employments whether more private or publicke are wronged and suffer in his death Though that which cuts off a mans life cannot cut off his owne hope if he have a wel-grounded one for things to come yet it cuts off the hopes of all others depending upon him as an instrument in the hand of God for good things present Eighthly The murtherer takes away that from a man which no man can restore to him or repaire him in he takes away that which is Impossible for him to give againe He that tooke away a mans goods was bound by the law of God to restore it fourefold or fivefold or sevenfold according to the case and possibly he might restore it an hundredfold but he that takes away a mans life hath taken that which though he would he cannot restore so much as single The law of nature will not suffer the murderer to restore life for 't is like water which being spilt cannot by any humane power be gathered up againe and the law of God saith concerning the sin of murther that no satisfaction shall be taken for it and indeed none can For though some would commute and have by the sinfull indulgence and cruel pity of unjust Magistrates commuted for it yet none could ever satisfie for it And when Magistrates eyther through foule corruption or foolish compassion have not taken vengeance upon the murtherer in kinde but have suffered him to commute or compound for that sin eyther by paying a pecuniary penalty or by undergoing some punishment lesse then death God hath taken vengeance upon them for it and hath sayd to them in his providences as he sayd to Ahab by his Prophet for the sparing of Benhadad 1 Kings 20.42 Because ye have let goe out of your hand a man whom I had appointed to utter destruction therefore your life shall goe for his life and your people shall be cut off by the sword because your sword did not cut off the murderer Si magistratus cessent ab officio deus ipse injustas caedes fame peste bellis externis aut intestinis ulciscitur Merl. Whole nations have been filled with blood by this kinde of keeping backe the hand from blood Lastly The murtherer hurts others but he chiefely hurts himselfe Some expound Lamech confessing this with sorrow Gen. 4.23 while he said unto his wives Hearken unto my speech for I have slaine a man to my wounding and a young man to my hurt There are divers other Interpretations and readings of those words and we put in the Margin I would slay a man in my wound and a young man in my hurt As if he had boasted of his strength to his wives that though he were weake with wounds and hurts yet he would venture to fight with any man and doubted not to get victory over him kill him and so the words carry a sence like that speech of the Prophet Jer. 37.10 telling the Jewes that theirs were vaine confidences while they hoped to be delivered from the Caldeans who besieged them for saith he Though there remained but wounded men among them yet they should rise up every man in his tent and burne this City with fire But as to our reading I have slaine a man to my wounding Some expound it onely of a bodily wounding I have got a wound my selfe or I have hurt my selfe while I slew a man much more is this true of a spirituall wounding and hurt to the soule and Conscience for though a murtherer slay a man and come off with a whole skin yet he slayeth a man to his wounding and killeth him to his hurt The Rabbins have a tradition upon that place that Lamech having been a great hunter in his younger dayes being then growne old was led forth by his young man to take his pleasure in hunting and shooting at Deere and that while he was in this disport or exercise in the feild Cain passed by and the young man poynted him to Cain Lamech being dim-sighted shot at Cain and killed him in stead of a wild beast but soone after discovering that he had killed Cain turned to the young man his guide in a passionate anger and killed him also This relation they give as the reason why Lamech sayd I have slaine a man to my wounding and a young man to my hurt but I shall not stay upon that tradition of the Jewes and shall onely make so much use of Lamechs confession as at least to illustrate if not to prove the poynt in hand that he who slayeth a man doth it to his owne hurt and wounding often to the wounding of his body estate and honour alwayes to the wounding of his owne soule and conscience Every sin in some degree or other wounds the soule But the wounding of others to death is the chiefe sin of all sins against the body and outward concernments of man which woundeth a mans soule The murtherer at one blow strikes through the body of his neighbour and his owne soule Further we might observe from those words in the text riseing with the light That murderers and indeed any sort of wicked doers are diligent and laborious to doe the commands of their vilest lusts But I noted this at the 5th verse upon those words Rising betimes for a prey I shall not stay upon it here I onely adde this Let not us be sloathfull in doing good seeing the murderer is so diligent and early up for the doing of mischiefe And in the night is as a Thiefe These words may be taken two wayes For First The Particle as is by some conceived not to be a note of similitude but to carry on a direct predication He is as a thiefe that is Particula quasi non dicit similitudinem sed proprietatem He is a very thiefe We finde elsewhere in Scripture