
ratienegubernationis, by his over-ruling authority Scpro'
vidential influence. If you do but caft your eyes a little ^3.
before upon faeobs vifon, you (hall find this truth ex-
cellently illuftratcd, where the ladder reprefents facebs
journey, upon which the Angels afcendinganddefcending ir,^,parhtx,
care of going and returning, upon
the top of which the Lord flood, to wit, not onely as a ffe-
Siator, but a moderator.
How happy are the fervants of the true Jehovah ! Hea'
then worihippers are fain to keep their gods,the great God
keeps his worfhifpers. Fulgofrss tells a pretty flory of one
Mufonianus, who perceived the Roman Army to flop in
their march by reafon of a bird fitting on a tree, in expe-
dation of whofe motion a Soothfayer flayed them, that
he might divine by it •, whereupon he Jhot his arrow and
kided che bird/aying in derifion, What help can be expC'
Bed from (hefe creatures, which are not able to prevent a
E 2 danger
32 The Pious Votary.
danger hanging over their own heads ? All thofe Dii T«-
Tutelar Gods,(as tbe Heathen h\{[y called them)
could not fave themfelves^ much lefs their worjhippers.
But our Cod whom jvefervOy is both ahle and voHLing to
keep us.
i To him therefore let us have on him let us
j depend for protcCiion in all our journeys and voyages, and
let us fet him between us and harms. They are well kept
j whom God keeps. His eye is ever watchful.^ his hand is al-
I ' Pfal. iii.Sji. waves powerful^ He will not [ufferthyfootto be moved^ he
ij flat keepcth thee will not Jlumher nor feep, Tuto dormivi,
I nam Amipunvvigilavity I flept fecurely while AmipztQi:
I waked, faid Alexander 5 we may both awake and Jleep^
I ride and fail^ walk and run lecure whileft Godpreferveth
^ us. We are neither fafe without him, nor in danger with
prill I V.xcept the Lord keep the Cityythe watchman watch-
\ a .117-I' vain. If he withdraw his proteHion, it is nci-
j ther the ftrength of horfes and multitude of/prcr/in
j war, nor the skill of the pilot and tallnefs of the ve^el
I vUii eqmm c^n preferve us j and if God undertake our defence^
J . hnl fomum, jt is not the greateft dangers can injure us.How perillous
mgnT!urfu' the ifraelitcs journey out of Egypt, when in all
praiitum ? 1^1 probability the redfea might have been made redder by
I their and the ^/7/j on both fides made larger by
me'de^iurfa- the heaps thelv dead bodies, bur the mighty God vxss
j lux,fid faUenti keeper, and brought them fafe, notonely out of
i hut through the [ea and wildernef, unto the land
pf. vid. Cyr. o.f Projnife, Indeed, as S. Ambrofe exce\\em\y,ibiplus
' auxilii ubi plus periculi, when danzer is zr eat ell then di-
Amb.ldt jc- . , I A e j .i, s J
fepkc.^. vme help IS neareji-yZUdthe mote perillous the way IS, the
more doth God glorifie his mercy in his fervants fafety.
He that keeps the fea from over-running the earth, can
keep us from miscarrying-, though it be by fea,,. neither
waves
/
The Tious Votarj,
33
rvaves nor mnds can hurt him whom Cod will freferve 5
and therefore in our greateft ftraits let us not caft
zwzy our: confidmcey but exercife our praying
to God with ^acob here, that he rvould keep us in the my
tvego.
3.The-next brancho^ his is convenient provl-
fion in thofe words, And give mt Ireadtocaty and ray-
went to put on.
It maybe here enquired.^ whether ^acob had not pro- ^^uef},
vifion of bread andrayment already with him ? And if fo,
Whi is this inferted in his petition ? When Abraham fent
forth Eleazar his fervant to find out a wife for jfaaCy he Gen.M.io»
fent him forth with amp!,e/«r»/>«rc^and is it to be ima-
gined that ifaac would deal worfe by his Son than his
Father Abraham did by his fervant 1 But to anfwer this,
know,
1. That how well foever ^acob were provided^ this Anfw.-
prayer was not needlefje'y even rich menrauft be Gods Hoctanquam ^
beggars, and (as will appear by and by) have reafon to
pray for bread and rayment though they have it. dixU,ncc mi-
2. It is not improbably conceived, that/4c<?^ vvas
r r \ r / i - J- • • u Kcx mxximm
fent forth from Ijaac hut mz mean condition, witnout.«^ej„;„ye^c
any plentifull fuftenance or attendance. For this rea-
Ton, faith Mercer from tht.Rabbtns, ^0 citius redint &
anhelaret addom 'um patris, that he might think the foon- Rup.in Gen.
er of returning, and make the more hafle hornet, and per- i^i;rc.inioc.
haps withall,that he might be the lefje enviedzud ma-
ligned by his brother Efau, who was. enraged againft
him,
3.Befides, the extent o{ Jacobs defire for bread and
was till he came back to hls Fathers houfe, and
poiTibly his flay might be longer then he intended, and
fo hisprovifton fall jhoi ter then he expedted.
