was not made with the Nation or people of the Jews by Moses Jer. 7.22 23 24. Josh 8. ult 2 Cor. 3.14.15 2. There was a new covenant in which not Moses but Christ is the Mediator which is a better covenant having not the law written in tables of stone but in the heart Heb. 8.10 which had better promises vers 6. and Christ said to be a Priest of good things to come which was only made with believers in the Lord Jesus Christ in whom the law is kept only and indeed in shadow of which God after covenanting with him in the Mosaical covenant he gave Aarons Priesthood from Exod. 25. to the end Note As a Nation cannot subsist without rule and government in any order nor be without food and raiment nor continue or remaine if God curse them and bless them not so it is necessary for these that a National Covenant be made with God by us for the binding our selves to God to keep his commandments Statutes and Judgements and is as necessary for us as ever it was for the Jews by which God becomes engagedly the God of a Nation and they again his people and not nationally as before for by the new covenant God is not the God of a nation but of believers onely in a nation joyned to Christ in the way of the Gospel Object The New covenant implyes God hath made the first Old and that which decayeth and waxeth old is ready to vanish Heb. 8.13 Resp As Christ and Moses destroyed not one another nor the Gospel destroyes not the law so nor doth one covenant destroy another nor is the first covenant old but to those only that are in the second in which the first is as it were swallowed up or received into But to those that are onely under the first To them the first is so as if there were not a second and those under the second are so under that as if the first were not Note Men are to be first under the first or Sinai and thence come to Sion Heb. 12.18 22. and so Moses is a Schoolmaster to bring us to Christ Gal. 4.24 Rom. 9.4 Heb. 9.15 12.18 24. Illust As in the beginning of the goverment of the Jews Commonweal there was a rule set up for Judgement among the people called judicial laws to govern them by in which was the Kingly goverment of God and the law called the Royal and there was likewise the Levitical Law which appertained to the service of the tabernal in which Christs Priesthood was set out in things appertaining to God for the people which distinct estates are in a kind reserved among us this day in the Church and State As in Moses and Aaron so now should it be Moses and Christ But the Romans conquering Judea according to the prophecie Gen. 49.10 they put down their rule and government that they could put no man to death Judgement was now altered into the customs of the heathens and there ever since it hath continued and no nation in the world ever since taking God or God taking them to be his people as of old though lately we in a wrong way seemed to do it for at the renewing of the covenant the law and the statutes and judgements were only read and the people ingaging themselves to keep them a never did any Gospel-Church do any such thing nor shall ever do it nor were they the Church-paterns Antichrists mark is set down to be 2 Thes 2.8 one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 without law that is he exerciseth not the law of God 〈…〉 up the covenant of the law but brings all the world and 〈…〉 to one estate which if he had not done or if we do not do we shall finde the one is as necessary among men in the world as the other in the Church And hence Antichrists workings are called the mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of lawlesness by whom the laws administrations are destroyed Object If we have this covenant we must have circumcision Resp The Apostle clears it Gal. 3.17 The covenant that was confirmed in circumcision before of God in Christ the law which was four hundred and thirty yeers after cannot disannul Now this covenant I speak of is distinguished from that by Moses thus Deut. 5.3 The Lord made not this covenant with our fathers but with us in Horeb even us who are all of us alive this day John 7.22 Moses gave you you circumcision not because it is of Moses but of the fathers Quest If this covenant be not sufficient to make men capable of baptism and whether men were not circumcised by this Resp Men were not circumcised by this but that other covenant spoke of Deut. 5.3 and was long before this 2. Baptism belongs to the second not first covenant in which God becomes our God not by doing but believing not by works but grace not in Moses but Christ Object The Apostles required not this in their time Resp 2 Pet. 3.13 They looked for a New Earth that is a restoration of that administration of the law to be but not untill the fall of Antichrists rule and government being of the fourth Monarchy 2. The law was for the worlds government that that they did concerned the Church and the new covenant onely and not the world 2 Chron. 15.12 13 14 15 Nehem. 8.1 2 3 4. Note Both covenants are necessary when they may be had and without the covenants is no promise Eph. 2.12 the heathens were Aliens from the civil estate of Israel Beza and strangers from the covenant of promise speaking of them both And thus it is with us this day Of Judges Note The Lord hath promised he will restore Judges as at the first Isa 1.26 and in them judgement and it was the great wrath of God that they were taken away out of the middest of the people Amos 2.3 and would it not be a mercy if this people might have them that never had them as at the first The first were of Gods institution and best those of other forms since of men and far worse O let our Judges be as at the first Moses the first of Judges by Jethro's advice Exod. 18.16 dissolved Monarchy in rule laying it down for his own and the peoples ease God consenting thereunto gave the people laws to be governed and Judges to govern them by who are described to the people Exod. 18.22 that they chuse not amiss who in the beginning of the government and after were chosen of the people Deut. 1.13 16.18 for which service men may be easily fitted in that the law was daily read in the Synagogues which was expounded by the Prophets and wise men sent of God to them which cannot be done in our law it was the sabbath-Sabbath-work and service of God to teach it daily in publike and private and shall this law be thus laid aside neglected and not studied for the bramble-rule of the world and was subverted 1
Synagogue it was common to read or teach Luk. 4.16 17. Acts 13.15 The ruler of the Synagogue I take to be none else but one designed in especial to take care of the well-ordering of all things to be done therein In the word is no priesthood after this administration but a scribe a writer of the law that knew how to read it well Hence the people are called a Kingdome of Priests every one being to be a law-priest for expounding the judicial law Exod. 19.6 Object What confusion would this bring forth in families Resp Is there more amongst us then was among Jews and Gentiles at the first erecting of Churches 2. Did not Christ foretell as much when he said there should in one house be three against two and two against three Luk. 12.52 3. Doth not the Apostle say the servant then to the heathen was the Lords freeman 1 Cor. 7. See how God plagued Pharaoh for keeping his people from serving him Object Rev. 18.4 God calls his people out of Babel or Rome the false Church onely Resp This is the first step from her to separate the world and Church 2. We are not to come out of Babels Church-practice onely but her state-practices also not in duties of the Gospel only but the law also A people in civil society cannot be without the law as in the Church-society they cannot be without the Gospel and be with and under God therein The first-day-Sabbath is of the covenant of grace the seventh of works Moses is taught the seventh Christ the first natural men observe one believers the other yet both sanctified and Sabbaths and to be kept holy Object This would be exceeding loss to the Nation Resp Never man did lose by serving God but gaine 2. The godly man must sell all If he will be a Christian and deny himself and be dead to all Note The heathens set apart some time to serve their Gods of wood and stone in though they had no warrant to do the same shall not those are the people of God much more have some day to serve him in and what day but that God in the laws instituted from which before the Son hath made them free they are not discharged from what service the law requires nor what penalty the law imposeth on them for disobedience apply Mat. 5.19 Hear what the law saith to those under the law James 2.10 Whosoever keepeth the whole law and yet offend in one point is guilty of all Rom. 3.19 that every mouth may be stopped and all the world may become guilty before God Gal. 3.10 Cursed be every one that continueth not in all things which are written in the book of the law to do them Appl. This seems to me that men under the law are strictly bound to the observation of the seventh-day-Sabbath of which number all unbelievers are who are bound to serve God for the creature-comforts and mercies though they know not Christ but are in the state of the world Appl. The Lords-day-Sabbath is only to be observed in the Church by men made free by Christ from the law curse and condemnation thereof Heb. 4.9 There remaineth a Sabbatisme to the people of God called another day vers 8. from the 7. Note verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is of great concernment to be inquired into that whiles we strive to build up what we should not we pull down what we ought not I hope you would not for a world make a law to make void the law of God The Sabbath gave way to circumcision though it were not of Moses that is Moses law John 7.22 23. that the law of Moses concerning circumcision might not be broken It is very remarkable that in all the conflicts the Scribes and Pharisees had with Christ about the Sabbath he never spake of the abolishing of it nor condemned the right observance of it though the Jews were more oft offended at Christ for this then any thing he curing more on that day then any because looked on by the Lord as the work of the day and they the more troubled at it because done thereon which they judged to be a profanation thereof Note As the law was given by the found of Trumpet so the congregations of the Synagogues were to be called by trumpet and not by bells Numb 10.7 Exod. 19.16 which minded them of giving of the law and the covenant then made the believers by rising of the Sun that is the time and call of them for their worship Sabbath dayes journey some understand one some to be two miles which was no less to be observed under the Gospel then under the Law-day-Sabbath Joshua 3.4 Acts 1.12 The Scriptures rightly expounded will clear this Antichristian darkness O take the vaile from our eyes and hearts Mark 16.1 The Sabbath being end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 2. Early in the morn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the first of Sabbaths it being the first of the Lords-day-Sabbath or the first of the two Sabbaths the Lords day being the first the seventh day the last of the week according to the Scripture The first shall be last and last first And for the ceremonial Sabbath they are no more called Sabbaths but the seventh and first day are called Sabbaths alway in the word The Scriptures speaking of the Lords-day-Sabbath misinterpreted for the first day of the week and calls the seventh day a Sabbath also are these Mat. 28.1 Mark 16.2 Luk. 20.1 Acts 20.7 1 Cor. 16.2 That the Scriptures are misinterpreted when read the first day of the week is clear for when God speaks of the first day of the week Mark 16.9 he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural and thus the Pharisees Luk. 18.12 fasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. After Christ the Law-day-Sabbath was observed by the Jews men under the Law among whom the Apostles taught and never in one word reproved them Acts 18 2. Paul as his manner was went into the Synagogue to the Jews and three Sabbath dayes reasoned out of the Scriptures with them Note his manner was and thus in many other Scriptures 2. The Lords-day-Sabbath was observed among believers Act. 20.7 On the first or one of the Sabbaths when the Disciples came together to bread bread Paul preached to them c. and that 1 Cor. 16.2 On every first of Sabbaths a command to the Church of Corinth every one of you lay by him in store as God hath prospered him 3. Having shewed you that both the first and the seventh day that under the covenant of the law and that under the covenant of grace Moses Sabbath day and Christs conjunctly are called Sabbaths and so of divine authority alike onely one is a command to men under the law the other to men under grace now I shall shew you how they are distinctly called Sabbaths Heb. 4.4 He speaks of the seventh
