Golden remains of the ever memorable Mr. John Hales ... with additions from the authours own copy, viz., sermons & miscellanies, also letters and expresses concerning the Synod of Dort (not before printed), from an authentick hand.

IACOB's VOW. A SERMON On Gen. xxviij. 20.

And Jacob vowed a vow, saying, If God will be with me, and keep me in this way that I go, and give me bread to eat, and raiment to put on, &c.

ANd Iacob vowed a vow. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Interpreters of Homer observe unto us, that he gives unto God one kind of Dialect, to Men an∣other. When he brings in God speaking, he makes him use fair, smooth, and clear run∣ning words; but the speeches and discourse of men, he fits with words of harder and harsher sound and composition. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they are but two names of one and the same River; the one a word of pleasing sound taken up by the gods, the other a word of unplea∣sing

and rougher accent, used by men. Moses the great Interpre∣ter of the Greatest God of Heaven and Earth, in those first words of my Text, seems to have borrow'd a peice of the same Art. For that which here in the language of the holy Ghost he calls a Vow (And Iacob vowed a vow) that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to speak according to the manner and phrase of men, is nothing else but a contract or bargain. Vow and Bargain in this place, are but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vow is a Religious and Sacred word, and therefore best fits to express our carriages and demeanour with God: Bargain is a degenerous and sordid word, and therefore best suits with Merchandizing and Trafficking betwixt man and man. All things pass by way of Contract and Bargain. Do ut des, facio ut facias: service requires hire, and one good turn demands an∣other. It was the divil that ask'd the question, Doth Iob serve God for nought? But the Saints of God may above all other most truly answer, That indeed they do not. For God may go forth at all hours in the day, and find enough standing idle in the market∣place, yet shall he get none to work in his Vineyard, except he bring his Peny with him. When Iacob, in the xxx. of Genesis, re∣turned out of the feild, Leah meets him, and tells him, Thou must come in to me, for surely I have hired thee with my sons Man∣drakes. Iacob, that great Saint of God deals no otherwise with God himself, then he did with Leah; if God will have Iacob, he must purchase him with his Mandrakes, he must buy him with food and raiment: If God will be with me, and give me bread to eat, and rai∣ment to put on, then shall the Lord be my God.

In which words, the first thing very remarkable, is a singular disproportion which seems to be contained in them. Demetrius Phalereus, a grave and judicious Writer, much blames an ancient Authour, who describing a small Flie, that lives amongst the grass, and nests it self amongst the trees, extremely over-worded; and over-spake himself in his expression of it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if, saith he, he had spoken of the Nemean Lion, or the Caledonian Bore, or some such great and terrible beast. He that shall observe the Apparatus, the great preparation that is here made, might well conceive, that there were some great matter intended. For first, here is a Vow. Se∣condly, here is the Person who conceives the Vow, Iacob. Third∣ly here is the Person to whom the Vow is made. Fourthly, here is