Ta>
7he Thus rotary.
To let this go, you may take notice in this requefi of
thefe three things, The matter of his defire, hread to eat,
andrajment to put onThe Donor from whom he de-
fired them,namely,C7e<i/ 5 and upon what account^ in that
word Give.
I. The things he here defires of God are bread and
rajment.Sreadbe'mg the moHgenerall and needfuUfood,
is by a Synecdoche vc\ Scripture put for all kind of AU-
ment which is neceffary to the fujlentation of nature^ and
rayment includes all things needfull for the clothing of
the body. Indeed fome of the Rahbtns conceive,that ^a-
ndeMerc.h having now got the birth right &nd blowing, had an
tec. eye to the facerdotall garment, which the frjl-born did
minifler within holy things. But this is zfar-fetcht con-
ceipt: the moRgenuine fenfe is, that all things necefary
for his feeding and clothing are here meant by bread and
rayment.
ridemsde^im That which would be taken notice of is the modejly
facob, neccp- of this good man^ fvho onely deftres things nece([ary. He
flfilSMd.' ^tails^ or Manna^ but onely
Bread 5 he doth not beg purple and jine Itnen^ \evoels and
ornaments^ but onely rayment. It isas eafie for to
give his fervants delicacies as bread^ flks as cloth., fuper-
jluities as neceffaries •, and if he be pleafed to bleffe our
larvfull endeavouis, and throw in abundance upon us, we
muft receive it thankfully, zndnitix. rightly. Such, no
dotbt, was Jacobs refolve, as appears by that part of
his vow, to give God the tenth of that ftate hefhould
blefs him with. But ftill with ^acob we muft not en-
large too much in our prayers for temporals. This is that
our Saviour hath taught us Chrifhans in that excellent
Matth.6.ii. form of prayer, G/'wday our datly bread: upon
Gr.Nyfdeom. which Ggregory Nyffen thus elegantly gloffethjafTot- /a?, i
Vam.orai.u
TfO-
The Pistis Foiary.
7svpriv,iJ\i 7r^«Tor, &c. Gfve ui hrcad^ not dainties^ nor ri-
chos, not golden ornaments^ nor filver vejfels, or freeioHs
flones 5 not herds of oxen, flocks of fheep, or troops of hor-
fes 5 not large revenues,fiately palaces^ or numerous atten-
dants (by all which the mind is too much withdrawn from
better things)nc^onely give us bread^that which may f«ppert
nature and preferve life.
Oh how doth this check omgrajpingfoaring thoughts
and defires ! know we not that riches and honours
are things too great for our bodies^ and too little for
Gur minds < they are more than we can «/f, and kffe
than we would have-^ we may be well enough with-
out them, and cannot be fatisfied'with them» Let
me then befpeak you in thofe words of God to Baruch^ jer.
Seekefi thou great things for thy felf ? Seek them not: Or
in that excellent counfel of the Apoflle^ Having food and I'r*
rayment^ let m therewith be content^ It is a known faying,
Cui fat is non e(l fatis^nihil«/? fat is : our Proverb Englilli-
ethit, Enough is as good as a feafl. And if you would
know what is enough Xti fuvenal anfwer:
In quantum fitis atque fames ^frigora pofcunt.
That which is enough to keep off hunger ^thirfl ^ cold.lt was
Agurs prayer to God, Give me neither poverty nor riches^ ^ov
(both being like Scylla and Charibdis, deftru(5bve)^»r
feed me with food convenient for me: And if you would
know what is convenient.^ 1 anfwer in few words, that
which is neccfjary for our own prefervation^ which is fui-
table to the prefent Jlation wherein God hath fet us., and is
juftly requifiefor the charge committed to us. Within
thefe bonds let us limit our defires, fo ihall we be fol-
lowers of this godly Patriarchy who onely craveth bread
and rayment..
3:. The
3^ The Ptom VetArj.
2. The of whom hedefireth this provifion is
Cody the Lord in heaven is the difpofer of all things oa
e,arth^sNQ neither have them of ouifelves^ nor can have
them from any other but him, or at leaft by his appoint'
went. It were eafie to instance in all the various comforts
of this prefentlife-, how it is he thdLthuildsihe hoU'fe
we dwell, that makes xhshed(efpecially in our
117.1. fickne(re)whereon we liejthat^/Wj his Belovedfleep and
pfd V upon her bed 5 that caufeth the fun to jVtne and the
" rain to fall,th^t prepares a tab lefor us, and caufeth our
cup to run over. But I ihali confne my felf to the prefent
inftanceSjthe bread rve eat is out of his cupboard, and the
rayment roe put on out of his rvardrobe.
He gives us ^7'f4i,inafmuch as he blef 'eth tb$ feed, and
giveth the earthjlrength to bring forth ffr»^whereas the
corn giveth bread to us, he giveth as it were bread to the
corn by the dtrvs of heavenj& fendeth feafonable rveather
to ripen it and gather it in : He giveth us rayment in that
he giveth usJhfep,md covereth them with roooU to clotht
us: He giveth us both bread and rayment,m that he gives
health and frength to earn peace zudquietnefle to
enjoy them, art and skill to make them. Finally, he
gives us Iread and rayment fiu2i(muc\\ as he gives Jlrength
to our bread to nouriih us, heat to our rayment to warm
us, a ble/tng with both, making them benefciall to us.
