The pious votary and prudent traveller characterized in a farewell-sermon, occasioned by the voyage of Nathanael Wych Esq. president to the East-Indies : preached in S. Dionys Back-church, Mar. 14. 1657 / by Nath. Hardy ...
Hardy, Nathaniel, 1618-1670.
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The pious votary and prudent traveller characterized in a farewell-sermon, occasioned by the voyage of Nathanael Wych Esq. president to the East-Indies : preached in S. Dionys Back-church, Mar. 14. 1657 / by Nath. Hardy ...
Hardy, Nathaniel, 1618-1670.
[4], 52 p.
Printed by J.G. for John Clark ...,
London :
1659.
Reproduction of original in Union Theological Seminary Library, New York.
eng
Wyche, Nathaniel, d. 1661.
Bible. -- O.T. -- Genesis XXVIII, 20-21 -- Sermons.
Farewell sermons.
Sermons, English -- 17th century.
A45562 R18434 (Wing H741). civilwar no The pious votary and prudent traveller characterized in a farewell-sermon, occasioned by the voyage of Nathanael Wych Esq. president to the Hardy, Nathaniel 1659 21245 57 130 0 0 0 0 88 D The rate of 88 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words.
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THE
PIOUS
VOTARY
AND
PRUDENT
TRAVELLER
:
CHARACTERIZED
In
a
Farewell-SERMON
,
occasioned
by
the
voyage
of
Nathanael
Wych
Esq.
President
to
the
East-Indies
.
Preached
in
S.
Dionys
Back-Church
,
Mar.
14.
1657.
By
NATH
:
HARDY
,
Minister
of
the
Word
,
and
Preacher
to
that
Parish
.
PSAL.
76.11
.
Vow
and
pay
to
the
Lord
our
God
,
let
all
that
be
round
about
him
bring
presents
unto
him
that
ought
to
be
feared
.
BERN.
de
modo
bene
vivendi
,
Serm.
62.
Vos
ipsos
vovete
&
reddite
;
necesse
est
ut
qui
vovit
etiam
reddat
,
quia
vovendi
se
debitorem
fecit
.
LONDON
,
Printed
by
J.
G.
for
John
Clark
,
and
are
to
be
sold
at
his
shop
under
S.
Peters
Church
in
Cornhill
.
1659.
To
my
Honoured
Friend
NATHANAEL
WYCH
,
Esq.
Chosen
President
by
the
Honourable
English
East-India
Company
;
Together
with
his
Vertuous
LADY
ANNE
WYCH
,
the
influence
of
Heavens
dew
,
the
affluence
of
Earths
fatness
,
and
confluence
of
all
good
things
which
concern
the
life
that
now
is
,
and
that
which
is
to
come
.
DId
not
the
law
of
Thankfulness
forbid
me
to
deny
what
you
are
pleased
to
require
,
these
imperfect
Notes
had
not
been
made
thus
publick
.
But
I
had
rather
incur
the
censure
of
indiscretion
than
the
brand
of
ingratitude
;
and
if
the
perusal
of
this
unpolished
discourse
may
adde
to
your
comfort
,
I
shall
be
the
lesse
troubled
,
if
the
publication
of
it
detract
from
my
credit
;
especially
considering
that
the
concernment
is
very
large
;
and
as
I
pray
it
may
,
so
I
hope
it
will
,
be
of
good
use
and
benefit
to
Merchants
,
Mariners
,
Souldiers
,
and
all
sort
of
Travellers
,
who
shall
think
fit
to
make
it
their
Vade
mecum
.
And
now
(
worthy
Friends
)
give
me
leave
to
congratulate
your
mutuall
happinesse
in
that
matrimoniall
union
whereof
you
have
honoured
me
to
be
the
instrument
.
Yours
(
Noble
Sir
)
in
your
dearly
beloved
Anne
,
whose
name
imports
grace
or
favour
,
and
in
finding
whom
(
according
to
Solomons
assertion
)
you
have
obtained
favour
of
the
Lord
;
one
who
so
fully
retaliateth
your
love
,
that
she
saith
to
you
as
Ruth
did
to
Naomi
,
Where
thou
goest
I
will
go
,
and
where
thou
dwellest
I
will
dwell
;
having
learnt
the
just
extent
of
that
first
Institution
,
which
though
it
onely
mentioneth
the
man
,
no
lesse
truly
reacheth
to
the
woman
,
who
must
leave
Father
and
Mother
and
cleave
to
her
Husband
.
Yours
(
Honoured
Madam
)
in
your
deservedly
beloved
Nathanael
,
whom
I
doubt
not
but
(
according
to
the
signification
of
his
name
)
you
thankfully
accept
of
as
Gods
gift
;
One
,
who
is
the
Third
Brother
of
his
Fathers
house
,
upon
whom
the
Honour
hath
been
conferred
,
of
being
sent
as
Chief
Officer
into
forraign
parts
about
publick
employments
;
yea
one
whose
singular
dexterity
and
integrity
rendred
him
no
lesse
acceptable
to
the
Adventur●rs
,
than
his
courteous
affability
doth
to
all
who
know
him
.
I
have
nothing
more
to
adde
but
a
Benediction
:
May
she
whom
you
have
taken
into
your
bosom
,
be
a
Leah
for
fruitfulness
,
as
well
as
she
is
a
Rachel
for
amiableness
.
May
you
do
worthily
in
India
,
and
by
a
zealous
care
of
Gods
Honour
,
together
with
a
faithful
discharge
of
your
Trust
,
be
famous
both
in
India
&
England
.
May
that
good
hand
of
Providence
which
hath
joyned
you
together
,
bless
and
preserve
you
both
at
home
and
abroad
,
by
sea
and
land
,
in
your
persons
and
relations
,
in
your
going
forth
and
coming
home
.
May
you
both
live
to
return
(
as
you
go
forth
)
with
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
Your
most
affectionate
Friend
and
Servant
,
Nath
:
Hardy
.
THE
PIOUS
VOTARY
.
GEN
.
28.20
,
21.
And
Jacob
vowed
a
vow
,
saying
,
If
God
will
be
with
me
,
and
will
keep
me
in
this
way
that
I
go
,
and
will
give
me
bread
to
eat
,
and
rayment
to
put
on
,
So
that
I
come
again
to
my
fathers
house
in
peace
:
Then
shall
the
Lord
be
my
God
.
HAving
a
great
Journy
to
go
in
a
little
time
,
I
would
not
be
long
in
setting
out
;
and
therefore
lest
I
should
be
prevented
(
by
the
expiration
of
the
hour
)
before
I
come
to
my
Journies
end
,
I
shall
not
detain
my self-or
you
with
an
introductory
Exordium
.
The
words
are
a
part
of
Jacobs
Vow
,
who
is
not
unfitly
called
Pater
votorum
,
the
Father
of
Vows
:
This
being
the
first
Vow
which
we
find
upon
Record
in
Sacred
Writ
.
That
I
may
the
better
lead
you
into
the
several
rooms
of
this
excellent
Fabrick
,
it
will
be
needful
to
ascend
by
Three
Steps
,
in
the
Resolution
of
Three
Quaeres
.
1.
What
this
meanes
,
that
Jacob
vowed
a
vow
,
saying
.
2.
To
whom
this
vow
was
made
.
And
3.
Upon
what
occasion
.
In
Answer
to
the
first
Quaere
,
there
are
three
things
to
be
explained
,
what
it
means
,
that
1.
Jacob
vowed
:
2.
That
he
vowed
,
saying
:
3.
That
he
vowed
a
vow
,
saying
.
1.
Jacob
vowed
.
To
a
Vow
(
saith
Aquinas
)
there
are
three
things
required
;
Deliberation
,
Purpose
and
Promise
:
The
promise
must
proceed
from
the
purpose
,
and
the
purpose
from
deliberation
.
A
Vow
must
be
a
voluntary
act
;
which
cannot
be
,
unless
some
deliberation
precede
;
it
must
be
an
unfeigned
act
,
and
that
cannot
be
where
there
is
no
true
purpose
:
Finally
,
it
must
be
an
obliging
act
,
and
this
cannot
be
without
a
promise
.
If
you
please
,
we
will
reduce
the
three
to
two
,
namely
,
A
deliberate
Intention
,
and
A
resolute
Obtestation
;
whereof
the
former
brings
on
the
latter
,
and
the
latter
fast
binds
the
former
.
1.
On
the
one
hand
,
if
a
deliberate
intention
do
not
go
before
,
either
there
will
be
no
Vow
made
,
or
if
made
,
it
is
not
likely
to
be
performed
;
nay
though
performed
,
it
is
no
other
than
a
mocking
of
him
to
whom
it
is
made
:
A
Promise
without
a
Purpose
being
no
other
than
an
illusion
.
2.
On
the
other
hand
,
Though
the
intention
be
never
so
real
,
yet
if
not
seconded
with
a
Promise
,
it
is
no
Vow
.
In
a
Vow
(
as
a
Casuist
well
noteth
)
there
is
voluntas
seipsum
obligandi
,
a
man
doth
will
to
binde
himself
to
the
performance
of
that
which
he
vows
,
and
that
is
not
done
by
a
bare
intention
,
but
an
obtestation
.
Hence
it
is
,
that
whereas
a
purpose
may
be
altered
,
a
vow
cannot
be
recalled
:
So
that
when
it
s
here
said
,
Jacob
vowed
,
the
meaning
is
,
that
he
did
deliberately
binde
himself
by
promise
,
with
an
intention
of
performance
.
2.
He
vowed
,
saying
.
That
in
a
vow
use
should
be
made
of
words
,
is
not
alwayes
necessary
,
since
He
to
whom
the
Vow
is
made
understands
the
language
of
the
heart
:
In
which
respect
Peter
Lombards
definition
of
a
Vow
is
somewhat
redundant
,
where
he
saith
,
it
is
testificatio
quaedam
promissionis
spontaneae
,
a
certain
testification
of
a
voluntary
promise
,
the
testification
being
onely
a
circumstance
,
not
essential
to
a
vow
.
And
accordingly
,
whereas
its
here
exprest
,
Jacob
vowed
a
vow
,
saying
,
it
may
very
well
be
construed
of
saying
in
his
heart
;
for
so
in
holy
Writ
the
heart
is
oft-times
said
to
speak
:
Though
yet
withall
we
may
interpret
this
saying
in
its
most
proper
notion
,
as
referring
it
to
his
tongue
,
with
which
he
might
utter
this
Vow
.
For
(
as
Aquinas
well
observes
)
there
is
a
double
use
of
words
in
making
Vows
:
1.
The
one
is
,
when
we
are
in
company
,
that
others
may
take
notice
and
be
witnesses
of
our
Vows
.
Upon
this
account
it
is
very
fit
for
those
who
have
been
notorious
sinners
,
being
penitent
on
their
sick-beds
,
to
declare
their
Vows
of
amendment
of
life
.
2.
The
other
is
,
that
even
when
we
are
alone
,
the
elevation
of
the
voice
might
make
a
deeper
impression
upon
the
heart
,
it
being
very
evident
in
experience
,
that
our
wandring
thoughts
are
kept
in
,
and
our
dull
affections
quickned
by
vocal
expressions
.
In
which
regard
it
s
not
improbable
,
that
Jacob
,
though
for
ought
as
we
reade
,
alone
,
might
vow
,
not
onely
inwardly
in
his
heart
,
but
outwardly
with
his
mouth
.
3.
He
vowed
a
vow
,
saying
.
It
is
not
without
some
singular
Emphasis
that
this
kinde
of
phrase
is
made
use
of
.
It
is
not
said
,
He
made
a
vow
;
but
He
vowed
a
vow
.
Verbalia
addita
verbis
augendi
vim
habent
,
is
a
known
Rule
among
the
Hebrews
;
verbal
Nouns
being
added
to
the
Verbs
,
do
much
increase
the
signification
.
When
we
reade
of
seeing
visions
,
and
dreaming
dreams
,
the
gemination
intimates
the
clearnesse
of
their
visions
,
and
the
solidity
of
their
dreams
.
When
David
saith
,
He
found
in
his
heart
to
pray
a
prayer
to
God
,
it
means
doubtless
far
more
than
saying
a
prayer
▪
to
wit
,
the
sincerity
and
fervency
of
his
devotion
:
and
therefore
that
Hebraizing
Greek-phrase
of
St.
James
concerning
Elias
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
is
looked
upon
as
parallel
to
that
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
in
the
preceding
verse
,
and
is
fitly
rendred
by
our
Translators
,
He
prayed
earnestly
.
In
like
manner
this
phrase
of
vowing
a
vow
,
implieth
the
doing
it
with
fulnesse
of
deliberation
,
freenesse
of
consent
,
earnestnesse
of
desire
,
solemnity
of
engagement
,
resolvednesse
of
execution
.
Vows
are
not
to
be
made
rashly
,
but
considerately
;
forcedly
,
but
freely
;
slightly
,
but
seriously
;
feignedly
,
but
cordially
;
perfunctorily
,
but
solemnly
;
waveringly
,
but
stedfastly
:
In
a
word
,
not
as
it
were
in
jest
▪
but
earnest
,
with
a
firm
purpose
of
binding
our selves
by
promise
to
the
performance
.
To
give
you
then
a
short
,
yet
full
Paraphrase
upon
these
words
,
Jacob
vowed
a
vow
,
saying
;
it
amounts
to
this
,
that
Jacob
upon
mature
consideration
,
with
a
setled
intention
made
a
solemn
promission
,
testifying
it
with
verbal
expressions
.
And
so
much
shall
suffice
to
have
been
spoken
in
answer
to
the
first
Question
.
If
in
the
next
place
you
enquire
,
To
whom
this
vow
was
made
,
though
it
be
not
expressed
,
yet
it
is
plainly
implied
that
it
was
to
God
;
for
of
him
he
presently
speaketh
in
the
third
person
,
If
God
will
be
with
me
;
nay
,
in
the
close
of
the
Vow
he
addresseth
himself
directly
to
God
in
the
second
person
,
Of
all
that
thou
shalt
give
me
I
will
surely
give
the
tenth
to
thee
:
it
was
not
to
any
of
the
Angels
whom
Jacob
saw
ascending
and
descending
upon
the
Ladder
,
but
to
the
Lord
who
stood
above
it
,
to
whom
he
vowed
this
Vow
.
Religious
vows
are
onely
to
be
made
to
God
:
For
this
reason
David
calls
them
Gods
Vows
,
where
he
saith
,
Thy
vows
are
upon
me
,
O
God
.
Upon
this
account
it
is
,
that
sacrifices
and
vows
are
joyned
together
,
in
that
prediction
of
the
Prophet
Isaiah
concerning
the
Egyptians
,
They
shall
do
sacrifice
and
oblation
,
yea
they
shall
vow
a
vow
unto
the
Lord
;
vows
being
Gods
peculiar
,
no
less
than
Sacrifices
.
Suitable
hereunto
Peter
Lombard
saith
,
A
Vow
is
the
testification
of
a
promise
,
quae
Deo
fieri
debet
,
which
ought
to
be
made
to
God
:
and
Aquinas
positively
affirms
,
that
it
is
Actus
latriae
,
an
act
of
worship
,
yea
of
that
worship
which
even
the
Romanists
acknowledge
to
belong
to
God
alone
;
the
more
is
it
to
be
wondred
at
,
that
they
practise
vowing
unto
the
Virgin
Mary
,
and
to
other
Saints
:
But
leaving
them
to
their
follies
,
it
may
suffice
us
,
that
there
is
no
example
in
Holy
Writ
of
any
Religious
Vow
made
by
any
godly
man
,
to
any
other
than
the
great
Iehovah
.
If
once
more
you
shall
ask
,
Upon
what
occasion
Iacob
vowed
this
vow
,
the
Context
will
return
the
Answer
;
If
you
cast
your
eyes
upon
the
beginning
of
the
Chapter
,
you
shall
find
Isaac
calling
Iacob
,
and
blessing
him
,
and
enjoyning
him
to
go
to
Padan-Aram
,
that
he
might
take
a
wife
of
the
daughters
of
Laban
:
In
obedience
to
his
Fathers
injunction
Iacob
taketh
his
journey
,
and
being
on
his
way
,
that
he
might
the
more
effectually
implore
Divine
Aide
,
maketh
a
sacred
and
solemne
vow
.
All
religious
vows
are
of
two
sorts
,
either
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
or
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
vows
of
Prayer
or
Praise
.
1.
We
read
of
the
Mariners
in
Jonah
,
that
when
the
storm
was
ceased
,
and
the
Sea
calm
,
they
offered
sacrifice
to
the
Lord
,
and
made
vows
:
and
David
,
being
delivered
from
death
,
and
tears
,
and
falling
,
resolveth
,
I
will
walk
before
the
Lord
in
the
land
of
the
living
.