the End, for which it is made. He that shall rightly sum up the first three parts, and truly consider the greatness of them, might justly think, that the last, wherein, as it were, the Vpshot and to∣tal of the rest is comprized, did certainly contain some extra or∣dinary matter. First, here is a Vow. This may not be in any light of trivial thing. Wise men are seldom serious, much less will they make a Religion in small matters. Secondly, here is the Per∣son, Iacob; a person of great note and worth: For who greater in the House of God then Iacob? one of those famous Triumviri, (Abraham, Isaac, Iacob) from whom God was pleased to denomi∣nate and style himself. Could such an Eagle strike at a Flie? Could a person of such note, make a Vow, or commence a Suit for a tri∣fle? So great a Courtier in the Court of Heaven had learn'd his Courtship a little better, then to spend favour in small matters. Quaedam beneficia accipiente minora sunt. Benefits and favours, such may be, as that they may be unworthy and too mean for him to whom they are tendred. When Caligula the Emperour had sent to Demetrius, a famous Philosopher, a round sum of money to tempt him, and try what was in him, he rejected it with scorn, and replied, Si tentare me voluerat, toto illi experiendus eram im∣perio: If the Emperour (saith he) had a purpose to try me, he should have cast his whole Empire at my feet, and tried me with that. And how can it be that Iacob, a person so far above De∣metrius, could think of asking, or receiving a small and common benefit? As it is fabled of Thomas Aquinas, that being ask'd of Christ in a Vision, what reward he would have, reply'd, Nullum, Domine, praeter teipsum; None, Lord, but thy self: So, Beloved, had God made proffer unto Iacob of all the benefits he had to give, I do not see what better choice he could have made, then that of Aquinas, Nullum, Domine, praeter teipsum; None, Lord, save thy self. For the whole kingdom of Heaven it self, might it be without God, would not be worth the taking. The circumstance therefore of the party suing, must needs put us in expectation of some great matter. But we have not yet done. For to raise our expectation yet a little higher, a third circumstance offers it self. The circum∣stance of the Person, to whom the Vow or Suit is made, and that is God, the Great King of Heaven and Earth. So great a Donor, espe∣cially at the request of so great a Suitor, cannot bestow but some great benefit. Quaedam beneficia minora sunt, quam ut exire à mag∣nis

viris debeant. Benefits and favours must carry some propor∣tion with the greatness and worthiness of the Donor. When a freind of Alexander the Great had ask'd him ten talents, he tendred to his fifty; and when reply was made, that ten were sufficient, True, said he, Ten are sufficient for you to take, but not for me to give. Beloved, had Iacob been but some ordinary suitor, and content∣ed himself with some small suit, yet is it not likely that so Royal a Donor as God is, would see his Honour and Magnificence to suffer, by parting with some ordinary or contemptible favour. Hither∣to all things speak and promise nothing but Greatness. But see here the great disproportion I noted unto you. For what is the end of all this serious and Religious Vow, or what request is it that this great Suitour moves to so great a Lord? Nothing else but bread, and raiment to put on. If God will give me bread to eat, and rai∣ment to put on, then shall the Lord be my God. A suit of the lowest and meanest rank imaginable. For which of us all would serve, I say not some great King, but even a mean Lord, at so cheap a hand? The wandring Levite in the Book of Iudges, which hires out himself to Micha, thinks it not enough to have apparel and victuals, but he will have ten shekels by the year for his wages. We have a common saying, No service to the service of a King. Iacob, it seems, finds it not so. The wandring Levite finds a better service with a Countrey Farmer, then Iacob doth with the great King of Heaven and Earth. Food and raiment, they are ra∣ther Debita then Beneficia, they seem rather due debts then favours. Non homini dantur, sed humanitati. None so wicked, none so con∣temptible, but thus much is due to him, if not to his person, yet to his very Nature and Beeing. Good Laws and Magistrates many times, and in many fashions, cut off offenders by death; but no Law did ever prescribe, nor no good Magistrate did ever practise to take away the life of any offender by starving him. Tiberius and Caligula, and some others, who are recorded to have practised this, are noted and pointed out for Tyrants and Monsters of their age. He who hath no right to his life, as having forfeited it to the Law for some offence, yet whil'st his breath remains in him, hath a right unto his bread, and this a right which nothing can forfeit. How then shall we esteem this as a favour, for which Iacob doth thus Religiously oblige himself unto God? In the first of Samuel, God leaves it as a curse upon the posterity of Eli, that they should

come and crouch for a peice of silver, and a morsel of bread, and say, Put me, I pray thee, into one of the preists offices, that I may eat a peice of bread. When Iacob doth thus sell himself unto God for food and raiment, what is it else in outward shew, but a peice of that curse, which is laid upon the posterity of Elie?