Bread and all externall things are but as fo many lumps
of the firff Chaos, having in them neither life nor light,
Mattli.4.4. neither jlrength nor comfort,un\t^Q a voordproceed out of
the mouth of God, The truth is, if Cod give us not our
bread and rayment, we fliall either not have them, or ha-
ving, not he nhie to ufe them, or ufing, (hall not be re-
frefhcd by,or (atisfied with them.
Whether therefore we tvant, or have bread and ray-
went.
The Piotfs Votarj. yj
mentjlQt us defm Ged to give them us.Ifvve want them,
let uSjWith the hungry Ravens , cry and call upon him 5
nay, if we have them, let us ftill cry to him for his hlef-
y/w^oathem, humbly acknowledging all to up-
on his gracious infiuence,
5. The acceunt upon which deCws bread and
rayment of Gcd^ is Gift ^ whatever we have of Ged
comes oifree-gift.We neither can deferve any thing of
him, nor repay any thing to him^not onely the glories of
that other life,but the comforts of thU life are undeferved-
ly conferred upon us •, the fmallefl crumbs are greater
than ourfuerits, and the worfl rags better than our de-
ferts. oh my foul., make much of this word Give, andae^
count it the chiefeB ground of thy hope for whatever thou
wantejl, and the greateji flrength of thy title to what-
ever thou hafl. If God will give me bread to eat and ray-
ment to put onfs Jacobs form of prayer at his going forth:
I am not worthyy or (according to the Hebrew) am lefje
then the leafi of all the mercy and of all the truth which thou Gen.3z.10;
haft fhewed unto thy fervant, in his forin of thankfgiving
when he returned home. And furely the confide-
ration of our unworthineffe (hould fo much the more
oblige us to thankfulneffe. The" more freely any
thing is conferred, it is both fo much the more
acceptable to him ihit receives it, and the more worthy
of praife to him that gives it. Qh let us learne
with all humble thankfulneffe to acknowledge the
very bread we eat, and the rayment we put on ,
to be not debita, but dona. due debts, but free
gifts.
4. The laft branch of Jacobs requeft is a profperouc
reduBion, in thefe words, So that I come againto my fa-
thers houfe in peace* It is ufuall with the Hebrews fynec-
F dochically
J 3 The Pious VotArj*.
umMUc. .dochically by feaceto underftand a fiateaf Projperiiy^
Mercers paraphrafe is, ^d'vus ^ incolumis^ a fafe and
profperous return to his Fathers houfe in due time, is
that then which here ^asob defircth of God,
There is implanted in every man by nature a love of
li"/. cle conjl. Fathers houfe^ his native foyl^ where (as Lipfius ele-
gantly phrafeth it)we drew our firfi breathy and our feet
did p(l tread ^ where our infancy flouriflied, childhood
played, and youth was educated •, where the Heavens^
the Rivers^ by often view have become familiar to us 5
where of a long time our kindred^ friends & companions
have lived : In a word, where there are thoCe^bje^s of
content^ which in vain we feek for any where ^fe. True
cif 5 tu^c. it is to a m'feand refolved man (as Teucer once faid)
Ovii/. ' Patria efi ubicunejt^ berie efl^ Where ever a man is rvelf that
DfcatmiUt his country : Omne folum forti patria. io 21. maznani-
c.? adhuc cm . .J r • it / t l ; ■ / i
patria diiicu moUS mmd every place 1% alike. He that thinks he can
drfoftuautmy^'^Qj^QXDhere hm wherehevizsborn^ and would confine
^foTumpatria^ himfelf to his fathers hottfe^ wants either tv/r, or courage.^
perfeam cm or both. A prudsnt and valiant man reckons himfelf with
m'lndtis (xili- ^g^y^tes and Diogenes to be Koa-ia.O'jro^iTitt, a Citizen of the
HuV.de.s.vic. rvorld^ and therefore refufeth no honomahle imployment^
Natal. Com. thoughit be to the utmo/l parts of the earth. But yet
Myhoi.i.i. as the faid truly, Nullus locus cH domefticd.
xmip. in fedt jiicundior^ No place is mere deftreable than a mans na-
five feat. To which agrees that of the Greek Poet,
^lydfra.lfdafAvJ'estpihliepv-, What is more delectable too.
man than his fathers houfe ? Hence it is, that
«llf s/t# >Au- I. Though other places be more jvffd/r/r)i,fruitful,ple3-
xiov M -raltji' fant than a mans oron country, yet (as he faid) ^riia fua^
&c. becaufe it is a mans onmftie prefers it before iheva.Rome
Mom. odyj]-. I. thanSf)r^/4,and yet the Barbarians would
leave Rome to return to Scphia, h&m\y palace in ano-
ther
'v -
The Phus Votary.
tber Land (to allude to Homers expreflion) isnotfo
f leafing as a mans Fathers houfe^ though it be a cottage.