is not left to any to take away the life of any but as God hath appointed which for idolatry is generally stoning by the hands of all the people 4. It is observed by some that when it is said His blood be on him then stoning is meant or otherwise when the death is not expressed then strangling but usually though the death be not set down in one place it is in another 5. In stoning the people were to shew their hatred of the evil committed that they and theirs might be free of the curse and judgement threatned against them for the same one man not being able to do the same by that or any other way of putting to death Judgement 1. Jezebel and the Priests of Baal slaine 1 Kings 18.22 and 2 Kings 10. 2. Ahazia sends to Baal-zebub and dyeth 2 Kings 1. 3. Belshazzar slaine praising his gods Dan. 5.4 5 30. Numb 25.2 The Moabites called the people to the sacrifices of their gods and the people did eat and bowed down to their gods in which vers 3. they were said to be joyned to Baal-peor Statute Levit. 17.7 They shall no more offer their sacrifices to devils after whom they have gone a whoring Judgement Verse 9. Shall be cut off from among the people The command binds affirmatively Thou shalt have me to thy God Now the way of Gods calling a people and becoming a God to them nationally is by giving them laws and they taking them from him and professing subjection to them as to their Gods commands whom they ought to serve To the keeping whereof God adds by promise many blessings as David Psal 19.11 In keeping thereof is great reward To the breach whereof are added many curses of body soul goods name family earth and heaven all are shut up to men for it The which giving of laws royally to his people is the only work and prerogative royal of God and therefore is the law moral called the Royal law Jam. 2.8 and thus the Scripture saith There is hut one law-giver who is able to save and destroy who art thou that judgest another Jam. 4.12 And hence are all laws of heathens said to be no laws and they without law and all the ordinances and the corrupt expositions of the law made by ancient expositors and received by their children among the Jews called traditions and they were such as made voide the law among them that had it In which it appears there is no law but Gods nor no true law-maker but God law government and judgement among Gods people especially being his Lastly As we must not have another God so we must not have other laws then Gods God will not govern by any other then his own laws Behold I pray by mens deelining Gods laws what laws have been brought out since the reforming times as in the 6 Articles in Hen. 8. time the book of Sports and many laws since repealed What is become of the Judges Justices and men made and executed those laws so contrary to the Lord and his law Solomon brings in wisdom Prov. 8.15 saying By me kings raigne and the princes that is those of the supreme councel do describe Justice that is to those judges consult with them about difficult cases without whom the difficult cases would as well be hid to them as others Now if justice be so hard a thing to be executed by men who not only have the law but use the law and the help thereof to do justice by that without wisdom or Christs help they cannot describe it how shall those describe it that use not the law to help them which ought to be their help and so tempt God not to help them extraordinarily for not using the ordinary help of God And that he speaks here of the great councel is clear they being next to the king and then he speaks of the ordinary Juges in the verse following to whom justice was to be described which is significantly set down Deut. 17.11 From Jeremiah 35.6 some there are contend to maintaine the law and customes we have in this Nation received from our fathers because the Rechabites stuck so close to theirs To which I answer 1. That the Rechabites were subject to the judicial law as the other Jews were 2. These traditions of theirs were not forbid nor commanded of God that the magistrate could not forbid the doing what they did 3. Nor were there any judiciary proceedings against such as should not have observed those traditions they being indifferent things only it had been no sin to them if they had drunk wine or dwelt in houses or planted fields with seed 4. So that these not standing in competition with the law of God they were not disabled from observing one and doing the other also 5. The father of a family may ingage his sons and servants to such-like duties as depending immediately on his rule but it may be unlawful to a Magistrate to impose the like ordinances on a whole Nation Command the Second Exod. 20.4 Thou shalt not make to thy self any graven image c. Statutes against idolatry HAbac 2.18 The idol is a teacher of lyes Deut. 4.16 17 18. Is forbid any graven image or similitude of any figure or likeness of male or female of beast fowl creeping thing or fish Sun Moon or hoast of heaven Exod. 20.23 Ye shall not make with me gods of silver nor shall ye make unto you gods of gold Levit. 26.1 Ye shall make no idols nor graven images nor rear up any standing image nor shall ye set up any image of stone to bow down Exod. 34.17 Ye shall make no molten gods Levit. 19.4 Turn ye not to idols nor make to your selves molten Gods Dout. 4.23 Take heed to your selves lost ye forget the Covenant of the Lord which he made with you and make you a graven image or the likeness of any thing which the Lord thy God hath for bidden thee Levit. 18.21 Thy seed shall not pass the fire to Moloch Judgements on Idolatry I. On the Nation or people Deut. 9.12 They have made them a molten calf vers 14. let me alone that I may destroy them and blot out their name from under heaven Exod. 32.27 Deut. 4.16 If ye corrupt your selves and make a graven image or likeness of any thing Vers 26. I call heaven and earth to witness ye shall soon utterly perish Vers 27. ye shall be scattered among the nations Vers 28. and serve gods of wood and stone II. On a person Deut. 17.4 Man or woman worshipping the Sun Moon or host of heaven Vers 5. was to be brought to the gates and stoned to death Lev. 20.2 If an Israelite or stranger who ever he be giveth any of his seed to Moloch he shall surely dye the people of the land not of the City only shall stone him with stones Note Vers 4. If the people of the land any way hide their eyes from that man and kill him not vers 5.
that the son of thy handmaid and stranger be refreshed Numb 28.25 Jer. 17.21 Carry no burden Levit. 23.3 It is the Sabbath of the Lord in all their dwellings Exod. 16.29 Let no man go out of his place on the Sabbath Vers 26. Ye shall finde no manna thereon Deut. 31.16 The children of Israel shall keep the Sabbath to observe the Sabbath throughout their generations for a perpetual continue untill Christ came and carnal ceremonies were put to an end Rom. 4.11 3. God in Horeb makes a covenant with all the people Deut. 5.2 3. and in Exod. 31.16 The children of Israel shall keep the Sabbath to observe the Sabbath throughout all their congregations for a perpetual covenant it is a signe between me and the children of Israel for ever Exod. 34.27 Objected This seems to hold out three covenants and the Scripture holds out but two Answ That Abraham had is the same with ours and hence is Abraham called the father of the faithful onely the administrations thereof differs now from what it had then 1. This covenant of the Law continuing the signe thereof must also continue Ezek. 20.20 My Sabbath as distinct from the Lords day 2. The Scriptures call after Christs resurrection the seventh-dayes-Sabbath Sabbath as well as the first if rightly translated 3. The Apostles met with the Jews and taught them that day usually 4. No Scripture shews the abolishing thereof 5. It is necessary those under that covenant should have a day and time to serve God in as those under the new 6. The Sabbath of the new must not be to those under the old covenant nor the Sabbath of the old to those under the new Mat. 9.17 Men put not new wine into old bottles nor peece an old garment with a new peece of cloth 7. In the estate of the Church all things are become new but then it is only with such as are of the Church with others not of the Church they are so under the old covenant as if there had never been any new Mark saith the Apostle what the law saith it saith to them that are under the law Rom. 3.13 so that those under the Law are commanded to work six dayes and rest the seventh only 8. Thus not an iota or tittle of the law perisheth the morality of the seventh-day-Sabbath is continued and yet no Judaizing in the thing for this was no part of the ceremonial law the ground of the seventh day being from the creation but of the ceremonies from the redemption of Christ 9. Thus Christ destroyes not the law but establisheth it Jesus Christ not taking unbelievers from being under the law in which estate they were and subjection thereunto 10. God will judge them by the law that are under the law Now the law requires them that are under it to keep the seventh day Sabbath Rom. 2.12 and those that are risen with Christ and marryed to him are under the Gospel and Gospel-day this truth shines forth clearly Rom. 7.1 2 3 4. where untill the woman is married to Christ shee is under her first husband Moses 11. The one hath a rest with God and beast and creatures by Moses the other hath a rest with God and Christ and angels souls of just men made perfect on mount Sion Heb. 12. Note Moses and Christ are two and do not destroy each other Christ onely perfects Moses the covenants are two the Sabbaths two the states two one of the world the other of the Church one under the law the other under the Gospel which estates are not to be confounded or made one Hence Col. 2.16 Let no man judge you in respect of the Sabbath dayes 1. Keeping the seventh day Sabbath while unbelievers 2. Being received by the Church and now observe the first and work on the seventh whereas before he wrought on the first and sanctified the seventh justly brings men to be judged and questioned for so doing among men not knowing the truth and the will of God therein A strange confusion in the world for some time there was if we may believe Socrates who saith the Church of Rome observed onely the first day Sabbath and all other Churches the seventh See into what division the loss of truth had brought the then world into and ever since in this darkness arose out of the bottomless-pit Rev. 9.3 hath the world been shut up 3. He that is under the law-day Sabbath is to be punished according to its law if he observe it not and he that is under the Gospel-Sabbath is to be proceeded against according to the way of the Gospel by those several powers set up of God in them Object God requires but one day of seven this is two Resp One day is but observed for those observe the first are not bound to observe the seventh and those bound to observe the seventh are not bound to observe the first Object Some would then be buying selling merchandizing on both dayes and no day observed which would be very gross confusion Resp This confusion in the Apostles dayes if you call it so and the Apostle never tearmed it such at all but saith Let no man judge you much more let no man condemne you in respect of Sabbath dayes Col. 2. 2. By this means the Apostles gathered the Jews and Judaizing Gentiles teaching in the Synagogues on the seventh and after in the Churches on the first 3. By this as the Jews held a preparation to their Sabbath so now is the seventh dayes Sabbath a preparation to the first 4. There is no sin where is no law Moses gave no command to those under the law to observe the first day Christ gave no command to those under grace to observe the seventh day Sabbath 5. Anrichrist could never have made the Church and the world one but by destroying those ordinances that separated them and making them one in Church-ordinances it was easie to perswade the world to be one with the Church but not the Church with the world Quest is If the law-estate can be restored and not the seventh dayes Sabbath 2. Whether men untill they are Evangelically called thence are not of and under that estate in respect of their visible estate and condition in the world Gal. 4.1 Object The Apostles gathered many from Paganisme and never were under the law at all Resp The legal external administration was in a manner abolished 2. Those were gathered were under it spiritually and inwardly before they were gathered 4. If God effectually called them to be under the second the first was waxen old to them then only and not before Object Who shall be Ministers of this administration seeing Aarons priesthood dyeth Resp Aaron was not the Minister of this this was ministred in the Synagogues Aaron ministred in the temple onely 2. The Scribes or Lawyers which were not Levites or Priests they read the law in Synagogues and are said to sit in Moses not Aarons chaire Mat. 23.2 3. In the