Yet all this which we have said, and what else to the same pur∣pose may be said notwithstanding, the parts of my Text do all hold one with another good symmetry and proportion, there is nothing amiss, nothing to be amended in them. As some curious Statues, if ye look upon them, not in their due light and distance, seem very ill-favour'd and disproportion'd; but veiw them at their light and distance, and nothing shall seem more beautiful, more propor∣tionable. So, Beloved, fares it with this Text of Scripture, how deform'd and disproportion'd soever it may seem to sense, and in that which sense doth yeild; yet if we look into it in the right spiritual light, with which God endows those which are spiritu∣ally minded, we shall not find any thing fuller of true art and beauty. That I may therefore help you a little, and place you in the true light, I will consider this Vow of Iacob's, first, comparative∣ly, in regard of himself; and secondly, absolutely, in its own na∣ture; and out of both draw lessons for your instruction.

And first, of the Vow comparatively, in regard of the person vow∣ing. Where

First of all I will speak a little by way of concession and grant. For let it be supposed, that it had been some small and contem∣ptible thing that Iacob had ask'd, such a thing, that a great heart would scarcely have deign'd to stoop to; yet Iacob had done no∣thing unbefitting himself. Timanthes was a famous Painter among the Antients, and it was observed of his peices, that there was always in them somewhat more then was express'd: He pictur'd Hercules sleeping, in a small Table, but that it might be known to be the draught of a man of extraordinary bulk and stature; he drew two Pigmies by him, taking the compass and measure of his Thumb. This act of Iacob's like to one of Timanthes peices, there is more to be understood in it then is exprest; for though it seem but small, and nothing proportionable to so great a person, yet if we compass and fathom it well, we shall understand a greater lesson contain'd in it. Iacob dedicating himself unto God, upon such easie terms, and accepting a thing so small, shewed

most apparently what esteem he had of his God, and that he va∣lu'd him in his person, not in his benefits, and hath left unto us an absolute example in what manner we ought to love our God. To love God for himself, this is to be a freind of God; to love him for his benefits, this is to be a Merchant. Could Iacob have passed by food and raiment, as well as he did all other good benefits of God, he would not have given himself thus unto God upon composition, but absolutely, and without condition. Now he is constrain'd to fall upon the condition of food and raiment; for without this he could not love his God, because without this he could not subsist, or have his being. By this he evidently wit∣nesses, that he therefore, and for no other end desired to be, but onely to love and serve his God. It was God alone, and his good acceptance, which Iacob doth here compound for, under the terms of food and raiment. It was an excellent speech of Crispus Passienus, a witty Gentleman of Rome, Quorundam se judicium malle quam beneficium, quorundam beneficium, malle quam judicium: Some man's love is better then some man's money; some man's re∣spect and good opinion is more to be esteem'd, then another man's benefit. Malo Divi Augusti judicium, malo Claudii beneficium. I had rather have Augustus's good opinion, then reap any benefit or commodity by him; for he was a wise understanding Prince: but I had rather reap some benefit by Claudius, then have his good opinion; for he was a Prince of shallow and weak under∣standing. Doth not Iacob here express the same conceit? It seems he doth: For when he came to compound with men, he made his bargain in another manner. When he came to Laban, he would not serve him for bread and raiment onely, but fourteen years he serves him for his wives, and six years for his flock: By these means he rais'd unto himself a great and numerous family, and became rich and wealthy. Why did he thus? could he not have covenanted with God, as he did with Laban, and so have grown rich at an easier hand? He could; but in dealing with God and with Laban, his end was not the same. Maluit Dei judicium, ma∣luit Labanis beneficium: with God he sought acceptance and good opinion; with Laban he sought his own commodity, for what could the good opinion of a fool profit him? for spell Laban a little but the other way, and Nabal is his name, and folly

