rewards every man according to his works the reward of good works and the punishment of the evil finished must be greater then of the same intended God was patient all the time that David was plotting the death of Vriah but when it was effected then he sent Nathan and denounced his judgement Hence we learn that 1. The heart is Murdrorum officina the flesh-bank the slaughterhouse the murdering den wherein the wicked one slayeth the innocent Psal 10.8 2. A man may possibly be a murderer who yet layes no violent hands on any Is he angry with his brother he is guilty of the judgement Matth. 5.22 yes if he be angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause S. Hierom and S. Augustin both agree that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a cause is not to be found in any old Greek copy Ut scilicet ne cum causa quidem debeamus irasci saith Augustin nor indeed is it extant in the vulgar Latin 3. Hence we learn to judge our selves and others if angry and malitious if hateful and hating one another 4. Yea hence learn the bloody-mindedness of this present generation what murdering and malitious hearts full of rancor and hatred they bear one party against another one man against another Shall not the Lord be avenged of such a nation as this This is harsh doctrine Alas if to be angry with my brother be no less then murder if he who hates his brother be a murderer what shall become of me I have been angry and hated my brother and spoken despitefully against him said to him Racha called him out of bitterness of spirit a fool Cease from wrath redeem thine envie and malice with love and mercifulness As all thy doings before were done in malice and hatred let them now be all done in love and kindness 1 Cor. 16.14 John 3.21 But alas thoughts of revenge assault me These are the messengers of Satan like him sent to kill Elisha 2 Kings 6.32 even God the Saviour in thee and therefore take his counsel there keep these revengeful thoughts fast at the door give no consent unto them they rome to take away thy head The head of every believer is Christ 1 Cor. 11. If thou consent unto them thou openest the dore of thy heart and lettest them in while thou keepest them without dore they cannot hurt thee No evil without thee no not the Devil himself the murderer from the beginning not he nor any evil can hurt thee while it is without thee no more then any good can help thee if it be without thee Alas I have crucified the life of God even the Christ of God in me I have murdered the Lord Jesus Haply this thou hast done indeed who hath not done it yet despair not There is a twofold killing as the Scripture distinguisheth Deut. 19. the one wilful and presumptuous the other at unawares And both these wayes the Lord Jesus hath been killed There are who have slain him wilfully Heb. 6.4 5. and 10.26 There are who slay him ignorantly who suppress the motions of Christs spirit in themselves not knowing that they proceed from him God was in this place and I knew it not Gen. 28. There is one in the midst of you whom ye know not Such an ignorant manslayer was Paul who persecuted the Lord Jesus 1 Tim. 1.13 but he obtained mercy because he did it ignorantly Yea and he is a patern to them that offend Acts 3.17 The greatest sin without hatred is pardonable Deut. 19. The greatest good work without charity is nothing worth 1 Cor. 13. Yea in this case the Lord hath made provision of a refuge if we have slain the man Christ ignorantly if we have slain him by our unholy and profane life we must then fly to Kadesh that is unto holiness This counsel the Prophet Esay gives Esay 1.16 17 18. and Daniel to Nebuchadnezzer Dan. 4.27 This Kadesh is in Galilee that is conversion or turning about Jer. 18.11 Therefore when S. Peter having told the Jews that they had crucified the Lord Jesus he directs them to Galilee that is to turn to the Lord Acts 3.19 This City of refuge is on a Mountain as the Church of God is Esay 2.2 a state hard to be attained unto And we must contend and strive for it therefore it is said to be in the Tribe of Nephtali Such an one was S. Paul 1 Cor. 9.26 Phil. 3.14 not with flesh and blood c. Ephes 6. 2. Yea we must go about this work early Therefore the second City of refuge is Shechem which signifies early This also is in a Mountain hard difficult in ascent in the Tribe of Ephraim in fruitfulness growing and increasing Thus doing we shall come to the third City even Hebron the society of all 〈…〉 the 〈…〉 â—â—â—ting our hearts unto the living God that 's Hebron This is 〈…〉 a Mountain Heb. 12. and in the Tribe of Judah praysing and glorifying our God confessing to his name and singing Hallelujahs for ever Yea the Lord Jesus prayes for his persecutors and murderers Father forgive them c. This is proper to the Christian spirit as appears Luke 9.5 6. they as yet were of a legal spirit Abels blood cryed from the earth Zachariah the son of Jehoiada 2 Chro. 24.22 Jer. 11. â—0 and 20.21 But what saith our Lord Father forgive them And S. Stephen Acts 7. Christs blood of sprinkling speaks better things then that of Abel This is the strength of the Spirit of Jesus which rejoyceth in tribulation So S. Paul prayes for the Colossians Col. 1.11 that they may be strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness Attende Tibi Doctrinae Look to thy Self and the Doctrine SERMON XIV Deuteronomie 6. ver 6 7. These words which I command thee this day shall be in thine heart and thou shalt teach them diligently unto thy children BEfore we can consider a-right and speak to these words particularly let us render them and read them right as thus These same words which I am commanding thee this day shall be in or upon thine heart And thou shalt whet them upon thy sons I shall shew this to be the true translation of the Text as I come to the Axiomatical handling of it The words contain an injunction to parents and those in place of parents to transmit and conveigh the Commandements of God unto their sons and all under their care Wherein we have a Series Process or Succession of commands one in order to other 1. These same words I am commanding thee this day 2. These same words which I am commanding thee this day shall be in or upon thine heart 3. These same words which I am commanding thee this day shall be upon thine heart and thou shalt whet them upon thy sons 1. These same words I am commanding thee this day Wherein we must inquire 1. What these same words commanded are 2. What is