Sertoriusy a citizen of HomCy having obtained many con-
tfuejls abroad, at laft fent to Pom^eius and MetaUus that
he might return faying, MalU[e Rom^ ignobitif-
ftmum civenty qua m exulem omnium aliarum ctvitatum
Imperatorem nominari : He had rather be one of the
meaneft inhabitants of RomCy than a Governour of all
other Cities,.
2. Banijhment from a mans Fathers houfe znd Coun-
try hath been ever accounted a grievous funijhment:
—— F «x. vsrif'&ep' H y»( oralelat —— Emp.in Med.
Ho greater trouble than for a man to be depived of his na-
twe foyl. A Prifon at home is more wclcom than per-
petuall exile. Thofe captive jfraelites fit down, and
ftriving as it were to out-vie the Rivers with their tearsy
weep by the waters of BabylonS2Ly\T\o^ How fhall we fwg the
fongs of Sion in a Hrange land ? ^ephtah took it very ^
heinoufly that the Elders of Cilead cafi him oat of his
Fathers houfe 5 and as if they could not well have done
him a worfe injuryy he conftrues it as a clear argument of
their fpiteful malice: Didyounot hate mCy andexpell me Judg.ii;7.
out of my Fathers houfe f
3. When men are in forrain parts,(whether it be by
forcible com^alliony ot voluntary confent) they cannot
choofe but oh^n think oifathers houfe. De locope- Cafs.ifiP[&\,
regrinationis proprii domicilii crefcit afeHuSy Our love to
our home increafeih by our abfence from it: And therefore nn
it is when we are abroad in ouxperfonsy we are at home in lit. i. 3.
cur thoughts. So Ovtd found it in his banifhmenty
Nefcio qua natde folum dulcedine cunHos bvjd.de ponw
Hucit, immemores non finit efje fui. cleg. 4.
There is fuch a fweetnefs (faith he) in ones native foyly
F 2 that
The Pious Votary^
'^though A mn be abfent from^ it will not fufer him to
be unmindful of it, » •„.
4 Though upon fome occafms m^nm^y be wiUtng
Avu ipra per jq leuire tbeiT fathers houfe.yet they- are deftrous of return,
aeu vagMj^es -j. aeotures 5 the wild beajls, \^idvgoe
rS" "..'to abroad to fcek their prey,return to their dem ■ the O- •
fcyitu^ Ciihiliit f-Kof pnp forth to feed.hafte back to their helcs', the
is f». »p by the' Hunter and M-"'by the
Cafli.i.cp. hounds, and almoft tired, makes to her fourmSj
:.>« to... though it be but to .iyt there. It is no leffe true in m.-
an rjpecmt-. jj fht) that Art at Sea do often look towards the fhore, and
Ovid. 1. d. long for the Land: Sic H qui in peregrmis locis ad patrtam
fuam alpirant, faith Lipfius, fo do Pilgrims and Travel-
L'tfcoit. z. Country. Homer and Ovid doe
both tell us of Ulyfjes, how defirous he was to come fo
near bis Country,as but
.—■'—x.di'Trtov ismSt^utTKov^airo^aajf,
olid Tumum de patriis pojje videref ocls,
to fee the fmoke corning out of the chimneys. Thus^/jcc^
here though at his Fathers command he left his houfe^
yet he exprefjeth his defire of coming thither again in
peace.
This it is he begs of God^ as well knowing,that as
the fuccefsofhis lothe welfare oi b\s regrefs
Ge- depend upon Divine Providence. Alexander ab A-
mat. Dier. 1.6. kxandro tells US that one of ^unds names was Iterduca^
<^•4- ... and S.Aujlin, that (he was called not onely Jterduca fiu '
m' LiT.u Domiduca, the Heathens looking upon that Goddefs as a
' guide oitbcic jour nyhotb ingoing out znd coming home.
This is undoubtedly true of ibt great God^ by whofe re-
newed goodnefs it is, that after long and many
troubles men return home in fafety. If he pleafe to ap-
fo/wta mans rettsm, though these be never fo- many
moun-
The Pious Notary, 41
monntAines of difficulty in the way, he fliall over-leaf
them all.Good King David,hy the rebellion of Abfolem,
was forced to flie from ^erufaiem^mth a fadhezaiGod t s1m.11.T4.
knoweth)and (as affeareth by his doubtfull prayer) with 19.if.
Utile hofes of returning. But not long after the Rehelli-
ous Trattour with all his confederates is difcomfited^ and
the King cometh again, to lernfalem in feace, to the
great joy of all his loyail fubjeiftSj and confufion of his
enemies. The experience I doubt not of many can atteft
how wonder full providence hath not onely carried them
forth^ but brought them back. And furely this is no
[mall mercy, yea, indeed it is that which completes all
other providence thus lengtheneth out the
line of a mans tranquillity. That which inviteth men to
go forth, [sesnhope of home •, fcarce any man
would leave his country were he fure to die before he
returned. A comfortable egrt^e is a good beginning ,
a fuccefsfull progrejje is an addition to, but a fafe regrefje
is the confummation of the mercy. No wonder if laceb
defired of God fo to keep him,2,s that he might come again
to his fathers houfe in peace.