that a particle of likenes doth not onely note the likenes of one thing to another but the samenes of one thing with another Taking it thus here The meaning of the words is as if Job had said He riseth betimes in the morning to play the murtherer and in the night hee playe's the thiefe I have noted the same sence of the particle heretofore first from those words of the Evangelist concerning Christ Joh. 1.14 Wee saw his glory as the glory of the onely begotten Son of God for Christ was not onely like the onely begotten Son of God but he was really so as also from that of the Prophet Hosea 5.10 The Princes of Judah were as or like them that remove the bound that is they did remove the bound Secondly Others keepe to the similitude and say the meaning of Job is not that the murtherer doth turne theife or that he proceeds from killing in the day to stealing in the night Facere aliquid tanquam fur est proverbialis locutio quae importat secretam diligentemque abscensionem But say they this verse is quite through a description of the murtherer
with men but we read not of any honour they did to or received from God It is the highest disgrace to be memorable for actings against grace or for ungracious actings Num observas perpetuum ordinem quem in puniendis talibus impijs teâ—uit deus post natos homines Merc Putat hunc esse perpetuum ordinem domini ut impios hic puniat sed fallitur Merc Againe The old way may be taken for the way of punishment or for that course of divine Justice which was Executed upon wicked men in those elder times There is away of Judgement which God takes as there is a way of Sinne which man takes Sinfull ways lead into troublesome ways end in death Hast thou considered the way of justice which the Lord went in towards those old Sinners powring out his wrath and emptying the vialls of his Indignation upon them till hee had consumed and swept them off as rubbish from the face of the earth Hast thou marked the old way which eyther the lusts of wicked men have led them into or which the justice of the Lord hath brought them into Hast thou observed the old way Which wicked men have troden The Hebrew is Men of Iniquity Which phrase plainly imports that he doth not speake of the ordinary race or ranke of sinners but of the Extreamest sinners men so full of iniquity that they deserved this blacke Title men of Iniquity Antichrist is called not onely a man of sin or the man of sin but which implyeth a sinner of a higher forme then both the former That man of sin 2 Thes 2.3 He being indeed not onely among the chiefest sinners but the chiefe of sinners The phrase in the Text is a degree lower then that yet it notes a very great degreee And therefore when the Prophet would assure the greatest sinners repenting and returning to God of the readines of God to pardon he expresseth them in this stile Isa 55.7 Let the wicked forsake his way and the unrighteous man or as the Original Text hath it the man of iniquity his thoughts and c. As a man of Bloods notes a very bloody man a man given up to that particular sin of cruelty So a man of iniquity is one given up to sin in Generall Hast thou marked the old way which wicked men men of iniquity have Trodden This word trodden referred both to a sinfull and a suffering way notes the frequency of their going or being in those wayes And as it is referred to their sinfull way alone it notes first their boldnesse in sinning secondly their resolvednesse to sin A trodden way is such a way as a man hath often gone and in which he is not afraid to goe Hast thou marked the old way Hence note First The way of Sin and Error is an old way The Devill sinned from the beginning and men have sinned from their beginning not onely have there been sinnings but great sinnings from the begining the old way is the way of sin though the oldest way be not There was holines before there was sinne and truth before there was Error So that the way of sinne is the old way but not the oldest way God all whose wayes are holy was from everlasting The Angels who have been holy as long as they have been were from the beginning And the first beginning of man in his conversation was no doubt like his constitution holy He quickly went out of the way but surely his first step was not out of the way he went right before he went wrong and stood before he fell Againe if you take the way for the way of punishment Note That God in all ages hath punished sinners in their sinfull wayes God hath every where and every when left the tract and print of his anger and displeasure upon sinners though some particular sinners have gone unpunished in some age yet there was never any age wherein sinne was not punished in some The Lord gives a morall stopp to sinne perpetually that is by his Lawes he declares against it his word is expresse against all ungodlynes both the word of his Command and the word of his threatning Now as the Lord doth alwayes put this morall stopp in the way of sinne so he often puts a Judiciary stopp or a stop by way of Judgement And as in the 3d of Genesis he set a flaming sword in the way of the tree of life so he continually sets a flaming word that is a threatning to keepe the way of the tree of death that is of sinne Thus he alwayes meetes sinfull men in the way of their lusts as the Angel met Balaam when he went to curse the Israel of God with a drawne sword to