as he came Hence it is That as of old men by reason of abuse 1 Sam. 2.17 to 45. So many at this day forsake the assembling of themselves together They say of Erasmus that being here in England he came to none of our Churches and being asked his reason he said because he observed that men came forth of the Church more proud then they went in And the truth is if men be not the better they are the worse because they flatter themselves with a form of godlinesse and with that which we object to others the opus operatum as if the very hearing Gods word made them the better men Thus ye read of the Whore in the Proverbs that she strengthens her self in her whoredoms by her form of godliness Pro. 7.14.15 Reproof Of those to whom the Lord gives the soveraignty and rule over sin yet they prostitute themselves and enslave their soules under the bondage of sin and iniquity Hence we have a ground of Exhortation to master and rule over our sin When Abraham had given Hagar into the power of Sarah Gen. 16.6 she afflicted her and brought her under And wheras the Lord hath given iniquity into our power let us subdue it A Servant will not be corrected with words Prov. 29.19 And therefore S. Paul 1 Cor. 9.27 I keep under my body saith he and bring it into subjection c. The Romans when they waged war with their Servants who rebelled against them their Servants prevailed while their Masters fought with them with their swords thereby they did ipso facto make the Servants Freemen Which their Masters perceiving brought Whips and Scourges with them into the field and so subdued them Words and reasonings are ineffectual to subdue the earthly and sensuall concupiscence Venter non habet aures Eve reasoned with the Serpent and was foiled at that weapon Deny ungodliness and worldly lusts Tit. 2.12 Resist the Devil Tread him under foot By Repentance and Faith the world is overcome 1 John 5.4 And Blessed be God who gives us the victory through our Lord Jesus Christ THe Voice of thy brothers blood Gen. 4. Ver. 10. The word we turn blood is plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendred in the margent bloods The holy spirit could as well here have used the singular as elsewhere but made choise of the plurall We may conjecture some reason as because in shedding the bloods of Abel Cain had shed the bloods of all his posterity all possibilities of his off-spring how many soever might have descended from him Which renders the sin of murder of all other the most abominable as that which beside many other aggravations brings with it the greatest horrour of conscience as may appear in the example of Cain And therefore David deprecates the guilt of killing not onely Uriah himself Psal 51.14 but all Vriah's posterity also deliver me from bloods O God the God of my salvation And because he who takes away life Hos 4.2 he takes away all good which depends upon the life blood is taken for all sin Bloods touch bloods that is as the Chaldee Paraphrast explaines it Sins adde above sins And to make this sin of murder yet the more odious the Greek hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill taken from the name of Cain the first murderer after his father the devill Joh. 8.44 1 Joh. 3.12 And he builded a city Gen. 4. Ver. 17. When not presently for who should help him build it who should inhabit it but long after when he had now gotten sons and daughters and sons and daughters had been born to them This was no sudden work Nor is it said he builded as our Translators render it but he was building 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit aedificans as Arias Montanus amended Pagnin who turn'd the words aedificavit whom our Translators follow The LXX keep the Hebrew expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he was building a city But what need was there of this curiosity as some will call it No doubt but Moses here wittingly laid the foundation of a spiritual understanding which S. Austin took notice of lib. 15. de civitate cap. 8. In Vniverso genere humano cum primùm istae duae caeperunt nascendo atque moriendo procurrere civitates prior est natus civis hujus saeculi posterior autem iste peregrinus in saeculo pertinens ad civitatem Dei c. When first these two Cities began to run forth in all mankinde as men are born or die the former Cain is born a Citizen of this world the later Abel is a stranger in the world who belongs to the City of God So that as Non uno est conditae Roma die Rome we say was not built in one day nor is the City of Cain built all at once Nemo repente fit pessimus A man is not stark naught all at one time Cain was building a City which all ungodly men in their respective generations Jude ver 11. who walk in the way of Cain are yet building Thus on the contrary Hebr. 11. The City of God whose builder and maker God himself is is not like Jonah's Gourd or a Mushroom grown up in a night it 's not built in a short time It 's true dreamed and fansied it may be but builded it cannot suddenly be as they well know who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 workers together with God Alas There 's a great deal of rubbish to be removed The foundation must be deeply layd And superstructures raised thereupon by degrees Neh. 4.10 1 Cor. 3.10 It is no hasty business As Cain was building and they who walk in his way are building his City so they who walk in the way of the Lord are building his City also But let every one take heed what and how and with whom he builds For Cain and his builders have as fair pretences as may be The name of his Son and his City was Enoch consecrated dedicated And ye shall finde among his posterity Mahujael Annuntians Deum a Preacher of God and Lamech an humble man And these pretend to build the City of God Ezra 4.2 as the adversaries of the Jewes did and would build with them And therefore it will neerely concern us to destinguish the two Cities which so different so contrary families are building the one of the love of God and their neighbour which is Philadelphia the City of David which is Love The other opposit here unto is the City of the devill which therefore must be Envy Hatred Malice and all uncharitableness This City men begin to build and inhabit when they depart from the other As when Cain departed from the presence of God who is Love then he was building his City Thus ye read 1 John 4.8.16 that when the ten Tribes revolted from the house and City of David the first royall City wherein their Kings dwelt was Tirza And so it is even to