Thus
our
holy
Mother
the
Church
teacheth
us
,
when
we
receive
those
dreadful
Mysteries
,
and
offer
that
sacrifice
of
Thanksgiving
,
by
way
of
vow
to
present
our selves
,
our
souls
and
bodies
to
be
a
reasonable
,
holy
,
and
lively
sacrifice
unto
God
.
Indeed
,
vows
of
obedience
and
duty
to
be
performed
,
are
excellent
testifications
of
Thankfulnesse
for
mercy
already
received
.
2.
The
same
word
in
the
Greek
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
signifieth
both
a
prayer
and
a
vow
;
and
most
usually
vows
are
the
attendants
of
our
prayers
:
In
which
respect
David
saith
,
Thou
,
O
God
,
hast
heard
my
vows
,
meaning
his
prayers
,
which
were
accompanied
with
vows
:
More
especially
those
prayers
which
are
made
either
for
obtaining
of
some
eminent
good
,
or
for
the
removing
of
a
present
,
or
preventing
an
imminent
evil
,
have
still
been
fortified
with
Vows
.
Jonah
being
delivered
from
the
Whale
,
mentions
the
paying
of
his
vows
,
which
he
made
,
no
doubt
,
when
he
cried
unto
God
out
of
the
Whales
belly
.
David
tells
us
of
his
vows
which
his
lips
uttered
,
and
his
mouth
spake
when
he
was
in
trouble
.
And
here
Jacob
being
on
a
perilous
journy
,
maketh
a
prayer
unto
God
in
the
form
of
a
vow
.
It
is
a
strong
Argument
when
in
the
day
of
trouble
we
can
plead
with
God
not
onely
his
promises
of
deliverance
,
but
ours
of
obedience
:
No
doubt
David
thought
it
so
,
when
he
prayeth
,
Lord
remember
David
and
all
his
afflictions
,
how
he
sware
unto
the
Lord
,
and
vowed
a
vow
unto
the
mighty
God
of
Jacob
.
Great
dangers
feared
,
miseries
felt
,
wants
to
be
supplied
,
are
just
occasions
not
onely
of
fervent
prayers
,
but
solemn
vows
;
and
good
reason
,
since
vows
are
as
it
were
the
wings
of
prayer
,
by
which
she
flies
with
swifter
speed
to
heaven
;
and
being
there
,
they
are
as
it
were
her
Advocates
to
obtain
a
merciful
audience
with
a
gracious
answer
.
St.
Austin
observes
of
Annah
,
that
Samuelem
impetravit
,
quia
cum
poscerit
,
vovit
,
she
prevailed
for
a
Samuel
,
because
when
she
prayed
,
she
vowed
;
and
to
the
same
purpose
Damascen
,
per
orationem
ac
promissionem
Samuelem
procreavit
,
she
brought
forth
a
Son
by
a
prayer
and
a
promise
.
Indeed
,
as
our
prayers
manifest
what
we
desire
God
should
do
for
us
,
so
our
vows
that
we
are
willing
to
do
for
God
:
And
no
wonder
if
we
then
most
prevalently
incline
God
to
mercy
,
when
we
most
strongly
engage
our
selves
to
duty
.
Learn
we
after
Jacobs
example
,
upon
special
occasions
to
make
solemn
vows
to
God
.
It
is
very
amiable
in
Gods
eyes
,
when
we
endeavour
by
vowing
both
to
bring
a
voluntary
necessity
upon
our selves
of
doing
good
,
and
withall
to
contract
a
nearer
familiarity
,
that
we
may
the
more
effectually
prevail
with
God
in
our
devotions
.
Art
thou
then
cast
upon
a
sick
bed
,
and
desirest
to
be
recovered
;
engaged
in
some
desperate
warfare
or
dangerous
wayfare
,
whether
by
Sea
or
Land
,
and
desirest
to
be
preserved
or
delivered
:
Finally
,
art
thou
invironed
with
necessities
,
straits
,
difficulties
,
and
wouldst
be
supplied
,
advised
,
directed
?
do
not
onely
pray
to
God
for
health
,
counsel
,
safety
,
but
vow
to
him
the
performance
of
some
singular
service
upon
the
grant
of
thy
request
.
And
whereas
it
was
the
fault
of
this
good
man
,
that
what
he
now
vowed
he
was
afterwards
backward
in
performing
;
nor
did
he
pay
it
till
it
pleased
God
as
it
were
aurem
vellicare
,
&
voti
istic
olim
suscepti
admonere
,
to
twich
him
by
the
ear
,
and
put
him
in
mind
of
his
promise
:
Let
us
not
onely
vow
a
vow
by
saying
,
but
pay
our
vow
by
doing
.
I
am
vovisti
,
jam
te
obstrinxisti
,
tenetur
apud
Deum
sponsio
tua
,
saith
Saint
Austin
excellently
,
having
vowed
thou
art
bound
,
thy
promise
is
upon
record
in
heaven
.
And
as
Saint
Bernard
elegantly
,
justè
exigitur
ad
solvendum
,
qui
non
cogitur
ad
vovendum
:
He
who
was
not
compelled
to
vow
,
is
justly
required
to
pay
.
And
therefore
to
allude
to
Saint
Hieromes
expression
with
a
little
alteration
,
Be
not
in
vovendo
stultus
,
foolish
in
vowing
,
nor
yet
much
less
in
non
reddendo
impius
,
wicked
in
breaking
.
Vow
not
easily
without
very
just
cause
,
and
do
not
dare
to
violate
thy
vow
for
any
cause
,
but
rather
according
to
that
pithy
advice
of
Gregory
Nazianzen
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
having
begun
a
promise
by
vowing
,
consummate
it
by
acting
:
ever
remembring
that
excellent
saying
of
the
Wiseman
,
When
thou
vowest
a
vow
unto
God
,
defer
not
to
pay
it
:
Better
is
it
that
thou
shouldst
not
vow
,
than
that
thou
shouldst
vow
and
not
pay
.
As
therefore
thou
dost
adjoyn
vows
to
thy
prayers
,
so
annex
prayers
to
thy
vows
for
grace
to
keep
the
vows
thou
hast
made
.
It
is
S.
Austins
question
upon
those
words
,
Lord
remember
David
how
he
vowed
a
vow
to
the
God
of
Jacob
,
Ad
quam
rem
,
To
what
end
would
David
have
God
remember
him
?
To
which
he
returns
this
answer
,
Ad
hoc
memento
,
ut
impleat
quod
promisit
,
Lord
remember
David
for
this
end
,
that
he
may
fulfil
that
which
he
hath
promised
.
Let
the
like
be
our
petition
to
God
whensoever
we
vow
a
vow
to
him
:
nor
can
we
do
it
better
,
then
(
with
a
little
addition
)
in
that
Collect
of
our
Church
,
Lord
from
whom
all
good
things
doe
come
,
grant
us
thy
humble
servants
,
that
by
thy
holy
inspiration
,
we
may
think
(
and
vow
)
those
things
that
be
good
;
and
by
thy
mercifull
guiding
may
perform
the
same
,
through
our
Lord
Jesus
Christ
.
Having
led
you
up
the
stairs
,
and
opened
the
doore
,
be
pleased
to
enter
in
and
take
a
view
of
the
severall
rooms
in
this
well-compacted
building
.
More
plainly
,
in
this
vow
of
Jacob
,
observe
these
two
generalls
:
The
Matter
,
and
the
Condition
.
In
the
former
,
we
shall
see
promissionem
,
what
he
promised
to
God
,
namely
,
that
the
Lord
should
be
his
God
.
In
the
later
,
Petitionem
,
what
he
desired
of
God
,
namely
,
that
he
would
be
with
him
,
and
keep
him
in
his
way
,
and
give
him
bread
to
eat
,
and
rayment
to
put
on
,
so
that
he
may
come
again
to
his
fathers
house
in
peace
.
That
which
we
are
first
to
insist
on
,
is
that
which
is
last
in
the
Text
,
and
is
exprest
in
these
words
,
The
Lord
shall
be
my
God
.
For
the
right
understanding
whereof
,
be
pleased
to
know
,
1.
This
phrase
,
the
Lord
shall
be
my
God
,
is
capable
of
a
double
construction
,
either
in
a
way
of
descending
from
God
to
man
,
or
in
a
way
of
ascending
from
man
to
God
.
1.
By
way
of
descending
from
God
to
Man
,
the
Lord
is
his
God
,
to
whom
he
vouchsafes
a
peculiar
favour
,
and
of
whom
he
is
pleased
to
take
a
speciall
care
.
In
this
sense
he
is
called
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Jacob
,
and
it
is
the
matter
of
the
promise
which
God
made
to
Abraham
and
his
posterity
,
I
will
be
a
God
to
thee
and
thy
seed
after
thee
.
In
this
notion
some
Interpreters
here
take
it
,
understanding
these
words
as
the
last
branch
of
the
condition
of
Jacobs
vow
,
and
then
the
matter
of
it
is
onely
that
which
followes
in
the
next
verse
.
But
had
these
words
been
intended
by
Jacob
as
a
part
of
the
condition
of
his
vow
,
he
would
probably
have
placed
them
in
the
beginning
,
since
this
near
relation
of
having
the
Lord
to
be
his
God
,
is
the
foundation
of
all
the
rest
;
and
therefore
according
to
this
construction
,
the
rational
order
of
the
words
had
been
thus
;
If
the
Lord
shall
be
my
God
,
and
be
with
me
,
and
keep
me
in
the
way
that
I
shall
goe
,
&c.
Nor
is
there
any
need
,
(
as
will
hereafter
appear
)
of
fastning
this
interpretation
upon
the
words
to
avoid
any
objection
which
may
be
made
against
the
other
,
to
which
(
with
the
generality
of
Expositors
)
I
shall
rather
adhere
,
and
accordingly
construe
the
words
.
2.
By
way
of
ascending
from
Man
to
God
,
and
so
they
begin
,
yea
after
a
sort
comprehend
the
matter
of
his
vow
.
For
the
further
clearing
of
which
,
know
,
2.
That
even
in
this
latter
construction
,
the
words
are
capable
of
a
double
notion
:
The
one
generall
and
ordinary
,
the
other
speciall
and
extraordinary
.
1.
In
the
generall
and
common
notion
,
The
Lord
is
his
God
,
who
makes
him
the
sole
and
whole
object
of
his
trust
,
love
,
fear
,
worship
and
obedience
.
Those
Divine
Attributes
which
are
praedicated
of
the
Deity
,
do
justly
call
for
all
these
.
His
omnipotency
obligeth
to
trust
,
his
goodnesse
to
love
,
his
justice
to
fear
,
his
Majesty
to
worship
,
and
his
Soveraignty
to
obedience
.
Were
not
these
excellencies
in
Jehovah
,
he
could
not
be
a
God
;
and
unlesse
we
perform
these
duties
to
him
,
he
cannot
be
our
God
.
When
David
saith
of
God
,
Thou
art
my
God
,
he
proves
it
by
this
,
I
trust
in
thee
,
and
in
another
place
by
this
,
I
delight
to
do
thy
will
.
When
the
Church
saith
,
O
Lord
thou
art
my
God
,
she
presently
addeth
,
I
will
exalt
thee
.
When
that
Heathen
King
said
to
Daniel
,
Thy
God
,
he
addes
as
it
were
by
way
of
explication
,
Whom
thou
servest
continually
.
That
first
and
great
command
,
Thou
shalt
love
the
Lord
,
is
with
this
addition
,
thy
God
.
By
all
which
it
appeares
,
that
the
Lord
is
then
our
God
,
when
we
place
our
confidence
in
him
,
set
our
affections
on
him
,
and
yield
subjection
to
him
.
It
is
foretold
concerning
the
Christian
Church
by
the
Prophet
Hosea
,
I
will
say
to
them
which
were
not
my
people
,
Thou
art
my
people
;
and
they
shall
say
,
Thou
art
my
God
.
Now
as
for
God
to
say
of
us
,
we
are
his
people
,
is
as
much
as
to
say
,
we
are
those
whom
he
hath
culled
out
as
his
peculiar
,
with
whom
he
is
entred
into
covenant
,
and
to
whom
he
will
vouchsafe
singular
defence
and
succour
:
So
for
us
to
say
of
him
,
Thou
art
my
God
,
is
as
much
as
to
say
,
Thou
art
he
whom
alone
we
account
worthy
of
our
faith
,
hope
,
love
,
fear
,
and
service
.
Indeed
these
two
are
reciprocall
.
What
,
or
whomsoever
a
man
maketh
his
God
,
that
he
trusts
in
,
is
afraid
of
,
bears
love
,
and
yields
service
to
:
and
to
what
or
whomsoever
a
Man
gives
all
or
any
of
these
,
that
is
a
mans
God
.
Not
but
that
in
a
subordinate
and
relative
way
we
may
perform
at
least
some
of
these
acts
to
the
creature
,
to
wit
,
for
and
under
God
.
Yet
still
whatsoever
it
is
,
that
these
acts
are
so
directed
to
,
as
that
they
are
terminated
in
,
is
our
God
.
By
this
time
you
see
what
is
the
generall
import
of
this
part
of
Jacobs
vow
.
That
which
may
rationally
be
objected
,
is
,
that
this
is
the
matter
of
a
command
,
and
therefore
needlesse
to
be
the
matter
of
a
vow
.
That
first
Commandment
,
Thou
shalt
have
no
other
Gods
before
me
,
doth
manifestly
imply
,
Thou
shalt
have
me
for
thy
God
:
according
to
that
known
rule
of
expounding
the
Commandments
,
Where
the
Negative
is
exprest
,
the
Affirmative
is
included
.
This
is
a
part
of
that
Law
which
was
ingraven
from
the
very
first
upon
our
hearts
,
and
therefore
Jacob
could
not
be
ignorant
of
:
so
that
it
may
seem
absurd
for
him
to
bind
himself
by
the
private
law
of
a
vow
to
that
,
to
which
he
could
not
but
know
himself
already
bound
by
the
publique
Law
of
God
.
In
Answer
to
this
Objection
,
it
is
well
returned
by
Layman
and
other
Casuists
,
that
Nihil
obstat
rem
eandem
ex
diversis
obligationum
capitibus
debitam
esse
,
&
debitorem
pluribus
ac
diversis
vinculis
astringi
:
It
is
no
repugnancy
for
the
same
thing
to
be
due
upon
divers
considerations
,
no
more
then
for
a
debt
to
be
secured
by
severall
Bonds
.
Indeed
(
as
Aquinas
excellently
distinguisheth
)
those
things
which
are
absolutè
necessaria
,
absolutely
necessary
,
that
is
,
(
according
to
the
definition
in
Logick
)
Quae
non
possunt
aliter
se
habere
,
for
which
it
is
impossible
to
be
otherwise
then
they
are
,
cannot
be
the
matter
of
a
vow
.
How
frivolous
a
thing
were
it
for
a
man
to
vow
that
he
will
not
fly
,
or
that
he
will
die
,
since
the
one
cannot
be
performed
,
nor
the
other
avoided
.
But
those
things
which
are
onely
hypothetically
necessary
,
to
wit
,
ex
suppositione
finis
,
upon
this
supposition
,
that
we
will
attain
such
an
end
,
may
very
well
be
the
matter
of
a
vow
,
since
that
which
I
must
doe
necessarily
in
order
to
an
end
,
I
may
yet
do
voluntarily
,
making
choice
of
it
as
a
means
to
that
end
,
and
what
I
may
do
willingly
,
I
may
willingly
vow
to
doe
.
Of
this
sort
are
those
things
which
God
hath
commanded
,
to
wit
,
necessary
upon
this
supposition
,
that
we
will
give
God
the
glory
of
his
authority
,
and
obtain
for
our
selves
eternall
felicity
:
and
therefore
it
is
no
way
irrationall
for
a
man
to
vow
the
performance
of
them
.
Nay
if
you
will
believe
Saint
Austin
,
Vows
of
morall
duties
are
more
acceptable
to
God
,
then
those
which
are
onely
of
things
ceremoniall
and
indifferent
.
There
are
many
(
saith
he
)
that
vow
not
to
drink
wine
for
a
certain
time
,
and
to
fast
certain
dayes
,
Sed
non
est
votum
optimum
nec
perfectum
,
adhuc
melius
volo
:
But
this
is
not
the
best
and
perfect
vow
,
I
would
have
you
make
a
better
,
offer
your selves
to
God
by
holy
manners
,
chast
thoughts
,
fruitfull
words
,
by
ceasing
from
evill
,
and
turning
to
good
.