Having thus viewed the claufcs afunder,^ut them to-
gether, and fo look upon this petition of lacob in a
double reference,both forward and backward.
I. Look forward to the anfwer that God gave la-
of this requeft, which we find far to c.v£-(?f/it. He
defires of God that he might be kept znd fed while he
was abroad,2Liid come home fafe: But lo, over and above
his defire , whereas he went forth with aftaf,he return-
ed with two bands 5 he went out alone, and returns with
wives ^Vidchildren, ferv ants 2.wdcatt el', his defire was
onely to come again in peace,2nd behold, he comes again,
not onely in peace, but mth wealth. Thus are Gods
grantss
7he Tieui F6tary*
grants many times larger then on^defires: DavU asketh
him life, and together with life he gives him a Crown*
• Solomon defireth wifdome, and with wifdome he giveth
' him riches and honour. The Theefxi^on the Cro(fe would
onely be rcmemhred by chriji^ and chnfl affureth him
that he fliould be with him in his Kingdom.
Thus as a little water put into a fumf, makes way
for a great deal more to be drawn out ^ and as thofe thm
and infenfible vapours which afcend from the earth,
fall down in great and abundant/Wm •, fo do our weak
and (Jjort prayers return with full and enlarged anfwers,
God dealing with his fervants in this cafe as lofeph did
with his hrethrenin Egypt, when he did not onely put
the corn in thehfacks, but the money wherewith they
pur chafe A it.
How ihould this confideration engage and incourage
us to the duty oiprayeriWitn in fuing to their betters ma-
ny times ask more then they expe£l •, but in fuing to God
we may expeSi more then we ask: when we go to men
they deal with us as the Eccho with the voice,cut off half
of our petition 5 but when we go to God, the crop of
mercy which we reap,{S far greater then the feed prayer
which wefow.-
2. Look backward to that which was a ground of his
prayer, namely the promife which God made (when he
appeared)to him. Behold I am with thee,andwill keep thee
in all places whither thou goefl,and will bring thee again in'
to this land ',for 1 wiH not leave thee untiU I have done that
which I have Jfoken to thee: fo that indeed his prayer is
nothing elfe but a repetition of that promife.
It may here be enquired,what needffacob trouble him'
felf to pray for that which God had already premiftd? his
wordh^m^ paffed the performance isfure to what end
fhould
The 2iou6 Voiarj,
jhould facoB fray ? one would think that this flionld ar-
gue feme, diffidence in ^acoB^ my forgetfulneffe m God^
needed to be put itrw/Wof hisivW^ and (Joi
might have retorted upon ^acob, why do you trouble me to
ask what I have already granted ?
But for anfwer hereunto ^ know, Anfw,
1. That it ha?h been the ufuall/'M^i/fof fer-
vants to fray to him for thofe things which he hath al-
re^idy fromtfed-, not onely ^acob, but Abraham his Gen.iy.n.
Grand-father,baving received from Godthe fromifeofs,
Son J intreats the Lord for his wife, becaufe Jlie was barren.
All the Saints of the old Te(lament prayed for the Mef-
ftahs ftrjl coming, and we now pray for his fecond co-
ming, though yet both ofthefe are clearly fromifedin
holy Writ.
2. ThispraBiifeo^Godsfervants is founded upon ve-
ry good reafon •, For
1. The frayer of the ufright faccordingto Solomons
Vxoveth) is Gods delight: Chrifl faith unto his Cam.1.14,
Let me heare thy t/wf,which then makes the heldMufick
in his eares, when it is the eccho of his own voice. Men
love not to be troubled withbut God is wel-flea^
fed with frequent addrefes^yei therefore he defers toful"
fin what he haththat we may be the more im-^
fortunate in defiring it.
2. Divine promifes are fo far from being impediments^
that they are incouragements to prayer: If I know that he
to whom I petition is weU-affeLied towards me^ and well-
with what of him,it cannot but embolden
me to go to him 5 what are the promifes^ but declarati-
ons of Gods good will towards uSjand what he is ready to
do for us!f and therefore we are juftly animated
boldLto the throne of grace,
3. More
44
The Piout Vetarj.
^.MorethentULs, theprm//e5 are not onely incott-
ragements to^ but arguments in prayer. It is a fuffctent
argument to prevaile with any heneft man,that his word is
p<ii?,rauch more with t\\t fatthfull Accordingly this-
holj man urgethupon God in x.^zt prater he made when
Gen 32.10. j^g ^35 returning v\o^Qt thou faideft thou would/} do me
good •, with which that of Davtd agreeth, deal well with
thy fervant according to thy word: and therefore inftead of
dcft/ling from ^rrfjffr^becaufe of a promtfe, we ibould ra-
ther plead the promt fe in our prayer.