man 1 Cor. 11.9 to bring him forth living children and to keep the house of his heart Thus the thoughts are brought under the obedience of Christ 2 Cor. 10.5 and they are serviceable unto God and Christ who is our life and heed and keep his words the words of life This is the wife of which Solomon speaks and thus the Wise man gives excellent counsel Eccles 9.9 See or injoy life with the wife which thou hast oved all the dayes of the life of thy vanity which he hath given thee under the Sun all the dayes of thy vanity for that is thy portion in this life and in thy labour which thou takest under the Sun And an excellent portion it is in this vain life that with our wife our memory and thoughts we may see and enjoy the divine life and the words of life and keep the words of life in our heart and in our soul all the dayes of our vain life For unless thus or in like manner the advice of Solomon be understood a sensual Epicurean might make notable use of it to confirm himself in his voluptuousness 2. There is danger imminent danger lest our memory pregnant with good thoughts miscarry through forgetfulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least happly or unhapply rather or lest at any time In this expression some evill instrument is imported as doubted or feared and so Danger is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neerness of evill 3. Note hence the goodness of our God who warnes us of the danger So often we finde the Lord warning us to take heed lest the evill surprize us Gen. 3.3 Touch it not lest ye die Fly to to the Mountaines lest yee be consumed in the iniquity of the City Gen. 19.15 Num. 18.32 Pollute not your selves lest yee die Circumcise your selves unto the Lord lest my fury come forth like fire and burn that none can quench it because of the evill of your doings Jer. 4.4 4. If thou takest not heed to thy self and keep not thy soul diligently thou wilt forget the words which thine eyes have seen The remembring of Gods words requires an exact a diligent an onely taking heed to thy self an onely keeping of thy soul otherwise thou wilt forget them 1. This is a just reproof of all those who heed not the words which their eyes have seen but carelesly forget them and let them slip 2. Yea though they have many monuments and memorials of Gods favour which might put them in mind of him and his will and his words Yea the whole world of the creatures might mind them of their Creators yet how many are there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even Atheists and without God in the world Ephes 2.12 3. Nay through the depraved nature of man it comes to pass that what in all justice and reason should remember us of our God even that occasions men to forget him and his words The Lord supposed this possible Deut. 8.9 14. 32.15 and the prophets feared it Prov. 30.9 4. But most reproveable are they who oppose and maligne the remembrance and remembrancers of God his will his wayes and his words unto them Against such our Lord denounces an heavie judgment Matth. 23.34.35 I send unto you Prophets and wise men and Scribes and some of them ye shall kill c. From the bloud of righteous Abel to the blood of Zachariah whom ye slew between the Porch and the Altar all shall come upon this generation It seemes an harsh sentence For the Lord saith I the Lord thy God am a jealous God visiting the sins of the fathers upon the children to the third and fourth generation but here the Lord revenges the bloud of righteous men to the Thirtieth and Fortieth generation for so many yea more generations passed from the bloud of Abel to the Scribes and Pharisees whom the Lord threatens here So dangerous it is to persecute righteous men especially the Lords Prophets Scribes and Witnesses Ambassadors Agents and Remembrancers 'T is a serious dinuntiation Touch not mine annointed and do my Prophets no harm Psal 104. He that toucheth them toucheth the apple of his eye Zach. 2. And do we think it belongs no neerer unto us Would God it did not But I appeal to any soul who hath taken notice of its own actions and the workings of God upon it how many godly motions how many pious inspirations how many breathings towards this God hast thou received from his spirit yet hast thou killed and crucified them put them off with worldly mirth And so hast thou killed Abel in the field Abel is a mourning according to Philo and a breathing towards God c. He was slain in the field that is the world saith our Saviour Matth. 13. even the field of the earthly and worldly heart wherein the world is set Eccles 3.11 How often hast thou been moved by the feare of thy God to depart from all sin and all iniquitie How often hast thou been put in mind by thy God yea how many pious purposes and intentions hast thou had to mortifie them and to consume them upon the Altar of Christs patience Yet instead of killing thy sinns thou hast killed those holy and godly admonitions and counsells of the spirit and what is this but to kill Zachariah that is the memorie of the Lord or the admonition of the Lord and that between the Porch of the Temple that 's the fear of the Lord and the Altar that 's the patience of Jesus Christ and so deprive our selves of the birth of Iohn the true grace of the Lord. But malum accidit malo as links of a Chain one drawes on the other The peril here whereof thou art warned O Israel is concatenatum malum the evil of forgetfulness drawes in another evil the departure of these words from the heart And that is the second danger lest they depart from thine heart These words some understand to be no other then a second expression of the same danger lest thou forget the words which thine eyes have seen lest they depart from thine heart Others rather understand by the heart here the affective part of the soul whereby it becomes retentive of the words which our eyes have seen and in love cleaving unto them But we must remember that the memory retains God himself and his Christ and holy Spirit and the words of life the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living Oracles of God And therefore when these are neglected slighted and forgotten by us they depart from us in fury and indignation When his words and commands are neglected and contemned the Lord himself is neglected and contemned Wherefore be thou instructed O Jerusalem it is the the Lords exhortation to his Church Jer. 6.8 Jer. 6. v. 8. lest my soul depart thee Most unwilling the Lord is to depart from the soul Our soul is as it were a part of his and we are as it were
