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that is to say,che Church: and the Emperour to rule the night, that is the lay peoql..

Where note, that as the Moon borroweth all the light it hath of the Sun, So must che Emperour borrow all his glory of the Pope.

Some of our own brethren have trode awry in this way, for an Article of Faith lyes bleeding in the unresolved judgements of many, by this fault of making a figure where none is.

The words of Christ, Thou wilt not leave my soul in hell, are plain enough:

For we know that Christ had a foul, we know that there is an hell, and we hear Christ fayá, that God would not leave itthere. · But Mr. Culvine turns this into a figure, and his words be all oracles with some that take their faith upon trust, his figure is chat, descendit ad inferos diros in anima cruciatus dam nati, ac perditi hominis pertulet : he descended into hell

, that is, he bare in his soul all the torments of the damned.

Mast. Perkins refuseth chis as the meaning of the article, for he faith, all this is conteined in the former : he suffered, was crucified dead.

And he findeth another figure in these words, by foul, he meaneth the body; and by hell, he meaneth the grave; for he thus rendreth it.

He descended into bell, that is, he was held captive in the grave, and lay in bondage under death for three daies.

Which need not," for che Article that faith, he was buried contemneth that: for then God did not suffer his boly one to see corruption,

This turning of Articles of faith into figures, doth destroy faith, therefore without figure the safest way is to understand the word of the Prophets in their own proper sense & natural signification : by soul, to understand the living foul of Christ, which by death was separated for a time from his body. By hell, to understand the place of the damned, in which

Christ

Christ triumphed vi&oriously over the Devil and his angels, and brought away the keys thereof, that he might open it to the reprobate, and shut it again : the elect to whom the promise is made, that, The gates of hell shall not prevail againft them.

2 Let us also take heed, that where there is a plain figure, we do not understand that literally, to corrupt the Text : which was the errour of the Disciplies, to whom when Christ had spoken of restoring the Kingdom to Israel, they underitood it literally, of the temporall Kingdom of the Jews,which was meant of the spirituall Kingdom of Christ.

So the woman of Samaria thought Christ had spoken of an Elementary water and the Capernaites miftook Christ, speaking of the bread of life.

Therefore, let common judgements take good counsel,how they expound Scriptures , lest they pervert them to their own damnation, for as Ang. Hinc nat e sunt omnes hærefes,quia fcripture bona intelleguntur non bene, hence all heresies grow, &c.

Ver. 7. I far the Tents of Cushan in affi£tion, and the curtains of the Land of Midian did tremble.

3

Ere followeth further instance of the Majestie and

glory of God, and goodness to his Church, declared,

i In the power of his fear, which was upon the Nations, When he brought his Israel to Canaan, for that put

them into affliction and trembling. 2 In the wonders that he shewed in the work. I saw the tents of Culhan in affliction.

Who faw this not the Prophet onely, but the Church of God, to whom God hath made himself known by this judgement.

The vision was, that God did cast the fear of his people upon the Nations: he nameth'Cufban, or the people of Ethiopia

bordering

Gen. 10.6.

bordering upon Egypt and Midiar, which took name of MiGen.25.2. dian the fon of Abraham by Keturah.

The terrour of God fell upon many Nations, when God put Ifrael into the way to the promised Land, and long after ; and these two Nations are hereby a figure Poetically and Rhethorically named, for many Nations,

The reason whereof I conceive to be this;

Cushan or Ethiopia took name from Cuss the eldest son of Cham them youngest son of Noah, to shew, that though Canaan the son of Cham be onely named in Noahs curse, yet the smart thereoffhould also light upon Cush also, and he should taste also of affliction.

Again, herein the extent of this terrrour is well expressed, that Cushan or Ethiopia should be made to tremble, which was remote from Canaan, for the whole land of Egypt lay be tween

Midian lay neer to that land, so that I understand the Text thus; That God caft his fear upon people remote, and near hand, and shook them with trembling at his mighty power, when he brought his Israel into the promised Land; and this was fo palpable and manifest, that the Church of God could not but take notice of it.

