Contemplations moral and divine by a person of great learning and judgment.

JACOB's VOW: OR, The Modesty and Reasonableness OF JACOB'S Desire.

GEN. XXVIII. 20.

And Jacob Ʋowed a Ʋow, saying, If God will be with me, and will keep me in the way that I go, and will give me bread to eat, and rayment to put on; so that I come (again) to my father's house in peace: then shall the Lord be my God, &c.

THE only thing that I intend to consider upon this place of Holy Scripture, is the Modesty and Reasonableness of Jacob's Desire. He doth not desire greatness of wealth, or honour, or power, or splendour, or great

equipage in this World; but all that (he) demes, in reference to this World, is, 1. That the comfortable presence and sense of the favour and love of God should be with him; If God will be with me: 2. That the Protection of the Divine Providence may be continually over him; and will keep we in the way that I go: 3. That he would supply him, not with curiosities or delica∣cies, but with necessaries; and will give me bread to eat and ra••ment to put on.

And the truth is, this should be the Rule und Measure of every good man, in reference to this life, and the enjoyments of it, and the desires of them, until he come to his Father's house in peace; that house where∣in there are many mansions, that the great Father, of whom all the Family in Heaven and Earth is named, hath provided for such as fear, and love, and obey him.

Indeed the two former of these, though they be no more than what the bountiful God freely affords to all that truly love him, and depend upon him, are of a strange and vast extent. First, the comfortable presence of God supplies abundantly all that can be desired by us, and abundantly countervails whatsoever else we seem to want; it is better than life it self: And when the Ancients would express all that seemed

beneficial or prosperous in this life, they had no suller and comprehensive expres∣sion of it, than that God was with him: Joseph, Gen. 39. 3. And when his master saw that the Lord was with him, and that the Lord made all that he did to prosper: 1 Sam. 18. 14, 28. the wisdom and courage and success of David (is) resolved into this one thing, The Lord was with him.

But certainly, though the Divine pre∣sence should not manifest it self in external successes and advantages, the very sense of the savour and comfortable presence of God carries with it an abundant supply of all other deficiences. Psal. 4. 6, 7. The light of the countenance of Almighty God is the most supereminent good, and occa∣sions more true joy and contentment, than the redundance of all external advantages. Secondly, the Divine protection and pro∣vidence is the most sure and safe protection, and supplies the want of all other. The munition of Rocks is thy defence; and all other desences and refuges without this, are weak, impotent, and failing defences. Except the Lord watch the city, the watch∣man watcheth but in vain.

That therefore which I shall fix upon is the last of his three desires: If he shall give me meat to drink and rayment to put on.

The desires of a good man, in relation to the things of this life, ought not to be lavish and extravagant; not to be of things for grandeur, or delicacy, or excess: but to be terminated in things of necessity for his present subsistence, convenient food and rayment. If Almighty God give more than this, it is matter of the greater gra∣titude, as it was to Jacob, Gen. 32. 10. I am not worthy of the least of all the mer∣cies, &c. for with my staff, I passed over this Jordan, and now I am become two bands: But if he gives no more, we have enough for our contentation. Almighty God, who is never worse than his word, but most commonly better, hath not given us any promise of more, neither hath he given us commission to expect or ask for more. If he gives more than necessary, he exalts his bounty and benificence: and yet, if he gives no more, it is bounty that he gives so much; and is matter both of our contentation, and gratitude.

This the wise man Agur made his re∣quest, Prov. 30. 8. Give me neither poverty, nor riches: seed me with food convenient for me. This our Lord teacheth us to ask, in his excellent form of Prayer; Give us this day our daily bread: and this is that which the Apostle prescribes, for the Rule of

our contentation, 1 Tim. 6.8. And having food and rayment, let us be therewith con∣tent.

And truly, if it pleaseth God to allow us a sufficiency and competency, for the necessity of our nature, we have very great Reason to be contented with it, not only as it is (a) duty enjoyned unto us, but upon most evident conviction of sound Reason, both in regard unto Almighty God, in regard of our selves, and in re∣gard of others. I shall mingle these Rea∣sons together.

1. It becomes us to be contented, be∣cause whatsoever we have, we have from the free allowance, bounty, and goodness of God: he owes us nothing; but what we have, we have from free gift and bounty. If a man demands a debt of another, we think it just he should be paid what he demands; but if a man receive an alms from another, we think it reasonable he should be content with what the other gives, without pre∣scribing to the measure of his bounty. But the case is far stronger here: we are under an obligation of duty to be charitable to others wants, by virtue of a Divine Com∣mand but Almighty God is under no other law of conferring benefits, but of his own bounty, goodness, and will.