I live as many an one vseth that oath in vain and falsely O but this is Gods revealed will God has a secret will opposite unto his revealed will 1. If it be Gods secret will how comest thou to know it 2. Thou hast herein a worse conceit of thy God than thou wouldest have of him whom thou thinkest to be an honest man Obj. 2. But the Lord afflicts me and laies heavy strokes upon me These are not the wounds of an enemy but the chastisements of a father And these are arguments of his love When the Physitian purgeth and lets his patient blood it 's a certain signe he has hope of his life and would have him live Why does the heavenly physitian launce thee purge thee Why does he let thee blood let out the sinfull life the blood is the life Thy sins are as scarlet red as crimson Thou hast not yet resisted unto blood striving against sin Hebr. 12.4 If the Physitian should leave purging If the Physitian of thy soul should leave correcting thee and chastening thee and prescribing cordialls unto thee If he should give thee over there were some cause of fear If the father leave chastning his Son and let him go out of his house and spend his substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the state of salvation yet if he return he receives him Mark how the Psalmist concludes and I shall conclude with him Psal 118.17 18. I shall not die but live and declare the works of the Lord. Why his reason followes The Lord hath chastned me sore but he hath not given me over unto death Open to me the gates of righteousness I will go in to them I will praise the Lord. Iacob was a plain man dwelling in tents Genesis Chap. 25. Ver. 27. I looked for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used either in the text or at least in the margent to be rendred Perfect but here is no notice taken of any such signification Howbeit Martin Luther and the Low Dutch the Tigurin Bible and the Spanish as also Castellio Munster Vatablus and Piscator render the word Intire which is neer to that which it properly signifies Perfect and so two of our old English Translations have it and Pagnin What others have simple as in the Vulg. Lat. is the same with what is in our English plain the LXX have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine fuco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ceb. Tab. to this purpose saith R. Sal. he was not experienced in all things but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his heart was so was his mouth as he thought so he spake Howbeit simplicity is either opposite unto worldly wisdom 2 Cor. 1.12 Prov 8.5 and 9.13 or to divine wisdom In the former sense Jacob was simple plain intire and perfect The word in the Scripture before us is of a twofold signification 1. Consumi perdi destrui to be consumed and destroyed 2. To be finished accomplished perfected which may be comprehended in these two words consumi and consummari Psal 104.35 with 37.37 to be consamed or consummated The reason of this double signification seems to be this because the nature of perfection consists in the consuming and destroying of what ever is opposite thereunto and the accomplishment of that holinesse and righteousnesse which God requires according to what the Prophet saith Ezech. 22.15 2 Cor. 7.1 I will consume thy silthinesse out of thee And the Apostle exhorts to perfect holinesse in the fear of God Accordingly the word is rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which import unspotted unreproveable innocent pure guiltless and siniple plainnesse and so a privative perfection in which whosoever walketh unto him the positive perfection shall come 1 Cor. 13. Psal 101.2 whereof the Apostle speakes And David walking in the former prayes for and expects the later What is added That he dwelt in Tents R. Salomon would have understood the tents of Shem Heber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having frequented their Schools But he is here said to be a perfect man dwelling in tents which imports his perfect estate and that he was now perfectly gone out of himself to dwell with his God The harvest the full harvest was now come to him when after the gathering in the fruits of their labours they kept the Feast of Boothes with greatest expressions of joy Exod. 23.16 17. which prefigured the eternal reward of all our labours when we shall be received into everlasting Tabernacles Luke 16.9 Deut. 16.13.14 15. when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt surely or onely rejoyce and according to the Apostles exhortation Rejoyce in the Lord alwayes Let us Phil. 4.4 O let us be faithful servants to the Lord that we may be perfect also enter into that joy of our Lord and dwell in the everlasting Tabernacles Gen. 27. Ver. 34.38 Matth. 25.21 Esau cryed with an exceeding bitter cry and said unto his father Blesse me even me also O my father And verse 38. Blesse me even me also O my Father What they here turn in both verses even me also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were the Accusative whereas the word is the Nominative and Esau saith I it is I or I am thy son O my father His speech is interrupted by passion It is good counsel that of the wise man Ecolus 18.30 31. Go not after thy lusts but refrain thy self from thine appetites lest thou lose the principal blessing and when it is too late seek it with tears Gen. 27. Ver. 38. Hebr. 12.17 Hast thou but one blessing O my Father Where it s said Hast thou but one blessing The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is quite left out by all translators except only that of Pagnin amended by A. Mont. The words should be expressed thus Hast thou but that one blessing O my father That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctive whereby is implyed a twofold blessing one of the heavenly man the other of the earthly Gen. 27. Ver. 39. Thy dwelling shall be the fatnesse of the earth and of the dew of heaven from above In the margent we read or of the fatnesse But if either way we understand the words what great difference will there be between Jacobs and Esaus blessing in this particular except only that the order is inverted But why then does Esau cry with a great and exceeding bitter cry Verse 34. And why doth he threaten to kill his brother Verse 41. Some diversity 't is very probable there is in this part of Jacobs blessing The words may be rendred thus Thy dwelling shall be without the fatnesses of the earth and without the dew of heaven The Hebrew will bear this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the fatnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and without the dew And in the same sense out Translators render the very word Psal 109.24 My knees are weak through fasting and my