And
yet
nearer
to
this
Vow
in
the
Text
,
he
saith
in
another
place
,
Quid
debemus
vovere
credere
in
illum
,
sperare
ab
illo
vitam
,
bene
vivere
,
what
ought
we
to
vow
to
God
,
but
to
believe
on
him
,
hope
in
him
,
and
live
to
him
?
No
wonder
then
,
if
we
find
severall
instances
of
Vows
and
Covenants
of
this
nature
.
Moses
having
delivered
the
Law
to
the
people
,
causeth
them
to
enter
into
a
solemn
Covenant
of
observing
it
,
All
that
the
Lord
hath
said
,
we
will
doe
,
and
be
obedient
.
When
Asa
gathered
all
Judah
and
Benjamin
together
to
enter
into
a
covenant
,
what
is
the
matter
of
it
,
but
to
seek
the
Lord
God
of
their
Fathers
,
with
all
their
hearts
,
and
with
all
their
souls
?
The
like
was
the
matter
of
those
covenants
▪
which
were
made
in
the
time
of
that
good
King
Iosiah
,
and
of
that
excellent
Governour
Nehemiah
,
for
so
it
is
exprest
,
to
walk
after
the
Lord
,
to
walk
in
Gods
Law
,
which
was
given
by
Moses
the
servant
of
God
,
and
to
observe
and
doe
all
the
commandements
of
the
Lord
our
God
,
and
his
judgements
,
and
his
statutes
.
Thus
David
saith
of
himself
,
I
have
sworn
,
and
I
will
perform
it
,
that
I
will
keep
thy
righteous
judgements
:
And
here
Iacob
vows
,
that
the
Lord
shall
be
his
God
.
These
are
those
communia
vota
,
common
vows
,
as
S.
Bernard
calls
them
.
Hoc
totum
omnes
debemus
vovere
,
saith
S.
Austin
.
Whereas
other
kind
of
vows
are
peculiar
to
some
sorts
of
men
,
this
is
that
which
all
of
us
ought
to
vow
.
If
you
shall
yet
more
particularly
enquire
why
the
servants
of
God
may
and
do
bind
themselves
to
bounden
duties
?
I
answer
,
especially
for
two
reasons
:
1.
That
hereby
they
may
testifie
the
reality
and
fervency
of
their
desire
to
fulfill
Gods
precepts
,
and
in
particular
to
take
him
for
their
God
;
what
we
earnestly
desire
and
cordially
intend
we
are
ready
by
all
means
and
wayes
to
oblige
our selves
unto
.
He
that
truly
meaneth
to
pay
his
debt
,
will
not
be
backward
to
enter
into
bond
.
Indeed
,
so
great
hath
been
the
zeal
of
the
people
of
God
in
this
particular
(
as
appeares
in
those
forementioned
instances
)
that
they
have
not
onely
engaged
themselves
by
protestation
,
but
adjuration
,
nay
execration
,
entring
into
a
vow
,
nay
oath
,
yea
curse
,
to
seek
the
God
of
their
fathers
,
and
walk
in
the
law
of
the
Lord
.
2.
That
hereby
they
might
provide
against
the
infirmity
and
perversness
of
their
corrupt
nature
,
which
is
so
backward
to
what
is
good
,
that
many
cords
are
scarce
strong
enough
to
bind
us
to
the
Altar
.
It
is
in
this
case
with
us
as
it
is
with
wild
beasts
,
which
though
put
in
inclosed
grounds
,
yet
wil
not
be
kept
in
,
unless
iron
fetlocks
be
put
upon
them
,
Religionis
vota
compedes
,
saith
one
elegantly
,
vowes
are
as
it
were
those
fetters
with
which
we
had
need
to
be
kept
within
compasse
,
notwithstanding
the
inclosure
of
divine
precepts
.
To
come
closer
to
this
particular
in
my
Text
.
1.
Were
there
neither
law
nor
vow
to
bind
us
to
have
the
Jehovah
for
our
God
,
yet
even
this
is
reason
enough
that
he
is
Jehovah
;
a
word
which
signifies
one
who
both
hath
an
absolute
and
perfect
being
of
himself
,
and
is
the
author
and
originall
of
being
to
all
things
besides
himself
,
and
who
then
,
if
not
this
Iehovah
,
should
be
our
God
?
2.
The
obligation
of
a
divine
precept
to
this
as
all
other
duties
,
is
so
great
,
as
there
cannot
be
a
greater
,
and
therefore
there
needs
no
other
to
be
added
to
it
to
make
it
stronger
than
in
it self
it
is
;
nay
,
whatever
other
obligations
are
joyned
with
it
,
they
are
inferiour
,
in
force
and
energy
to
it
.
This
one
consideration
,
that
God
hath
required
us
to
take
him
for
our
God
,
ought
in
reason
to
engage
us
more
strongly
than
either
any
promise
which
God
hath
made
to
us
of
rewarding
those
who
have
him
to
be
their
God
,
or
any
vow
which
we
have
made
to
him
,
that
he
shall
be
our
God
.
Major
est
authoritas
imperantis
quam
utilitas
servientis
,
saith
Tertullian
truly
,
Divine
authority
should
be
of
greater
force
than
our
own
utility
:
and
therefore
Gods
precepts
,
which
have
upon
them
the
stamp
of
his
authority
,
are
more
binding
than
his
promises
,
which
perswade
by
representing
to
us
our
own
advantage
.
And
how
far
short
the
obligation
of
our
vows
is
to
that
of
Gods
commands
,
will
appear
from
that
of
an
Ancient
,
who
said
,
no
less
justly
than
devoutly
,
Domine
plus
tibi
quam
mihi
,
meipsum
debeo
,
Lord
I
owe
my self
more
to
thee
than
to
my self
:
and
consequently
it
is
most
just
that
God
should
have
a
greater
command
over
us
than
we
over
our selves
;
and
if
so
,
his
precepts
must
needs
more
bind
us
than
our
own
vows
.
3.
Notwithstanding
it
is
in
it self
so
reasonable
to
have
the
Lord
for
our
God
,
and
the
precept
is
so
expresse
of
having
none
other
;
yet
,
we
are
all
very
prone
to
make
something
else
our
God
;
whilest
the
ambitious
man
saith
to
honour
,
the
voluptuous
to
pleasure
,
and
the
covetous
to
wealth
,
what
David
said
to
Jehovah
,
thou
art
my
God
;
which
of
us
,
if
we
seriously
examine
our selves
,
may
not
accuse
our selves
of
Idolatry
,
if
not
corporall
yet
spirituall
,
whilest
we
shall
find
something
or
other
which
we
trust
,
or
fear
,
or
love
,
or
serve
more
than
God
.
4.
By
vowing
to
have
the
Lord
for
our
God
,
we
adde
,
though
not
a
stronger
,
yet
another
obligation
to
that
of
divine
precept
,
which
appeares
in
that
the
breach
of
it
addeth
a
new
guilt
;
for
whereas
before
the
vow
,
if
a
man
sinneth
,
he
is
onely
a
transgressor
of
the
law
,
after
it
he
is
also
a
breaker
of
covenant
:
and
so
contracts
upon
himself
a
double
guilt
;
in
which
regard
,
the
laying
a
vow
upon
our selves
to
avoid
that
from
which
,
or
doe
that
to
which
we
are
already
bound
,
cannot
but
be
to
our
corrupt
nature
both
fraenum
and
stimulus
,
a
bridle
to
restrain
us
from
the
one
,
and
a
spur
to
excite
us
to
the
other
.
I
end
this
,
as
for
those
things
which
are
manifestly
sinfull
,
to
vow
them
(
under
what
pretence
soever
)
is
height
of
impiety
.
Those
covenants
which
ingage
men
,
instead
of
keeping
Gods
law
,
injuriously
to
violate
at
once
the
law
both
of
God
and
man
,
and
perfidiously
to
break
their
own
former
oaths
,
are
no
better
than
leagues
with
Hell
,
and
covenants
with
the
Devil
.
Upon
which
account
,
how
great
cause
this
land
hath
to
mourn
bitterly
,
and
repent
speedily
,
at
once
,
both
for
making
and
breaking
vows
,
I
pray
God
we
may
all
yet
at
last
consider
sadly
.
But
as
for
those
things
which
are
plainly
commanded
us
by
God
,
we
cannot
bind
our selves
too
fast
to
the
performance
of
them
;
and
therefore
,
though
the
very
command
should
be
enough
to
oblige
us
,
yet
it
will
be
both
our
wisdome
and
piety
,
(
considering
the
perversenesse
and
deceitfulnesse
of
our
own
hearts
)
by
voluntary
vows
▪
to
impose
upon
our selves
(
even
)
necessary
duties
;
and
in
particular
to
vow
with
Jacob
here
,
that
the
Lord
shall
be
our
God
.
2.
Besides
this
general
,
there
may
be
a
more
peculiar
construction
of
those
words
,
The
Lord
shall
be
my
God
,
by
expounding
them
not
seorsim
,
but
conjunctim
,
not
by
themselves
,
but
in
conjunction
with
the
following
verse
,
and
so
the
meaning
is
,
he
would
in
an
extraordinary
way
own
the
Lord
as
his
God
,
by
erecting
a
place
for
his
worship
,
and
consecrating
a
tenth
part
of
his
estate
to
his
service
;
and
in
this
sense
the
Lord
shall
be
my
God
,
is
most
properly
the
object
of
a
religious
vow
.
To
illustrate
this
a
little
,
know
,
that
according
to
the
determination
of
the
Schools
,
the
object
of
a
vow
strictly
so
called
,
must
be
,
2.
Bonum
melius
,
that
which
is
good
,
not
onely
in
the
positive
,
but
the
comparative
degree
,
and
consequently
the
more
excellent
any
thing
is
(
provided
it
be
within
our
power
to
perform
)
the
more
fit
to
be
the
matter
of
a
vow
.
2.
Bonum
indebitum
,
such
a
good
as
we
were
not
obliged
to
before
our
Vow
.
Indeed
this
must
be
understood
in
a
qualified
sense
,
by
distinguishing
between
the
substantials
and
the
circumstantials
of
that
good
we
vow
;
as
also
between
an
expresse
and
a
virtual
command
.
As
we
cannot
do
,
so
neither
can
we
vow
to
do
any
thing
which
may
justly
deserve
to
be
called
a
work
of
supererogation
,
that
is
,
a
thing
which
is
over
and
above
what
the
latitude
of
Gods
law
reacheth
to
:
But
there
are
some
things
we
may
vow
which
are
not
expresly
commanded
,
and
circumstantiated
by
the
Divine
law
;
and
to
speak
properly
,
things
of
this
nature
are
the
most
fit
matter
of
Vows
.
To
bring
this
home
to
the
present
case
,
though
that
Iacob
should
have
the
Lord
for
his
God
,
is
for
the
substance
of
it
an
expresse
command
,
yet
to
have
him
for
his
God
in
such
an
extraordinary
way
as
here
he
mentions
,
was
more
than
Gods
law
did
expresly
injoyn
.
For
Zacheus
to
give
his
goods
to
the
poor
is
that
which
the
law
of
God
obliged
him
to
;
but
to
give
half
his
goods
was
a
free-will
offering
,
the
law
having
no where
precisely
determined
how
much
of
our
goods
we
should
give
.
That
David
should
praise
God
was
a
duty
directly
prescribed
,
but
that
he
should
praise
him
seven
times
a
day
was
no where
exactly
determined
.
In
like
manner
,
that
Iacob
should
have
the
Lord
for
his
God
,
so
as
to
worship
him
in
some
place
,
&
to
honor
him
with
his
substance
,
was
according
to
express
precept
,
but
that
he
should
so
own
him
for
his
God
,
as
to
erect
an
Altar
in
that
place
for
his
Worship
,
and
to
give
him
the
tenth
of
all
that
he
should
have
,
was
no where
punctually
injoyned
him
,
and
therefore
he
doth
here
engage
himself
by
vow
to
do
them
.
I
shall
close
up
this
with
a
short
meditation
:
When
we
expect
extraordinary
favours
,
it
is
but
reasonable
we
should
vow
some
eminent
service
.
That
Merchant
did
very
well
in
making
(
had
he
done
as
well
in
keeping
)
his
vow
,
who
being
in
apparent
danger
of
losing
his
ship
,
goods
,
life
,
by
a
violent
storm
,
vowed
to
Jupiter
if
he
would
bring
him
safe
to
shore
,
Hecatombs
of
sacrifices
to
be
offered
upon
his
Altar
.
Our
Saviour
saith
,
To
whom
much
is
given
,
of
him
much
shall
be
required
:
it
is
no
less
true
,
God
looketh
for
much
from
him
who
expects
much
from
God
.
This
no
doubt
was
the
inducement
which
put
Jacob
upon
this
engagement
,
that
in
such
a
special
manner
the
Lord
should
be
his
God
:
And
so
I
pass
from
the
matter
to
The
condition
of
this
Vow
,
as
it
is
expressed
in
those
words
,
If
God
will
be
with
me
&
keep
me
in
this
way
that
I
go
,
and
give
me
bread
to
eat
and
rayment
to
put
on
,
so
that
I
come
again
to
my
fathers
house
in
peace
.
Wherein
two
things
offer
themselves
to
our
consideration
,
namely
,
The
manner
of
proposal
,
and
the
things
propounded
.
The
manner
of
proposal
is
in
the
particle
If
,
which
being
of
various
construction
,
and
here
liable
to
misconstruction
,
would
be
a
little
examined
and
rightly
setled
.
To
which
end
I
shall
discourse
it
both
Negatively
and
Affirmatively
.
On
the
one
hand
this
particle
If
is
not
in
this
place
,
1.
Si
dubitantis
,
an
If
of
haesitation
:
indeed
many
times
it
is
so
used
,
things
which
men
are
sure
of
they
expresse
positively
,
but
when
they
are
doubtfull
they
speak
with
an
If
.
So
the
Psalmist
:
If
he
hath
shut
up
in
anger
his
tender
mercies
,
in
a
way
of
doubting
;
and
therefore
our
Translators
fitly
read
it
as
a
question
,
Hath
he
shut
up
?
with
which
agrees
that
of
Saint
Paul
to
the
Chief
Captain
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
may
I
speak
unto
thee
?
thus
(
as
Mercer
tells
us
)
some
here
construe
it
,
and
look
upon
it
as
this
holy
mans
infirmity
,
that
he
doubted
whether
God
would
be
with
him
or
no
.
But
since
Jacob
had
but
even
now
been
assured
by
God
in
a
vision
,
that
the
things
here
mentioned
should
be
performed
,
it
is
not
rationall
to
imagine
he
should
so
soon
entertain
doubting
,
when
he
had
so
lately
received
an
assurance
from
the
God
of
truth
.
2.
Nor
yet
is
it
Si
stipulantis
,
an
If
of
stipulation
;
when
this
parricle
If
is
used
in
contracts
and
bargains
,
it
carries
in
it
a
restriction
,
and
includeth
in
it
a
negation
If
,
then
,
in
such
cases
implies
else
not
.
And
thus
we
are
still
to
understand
it
where
it
is
prefixed
before
the
promises
which
God
makes
to
us
:
so
in
that
speech
of
God
to
Cain
,
If
thou
dost
well
,
shalt
thou
not
be
accepted
?
And
again
,
in
those
words
of
God
to
Solomon
,
If
my
people
which
are
called
by
my
name
,
shall
humble
themselves
and
pray
,
&c.
then
I
will
hear
from
heaven
,
&c.
But
we
must
not
thus
construe
it
in
this
promise
of
Jacob
to
God
,
as
if
these
words
did
import
,
that
if
God
would
not
be
with
him
,
&c.
he
should
not
be
his
God
:
for
this
were
to
make
him
a
base
hireling
,
who
serves
onely
for
his
wages
.
Indeed
this
was
that
calumny
which
the
Devil
would
have
fastened
upon
Job
,
when
he
saith
,
Doth
Job
fear
God
for
nought
?
And
how
false
it
was
appears
,
as
by
his
patience
under
afflictions
,
so
by
his
resolute
expression
,
Though
he
slay
me
,
yet
will
I
trust
in
him
:
far
be
it
from
Iob
or
Iacob
to
serve
God
for
end
,
they
that
take
him
upon
such
terms
,
are
not
holy
but
crafty
;
nor
is
their
service
obedientia
,
but
mercatura
,
a
yeilding
obed●ence
to
him
,
but
rather
a
trading
and
merchandizing
with
him
.
He
loves
God
best
,
who
loves
him
for
himself
,
and
resolves
to
cleave
to
him
though
he
seems
to
leave
him
.
Such
was
the
temper
of
the
Church
,
as
is
exprest
in
those
words
,
Though
thou
hast
sore
broken
us
in
the
place
of
Dragons
,
and
covered
us
with
the
shadow
of
death
;
If
we
have
forgotten
the
name
of
our
God
,
or
stretched
out
our
hands
to
a
strange
God
,
shall
not
God
search
this
out
?