4. Yet iunhersprayer is the condition and means of oh-
t dining what Cod hath promt fed. After a catalogue of many
fweec promifes made by God to his people^ it followetb,
E2ek.3^.37. Thus (aith.the Lord God J will yet for this be enquired of by
theheufe of jfraeL to do it for them. As Repentance is the
condition (if not alvvaies exprejjed yex. implied)o't avoid-
^ing what'he hath threatned fo is prayer o'x obtaining what
he hath promifed: and as the [face between the denoun-
cing and executing of the menace is the time for the pra-
£iife of repentance.yt\m. the evil threatned may not be in-
fiicled •, fo the (face between the making and accomplijh-
ing of the promtfe^ is the time for the exercife of prayer,
that the good promifed m^y he performed. Yhepremi-
fes are as it were a fiore- houfe of bleflings, but prayer is
the key that opens itjthey are as it were the well of com-
forts, but prayer is the bucket which muft draw out the
water.
5. Adde to all this that which may fully fatisfie. Not
onely is prayer as an antecedent condition to the performing
of a promife, but a promife mu/l antecede to the making of a
prayer : lb far Ihould we be from neglecting prayer be-
caufe God hath promifed, that onely what God hath pro-
mtfed ought to he prayed for S. ^'ohn is exprefje. If tve
The Piof*s Votary.
45
Aik according to his will he heareth us 5 intimating that no " y. 14:
frajer can have audience and acceftance^ bat what is ac-
cording to his will--, which will is revealed in his word,znd
(as to the things which we are to de(lre) particularly in
his promJfes. Among the many requiftes to an efFedual
prayer, faith is not the leaf?- • Indignm efje divina bene-
' di^ione cenftur^qui Dcminum dubio quant affeBu^ faith
Anibrcfe ^ he that asketh doubiingly begs a denial: Amhupc.
whatfoevcrycu ask believing (faith our ycu [hall
receive 5 and accordingly S. ^ames is exprefsj if any '}xmzsi.<,6
cf you lack wifdome, let him aske of God, but let him
ask in faith now the choice prop o{ faith is the pro-
mife, for though we believe God is able^ yet we cannot
believe he is willing to grant our defires unlefs we have a
promife to declare it. Since then the rule of our prayer is
Ccds wilf and that will is revealed in the promijes •, yea
fince the promife is a choice ground o^faith, and faith is
a necelTary ingredient into prayerit manifeflly tollow-
eth, that we cannot make an acceptable prayer to God,
unlefs it be founded upon faith in a promtfe, and fo ac-
cording to Gods will. Let it therefore be our care to flu-
dy thepromifes, that we may be acquainted with them,
haveto them, and make ufeoi them, foasby
them not to be hindred from, but rather incouraged to,
and quickned in our devotion 5 for fo it was with ■facoh,
whom we find upon the receipt.ofa gracious promife
patting up z fervent prayer.
But now methinks I heare fome faying, we are objeB,.
convinced that a promife is an, inducement, not one- -
ly to thankfulnefe, but prayer 5 and had we fuch a
fromife as ^acob hzd, we could pray both confidently
znd fervently. But hath no where faid to us, that
he will be with us in our journeys, to keep us and provide
G for
^5 Fotarj.
for us, and hwg m home again % and therefore how can
we ho^e and fraj for thofe bleflings i
To remove this donht, be pleafed to know, that
r I, The fromifes which are made to farticular perfons
* in Scripture,fofar aa thej are of general coneernment ^belong
to all the fervants of God. It is very obfervable thzt the
promife which God made to ^cjhuah^ 1 will never leave
Joliuai.?. thee nor forfake thee, is not onely repeated hut applied
by S. Paul to dXiChriflians^ for otherwife the argument
had been very weak 5 Let '^ottr Converfatten (writing to
the Hebrews) be without covetoufnejs, for he hath fatd^
Hcb, i,.5. to ^ofhuah) I will never leave thee nor forfake
thee. Thus, what God faid to Jacob, he faith unto cver'j
one of his fervants when we forth by fea or land. In-
deed he faith it not fo expreJly,particularly^pofttively to
as he did to•, therefore it is that, whereas/4-
fcl having received fuch a punctual promife from God,
might afl'ure himfeli that nothing fliould hinder hisreturn
home, we may not be fo confdent •, he that goeth out
in the morning., though but for a day, cannot be fme
that he (hall come again to his houfe in the. evening.,
fince he doth not know what God hath appointed to be-
fall him. But yet withali, he that %oeth forth (as here
Jacob did) iotmmy years, may upon this very
made to Jacob,(o far affure himfelf, that God will be with
him, z.nd if he fee it p for him (as he did for Jacob) he
will fo keep him and provide for him, that he fliail come
againto his fathers houfe in peace : And what man, un-
lefs he think himfelf wifer than God, would dcftre it upon
other tettnS <
a. God hath been pleafed to vouchfafe many promt-
fes of proteclion and provifton to his fervants in ge-
nerall • which among other places you may meet
with
Tht Pietfs Votarf.
with in the 34. pi. and 121. Pfalms, where it would be
obferved, that fromifes z.xe made to all iht
godly, yet feme of them run in the finguUr number.