the two former Chapters the Lord gives divers precepts which in this Chapter he ratisies with sanctions by their respective punishments The words contain a denuntiation of punishment for a crime and the confirmation of that punishment by repetition both of the crime and punishment When any man curseth his Father or his Mother he shall surely be put to death Which words are repeated for aggravavation 1. The crime he hath cursed his Father or his Mother 2. The punishment of the crime his blood shall be upon him What is here turn'd Father or Mother although read copulatively in the Hebrew his Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his Mother yet are the words dis-junctively to be understood his Father or his Mother and that by the authority of the only Lawgiver who warrants the dis-junctive reading of this sentence Matth. 15.4 He that curseth Father or Mother let him die the death So that he who curseth one and but one of his parents is liable to death otherwise the Law might have been eluded Howbeit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here read is not only to speak evil to or of or to imprecate and so wish evil unto any one as it is wont to be rendred by maledicere to curse or speak evil of And so what we read Exod. 22.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Paul Acts 23.5 renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not speak evil of c. Yet the word signifies more properly to slight and make light of to vilifie and dishonour And so this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to honour as elsewhere so 1 Sam. 2.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who honour me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will honour but they who despise me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vili pendentur they shall be lightly esteemed When any man speaks evil of or to his Father or Mother or flights either of them he shall die the death that is he shall certainly die as he is worthy to die being guilty of so great a crime Which is explaind in the close of the verse his blood shall be upon him Under the notion and name of parents we are to understand not only our Fathers that begat us and our Mothers that bare us Prov. 23.22 Nor only those whom the Law makes such Ruth 3.1.5 but the name is also extended in a civil respect unto Governours and Magistrates as Eliakim was a father to the inhabitants of Jerusalem Esay 22.20 21. And Naamans servant called him Father 2 Kings 5.13 And Deborah was a Mother in Israel Judges 5.7 Yea in a spiritual sense God himself is our Father and Jerusalem above is the Mother of us all as I may shew afterward And they are also called our Fathers who beget us unto God Gen. 45.8 1 Cor. 4.14 15. And consequently honour is due unto them and for slighting or cursing them like penalty is due to those who analogically are called their children This denuntiation of punishment will appear to be reasonable if we shall consider 1. What the duty is which is here violated and 2. the reason of that duty as also 3. the violation and breach of the duty and 4. the punishment of that breach and violation The duty violated is honour of parents And what is it to honour The word used in the fifth Commandement and elsewhere is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be heavy or weighty and that in quantity as in bulk or number Prov. 27.3 Or quality as dignity honour glory whence we say that Honos est onus Honour is a burden accordingly the Scripture speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternal weight of glory 2 Cor. 4.17 So 2 Cor. 12.16 I was not burthensome unto you In this sense the Apostle speaks 1 Thes 2.6 Neither of men sought we glory neither of you nor of others when we might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been burdensome the Syriac hath been honourable as the Apostles of Christ that is such as God and Christ appointed first in his Church 1 Cor. 12.28 Ephes 4.11 and therefore ye read in the margent we might have had authority 1 Thes 2.6 Now the honour due to parents from their children is a weighty business a matter of great weight and moment which is either inwardly performed as an high esteem of them love and fear of them Or 2. outwardly expressed as a testimony of that estimation love and fear in Reverence to their persons Obedience to their commands Supply of their necessities The reason why this honour is to be given to parents will appear whether we consider the parents themselves or their children who owe this duty to them The parents deserve all honour from them as being in eminency above them both because Authors of their being and of their better being by nurture and education Their love and care and labour and cost challenge all respect from them for their unrequitable love For when they have done all that possibly can be done by them and have followed them with all their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their utmost requital that they can make yet being and education exceeds all gratitude as the hinder wheels of the Charet run as fast but can never overtake the former The Father hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to will desire to be tenderly affected to his children as implying that all that influence of care and labour and cost is from love which sweetens the authority of Parents over their children 2. In regard of the children themselves justice and gratitude requires this duty of them Children obey your parents in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this is just Ephes 6.1 That natural love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mixt with due awe makes up Reverence which is the first part of that honour unto parents And love is the strongest principle of obedience Exod. 20.6 that 's the second Whence will easily follow requital of parents to the utmost of their power because to love is not only bene velle but also bene facere Which is the third part of honour due to parents 3. Since the duty is so just so reasonable the breach and violation of that duty must needs be most unreasonable and unjust The violation and breach of the duty it is slighting vilifying disesteeming dis-honouring whether by word as cursing and evil speaking to parents or of them or by gesture or deed as denying them obedience to their commands or supplying their wants as Matth. 15.4 5. This slighting which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little-accounting is a great sin yea a greater injury done to him whom men slight then if they did some open violence unto him Quem quis contemnit eum non curiosiùs calcabit him whom a man contemns he will not take any great care how he kicks him saith Seneca When Paracelsus begun in Germany to make known his principles