is with him. Let us reflect a little upon our selves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith St. Chrysostom; See here the express image and character of an Apostle, that which we can hardly digest in St. Paul, to be content with food and raiment, that we see to be the practise of the antient Patriarchs, who were in so great a place of esteem with God. But as for us, which of us all doth so live, as if he could content himself with Iacob's portion, and serve God for food and raiment? Malamus Dei beneficium quam judicium: We serve God more for commodity, then to gain his good acceptance. And yet we see not that this doth give a dead∣ly wound to our love to God, or rather indeed quite pluck off our mask, and shews that we have no love to God at all. Doth not our own experience shew us this? Such as are rich∣ly rewarded by us, if they bear us respect, and love, either we suspect it, or think it not a thing thank-worthy, because they are well hired unto it, but such who unprovok'd and of themselves affect and respect us, of such mens love we have no cause to be suspicious. Let us therefore look upon God, not on his benefits: Neither let us be too busie, too importunate to call for them. Whil'st they lie in the hand of God, they are like moneys put to the Bankers, the longer they lie there, they shall return with greater profit. It is an excellent thing to have God our debter. Happy is that man, who having lived uprightly, hath had the least part of God's temporal blessings. For when God is so free of his secular benefits, Suspectam habe hanc Domini indulgentiam; It shall not be much amiss, to be somewhat jealous of this his kindness: May be, it is to give us that answer which is in the Gospel, Accepistis mercedem, You have your reward. Let us not therefore over-hastily pull them out of the hands of God, lest peradventure we much diminish, or quite lose the reward which we expect at that day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith St. Chrysostom, Let us not ask of God these temporal blessings further then he himself hath given us leave. When he taught us to pray, Give us this day our daily bread, that Father calls these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; He calls them bounds and limits, shewing how far we are permitted to go in requiring these temporal blessings at the hand of God. All this have I spoken by way of concession and grant, (as I told you) by way of supposal, that the thing here covenanted for by Iacob,

is a small and contemptible matter. But if we speak uprightly, it is a great, a very great thing; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as St. Chrysostom speaks, full of Philosophical resolution. The Ethnick Philosophers, who in contempt of the world and worldly things, went well near as far as Christians, have out of their own reason found out, and acknowledged thus much. The Stoicks, who were accounted a wise Sect of men, and great contemners of the world, have gone so far, as that they have plainly told us that; and the Books of Seneca the Philosopher are full of it, That a wise and honest man, if he have his necessary food and raiment, for true hap∣piness is comparable even to God himself. This was somewhat a large Hyperbole, and over-reaching speech; yet out of it, thus much is apparent, that Iacob when he made this covenant, did not descend a whit beneath himself, neither did he ought, which did not well beseem so great a person.

The Doctrines which are here considerable for your instructi∣ons I will raise from these two heads. First, from the Person that makes the covenant. Secondly, from the thing and covenant it self.

And first, from the Person, this excellent lesson may be drawn, That it is no enemy to true state and greatness, to have but a small portion of the world's benefit. Iacob's portion, food and raiment, is an heritage well befitting great persons, men in greatest place and authority. Iacob, who was a great person indeed, and knew, doubtless, what would best maintain his greatness, would not have stuck to make demand of more, had he thought it had concerned his place and person. The world had a long time stood, ere poverty was counted an enemy, or disgrace to Greatness; and certainly he was an utter adversary to true and real worth, who first begat that conceit, and put any difference betwixt rich and poor. Iupiter, in Lucian, calling the gods together to a con∣sultation, gives order that they should sit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the matter out of which they were made, not according to the Art by which they were framed: First, the gods of Gold and Silver, though but roughly and grosly made, without art; and next to them the Grecian gods of Ivory, Marble, and Brass, though wrought with much more art and skill. It was Iu∣piter, that is, the Divil, whom the Scripture calls the god of this world, that first set this order, that men should be ranged 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to their wealth, not according to