The
same
spirit
it
was
that
lodged
in
those
three
Worthies
,
when
they
peremptorily
told
Nebuchadnezzar
,
Our
God
whom
we
serve
is
able
to
deliver
us
from
the
burning
fiery
Furnace
,
and
he
will
deliver
us
out
of
thine
hand
,
O
King
;
but
if
not
,
be
it
known
unto
thee
,
O
King
,
that
we
will
not
serve
thy
gods
,
nor
worship
the
golden
Image
which
thou
hast
set
up
.
Nor
need
we
doubt
to
affirm
the
like
of
Jacob
,
that
however
God
should
deal
with
him
in
his
journey
,
yet
he
was
resolved
that
he
should
be
his
God
.
2.
On
the
other
hand
,
we
may
very
justly
look
upon
this
If
in
a
three-fold
notion
,
namely
,
as
1.
Si
inferentis
,
an
If
of
illation
,
and
that
two
wayes
:
1.
By
way
of
consequence
,
If
sometimes
is
as
much
as
when
or
after
.
Thus
by
the
Prophet
Isaiah
,
where
it
is
said
,
He
that
is
left
in
Sion
shall
be
called
Holy
,
If
,
that
is
,
(
as
our
Translators
render
it
)
when
,
or
after
the
Lord
shall
have
washt
away
the
filth
of
the
daughter
of
Sion
.
To
which
accords
that
of
our
Saviour
,
If
(
that
is
,
after
)
I
depart
I
will
send
him
unto
you
.
And
in
this
sense
it
is
likewise
used
by
the
Latines
,
so
in
Terence
,
Herus
si
redierit
,
When
my
Master
comes
home
.
According
to
this
construction
we
may
take
it
here
,
but
with
a
caution
:
When
,
or
after
God
shall
be
with
me
,
he
shall
be
my
God
,
is
not
to
be
meant
exclusively
,
as
if
he
were
not
before
.
No
doubt
Jacob
being
piously
educated
,
had
already
learned
to
take
Iehovah
for
his
God
.
But
notwithstanding
he
might
resolve
that
after
his
return
he
should
still
be
his
God
,
and
that
then
he
would
make
a
publick
and
extraordinary
testification
of
it
,
by
building
him
an
Altar
in
this
place
where
he
had
so
graciously
appeared
to
him
,
and
giving
him
the
tenth
of
his
estate
.
2.
Or
,
by
way
of
causality
,
If
may
import
as
much
as
because
,
and
is
so
used
many
times
in
the
Hebrew
,
Greek
,
and
Latine
.
My
mouth
shall
praise
thee
(
saith
David
)
with
joyful
lips
,
if
I
remember
thee
upon
my
bed
,
and
meditate
on
thee
in
the
night
watches
.
Where
the
particle
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
is
not
onely
ordinal
but
causal
,
importing
not
onely
the
time
,
but
the
reason
of
his
praising
God
with
his
lips
,
namely
,
the
meditation
of
him
in
his
heart
.
Thus
when
the
Apostle
saith
,
If
you
be
risen
with
Christ
,
seek
those
things
which
are
above
,
that
If
hath
the
force
of
a
Because
,
and
so
it
is
in
all
hypothetical
syllogisms
.
Accordingly
that
known
saying
of
Cato
,
Si
Deus
est
animus
—
may
well
be
rendred
,
because
God
is
a
Spirit
.
And
where
it
is
said
in
Virgil
,
—
vestro
si
munere
tellus
Chaoniam
pingui
glandem
mutavit
aristâ
:
In
this
acception
it
will
hold
here
very
well
,
Because
God
will
be
with
me
,
&c.
And
that
which
Jacob
implyes
,
is
,
that
the
collation
of
mercy
should
be
an
obligation
to
piety
.
If
Iacob
find
God
merciful
,
God
shall
not
find
Iacob
undutiful
.
This
is
that
which
he
both
might
and
ought
to
do
.
No
wonder
if
he
promise
to
do
it
.
1.
It
was
that
which
he
might
do
.
Though
Divine
favours
should
not
be
the
final
,
yet
they
may
be
the
impulsive
cause
of
our
service
;
though
they
must
not
be
the
high
prize
for
which
we
run
,
yet
they
may
be
spurs
to
quicken
us
in
our
race
.
We
must
not
look
upon
them
as
our
ultimate
end
,
but
we
may
use
them
as
perswading
motives
.
God
himself
so
propounds
them
in
his
Word
;
surely
then
we
may
so
propose
them
to
our
selves
.
2.
Nay
more
,
this
was
that
he
ought
to
do
.
It
is
but
reason
,
that
if
he
prevent
us
with
his
benefits
,
we
should
follow
him
with
our
service
.
If
he
draw
us
with
the
cords
of
love
,
we
should
run
after
him
with
the
feet
of
obedience
.
God
takes
it
very
ill
from
Davids
hands
,
that
having
heaped
upon
him
so
many
mercies
,
he
should
despise
his
commands
.
When
he
had
planted
Israel
like
a
vineyard
on
a
fruitful
hill
,
fenced
it
,
gathered
the
stones
out
of
it
,
in
a
word
,
done
so
much
as
more
could
not
be
done
for
it
,
he
justly
lookt
that
it
should
bring
forth
grapes
,
and
takes
it
unkindly
that
it
brought
forth
wild
grapes
.
It
is
no
more
than
what
justice
and
thankfulnesse
requires
,
that
if
God
doth
hire
us
with
his
benefits
,
we
should
do
his
work
;
let
out
his
good
things
to
us
,
we
should
pay
him
rent
;
and
that
his
sweet
voyce
of
love
should
be
answer'd
with
an
echo
of
praise
.
The
Poet
being
sensible
of
Caesars
favours
,
resolves
—
Erit
ille
mihi
semper
Deus
,
He
should
alwayes
be
to
him
as
a
God
:
Much
more
justly
doth
Jacob
cum
proposito
gratitudinis
,
in
a
way
of
gratitude
here
vow
,
If
God
will
be
with
me
,
&c.
then
God
shall
be
my
God
.
Nor
is
this
If
onely
a
particle
of
illation
,
but
2.
Si
admirantis
,
an
If
of
admiration
;
for
so
Musculus
glosseth
upon
the
words
.
Iacob
having
received
assurance
from
God
of
manifold
mercies
to
be
conferred
upon
him
,
knows
not
how
enough
to
express
his
sense
of
Gods
love
towards
him
,
and
therefore
prorumpit
in
votum
,
breaks
forth
into
a
vow
,
and
begins
it
with
an
If
,
which
(
as
sometimes
it
hath
)
seems
to
have
the
force
of
an
Interrogation
,
and
that
in
a
way
not
of
doubting
,
but
wondring
.
As
if
he
should
have
said
,
What
?
is
it
thus
?
Will
the
Lord
be
so
exceeding
gracious
to
me
,
and
shall
not
I
be
more
than
ordinarily
grateful
unto
him
?
Nay
surely
,
if
God
will
so
far
vouchsafe
as
to
be
with
me
,
and
keep
me
in
this
way
that
I
go
,
&c.
he
shall
be
my
God
.
3.
Lastly
,
it
is
Si
orantis
,
an
If
of
supplication
.
When
Moses
uttered
those
words
,
And
now
if
thou
wilt
(
he
intends
as
much
,
oh
that
thou
wouldest
)
forgive
the
sin
of
this
people
;
and
that
of
David
,
If
thou
wilt
slay
the
wicked
O
God
,
though
it
be
rendred
by
our
Translators
,
as
if
it
were
Si
asserentis
,
an
If
of
confidence
;
surely
,
it
may
no
less
fitly
be
translated
,
as
Si
optantis
,
an
If
of
desire
,
Oh
that
thou
wouldst
slay
the
wicked
.
Suitable
to
this
is
that
of
our
Saviour
,
Father
if
thou
be
willing
,
that
is
,
(
on
that
thou
wouldst
)
remove
this
cup
from
me
.
And
thus
in
that
of
the
Poet
,
Si
is
as
much
as
Utinam
,
Si
nunc
se
nobis
ille
aureus
arbore
ramus
Ostendat
—
To
this
notion
the
fore-named
Expositor
alludes
,
when
he
saith
Iacob
uttered
these
words
,
not
as
a
condition
,
but
a
Petition
.
And
to
the
same
purpose
Paraeus
,
non
dubitat
sed
petit
:
Jacob
doth
not
doubt
,
but
ask
:
So
that
we
may
well
read
the
words
,
Oh
that
God
would
be
with
me
,
and
keep
me
in
this
way
that
I
goe
,
&c.
According
to
which
construction
his
design
is
to
expresse
what
were
those
things
which
he
desired
God
should
doe
for
him
.
And
so
I
am
faln
on
the
Matter
proposed
,
in
these
words
,
God
will
be
with
me
,
and
keep
me
in
this
way
that
I
goe
,
and
will
give
me
bread
to
eat
,
and
rayment
to
put
on
,
so
that
I
come
again
to
my
fathers
house
in
peace
.
For
the
full
handling
whereof
,
I
will
first
take
the
clauses
asunder
,
and
then
put
them
together
.
1.
If
you
look
upon
them
severally
you
shall
find
there
are
four
things
that
Jacob
doth
here
desire
of
God
:
1.
His
mercifull
presence
,
will
be
with
me
:
2.
Powerfull
protection
,
And
keep
me
in
this
way
that
I
goe
:
3.
Convenient
provision
,
And
give
me
bread
to
eat
,
and
rayment
to
put
on
:
4.
Prospereus
rediction
,
So
that
I
come
again
to
my
Fathers
house
in
peace
.
1.
The
first
thing
that
he
craves
of
God
is
his
mercifull
presence
,
that
he
would
be
with
him
,
and
this
is
indeed
the
genus
that
comprehends
,
the
cause
that
produceth
all
the
rest
.
In
which
▪
respect
Saint
Chrysostome
saith
upon
those
word
,
God
was
with
the
lad
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
This
(
meaning
Divine
presence
)
is
both
our
strongest
weapon
and
richest
treasure
.
Indeed
in
a
large
sense
there
was
no
need
for
Jacob
to
desire
God
to
be
with
him
,
since
nothing
is
withou
him
.
Suppose
we
in
our
thoughts
a
sphere
of
infinite
greatnesse
,
whose
centre
is
every where
,
and
circumference
no where
;
it
must
necessarily
follow
,
that
all
things
besides
are
incompassed
by
,
and
contained
in
it
.
Such
a
sphere
is
God
,
no
wonder
if
Seneca
could
say
,
Quocunque
te
flexeris
,
ibi
illum
vide
bis
occurrentem
tibi
,
nihil
ab
illo
vacat
,
opus
suum
implet
;
which
way
soever
we
turn
our selves
we
may
behold
him
meeting
us
,
who
fills
all
he
hath
made
,
and
is
absent
from
none
of
his
creatures
.
Well
were
it
,
if
we
would
ever
thus
behold
him
present
with
us
,
whereever
we
are
,
and
whatever
we
do
.
This
is
that
presence
of
God
,
which
though
there
is
no
need
to
desire
,
yet
there
is
great
reason
to
observe
,
that
we
may
not
dare
to
do
any
thing
unbeseeming
so
glorious
a
Majesty
.
But
doubtlesse
that
which
Jacob
intends
when
he
would
have
God
to
be
with
him
,
is
,
that
he
would
vouchsafe
his
peculiar
,
intimate
and
effectuall
presence
,
whereby
he
is
so
with
his
own
servants
,
as
he
is
with
none
beside
.
It
is
not
unworthy
our
observation
,
that
gradation
of
phrases
,
by
which
this
presence
of
God
is
set
forth
in
Scripture
.
The
Lord
is
nigh
to
all
that
call
upon
him
in
truth
,
saith
the
Psalmist
;
whereas
Solomon
tells
us
,
he
is
far
from
the
wicked
.
Nor
is
he
onely
prope
,
but
cum
,
nigh
,
but
with
his
servants
;
so
he
saith
to
Israel
,
Thou
art
my
servant
,
I
am
with
thee
.
Nor
is
he
onely
cum
,
but
circa
,
with
,
but
about
his
people
,
as
the
mountains
are
round
about
Jerusalem
,
so
the
Lord
round
about
them
that
fear
him
,
saith
David
.
Nor
is
he
onely
circa
,
but
in
,
about
,
but
in
his
people
.
So
the
Psalmist
,
God
is
in
the
generation
of
the
righteous
.
Nor
is
he
only
in
,
but
in
medio
,
in
,
but
in
the
midst
of
them
,
I
come
and
will
dwell
in
the
midst
of
thee
,
saith
the
Lord
.
To
be
with
is
more
then
to
be
nigh
,
since
nearnesse
may
consist
with
some
distance
.
To
be
round
about
is
more
than
to
be
with
,
since
he
that
is
onely
on
a
mans
right
or
left
hand
may
be
said
to
be
with
him
.
To
be
in
is
more
then
to
be
round
about
,
since
that
doth
onely
note
an
adjacency
,
this
an
inherency
.
Finally
,
to
be
in
the
midst
is
more
than
onely
to
be
in
,
the
middle
being
the
very
centre
.
And
why
all
these
expressions
,
but
to
intimate
Gods
near
,
speciall
,
and
gracious
presence
with
his
people
?
This
was
that
which
Jacob
desired
:
and
good
reason
;
For
,
1.
Jacob
had
left
his
Fathers
house
,
where
were
his
best
friends
on
earth
;
and
what
could
now
render
his
life
comfortable
but
the
presence
of
God
in
heaven
?
It
rejoyced
David
to
consider
,
that
when
his
father
and
his
mother
forsook
him
,
yet
the
Lord
would
take
him
up
.
And
surely
now
Jacob
was
gone
from
his
father
and
mother
,
it
would
much
revive
him
to
have
God
with
him
.
Am
not
I
better
to
thee
then
ten
sons
,
said
Elkanah
to
Hannah
?
God
is
better
than
parents
,
or
kindred
and
friends
,
and
his
presence
with
us
will
sufficiently
recompence
their
absence
from
us
.
2.
Jacob
was
now
in
a
journey
,
and
,
at
such
a
time
especially
,
good
company
doth
well
.
Comes
facundus
in
via
pro
vehiculo
,
saith
Publius
truly
,
a
cheerfull
associate
speedeth
a
mans
way
;
and
reddit
iter
leve
&
breve
,
makes
a
mans
journey
seem
both
easier
and
shorter
.
But
no
company
like
to
Gods
;
Solus
non
est
cui
praesul
adest
Deus
,
saith
S.
Ambrose
sweetly
:
Jacob
,
though
alone
,
is
not
alone
,
if
God
be
with
him
.
It
is
an
excellent
note
of
S.
Bernard
upon
those
words
of
Christ
to
the
Spouse
,
Arise
and
come
;
Non
parū
confortat
quod
audit
veni
&
non
vade
,
&c.
It
was
no
smal
comfort
to
the
Spouse
to
hear
that
sweet
word
Come
,
and
not
Go
;
by
which
she
understood
that
she
was
not
sent
,
but
led
,
and
that
her
bridegroom
would
go
with
her
.
Quid
enim
difficile
sibi
illo
comite
reputet
?
For
what
way
can
be
rugged
to
her
,
whilest
he
vouchsafes
to
be
her
companion
?
If
God
be
with
us
in
a
prison
,
it
is
no
longer
a
confinement
:
Neque
enim
poterit
carcer
videri
in
quo
Socrates
erat
,
said
he
,
That
cannot
be
a
prison
where
Socrates
is
:
but
I
may
much
more
truly
say
,
That
cannot
be
a
prison
where
God
is
.
If
God
be
with
us
in
a
desart
,
it
is
no
longer
solitary
;
he
cannot
be
lonely
,
though
alone
,
who
hath
a
God
to
cheer
him
.
Excellently
S.
Chrysostom
,
if
God
please
,
though
we
be
in
a
wildernesse
,
we
need
none
else
to
accompany
us
.
3.
Homo
gaudet
de
propinquitate
amici
,
every
man
is
glad
to
have
his
friend
near
him
.
If
a
man
be
on
a
journey
,
the
company
of
a
stranger
is
acceptable
,
but
of
a
friend
is
most
desirable
.
Jacob
knew
the
Lord
,
his
Grandfather
Abraham
,
his
Father
Isaac
and
himself
had
found
him
to
be
a
sure
,
a
fast
friend
;
can
you
blame
him
to
desire
his
society
?
No
friends
to
a
man
in
any
difficulty
like
a
good
God
and
a
good
conscience
.
4.
