to be the comforter of his Church to abide with it for ever we have the earnest of this Spirit to bind the bargain of eternal salvation We have the first fruits of this Spirit We have the testimony of this Spirit witnessing with our Spirits that we are the Sons of God and if Sons then Heyrs and Co heyrs with Christ 3. To spend the time of our waiting here for the promise of God we have the holy exercise of Prayer this doth bring us to a familiar conference with God and as in hearing and reading of holy Scripture we say Audiam quid loquatur Deus So in Prayer God saith He shall call upon me and I will heare him I will be with him In Prayer we may challenge God of his promise as the Psalmist Do well O Lord unto thy servant according to thy Word Remember thy Word unto thy servant Ps 119.49 upon which thou hast caused me to hope Faith and feeling are not always joyned together therefore in the want and expectation of Gods promises we pray building upon the Word of God because we know Vers 89. For ever O Lord thy Word is setled in heaven Saint Augustine saith of Prayer it is oranti subsidium and help to him that prayeth deo sacrificium a sacrifice to God daemonibus flagellum a scourge to the devils 1. It helpeth us for it setteth us in the face of God and bringeth us into his conference and the time can never seem long to us that is spent in that company 2. It is a sacrifice to God for it is the performance of a duty by him commanded 3. It is a scourge to the devils and to all his agents for when we pray against the evil our God heareth us and delivereth us from evil Vers 4. Behold his soule which is lifted up is not upright in him But the just shall live by his faith GOd having directed the Prophet concerning the Vision in the two former verses 1. For the Publication and then for the expectation thereof He cometh now to the Vision it selfe which containeth A Declaration of his holy Will in his general Administration of Justice and so doth not only serve those times and persons present but may be extended to all times and persons so long as the world endureth And Gods shewing hereof maketh it a Vision to his Prophet and so to his Church and so it begins at Behold Now the answer of God doth first prevent an objection which might arise out of Gods former words for when he saith of the vision that the time is appointed for it and though it tarry the Church must wait as implying that it might be long before it were fullfilled the Prophet might enquire but what shall the People do in the mean time how shall the afflicted hold out till that time appointed Therefore in the rest of the chapter 1. He cleareth that objection vers 4. 2. He revealeth the Proceedings of his Justice against sundry sins in all the rest of the chapter For the first let us examine the words Behold Here he openeth the eyes and cleareth the sight of the Prophet and of the Church to see the Vision requiring us to take the matter into serious consideration as the Apostle saith Consider what I say Let him that hath ears to heare hear what the Spirit speaketh unto the Churches so is this word often used in Scripture to move attention His soule which is listed up in him is not upright Interpreters do two ways understand these words either thus He that is not upright his soul is lifted up or by Conversion He that is lifted up is not upright This last we follow and this I take to be Gods meaning It is true in the first sense that the ungodly man seeketh trust elsewhere then in God and doth strengthen himselfe in the malice or pride of his heart But God would shew here that whosoever is thus big-swoln in the pride of his heart hath not rectam animam some read quietam or tranquillam animam a right or a quiet soule It agreeth well with the Prophets complaint of the insolenty of the Chaldaeans that they being now lifted up with the glory of their many victories their souls are not upright wherein he declareth them horrible offenders and therefore obnoxious to his high displeasure Mr. Calv. doth understand this place thus that God declareth his just judgment against the Chaldaeans that because they have trusted in themselves they shall have no peace in their souls but some new suspicions shall still arise to disquiet them or new hopes to put them on upon fresh adventures or some new fears to discrefiate them so that they shall never rest in their souls Arias Montanus and Ribera a Jesuit do both follow a corrupt Translation Ecce qui incredulus est non erit recta anima ejus Whereas he speaketh not of unbelief but of pride of heart which yet doth include infidelity because such do translate the trust that they ought to place in God alone unto themselves and their owne means of accomplishing their intendments but our reading doth much better agree with our copy It followeth in the second part of the Antithesis But the just shall live by his faith And here let me first tell you that this sentence is cited in the New Testament often 1. Rom. 2.17 As it is written the just shall live by faith 2. Galat. 