stopp them in their way the Lord hath set many drawne swords in the way of every sinne and he hath left the prints of his wrath upon the backs of many sinners that wee should take heed of sinning The Lord hath left many sad examples upon record against sinne nor hath he at any time favoured it or done any thing which might indeed encourage sinners for though sometimes wicked men have prosper'd yet should wee looke into all times wee cannot finde that wicked men were ever blessed Judgement hath overtaken them sooner or later And if it hath at any time come too late to overtake them in this world yet it will come soone enough to overtake theirs in this or themselves in the world which is to come No man is blessed at any time who comes at last to be miserable Thirdly In that he saith Hast thou marked the old way Note It is our duty to observe and marke as the way of sinfull men so the way in which God punisheth their sinne All the wayes of God are to be marked as wee are to observe what the Lord speakes so what he doth his works as well as his word are remarkeable Who so is wise saith the Psalmist Psal 107.43 and will observe these things even they shall understand the loving kindnes of the Lord. I may say also that they shall understand the judgements of the Lord. And againe the Prophet confirmes it Hos 14.9 Who is wise and he shall understand these things prudent and he shall know them for the wayes of the Lord are right and the Just shall walke in them but the transgressors shall fall therein The wicked fall in the way of his commandements and therefore surely they shall fall in the way of his judgements And as the Lord hath given us Examples of this so he hath given this as the use of those Examples that wee should marke and observe them The Apostle 1 Cor. 10. shewes that all the dealings of God with that his ancient People the Jewes are written and recorded as our Examples ver 5 6 7. With many of them God was not well pleased but they were overthrowne in the wilderness Now these things were our Examples to the Intent that wee should not lust
have occasion to frequent Secondly As if Job would here shew what hast men make to escape who are under guilt As if he had sayd The wicked man will be so set upon the run That he will not stay so much as to view or behold his owne vineyards formerly so delightfull and pleasant to him Thirdly It is conceaved to be a proverbiall speech according to which it was ironically sayd of Malefactors who were led forth to suffer death They Behold not the way of the vineyards No they behold onely the way to the Gibbet or place of execution Fourthly Others divide the word Cheramim which we translate Non refluet secundum consuetudinem Aliqrum ruâ—t vineyards into two that is into Chi a particle of similitude or likenes and Ramim which signifyes eyther persâ—ns or things that are high Hence Junius translates He shall not returne or flow backe againe he shall fall after the manner of things that are high And he expounds the sence of his owne translation He shall not returne to his former state as waters doe which ebbe and flow but as waters which fall from a high place cannot goe backe so shall he remaine cast downe for ever Water being a heavy body must have a descent it cannot ascend naturally therefore the water that falls from a high place is gone and commeth not againe The wicked man perisheth as waters that flow from a high place and returne no more Another following that division of the word renders the clause Non prospicit incessum sicut excelsorum i. e. non curabit incedere eo modo quo solent in cedere illi qui dignitate vel potentia alijs praesunt Bold thus He doth not looke to or provide for his way or his going as of the High ones that is he shall never goe in that pompe or equipage in which they goe who are above others in power and dignity As if he had sayd hee shall ever live in a low meane and miserable condition Hee shall no more behold the way of the high while he lives nor which the same Author cleaves to as the most genuine interpretation shall he take care or provide to be buryed according to the way custome or manner of the high ones when he dyeth But I shall not insist upon eyther of these rendrings though they all fall into one common channel with the former which is to set forth that the wicked man is under a curse or that his portion is cursed in the earth yea that a curse is his portion Nor shall I having often observed from other texts of this booke the wofull end of wicked men for this reason I say I shall not stay to give any further observations from this clause according to any of the rendrings of it of all which I most embrace that of our owne translaters He shall not behold the way of the vineyards not onely because most of the learned Hebricians render it so but first because it makes no division of nor puts any straine at all upon any of the Original words in the text And secondly because it carryes to my thoughts so fayre a correspondence with the words which follow in the two next verses JOB CHAP. 24 Vers 19 20. Drought and heate consume the snow waters so doth the grave these which have sinned The womb shall forget him and the worme shall feed sweetly on him he shall be no more remembred and wickednesse shall be broken as a tree THere are two different translations of the 19th verse I shall propose them and then explicate