not made thee and established thee Deut. 32.6 Is not Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater futuri seculi the everlasting Father Esay 9.6 And who is thy Mother Who but the doctrine the wisdom of the holy Church of Christ the Spouse of Christ the wisdom that descends from above James 3.17 the Lambs Wife that comes down out of heaven Revel 21.9 10. Jerusalem above the mother of us all Gal. 4.26 This is the true heavenly Eve built out of the heavenly Adam flesh of his flesh and bone of his bone who is Christ himself Ephes 5.30 31 32. This is a great mystery saith the Apostle but I speak of Christ and the Church This is the true pure Doctrine spiritually the Virgin Mary so Maria signifies according to divers of the Ancients the Mother of Christ conceived formed and born in us and brought forth by obedience and doing the will of our Father who is in heaven For who is my Mother saith the Son of God whosoever doth the will of my Father who is in heaven he is my Mother and Sister and Brother Matth. 12.49 50. Our heavenly Father deserves all honour of his spiritual children For whereas earthly fathers impart unto their children essence nourishment education and inheritance the Father of spirits gives to his children his divine nature 2 Pet. 1.4 he nourisheth us with the flesh and blood the Word and Spirit of his Son He instructs us and gives us the unction from the Holy One whereby we know all things 1 John 2.27 He corrects and chastens us as our loving Father that we may be partakers of his holiness Hebr. 12.10 He provides for us an inheritance incorruptible and undefiled 1 Pet. 1.4 Meantime he bears us and is patient and long suffering toward us as a Father beareth his children Deut. 1.31 If he be a Father yea such a father where is his honour Mal. 1.6 Where indeed yea where is he not dishonoured Is it not the greatest slighting of a father to neglect his commands What do they else who regâ—ard not the Commandements of our heavenly Father they despise not men but God 1 Thess 4.8 and then is added Who hath also given unto us his holy Spirit Wherefore else but to keep his Commandements And therefore he hath given his Son unto us that the righteousness of the law might be fulfilled in us Rom. 8.3 4. Yet is he despised and rejected of men Esay 53.3 and figured by Elihu the son of Barachel the Buzite of the family of Ram. Elihu even Deus ipse God himself the Son of the blessed God that 's Barachel and of the family of Ram that is the high One the most high God yet is he a Buzite despised and contemned yea troden under foot by the Jebuzites such as tread under foot the Son of God and put him to an open shame Hebr. 10.29 and lightly esteem the Rock of their salvation Deut. 32.15 O thou Jebusite thou base thou vile man Such thou rendrest thy self by despising thy God 1 Sam. 2.30 They who despise me shall be lightly esteemed Mark how the Apostle reasons Hebr. 2.2 3. If the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation The Syriac Interpreter turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglect by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tread under foot the greatest neglect and despiciency The Apostle proves this à minori reasoning from the lesse to the greater Hebr. 10.28 He who despised Moses's Law died without mercy under two or three witnesses Of how much sorer punishment shall he be thought worthy who hath troden under foot the Son of God c Consider this a-right O man Is not he the wisdom of thy God before whom in thy false reasoning thou preferrest the wisdom of thy flesh Is not he the true righteousnes of thy God before which thou esteemest the false righteousness of thy flesh Is not he the power of God which thou enfeeblest under pretence of impotency weakness to slight him what is it but lighlty to esteem the most honourable yea the honor it self which cometh of God only John 5. ver 24. with 1 Pet. 2.7 marg To make nothing of him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Being and who gives to all things their Being in whom we all live and move and have our Being Yea who himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things Col. 3.11 And this is the Buzite he whom by thy disobedience thou despisest and treadest under foot The punishment denounced against those who slight their parents is death But what death can expiate so great despiciency of the great God what less then the eternal death it self What reparation of honour can we possibly make to him whom we have so deeply despised The good God and our Father puts us in a way of expiation even by dying daily unto our sins This no doubt was one if not the principal meaning of what our Lord said to his son Adam Luke 3.38 upon transgression of the first Commandement of his Father In the day that thou eatest thereof dying thou shalt die for certainly Adam died no other death many hundred years after Gen. 2. v. 17. O let us all die that precious death through the power of the Spirit of our God Rom. 8.13 So shall we live yea so shall we reign yea so shall we be glorified Rom. 8.17 And what reparation of honour does the Lord require of us What other then to restore him that life which is lost in us that life of God from which we have been estranged Ephes 4.18 He that offereth praise he honoureth me And what is he who else but he that disposeth his way aright Psalm 50.23 It is the life the holy life that life which is worthy of God which honoureth God For so what our Translators turn I will bless thee while I live Psal 63. Ver. 4. is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Vatablus and the Vulg. Latin In vita mea which should be rendred in English In my life Thus when the Psalmist had exhorted to praise the Lord Psal 106.1 He then inquires who can do it ver 2. to which he answers ver 3. Blessed are they who keep judgement and he who doth righteousness at all times as if he should in express terms say That 's the man who truly honours God So much our Lord saith Herein is my Father honoured that ye bring forth much fruit John 15.8 namely such as are filled with the fruits of righteousness which are by Jesus Christ to the glory and praise of God Phil. 1.11 This is the honour and praise which must be given unto our Father in this world and be continued in the world to come in everlasting Hallelujahs Salvation and glory and honour and power unto the Lord our God! Revel 19.1