3.11 But that no man is justified by the law in the sight of God it is evident for the just shall live by faith 3. Heb. 10.37 For yet a little while and he yet shall come will come and will not tarry 38. Now the just shall live by faith and if any man shall draw back my soule shall have no pleasure in him In all these foure places the words have one and the same sense The just man that is he who is justified by a saving faith shall be supported by that faith so as whatsoever either outward or inward calamities shall assault him his faith shall carry him through all because putting his trust only in God in the confidence of the Mediation of Jesus Christ he shal have peace of conscience and shall take all that befals him in good part So then 1. By the just we do understand not any legal righteousnesse such as standeth in the performance of obedience to the whole law which no man but Christ God and man could perform but an Evangelical righteousnesse which doth consist in a godly zeal and holy endeavour of obedience to the law according to the measure of that grace which God hath given to men and whereunto is joyned both repentance of all sins and an holy sorrow that we do come so short of that full obedience which in duty we do owe to God And where he saith vivet he shall live he doth mean both a natural a spiritual and an eternal life 1. A natural life for faith doth make that to be a life which else were a death for the wicked are dead in trespasses and sins so Christ saith let the dead bury their dead and the wanton widdows are said to be dead even whilest they live But by faith our natural life hath
externall warres do cease then internall digladiations do commonly succeed then wit and policie and power do put themselves to it to see what they can get and this is a sin which God taketh notice of and which he declareth to his Prophets that they may reprove it 2. Here is Violence also added for where by fraud and circumvention and secret conveyance the spoiling cannot be wrought there like the Priests servant that came for flesh for the Priest they will take by strong hand and by violence that which they would have This is commonly the war between the superiour and inferiour between the strong and the weak for the weakest here go to the wall These be signes of a drooping and decaying common-wealth when cruelty and violence is its own carver and the poor have their faces ground between the tearing milstones of oppression when the poor flock pines and starves with hunger When Alienas oves custos bis mulget in hora. For they be called filii alieni strange children that do oppresse their brethren When things are not carried by the Law of Justice but by the power of violence And the common-wealth of the Jewes were even sick to the death of this disease at this time when Habakkuk prophecied for shortly after followed their deportation and the destruction of Jerusalem and desolation of the Temple Let all the Kingdomes of the world take warning by this fearfull example and let not private persons transgressing in this kinde forget what the Lord did to this people 3. The Prophet addeth Before me wherein he declareth a double boldnesse of these sinners 1. That they professed their opposition and cared not who saw it for the holy men of God search not so deep into the manners of men to seek out their faults neither do they professe themselves students in the affaires of the common-wealth as to observe how things are carried but if God declare it to them and cause them to behold it and if the workers of this wickednesse be so bold and open that they care not who see it this doth prove the sinne deeply rooted and high-grown in amongst them 2. It proves their boldnesse in sinning that they durst commit those crying sins before the Prophet the messenger of God sent of purpose to reprove them and coming from Almighty God to disswade them from it Sinne at first is bashfull and modest and doth fear the sight of any good man Seneca the learned Preacher thought it a good thing to keep in unruly desires and any intemperancy in young men Prodest sine dubio custodem sibi imposuisse habere quem respicias And to live Tanquam sub alicujus boni viri semper praesentis oculis But when men grow to that height of sinning that they dare commit their iniquities in the sight of God and men in the sight of the Minister that carrieth the sword of Gods Spirit the word of God to reprove it and threaten it or in the sight of the Magistrate that carrieth the sword of God to punish it then to use the Apostles word Sin is out of measure sinfull Such are they that swear and blaspheme the name of God that talk scurrilously and leudly that deprave their brethren maliciously that drink drunk even before us the Ministers of Gods word as if God had sent us to bid them sin on and as if we had no commission to find fault out of the Pulpit They save their own stakes by confining us to the Pulpit and shutting up our power there for there they know we may not tax personally and they think themselvs free enough if we smite at sin only in generall terms for such reproofes have no edge but what parricular application doth give them and therein they are wise enough to favour themselves It is not nothing that the Prophet doth say that this spoyling and violence was done before him for his words of reproof will prove them guilty of wilfull transgression and contempt of the divine Majesty as it presently followeth And he will be both a fearfull imprecator against them as he proveth in this Chapter to call down Gods judgments upon them and he will be a full witnesse to testifie against them before God And there are that raise up strife and contention This is a further complaint of the Prophet against this people that they are so farre from peace that they do pick