2. It becomes us to be content, because our measure and dole is given unto us, as by him that is absolute Lord of his own bounty, so by him that is the wisest dispenser of his own benefits: he knows, far better, than we our selves, what proportion is fittest for us: he hath given us enough for our necessity, and we are desirous to have somewhat more; the wise God knows, it may be, that more would do us harm, would undo us; would make us luxurious, proud, insolent, domineering, forgetful of God. The great Lord and Master of the great Family of the World, knows who are, and who are not able to bear redundancy: And therefore if I have food convenient for me, I have reason to be content, because I have reason to believe the great and wise God knows what pro∣portion best sits me; it may be, if I had more, I were ruined.

3. We must know that we are but Ste∣wards of the very external blessings of this life; and at the great Audit, we must give an account of our Stewardship, and those Accounts will be strictly perused by the great Lord of all the Family in Heaven and Earth. Now if our external benefits be but proportionable to our necessities and necessary use, our Account is easily and

safely made: Imprimis, I have received so much of thy external blessings as were ne∣cessary for my food and clothing, and for the feeding and clothing of my Family: But on the other side, where there is a superfluity and redundance given over and above our necessary support, the account is more difficult. where much is given, much will be required. There will be an account required, how the redundant over∣plus was employed; how much in Charity, how much in other good works: and God knows that too too often very pitiful ac∣counts are made of the surplusage and re∣dundancy of a liberal Estate; which will be so far from abating the account, as it will enhance it: Item so much in excess, debauchery, and riot; so much in costly apparel; so much in magnificence and vain shews, and the like.

4. Our natures may be well enough sup∣plied with little; Natura pancis contenta; and whatsoever is redundant, most com∣monly turns to the damage and detriment of our nature, unless it meet with a very wise proprietor: For the excess in the abuse of superfluities in eating and drink ing, and gratifying our appetites; or the excess of care and pains in getting, or keeping, or disposing superfluities and re∣dundance,

commonly doth more harm, even to our natural complexions and con∣stitution, than a mediocrity proportionate to the necessities of nature.

5. Whatsoever is more than enough for our natural support, and the necessary supply of our Families, and so emplyed is in truth, vain, useless, unserviceable; and such a man is rich but in fancy and notion, and not in truth and reality: For the use of externals is supply of our natural neces∣sity; if I have a million of Money, and yet a hundred Pounds is sufficient, and as much as I shall use to bring me to my Grave; the rest is vain and needless to me, and doth me no good: it is indeed my bur∣then, and my care, and my trouble; but is of no more use to me in my Chest, than if it were in the center of the Earth. It is true, I have thereby a happy opportu∣nity, if I have a large and a wise Heart to dispose it for the glory and service of God, and the good of mankind, in works of piety, charity, and humanity: but if I keep it in my Chest, it is an impertinent trouble, neither useful for my self, because I need it not, I have enough without it; nor as I order it is it useful for others, no more than if it were an hundred fathom under gr••und.

6.A state of Mediocrity or supplies pro∣portionate to my necessity, is infinitely more safe to me, even in respect of my self, than an estate of glory, wealth, power, and abundance; an estate of mediocrity and commensurateness to our exigence and necessity is the freest of any condition in the world from perturbations and tempta∣tions; a state and condition of want, and too narrow for our necessities, is an estate subject to some troubles and temptations: But of all conditions in the world, a re∣dundant and over-plentiful condition is most subject to the most dangerous and pernicious temptations in the world: as namely, forgetfulness of God, self-depen∣dence, pride, insolence, oppression, in∣justice, unquietness of mind, excess, lu∣xury, intemperance, contempt of others: and I have very often known those persons that have carried themselves steadily and commendably in a condition of mediocrity, nay have been able to bear with vict••ry the shocks of those temptations that arise from want and poverty, yet when in the late times they were advanced to wealth, power and command, were lost and could not bear the temptations that attended grandeur, wealth and power; and the Sun of wealth and prosperity quickly disrobed

them of that mantle of innocence, piety and virtue, that they kept about them against the storms and assaults of wants and necessities. So that certainly it requires a greater vigilance, attention, industry and resolution, to oppose and conquer the temptations of grandeur, wealth, and power, than the temptations of want, necessity, and poverty: Some patience and humility will do much to subdue the latter; but he that will acquit himself from the temptations of the former, hath, and hath need of, great wisdom, moderation, sobriety, and a low esteem of the world, and especially, a great and practical exercise of the Fear of God, Faith in his promises, and a fixed hope and prospect of the pro∣mises of immortality and glory, whereby they may overcome the slattering and de∣ceiving world.