government of Judges by the law God had set up was then to God and this day is no less with him 1 Sam. 8.7 5. God had foretold of this by Moses Deut. 17. and the thing occasioned this was considerable 1 Sam. 8.3 which was Samuels age and his sons perverting Judgement and taking bribes and turning after lucre yet Samuel vers 6. is displeased at it when they said Give us a King to which God bids Samuel hearken and do for them under whom arose tribute custome and imperious commands 1 Sam. 8.11 to the end of vers 18. 6. This rule of Kings God in the Gospel established by Paul 13.1 the powers that be even Nero's and his deputies were said to be ordained of God in the Lords setting up of Saul which fourth Monarchies rule was authoritative untill the time God had ordained that it should be taken out of the way for the wickedness thereof 2 Thes 2.7 and the way how it shall be taken away is set down and by whom even by the stone cut out of the mountaine without hands he brake in peeces the iron brass clay silver and gold Dan. 2.44 45. which puts an end to the fourth Monarchy which shall have its end by Jesus Christ So that as the fourth Monarchy or Roman put down the law of God Christ comes now to put down that in the rule yea all the rule authority and power thereof 1 Cor. 15.24 7. After all this comes the ancient of dayes which is not God who is not of time nor dayes but he comes by his law and Judges and judgement to sit and judge againe God having foretold he would restore Judges as at the first Isa 1.26 to whom government shall be given of God God having taken it from the Monarchy that they may rule againe And now as God is said to give so shall it be given by men unto them in which God is also said to give it Dan. 2.27 and that their authority shall not be questioned as Moses once was Exod. 2.14 Who made thee a prince and Judge over us the people making them Statute Exod. 18.21 Judges are said to be placed over the people and are called gods Exod. 21.6 The master was to bring the servant that would not go out free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Gods that is unto the Judges Exod. 22.18 Thou shalt not revile the Gods nor curse the ruler of thy people Psal 82.1 God standeth in the congregation of the Gods Note Great is the honour set on Judges they judging for and under God I do not remember that it is said of any Judges but these nor any other kind of rulers Nero was not a God in this sence though his authority were of God The saying of Christ clears this John 10.34 It is written in your law I said ye are Gods vers 35. If he called them Gods to whom the word of God came c. so that none are so called but such to whom the word of God came that is such as by the words of God judged men as in the place of God being set up of God to judge thereby that judgement may be the Lords Heb. 10.28 He that despised Moses law was to dye Deut. 17.12 this in the judgement on Core Numb 16.11 they are said to be gathered together against the Lord questioning Moses whom God had set up and his government which God had given as a law to that people Vers 13. they say of Moses he had made not God altogether a prince and not a Judge over the people vers 13. for which they and theirs were destroyed vers 32. Statute Isa 38.1 Command thy house or set it in order for thou shalt dye Note that the law had a rule in it what men and how they were to dispose of their goods and estates in a way of Justice and not according to their lusts according to which rule they were to divide their estates among them 1. There was a dowry of virgins Exod. 22.16 fifty shekels Deut. 22.29 2. The first-born Deut. 21.17 was to have a double portion of all his father had and the reason added was not for any ceremonial cause but that he was the beginning of his strength 3. Numb 36.2 Moses would not make any law in the case of Zelophehad though he were as able as any living but he would inquire of God who should inherit and it was resolved Numb 27.8 If a man dye and have no son then ye shall cause his inheritance to pass unto his daughters if he have no daughter ye shall give his inheritance to his brethren if he have no brethren ye shall give it to his fathers brethren if his father have no brethren ye shall give it to his kinsman is next unto him of his family he shall possess it and it shall be to the children of Israel a statute Note How contrary are the practices of this people and nation to Gods law Object In doing thus we should wrong the dead and living Resp In doing Gods will ye can do no wrong 2. Those that do justice do not do wrong But those do thus do justice ergo 3. The dead and living do wrong to themselves and consciences and others also in doing that is forbid by Gods law to be done by them 4. Many holds and customs necessarily by this law are to be changed 5. Many other laws do depend on this in civil contracts 6. How would this quench strife and division among brethren and prevent the ruine of many families and establish love this being the righteous Judgement of God! 7. How would this prevent that shame in the nation where one the eldest brother hath all and is a prince and the rest all poor and he onely lords it over all the rest Object These holds are established by law and custome and may not be changed Resp If a law of man be contrary to the law of God it is no law but a tradition and men are bound to alter it when they know Gods mind to be to the contrary in the case 2. If a man keeps from him that hath right to a possession his possession it is no wrong to take it from him and give it to whom it justly pertains but an act of Justice Psal 24.11 The earth is the Lords and the fulness thereof Luk. 12.13 And one of the company said unto him Master speak to my brother that he divide the inheritance with me Vers 14. And he said unto him Man who made me a Judge or a divider over you Numb 34.17 1. It shews that inheritances were to be divided amongst brethren by the law 2. It was the work of the Judge to see it done if complained of That this was not at all or not rightly that is justly done between this man and his brother 3. That there was usually to be a divider they were not to divide it themselves by the law that occasions of injustice and of jealousie and discontent
help with him Note In the laws of God is not holiness and justice onely but goodness To whom will a man obey if not God and whose commands will he do if not his to which is promised great reward to those that keep them Psal 19. Statute Deut. 23.19 Thou shalt not lend thy brother upon usury of money or victuals or any thing is lent on usury Vers 20. Vnto a stranger thou mayest lend on usury Exod. 22.25 If thou lend money to any of my people that is poor by thee thou shalt not be to them as an usurer nor shalt thou lay on him usury Levit. 25.35 If thy brother be waxen poor and faln into decay with thee then thou shalt relieve him though he be a stranger or sojourner with thee Verse 36. Take no usury or increase of him Thou shalt not give him thy money or lend him thy victual for increase Note Deut. 23.20 and Levit. 25.36 oppose one another seemingly 1. The stranger in Deuteronomy is no proselyte and not added to the Lords people God permitted it there as it were as Moses for the hardness of heart gave a bill of divorce 2. The stranger in Leviticus 1. He is a brother being in covenant with God equally with him in the judicial though not in the priviledges of the ceremonial law and worship 2. It is on a special case of mercy he is faln into decay and waxen poor to take use of such a one for money or victual were biting indeed 3. If usury under the legal covenant were bad and forbid it is worse under grace It may be said The Gospel forbids it not Resp Christs members need no such prohibition if they were true members they have not so learned Christ Acts 4.34 Mat. 5.42 Rom. 12.20 4. God under the law in the state of the world is expresly against usury and tolerates it not by his law 1. Question is Whether by toleration of usury we make not that law of God voide by our traditions 2. Where is no penalty expressed nor course set down whether we are not to leave men to God and his law 3. If men lend money on usury and the borrower refuse to pay and tendering the principal especially in the case of a poor man whether a Judge may force that man to pay interest though it is true by Gods law a man is to keep his promise though he lose thereby but then it must be in all just things 4. Whether contracts made to colour Usury are not to be censured as theft deceit cozenage fraud by which they go beyond their brethren and rob them oppress them and devour them Luk. 19,8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will restore four-fold They gave and took suretiship for debts Prov. 17.18 shews manner and 20.16 cap. 22.26 27. Statute Deut. 15.2 Every creditor that lendeth ought to his neighbour at seven yeers shall release it and not exact it of his neighbour or brother it is the Lords release Vers 3. Of a foraigner thou mayest exact it againe but that which is thine with thy brother thy hand shall release Except Save when there shall be no poor amongst you Deut. 15.7 If there be a poor man amongst you one of thy brethren thou shalt not harden thy heart nor shut thy hand against him Vers 8. but shalt open it wide and lend him sufficient for his need Vers 9. Take heed of the wicked thought in thy heart saying The seventh yeer of release is at hand and thine eye be evil and thou gevest thy brother nothing and he cry to God against thee and it be sin unto thee Vers 10. For these things the Lord thy God will bless thee Note The word brother in the law shuts and opens many cases which was then applyed to men joyned in the band of the legal covenant to God and one another as in the Gospel it signifies those are united by baptisme and faith to Christ and one another in fellowship of the Gospel and house of God Now all those that were not under the legal covenant with the Jews were called strangers 1. If men will acknowledge any law it is Gods because of his authority and power of the soul as well as body 2. None ever studyed the good and profit of a people as God who is said to rule over us as a father over his children and not as a Tyrant over slaves or master over servants Appl. Hence O ye princes of the people for your own consciences the peoples good and Gods glory and the blessing of the earth and men in their callings set up Gods law and the nations increase will be great that will follow if you will believe and obey and the good ye shall do in your generation for the Nation will be such as was never done for it by any or all your predecessors in which onely the people will become a free people and no other lords besides God rule over them Erasm Nune adulterium lusus magnatum est passim saevitur in miseros fures cum nec draconis leges nec Romanae nec ullae Gentilium simplex furtum supplicio capitis vindicaverint sed avaritia nostra facit ut ideo magnum malum existimemus furtum quia pecuniam summus boni loco ducimus Consider that of Deut. 23.24 and judge if a neighbour not with any purpose to wrong his neighbour or to make a custome of it but on some accidental occasion go over his neighbours land whether by the law of God one man in such a case may arrest imprison sue at law or damnifie in any case his neighbour Numb 5.6 7. When a man or woman commit sin and the person be found guilty they shall confess their sin they have done he shall recompence his trespass with the principal thereof and add unto it the fifth part thereof and give it to him against whom they have trespassed Vers 8. But if the man have no kinsman to recompence the trespass to let the trespass be recompenced unto the Lord even to the Priest c. The variety of differences of the same measure viz. the bushel c. give occasion to alter ours into the measure of the Jews Ephah that the measure may be one in the whole nation as theirs was and so that occasion of buying by one in one place and selling by another in another place may be taken away and so for weights and measures Object The Jews had difference among themselves in these things Resp That difference was ceremonial only as in the shekel of the Sanctuary and of the Commonweal but that cause is now taken away and was instituted of God whiles that the temple did remaine to continue onely and then to cease with other ceremonies Deut. 24.19 And in many other places course was taken that something in the harvest should be left for the poor in the field the vineyard the oliveyard for the poor the stranger the fatherless the widdow Exod. 1. Note Were