quarrels one with another and make matter of strife and contention This is contrarie to the Apostles precept If it be possible as much as in you is Rom. 12. have peace with all men There be some of that froward nature and wrangling disposition that cannot contain themselves within the bounds of peace but they must be ever searching where they may finde fault thinking it best fishing in troubled waters You see that God taketh notice of such unquiet persons and detecteth them to his Prophets that they may chide them for it as the Apostle saith Now I beseech you brethren marke them which cause divisions and offences You see God marketh them Rom. 16.17 for it is one of the six things which God abhorres him that soweth discord among brethren Pro. 6.19 There is great cause why God should abhorre such as stirre up strife 1. Because God is called the God of peace and his Gospel is called the Gospel of peace and his naturall Sonne became Pax nostra our peace and his adopted Sonnes be children of peace Therefore those sonnes of thunder those boystrous and tumultuous natures must needs be abominable to him whose wayes be viae pacis the wayes of peace for contraries do expell one the other Contention doth derive it self from two very offensive corruptions in men which are abominable to God as Solomon sheweth 1. Only by pride commeth contention Pro. 13.12 and indeed they that think themselves wiser then their brethren and overween the graces of God in themselves and think themselves worthy to sit at the helme and to direct all if they cannot have their own wils in every thing then they quarrell and contend with all that oppose them The proud man God resisteth for he encrocheth upon his soveraingty therefore David sayeth that God abhorreth him 2. Hatred stirreth up strife Prov. 10.12 that is another corruption in man which God cannot dispense with because he is charity and only he which dwelleth in charity dwelleth in God and God in him There be many distastes and dislikes that do grow even amongst friends because we either want the wisedom to know or the patience to consider when time is that there can be no peace between us except we can bear with one another and forgive one another some infirmities which the Apostle calleth bearing one anothers burthens It is not that sinne of infirmity in our nature that is here complained of but when men be so perverse and unquiet that they will stirre up strife and contention as David complaineth They
any man even as Christ forgave you so also do ye And above all things put on charity with the bond of perfectnesse As it is a welcome suit to God when out of a zeal to his glory you do call upon him for his judgments to chasten the overgrown sinnes of the time in which ye live so it is a pleasing intercession which solliciteth for mercy in Justice for the pure justice of God will endure an allay of mercy and we shall have the better interest in his favour by how much the more we desire more sharers in it There be good Authours of opinion that the Prayer of Stephen Father forgive them was no weak means of the Conversion of Saul who was one of his Persecutors The point is moderation that neither we should so favour high-grown sinners as not to complain to God of them nor yet so delight in their punishment as not to pray against the whole and full displeasure of God that neither the zeal of Gods glory do extinguish Christian compassion nor the tendernes of pity quench the zeal of Gods glory but that at once we do shew our obedience to the whole law that he that loveth God may love his neighbour also God himself directed Abimilech to Abraham to pray for him and the friends of Job to use Jobs intercession because he loves to be entreated to shew mercy And the rich man in hell would not have his brethren come to that place of torment Complain then that is holy passion but begge easie punishment that is charitable compassion the children of God have as many tears to shed for the punishment of their brethren as for their sinnes 2. The Parts are two 1. The Prophets resolution concerning the Church and Common-wealth of the Jews 2. The Prophets dispute with God The first containeth an argument 1. The Antecedent Thou art from everlasting O Lord my God my holy One 2. The Conclusion Therefore we shall not die O Lord thou hast ordained them for judgement O mighty God thou hast established them for correction The Proposition That God is eternal and holy needs no proof to such as know God both are clearly maintained through the whole body of Scripture 1. The Eternity of God And Abraham planted a grove in Beer-sheba Gen. 21.33 Ps 90.2 and called there on the name of the Lord the everlasting God Moses Before the mountains were brought forth or ever thou hadst formed the earth and the world even from everlasting to everlasting thou art our God Saint Paul Rom. 16.26 speaking of the mystery of the Gospel long kept secret but now is made manifest and by the Scriptures of the Prophets according to the Commandment of the everlasting God made known to all nations Hast thou not known Isa 40.28 hast thou not heard that the everlasting God the Lord the Creator of the end of the earth fainteth not c. Plato defined God to be aeterna mens sibi ad omnem felicitatem sufficiens summe bona omnis boni efficient in natura Neither can we rest in the search of causes till we come to one supreme eternal cause of all things the Alpha and Omega