Iacob
made
an
account
of
troubles
which
might
befall
him
in
his
way
;
no
wonder
if
he
would
have
God
go
with
him
;
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
saith
the
Greek
Father
sweetly
,
When
we
have
God
propitious
,
we
are
more
secure
in
the
open
field
than
others
are
in
walled
cities
.
The
truth
is
,
I
do
not
on
the
one
hand
much
wonder
at
the
fear
of
the
Disciples
in
the
ship
,
when
besides
the
darknesse
of
the
night
,
and
vehemency
of
the
storm
,
I
read
that
Iesus
was
not
come
to
them
:
on
the
other
hand
,
I
lesse
marvell
at
the
confident
resolution
of
David
,
Though
I
walk
through
the
valley
of
the
shadow
of
death
,
yet
will
I
fear
no
evil
,
when
I
presently
read
,
for
thou
art
with
us
.
If
Gods
presence
go
with
us
,
as
we
need
not
care
who
else
is
with
us
;
so
neither
need
we
fear
who
or
what
is
against
us
.
It
is
moved
as
a
Question
,
Why
,
whereas
the
Prophet
foretold
concerning
the
Messiah
,
thou
shalt
call
his
name
Immanuel
,
the
Angels
precept
is
,
Thou
shalt
call
his
name
Iesus
.
To
which
this
ingenuous
answer
is
returned
,
that
the
names
Immanuel
and
Iesus
,
though
they
differ
in
sound
,
are
much
one
in
sense
.
Immanuel
signifieth
God
with
us
,
and
Iesus
a
Saviour
;
and
if
God
be
with
us
,
salvation
cannot
be
far
from
us
.
In
one
word
,
as
the
presence
of
the
Sun
dispels
all
clouds
,
so
doth
Divine
presence
prevent
all
troubles
,
at
least
the
evil
of
them
.
5.
Iacob
supposeth
he
might
need
supplies
in
his
journey
,
and
he
knew
Gods
presence
would
furnish
him
.
The
Lord
is
my
shepherd
(
saith
David
)
therefore
I
shall
not
want
;
whilest
the
shepherd
is
with
his
flock
he
will
not
let
them
want
either
pasture
or
waters
.
Nihil
ei
deest
cui
adest
omnium
plenitudo
,
saith
S.
Ambrose
,
No
good
things
can
be
absent
where
the
fulness
of
all
things
is
present
.
6.
Lastly
,
Iacob
considered
that
the
chief
errand
about
which
his
Father
sent
him
,
namely
the
taking
of
a
wife
,
was
a
matter
of
serious
concernment
:
besides
,
it
so
fell
out
,
that
he
was
intrusted
by
Laban
with
the
managing
of
his
estate
,
and
in
all
weighty
undertakings
;
who
fitter
than
God
to
consult
with
?
To
this
accords
Tostatus
his
glosse
,
If
God
will
be
with
me
,
dirigendo
negotium
&
statum
meum
,
to
direct
and
order
my
affairs
.
It
is
no
small
content
to
a
man
,
when
he
hath
a
friend
no
lesse
prudent
than
faithfull
at
hand
to
advise
with
;
the
onely
wise
God
is
both
the
safest
guide
and
the
best
Counsellour
.
By
all
this
it
appeares
how
needfull
the
speciall
presence
of
a
propitious
God
is
.
Indeed
Moses
made
so
great
an
account
of
it
,
that
being
to
conduct
the
Israelites
to
the
land
of
promise
,
he
saith
unto
God
,
If
thy
presence
go
not
with
me
carry
us
not
hence
.
Oh
let
it
be
our
wisdome
,
as
alwayes
,
so
especially
when
we
are
engaged
upon
perillous
journeys
and
weighty
businesses
,
by
earnest
prayer
to
implore
,
and
so
secure
the
Divine
presence
,
as
here
Jacob
doth
,
when
he
saith
,
If
God
will
be
with
me
.
2.
The
next
branch
of
his
request
is
,
His
powerful
protection
in
those
words
,
And
keep
me
in
this
way
that
I
go
;
wherein
there
is
something
implied
and
exprest
.
1.
The
thing
implied
is
,
That
in
this
way
which
Jacob
was
to
go
he
should
stand
in
need
of
keeping
.
Indeed
,
which
way
can
a
man
go
wherein
he
may
not
be
endangered
,
and
therefore
needs
to
be
preserved
?
There
are
but
two
wayes
wherein
any
man
can
go
,
either
the
earth
or
the
water
,
the
land
or
the
sea
,
and
both
are
perillous
.
As
for
the
earth
,
that
indeed
is
steady
,
but
our
footing
on
it
is
not
steady
;
many
have
stumbled
upon
plain
ground
:
and
as
for
the
perils
of
the
water
,
they
are
both
manifold
and
manifest
.
By
land
we
meet
with
hills
and
desarts
,
bogs
and
theeves
:
by
sea
we
are
tost
with
tempests
,
assaulted
by
pirats
,
run
upon
the
sands
,
and
dash
against
the
rocks
.
I
speak
not
this
to
discourage
any
from
going
that
way
to
which
God
calls
them
,
though
it
be
never
so
long
a
voyage
by
sea
,
which
yet
seems
to
be
more
dangerous
than
the
land
.
It
is
a
pretty
story
of
him
,
who
saying
That
his
Father
,
Grandfather
,
and
great
Grandfather
died
at
sea
;
and
being
asked
,
Why
then
do
you
go
to
sea
?
Replied
,
Where
did
your
Father
,
Grandfather
,
and
great
Grandfather
die
?
and
being
answered
,
In
their
beds
;
wittily
retorted
,
Why
then
do
you
go
to
bed
?
The
truth
is
,
there
is
no
just
reason
to
be
more
timorous
,
at
least
not
more
anxious
,
when
we
go
by
sea
,
than
when
we
go
by
land
;
but
withall
,
so
great
is
the
peril
of
both
,
that
we
stand
in
need
of
being
kept
.
And
this
Jacob
well
knew
,
else
what
need
of
this
prayer
?
2.
The
thing
expressed
is
,
that
Iacob
desired
God
to
be
his
keeper
:
The
great
Jehovah
is
the
Lord
Keeper
and
Protector
of
his
servants
.
The
Lord
keepeth
the
feet
of
his
Saints
;
So
runs
the
Song
of
Hannah
:
where
if
the
question
be
asked
why
the
feet
are
mentioned
?
the
answer
is
aptly
returned
,
that
the
feet
bear
the
whole
weight
of
the
body
;
and
besides
,
they
are
most
subject
to
danger
,
so
that
by
keeping
of
the
feet
the
whole
body
is
preserved
.
The
steps
of
a
good
man
are
ordered
by
the
Lord
,
and
he
delighteth
in
his
way
;
though
he
fall
he
shall
not
be
utterly
cast
down
,
for
the
Lord
upholdeth
him
with
his
hand
:
where
Almighty
God
is
compared
as
it
were
to
a
loving
nurse
,
or
a
tender
Mother
,
which
holds
the
weak
child
(
when
it
goes
)
by
the
hand
,
that
it
may
not
fall
.
What
the
Devil
said
of
Job
,
Hast
thou
not
made
an
hedge
about
him
?
is
true
of
every
good
man
;
the
way
which
he
goeth
is
hedged
about
with
the
fence
of
divine
protection
.
If
it
shall
be
enquired
,
How
God
keepeth
his
servants
in
the
way
they
go
?
The
Answer
is
returned
by
the
Psalmist
,
The
Angel
of
the
Lord
encampeth
round
about
them
that
fear
him
:
And
again
,
He
shall
give
his
Angels
charge
over
thee
to
keep
thee
in
all
thy
wayes
,
they
shall
bear
thee
up
in
their
hands
,
lest
thou
dash
thy
feet
against
a
stone
.
Where
by
the
former
Scripture
it
seems
that
one
Angel
guards
many
;
and
by
the
latter
,
that
many
Angels
keep
one
.
That
a
particular
Angel
is
assigned
by
God
to
every
particular
person
is
by
some
probably
asserted
,
that
all
the
Angels
have
a
charge
given
them
to
guard
the
Saints
is
certainly
assured
;
and
by
the
way
we
may
at
once
take
notice
of
the
dignity
of
the
Saints
,
whom
God
so
highly
honours
,
as
to
make
as
it
were
his
houshold-servants
to
attend
on
them
;
and
of
the
Angels
humility
,
who
willingly
condescend
not
onely
to
be
comites
,
but
bajuli
,
as
companions
to
go
with
us
,
but
porters
to
carry
us
,
putting
as
it
were
their
hands
under
our
feet
to
do
us
service
.
Nor
is
Divine
protection
less
efficacious
,
because
by
the
ministry
of
Angels
;
since
that
Maxim
,
Agens
per
medium
est
minùs
efficax
in
agendo
,
A
mediate
agent
is
less
effectual
in
operation
,
onely
holds
true
when
means
are
used
propter
necessitatem
,
not
of
choice
,
but
of
necessity
.
Whereas
this
cannot
be
imagined
of
God
,
who
can
preserve
all
things
by
the
same
immediate
hand
which
made
them
.
It
is
then
no
other
but
his
good
pleasure
which
moves
him
to
make
choice
and
use
of
Angels
in
this
service
.
Nor
yet
are
we
to
conceive
that
God
doth
so
depute
the
Angels
to
this
employment
,
as
that
he
takes
no
care
of
us
himself
;
for
though
the
Angels
keep
us
ratione
executionis
,
by
ministerial
service
,
yet
God
keeps
us
ratione
gubernationis
,
by
his
over-ruling
authority
&
providential
influence
.
If
you
do
but
cast
your
eyes
a
little
before
upon
Jacobs
vision
,
you
shall
find
this
truth
excellently
illustrated
,
where
the
ladder
represents
Jacobs
journey
,
upon
which
the
Angels
ascending
and
descending
intimates
their
care
of
Jacob
going
and
returning
,
upon
the
top
of
which
the
Lord
stood
,
to
wit
,
not
onely
as
a
spectator
,
but
a
moderator
.
How
happy
are
the
servants
of
the
true
Jehovah
!
Heathen
worshippers
are
fain
to
keep
their
gods
,
the
great
God
keeps
his
worshippers
.
Fulgosus
tells
a
pretty
story
of
one
Musonianus
,
who
perceived
the
Roman
Army
to
stop
in
their
march
by
reason
of
a
bird
sitting
on
a
tree
,
in
expectation
of
whose
motion
a
Soothsayer
stayed
them
,
that
he
might
divine
by
it
;
whereupon
he
shot
his
arrow
and
killed
the
bird
,
saying
in
derision
,
What
help
can
be
expected
from
these
creatures
,
which
are
not
able
to
prevent
a
danger
hanging
over
their
own
heads
?
All
those
Dii
Tutelares
,
Tutelar
Gods
,
(
as
the
Heathen
falsly
called
them
)
could
not
save
themselves
,
much
less
their
worshippers
.
But
our
God
whom
we
serve
,
is
both
able
and
willing
to
keep
us
.
To
him
therefore
let
us
have
recourse
,
on
him
let
us
depend
for
protection
in
all
our
journeys
and
voyages
,
and
let
us
set
him
between
us
and
harms
.
They
are
well
kept
whom
God
keeps
.
His
eye
is
ever
watchful
,
his
hand
is
alwayes
powerful
,
He
will
not
suffer
thy
foot
to
be
moved
,
he
that
keepeth
thee
will
not
slumber
nor
sleep
.
Tutò
dormivi
,
nam
Antipater
vigilavit
,
I
slept
securely
while
Antipater
waked
,
said
Alexander
;
we
may
both
awake
and
sleep
,
ride
and
sail
,
walk
and
run
secure
whilest
God
preserveth
us
.
We
are
neither
safe
without
him
,
nor
in
danger
with
him
.
Except
the
Lord
keep
the
City
,
the
watchman
watcheth
but
in
vain
.
If
he
withdraw
his
protection
,
it
is
neither
the
strength
of
horses
and
multitude
of
forces
in
war
,
nor
the
skill
of
the
pilot
and
tallness
of
the
vessel
at
sea
can
preserve
us
;
and
if
God
undertake
our
defence
,
it
is
not
the
greatest
dangers
can
injure
us
.
How
perillous
was
the
Israelites
journey
out
of
Egypt
,
when
in
all
probability
the
red
sea
might
have
been
made
redder
by
their
bloud
,
and
the
hills
on
both
sides
made
larger
by
the
heaps
of
their
dead
bodies
,
but
the
mighty
God
was
their
keeper
,
and
brought
them
safe
,
not
onely
out
of
Egypt
,
but
through
the
sea
and
wilderness
unto
the
land
of
Promise
.
Indeed
,
as
S.
Ambrose
excellently
,
ibi
plus
auxilii
ubi
plus
periculi
,
when
danger
is
greatest
then
divine
help
is
nearest
;
and
the
more
perillous
the
way
is
,
the
more
doth
God
glorifie
his
mercy
in
his
servants
safety
.
He
that
keeps
the
sea
from
over-running
the
earth
,
can
keep
us
from
miscarrying
;
though
it
be
by
sea
,
neither
waves
nor
winds
can
hurt
him
whom
God
will
preserve
;
and
therefore
in
our
greatest
straits
let
us
not
cast
away
our
confidence
,
but
exercise
our
devotion
,
praying
to
God
with
Jacob
here
,
that
he
would
keep
us
in
the
way
we
go
.
3.
The
next
branch
of
his
desire
is
convenient
provision
in
those
words
,
And
give
me
I
read
to
eat
,
and
rayment
to
put
on
.
It
may
be
here
enquired
,
Whether
Jacob
had
not
provision
of
bread
and
rayment
already
with
him
?
And
if
so
,
Why
is
this
inserted
in
his
petition
?
When
Abraham
sent
forth
Eleazar
his
servant
to
find
out
a
wife
for
Isaac
,
he
sent
him
forth
with
ample
furniture
;
and
is
it
to
be
imagined
that
Isaac
would
deal
worse
by
his
Son
than
his
Father
Abraham
did
by
his
servant
?
But
to
answer
this
,
know
,
1.
That
how
well
soever
Jacob
were
provided
,
this
prayer
was
not
needlesse
;
even
rich
men
must
be
Gods
beggars
,
and
(
as
will
appear
by
and
by
)
have
reason
to
pray
for
bread
and
rayment
though
they
have
it
.
2.
It
is
not
improbably
conceived
,
that
Iacob
was
sent
forth
from
Isaac
but
in
a
mean
condition
,
without
any
plentifull
sustenance
or
attendance
.
For
this
reason
,
saith
Mercer
from
the
Rabbins
,
Quò
citiùs
rediret
&
anhelaret
ad
domum
patris
,
that
he
might
think
the
sooner
of
returning
,
and
make
the
more
haste
home
;
and
perhaps
withall
,
that
he
might
be
the
lesse
envied
and
maligned
by
his
▪
brother
Esau
,
who
was
enraged
against
him
.
3.
Besides
,
the
extent
of
Iacobs
desire
for
bread
and
rayment
was
till
he
came
back
to
his
Fathers
house
,
and
possibly
his
stay
might
be
longer
then
he
intended
,
and
so
his
provision
fall
shorter
then
he
expected
.
To
let
this
go
,
you
may
take
notice
in
this
request
of
these
three
things
,
The
matter
of
his
desire
,
bread
to
eat
,
and
rayment
to
put
on
;
The
Donor
from
whom
he
desired
them
,
namely
,
God
;
and
upon
what
account
,
in
that
word
Give
.
1.
The
things
he
here
desires
of
God
are
bread
and
rayment
.
Bread
being
the
most
generall
and
needfull
food
,
is
by
a
Synecdoche
in
Scripture
put
for
all
kind
of
Aliment
which
is
necessary
to
the
sustentation
of
nature
,
and
rayment
includes
all
things
needfull
for
the
clothing
of
the
body
.
Indeed
some
of
the
Rabbins
conceive
,
that
Jacob
having
now
got
the
birth
right
and
blessing
,
had
an
eye
to
the
sacerdotall
garment
,
which
the
first-born
did
minister
with
in
holy
things
.
But
this
is
a
far-fetcht
conceipt
:
the
most
genuine
sense
is
,
that
all
things
necessary
for
his
feeding
and
clothing
are
here
meant
by
bread
and
rayment
.
That
which
would
be
taken
notice
of
is
the
modesty
of
this
good
man
,
who
onely
desires
things
necessary
.
He
doth
not
ask
of
God
Quails
,
or
Manna
,
but
onely
Bread
;
he
doth
not
beg
purple
and
fine
linen
,
jewels
and
ornaments
,
but
onely
rayment
.