their worth. For God, who best knows how the world ought to be managed, in the seventeenth of Deuteronomy, setting down the quality and manner of a King, expresly forbids him to multiply horses, or greatly to multiply gold and silver; but instead of these he commends unto him pity, humility, and the frequent study of the Law, for the true means and ways by which his Kingdom should be upheld. If it be thus with Supreme Authority, much more ought it to be so with inferiour Power. It was the speech of Iu∣lian the Apostata to his souldiers, Nec pudebit Imperatorem cuncta bona in animi cultum ponentemprofiteri, panpertatem honestam. Ho∣nest poverty can never be a disgrace to that King or Emperour, who places his greatest happiness in the culture of his own heart. He was an Apostate that spake this, but in this he was a Christian: and that Christian that thinks otherwise, in that he is an Apostata. Never went it better with Kingdoms and Common-weals, then when Authority and Magistracy were thus minded. Itaque tunc illi pauperes magistratus opulentam Rempublicam habebant: nunc autem dives potestas pauperem facit esse Rempublicam, saith Salvia∣nus. Poor Magistrates make a rich Common-wealth, but a rich Magistracy makes the Common-wealth but poor. It may seem a Paradox, as the world goes, but if you look near, ye shall find it most true, that none are so fit to be raised to places of Eminency and Power, as those who can best content themselves with Ia∣cob's portion. The practise of the world in another kind can shew it you. Men who seek out fit instruments for Villany, make choice of such as have no dependances, no families, no means, that are sine re, sine spe, that neither have any thing, nor hope of any thing to bias them. For men that stand alone, that are free from incombrances, that are onely themselves, and evermore most resolute in undertaking dangers. Now, Beloved, there is nothing more dangerous, then the true and unpartial managing of place of Authority: so full is the world of those, quorum in∣terest, whom it doth nearly concern, that justice and equity take no place. Now who so likely to walk uprightly here, as they who have no respects to sway them. And who so free from respects, as they who content themselves with least? What is it that can sway them from their integrity? whose person need they to re∣spect? what losses need they fear? But he that hath his ambiti∣on, his hopes, his ends, his freinds, his fears; how is it possible he

should ever drive right? The Mariners tell us, That their Compass can never be set right near unto Iron; for Iron hath an attractive force, and perpetually makes the Needle to swerve. Men in place of Authority are like the Compass in a Ship; and by these the whole State does direct it self. Ambition, Hope, Fear, and the like, these are so many Irons, every one of force to sway the Needle, and who sees not then in what danger we go? From hence come all those mischeifs under which we groan, corruption in place of Iudicature; in our Elections, Bribery and Perjury, and preferring persons worthless, or at least not so worthy, upon the Letters of great Persons, whom we dare not displease. For when our own ambition hath made us obnoxious to great persons, needs must we lay ourselves, our offices, our consciences, at the feet of those on whom our hopes are built. All these inconveni∣ences were at an end, if great men could but think favourably of Iacob's portion, or learn of Iacob, That honest poverty is no dis∣grace to Greatness: But Greatness flies to these helps of Wealth, and worldly Pomp onely, as the Lame doth unto his staff, because, for the most part, it wants that true and natural strength, by which it ought to be upheld. For when we have well search'd the point, we shall see, that store of wealth, and outward glory, are nothing else but the miserable supplies of other things more necessary, more substantial, which are wanting. For were it not for these supporters, Greatness without Integrity and uprightness must needs fall to the ground. Nihil enim turpius est quam excel∣lentem esse quemlibet culmine, & despicabilem-vilitate, Quid est enim aliud principatus sine meritorum sublimitate, nisi honoris titulus sine homine? aut quid est dignitas in indigno, nisi ornamentum in luto? There is nothing more odious then to be great in place, and con∣temptible in life and carriage. For what is honour without desert, but a bare inscription upon a rotten carcase? or what is dignity in a worthless person, but a jewel thrown into the dirt? To supply therefore the lameness of it, and to keep it from falling, that which is wanting in inward worth, must be made good with out∣ward pomp and shew, which are but as nails to fasten Idols to the wall, who cannot stand of themselves for want of life. For let no great person deceive himself, if he have not the true life of greatness, he is but an Idol, and the publick reverence which men yeild him, is but a kind of Idolatry. Seneca having considered