our owne First thus In the drought and heate they rob and in the snow water they sin to the grave Secondly to the same sense by way of similitude like as the dry earth and heate drinke up the snow water so they sin even to the grave Both these rendrings carry in them two things generally remarkable First The obstinacy and perseverance of wicked men in sin while they live Secondly Their impunity in sin untill death In the drought and heate they rob and in the snow water That is they rob and spoyle at all times or in all the seasons of the yeare in hard times in the hardest times in the extremity of drought and in the extremity of cold They never give over they sin to the grave This reading is much insisted upon by some and as the sence is usefull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapuit vi apertè res aut personas so the text may beare it For the verb signifies to snatch a thing openly and forceably as well as to consume secretly and so may be rendred by robbing as well as by consuming In drought and heate they rob and in the snow waters First We may consider this drought and heate with the snow water as expressing those seasons which are very troublesome to the wicked man to doe his worke in to rob and spoyle extreame heate and extreame cold are great impediments to action yet in heate and snow they rob Whence observe A wicked man will breake through all difficulties to finde a way to his beloved sin Though he be in danger of melting with heate or of freezing with cold yet he will rob or doe any other mischiefe that his heart is set upon neyther heate nor cold neyther wett or dry shall keepe him in yea though an Angel with a drawne sword in his hand stand in his way as in the way of Balaam yet when he hath a minde he will goe on We may say of every bold and presumptuous sinner that he sins in heate and cold he sins in the sight of wrath and death The threatenings which are the portion of such have the extreamity of heate and cold in them The threatenings have sword and fire in them wrath and death in them yet the wicked sin in the face of them and upon the mâ—â—ter dare them to doe their worst A godly man whose heart is bent and set heaven-ward will walke on his way though he must passe through heate and cold though he meete with dangers and difficulties though he meete many Lyons in his way yet he will not turne out of his way Paul saith of himselfe and his fellow-labourers 2 Cor. 6.4 In all things approving our selves as the Ministers of God in much patience in afflictions in necessities in distresses in stripes in imprisonments c. And a little after v. 8. By honour and dishonour by evill report and good report c. Here was working in heate and cold in fire and frost in all sorts of providences from God in all sorts of aspects from men Paul and his colleagues never minded what men did to them but what the minde of God was they should doe And thus every godly man workes or doth the worke of God For though every Godly man attaines not to such a degree of zeale and holy courage as Paul had yet he hath a truth of zeale and holy courage which
hereafter what ever portion of worldly profit or pleasure they have had here hell shall consume them and they shall be consuming for ever The 20th verse may carry the sence of this interpretation but it complyeth more clearely with the former describing the calamitous condition of a wicked man at his departure out of this world Vers 20. The womb shall forget him the worme shall feed sweetly on him he shall be no more remembred and wickednesse shall be broken as a tree The number varyes here againe Job spake in the plural number immediately before yet here keeping to the same subject he speakes in the singular The womb shall forget him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verbo quod intensissiâ—rè tenerrimè amare signisicat That is They who loved him most tenderly and dearely shall forget him The word which we render the womb is of a verbe which signifyes to love with greatest intensenesse and tendernes it is applyed to the love of man to God Psal 18.1 I love the Lord I love the Lord dearely with bowells of affection and it is often applyed to the love of God unto man Some translate it here by the Abstract Vim majorem haber per abstractum Obliviscetur ejus miseratio sive amor sive dilectio i. e. illi qui eum suaviter amabunt Bold Love mercie or pittie shall forget him Which may be taken two wayes First that those friends who before were pittifull to him should forget him his lovers and acquaintance who were deare to him even as his bowels they shall forget him or secondly mercy shall forget him that is the mercy of God or the God of mercy shall forget him God who is alltogether mercy shall forget him hell shall consume him and mercy or the mercifull God shall forget him for ever The vulgar reads it by way of imprecation let mercy forget him others as a direct denunciation mercy shall forget him But I rather apprehend that this phrase or manner of speaking The wombe shall forget him doth onely import thus much That when the wicked man dyeth he shall be as much forgotten among men as if such a man had never come out of his mothers wombe nor been born into the world But are not wicked men remembred to have been in the world when once they goe out of the world usually they doe such things in the world as cannot easily be