It
is
as
easie
for
God
to
give
his
servants
delicacies
as
bread
,
silks
as
cloth
,
superfluities
as
necessaries
;
and
if
he
be
pleased
to
blesse
our
lawfull
endeavours
,
and
throw
in
abundance
upon
us
,
we
must
receive
it
thankfully
,
and
use
it
rightly
.
Such
,
no
doubt
,
was
Jacobs
resolve
,
as
appears
by
that
part
of
his
vow
,
to
give
God
the
tenth
of
that
state
he
should
bless
him
with
.
But
still
with
Jacob
we
must
not
enlarge
too
much
in
our
prayers
for
temporals
.
This
is
that
our
Saviour
hath
taught
us
Christians
in
that
excellent
form
of
prayer
,
Give
us
this
day
our
daily
bread
:
upon
which
Ggregory
Nyssen
thus
elegantly
glosseth
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
&c.
Give
us
bread
,
not
dainties
,
nor
riches
,
not
golden
ornaments
,
nor
silver
vessels
,
or
precious
stones
;
not
herds
of
oxen
,
flocks
of
sheep
,
or
troops
of
horses
;
not
large
revenues
,
stately
palaces
,
or
numerous
attendants
(
by
all
which
the
mind
is
too
much
withdrawn
from
better
things
)
no
,
onely
give
us
bread
,
that
which
may
support
nature
and
preserve
life
.
Oh
how
doth
this
check
our
grasping
,
soaring
thoughts
and
desires
!
know
we
not
that
riches
and
honours
are
things
too
great
for
our
bodies
,
and
too
little
for
our
minds
?
they
are
more
than
we
can
use
,
and
lesse
than
we
would
have
;
we
may
be
well
enough
without
them
,
and
cannot
be
satisfied
with
them
.
Let
me
then
bespeak
you
in
those
words
of
God
to
Baruch
,
Seekest
thou
great
things
for
thy self
?
Seek
them
not
:
Or
in
that
excellent
counsel
of
the
Apostle
,
Having
food
and
rayment
,
let
us
therewith
be
content
.
It
is
a
known
saying
,
Cui
satis
non
est
satis
,
nihil
est
satis
:
our
Proverb
Englisheth
it
,
Enough
is
as
good
as
a
feast
.
And
if
you
would
know
what
is
enough
▪
let
Juvenal
answer
:
In
quantum
sitis
atque
fames
&
frigora
poscunt
.
That
which
is
enough
to
keep
off
hunger
,
thirst
&
cold
.
It
was
Agurs
prayer
to
God
.
Give
me
neither
poverty
nor
riches
,
(
both
being
like
Scylla
and
Charibdis
,
destructive
)
but
feed
me
with
food
convenient
for
me
:
And
if
you
would
know
what
is
convenient
,
I
answer
in
few
words
,
that
which
is
necessary
for
our
own
preservation
,
which
is
suitable
to
the
present
station
wherein
God
hath
set
us
,
and
is
justly
requisie
for
the
charge
committed
to
us
.
Within
these
bonds
let
us
limit
our
desires
,
so
shall
we
be
followers
of
this
godly
Patriarch
,
who
onely
craveth
bread
and
rayment
.
2.
The
Donor
of
whom
he
desireth
this
provision
is
God
,
the
Lord
in
heaven
is
the
disposer
of
all
things
on
earth
,
we
neither
have
them
of
our
selves
,
nor
can
have
them
from
any
other
but
him
,
or
at
least
by
his
appointment
.
It
were
easie
to
instance
in
all
the
various
comforts
of
this
present
life
;
how
it
is
he
that
builds
the
house
wherein
we
dwell
,
that
makes
the
bed
(
especially
in
our
sicknesse
)
whereon
we
lie
,
that
gives
his
Beloved
sleep
and
rest
upon
her
bed
;
that
causeth
the
sun
to
shine
and
the
rain
to
fall
,
that
prepares
a
table
for
us
,
and
causeth
our
cup
to
run
over
.
But
I
shall
confine
my self
to
the
present
instances
,
the
bread
we
eat
is
out
of
his
cupboard
,
and
the
rayment
we
put
on
out
of
his
wardrobe
.
He
gives
us
bread
,
inasmuch
as
he
blesseth
the
seed
,
and
giveth
the
earth
strength
to
bring
forth
corn
;
whereas
the
corn
giveth
bread
to
us
,
he
giveth
as
it
were
bread
to
the
corn
by
the
dews
of
heaven
,
&
sendeth
seasonable
weather
to
ripen
it
and
gather
it
in
:
He
giveth
us
rayment
in
that
he
giveth
us
sheep
,
and
covereth
them
with
wooll
to
clothe
us
:
He
giveth
us
both
bread
and
rayment
,
in
that
he
gives
health
and
strength
to
earn
them
,
peace
and
quietnesse
to
enjoy
them
,
art
and
skill
to
make
them
.
Finally
,
he
gives
us
bread
and
rayment
,
inasmuch
as
he
gives
strength
to
our
bread
to
nourish
us
,
heat
to
our
rayment
to
warm
us
,
a
blessing
with
both
,
making
them
beneficiall
to
us
.
Bread
and
all
externall
things
are
but
as
so
many
lumps
of
the
first
Chaos
,
having
in
them
neither
life
nor
light
,
neither
strength
nor
comfort
,
unlesse
a
word
proceed
out
of
the
mouth
of
God
.
The
truth
is
,
if
God
give
us
not
our
bread
and
rayment
,
we
shall
either
not
have
them
,
or
having
,
not
be
able
to
use
them
,
or
using
,
shall
not
be
refreshed
by
,
or
satisfied
with
them
.
Whether
therefore
we
want
,
or
have
bread
and
rayment
,
let
us
desire
God
to
give
them
us
.
If
we
want
them
,
let
us
,
with
the
hungry
Ravens
,
cry
and
call
upon
him
;
nay
,
if
we
have
them
,
let
us
still
cry
to
him
for
his
blessing
on
them
,
humbly
acknowledging
all
to
depend
upon
his
gracious
influence
.
3.
The
account
upon
which
Jacob
desires
bread
and
rayment
of
God
,
is
Gift
;
whatever
we
have
of
God
comes
of
free-gift
.
We
neither
can
deserve
any
thing
of
him
,
nor
repay
any
thing
to
him
;
not
onely
the
glories
of
that
other
life
,
but
the
comforts
of
this
life
are
undeservedly
conferred
upon
us
;
the
smallest
crumbs
are
greater
than
our
merits
,
and
the
worst
rags
better
than
our
deserts
.
Oh
my
soul
,
make
much
of
this
word
Give
,
and
account
it
the
chiefest
ground
of
thy
hope
for
whatever
thou
wantest
,
and
the
greatest
strength
of
thy
title
to
whatever
thou
hast
.
If
God
will
give
me
bread
to
eat
and
rayment
to
put
on
,
is
Jacobs
form
of
prayer
at
his
going
forth
:
I
am
not
worthy
,
or
(
according
to
the
Hebrew
)
am
lesse
then
the
least
of
all
the
mercy
and
of
all
the
truth
which
thou
hast
shewed
unto
thy
servant
,
in
his
form
of
thanksgiving
when
he
returned
home
.
And
surely
the
consideration
of
our
unworthinesse
should
so
much
the
more
oblige
us
to
thankfulnesse
.
The
more
freely
any
thing
is
conferred
,
it
is
both
so
much
the
more
acceptable
to
him
that
receives
it
,
and
the
more
worthy
of
praise
to
him
that
gives
it
.
Oh
let
us
learne
with
all
humble
thankfulnesse
to
acknowledge
the
very
bread
we
eat
,
and
the
rayment
we
put
on
,
to
be
not
debita
,
but
dona
,
due
debts
,
but
free
gifts
.
4.
The
last
branch
of
Iacobs
request
is
a
prosperous
reduction
,
in
these
words
,
So
that
I
come
again
to
my
fathers
house
in
peace
.
It
is
usuall
with
the
Hebrews
synecdochically
by
peace
to
understand
a
state
of
Prosperity
.
Mercers
paraphrase
is
,
salvus
&
incolumis
,
a
safe
and
prosperous
return
to
his
Fathers
house
in
due
time
,
is
that
then
which
here
Jacob
desireth
of
God
.
There
is
implanted
in
every
man
by
nature
a
love
of
his
Fathers-house
,
his
native
soyl
,
where
(
as
Lipsius
elegantly
phraseth
it
)
we
drew
our
first
breath
,
and
our
feet
did
first
tread
;
where
our
infancy
flourished
,
childhood
played
,
and
youth
was
educated
;
where
the
Heavens
,
the
Rivers
,
by
often
view
have
become
familiar
to
us
;
where
of
a
long
time
our
kindred
,
friends
&
companions
have
lived
:
In
a
word
,
where
there
are
those
objects
of
content
,
which
in
vain
we
seek
for
anywhere
else
.
True
it
is
to
a
wise
and
resolved
man
(
as
Teucer
once
said
)
Patria
est
ubicunque
benè
est
,
Where
ever
a
man
is
well
,
that
is
his
country
:
Omne
solum
forti
patria
,
to
a
magnanimous
mind
every
place
is
alike
.
He
that
thinks
he
can
live
no where
but
where
he
was
born
,
and
would
confine
himself
to
his
fathers
house
,
wants
either
wit
,
or
courage
,
or
both
.
A
prudent
and
valiant
man
reckons
himself
with
Socrates
and
Diogenes
to
be
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
a
Citizen
of
the
world
,
and
therefore
refuseth
no
honourable
imployment
,
though
it
be
to
the
utmost
parts
of
the
earth
.
But
yet
still
,
as
the
Orator
said
truly
,
Nullus
locus
est
domesticâ
sede
jucundior
,
No
place
is
more
desireable
than
a
mans
native
seat
.
To
which
agrees
that
of
the
Greek
Poet
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
;
What
is
more
delectable
to
a
man
than
his
fathers
house
?
Hence
it
is
,
that
1.
Though
other
places
be
more
wealthy
,
fruitful
,
pleasant
than
a
mans
own
country
,
yet
(
as
he
said
)
quia
sua
,
because
it
is
a
mans
own
,
he
prefers
it
before
them
.
Rome
was
far
better
than
Scythia
,
and
yet
the
Barbarians
would
leave
Rome
to
return
to
Scythia
.
A
stately
palace
in
another
Land
(
to
allude
to
Homers
expression
)
is
not
so
pleasing
as
a
mans
Fathers
house
,
though
it
be
a
cottage
.
Sertorius
,
a
citizen
of
Rome
,
having
obtained
many
conquests
abroad
,
at
last
sent
to
Pompeius
and
Metallus
that
he
might
return
home
,
saying
,
Malle
se
Romae
ignobilissimum
civem
,
quàm
exulem
omnium
aliarum
civitatum
Imperatorem
nominari
:
He
had
rather
be
one
of
the
meanest
inhabitants
of
Rome
,
than
a
Governour
of
all
other
Cities
.
2.
Banishment
from
a
mans
Fathers
house
and
Country
hath
been
ever
accounted
a
grievous
punishment
:
—
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
—
No
greater
trouble
than
for
a
man
to
be
deprived
of
his
native
soyl
.
A
Prison
at
home
is
more
welcom
than
perpetuall
exile
.
Those
captive
Israelites
sit
down
,
and
striving
as
it
were
to
out-vie
the
Rivers
with
their
tears
,
weep
by
the
waters
of
Babylon
,
saying
,
How
shall
we
sing
the
songs
of
Sion
in
a
strange
land
?
Jephtah
took
it
very
heinously
that
the
Elders
of
Gilead
cast
him
out
of
his
Fathers
house
;
and
as
if
they
could
not
well
have
done
him
a
worse
injury
,
he
construes
it
as
a
clear
argument
of
their
spiteful
malice
:
Did
you
not
hate
me
,
and
expell
me
out
of
my
Fathers
house
?
3.
When
men
are
in
forrain
parts
,
(
whether
it
be
by
forcible
compulsion
,
or
voluntary
consent
)
they
cannot
choose
but
often
think
of
their
fathers
house
:
De
loco
peregrinationis
proprii
domicilii
crescit
affectus
,
Our
love
to
our
home
increaseth
by
our
absence
from
it
:
And
therefore
it
is
when
we
are
abroad
in
our
persons
,
we
are
at
home
in
our
thoughts
.
So
Ovid
found
it
in
his
banishment
,
Nescio
qua
natale
solum
dulcedine
cunctos
Ducit
,
&
immemores
non
sinit
esse
sui
.
There
is
such
a
sweetness
(
saith
he
)
in
ones
native
soyl
,
that
though
a
man
be
absent
from
,
it
will
not
suffer
him
to
be
unmindful
of
it
.
4
Though
upon
some
occasions
men
may
be
willing
to
leave
their
fathers
house
,
yet
they
are
desirous
of
return
.
We
see
it
in
other
creatures
;
the
wild
beasts
,
which
goe
abroad
to
seek
their
prey
,
return
to
their
dens
;
the
Conies
,
that
goe
forth
to
feed
,
haste
back
to
their
holes
;
the
Hare
,
that
is
put
up
by
the
Hunter
▪
and
pursued
by
the
hounds
,
and
almost
tired
,
makes
back
to
her
fourme
,
though
it
be
but
to
dye
there
.
It
is
no
lesse
true
in
men
;
As
they
that
are
at
Sea
do
often
look
towards
the
shore
,
and
long
for
the
Land
:
Sic
ii
qui
in
peregrinis
locis
ad
patriam
suam
aspirant
,
saith
Lipsius
,
so
do
Pilgrims
and
Travellers
seek
after
their
own
Country
.
Homer
and
Ovid
doe
both
tell
us
of
Ulysses
,
how
desirous
he
was
to
come
so
near
his
Country
,
as
but
—
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
▪
Fumum
de
patriis
posse
videre
focis
;
to
see
the
smoke
coming
out
of
the
chimneys
.
Thus
Jacob
here
,
though
at
his
Fathers
command
he
left
his
house
,
yet
he
expresseth
his
desire
of
coming
thither
again
in
peace
.
This
it
is
he
begs
of
God
,
as
well
knowing
,
that
as
the
success
of
his
egress
,
so
the
welfare
of
his
regress
did
depend
upon
Divine
Providence
.
Alexander
ab
Alexandro
tells
us
that
one
of
Juno's
names
was
Iterduca
,
and
S.
Austin
,
that
she
was
called
not
onely
Iterduca
,
but
Domiduca
,
the
Heathens
looking
upon
that
Goddess
as
a
guide
of
their
journy
both
in
going
out
and
coming
home
.
This
is
undoubtedly
true
of
the
great
God
,
by
whose
renewed
goodness
it
is
,
that
after
long
travels
and
many
troubles
men
return
home
in
safety
.
If
he
please
to
appoint
a
mans
return
,
though
there
be
never
so
many
mountaines
of
difficulty
in
the
way
,
he
shall
over-leap
them
all
.
Good
King
David
,
by
the
rebellion
of
Absolom
,
was
forced
to
flie
from
Jerusalem
,
with
a
sad
heart
(
God
knoweth
)
and
(
as
appeareth
by
his
doubtfull
prayer
)
with
little
hopes
of
returning
.
But
not
long
after
the
Rebellious
Traitour
with
all
his
confederates
is
discomfited
,
and
the
King
cometh
again
to
Ierusalem
in
peace
,
to
the
great
joy
of
all
his
loyall
subjects
,
and
confusion
of
his
enemies
.
The
experience
I
doubt
not
of
many
can
attest
how
wonderfull
providence
hath
not
onely
carried
them
forth
,
but
brought
them
back
.
And
surely
this
is
no
small
mercy
,
yea
,
indeed
it
is
that
which
completes
all
other
favours
,
when
providence
thus
lengtheneth
out
the
line
of
a
mans
tranquillity
.
That
which
inviteth
men
to
go
forth
,
is
an
hope
of
coming
home
;
scarce
any
man
would
leave
his
country
were
he
sure
to
die
before
he
returned
.
A
comfortable
egresse
is
a
good
beginning
,
a
successfull
progresse
is
an
addition
to
,
but
a
safe
regresse
is
the
consummation
of
the
mercy
.
No
wonder
if
Iacob
desired
of
God
so
to
keep
him
,
as
that
he
might
come
again
to
his
fathers
house
in
peace
.
Having
thus
viewed
the
clauses
asunder
,
put
them
together
,
and
so
look
upon
this
petition
of
Iacob
in
a
double
reference
,
both
forward
and
backward
.
1.
Look
forward
to
the
answer
that
God
gave
Iacob
of
this
request
,
which
we
find
far
to
exceed
it
.