of God hath 3. It is not the least evil against God to say of the law It is not sufficient of it self to judge us by 1. If the law is not perfect God would not have said Add not to nor diminish a word from it 2. This is indeed to despise the law Heb. 10.28 which was death without mercy 3. The law was the moral law a law for all Nations that would be Gods people as well as Jews to be governed by 4. David saith Thy law is exceeding broad and large but thou that knowest not the law and art rude and ignorant of Gods wisdome therein which is a great deep dishonourest God and sayest it is onely for a foundation of a law but it will not serve for a law At the last day it shall judge thee and all else for all their acts words and thoughts against God and yet is it a narrow law 5. Say what you can a Nation untill it hath covenanted with God in this law they are not the people of God nor is God the God of that nation more then other heathens whatever he may be by faith to them that believe 6. This would be a means to call in the Jews to acknowledge Christ in the Gospel with believers when they see we acknowledge God in the law with them Object These are but few cases in compare of the Statute-book that is more full and large and plaine this is obscure Resp 1. I have deduced but part of what is in the law I having not spent a weeks time in meditation thereon to this end 2. This hath more in one line then the wit of men laid down for law in an hundred 3. That they have more then is in the law of God must be destroyed and not acknowledged law but traditions only 4. Much lyeth hid thereof to us as yet being not searched out 5. Judges in special were ordained to judge the difficult causes and that by the word also which appeared not to the common judges to be in the word clearly 6. The laws being reduced to the command we are to judge of cases according to the nature of the fact and the command against which the sin is committed 1. The law is clear plaine and full of light and clearness and so better then our corrupted intricate unknown law which the Judges of the land know not themselves This needs no counsel 2. It is brief and needs not seven yeers study to come to be able to speak law 3. It is so easie a man needs no sollicitors it shews plainly what every man is to do or suffer 4. It cannot be corrupted by demurs nor delayed in proceedings 5. It is so just no man shall have wrong that is innocent nor no man shall escape that is guilty Deut. 29.19 20. 6. It is so free it puts no man to a peny cost 7. It is so holy it condems all evil in every man alike 8. It is so good that he is accursed that obeys it not and he is blessed that observes it 9. It is free from oppression it imprisons none O ye men and lawyers of the world bring forth that law that is like this law of the Lord as Moses rod eat up the sorcerers so shall this devour yours Your law is as darkness this as light it will make it vanish In a word all Rule and Government compared to Gods in the law for a Nation is but bramble-rule Judg. 9.14 and who would call for that rule Conclusion PSalm 144.15 Happy is the people whose God is the Lord that is that people onely who are in covenant with and under the government of the Lord and his law and thus with Moses Deut. 4.5 Behold I have taught you statutes and judgements even as the Lord my God commanded me Vers 6. Keep therefore and do them for this is your wisdome and understanding in the sight of the Nations which shall hear all these statutes and say Surely this great nation is a wise and understanding people Vers 7. for what nation is there so great that hath God so neer unto them as the Lord our God is in all things we call upon him for Vers 8. and what nation is there so great that hath statutes and judgements so righteous as all this law which I set before you this day Who can speak evil of that I have here written and not speak evil of the law who can despise it and not despise that law shall judge him at the last day God judgeth by it let therefore the Gods judge by it In a word who are they if any that shall condemne me for what I have written God is he that will justifie me when he shall arise and plead my cause with them In a word if I have erred the law erreth not let me be judged by that to that I plead and make my appeal unto professing before the most high God My aime onely is Gods glory the restoration of Gods rule and government the peoples freedome and happiness Judges freedom of conscience from blood guiltiness the deliverance of the Nation from the now wrath of God the Parliaments eternal honour in advancing truth and righteousness with these and onely these desires of soul with Esther though she knew the law of the king to put to death any shall come within the inner who is not called except such to whom the king holds out the golden Scepter that he may live But I have not been called to come in unto the king Esther 4.11 Vers 16. I will go in unto the king which is not according to the law if I perish I perish And as Mordecai my soul tells me If I altogether hold my peace at this time deliverance shall arise to this people from another place and I and my fathers house shall be destroyed The fear of God and his law that drove me and the hope I had in you as in men loving God Justice Righteousness and vowing to God and the people the same with hands lifted up to have your and the peoples freedome being bound up in one drew me to this service in which my hearts desire is to serve you all and be Your affectionately well-wishing servant in the service of the Lord John Brayne The Postscript contains Objections and Resolutions of what is said against the Rule of the Law Quer. DOth not the Apostle say Those without law shall be judged without law Rom. 2.12 then what need the laws government Resp 1. Some are without the letter and true sence of the law and the rule of it as those heathens Rom. 2.14 Who became a law unto themselves 2. Others are without the true sence only and not the letter as Paul Rom. 7.9 3. Others without the rule but not without the letter and thus we are without the law this day If Paul only without the true inward sence of the law a Minori ad Maius though not without the rule and government out-outwardly and
and Thummim will tell them and shew the judgement to them when they have a cause to require thereat Object The Law saith men must not turn from the right hand or left thereof Resp True Those that know the law in the known causes thereof are not to decline from that nor are the Judges concerning the obscure cases to decline that sentence of the law that doth accord therewith in the book of God though it be not particularly set downe and nominally expressed and added to that iniquity particular Object David committed Adultery and Murther and was not slain which was a type of more mercy to be ministred under the Gospel then under the Law Resp 1. Some will say David being King and supream Magistrate there was none under that government then would judge him but God did judge him in his house his wife his children as in the Story is set forth abundantly after 2. And more truly Davids Adultery and Murther was so hid that there were no witnesses appeared to accuse him and though God knew it few in the world else did 2 Sam. 12.12 but these consented thereunto 3. David marryed Bathsheba after which indeed did seem to be according to the law but being a Whore it was not 2 Sam. 12.9 10. 4. David was a type of Christ in many things 5. God might dispence with his law for wonderful sweet ends and good for us though by such wayes as we understand not the justness of them 1. If men writing the Scriptures had not had our fallings and been subject to our temptations we could not have had that comfort now we may have in the Scriptures 2. God suffering them to fall would not with their fall take them away that had not been a support but terror 3. By this God would shew that though the bodies of those for such like sins suffer yet they believing and repenting their souls may be saved in the day of the Lord. So that the use hereof is good exceeding good to those that do suffer 4. Many of the Saints as David are guilty secretly of these fins and were it not for David would have sorrow without hope as it were 5. By Nathan God having discovered his sin and he repenting God is said to put away his sin that he should not dye 2 Sam. 12.13 1. Here is the putting away of his sin which upon repentance many others may do and yet not be freed from death 2. Here expresly is not onely one but the other also by the Prophet from God revealed that it should be made good to him 3. God punished him in his house his wives his children as before Object Gen. 49.10 The scepter shall not depart from Judah nor the Law-giver from between his feet c. so there was a Law-giver Resp 1. This was spoken before the Law was given where men made Laws 2. The word for Law-giver signifies a Scribe If any should give the Law he had the Scepter and not him between his feet 3. This he between the Kings Feet was but an assistant to him to shew him what the Law was in cases brought before him out of the Law of God which was to be alwaies by the King Conclusion O that when the Covenant was sent to the Nation it had been done according to the minde of God! that is as Covenants were when nationally by Kings and People made with God viz. by taking the law the Statutes and Judgements of God to be our law and to be ruled and judged by it onely and take God with the law to be our God and all other law to be laid aside and known no more of us so had we done the work of God and a heavenly blessing would have followed it Since which the effects of that ignorant blinde Covenant have been nothing but confusion division war and trouble to our selves and others O ye Princes and People though ye are in all these yet if you will obey and receive the Lord and his law this day ye shall be healed of all your confused distempers and be saved 1 King 8.57 The Lord our God be with us as he was with our Fathers let him not leave us nor forsake us vers 58. That he may incline our hearts unto him to walk in all his ways and to keep his Commandments and his Statutes and his judgements which he commanded our Fathers Deut. 5.29 That it may be well with us and our children after us for ever Amen And ye O ye Universities of Oxford and Cambridge a visitation from above is drawing near to visit you and the most just God the visitor who will judge you according to the judgement of the great Where Ye can now no longer delude nor captivate men with specious pretences for God will take you away and set up wayes of learning of his own 1. Your rise was from the Pope even Celestine the Emperour Theodosious twelve Cardinals and multitudes of Arch-Bishops Bishops c. about the year 423. 2. You by being governed and advanced and educated by his adherents and set up to accomplish his ends came to be the onely means to make void the order of the Church who first chose her Ministry out of her owne societies and members but now are taken out of the University be they what they will and put on them whether they will or not to the utter extirpation of the Churches priviledge by which encourgement to learning and knowledge in all the Church-members was taken away to encourage such as made a trade of it in the University the Church-members resting on their teaching onely and never respected any power of teaching to be obtained by themselves in the now Church-way the Church being robbed of it 3. You plead for your practice the Scripture as if it were your pattern 2 King 2.3 there were sons of the Prophets at Bethel and ver 4. there were more at Iericho 1 Sam. 19.20 a company of Prophets are standing and Samuel standing as appointed over them 1. These Sons of the Prophets were such as were educated in the writings of the Prophets and read them and did more eactly discuss the Mystereis thereof then in the Synagogues Those bred in these houses were immediately fitted for the Synagouge-xe hortation and reading 2. The first of their education was reading and well understanding of the word as writing and this fitted him as a Scribe 3. After this they were taught the sence and meaning of the word either in the literal or historical the prophetical or typical part of it and then they came to be disputers of the law or Pharisees in which order Paul was 4. God usually raysed up of these that faithfully gave themselves to the study of the Law and taught it Prophets to foretell things to come as Elias and Samuel And those other hundred Prophets mentioned 1 Kings 18.13 in which places those that were Prophets for confirmation of their prophesies and call did usually teach as appears