forgotten And are not many wicked men who dyed some thousands of yeares agoe remembred unto this day as if they had dyed but yesterday I answer As to forget alwayes implyeth former knowledge and acquaintance so sometimes it implyeth onely present neglect When we passe by or slight a man then we are sayd to forget him though we not onely remember who he is but see him before our eyes Much more then may we be sayd to forget those men being dead whom we slighted while they lived and never speake of but with contempt and abhorrence both of their persons and actions since they dyed The wombe shall forget him Yet as the former verse is expounded by some as was there touched to shew how quiet and easie a passage wicked men usually have out of this world by death so this clause also of the verse in hand yea the whole verse is expounded to the same sence I will onely hint it and passe onne The wombe shall forget him That is his mother shall not be troubled or grieved at his death because he dyed without griefe or trouble The wormes shall feede sweetly on him That is The grave shall be no seveerer to him then to others Ita suavitèr obdormit ut in sepulchro ei vermis duscescere videatur Drus There the wormes feed upon all men and they shall feed sweetly on him or it shall be a kinde of sweetnes and pleasure to him to have the wormes feeding on him which is no more then what Job sayd upon the same argument Chap. 21.33 The clods of the valley shall be sweete to him He shall be no more remembred That is there shall no hard fate or evill accident befall him when he dyes to administer matter of discourse concerning him for when a man is cut off by some remarkeable stroake of Judgement eyther from the hand of God or man his death becomes the discourse and Table-talke of all sorts of men for that generation at least if not for many more What hath caused Korah Dathan and Abiram to be remembred to this day was it not the strangenes of their death Numb 14.29 30. And Moses sayd If these men dye the common death of all men or if they be visited after the visitation of all men then the Lord hath not sent me but if the Lord make a new thing and the earth open her mouth and swallow them up c. This dreadfull hand of God upon them in swallowing them up alive hath made them to be remembred more then many thousands of honest and good men in Israel who dyed in their beds Upon this account Ananias Saphira are remembred and so is That Herod Act. 12.23 Who was eaten of wormes gave up the Ghost because he gave not glory unto God But saith Job according to this exposition the wicked mans death is commonly so fayre and so much after the common death of all men that no man reremembers him any more And wickednesse shall be broken as a tree That is the wicked man shall dye like an old rotten tree he shall moulder away and decay by peice-meale or gradually as a tree doth which is never hewen downe but is suffered to wast and dye alone Thus the interpretation is carried through the whole verse as a proofe that bad men may in this kinde have a good death But though this be a truth and suites well with Jobs scope in some passages of this Chapter as also in other passages of this booke that wicked men dye as to outward appearance as fairely and sweetly as the godly so that as no man knoweth love or hatred by all that is before him but all things in this life come alike to all There is one event to the righteous and to the wicked Eccl 9.1 2. So all things come alike to all in death so farre as it meerely concernes the separation of soule and body yet I rather conceive that this verse declares wrath and judgement to wicked men dying or their misery and wretchednes in death And therefore first the wombe that is his neerest relations and friends even his mother and wife shall forget him They expected no good from him while he lived and so it was little sorrow to them when he dyed Some men live till their friends are weary of them Mater quia a vivo nihil expectabat solain neq pro mortuo amplius angitur every one thinks the world is well rid of them when they dye Secondly The worme shall feed sweetly on him that is as he fed sweetly
least able to strengthen them for the bearing of the punishment of sin And hence by way of Coralary or inference consider First If the pillars of heaven tremble before God if pillars whose nature is to stand still move at the presence of God what shall become of weake man of man who is a worme if the pillars of heaven tremble at the reproofe of God then certainly the pillars of the earth cannot stand fast at his reproofe The pillars of heaven are the stroâ—gest pillars When Jehu sent Letters to Samaria unto the rulers of Jezreel advising them to set up one of the Sons of Ahab King and fight for him the text saith 2 King 10.4 they were exceedingly affrayd and sayd Behold two Kings stood not before him how then can we stand And thus may the strongest pillars on earth cry out with feare at the displeasure and reproofes of God Behold the pillars of heaven tremble and are astonished at his reproofes how then can we be established Some men are or are esteemed to be like James Cephas and John pillars in the Church Gal. 2.9 and others are pillars in States and Common-wealths So we may expound that of Hannah in her song 1 Sam. 2.8 The pillars of the earth that is earthly powers or Magistrates are the Lords and