He
desires
of
God
that
he
might
be
kept
and
fed
while
he
was
abroad
,
and
come
home
safe
:
But
lo
,
over
and
above
his
desire
,
whereas
he
went
forth
with
a
staff
,
he
returned
with
two
bands
;
he
went
out
alone
,
and
returns
with
wives
and
children
,
servants
and
cattel
;
his
desire
was
onely
to
come
again
in
peace
,
and
behold
,
he
comes
again
,
not
onely
in
peace
,
but
with
wealth
.
Thus
are
Gods
grants
many
times
larger
then
our
desires
:
David
asketh
him
life
,
and
together
with
life
he
gives
him
a
Crown
.
Solomon
desireth
wisdome
,
and
with
wisdome
he
giveth
him
riches
and
honour
.
The
Theef
upon
the
Crosse
would
onely
be
remembred
by
Christ
,
and
Christ
assureth
him
that
he
should
be
with
him
in
his
Kingdom
.
Thus
as
a
little
water
put
into
a
pump
,
makes
way
for
a
great
deal
more
to
be
drawn
out
;
and
as
those
thin
and
insensible
vapours
which
ascend
from
the
earth
,
fall
down
in
great
and
abundant
showres
;
so
do
our
weak
and
short
prayers
return
with
full
and
enlarged
answers
,
God
dealing
with
his
servants
in
this
case
as
Ioseph
did
with
his
brethren
in
Egypt
,
when
he
did
not
onely
put
the
corn
in
their
sacks
,
but
the
money
wherewith
they
purchased
it
.
How
should
this
consideration
engage
and
incourage
us
to
the
duty
of
prayer
!
Men
in
suing
to
their
betters
many
times
ask
more
then
they
expect
;
but
in
suing
to
God
we
may
expect
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
;
but
when
we
go
to
God
,
the
crop
of
mercy
which
we
reap
,
is
far
greater
then
the
seed
of
prayer
which
we
sow
.
2.
Look
backward
to
that
which
was
a
ground
of
his
prayer
,
namely
the
promise
which
God
made
(
when
he
appeared
)
to
him
.
Behold
I
am
with
thee
,
and
will
keep
thee
in
all
places
whither
thou
goest
,
and
will
bring
thee
again
into
this
land
;
for
I
will
not
leave
thee
untill
I
have
done
that
which
I
have
spoken
to
thee
:
so
that
indeed
his
prayer
is
nothing
else
but
a
repetition
of
that
promise
.
It
may
here
be
enquired
,
what
need
Jacob
trouble
himself
▪
to
pray
for
that
which
God
had
already
promised
?
his
word
being
passed
the
performance
is
sure
;
to
what
end
should
Jacob
pray
?
one
would
think
that
this
should
argue
some
diffidence
in
Jacob
,
nay
forgetfulnesse
in
God
,
as
if
he
needed
to
be
put
in
mind
of
his
word
;
and
God
might
have
retorted
upon
Jacob
,
why
do
you
trouble
me
to
ask
what
I
have
already
granted
?
But
for
answer
hereunto
;
know
,
1.
That
it
hath
been
the
usuall
practise
of
Gods
servants
to
pray
to
him
for
those
things
which
he
hath
already
promised
;
not
onely
Jacob
,
but
Abraham
his
Grand-father
,
having
received
from
God
the
promise
of
a
Son
,
intreats
the
Lord
for
his
wife
,
because
she
was
barren
.
All
the
Saints
of
the
Old
Testament
prayed
for
the
Messiahs
first
coming
,
and
we
now
pray
for
his
second
coming
,
though
yet
both
of
these
are
clearly
promised
in
holy
Writ
.
2.
This
practise
of
Gods
servants
is
founded
upon
very
good
reason
;
For
1.
The
prayer
of
the
upright
(
according
to
Solomons
Proverb
)
is
Gods
delight
:
Christ
saith
unto
his
Spouse
,
Let
me
heare
thy
voice
,
which
then
makes
the
best
Musick
in
his
eares
,
when
it
is
the
eccho
of
his
own
voice
.
Men
love
not
to
be
troubled
with
suitors
,
but
God
is
wel-pleased
with
frequent
addresses
,
yea
therefore
he
defers
to
fulfill
what
he
hath
promised
,
that
we
may
be
the
more
importunate
in
desiring
it
.
2.
Divine
promises
are
so
far
from
being
impediments
,
that
they
are
incouragements
to
prayer
:
If
I
know
that
he
to
whom
I
petition
is
well-affected
towards
me
,
and
well-pleased
with
what
I
desire
of
him
,
it
cannot
but
embolden
me
to
go
to
him
;
what
are
the
promises
,
but
declarations
of
Gods
good
will
towards
us
,
and
what
he
is
ready
to
do
for
us
?
and
therefore
we
are
justly
animated
to
go
boldly
to
the
throne
of
grace
.
3.
More
then
this
,
the
promises
are
not
onely
incouragements
to
,
but
arguments
in
prayer
.
It
is
a
sufficient
argument
to
prevaile
with
any
honest
man
,
that
his
word
is
past
,
much
more
with
the
faithfull
God
.
Accordingly
this
holy
man
urgeth
upon
God
in
that
prayer
he
made
when
he
was
returning
home
,
thou
saidest
thou
wouldst
do
me
good
;
with
which
that
of
David
agreeth
,
deal
well
with
thy
servant
according
to
thy
word
:
and
therefore
instead
of
desisting
from
prayer
,
because
of
a
promise
,
we
should
rather
plead
the
promise
in
our
prayer
.
4.
Yet
further
,
prayer
is
the
condition
and
means
of
obtaining
what
God
hath
promised
.
After
a
catalogue
of
many
sweet
promises
made
by
God
to
his
people
,
it
followeth
,
Thus
saith
the
Lord
God
,
I
will
yet
for
this
be
enquired
of
by
the
house
of
Israel
to
do
it
for
them
.
As
Repentance
is
the
condition
(
if
not
alwaies
expressed
yet
implied
)
of
avoiding
what
he
hath
threatned
▪
so
is
prayer
of
obtaining
what
he
hath
promised
:
and
as
the
space
between
the
denouncing
and
executing
of
the
menace
is
the
time
for
the
practise
of
repentance
,
that
the
evil
threatned
may
not
be
inflicted
;
so
the
space
between
the
making
and
accomplishing
of
the
promise
,
is
the
time
for
the
exercise
of
prayer
,
that
the
good
promised
may
be
performed
.
The
promises
are
as
it
were
a
store-house
of
blessings
,
but
prayer
is
the
key
that
opens
it
;
they
are
as
it
were
the
well
of
comforts
,
but
prayer
is
the
bucket
which
must
draw
out
the
water
.
5.
Adde
to
all
this
that
which
may
fully
satisfie
,
Not
onely
is
prayer
as
an
antecedent
condition
to
the
performing
of
a
promise
,
but
a
promise
must
antecede
to
the
making
of
a
prayer
:
so
far
should
we
be
from
neglecting
prayer
because
God
hath
promised
,
that
onely
what
God
hath
promised
ought
to
be
prayed
for
;
S.
John
is
expresse
,
If
we
ask
according
to
his
will
he
heareth
us
;
intimating
that
no
prayer
can
have
audience
and
acceptance
,
but
what
is
according
to
his
will
;
which
will
is
revealed
in
his
word
,
and
(
as
to
the
things
which
we
are
to
desire
)
particularly
in
his
promises
.
Among
the
many
requisites
to
an
effectual
prayer
,
faith
is
not
the
least
;
Indignus
esse
divina
benedictione
censetur
,
qui
Dominum
dubio
quaerit
affectu
,
saith
S.
Ambrose
,
he
that
asketh
doubtingly
begs
a
denial
:
whatsoever
you
ask
believing
(
saith
our
Saviour
)
you
shall
receive
;
and
accordingly
S.
James
is
express
,
if
any
of
you
lack
wisdome
,
let
him
aske
of
God
,
but
let
him
ask
in
faith
;
now
the
choice
prop
of
faith
is
the
promise
,
for
though
we
believe
God
is
able
,
yet
we
cannot
believe
he
is
willing
to
grant
our
desires
unless
we
have
a
promise
to
declare
it
.
Since
then
the
rule
of
our
prayer
is
Gods
will
,
and
that
will
is
revealed
in
the
promises
;
yea
since
the
promise
is
a
choice
ground
of
faith
,
and
faith
is
a
necessary
ingredient
into
prayer
,
it
manifestly
followeth
,
that
we
cannot
make
an
acceptable
prayer
to
God
,
unless
it
be
founded
upon
faith
in
a
promise
,
and
so
according
to
Gods
will
.
Let
it
therefore
be
our
care
to
study
the
promises
,
that
we
may
be
acquainted
with
them
,
have
recourse
to
them
,
and
make
use
of
them
,
so
as
by
them
not
to
be
hindred
from
,
but
rather
incouraged
to
,
and
quickned
in
our
devotion
;
for
so
it
was
with
Jacob
,
whom
we
find
upon
the
receipt
of
a
gracious
promise
putting
up
a
fervent
prayer
.
But
now
methinks
I
heare
some
saying
,
we
are
convinced
that
a
promise
is
an
inducement
,
not
onely
to
thankfulnesse
,
but
prayer
;
and
had
we
such
a
promise
as
Jacob
had
,
we
could
pray
both
confidently
and
fervently
.
But
God
hath
no where
said
to
us
,
that
he
will
be
with
us
in
our
journeys
,
to
keep
us
and
provide
for
us
,
and
bring
us
home
again
;
and
therefore
how
can
we
hope
and
pray
for
those
blessings
?
To
remove
this
doubt
,
be
pleased
to
know
,
that
1.
The
promises
which
are
made
to
particular
persons
in
Scripture
,
so
far
as
they
are
of
general
concernment
,
belong
to
all
the
servants
of
God
.
It
is
very
observable
that
the
promise
which
God
made
to
Joshuah
,
I
will
never
leave
thee
nor
forsake
thee
,
is
not
onely
repeated
but
applied
by
S.
Paul
to
all
Christians
,
for
otherwise
the
argument
had
been
very
weak
;
Let
your
Conversation
(
writing
to
the
Hebrews
)
be
without
covetousness
,
for
he
hath
said
,
(
namely
,
to
Joshuah
)
I
will
never
leave
thee
nor
forsake
thee
.
Thus
,
what
God
said
to
Jacob
,
he
saith
unto
every
one
of
his
servants
when
we
go
forth
by
sea
or
land
.
Indeed
he
saith
it
not
so
expresly
,
particularly
,
positively
to
us
,
as
he
did
to
Iacob
;
therefore
it
is
that
,
whereas
Iacob
having
received
such
a
punctual
promise
from
God
,
might
assure
himself
that
nothing
should
hinder
his
return
home
,
we
may
not
be
so
confident
;
he
that
goeth
out
in
the
morning
,
though
but
for
a
day
,
cannot
be
sure
that
he
shall
come
again
to
his
house
in
the
evening
,
since
he
doth
not
know
what
God
hath
appointed
to
befall
him
.
But
yet
withall
,
he
that
goeth
forth
(
as
here
Iacob
did
)
for
many
years
,
may
upon
this
very
promise
made
to
Iacob
,
so
far
assure
himself
,
that
God
will
be
with
him
,
and
if
he
see
it
fit
for
him
(
as
he
did
for
Iacob
)
he
will
so
keep
him
and
provide
for
him
,
that
he
shall
come
again
to
his
fathers
house
in
peace
:
And
what
man
,
unless
he
think
himself
wiser
than
God
,
would
desire
it
upon
other
terms
?
2.
God
hath
been
pleased
to
vouchsafe
many
promises
of
protection
and
provision
to
his
servants
in
generall
;
which
among
other
places
you
may
meet
with
in
the
34.91
.
and
121.
Psalms
,
where
it
would
be
observed
,
that
though
the
promises
are
made
to
all
the
godly
,
yet
some
of
them
run
in
the
singular
number
,
Thee
and
Thy
;
He
shall
cover
thee
with
his
feathers
,
he
shall
give
his
Angels
charge
over
thee
;
the
Lord
shall
preserve
thy
going
out
and
thy
coming
in
from
this
time
forth
and
for
evermore
.
And
why
this
?
but
that
every
servant
of
God
in
particular
might
take
those
words
as
spoken
to
him
,
and
in
all
dangers
might
apply
them
to
himself
for
the
strengthening
of
his
faith
,
and
the
quickening
of
his
devotion
.
I
shall
wind
up
this
with
these
following
directions
:
1.
Be
sure
the
way
wherein
thou
goest
be
Gods
way
,
that
is
,
such
a
way
for
which
thou
hast
either
his
command
that
thou
shalt
,
or
at
least
his
warrant
that
thou
maist
go
in
it
.
It
is
very
observable
,
how
the
Devil
quoting
that
Scripture
,
He
shall
give
his
Angels
charge
over
thee
,
mangles
it
,
leaving
out
those
words
,
to
keep
thee
in
all
thy
wayes
.
Upon
which
Mellerus
his
gloss
is
very
apposite
,
In
omnibus
viis
tuis
,
i.
e.
In
vocatione
tuâ
,
In
all
thy
ways
,
that
is
,
in
thy
calling
wherein
God
hath
placed
thee
,
in
which
alone
thou
mayst
expect
Angelical
and
Divine
protection
.
For
a
Rebel
who
goeth
forth
to
fight
against
his
lawful
Soveraign
,
a
Theef
,
a
Pirate
,
who
lieth
in
wait
to
rob
and
spoil
men
of
their
goods
and
lives
,
to
pray
that
God
would
be
with
him
,
and
keep
him
in
the
way
that
he
goeth
,
were
not
a
petition
,
but
a
presumption
:
for
though
it
be
true
,
that
Almighty
God
do
sometimes
suffer
(
for
reasons
best
known
to
himself
)
such
wretches
to
prosper
in
their
wicked
wayes
,
yet
they
cannot
either
justly
expect
▪
or
religiously
desire
it
;
and
by
how
much
the
more
devoutly
they
seem
to
undertake
such
attempts
,
by
so
much
the
more
abominable
they
are
in
the
eyes
of
God
,
who
never
more
abhorreth
Robbery
and
Rebellion
,
then
when
it
is
masked
with
Religion
and
devotion
.
Let
every
one
therefore
,
who
hopeth
and
craveth
Gods
blessing
,
be
carefull
that
he
have
Gods
call
;
nor
let
him
think
it
sufficient
that
Gods
providence
seemeth
as
it
were
to
open
a
door
,
unlesse
Gods
word
warrant
him
to
go
forth
.
2.
Be
careful
together
with
thy
prayer
to
God
to
joyn
thine
own
endeavour
▪
God
will
be
with
us
,
but
then
we
must
not
be
wanting
to
our selves
;
He
will
give
us
bread
to
eat
and
rayment
to
put
on
without
our
merit
,
but
not
(
if
we
be
able
)
without
our
labour
.
He
will
keep
us
in
the
way
we
go
,
and
that
so
as
we
may
come
again
in
peace
;
but
then
we
must
not
needlesly
thrust
our
selves
into
danger
,
and
use
the
best
means
we
can
to
preserve
our selves
.
In
vaine
doth
that
scholar
think
to
get
learning
who
neglects
his
book
;
or
that
husband-man
look
for
an
harvest
who
throwes
his
plough
into
the
hedge
.
Jacob
was
fain
to
serve
Laban
for
that
bread
and
rayment
which
he
desired
God
to
give
him
.
God
can
keep
us
by
a
miracle
without
means
;
he
hath
done
so
,
where
means
have
been
wanting
,
but
he
hath
no where
said
he
will
do
it
,
whilest
means
is
afforded
.
Oculus
ad
coelum
,
manus
ad
clavum
,
is
the
Pilots
practice
,
as
his
eye
is
upon
the
star
,
so
his
hand
is
upon
the
helm
;
Orare
is
to
little
purpose
without
Laborare
:
in
all
dangers
,
as
thou
liftest
up
thy
eyes
to
God
for
his
succour
,
so
thou
must
put
forth
thy
hand
to
the
means
of
self-preservation
.
3.
Before
thou
goest
on
thy
way
take
thy
farewell
of
thy
sins
by
Godly
sorrow
and
repentance
:
your
iniquities
(
saith
God
by
the
Prophet
)
have
separated
between
me
and
you
.
If
any
sin
unrepented
go
with
us
,
God
will
leave
us
;
and
if
iniquity
be
found
in
our
hands
,
we
cannot
expect
that
his
protection
should
be
over
our
heads
.
I
wonder
not
if
Israel
turn
their
backs
before
their
enemies
whilst
the
accursed
thing
is
in
the
Camp
.
They
are
Gods
own
words
,
I
will
not
be
with
you
any
more
,
except
you
destroy
the
accursed
from
among
you
.
4.
Resign
thy self
to
God
as
by
a
voluntary
submission
to
his
dispose
,
so
by
a
willing
subjection
to
his
commands
.