of other things of himself without Alpha or Omega 2. The Conclusion from hence issuing is Therefore we shall not die saith Habakkuk For as God is eternal in himself so is he to his Church and from the eternity of God doth the eternity of Angels and men derive it self for eternity cannot flow from any thing that is not it selfe eternal and we know that the nature of Angels and men is eternal both of them being by the eternal God created to abide for ever the elect Angels and men in eternal glory the reprobate Angels and men in eternal shame and pain Yet is the judgement of the reprobate in Scripture called by the names of Death Destruction Perishing because these be titles of the greatest horrour and dismay that the heart of man can conceive Now we have two hopes built upon this foundation of Gods eternity non moriemur 1. Temporal that God will still reserve a remnant of the Jews to return again to the possession of their fathers and to build again the City and the temple and to renew the face of a Church and Common-wealth so non moriemur hoc est omnes we shall not die that is not all 2. Eternal That God will not utterly cast off his People from his favour but that although he scourge them with the rods of men even to a temporal losse of their land their liberty and their lives yet non moriemur we shall not lose our interest in his promise of a better life So that the Prophet doth teach us the right use of the doctrine of Gods eternity to assure us against all temporal and eternal evils And this doth Moses conclude for this Antecedent Before the mountains were brought forth Ps 90.2 or ever thou hadst formed the earth and the world even from everlasting to everlasting thou art our God Thou turnest man to destruction Vers 3. again thou sayst return ye sonnes of Adam From the power of Gods Eternity there is a return for the sons of Adam as David saith Thou renuest the face of the earth Non moriemur death our last enemy shall be destroyed and perish we shal be translated from death to life this is clear because God hath in eternal wisedom appointed an eternal redemption for some to an eternal inheritance of eternal glory This eternity of God is two fold 1. Eternitas essentiae Eternity of Essence in himself 1. Eternitas Providentiae Eternity of Providence in respect of his creatures From the first we conclude the second for if God be in his own nature eternal he hath also an eternal Providence by which he governeth all things his word by which he governeth is also eternal in the heavens Saint Augustine proveth this point of Gods eternity thus Quaest 83 l. c. 19. Quod incommutabile aeternum est That he proveth Quod semperest ejusdem modi est incommutabile Such is our God without variablenesse or shadow of change and therefore eternal And whereas from this eternity our Prophet doth conclude Non moriemur Saint Augustine doth therefore call our eternity immortalitatem rather then aeternitatem Anteced-Consequent 2. Another Argument is here inforced Thou art holy Therefore this punishment of the Jews by the Chaldaeans is for their correction only Of the Antecedent God is holy The Quiristers of heaven do attribute it to God three times in some Greek Copies we read it three times three nine times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy The song of Moses is sung in heaven and that saith Who shall not feare thee O Lord and glorifie thy name Rev. 15.4 for thou only art holy The Seraphims say each one to another Isa 6.3 Holy Holy Holy is the Lord of Hosts the whole earth is full of his glory It was his law
high favour that he made us men and did not make us stones or plants worms or flies serpents or toads or any other kind of hatefull or hurtfull creature But yet if we live not to serve him and to do his will our condition had been much more happy to have been the worst of these then to have been made men and women I will not goe from the example in my Text to teach you what we are for by originall generation we runne like Jordan in a full and swift current into the great and wide Sea of the world and there we loose our selves in those salt waters Sometimes as Jordan in harvest times that is in times of our plenty and fulnesse and when we have ease and whatsoever our heart desireth we do overflow our banks and exceed all measure But when the Preists of the Lord do bring the Ark of God into us that is when we come to have a sense and a feeling of Religion and the fear of God then do we recoile and strive against nature and overcome nature and we learn to do the good that we would not do For truly religion doth carry us against winde and tyde religion leads us all up-hill and he that will follow Christ must deny himself so Saint Paul doth Vero ego non amplius ego sed vivit in me Christus I live yet not I but Christ in me Observe the creature here and you shall see that whatsoever is ingredient in perfect obedience is ascribed to this River of Jordan for 1 It was congrua for it was to God they were his Priests and they did carry his Ark upon their shoulders and they had his warrant for it It was prompta ready no sooner did the soales of the feet of the Priests touch the waters but they fled back no sooner were they all over and the stones carried out of the river to shoare but they returned again to their course Such let our obedience be and this is acceptable in the sight of God this Lecture is read to us in Heaven in Earth