from the face of the North which they turn towards the North and the Lord saith out of the North evil shall break forth upon all the inhabitants of the land If the face of the Pot figuring the evil be toward the North how can it come from the face of the North from which it is turned By reason of this judgement threatned to be speedily executed on all every person who should dare intrude into the Priests office which was afterward accordingly executed upon King Vzziah 2 Chron. 26.18 19. the sons of Israel cry out Behold we die we perish we all perish whosoever cometh any thing neer unto the Tabernacle of the Lord shall die Shall we be consumed with dying For which the Lord provides a remedy in the following Chapter Numb 18.1 7. This may justly terrifie all ungodly men from invading the office of the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Procul O procul este profani Hence hence ye profane rout Hereby the Lord declares the confirmation of the Priesthood unto the Tribe of Levi that is unto those who cleave unto him by faith and love of what Tribe soever otherwise they are And this might be intimated by the scattering of the Levites among all the Tribes as common to them all Gen. 49.7 Numb 35. And therefore all those whom the great high Priest the Prince of the Kings of the Earth hath loved and washed from their sins in his blood he hath made Kings and Priests unto God even his Father Revel 1.5 6. And therefore this business concerns thee and me and whoever are believers and lovers of our God For such as these are an holy Priesthood yea a Kingly Priesthood 1 Pet. 2.5.9 Let us begin betimes as the Almond tree first flourisheth and ever continue in our growth as that tree last sheds her leaves saith the Naturalist a figure of the dignity and duration of the spiritual Priesthood saith Philo Judaeus Let us not be too slow too tardy lest judgement hasten Remember whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almond tree hath the name Jer. 1.11 12. Let us not continue still in the bud in the word of the beginning of Christ O ye trees of righteousness Esay 61.3 as the Apostle speaks Hebr. 6.1 but let us go on to perfection budding and flourishing and bringing forth ripe fruit even the fruits of righteousness which are by Jesus Christ to the glory and praise of God Gen. 47. v. 10. Phil. 1.11 The Almonds are reckond by Jacob among the best fruits of the land which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 songs of praise For such fruits of the holy Spirit most praise God He who offereth these he honoureth God Psal 50.23 and 63.4 And hereby we finde acceptance with the true Joseph What though we seem to our selves dry and barren and without sap of grace as he saith of his staff 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shall never bring forth leaves and boughes nor shall it ever flourish more Alas can these dry bones live Can a Virgin the signe of barrenness bring forth a son With God all things are possible Lord be it unto me according to thy word Luke 1.38 Gal. 4.19 All things are possible to him that believeth and now is our salvation neerer then when we believed Rom. 13.11 By faith and love we are engraffed into the true Almond tree as the Apostle by like reason speaks of insition into the good Olive tree Rom. 11. There is as well a growth into Christ Ephes 4.15 Grow up into him in all things as a growth in him 2 Pet. 3.18 2 Pet. 3. v. 18. Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ to him be glory both now and for ever Or rather according to the Greek text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulg. Lat. in diem aeternitatis unto the day of eternity Amen All the best of the Oyl Numb 18. v. 12. and all the best of the Wine and of the Wheat the first fruits of them which they shall offer unto the Lord them have I given thee These words contain part of the Priests portion Against this translation lies some exception For as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translators turn the best of the Oyl and the best of the Wine the word doth not signifie the best but the fat And although nor Oyl nor Wine nor Wheat according to our English idiom and property of speech can be said to be fat or to have fat in them which we rather appropriate unto flesh yet is there in all these a kinde of lentor unctuosity and clammy substance which may be said in a large notion to be the fat of all these Nor is the earth properly fat yet they make no scruple to translate the fatness of the earth Gen. 27.28 and the fat of the land of Egypt Gen. 45.18 Nor hath Wheat either fat or kidneys yet they doubted not though Pagnin did who rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kidneys Granorum Granes to turn those words Deut. 32.14 The fat of the kidneys of wheat And what though the Targum here turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ver 29. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonum or optimum the good or the best Ours profess to write a translation not a Paraphrase Nor yet will I deny but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very well explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since what is called the good of the land is presently called the fat of it Genesis 45.18 Only it had been to be wished they had herein followed most other translations especially the Bishops Bible which hath fat in the text and the chiefest and best in the margent Whereas on the contrary ours put the exposition the best in the text and fat the proper meaning of the word as very often elsewhere they cast into the margent 〈◊〉 for other two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its true they are of general use yet 1. the former signifies rather new oyl and that which is new drawen from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luxit splenduit to shine from the clearness and brightness of it But 2. as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however sometime rendred generally wine yet properly it notes new wine and most Translators so render it in this place So Luther Most so Piscator and all the Low Dutch Translations also the Spanish French and Italian Bibles Castellio also Vatablus Munster and Tremellius and the Tigurin Bible But herein our Translators are the more excusable because they had not any one old English translation whom they might have followed so far as I have yet seen 3. Howbeit it were to be wished that this difference were observed between the new and the old oyl and wine otherwise how shall we distinguish them in our English when they differ in the Hebrew as Prov. 21.17 He that loveth 〈◊〉