Thee and Thj •, He jhaU cover thee with his feathers^ he jhall
give his Angels charge over thee •, the Lord jhall prejerve 43*1.'
thy going out and thy coming in from this time forth and for ' ^
evermore. And why this t but thet evsty fervant of Coc^
in particular might take thofe words as fpoken to him^
'*■ and in all dangers might them to himjclf iot t\\Q
ftrengthening of his faith, and the q^uickening of his de-
votion.
I fliall wind up this with t\\zitfollowing dXt^^ions ••
I. Be jure the waj wherein thou goefl be Gods wa-i, that
is, fuch a way for which thou haft either his command
that thou jhalt, or at leaft his warrant that thou maiflgo
in it. It is very ebfervablc, how the Devil quoting that
Scripture, He fhall give his Angels charge over thee, Mir.4.6.
mangles it,leaving out thofe words, to keep thee in all thy
wajcs. Upon which Mellertu his glofs is very appofue,
In omnibus viis tuis,\X' Jnvocatione tua. In all thy ways,
that is, in thy calling wherein God hath placed thee, in
which alone thou mayft cnpeH Angelical and Divine
proteHion. For a Rebel who goeth forth to fight againft
his lawful Soveraign, a Theef, a Pirate, who lieth in
wdLit to rob jjotlm^noi t\stw goods lives,to pray
that God would be with him) and keep him in the may that
he goeth, were not a petition, but a prefumption : for
though it be true, that Almighty God dofometimes
fufer ffor reafons beft known to himfelfj fuch wretches
to proffer in their wicked wayes, yet they cannot ei-
ther juHly expedt, or religioujly defire it 5 and by how
much the more devoutly they leem to undertake fuch at-
lemptSj by fo much the more abominabk they are in
the
The picas Votary.
the eyes of Ged^who never more abbovreth Bobhery^nd
Belellio»,z\\tix\\'httn ids masked with Religion e^ixdde-
ruction. Let everyone therefore, who hopeth and era-
njeth Gods bkfmg.ht careiuU that he \\a\'Q Gcds call
nor let him think it lufficient MiGods pn-vtd.nce fee-
meth as it were to open a decr^xsxdhdt Gods mrd warrant
him
2 Be careful together with thy prayer to Codtojoyn thine
cm endeavour.God will be mtb us,but then we muft not
be rvanting to our [elver \ He rvtllgive m bread to eat and
raymentto put on without our wfm, but not (it we be
abk^ without our labour .Wt will keep us in the way we go.,
and that fo as we may come again in peace s but then we
muft not needlefly thrufl om [elves into, danger^ and tife
the beft means we can to preferve our felves. In vaine
doth thai fcholar think to get learning tvho neglects his
hook 5 or that hmband-wan look for an harveft who
throvves his' plough into the hedge, ^acoh was fain to
[erve Lahan for that bread and rayment which he dcftred
Cod to give him. God can keep us by a miracle without
means •, ht hath done fo,where means have been wanting.,
but he hath no vihere[aid he will do it, whileft means is
afforded. Oculus ad coelum^ manus adclavum^ls the Pi-
lots praa;ice,as his eye is upon the (iar^ fo his hand is up-
on the htlm-,Orare is to little purpofe without Labor are :
in A\ dangers., as thou lift eft up thy eyes to God \oi his
fucceur^ fo thou muft put forth thy hand to the means of
felf-prefervation.
3. Before thou gee (I onthyway take thy farewell of thy
fins by Godly forrow and repentance: your iniquities (faith
Ifa.59.i. Codby the Prophet) havefeparated between me and you.
' If any finunrepented gowith,us.,God will leave usz, and if
^ iniquity be found in our hands., we cannot expe^ that
his
The tiota Fotarj,
his protection lliould be over our heads. I wonder not if
ijntel Kirn their hacks before their enemies whilft the aC'
curbed thing is in the Camp. They are Codt own words,
1 -Kill not he with you any mere^exccpt you deftroy the accur- xj
fed from among you.
— 4. Refign thy felfte God as hy a 'voluntary fubmi^ion to
his d>'JpoJe.y fo hy a willing fuhjeSiion to his commands. He
taketh none to be of his charge^\v)c.om he finds not to be
of his family. This of f acch, If Cod will he with me, and
keep mean that way which Igoe, ef'c. then the Lordjhall he
my God, may well be inverted, If the Lord he thy God,then
he will be with thee.^ and keep thee in thy way^ (f-c. It is a
falfe Maxime on the one hand, that onely attuairpro-
teLlion ebligeth tofuhjediion •, I am bound to obey my pa-
(whether civill ai naturall) though they be not
able to protect me 5 and much more my God, though he
will not preferve me. But on the other hand , Suhjetiion
onely is that which emitleth us to proteLiion j fo that un-
Icfle \ferve and honour God,I do in vaine expedt that
he ibould hlefje and keep me.
