Jacob's Vow, or the Modesty and Reasonableness of Jacob's Desire
And Jacob vowed a vow, saying, If Ood will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father’s house in peace, then shall the Lord be my God.**
The only thing that I intend to consider upon this place of Holy Scripture, is the “modesty and reasonableness of Jacob’s desire.” He doth not desire greatness of wealth, or honour, or power, or splendour, or great equipage in this world; but all that he desires in reference to this world, is, 1. That the comfortable presence, and the sense of the favour and love of God should be with him: “If God will be with me.” 2. That the protection of the divine Providence may be continually over him: “and will keep me in the way that I go.” 3. That he would supply him, not with curiosities or delicacies, but with necessaries: “and will give me bread to eat, and raiment to put on.”
And the truth is, this should be the rule and measure of every good man, in reference to this life.
and the enjoyment of it, mi die desiM of iban, until be come to bis father’s house ia {»«ce;^ that house wherein there are many mansioas, that tise great Father, of whom all the family in heaven and earth is named, hath provided for such as fear, and love and obey him.
Indeed the two former of these, though they be no more than what the bountiful God freely afibrds to all that truly love him, and depend upon hira, are pf a strange and vast extent. L The comfortable presence of God supplies abundantly all that can be desired by us, and abundantly countervails whatso«» ever else we seem to want; it is better than Kfe it-» self: and when the ancients would express all that seemed beneficial or prosperous in this life, they had no fuller and more comprehensive expression of it than that God was. with him; as of Joseph: ^’ And when his master saw that the Lord was with him, and that the Lord made all that he did to prosper.” The wisdom, and courage, and success of David, is resolved into this one thing, “The Lord was with him.”,,
But certainly, though the divine presence should hot manifest itself in external successes and advantages, the very sense of the favour and comfortable presence of God carries with it an abundant supjdy of all other deficiiences, Psal. iv. 6, 7. The light of the countenance of Almighty God is the most supereminent good, and occasions more true joy and contentment, than the redundance of all external advantages. 2. The divine protection and providence, is the most sure and safe protection, and supplies the vant. of all other. The munition of rocks is thy defence; and ail other defences and refuges without this, are weak, impotent, and failing defences: ^’ Except the Lord watch the city, the watchman watcheth but in vain.”
That, therefore, which I shall fix upon, is the last of his three desires: “If he shall give me bread to eat, and raiment to put on.”
The desires of a good man, in relation to the things of this life, ought not to be lavish and extravagant; not to be of things of grandeur, or delicacy, or excess; but to be terminated in things of necessity for his present subsistence, convenient food and raiment. If Almighty God give more than this, it is matter of the greater gratitude, as it was to Jacob: ‘^ I .am not worthy of the least of all thy mercies, &c. for with my staff I passed over this Jordan, and now I am become two bands.” But if he gives no more, we hav6 enough for our contentment. Almighty God, who is never worse than his word, but most commonly better, hath not given us any promise of more, neither hath he given us commission ^0 expect or ask for more. If he gives more than necessary, he exalts his bounty and beneficence; and yet, if he gives no more, it is his bounty that he gives so much, and is matter both of our contentment and gratitude.
Thus the wise man, Agur, made his request, “Give me neither poverty nor riches, feed me with food convenient for me.” This our Lord teacheth us to ask, in his excellent form of prayer, “Give us this day our daily bread.” And this is that which the Apostle prescribes, for the rule of our contentment: “And having food and raiment, let us be therewith content.”
And truly, if it pleaseth God to allow us a sufficiency, and competency, for the necessities of our nature, we have very great reason to be contented with it, not only as it is a duty enjoined upon us, but upon roost evident conviction of sound reason, in regard to Almighty God, in regard of ourselves, and in regard of others. I shall mingle these reasons together.
1. It becomes us to be contented, because whatsoever we have, we have from the free allowance, and goodness of God: he owes us nothing; but what we have, we have from free gift and bounty. If a roan demands a debt of another, we think it just he should be paid what he demands; but if a man receives an alms from another, we think it reasonable that he should .be content with what the other gives, without prescribing to the measure of his bounty. But the case is far stronger here; we are under an obligation of duty to be charitable to others’ wants, by virtue of a divine command; but Almighty God is under.no other law of conferring benefits, but of his own bounty, goodness, and will.