By tents and curtains, he expressed this people dismayed not in their Cities and Towns, and places of habitation, but in the fields, and amidst their military preparations, when their tents were pitcht, as it were in readinesse to give battail : which is a Rhethoricall amplification of the greatnesse of their ter

rour.

Doctr.

My observation from this place is this a The power of God fhewed in the terror of the wicked, doch prove that there is a God, and therefore no people on earth can be altogether ignorant of the God-head.

Why should the gents of Culhan be in affliction? Why should'the curtains of Midian tremble? but that the fear of che Lord is upon them, God dauntech and dismayeth them. It was one of Gods promises to his people ; Te are to pass

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through the coasts of your brethren the children of Efau, which drell in Seir, and they shall be afraid of yaz.

This deliverance of Israel from Egypt was a most memorable 3. act of Gods power, and made his name great in all the earth; it followeth,

He, (i.e.) Esan) knoweth thy walkings throrgh the great wil- V.1.7. derness : these forty years, the Lord thy God hath been with thee, there haft lacked nothing.

Rahab that encercained the Spies whom Joshua, fent to view the Land of Canaan, saved them from the dangerous pursuite of the messengers of the King of Jericho : and she said to them: I know the Lord hath given

you the Lard, and that your terror is fallen upon us, and that all the Inhabitants of the Land melt because of it.

For we heard how the Lord dried up the waters of the Red Sea e

for you, when he came vut of Egypt, and what you did to the two
Kings of the Amorites on the other side Jordan, Sihon and Og,
whom ge destroyed utterly.
And assoon

as we heard these things , our hearts did melt, neither did there remain any more courage in any man because of you , for the Lord

your God, he is God above in Heaven, and in Earth beneath.

And this is the right way to make God known to the wicked and ungodly of the earth.

From thence came that prayer of David, Put them in fear, Pfa.9.20. O Lord, that they may know, themselves to be but men. The fear of God vvill smite them vvith such terrour, that they shall not have heart to stirre against him.

So it is said that God is known by executing his judgments. Reason.

For as the Apostle saith, the very naturall man hath tbe work Rom.2.5, of the law written in his heart.

The lavv vvriten in the heart of every man is a generall principle both of truth in the understanding, vvhich affirmeth, a

nature, and of avve in the affections to make him feared. And this lavv is not idle, but it worketh, for there

II.

divine nature,

is, épzop gd gólf, the vvork of the lavv. And this is the true cause vvhy there is no peace at all to the vvicked man, , because he hath the lavv of nature working vvithin him, vvhich is against him, and he hath not the lavv of grace to lay the storms vvhich the law of nature raiseth.

From hence it commeth, that the wicked flyeth when no man pursueth, as Solomon faith, and he feareth where no fear is and Tully could say, that all the poeticall fictions of the furies which disquieted men so much, were but the pinchings and convulsions of mens guilty confciences, who when they had done evill, knew that they had broken the law written in their hearts and then feared the power which they law above them,

armed with vengeance against evill doers. use. St. Paul teacheth us the use of this point. Rom.31.3.

Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same.

Where doing that which is good hath a double reward, for it quiteth fear, and it crowneth us with praise. Me thinks, that this consideration of the reward should stirre us up to

fay: John 6.28,

what Mall we do that we may work, the works of God? Then will Chrift tell us: This is the work of God; that ye believe on him whom he hath sent.

Faith in Christ caketh away this terrour of the Lord, as the Aooftle faith, we knowing the terrour of the Lord do perswade' men, and what is the thing to which the Apostles doe perswade, but to reconciliation with God through

Chrift: so that when we preach faith to you, wee preach peace, even as the Apostle saith,peace to them that are neer,& peace to them that are far off, and the God of peace fendeth

his Son, the peace of his Church with the Gospell of peace. 2 Doch Wee are taught here that the welfare of the Church is

the grief and vexation of her enemies: Cufhan and Mjcban
are afilided, and in a cold fit, when they hear what God doth
for Ifruel:
So did the Ægyptians repine at the prosperity of Israel, in

Behold

29.

Ægypt they said:

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