5. Finally, continue^ and manage thy whole
journey with frequent and z>ealous prayers to God for
theft hlefings. Nor will it be amtf e^ nay I would com-
mend it as a very fitting preparative to all weighty un-
dertakings^thzt thou before hand engage thy felf to Gody
(after facobs pattern) by a vow of fome eminent fervice
to be performed in cafe he be pleafed to give thee the
fucafje defired,and hefeeeh him that he would prove and
try thee whether thou wilt not hithinWy make good the
_ obligation thou haft made to him.
Having obferred thele rules, go forth (in Gods name)
cheerfully coaragioafyyConfidentlyy expecting divine pre-
fence and providence to accompany thee; And whereas,
becaufe
The tiem Vstarj,
becaafe the generall prmifes of temporall blelfmgs in.
Scripture are made, cum cxceptione cruets ( as Divines
fpeak)with the exception of the Crojje •, things may not
altogether fucceed according to thy yea it may
fo fall out that not onely troubles but death it felf may
befall thee in the mj which thou goeft: let this be
thy flrong confolation^that if thy life be at an end before
thy my 5 it is that which thy gracious God feeth bejl for
■thee and it he do not fo keep thee as that thou (Ijalt come
again in peace to thy jathers houfe on Earthit is that
thou mayeft fo much the foonerj^<? to thy Fathers houfe
in Heaven, where are manj manfions, and wherethou,
fliait be in refl^peace^znd blifje to ail eternity.
And-thus 1 have at hngth brought you through all the
parts ol my text^ and Ihould now put znend to my
difcourfe, but that I have a mrthy perfon in mine eye,
whofe lately intended voyage is the occafton of this dij-
courfe^znd to whom in a few words 1 muft crave leave
to make a particular
It hath pleafed Divine providence to call you forth ^
komyoMK friends dnd Fathers houfe-. Thtway you are
to gois /w^, to the remote parts of the world, and
in that refpeiS may tedious • yom pajjage is by Sea^
and that may prove perillous •, the dangers of the Sea
being probably more znd greater then thofe of the land:
But withall, yom employment is not onely lawfuU, but
laudable,ju(l, hut honourable you areintrufted with the
goods, and imployed for the good 0^ many , in which
refpedl .you are likely to be Ktnviv iyA^h, a common
good. Be fide Sj (which is no fmall comfort J God hath
provided for you a meet help,tx loving yoke-fellow, to go
with yeu,onz whofe fociety-vfil recompenfe the abfence of
your other friends fZiid beguile the tedmfnefje of the ivay,
yea,
Thi Pious Voiarf,
yeaMf who will help to bear awith well in
yourtm<^/^,as in your enjoymeftts.
Nothing now remaimth but to make fure that God
way be rvtth yon in the way you are to go: in order to
vchich the example of this holy Patriarch is well worthy
your imitation •, as he didjfo do you bind your felf to.God
by ibme folemn wir at your ^6\T\^forih^ to do Tome
extraordinary a(^ pietycharHy^^z yom coming home;
and not onely fo, but while it is called to day^ consecrate
your felf to his [ervice •, throughout the whole time of
your ^voyage walk with him, cleave to him, ever re-
membring that of Azariah to A[a^ The Lord is ^
with yea while ye he with him^and if ye feek him^ he will he
found ofyoaJ)Ut if ye for fake him he will for fake you. Nor
let this onely be your perjenall care, but what lieth in
you take care that thofe who are under,you vmy ferve the
Xtf^<a^,fo as the gloriousof and Chrif mzy not
be hlajphemed among the Indians by the prophane, in-
temperate unclean lives of Chriftians. Thus
doings doubt not of the hand of God upon you for^W,
& for your greater incouragement cal to mind former ex-
periences^ remember how hath been with you and kept
you in this very way that you are now to go, fo that you came
again to your Fathers houfe i.n peace *, his hand is not fhor-
tened^ that itcannot/4W,nor [shelefs willing to keep
you now, if you keep clofe to him.
I (hall end my hortatory confolathn toyou with an in-
tercelfory fupplication to God ioz you for your Dear Con-
fort^and all that goe along with yon. Nor do I doubt bu8
all your friends here prefent will ioyn with me 5 nor
fhall we onely now but continually make mention of you
in our prayers 5 and by the way it mzyhQ ^comfort to
vou when you are upon the tempejluom Sea,md in that
Bar-
The Piou4 ydTkrj. ^
parburotK land^ that you have a Bock of prayers in
land°o[n% for you.
And now,what bctter^pter^fuller prayer can be made
for you by us or by your jelf, then that which here in ef-
fed ^acob maketh for him(elf?That God Almighty rvottld
'vouchfafe to be with you and keep you in the rvay rvhiehyou
go^andat laB bring you again to your fathers houfe in peace,
jo as your frtends nho now part from you mouYnfully^ may
then meet you joyfully, and our prayers may be turned into
praifes and fongs of deliverance. Finally, nor onely that
you may come to your Native Country in peace, but, that
when you come again, you may find it in peace, the breaches
ef Church and State healed, every one enjoying his
rights in quiet,fitting under his own fig-tree, and eating the
fruit of his labours with joy and thankfulnejje: and le t all
that wiih well to the Church, to the Land, fay
Amen, Amen,
♦
FINIS,