THE NEW EARTH OR The True MAGNA CHARTA OF The past AGES and of the AGES or World to come CALLED The JEWS COMMONWEAL Written by an unworthy witness of the truth of the great God JOHN BRAYNE Isa 42.21 The Lord is well pleased for his righteousness sake he will magnifie the law and make it honourable Richard in Paules Church Yard Att The London Printed for Richard Moon at the seven stars in Paul's Church-yard neer the great North-door 1653. To the Supreme Authority THE PARLIAMENT OF THE Commonwealth of ENGLAND Right Honourable THe men without law that is the Nations to whom God had not given the knowledge thereof were a law unto themselves and made laws of their own wherein one man became as a God to another but we which have the law of God and use it not as a law are indeed in a kind as those Gentiles were altogether without it or worse who by our traditions for so indeed are humane laws have made voide the laws of God Mat. 15.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus the Pharisees had unauthorized the law of God before us Concerning the ceremonial law Mar. 7.8 and the moral law v. 10 11 12. by which then as now the word of God was made of none effect v. 13. and was committed in many things besides these particulars that are set down and expressed when man and not God reigneth nor doth God whiles his laws judge us not judge but man the law of the Nation and not of God untill men are judged by Gods law judgement is not the Lords but Justinians Gratians or other mens upon which the people imploy their time and study but if Gods laws were set up among us by his Bible or Statute book every man would easily become a lawyer where no acts are ever to be repealed but out-last those of the Medes and Persians No word must be added or diminished there is therein no more or less then should be so full hath God made it to govern by Deut. 4.1 2 6 8. the Ruler of the people was to have it alway by him and not to turn from the right hand or the left Deut. 17.18 19 20. It was the excuse of the Heathens they knew not the law to make use thereof it was the wickedness of the Papacy that it was not used therein though they knew it they well seeing that both they and their practice were under the condemnation thereof and that they had no authority thence to set up themselves and Lord it over the world putting themselves in the place of God without God But yee O yee Princes of the people into whose hearts God put it to give assurances to the nation that your desire is to make it happy which the Lord tells you consists in setting up Gods law Rom. 9.4 Deut. 4.6 7 8. God hath laid ingagements on you as on his people of old Deut. 4.24 though other alterations in the State were troublesome God will prosper you in this and in your undertakings for this remember ye have the ingagements of men upon you and of God on you and of vows made to God on your own souls O what shall or can hinder you need not fit a day to do it it is done for you to a word in the word untill when nationally we are not the people of God Iam. 4.12 tells us there is but one law-giver consider then what it is to give a law that is not according to Gods especially when we have the law by us and are not to go to heaven or beyond the Seas for it and I pray consider that the Gentiles Rom. 2. though they had laws of their own to judge by yet not having Gods law they are said to be without law and observe well thence what God may say of us our law and judgement Do O do as Iosiah did 2 Kings 23.2 3. bring forth the law do you and your people make a covenant and all the people with God to restore and obey the law in the commands the statutes and judgements thereof so shall no injustice nor oppression be used in the land this is the New Earth which the Saints even in the Apostles dayes dayes looked for in which dwelleth righteousness 2 Pet. 3.13 the Romans having destroyed that government before and hath laine hid to this day in the word untill which the foundations of judgement and justice being out of course though you are never so wise just and willing to do the nation good ye cannot for the foundations are out of course and what can the righteous do saith David And let not the cry of the Prophet take hold of you Psal 119.16 Vp Lord for men have made void thy law Examine I pray if your laws have not in some kinde made void Gods laws which is the greatest guilt of a nation that may be under which we have layn ever since we had the knowledge of it amongst us Give me leave to tell you It is not enough you have put down the power and authority but you must put down the rule of the fourth Monarchy also as the Apostle saith 1 Cor. 15.24 O that ye might be honoured of God to put down that and set up the Lord and not your own when indeed ye shall be healers of the nation and restorers of the paths to walk in on which I beseech you to look as on that is Gods work and your chiefest duty to set up judges in the right place of judgement that they judge according to the law that judgement may be indeed the Lords and they called gods in which you shall do more for the nation then all the Parliaments ever were and deliver your own souls make prosperous the people establish authority and rule compose the differences in being among us and make the people one for it must be God that must make those of one house much more those of one nation to agree whereby ye may onely do it to which I leave you and pray the Lord to help you and direct you therein and remaine A faithful servant and well-wisher of you all in the Lord John Brayne THE foundation of all the gracious dealings of God with men hath alwayes been laid and began in or with Covenants in which God takes a people as a man a woman and espouseth them to himself Exod. 19.8 24.3 7. where in stead of the blood of the sacrifice we have Christ to make it in 1. There is the first covenant the Mediator or Minister thereof was Moses which was legal and made with all the people That they should keep the commandments the Statutes and Judgements set down in the books of Moses Deut. 5.1 2 3 5. vers 27. The blessings of this covenant were temporal for this life when it was broken temporal blessings were withdrawn The Kings of Israel as Josiah 2 Kin. 23.2 3. renewed it Deut. 29.10 11 12 13. 2 Kings 11.17 And another then this legal covenant
Sam. 8.1 Hear ye Judges Deut. 25.1 If the controversie come to judgement that they may judge they must judge Luk. 12.58 ye must judge the people with just judgement Judge righteously between a man and his brother and the stranger that is with him Deut. 1.16 vers 17. Ye shall not respect persons Ye shall not take a gift for a gift doth blinde the eyes of the wise and pervert the words of the righteous 1 Sam. 12.3 5. Exod. 23.3 thou shalt countenance a poor man in his cause vers 6. thou shalt not wrest the judgement of thy poor in his cause vers 9. thou shalt not oppress the stranger vers 7. keep thee far from a false matter and the innocent and the righteous slay thou not Prov. 28.21 To these Judges set up in every City 2 Chron. 19.5 Deut. 16.18 seventy two called the Sanhedrin were added and joyned to them 1. While Moses lived he supplyed their place Exod. 18.22 after him Deborah Samuel and the rest succeeded Moses judging Israel in the difficult causes that others could not judge being brought before them God had eminently gifted and raised up some to rule untill the time of the kings 1 Sam. 7.16 17. or when these failed at any time 2. Then as in Deut. 17.8 9 10 11. such of the people as were thought to be most able and fit to judge were set a part to judge the difficult cases of the people Exod. 24.14 2 Chron. 19.8 10. though ordinary persons Those that judge justly for God 1. He hath honoured before the people Exod. 22.28 Thou shalt not revile the Gods nor curse the ruler of thy people 2. He establisheth that rule is according to his word Deut. 17.12 The man in the difficult case that will do presumptuously and not hearken to the Priest and Judge that man shall dye 3. He encourageth them to go on and fear not man because the judgement is the Lords Note Herein is the ground of courage only If ye judge unjustly the curse of God and the people is on you Deut. 27.19 Cursed be he that perverteth the judgement of the stranger fatherless and widdow vers 25. Cursed be he taketh a bribe to slay an innocent person vers 26. Cursed be he confirmeth not all the words of this law to do them Look what the Law saith God fulfils Of Judgement WE are sure the judgement of God is according to truth Rom. 2.2 but not that mans is so Deut. 1.7 Judgement is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God or is Gods and is not mans one man of himself cannot assume the authority but in the way God hath ordained and under God and when he hath the authority he hath it not but to put in execution Gods law if he have it and his judgement for judgement is the Lords Jam. 4.12 There is one law-giver who is able to save and destroy Who art thou that judgest another Numb 15.16 Note The written word given the Jews for rule and government is indeed the law the rule and government of God and all Nations that rule not hereby but by the work of that in their hearts Rom. 2.15 As the effect depends on the cause so the work of the law on the law if there had been no law there had been no work of the law in men O distinguish between these our laws are but the work of the law though the law hath wrought more strongly on us then others who had no knowledge of the letter of the law at all Judgement shall be one to the stranger and he that is of your own country Lev. 24.22 and so is no place for civil law or mixt laws of Nations with us the small are to be heard as well as the great Deut. 1.17 every mans cause heard alike vers 16. Levit. 19.15 Ye shall do no unrighteousness in judgement thou shalt not respect the person of the poor nor honour the person of the mighty but in righteousness shalt thou judge thy neighbour They were not to take bribe or reward 1 Sam. 12.3 Thus Moses Numb 16.15 so that tribute and custom I suppose arose under the government of Kings and was not under Judges 1 Sam 8.17 That judgement might run down as a stream and be free to all as water to every mans occasions and uncorrupt 1. It was given in the language of the people having many promises from God for obedience which by adhering to the law of Nations men lose and it had many curses added to disobedience which had place in the hearts of men to keep them from breaking the law and keeping them in obedience O what law is like this to do a people good which cannot punish disobedience with curses nor obedience with blessings as God doth 2. It was part of the worship of God to have it read and expounded to the people which cannot be of mans laws That none should be ignorant thereof it was preached and taught at home and abroad publike and private Deut. 30. from vers 10. to 16. and pressed on the conscience daily Joh. 7.49 This people that know not the law are accursed 3. It was to be free and cost nothing 4. Exod. 18.22 It was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all time that is whenever occasion called on them to do justice So that after the setting up of Judges we have only two causes for which men were committed to ward Levit. 14.12 Numb 15.34 which was onely for the difficulty of them when that Moses durst not pass sentence before he had enquired of God what the judgement was so careful was he in the matter of judgement that it might be Gods and not his Exod. 24.14 5. This cause is taken away now from us for then the law was not revealed but now it is and we have the minde of God so as that not a word must be added thereunto and the Judge must not decline from the law in judgement neither to the right hand nor to the left Deut. 4.12 Gal. 3.15 6. Two Judges were appointed to be set in all the gates of the Cities in the land Deut. 1. so that the people were not forced to go far for law that was neer them in the word nor for justice it was at their doors 7. Every knowing man was a lawyer he needed none to plead his cause it was laid down so plain and stated so clear in the word by God for them Ap. Who now would leave the pure steams of justice that came out from God and rise in him for the muddy streams of Justinian Gratian and other blind and ignorant men Isa 10.1 2 3 4. Ap. Who would not submit rather to that judgement that is Gods then to that that is mans and do as Paul appeal to the supream judgement which is beyond Caesars and above it if he might be tryed by it which Paul could not then be 3. What liberty would this bring to the nation what freedome from expence in their estates