in the Sea in Heaven we have the example of the Angels who are called Angeli facientes voluntate ejus In Earth we have the examples of all creatures who in their severall kinds do his will according to the generall Law of Creation and the perticuler law of speciall dispensation In the Sea the winds and sea obey him This serveth to teach us to passe the time of our dwelling Vse 2 here in fear because we see the omnipotent hand of God in the government of the world that we may say Ah Lord God Jer. 32.17 thou hast made the Heaven and the Earth by thy great power and stretched out arm and there is nothing too hard for thee and he remembreth the wonders of this deliverance out of Egypt and saith Thou hast made thee a name Verse 20. This filleth all that think of it with a reverent fear of Gods name it exalteth him in the congregation of the just and maketh him say Domine quis similis tibi Lord who is like thee This serveth to convince the enemies of God Vse 3 who make nature sit in the place of God and do give the rule of all things to nature for what have they to say for themselves in these great examples could nature cut a passage of dry land through the red Sea could nature draw waters out of an hard Rock and teach it to follow Israel wheresoever they went to rest when they rested to run when they removed could nature keep their cloaths on their backs their shooes on their feet for wearing for forty years Did nature raine Manna and bring in the Quails and feed the people till they came to the corne of Canaan Did nature make these mountains and high piles of waters in the river of Jordan Is not the extraordinary hand of God in all these This also serveth for encrease of our faith Vse 4 for we have good cause to cast our care and fasten our trust upon him who not onely worketh by means but without them yea and against them The hardest lesson in religion is to trust God when we see no means of helpe as Abraham did when he was commanded to kill the son of the promise The very captivity of the Church hath had that comfort in the greatest terror thereof so the Psalmist saith 1 That God suffered no man to do them wrong but reproved even Kings for their sakes 2 That he made them that led them away captive to pity them and to minister to their necessities they became rather nurses then their Jaylors Upon comfort of which confidence Job protested that Though he kill me Job 13.15 Vse 5. yet will I trust in Him This assureth to us all the promises of God which the Apostle distributeth into these two sorts The promises of this life And of the life that is to come And this made Abraham when God promised him seed not to consider his own body was now dead Rom. 4 19 2 c. nor the deadnesse of Sarahs wombe He staggered not at the promise through unbelief but was strong in faith giving glory to God And being fully perswaded that what he had promised he was able also to perform And therefore it was imputed unto him for righteousnesse and he addeth Now it was not written for his sake alone that it was imputed to him But for us also to whom it shall be imputed if we believe We see some parts of the Christian Church now in great extremity and no way in sight open from their escape out of great misery the Bohemian Protestants put to cruel deaths the French Protestants have the sword drawn against them and the arrows upon the string to shoot at them the Palatinate under proscription the Prince thereof in exile Our helpe is in the name of the Lord. All these will faint except they believe verily to see the goodnesse of God in the land of the Living Sweet and full of comfort is the example of Gods people to whom it was promised even when they were in captivity in Babylon they had hung up their Harps upon the Willows and sate weeping by the rivers of waters Thus Zech. 8.3.3 saith the Lord I am returned unto Zion and will dwell in the midst of Jerusalem and Jerusalem shall be called a City of truth and the mountaine of the Lord of Hosts the Holy Mountaine Thus saith the Lord of Hoasts there shall yet old men and old women dwell in the streets of Jerusalem and every man with his staffe in his hand for very age And the streets of the City shall be full of boys and girls playing in the streets of it Thus saith the Lord of Hoasts if it be mervellous in the eyes of the remnant of this people in these dayes should it also be marvellous in mine eyes saith the Lord of Hoasts I will save my people from the East and from
we have done these things and therefore unlesse we redeem the time and amend our ways our consciences will tell us that his servants we are whom we obey and the servants of sin must look for the wages of sin that is death But let us do no more so seeing the Lord is our strength let our strength be the Lords let it serve him for himself our brethren for his sake Another use of this point I learn from the song of Moses Vse 2 the man of God and of the children of Israel after they came out of the red sea The Lord is my strength and song let him that is our strength Exod. 15 ◠be our song also that is let us praise him with joy and thanksgiving it is the honour that David giveth to the Lord as his strength is always from him so he promiseth My song shall be always of him he desireth that his mouth may be fil'd with his prayse all the day long these be called the calves of the lips of them that confesse his name they are sacrifices of righteousnesse and