2. It becomes us to be content, because our measure and dole is given unto us, as by hipi that is absolute Lord of his own bounty, so by him that is the wisest dispenser of his own benefits: he knows, far better than we ourselves, what proportion is fittest for us: he hath given us enough for our necessity, and we are desirous to have somewhat more. The wise God knows, it may be, that more would do us harm, would undo us; would make us luxurious, proud, insolent, domineering, forgetful of God. The great Lord and Master of the great fiuDily of the world, knows who arOy and who are not able to bear redundancy: and therefore, if I have food convenient for me, I have reason to be content, because I have reason to believe the great and wise God knows what proportion best fits me; it may be, if I had more, I were ruined.
3. We must know that we are but stewards of the very external blessings of this life, and at the great audit, we must give an account of our stewardship: and those accounts will be strictly perused by the great Lord of all the £imily in heaven and earth. Now, if our external benefits be but proportionable to our necessities and necessary use, our account is easily and safely made: imprimis I have received 80 mlich of thy external blessings as were necessary for ray food and clothing, and for the feeding and clothing of my family: but, on the other hand, where there is a superfluity and redundance given over and above our necessary support, our account is more difficult. “Where much is given, much will be required.” There will be an account required, how the redundant overplus was employed; how much in charity, how much in other good works: and God knows, that too, too often very pitiful accounts are made of that surplusage and redundancy of a liberal estate; which will be so far from abating the account, as it will enhance it: hem so much in excess, debauchery, and riot; so much in costly apparel; so much in magnificent and vain shows, and the like.
4. Our natures may be well enough supplied with little; naticra paucis contenta: and whatsoever is redundant, most commonly turns to the damage and detriment of cmr natiurt, unleaa it meet with a very wise proprietor: for the excess in the abuse of superfluities in eating and drinking, and gratifying our appetites, or the excess of care and pains in getting, or keeping, or disposing superflnities and redundance, commonly doth more harm, even to eur natural complexions and constitution, than a mediocrity proportionate to the necessities of nature. 5. Whatsoever is more than enough for our na« tural support, and the ’ necessary supply of our families, is in truth vain, useless, unserviceable; and such a man is rich but in fancy and notion, and not in truth and reality: for the use of externals is to supply’ our natural necessities; if I have a million of money, and yet a hundred pounds is sufficient, and as much as I shall use to bring me to my grave, the rest is vain and needless to me, and doth - me no good: it is indeed my burden, and my care, and my trouble; but it is of no more use to me in my chest, than if it were in the centre of the earth. It is true, I have thereby a happy opportunity, if I have a large and wise heart, to dispose of it to the glory and service of God, and the good of mankind, in works of piety, charity, and humanity: but if I keep it in my chest, it is an impertinent trouble; neither useful for myself, because I need it not, I have enough without it; nor, as I order it, is “it useful for others, no more than it were a hiuidred fathoms under ground.
6. A state of mediocrity, or supplies propor** tionate to ray necessity, is infinitely more safe to me, even in respect of myself, than an estate of glory, wealth, power, and abundance. An estate <s£ mediocrity and commensurateoess to our exigence and necessity, is the freest of any condition in the world from perturbations and temptations: a state and condition of want, and too narrow for our necessities, is an estate subject to some troubles and temptations: but of all conditions In the world, a redundant and over’-plentiful condition is most subject to the most dangerous and pernicious temptations in the world; as, namely, forgetfulness of God, self-dependence, pride, indolence, oppression, injustice, unquietness of mind, excess, luxury, intemperance, contempt of others: and I live very often known those persons that have carried themselves steadily and commeudably in a condition of mediocrity, nay, have been able to bear with victory the shocks of those temptations that arise from want and poverty; yet, when in the late times they were advanced to wealth, power, and command, were lost, and could not bear the temptations that attended grandeur, wealth, and power; and the sun of wealth and prosperity quickly disrobed them of that mantle of innocence, piety, and virtue, that they kept about them against the storms and assaults of wants and necessities. So that, certainly it requires a greater vigilance, attention, industry, and resolution, to oppose and conquer the temptations of grandeur, wealth, and power, than the temptations of want, necessity, and poverty: some patience and humility will do much to subdue the latter; but he that will acquit himself from the temptations of the former, hath need of great wisdom, moderation, sobriety, and a low esteem of the world, and especially a great and practical exercise of the fear of God, faith inr his promise) and a flited hope and pronpeet of the promises of iminoitality and glos whereby they may overcome the flattering* and’ deceitful world.