with himself the vanity of idol-worship used in his times, tells us, that wise men did such things, tanquam legibus jussa, non tanquam diis placentia; not out of true zeal to please the gods, but because the Laws prescribed this form of service. Beloved, all this ce∣remony and outward honour which is given to these civil Idols, to worthless persons, seated in place of greatness, it is but a kind of Idol-worship, proceeding, not out of any true zeal to their per∣sons, but onely the Laws and Customs under which we live, command us to yeild reverence unto persons in Authority, let their lives be what they will. When Shishak King of Egypt had taken away those golden sheilds, which Solomon had dedicated in the Temple, Rehoboam his son (that wise man) supplied them with brazen sheilds. Beloved, piety, integrity, invictus adversus grattam animus, unswayed constancy, these and the like are these golden sheilds which should hang up in our Temples of honour: But if any man, having lost these, supply them with outward pomp and glory, he doth but as Rehoboam did, instead of sheilds of gold, he brings in nothing but Nehushtan, base and brazen stuff. So then it appears, that Iacob's portion, honest poverty, is no impediment to Iacob's greatness, nay, it's rather a way to encrease it.

Yea, but ye will say, That wealth and outward means may serve to adorn and set forth virtue and integrity, and commend it to the world; and in this respect Iacob might have done well to have had some thought of it in his covenant with God. No, Be∣loved, it did not deserve to be thought of. It is but an errour to think, that integrity and uprightness of life receives any beauty or lustre from any thing without it. It is reported of the Rhodians, that having a Statue of excellent work, to adde grace unto it, they would gild it; and when they had so done, they saw they had much obscured the workmanship, and therefore were fain to wash off the gilt again. Shall I apply it thus, that true piety is a thing of such excellent workmanship, that riches and outward lustre added to it, are but like the Rhodian gold, which must be washed off again? No, Beloved; but this I will say, That as it re∣ceives beauty and ornament from no estate of life, so it gives it unto all. Be it a poor and low estate, or be it in a rich and ample estate, it is the same in both; it makes both poverty and riches like ac∣ceptable unto God, and it gives unto all estates that beauty, that art and life, of which they are capable. Eadem virtute & mala

vincitur fortuna, & ordinatur bona. Indeed Aristotle, our great Ma∣ster in the Schole of Nature, would needs perswade us, that to make up a complete happy man, besides the inward virtues of the soul, there is required a measure of the outward benefits, both of Person, and of Fortune. But, Beloved, these Peripatetical discourses, that thus compound an happy man of so many ingredients, they are like unto the Bills of some deceitful Physicians, who to make the greater ostentation and shew of Art, are wont to put in many Ingredients, which do neither good nor harm.

Hitherto I have spoken of Iacob's Covenant relatively, with re∣spect unto Iacob's Person. The rest of the time I will take up in considering the Precept simply and alone by it self, and shewing you in breif what reasons they are which moved Iacob, and so ought to move us, thus to covenant with God for food and raiment onely.

And first of all, we shall not need to seek far, here lies a reason hard at hand, which though it concerns not Iacob, yet nearly con∣cerns us: Would you know what it is? It is Iacob, the person of whom all this while I have spoken. One and the same Iacob is to us both a Precept, and a Reason, and an Example thus to do. For which of you all, Beloved, who seriously and religiously reading this passage, is not prompted by his own heart thus, Si Iacob, cur non & ego? If Iacob, so great a person, so powerful with God and man, if he thought it fit thus to do, then how much more should I? And so much the more powerful is this reason, because it brings an Example with it: For in precepts of difficulty, no reason so effectual as an Example, especially of some great and worthy personage; such a reason is of force above all other reasons and precepts whatsoever.