they please God better then bullocks that have horns and hoofs this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonable service It followeth there and it is another use of this point Vse 3 The Lord is my strength I will prepare him an habitation In which words though literally there be a propheticall reference to the Tabernacle of God which God did after appoint to be erected and consecrated to his speciall worship and further yet to the building of the Temple at Jerusalem the joy of all the earth yet in thankfull retribution to God for the strength that we have from him every faithfull soul must within it self erect an habitation for God and his anointed Know you not that your bodies are the temples of the holy ghost doth not Christ dwell in us by faith is not the soul the body of the Church is not the understanding and intellectuall part the holy of holies the chancell of the Church where the glory of God dwelleth and where the memorials of his mercies are kept is not the heart the altar wherupon all our sacrifices of thanksgiving the incense of our praiers are burnt Is not the mouth of them that confesse his name the beautiful porch of this Temple Doth not Christ stand at our doors and knock and desire our entertainment O let us receive him he is our strength there is not a stronger man to come in and bind him and cast him out that day we receive him that day is salvation come home to our house Let him not come in as a guest and sojourner to tarry a night and be gone let him have the rule of the house Christ will then tell us that the Kingdome of God is within us and where he ruleth there is peace which passeth all understanding 3 The next ground of their hope is a strong faith that he will make my feet like hynds feet That is he will give me a swift escape out of all my affliction and I shall come again out of captivity The Lord will loose the bonds of his Church and give her deliverance out of all her troubles Doct. This is a good ground of hope Because it is one of Gods honourable titles to be a deliverer so is he called in this 18 Ps v. 2. Reas 1 From whence these words are taken so Thou art my help and my deliverer Psal 70.5 Thus David honoureth God with that great title for it includeth a confession of prayse both of the power of God able to deliver and of his wisedome and love applying that power to the comfort of his afflicted Church Because it was the office of his anointed the Son in whom he was well pleased Reas 2 to deliver his people from the hands of all their enemies He gave redemption to his people He shall save his people from all their sins he confesseth it his errand hither He hath sent me to bind up the broken hearted Isai 6.11 to proclaim liberty to the Captives and the opening of the prison to them that are bound Because God knoweth the weaknesse of his Church Reas 3 and though he chasten them with the rods of men yet will he not take his mercy utterly from them Psal 125.3 lest the righteous should put forth their hand unto wickednesse This hath speciall vertue to comfort us both Vse 1 Generally in our whole life and 2 especially in the severall crosses and distresses incident to the body of the Church or any member of the body 3 And individually to each perticular person in their personall vexations and unrest 1 For the generall calamities incident to life Job saith Man that is born of a woman hath but a short time to live and is full of misery If a man have no time of respiration from sorrow if his body be in sicknesse his mind in grief his estate in poverty his person in prison suppose him as much afflicted as his time and strength can bear yet death determineth all and setteth the oppressed and the prisoner free as Job saith 2 The Church or any part of it be it afflicted and driven into corners persecuted as in the time of the ten bloudy persecutions and as at this day the Protestants are cruelly pursued both in our neighbour France and in the Palatinate and in Bohemia Ministers banished as raisers and strivers of sedition which was laid to the charge of Jesus Christ and after of St. Paul The Lord hath ever heretofore been a deliverer of his Church and his hand is not shortned our hope is that he will also make his Saints hearts glad by a timely deliverance and will give them hinds feet to escape from the arrow that fleeth after them by day and from the dogs that hunt and pursue them with open mouth 3 In the case of personall grievances how can we either in dangers feared or in oppressing griefs and pains receive any peace to our souls but in the faith of deliverance believing that no miseries can so environ us but that there may be found an open way out of them so David saith Many are the troubles of the righteous Dominus ex omnibus liberet This admonisheth the afflicted to Vse 2 call upon God for this deliverance and to seek it no where but in his hand wo be to them that go to Egypt for help it was the undoing of Israel their trust in the broken staffe and reed of Egypt And they that trust to Idolatrous nations to help them in their distresses and wants thrust thorns into their own eyes and goads into their own sides and their trust shall be their ruine Israel did finde it so and smarted sharply for it This also as all other favours of God either possessed or expected doth awake us to a duty of service of our God Vse 3 for we are servi quasi servati and we must serve him that we may be