dishonoured by us but in this the Father shall be glorified that we bring forth much fruit SER. XIV and be made the disciples of Iesus Christ John 15. v. 2.8 So will he cleanse us when we thus bear his name Even so O God make clean our hearts within us and take not thine holy spirit from us Thou shalt not kill What not according to Law and justice Deut. 5. v. 17. Is the act of the Magistrate here inhibited who proceeds according to the Law of God when he adjudgeth him to die who bath shed mans blood Gen. 9.6 No act of justice is hereby forbidden but established rather But what if a private man kill another ignorantly whom he huted not before time Deut. 19.4 5. Casually comes not under this precept It s possible a man may not lie in wait to shed blood yet may God deliver a man into his hand whom though he slay yet he is excusable for the Lord hath provided Cities of refuge and propounds a case whereby he who kills another shall not be put to death Deut. 9.4 5. Yet the act of the Magistrate and of him who slayes another without laying wait for him both acts come under the word killing Which therefore is not adequate and proper to this prohibition before us Yea the taking away life from the beast for the sustenance of man is killing also but not forbidden The killing here forbidden in regard of the object is of an innocent person in respect of the act it s wilfully and felloniously committed and out of propense malice as our Lawyers speak And that is Murder as our old Translators have held forth this Commandment in these terms Thou shalt do no murder The old is better Touching this word as I remember I spake somewhat on Exod. 20. parallel unto this place before us But because in the book of Deuteronomie there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an iteration and repetition as of the Law so of divers other matters formerly spoken of in the former books I shall either wholly waive or very briefly touch upon what arguments I have spoken unto The Law is spiritual whereunto our Lord here directs us As for the outward murder of what extent it is and what punishment is due unto it humane lawes civil and municipal take cognisance of it The spiritual murder is committed 1. Against ones own soul or 2. Against ones neighbour or against ones God and his Christ There is a murder committed against ones own soul Prov. 6.32 and 29.24 Job 5.2 In these and like cases a man is felo de se a self-murderer 2. Spiritual murder is also committed against ones neighbour Matth. 5.21 22. 1 John 3.15 3. There is also a spiritual murder of the divine nature and the Lord Christ three wayes 1. In Adam when his innocent nature in us is murdered Revel 13.8 2. In the flesh upon the Cross 1 Cor. 15.3 3. In the spirit so often as his good motions in us are suppressed Hebr. 6.6 These and such as these he calls murderers For whereas every sin hath the name from the end whereat it aimes and is to be esteemed according to the will and purpose whence it proceeds as wrath envie or hatred against our neighbour may be called murder because they tend thereunto and the will and purpose of him who is angry envious or malitious is a murderous will and purpose although really and in the event they murder not their neighbour Even so the wrath envie and malice against the Lord and his Christ may be called murders although they proceed no further then the perverse will Ye go about to kill me saith our Lord John 8. So Traytors are esteemed and suffer death according to their will and purpose although they effect it not What reason is there for this There are in the heart these three notable parts 1. The Rational the 2. Concupiscible and the 3. Irascible which answers unto these three necessary Offices in a City the chief Magistrate which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rational ordering all things by reason the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscible which is the Quaestor or Treasurer who provides and layes out for what is necessary for the support of the City Now if any obstruction or hindrance happen in the execution of the Questors office then ariseth in the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irascible which answers to the Militia and Garrison-souldiers who remove those impediments and obstructions This irascible though it be the seat of more compounded affections yet the principle here understood is wrath or anger which is not sin because implanted of God in our nature and the Psalmist really distinguisheth them and after him the Apostle Be angry and sin not Howbeit from the exorbitancy of the concupiscible the appetite inflamed toward something desirable and hindred from fruition naturally there is a boyling of the blood about the heart whence the Questor or Treasurer desires the help of the Militia the souldery for the removing of the impediment The wrath being kindled sometimes burnes excessively and beyond measure and it is a sin We shall observe this in the way of Cain as S. Jude calls it v. 11. Cain signifying possession and peculiar propriety in the flesh desiring yea ingrossing all things natural humane and divine all must serve it as Psal 73.9 According to Martin Luther what they say must be spoken from Heaven and what they speak must prevail upon Earth Whence it is that the sensual propriety challenges Gods acceptance of whatsoever it doth yea and ingrosseth it unto it self so that Gods approbation being given to the simple harmless and righteous Abel wrath and envie burns against him and all the holy Prophets from the blood of Abel to the blood of Zachariah This inordinate desire and wrathful and envious disposition is from the evil one who is called Abaddon and Apollyon Revel 9.11 a murderer from the beginning and by the Jews at this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a destroyer This we finde 1 John 3.11 12. Whence the Greek tongue retains the memory of the first murderers name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to kill Quaere Since it is murder while yet in the heart and such in Gods sight whether is any thing added by performing the outward act yea or no surely there is For proof of this let the first murder be examined Gen. 4.4 It was such in Gods sight when Cain was very wroth and his countenance fell But all that time the Lord was patient and dehorted him and reasoned with him If thou do well shalt thou not be accepted And if thou doest not well sin lieth at the dore c. All this time Cain was guilty before God and in danger of the judgement but having performed the outward act then the Lord denounced his judgement against him This will further appear from Gods different rewards of good or evil works intended and performed For since God