dayes rest Vers 5. In this againe of an other rest which is a dayes rest as the seventh day was is clear from vers 7. and the 8. Verse 9. This other day is called Sabbatismos a sabbatisme which is proper onely to the Church or people of God Vers 10. This Sabbath-rest men must strive to enter into in the other all men are compelled in this none but believers in the Kingdome of God injoy into which men are bid to strive to enter Object Here they are said to enter into this sabbatisme which is proper to the state of heaven to be entred into Resp Believers in Christ are said to enter into or be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the law to Christ or one in law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Christ 1 Cor. 9.21 Object Mark 2.28 Luke 6.5 Christ is said to be Lord of the Sabbath and in what was he so but in putting an end to it Resp That Scripture saith not so and is contrary to many express Scriptures where Christ saith A tittle of the law shall not perish and the Scripture is falsly rendered the word is The Lord is Son of man and of the Sabbath because made of woman and made under the law Gal. 4.4 Command the Fifth Exod. 20.12 Honour thy father and thy mother c. Statute LEvit 19.3 Ye shall fear every man his father and mother Vers 32. Ye shall rise up before the hoary head and honor the face of the old man Mark 7.10 Gen. 22.6 Isaac submitteth to his father to dye Luke 2.51 and thus Jesus Christ the Rechabites obedience Jer. 35. and Gods blessing them Judgements Gen. 9.25 26. Noah curseth Cham with bondage and blesseth Japhet Deut. 27.16 Cursed be he setteth lightly by his father or mother Levit. 20.9 Every one that curseth his father or mother shall surely be put to death his blood shall be upon him Exod. 21.17 Exod. 21.15 He that smiteth his father or mother shall surely be put to death Numb 12.14 If her father had spit in her face should she not have been ashamed seven dayes which was a thing of contempt as in Deut. 25.9 and it may be either for disobeying or contemning of him Mark 7.10 The Gospel confirms it Who curseth father or mother let him dye the death Prov. 30.17 The eye that mocketh at his father and despiseth to obey his mother the ravens of the valley shall pick it out Statute Deut. 4.9 Forget not the things thine eyes have seen c. but teach them thy sons and thy sons sons Vers 10. Especially the day thou stoodest before the Lord in Horeb Vers 13. and he declared to you his covenant which he commanded you to performe even the ten commandments Deut. 6.7 Thou shalt teach them diligently thy children and shalt talk of them when thon sittest in thy house when thou walkest by the way when thou lyest down and when thou risest up Judgement Deut. 21.18 If a man have a stubborn and a rebellious son that will not obey the voice of his father or his mother and that when they have chastened him he will not hearken unto them Vers 19. Then shall his father and mother lay hold of him and bring him out to the Elders of his City and the gate of his place Vers 20. They shall say to the Elders of his City This our son is stubborn and rebellious and will not hear our voice he is a drunkard and a glutton Verse 21. All the men of his City shall stone him with stones that he dye so shalt thou put away evil from amongst you Appl. Why is so much rebellion against parents is not because the law of God is silent this being executed all England would hear and fear 2. Is there another way besides this to put away evil from among us appointed of God Note God saith So shalt thou put away evil and no other way 3. Or is not the Law of God just the judgement true and righteous that it is not set up amongst us or will it ever be well with us or ours until it be set up Statute Parents marriage of their children It was to be confined to such as were in convenant Deut. 7.6 Exod. 34.16 Thou shalt not take of their daughters to thy sons and their daughters go a whoring after their Gods and make thy sons go a whoring after their Gods Deut. 7.3 Thou shalt not make marriages with those nations God will destroy thy daughter shalt thou not give his son nor his daughter shalt thou take to thy son The reason whereof is rendred vers 4. Appl. As men under the law were not to match with those nations were not under the law so men under grace were not at liberty to match with any but such as were in Christ 1 Cor. 7.39 2. Were we under the law this would condemne all marriage with idolaters more strongly then the work of the law in us hath done Numb 25.6 1 Kings 21.25 1 Kings 11. from 1. to verse 9. 3. See here the authority God hath given to men under the law over their childrens marriage they are said to give and take Esau took a daughter of Canaan Jacob obeyed his mother and married Labans daughter Exod. 21.9 If a man betroth his maid-servant to his son he shall deal with her after the manner of daughters Note Betrothing was the fathers work in which he gave his daughter or took the daughter of some other to his son to wife 2. The Magistrate or Elders are not to approve of marriage made with any out of covenant It is to be considered that God under this word Father doth comprehend the Magistrate and obedience and honour hence due to him 1. Because all authority and rule was first in the father Gen. 38.24 2. It came from him to the one Judge Moses 3. To Judges in every City who had laws from God to judge the people by in which administration only 1 Sam. 12.12 the Lord God was said to be their King And now againe when this law is the rule of judgement to the nation then is the Lord Christ said to raigne which shall be a thousand yeers God having committed all judgement and authority to the Son Mat. 28.18 Rev. 20.6 and who would not strive to set up Christs rule Note As Judges were of God before Kings so if Kings be put down ye must return to Judges again God setting up but these two wayes of rule and God himself ruling in that of Judges and therefore best nor doth God rule by Judges as distinct from Kings unless they be set up as in the beginning to rule by the laws of God 4. The government came from Judges to Kings in which the people were said in their asking for a King to have committed great wickedness in the sight of the Lord 1 Sam. 12.17 yea and God himself said herein they had rejected him and not Samuel that he should not raigne over them I beseech you what the
of their age that were not accustomed to it in youth 3. For the neglect of doing justice in this case see but how these sins like a leprosie or spreading evil have as it were infected the poor and rich old and young in all parts of the Nation and no other way but this is ever able to put away the evil thereof from amongst us 4. You must do so that is stone him to death and not put him to death any other way and then all the men even his own companions must help stone him to death that are of the fame City which could not but work strangely on them 1. In Cities is usually most excess and company-keeping 2. There is most drunkenness and consequently most disobedience for drunken children are disobedient children 3. Here it should be done for the greater terror to others 1. Note That the Statutes and judgements expressed in the word are a rule for every Judge in each City to put in execution 2. But if cases fall out not clearly expressed or set down called disficult cases Deut. 17.8 3. These cases are to be referred to the chief judicatory provided in that behalf called the seventy or Synedry So that here is no straitedness for rule in the way of God 4. They are not left to do what they will for it must be the sentence of the law Deut. 17.11 5. They are to teach to shew to tell the sentence out of or according to the law as appears by comparing Heb. 10.28 with Deut. 17.12 hence called Councellors not Judges 6. This was to be done by the Judge before whom it was first brought he was to seek the resolution thereof at the supreme judicatory or councel That of Exod. 18.21 rulers of tens to judge was only proper to that time before they came into Canaan untill when the rule was not setled Command the Sixth Exod. 20.13 Thou shalt not kill Statute Gen. 9.6 LEvit 24.17 He that killeth a man shall surely be put to death Numb 35.16 If any smite his neighbour with an instrument of iron that he dye he is a murtherer he shall surely be put to death If he smite him with throwing of a stone That he dye he is a murtherer If he smite him with a hand-weapon of wood That he dye he is a murtherer If he thrust him of hate That he dye he is a murtherer Or hurle at him by lying in waite That he dye he is a murtherer Or in enmity smite him with his hand That he dye he is a murtherer Exod. 21.12 He that smiteth a man that he dye c. Vers 14. If any come presumptuously on his neighbour and stay him with guile then thou shalt take him from mine altar c. 1 Kings 2.5 29 30. Vers 22. If men strive and hurt a woman with child and hurt felloweth that is afterward she loseth her life Judgement Gal. 5.21 Shall not inherit the Kingdom of God They shall surely dye 2 Sam. 1. from verse 6. to the 16. Exod. 21.14 Take him from the altar and put him to death 1. Note The executioner is to be the avenger of bloods who was to do it when he met with him being his near kinsman 2. The avenger of blood pursued him and slew him where he met with him This would not be so convenient families being disperst in another nature among us then them Question is If any other might be an executioner in this case and whether the revenge of blood be to be delayed at all 3. Numb 35.24 27. If a man were slain by one not his enemy nor sought his hurt the Congregation were to judge between the slayer and revenger and deliver the slayer out of the hand of the revenger yet if the slayer come out of the borders of the City and the avenger meet with him and slay him he shall not be guilty of blood Note This answered to our Jury and in no case was the Jury made use of but this as I know of which was the whole congregation 1. Here was matter of life and death 2. The law was diverse in this case according as it did appear whether the murder were wilful or not they were to judge with the Judge and the congregation not the Judge deliver him as in Numb 25.25 3. What warrant this is to their proceedings in other cases I know not from the law of God for the law of God having expresly set down in it the judgement of God there needs no Jury the fact being proved by the witnesses that they might judge or else not Deut. 25.1 2. Statute Numb 35.22 23. If he thrust suddenly without enmity or east any thing on him without lying in wait or with any stone wherewith a man may dye seeing him not and was not his enemy nor sought his harme Deut. 4.24 If he kill his neighbour unawares and hated him not in time past Deut. 19.5 An instance is set down of a man killed by the head of an Ax falling ignorantly from the helve Judgement 1. He shall flye to the City of refuge Joshua 20.4 2. He shall stay to the death of the high-Priest 3. The Congregation shall judge between the avenger and the slayer when the case is not clear whether he slew the man in malice or not Deut. 19.11 12. If he slew him in malice he was to be brought from the City of refuge and delivered to the Avenger 2. If he did not he was to abide in the City Exod. 21.13 If a man lye not in waite for his neighbor but God deliver him into his hand I will appoint a place where he shall flee Question is whether such Cities seeing such cases are daily among us are not to be set up to prevent shedding of innocent blood 2. Whether that Ceremony of staying in the City untill the death of the high-priest do destroy all morality in the rest or rather that now Christ is dead the congregation having acquitted the man slew his brother unawares he should be immediately free by the blood and death of Christ Statute Exod. 21.28 If an ox were wont to push in time past and it hath been testified to his owner in time past and he hath not kept him but he hath killed man or woman Judgement 1. The Ox shall be stoned 2. His slesh shall not be eaten 3. His owner shall be put to death 4. This sentence by a mulct was only in this case to be taken off from the man vers 30. If there be laid a sum of money on him then he shall give for the ransom of his life whatsoever is laid on him Note Here is no benefit of Clergy granted nor in no case else is there any like thereunto instituted of God to be used in judgement 2. The laying on him a sum was Arbitrary 3. The quantity of money was Arbitrary he must pay whatever it was or dye Job 2.4 All a man hath will he give for his life 4. What is said of an
be stollen out of the mans house and the theef be found Let him pay double Vers 8. If the theef be not found then the master of the house shall be brought to the Judges to see whether he have put his hands to his neighbours goods Statute Exod. 22.9 For all manner of trespass whether it be for ox for ass for sheep for raiment or for any manner of lost thing which another challengeth to be his the cause of both parties shall come before the Judges and whom the Judges shall coudemne He shall pay double to his neighbour Statute Exod. 22.10 If a man deliver to his neighbour an ass an ox or a sheep or any beast to keep and it dye or be hurt or driven away no man seeing it Judgement Vers 11. An oath of the Lord shall be between them both that he hath not put his hand to his neighbours goods 2. The owner shall accept thereof 3. He shall not make it good Vers 12. If it be stollen from him he shall make restitution to the owner thereof Vers 13 If it be torn in peeces 1. Let him bring it for witness 2. He shall not make good what was torn Statute Exod. 22.2 If a theef be found breaking up and he be smitten that he dye Judgement There shall no blood be shed for him no not in the member he was wounded Statute Exod. 22.3 But if the Sun be risen on him Judgement 1. Blood shall be shed for him 2. He should have made satisfaction 3. If he have nothing he shall be sold for his theft The Statutes Judicial as from their Magna Charta were deduced from the ten commandments only to which those of tythes were not referred but depended on the priesthood of Aaron and law annexed thereunto 1. See here is no hanging burning no nor whipping set down by God nor Clergy 2. Gods aime is satisfaction of the loser and not the loss of the goods of the honest man nor life of the theef 3. The theef if he have not to pay his body will yeeld more to sell beyond the seas then his death will do any man good that yeelds nothing but trouble of minde 4. God would not value any mans life at the rate of any goods and he is the Lord thereof and not man and how shall we then dare do it 5. Note The man