For first of all, bare precepts and reasons are speculative; much may be said, and yet still room left for doubting, either of possibi∣lity, or of conveniency and profit, or the like; and every such doubt and scruple abates much of desire to enter into action. But a rea∣son accompanied with an example, and that of some memorable and great Person, this leaves in us no doubt at all, neither of possi∣bility nor conveniency.

Again, of Reasons and Precepts, that may sometimes be said, which one speaks in Herodotus, This Shoe was made for Hestiaus, but Aristagoras wears it. For many times to give a precept, and to

do it, is more then one man's work. A thing which doth exceed∣ingly hinder the practise of many good lessons; for he that will perswade a good lesson, shall hardly do it, if he follow it not him∣self. But here we have one that perswades us, by the strongest and most effectual manner of perswasion, namely, by example and action. And that you may see I have cause to please my self in this reason, I must confess, I do not see to what Logic place I can go, to draw thence a more forcible motive. For let all the pre∣cepts, all the examples of Christians tending this way, be laid in the scale, and this one example shall weigh them all down. For many things, many circumstances are there, which should make this resolution familiar and easie to us, which to Iacob must be very hard, and therefore of the greater merit. For first, St. Paul hath given us the precept, Having food and raiment, we ought therewith to be content; and many Christians have left us their examples upon record. But who gave Iacob any precept, or left him an ex∣ample? For ought appears, himself was to himself both precept and example. Again, he had not the like promises, (so far forth as we can conjecture by what is written) at least he had them not so fully, so evidently, so plainly laid down as we have; he saw them but obscurely, under Types and Figures; but with us, all the vail of Types and Figures is quite removed. Last of all, he had not the like abilities as we have. For (if what we teach in our Books be true) there is a larger measure of grace, enabling us to the fulfil∣ing of this duty, shed in the hearts of us Christians, then was given the Fathers before the coming of our Saviour. All these laid together, serve to shew the strength of this our first reason. Si Iacob, cur non & ego? If Iacob, who was to meet with so many disadvantages to wrestle with so many difficulties, from all which we are free: If Iacob, I say, could make such a vow, then how much more ought we to do it. And let this suffice for a first reason.

Our second reason let be this, To us in this life there is nothing necessary but food and raiment, and therefore ought we, as Iacob here doth, covenant with God for nothing else. A reason of very good consequence: For, Beloved, while we are in this life, it doth much import us not to trouble our selves with superfluities. The Scripture every where tells us, that we are strangers and p••lgrims upon earth, that the world is not our countrey, and that we

seek a city to come: Now (Beloved) our own experience tells us, how dangerous a thing it is for strangers, pilgrims, and wayfaring∣men to be incumbred with unnecessary stuff, and baggage. First, it hinders us in the way, and makes us drive on but slowly. Second∣ly, it exposes us to the danger of theives and robbers. How dange∣rous it is to grow rich in a strange place, Iacob himself, of whom we speak, is a notable instance; for whil'st he sojourned with his Vncle Laban, and kept his estate but low, no man envied, no man troubled him: But no sooner was his flock increased, and he grown wealthy, but presently the countenance of Laban was changed, his sons give out harsh and angry words, and he is fain to flie for his life. Magno consilio jacturam sarcinarum impedimentorumque contempsit, saith one of Alexander the Great, It was a singular part of wisdom and of good advise, which Alexander used in the Bat∣tel against Darius, that he contemned the loss of his stuff and car∣riages: And when Parmenio complains of it, Go tell him, said Alexander, that if we gain the Battel, we shall not onely recover our own again, but possess our selves of what was our enemies. Beloved, this spiritual Battel that we fight against the world, is much like to that of Alexander against Darius, sine jactura sarci∣narum, it will never be won without loss of our stuff and carri∣ages. And let no man be dismayed for this; for behold, a greater then Alexander, even the Captain of the Lord of Host, our Lord and Saviour Iesus Christ, hath assured us, that if we gain the Battel, (and gain it we shall, if we be not too careful of our stuff) we shall not onely recover our own again, but possess our selves of what was our enemies, with a thousand-fold encrease. When Ioseph sent for his Father and Brethren into Egypt, he sent them bread, and meat, and provision for the journey, for the way; but withall, he sends them this message also, Regard not your stuff, for the good of the land of Egypt is yours. Beloved, our Saviour Iesus Christ, that true Ioseph, who is gone before to provide us a place, as himself told us, hath sent us bread, and meat, and provi∣sion sufficient for our way: but for that superfluous stuff of the world, he wills us not to regard that, for the good of a better land then that of Egypt, is all ours.