He
taketh
none
to
be
of
his
charge
,
whom
he
finds
not
to
be
of
his
family
.
This
of
Jacob
,
If
God
will
be
with
me
,
and
keep
me
in
that
way
which
I
goe
,
&c.
then
the
Lord
shall
be
my
God
,
may
well
be
inverted
,
If
the
Lord
be
thy
God
,
then
he
will
be
with
thee
,
and
keep
thee
in
thy
way
,
&c.
It
is
a
false
Maxime
on
the
one
hand
,
that
onely
actuall
protection
obligeth
to
subjection
;
I
am
bound
to
obey
my
parents
(
whether
civill
or
naturall
)
though
they
be
not
able
to
protect
me
;
and
much
more
my
God
,
though
he
will
not
preserve
me
.
But
on
the
other
hand
,
Subjection
onely
is
that
which
entitleth
us
to
protection
;
so
that
unlesse
I
serve
and
honour
God
,
I
do
in
vaine
expect
that
he
should
blesse
and
keep
me
.
5.
Finally
,
Begin
,
continue
,
and
manage
thy
whole
journey
with
frequent
and
zealous
prayers
to
God
for
these
blessings
.
Nor
will
it
be
amisse
,
nay
I
would
commend
it
as
a
very
fitting
preparative
to
all
weighty
undertakings
,
that
thou
before
hand
engage
thy self
to
God
,
(
after
Jacobs
pattern
)
by
a
vow
of
some
eminent
service
to
be
performed
in
case
he
be
pleased
to
give
thee
the
successe
desired
,
and
beseech
him
that
he
would
prove
and
try
thee
whether
thou
wilt
not
faithfully
make
good
the
obligation
thou
hast
made
to
him
.
Having
observed
these
rules
,
go
forth
(
in
Gods
name
)
cheerfully
,
couragiously
,
confidently
,
expecting
divine
presence
and
providence
to
accompany
thee
:
And
whereas
,
because
the
generall
promises
of
temporall
blessings
in
Scripture
are
made
,
cum
exceptione
crucis
(
as
Divines
speak
)
with
the
exception
of
the
Crosse
;
things
may
not
altogether
succeed
according
to
thy
desires
,
yea
it
may
so
fall
out
that
not
onely
troubles
but
death
it self
may
befall
thee
in
the
way
which
thou
goest
:
let
this
be
thy
strong
consolation
,
that
if
thy
life
be
at
an
end
before
thy
way
;
it
is
that
which
thy
gracious
God
seeth
best
for
thee
,
and
if
he
do
not
so
keep
thee
as
that
thou
shalt
come
again
in
peace
to
thy
Fathers
house
on
Earth
;
it
is
that
thou
mayest
so
much
the
sooner
go
to
thy
Fathers
house
in
Heaven
,
where
are
many
mansions
,
and
where
thou
shalt
be
in
rest
,
peace
,
and
blisse
to
all
eternity
.
And
thus
I
have
at
length
brought
you
through
all
the
parts
of
my
text
,
and
should
now
put
an
end
to
my
discourse
,
but
that
I
have
a
worthy
person
in
mine
eye
,
whose
lately
intended
voyage
is
the
occasion
of
this
discourse
,
and
to
whom
in
a
few
words
I
must
crave
leave
to
make
a
particular
addresse
.
It
hath
pleased
Divine
providence
to
call
you
forth
,
from
your
friends
and
Fathers
house
:
The
way
you
are
to
go
is
long
,
to
the
remote
parts
of
the
world
,
and
in
that
respect
may
seem
tedious
;
your
passage
is
by
Sea
,
and
that
may
prove
perillous
;
the
dangers
of
the
Sea
being
probably
more
and
greater
then
those
of
the
land
:
But
withall
,
your
employment
is
not
onely
lawfull
,
but
laudable
,
just
,
but
honourable
;
you
are
intrusted
with
the
goods
,
and
imployed
for
the
good
of
many
,
in
which
respect
you
are
likely
to
be
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
a
common
good
.
Besides
,
(
which
is
no
small
comfort
)
God
hath
provided
for
you
a
meet
help
,
a
loving
yoke-fellow
,
to
go
with
you
,
one
whose
society
wil
recompense
the
absence
of
your
other
friends
,
and
beguile
the
tediousnesse
of
the
way
,
yea
one
who
will
help
to
bear
a
part
with
you
as
well
in
your
trouble
,
as
in
your
enjoyments
.
Nothing
now
remaineth
but
to
make
sure
that
God
may
be
with
you
in
the
way
you
are
to
go
:
in
order
to
which
the
example
of
this
holy
Patriarch
is
well
worthy
your
imitation
;
as
he
did
,
so
do
you
bind
your self
to
God
by
some
solemn
vow
at
your
going
forth
,
to
do
some
extraordinary
act
of
piety
,
of
charity
,
at
your
coming
home
;
and
not
onely
so
,
but
while
it
is
called
to
day
,
consecrate
your self
to
his
service
;
throughout
the
whole
time
of
your
voyage
walk
with
him
,
cleave
to
him
,
ever
remembring
that
of
Azariah
to
Asa
,
The
Lord
is
with
you
while
ye
be
with
him
,
and
if
ye
seek
him
,
he
will
be
found
of
you
,
but
if
ye
forsake
him
he
will
forsake
you
.
Nor
let
this
onely
be
your
personall
care
,
but
what
lieth
in
you
take
care
that
those
who
are
under
you
may
serve
the
Lord
,
so
as
the
glorious
name
of
God
and
Christ
may
not
be
blasphemed
among
the
Indians
by
the
prophane
,
intemperate
and
unclean
lives
of
English
Christians
.
Thus
doing
,
doubt
not
of
the
hand
of
God
upon
you
for
good
,
&
for
your
greater
incouragement
cal
to
mind
former
experiences
,
remember
how
God
hath
been
with
you
and
kept
you
in
this
very
way
that
you
are
now
to
go
,
so
that
you
came
again
to
your
Fathers
house
in
peace
;
his
hand
is
not
shortened
,
that
it
cannot
save
,
nor
is
he
less
willing
to
keep
you
now
,
if
you
keep
close
to
him
.
I
shall
end
my
hortatory
consolation
to
you
with
an
intercessory
supplication
to
God
for
you
,
for
your
Dear
Consort
,
and
all
that
goe
along
with
you
.
Nor
do
I
doubt
but
all
your
friends
here
present
will
joyn
with
me
;
nor
shall
we
onely
now
but
continually
make
mention
of
you
in
our
prayers
;
and
by
the
way
it
may
be
a
comfort
to
you
when
you
are
upon
the
tempestuous
Sea
,
and
in
that
Barbarous
land
,
that
you
have
a
stock
of
prayers
in
England
going
for
you
.
And
now
,
what
better
,
fitter
,
fuller
prayer
can
be
made
for
you
by
us
or
by
your
self
,
then
that
which
here
in
effect
Jacob
maketh
for
himself
?
That
God
Almighty
would
vouchsafe
to
be
with
you
and
keep
you
in
the
way
which
you
go
,
and
at
last
bring
you
again
to
your
fathers
house
in
peace
,
so
as
your
friends
who
now
part
from
you
mournfully
,
may
then
meet
you
joyfully
,
and
our
prayers
may
be
turned
into
praises
and
songs
of
deliverance
.
Finally
,
not
onely
that
you
may
come
to
your
Native
Country
in
peace
,
but
,
that
when
you
come
again
,
you
may
find
it
in
peace
,
the
breaches
of
Church
and
State
healed
,
every
one
enjoying
his
rights
in
quiet
,
sitting
under
his
own
fig-tree
,
and
eating
the
fruit
of
his
labours
with
joy
and
thankfulnesse
:
and
let
all
that
wish
well
to
you
,
to
the
Church
,
to
the
Land
,
say
Amen
,
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A45562e-200
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
ab
Heb.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
gratiosus
,
benignus
fu●t
.
Prov.
18.22
.
Ruth
1
.
16●
.
Gen.
2.24
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
compositum
ex
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
dedit
,
&
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
Deus
.
Notes for div A45562e-1280
Musc.
in
loc.
Qu.
1.
Aquin.
2a
.
2ae
.
q.
88.
art
.
1.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
vovit
affi●e
cum
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
●ecit
spontaneum
Fil●u
.
tr
.
2
●
.
6.2
.
Deus
●ordis
auditor
sicut
&
inspector
.
Tert.
l.
de
orat
.
c.
13.
P.
Lomb.
sent
.
4.
dist.
38.
part
.
4.
Aquin.
l.
d.
Jo●l
▪
2.28
.
2
Sam.
7.27
.
Jam.
5.17
,
16.
Qu.
2.
V.
21.
V.
12
,
13.
Psal.
56.12
.
Isa.
19.21
.
P.
Lomb.
l.
d.
Aquin.
l.
d.
Qu.
3.
V.
1
,
2
,
3.
Jonah
1.16
.
See
the
English
Liturgy
in
the
prayer
after
the
Communion
.
Psal.
61.5
.
Jonah
2.9
▪
Psal.
66.14
.
Oratio
per
modii
voti
prolata
.
Par.
in
loc.
Psal.
132.1
,
2.
Aug.
Ep.
ad
Prob.
121.
c.
16
Damasc.
de
fide
l.
4.
c.
11.
Gen.
35.1
▪
Par.
ibid.
Aug.
Ep.
45.
Bern.
Ep.
2.
Hieron.
in
hist.
Jepht
.
Naz.
Orat.
53
▪
Eccles.
5.4
,
5.
Psal.
132.1
.
Aug.
ibid.
The
Collect
for
the
fift
Sunday
after
Easter
.
1.
Gen.
Exod.
3.6
.
Gen.
17.7
.
Vide
Merc.
in●
loc.
Psal.
31.14.40.8
.
Isa.
25.1
.
Dan.
6.16
.
Hos.
2.23
.
Object
.
Exod.
20.3
.
Semper
in
negativis
meminerimus
affirmativa
contineri
.
Strigel
.
loc.
Theol.
Answ.
L●ym
.
tra.
4.
c.
2.
Aquin.
2a.
2ae
.
quaest.
88.
ar.
3.
Aug.
de
Nat.
Dom.
Ser.
3.
In
Psal.
75.
Exod.
24.7
.
2
Chr.
15.12
.
34.31
.
Neh.
10.29
.
Psal.
119.106
.
Bern.
de
modo
bene
vivendi
,
Ser.
62.
Aug.
in
Ps.
7.5
,
5.
Quest
.
Answ.
Hoc
voto
suae
voluit
infirmitati
consulere
,
&c.
Merc.
in
loc.
Mend
.
in
▪
1.
Reg.
c.
5.
Num.
11.
Tert.
de
poenit
.
Vid.
Musc●
▪
●oc
.
Vid.
Est.
in
Sent.
l.
4.
dist.
28.
Luke
19.8
.
Psal.
119.146
.
Luke
12.48
.
2
Gen
▪
Partic.
1.
Negat
.
Psal.
77.9
.
Acts
21.37
.
V.
Merc.
in
loc.
Gen.
4.7
.
2
Chron.
7.14
Job
1.9.13.15
.
Gratis
amandus
est
Deus
,
&c
Aug
Dom.
18.
post
Trin.
Serm.
1.
Psal.
44.19
,
20
,
21.
●●●
3.17
,
18.
Affirmat
.
Isa.
3.4
.
John
16.7
.
Terent.
Phorm
.
Eum
semper
pro
Deo
agnoscam
&
colam
.
Mer.
in
loc.
Psal.
63.5
,
6.
Col.
3.1
.
Cato
Sent.
Virg.
Georg.
2
Sam.
17.7
,
8
Isa.
5.1
,
2
,
3
,
4.
Virg·
Musc
▪
Id.
ib.
Exod.
32.22
.
Psal.
139.19
.
Luke
22.42
.
Virg.
Aeneid
.
6.
Non
per
modum
conditionis
,
sed
cum
spiritu
precationis
.
Musc.
in
loc.
Par.
ibid.
Partic.
2.
Gen
21.20
.
Chrysost.
Hom.
●6
.
in
Gen.
Sen.
de
benef.
l.
4.
c.
8.
Psal.
145.18
.
Prov.
15.29
.
Isa.
41.9
,
10.
Psal.
125.2
.
Psal.
14.5
.
Zach.
2.10
.
Psal.
27.10
.
1
Sam.
1.8
.
Amb.
l.
de
Isaac
c.
3.
Bern.
in
Cant.
Serm
▪
8
5.
Sen.
in
Consolat
.
●d
Helv●d
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
Chrysost.
in
Gen.
hom.
46.
Chrysost.
l.
d
▪
John
6.17
.
Vid.
Cyr.
Alex.
ibid.
Psal.
23.4
.
Isa.
7.14
.
Matth.
1.21
.
Psal.
23
1.
Ver.
2.
Tostat.
in
loc
▪
Exod.
33.15
.
1
Sam.
2.9
.
Vid.
Mend
.
ibid.
Psa
▪
37.23
,
24.
Job
●
.
10
.
Quest
.
Answ.
Psal.
34.7.91.11
,
12.
See
the
Question
ingenuously
discussed
in
a
book
called
The
Guardian
Angel
,
by
R.
D.
Beatos
illos
spiritus
propter
nos
remittis
,
in
ministerium
custodiae
nostrae
deputas
,
&c.
Bern.
Psal.
91.
Serm.
12.
Verse
12
,
13.
Vid.
Par.
in
loc.
Psal.
121.3
,
4.
Psal.
127.1
.
Vides
equum
benè
●ormitum
,
bonis
viribus
,
magno
cursu
praeditum
?
ista
omnia
videntur
tibi
promittere
de
illo
salutē
,
sed
sallent
,
si
Deus
non
tuetur
.
Aug.
in
Ps.
Vid.
Cyr.
in
Amos
c.
2.
Amb.
l.
de
Joseph
.
c.
5.
Quest
.
Gen.
24.10
.
Answ.
Hoc
tanquam
pauper
&
verè
Dei
mendicus
dixit
,
nec
mirum
,
cùm
&
Rex
maximus
ege●um
se
ac
pauperem
&
mendicum
professus
sit
.
Rup
.
in
Gen.
Merc.
in
loc.
Vide
Merc.
in
loc.
Vide
modestiam
Jacob
,
necessaria
tantùm
postulat
.
id
.
ibid.
Matth.
6
11.
Gr.
Nyss.
de
orat
.
Dom
orat
.
5.
Jer.
45.5
.
1
Tim.
6.9
.
Juven.
Sat.
14.
Prov.
30.8
.
Psal.
127.1.41.3.127.2
.
Math.
5.45
.
Psal.
23
5.
Matth.
4.4
.
Gen.
32.10
▪
Merc.
in
loc.
Lips.
de
const.
1.
c.
10.
Cic.
5.
Tusc.
Ovid
.
Delicatus
ille
est
adhuc
cui
patria
dulcis
est
,
fortis
autem
jam
cui
omne
solum
patria
,
perfectus
cui
mundus
exilium
.
Hug.
de
S.
Vic.
Natal
.
Com.
Mythol.
l.
2.
c.
8.
Eurip.
in
Aegr
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
&c.
Hom.
Odyss
:
1.
Eurip.
in
Med.
Psal.
137.1
,
4.
Judg.
11
▪
7.
Cass.
in
Psal.
137.
Patriae
memoria
dulcis
.
Liv.
l.
3.
Ovid
.
de
pont
▪
l.
1.
eleg.
4.
Aves
ipsae
per
aera
vagantes
proprios
nidos
aman●
:
erratiles
ferae
ad
cuhilia
dumosa
festinant
,
&c.
Cass.
l.
1.
ep.
20.
—
assueta
leones
an●ra
petunt
—
Ovid
.
l.
d.
Lips.
Cent.
2.
ep.
54.
Hom.
Odyss.
Ovid
.
l.
d.
Al.
ab
Al.
Genial
.
Dier
.
l.
6.
c.
4.
Aug.
de
Civit
▪
Dei
.
l.
7.
c.
1.
2
Sam.
11.14.26
.
&
19.15
.
Ps.
21.2
,
3
,
8.
1
King.
3.13
.
Luk.
29.41
.
Gen.
42.25
.
●erse
15.
Quest
.
Answ.
Gen.
25.21
.
Cant.
2.14
.
Gen.
32.10
.
Ezek.
36.37
.
1
John
5.14
▪
Matth.
21.22
.
Ambrose
.
James
1.5
,
6
▪
Object
.
Answ.
Joshua
1.5
.
H●b.
13.5
.
Psal.
91.4
,
11.121.8
.
Mat.
4.6
.
Moller
.
in
P.
91.
Isa.
59.2
.
Josh.
7.12
.
John
▪
14.2
.
2
Chr.
15.2
.