that prosecutes the Jury the Judge they have all cause to call on the Parliament for the setting up of Gods law for how shall they answer when God shall Judge Object Men condemned for stealing and released after come to kill a man who is guilty of that blood Resp To take away a mans life for stealing goods is to be guilty of his blood because God the onely Judge saith he shall not dye 2. When the man slew a man his blood was on his own head before he was not now he was appointed to dye 3. As Christ to the man so may ye say to such Go thy way sin no more lest a worse thing happen unto thee O let us remember we are men and under a judgement how shall we do if God measure to us as we measure to others the measure of the mans sin that stole was not full untill he had killed Now God saith to the man he will destroy Fill up the measure of thy sin and how shall he do it if we take him away before 1 Sam. 2.23 Statute Exod. 22.5 If a man shall cause a field or vineyard to be eaten and shall put in his beast and shall feed in another mans field Judgement Of the best of his own field and the best of his own vinyard shall he make satisfaction Statute Exod. 22.6 If fire break forth and eatch in thornes that the stacks of corne or standing corne or the field be consumed therewith Judgement He that kindled the fire shall surely make sat is faction Statute Deut. 19.11 You shall not steal nor deal falsty one with another Vers 13. Thou shalt not defraud thy neighbour nor rob him Vers 35. Ye shall do no unrighteousness in met-yard in weight or measure but a just balance weight epha hin shall ye have Deut. 25.13 Thon shalt not have in thy house divers measures a great and a smal nor in thy bag divers weights a great and a small Vers 15. But a perfect and just measure shalt thou have Judgement 1. That thou mayest live long in the land God otherwayes will cut thee off 2. Those that do such things and do unrighteously are an abomination before the Lord. Statute Exod. 21.14 If a man borrow ought of his neighbour and it be hurt or dye and the owner not with it Judgement 1. He shall surely make it good 2. But if the owner be present he shall not make it good 3. If it be a hired thing it came for his hire Statute Exod. 21.33 If a man open a pit or dig a pit and not cover it and an ox or an ass fall therein Judgement 1. The owner of the pit shall make it good 2. He shall give him money for it 3. He shall have the dead beast Statute Exod. 21.35 If one mans ox hurt another that he dye Judgement 1. They shall sell the dead ox and divide the money 2. They sell the live ox and divide the money Statute Exod. 21.36 If it be known the ox hath used to push in time past and the owner hath not kept him in Judgement 1. He shall surely pay ox for ox 2. The dead one shall be his own Note Though the difference in goodness may be great between them yet the penalty justly falls on the master of the killing oxe and the judgement not to be questioned Prov. 22.28 23.10 Statute Deut. 19.14 Thou shalt not remove thy neighbours landmark which they of old time have set in thine inheritance Statute Deut. 23.24 When thou comest into thy neighbours vineyard thou mayest eat grapes thy fill at thine own pleasure when thou comest into the standing corne of thy neighbours thou mayest pluck the ears with thy hand jus charitatis Judgement 1. Thou shalt not put any into thy vessel This jus proprietatis 2. Nor move thy sickle to thy neigbours standing corne Statute Deut. 22.1 Thou shalt not see thy brothers ox or sheep go astray and hide thy self from them thou shalt in any case bring them to thy brother Vers 2. If thy brother be not near and thou know him not it shall be with thee until thy brother seek after it and then thou shalt restore it him again Vers 3. In like manner shalt thou do with his Ass and Raiment and all lost things of thy brothers that thou hast found Thou mayest not hide thy self Vers 4. Exod. 23.4 If thou see thy enemies Ox or Ass going astray thou shalt surely bring it back to him again Vers 5. If thou see the Ass of him that hateth thee lying under his burden and wouldst for bear to help him thou shalt surely
this rule established among men the cause of much theft would be taken away from among men which mens hard heartedness occasions and after with as much severity put them to death oft-times for a smal matter as though God were not able to restore our loss or we could not be without it 2. Many late and unusual offences as clipping and coyning of money and embasing of it which is made treason by our law would not be so rife among us the occasion thereof being removed from men in great part 3. Burning of houses and such like effects of unnatural envy would be removed when oppression and ignorance of the law of God were removed from the shoulders of the poor 4. God would restraine men as now he doth of much evil to admiration that home non sit housini lup us so then he would do much more the fear of God though his law and the justice thereof be not so extreme as mans in this case yet the after-judgement on the soul and curse of them and their families falls far greater on men then theirs can do Command the Ninth Exod. 20.16 Thou shalt not bear false witness THis negative bindes in the affirmative Thou shalt bear witness to the truth c. Statute Deut. 17.6 The Idolater was not to dye at the testimony of one but of two or three witnesses Deut. 19.15 One witness shall not rise against a man for any iniquity or sin Levit. 19.11 Ye shall not lye one unto another Levit. 19.16 Thou shalt not go up and down as a tale-bearer among thy people nor shalt thou stand against the blood of thy neighbour Ezek. 22.9 Prov. 21.18 He that heareth speaketh constantly Exod. 23.1 Thou shalt not raise a false report put not thy hand with the wicked to be an unrighteous witness as those witnessed against Naboth 1 Kings Vers 2. Thou shalt not follow a multitude to do evil nor shalt thou speak in a cause to decline after many to wrest judgement Vers 3. Nor shalt thou countenance a poor man in his cause The witnesses at the time of execution were to stand at the right hand of him that was condemned and to lay their hands on his head and cast the first stone Numb 35.30 Prov. 24.28.29 Judgement Deut. 27.24 Cursed be he that smiteth his neighbour secretly Deut. 19.16 If a false witness rise up against any man to testifie against him that that is wrong Vers 17. Then both the men between whom the controversie is shall stand before the Lord as a special case referred to the chief Judges the Priests and Judges that shall be in those dayes Vers 18. The Judges shall make diligent inquiry and behold if the witness be a false witness and hath testifyed falsly against his brother Vers 19. Then shall ye do to him as he had thought to have done unto his brother So and no way else shalt thou put away evil from among you life for life eye tooth stripe for stripe c. Note If Judges and Justices were as they ought at all times sitting in all the chief places of the Nation 1. Witnesses would not be so chargeable for their journey and attendance to men as now they are 2. Men might discharge their consciences who by the law-covenant were bound to witness freely one for other as oft as occasion served 3. Subpaena's were utterly out of use and the charge thereof taken away from men 1. If according to the law of God that were exactly done on the false witness which was intended against the party that was prosecuted men in the Nation would hear indeed and fear to do any such wickedness 2. If evil be so to be put away then by not doing so though to man it seems to be a matter of never so much severity the evil there-remaines in the land still 1. In what was done or intended to be done by them past 2. The evil practice thereof will never be done away by any other means from among us but by this On Deut. 2.24 The curse denounced against the false and so the curses added to the breach of every command note the difference between Gods law and mans 1. Mans law onely extended to punish sin when proved by witnesses against a man by which men as in case of adultery fear to commit it publikely but will do it privately and man he thinks cannot not curse him for it or if he do he cares not 2. Now God curseth such by his law so that though they may escape the publike punishment they cannot the secret judgement or curse for it 3. So that this now will prevaile with men when the other will not in which the law of God doth far excell the most just and righteous ordinances of man 4. These curses are added to Gods laws not mens for fear before and a punishment after his laws are broken and not mens so that the hand of God in the revealing and cutting off and cursing of evil doers will appear under his rule far otherwayes then under mens 5. Effect whereof is excellently set down Deut. 29.18 God speaks of one not regarding the curse and calls him the root of bitterness that bears gall and wormwood who when he hears the words of this curse he bless himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst Vers 20. The Lord will not spare him the anger of the Lord and his jealousie shall smoak against him and all the curses in this book shall lye upon him and the Lord will blot out his name from under heaven vers 21. and the Lord will separate him unto evil out of all the tribes of Israel according to all the curses of the covenant that are writen in this book of the law Command the Tenth Exod. 20.17 Thou shalt not covet 1. S Search all the Statute-books of all the Nations in the world they have no such law in them nor take no notice of any such sin Rom. 7.7 2. Nor have they any punishment for it 3. Under this law it is condemned as well as any Hence the Apostle saith The law is spiritual Appl. O ye princes see here are not Gods laws more perfect then yours you have no such law 2. Is not your law the work of the law of God in your hearts onely would there ever have been a law of yours had not God given a work of his in you 3. Hence see a necessity of taking his and leaving yours 4. Do not say the law is not sufficient to judge by 1. Were not the Jews as great as we and they had no other 2. They fell into as many varieties of evil and sin as any Object If thou sayest No we fall into more Resp The reason of that is we have not the law of God to prevent it set up among us as they had the law of man can never have that place among a people as the law
knowledge of the law was yet said to be without law How much more may those Nations who have the letter and yet have not the rule and government of it be said to be without law O remember 2 Cor. 6.1 exhorted them not to receive the grace of God in vaine You have the law in the Bible which the heathens had not O receive not so great a grace in vaine so as not to rule by it chusing rather to be a law unto our selves as those heathens who had not the knowledge of the law then having the knowledge of the law to have Gods will and law a law unto us 4. Those without law are said to perish without law so that it is a sad estate to be without the law 5. Though we are without the rule and judgement of the law we are not without the knowledge of the law we are under that which will necessarly bring Judges and judged at last to be by God our Judge judged according to that and our own law for our law is no law with God Object This is to make one shooe serve for every foot Answ Is there any shooe will fit our foot as that nay but that that of Gods making will not that of mans be it made as well may be yea though it had the same in it as Gods yet it wanted by far of that Gods because God made it 2. Doth not that that fits one nation fit another are we not all of the same nature the unfitness must be either in respect of the law or our selves Note 1. The unfitness cannot be in the law it hath all fitness of goodness righteousness judgeth us with perfection and so none is fit but this 2. Nor is the unfitness in the people 1. They are sinful and need a law 2. They are rational to understand the law 3. They have desires to serve God according the law 4. They are lyable to punishment if they obey not and to whos 's more justly then to Gods Object Rom. 6.14 Ye are not under the law but grace Resol 1. Ye that is the believers at Rome gathered out of the state of the world into fellowship with Christ in the state of the Gospel being by Christ redeemed from under the law are not under the law 2. Saying ye are not the Scriptures imply all but they in that estate thus redeemed were under the law or the work thereof in their hearts yea and they also in the outward man Rom. 3.1 2. Object Rom. 3.19 What the law speaks it speaks to those that are under the law Resol Now if any shall say we are under the law of God 1. Why do we not rest in the law without setting up of laws of our own to judge by Rom. 2.17 1. What other law judgement or punishment ought to be executed but that among those are under the law 3. We never nationally covenanted with God in it nor was it ever nationally acknowledged to be our national rule and government nor its form set up among us 4. If we are under