7. A state of externals proportionate to our necessities is a far more serene and safe estate in reference to others; than an estate of external grandeur, and wealth and power: And the reasons are, first, because the former hath nothing that others do covet or desire, but the latter hath gotten the golden Ball, that the generality of mankind are fond to have, and are restless till they have gotten (it 〈◊〉〈◊〉 which makes

the man's estate unquiet and unsafe, be∣cause he hath many competitors for what he enjoys, which are continually endea∣vouring to trip up his heels: just as we see when a Bird hath gotten a booty or prey, all other Birds of prey are fol∣lowing and catching after it, and ever molesting him that hath it. Secondly, because he that enjoys much, either of ho∣nour, or wealth, or power, is the object of the envy of other men, which is a busie, restless, pernicious humour, and ever picking quarrels and finding faults, and stu∣dying and endeavouring the ruine of its object: Whereas a state of mediocrity, is a state of quietness, and free from the assaults and shafts of this pestilent companion.

8. We see that all worldly matters are by a kind of inbred and connatural ne∣cessity subject to mutations and changes. When grandeur, and honour, and wealth are at their highest pitch, like the Sun in the Meridian, it stays not long there, but hath its declination. Now the changes that are incident to greatness and wealth, are always for the worst; they most com∣monly take their wings and sly away, when they seem to be in their highest pitch of plenty and glory: And this creates in a man very great anxiety and restless fear,

lest he should lose what he hath; and in∣finite struglings and shistings to keep it when it is going; and extreme disappoint∣ment, vexation and sorrow when it is gone. On the other side, a state of me∣diocrity may have its changes too; and as it (is) seldom for the worse, so it is most ordinarily for the better; whereby the man hath great peace and tranquility. We need not have a better instance of both these conditions than in Jacob, the person in the Text: While he was in a state of mediocrity, and rather indeed, in a strait, than in an ample condition; when he had nothing but his Staff, and his sup∣plies of Bread to eat, and Clothes to put on, he was in a state of great tranquility; and that change which befell that condition, was a change not for the worse, but for the better, at least in relation to externals, his supplies increased; but as soon as he once arrived at great wealth, under his Uncle Laban, though, it is true, the Di∣vine Providence kept him from a total loss of it, yet he soon found that prosperous condition full of thorns and difficulties: 1. His Uncle and his Sons began to envy his wealth, and he began to be in great fears and jealousies lest he should be depri∣ved of all. 2. Then to avoid that fear,

he flyes, and his Uncle pursues him; and then he was under a new fear of loss of all he had got. 3. When that fear was over, then he fears that the rumor of his wealth, and the former displeasure of his Brother Esau might make him and all his wealth a prey to his Brother; and certainly, had not the immediate provi∣dence of Almighty God strangely interpo∣sed, he had not only selt the difficulties and unquietness of his great wealthy con∣dition (which were profitable for his in∣struction) but he had suffered a total de∣privation of it, either by Laban, or Esau, or at least by the neighbours of the Shechemites, exasperated by the treachery and cruelty of his two Sons Simeon and Levi.

Upon these and many more Conside∣rations, it is most evident, That a state of mediocrity in externals is to be prefer∣red before an estate of much wealth, ho∣nour, or grandeur; that of the two ex∣tremes, poverty on the one side, or very great wealth and glory on the other; the latter is in truth more dangerous and dif∣ficult than the former; but that Agur's Prayer, a state of mediocrity, neither po∣verty nor riches, but food convenient for a man's coudition is the most desireable

state in this life, and that which avoids the difticulty of both extremes.

I would willingly from these Conside∣rations therefore learn to attain such a tem∣per and disposition of Soul as might be safe and useful for me in relation to all these three Conditions of Life, which-soever of them the Divine Providence should send unto me.

1. In reference to a Mediocrity or such a state of externals, as might be suitable to the exigence and nature of my condition in this life: I should make such a state my choice, and not my trouble; I should with all thankfulness acknowledge both the goodness, and wisdom of Almighty God, in giving me so competent, and so safe a condition; that hath by his Provi∣dence delivered me from the difficulties, and inconveniencies, and dangers, and temptations of both extremes, namely, great want, and great wealth: and I shall bear my lot, not only with great patience and quietness, but with great contentation and thankfulness.