7. A state of externals proportionate to our n6- eeiitesv is a far more serene and safe estate in reference to others, than an estate of external grandeur, and wealth, and power. And the reasons arej First, Because the former hath nothing that others do covet dr dlesire; but the latter hath gotten the golden ball, that the generality of mankind are fond to have, and are restless till they have gotten it; which makes the man’s ’ estate unquiet and un* safe, because he hath many competitors for what he enjoys, which are continually endeavouring to trip up his heels; just as we see when a bird hath gotten a booty or prey, all other birds of prey are following and catching after it, and ever molesting that which hath it. Second, Because he that enjoys much, either of honour, or wealth, or power, is the object of the envy of other men, which is a busy, restless, pei nicious humour; and ever picking quarrels, and finding faults, and studying and endeavouring the ruin of its object: whereas a state of mediocrity, is a state of quietness, and free from the assaults and shafts of his pestilent companions.
8. We see that all worldly matters are, by a kind of inbred and connatural necessity, subject to mutations and changes. When grandeur, honour, and wealth, are at their highest pitch, like the sun in the meridian, they stay not long there, but they have their declination. Now, the changes that are incident to greatness and wealth, are always for the wor«e; they most comnDfenly uAte their wings- and ftjr
Q 4a away, when they seem to be in their highest pitch of plenty and glory: and this creates in a man very great anxiety and restless fear, lest he should lose what he hath; and infinite stragglings and shiftings to keep it when it is going; and extreme disappointment, vexation, and sorrow, when it is gone. On the othor hand, a state of mediocrity may have its changes too; and as it is seldom for the worse, so it is most ordinarily for the better; whereby the man hath great peace and tranquillity. We need not have a better instance of both these conditions than in Jacob, the person in the text, while he was in a state of mediocrity, and rather indeed in a strait, than in an ample condition: when he had nothing but his staff, and his supplies of bread to eat, and clothes to put on, he was in a state of great tranquillity; and that change which befel that condition, was a change not for the worse, but for the better, at least in relation to his externals, his supplies increased: but as soon as he. once arrived at great wealth, under his uncle Labau, though it is true the divioe Providence kept him from a total loss of it, yet he soon found that prosperous condition full of thorns and difficulties. 1. His uncle and his sons began to envy his wealth, and he began to be in great fears and jealousies lest he should be deprived of all. 2. Then to avoid that fear, he flies, and his uncle pursues him; and then he was under a new fear of loss of all he had got. 3. When that fear was over, then he fears that the rumour of his wealth, and the former displeasure of his brother £sau, might make him and all his wealth a prey to his brother; and certainly, had not the immediate providence of Almighty God strangely interposed, he had not only felt the difficulties and unquietness of his great wealthy condition, (which were profitable for his instruction;) but he had suffered a total deprivation of it, either by Laban, or Esau, or at least by the neighbouring Shechemites, exasperated by the treachery and cruelty of his two sons, Simeon and Levi.
Upon these, and many more considerations, it is most evident, that a state of mediocrity in externals, is to be preferred before an eistate of much wealth, honour, or grandeur: that jof the two extremes, poverty on the one side, or very great wealth and glory on the other, the latter is in truth more dangerous and difficult than the former; but that of Agur’s prayer, a state of mediocrity, “neither poverty nor riches,” but food convenient for a man’s condition, is the most desirable state in this life, and that which avoids the difficulty of both extremes.