he hath set the world upon them for indeed the world would soone fall into confusion and shatter to peices as to its civil capacity if the Lord had hot founded it upon pillars of Government and Magistracy or set up Magistrates and Governours as the pillars of it And yet how often have these pillars of the earth trembled how many of them have fallen and been broken at the rebukes of God There is a sort of pillars that shall never be moved How great an honour is it to be made such a pillar and Christ hath taught us who shall be made such a one Rev 3.12 Him that overcometh will I make a pillar in the Temple of my God Such pillars shall not tremble they shall not be astonished when all the pillars of the world are cast downe with trembling and astonishment David hath a strange expression Psal 75.3 The earth and all the inhabitants of it are dissolved if so whence was it that they were not utterly ruin'd and destroyed He answers I beare up the pillars of it But how could David beare up the pillars of the earth when all was dissolved he meanes it not of a natural but civill dissolution things were out of order the bands and ligaments of government were sorely broken men were divided into partyes and factions Thus the earth and inhabitants thereof were dissolved which is the saddest condition a people can be in when it was thus when there was such a rupture among the people Then David the chiefe Governour under God laboured to heale the breaches and to be a pillar to those shaking pillars He by his great wisedome Justice moderation and faithfullnesse bore up the bearers of the people and supported their supporters whether persons or things As if he had sayd though there be much confusion in the earth yet the Lord enables me to keepe things together so that they fall not to the ground and are not utterly ruined It is a Great honour to be a pillar bearing up the building but it is a greater honour to be a pillar bearing up the pillars All good Magistrates have the former honour and all supreame Magistrates if good have the latter yet both these honours doe originally primarily belong unto God who as he maketh the pillars of heaven tremble so he can firmely setle and will while they willingly serve his ends and interests the pillars of the Earth though but earthly pillars Secondly Take this also by way of Corrolary from the text If the pillars of heaven tremble and are astonished at the reproofe of God what shall we say of those men or of the hardnesse of their hearts First Who heare the reproofes of God dayly yet tremble not What doe the pillars of heaven tremble at the reproofe of God and shall not men yet thus more then bruitish are many men They heare reproofes severe reproofes against sin yet they tremble no more then the stones they stand upon nor are moved any more then the seates they sit upon let God thunder and lighten and chide and threaten they are not stirred with it The pillars of heaven shall rise up in judgement against this dedolent and obdurate generation The Prophet Jere 36.24 reports a sad story of this a threatening rolle was sent to Jehoiakim king of Judah written from the mouth of Jeremiah by Barucke the King caused it to be read as he sate at the fire and then whereas it might have been expected that he should be cut at the heart with Godly sorrow and contrition for his sin he cut it with the Pen-knife and cast it into the fire that was on the hearth untill all the roll was consumed in the fire that was on the hearth yet they were not afraid nor rent their garments neither the king or any of his servants that heard all these words as if it had bin sayd what a wonderfull hardnesse was there upon the hearts of these men that they could heare such words read words so full of terrour words cloathed with such reproofes words which spake nothing but death wrath destruction ruine and desolation yet notwithstanding all this they were not afraid neither the King nor any of his servants regarded it The heart of man is more hard then hardnesse it selfe till God soften it or breaketh it man moves not he relents not let God reprove and thunder let God doe what he will and say what he will let God make as it were a hell upon the earth and in the greatest earnest cast abroad his firebrands arrows and death in the dreadfullest representations of wrath and judgement yet man trembles not nor is he any more astonished then if all this were spoken in jest Secondly What shall we say of those who as they tremble not when they heare the reproofes of God so they tremble not when they see his reproofes When God makes his reproofes visible and writes them in blood when he brings forth his reproofes in wofull effects For as all our mercyes and comforts are nothing else but the promises made visible so all the judgements which God brings upon the world are nothing but his reproofes and threatnings made visible when I say he brings forth his reproofes in wofull effects how desperately and indeed though it may seeme a contradiction how presumptuously are they hardned in sin whose ey never affects their heart who can see such reproofs of God yet never tremble It is said in the Law of Moses that punishment should be openly executed upon the presumptuous sinner Deut. 17.13 that all the people should heare and feare and doe no more presumptuously if all upon the hearing should feare and feare so as to