2. In reference to an estate of Want or Indagence: If it should please the Divine Providence to appoint that condition to me, I should nevertheless comfort and support my self with such Considerations

as these: 1. Though my condition be narrow and necessitous, yet it is that, which the great wise Lord of the great Family of the World, hath appointed to me; I will therefore bear it with patience and resignation. 2. Though it be an estate of indigence and narrowness, yet it is such as affords me and my Family life and sub∣sistence, though not without much pains and difliculty: it might have been worse, and it may please;God to make it better, when he sees fit; I will therefore bear it with contentedness, as well as patience. 3. Though my state be very narrow and pinching, yet it is possibly much more safe, than an estate of grandeur and affluence: my account is the less; my temptations not so dangerous; my cares fewer; my lessons of dependence upon God, of hu∣mility and lowliness of mind, of tempe∣rance and sobriety, of contempt of the World, of valuation of Eternity and pro∣vision for it, are better learned in this ex∣treme than in the other: I shall therefore endeavour to improve the opportunities, even of this hard condition, and bear it not only with contentedness, but thank∣fulness.

3. In reference to an estate of Redundance and Affluence of externals, an estate of

wealth and plenty, of honour and gran∣deur, of power and authority and prehe∣minence; I will consider, 1. That this is an estate full of temptations, and tempta∣tions of the greatest size and the most dan∣gerous nature; as, pride and insolence, forgetfulness of God, luxury, intemperance, carnal confidence and security, contempt of others, and infinite more; and if any of these get the advantage, they will do me more mischief, than all my wealth will do me good. 2. Therefore I will learn and exercise very great vigilance and at∣tention, that I be not cheated into these temptations. 3. I will take a true estimate of the World, and of all these goodly ap∣pearances that I am attended with from it; and I will not take my measure and estimate of them by common opinion of the world, or by their splendid outside, but I will look more strictly into them, and find whether they are not incertain, deceiving things; what stability there is in them; what good they will do me after death; what quietness or tranquility of mind they will give me, or rather take from me; whether they have in themselves any real influence to make me better or wiser. 4. Upon these Considerations (if) I find, as find I shall, that they have not that real

worth in them that the vain World ima∣gins, I will not set my Heart upon them, nor lay any confidence upon them, nor lay out much of my love unto them, or any great esteem for them. 5. I will set my Heart to a true and serious consideration of those durable riches and glory and ho∣nour that our dear Lord hath provided for us in the life to come; and that eternal weight of glory will infinitely out-weigh all the wealth, and honour, and glory that I do or can enjoy in this World. 6. And upon this consideration also I will rectifie my judgment concerning this World, and the greatest glory of it; and thereby ha∣bituate my self to a low esteem of the wealth I have, or can have, and set up my hopes and treasure in more noble and du∣rable enjoyments. 7. I will consider I am but a Steward when all is done, and the greater my wealth or honour is, the greater my account must be, and the more diffi∣cult to keep them fair. 8. That in as much I am but a Steward, I will be very careful, that my management of my trust may be such as will bear my Lord's scru∣tiny. I will not employ my stock of wealth or honour to the dishonour of my Lord, in riot or excess, in vanity or op∣pression; but will do as much good with

it as I can, according to the trust com∣mitted to me, that I may give a just and fair and comfortable account of my Ste∣wardship when my Lord and Master calls for it. 9. That in as much as those very externals are in themselves blessings, if well employed, though not the blessings of the greatest magnitude; I will with all humility and thankfulness acknowledge the Divine Bounty to me, in trusting me with Abundance, and will employ it to his Honour.

Seneca Thyest. Act. 2.

STet quicunque volet potens Auloe culmine lubrico: Me dulcis saturet quies, Obscuro positus loco, Leni perfruar otio, Nullis nota Quiritibus Altas per tacitum fluat. Sic cum transierint met Nullo cum strepitu dies, Plebeius moriar senex. Illi mors gravis incubat, Qui notus nimis omnibus, Ignotus moritur sibi. LEt him that will, ascend the tottering Seat Of courtly Grandeur, and become as great As are his mountain Wishes; as for me, Let sweet Repose, and Rest my portion be; Give me some mean obscure Recess, a Sphere Out of the road of Business, or the fear Of Falling lower, where I sweetly may My Self, and dear Retirement still enjoy. Let not my Life, or Name, be known unto The Grandees of the Times, tost to and fro

By Censures, or Applause; but let my Age Slide gently by, not overthwart the Stage Of Publick Interest; unheard, unseen, And unconcern'd, as if I ne're had been. And thus while I shall pass my silent days In shady Privacy, free from the Noise And busles of the World, then shall I A good old Innocent Plebeian dy. Death is a mere Surprize, a very Snare, To him that makes it his lifes greatest care To be a publick Pageant, known to All, But unacquainted with Himself, doth fall.