I would willingly, from these considerations, therefore, learn to attain such a temper and disposition of soul, as might be safe and useful for me in relation to all these three conditions of life, whichsoever of them the divine Providence should send unto me.
1. In reference to a mediocrity, or such a state of externals as might be suitable to the exigence and nature of my condition in this life, I should make such a state my choice, and not my trouble: I should, with all thankfulness, acknowledge both the goodness and wisdom of Almighty God, in giving me so competent, and so safe a condition; that hath by his providence delivered me from the difficulties, and inconveniences, and dangers, and temptationa of both extremes, namelyt great want and ^reat wealth: and I ahaU bear my lot, not only with great patience and quietness, but with great contentment and thankfulness.
2. In reference to an estate of want or indigence If it should please the divine. Providence to appoint that condition to me, I should nevertheless comfort and support myself with such considerations as these«
1. Though my condition be narrow and necessitous, yet it is that, which the great wise Lord of the great family of the world hath appointed to me: I will therefore bear it with patience and resignation.
2. Though it be an estate of indigence and narrowness, yet it is such as alBbrds me and my family life and subsistence, though not without much pains and difficulty: it might have been worse, and it may please God to make it better, when he seeth fit; I will therefore bear it with contented ness as well as patience. 3. Though my state be very narrow and pinching, yet it is possibly much more safe, than an estate of grandeur and affluence; my account is the less; my temptations not so dangerous; my qares fewer; my lessons of dependence upon God, of humility and lowliness of mind, of temperance and sobriety, of contempt of the world, of valuation of eternity and provision for it, are better learned in this extreme than in the other: J shall therefore endeavour to improve the opportunities, even of this hard condition, and bear it not only with contentedness, but thankfulness.
3. In reference to an estate of redundance and affluence of externals, an estate of wealth and plenty, of honour and grandeur, of power and authority.
and pre-eminence, I will consider, 1. That this estate is full of temptations, and temptations of the greatest size, and the most dangerous nature; as pride and insolence, forgetfulness of God, luxury, intemperance, carnal confidence and security, contempt of others, and infinitely more; and if any of these get the advantage, they will do me more mischief, than all my wealth will do me good. 2. Therefore I will learn and exercise very great vigilance and al;tention, that I be not cheated into these temptations. 3. I will make a true estimate of the world, and of all these goodly appearances that I am attended with from it; and I will not take my measure and estimate of them by the common opinion of the world, or by their splendid outside; but I will look more strictly into them, and find whether they are not uncertain, deceiving things; what stability there is in them; what good they will do me after death; what quietness or tranquillity of mind they will give me, or rather take from me; whether they have in themselves any real influence to make me better or wiser. 4. Upon these considerations, if I find, as find I shall, that they have not that real worth in them that the vain world imagines, I will not set my heart upon them, nor place any confidence in them, nor lay out much of my love upon them, nor have any great esteem of them. 5. I will set my heart to a true and serious consideration of those durable riches, and glory, and honour, that our dear Lord hath provided for us in the life to come; and that eternal weight of glory will infinitely outweigh all the wealth, and honour, and glory, that I do or can enjoy in this world. 6. And upon this con-S3 siderAtion, also, .will I feciify my judneoft concemiog this world, and 4be ^eateat glony of it, Mnd the£dpy habituate myself to a low esteem ;of stbe weakh I have, or can have, and set up my .hopes and treasure in more noble and durable enjoyments. 7. I will consider I am but a steward when all is done, and the greater my wealth or honour is, the greater my accounts must be, and the more dtfficdk to keep them fair. 8. That in as much as 1 am but a steward, I will be very careful that my management of my trust jmay be such as will bear my Lord’s scrutiny. J will not employ my stock of wealth or honour, to the. dishonour of my Lord, in riot or ex* cess, in vanity or .oppression; but will do as much good with it as I can, according to the trust committed to me, that I may give a just, and fair, and comfortable account of my stewardship, when my Lord and Master calls for it. 9. That in as much as those very externals are in themselves blessings, if well employed, though not the blessings of the greatest magnitude, I will, with all humility and thankfulness, acknowledge the divine bounty to me, in entrusting me with abundance, and will employ it to his honour.