But all this while I have not proved the main, That nothing else is necessary but food and raiment. Indeed, if nothing be necessary but food and raiment, then shall we do well to let all the rest fall

away. But how appears it, that all things else are superfluous? Thus; Let your conversation be in heaven, saith the Apostle. If it must be in heaven, then must it be like to that of the Angels: Do the Angels care for silver and gold, for the treasures, and honours of the world? Or if thy self wert an Angel, wouldst thou do it? The Body we bear about us, lays upon us a necessity of food and raiment; from which necessity Angels are exempted, because they have no bodies. This onely excepted, what difference is there betwixt us and Angels. Having therefore food and raiment, the rest we need no more then the Angels do: And why then should we desire them any more then the Angels do? Look then for what reason they are not necessary for the Angels, for the same reason they are superfluous for us.

But here I see I may be question'd. What then shall become of all these goodly things of the world, which men so much admire? riches, pleasures, and delights, so many good creatures in the world, were they not made to be enjoyed? If Iacob's portion be nothing else but food and raiment, why did God provide more then that? Was it his pleasure, that all the rest should run waste? I answer, I would be loth to oppose that common principle of Nature, Deus & Natura nihil faciunt frustra, God and Nature are not wont to lose their labour. There is use for those things, but not that peradventure which we would make. There goes a fable, that when Prometheus had s••ol'n fire out of Heaven, a Satyre, as soon as he saw it, would needs go kiss it. There may be many good uses of Fire, yet kissing none of them. They who thus plead for the things of the world, they would do as the Satyre did by the Fire, they would kiss them, and hug them, and love them as their own soul. This is that use, or rather abuse, which, if I could, I would willingly remove; will you know then the cheif use for which they were made? It is somewhat a strange one, and one of which you will have no great joy to hear; They were made for Temptation. They are in the world as the Canaanites were in Ca∣naan, to try and prove us whether we walk in the ways of God or no. For it was the purpose of God, that the way to life should be narrow, that man should be the subject of obedience, and vertue, and industry. For this purpose, by the very ordinance of God, are so many enticements, so many allurements, so many diffi∣culties, ut fides habendo tentationem, haberet etiam probationem, as

Tertullian speaks; that our obedience and love unto God, encoun∣tring and overcoming so many temptations, so many difficulties, might at length approve it self unto him. Seems it so strange a thing unto you, that God should make a thing onely for Tentation? What think ye of the Tree of knowledge of good and evil? it was a fair fruit, it was beautiful to the eye, yet was it made for no other use that is known to us, but onely to be a trial of our obedience, and that yet it should be more difficult, God hath mingled these very temptations even with our necessities. For this very Vow of Iacob, how strict soever it may seem to be, yet it is full of danger. Food and raiment become temptations, dangerous above all others. For how easily do they degenerate into wantonness, the one into pride, the other into luxury? So that as it seems, we must cir∣cumcise and pare even this our Vow, and covenant with God, not in large terms of food and raiment, but for no more of that also then is necessary. As for those other glorious superfluities of the world, he makes best use of them, that least uses them; and he sets the truest price of them, that least esteems them.