the law what heathens in the world ever were not 1. They had law which were the works of Gods law in their heart as well as we 2. They had this when they had not the written law by them as we have 3. We having the law of God by us to rule by judge by punish by and yet ruling judging and punishing by our own we are worse then the heathens and by our traditions make void the law 4. The heathens all had rule and government as we have and laws as we have and are yet said to be without law because they governed not by the law of God and so are we at this day Again if any shall say we are not under the law 1. Question is Whether of right we ought not to be or no. 2. Or whether it be not prejudicious to Gods glory and to his truth and the peoples prosperity that they are not If any say of right we ought not to be under the law 1. As well might that man say God ought not to rule 2. People may do well enough without government against that 3. And there are no sins strifes controversies contentions among us and so we need no justice judgement or punishment to be inflicted If any say Of right we ought not to be under the law of God but out own 1. By your traditions ye make voide the law of God Gods is the law that hath authority and command onely and indeed in it yours are but traditions at best which like Hagar set themselves up above Sarah 2. You having Gods law shall be judged at last by it and not your traditions God will judge by it and not yours 3. If our law be not according to Gods we shall at last be judged for our judgement 4. He that will not have Gods law to be his law shall not have God to be his God Exod. 20. before and with the giving of the laws covenant he in it saith I am the Lord thy God in the peoples taking of his law they took him and he them and so he deals with all If thou say Of right we ought not to be under the law but our traditions for we have a long time been under them and they are the best in the world 1. The neerer they come to Gods the better they are 2. But being not Gods which onely is the Royal law 1. They are not so good as his nor to be compared with them 2. They are not to stand in competition with the Lords if they do man assumes the place of God to himself and dethrones God God will rule by none but his own shall men again say they will not rule by others but their own 3. To those that say of this or that or any law that its better then Gods tell them it is blasphemy to say so and that man as James 4.11 he speaketh evil of the law and judgeth the law If thou judge the law thou art not a doer of the law but a judge Many such Judges there are and but few doers 4. If thou sayest thy law is not so good as Gods why doest thou not chuse the best O but we have been a long time under them 1. So long thou hast been without law 2. And without God in the way of the law 3. Ever since many plagues have been heaped on the Nation and multitudes of blessings detained from them 4. And other lords besides Jehovah have tured over the Nation 5. The people have been under tyranny and oppression and many unjust traditions according to the will of men contrary to the will of God as in the Acts repealed and the mariage-money in Ireland and Scotland paid c. O the nation will best bear our own laws 1. The corrupter a law is the better natural people can indeed bear it 2. Every people that will be Gods must bear his yoke 3. The people will be bettered
Elias he is sent to Bethel 2 Kings 2.2 at Bethel it is without question he taught in that School and among the rest told the Children of the Prophets ver 3. that the Lord would take him away being Elishas Master from his head that day and the same being sent to Jericho in vers 4.5 where the Jews received that tradition of his teaching in their Schools that Elias shall first come Matth. 17.10 11. That passage of 1 Sam. 19.20 24. was an extraordinary case to preserve David in which Saul and his inessengers were changed as before in Esau when he came against Jacob and that of Sauls meeting the Prophets 1 Sam. 10.3 5. which were given him for signes to confirm him by in Gods electing of him 5. These Schools were in all Towns usually as our Grammar-Schools are having onely the reading of the Law and the Prophets used among them who were according to their several capacities taught and distinguished as in our Schools by forms and places one from the other In which nor Cato nor Virgil nor Homer nor Aristotle were not usually read but the commands of God by the knowledge whereof God was honoured and they sanctified 6. In this study and society God would manifest himself when he would not in the obscene readings of Ovid and the lying fables of the other Poets 7. In this teaching men were not devoted hereunto onely but had other callings to employ themselves in to live by and were taught also in these Schools one part of the day as Paul brought up at the feet of Gamaliel was by his profession a Tent-maker 8. Out of the Word Astrologie and other natural Philosophy may be deduced with Tropes Metaphors and Figures Geographie c. by which men may be better acquainted with the Word then now they are This is the wisdom of a people and not the knowledge of the custom of Heathens which onely tends to make men such and justifies them 9. Lawyers hereby may be made and rightly fitted to judge according to the Lord. 10. Every man is rightly taught to live in their youth according to Gods law as David Psal 11 9.9 98 99. verses 11. Now if they offend they dye more justly being taught the sence and sentence of the law Appl. Ye Universities the wrath of God will break out upon you your dayes are numbred and your time neer come in which you will see that it is not a reformation will serve your turn or save you from the decree 2. Ye princes of the people in Parliament a people are rude without learning O be intreated to convert sufficient maintenance to the maintaining of some freely to teach in all towns 1. To teach the Hebrew reading to some 2. To teach the moral or judicial law to others 3. The prophets to others and their meaning 4. To teach the Greek and in those schools only read the Histories of Jesus Christ written by Matthew Marke c. with the Epistles of the Apostles 1. As for Latine and the long time spent in obtaining thereof the time is coming that the authors and learning laid up in their writings will be of little or no use to the world God will instruct them with better of his own The time is coming knowledge shall cover the earth as water the seas and all those mighty Libraries be but lost matter 2. It is as a bage of the Roman conquest which will cease with that Empire in a maner amongst us the laws and true learning being turned into our own language 3. By this means in the meetings on the seventh day sabbath the gifts and knowledge of every particular person either in his exact reading of the law or understanding of the mystery or prophesie of the prophets comes to be made use of and exercised they being herein a nation of Priests and so would beget much wisdome and emulation for knowledge in every man and comfort in every man by seeing and knowing the gifts and profittings of his children in the law who would come to be spurs and goads to provoke the elder to a more diligent search of the law and knowledge thereof that they may not be under the teaching of children that they shall speak and themselves be dumbe they going beyond the elders in describing the history and in opening the mysteries of the law and prophets In this estate of Moses or mens being under the law was no priesthood at all yet is he preached every seventh day Acts 15.21 when and where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching did what he could to make men from Moses to Jesus Christ in a right and true way Act. 21.21 whence though many are called few are chosen The priesthood in the time of Moses belonged to the temple and was conferred on Aaron and his sons who taught not the law in the Synagogues those that taught there sate in Moses not Aarons chaire or priestly succession Moses being before Aaron Jer. 7.22 23. The which priesthood ceasing and another even that of Christs being now instituted of God and set up in the place thereof in the Church called from Moses consisting of believers which was given to the Apostles and their true successors to administer under the Lord Jesus which call no man was to take on him but according to the Lords institutions who were to attend on that place of ministry whereas Evangelists pastors or teachers as they were called to minister before the Lord under Jesus Christ who were not to be cumbred about any worldly occasions 2 Tim. 2.4 Luk. 9.33 Let us make three tabernacles one for thee one for Moses one for Elias The tabernacle was the place God first had his worship set up in under Moses and Aaron and here signifieth moveableness 1. The service of God under Moses and under the law is meant under tha◠tabernacle for Moses 2. The service of God under Christ and grace is meant by the tabernacle for thee or Christ 3. Which administrations falling in the hiding of the Church are againe to be restored in our dayes by that Elias in that tabernacle is attributed to him How men came from Moses to Christs administration is most excellently set forth Rom. 7.1 6. Moses disciples were taught the letter of the ten commands Christ taught his disciples the commands in the spiritual part of it as Mat. 5. which are called by Christ my commands in which his disciples were to walk with God in a more holy and more acceptable way which commands the world could not receive In the New Testament three Scriptures respect Magistrates supream and subordinate 1. The which are kings and their deputies 1 Tim. 2.2 Rom. 13.1 The powers that be viz. Nero's and his deputies are ordained of God Thus 1 Pet. 2.13 to kings as supreme vers 14. or to governors as to them that are sent by him 2. God ordained no powers but Kings and Judges and the Kings of the Nations from whom the Jews took
beasts that perish 5. The Jewes were therefore called a People because they had a God and were guided by his laws and sought the good of one another and not the hurt as the afore-mentioned beasts who were such as lived by preying one on another the worst of all which herein was the last of the Roman Monarchy which under the authority rule and power thereof is still the beast fore-spoken of 6. The question is whether a society of men altering that law and setting up any other besides that of Gods under God and set up other authority and power then that of Gods as set downe in the Scripture be not a beast in Gods account still though another beast from that which was before Not that I say there shall be any for there are to be but four beasts or Monarchies the fifth shall be the dominion of Christ when the Saints shall rule the world Que. If the judicial law be not equally a rule to govern a Commonweal by as the Gospel is to rule the Church by on the same grounds and reasons Que. If it be not an abomination before God while men have his law to set up Jus humanum if any such things were in the place of Jus divinum being the act of Antichrist 2 Thes 2. who was without law setting himself in place of God making law of his owne Que. If there can be any safety to judge by our law seeing God will judge all men by his owne that have his law as we say we have Rom. 2.12 13. As for war it was 1. Referred to men chosen therefore and the Judges took no cognizance of it in judgement 2. The laws and directions therefore were particular and distinct from the judicial law 3. This war against Antichrist being Gods as that against Amalek both having their time and fulness of sin expired the rules for the one are rules for the other in an eminent way which ought not by the General and the Councel of the Nation for war be passed by lest it become our sin and we in the end suffer for it 4. Inquire into the reason why the plague is fallen so heavy on the Souldiers in Ireland and ye shall find it is of God for their not fulfilling his judgement This general position is to be concluded on That whatsoever is not properly comprehended under one of the ten Commands belongs not unto the judicial law but the ceremonial as Tythes c. 2 That that is referred to any of the commands must be for judgement and rule Quer. If now there be any ground to us that the sale of lands should be onely for 50 years to the Jubilce or if that were meerly Ceremonial or in a mixt law 1. It did shadow out the restoration of mans fallen estate by Jesus Christ 2. Christ was to begin his ministry then under whom was to be a special freedome of what was under the law or Moses The Morality say some appears of this in that 1. It is under the eighth Command Thou shaltnot steal 2. Or under the tenth Thou shalt not covet Object 1. The equity of this ceaseth in that all had of that land part but few have of this 2. God laid a special claim to that more then any Que. If God layes not the same to the lands of others because judged of God forfeited cast out c. 1. Pro. That Law God Judges by is the fittest law for judgement But this is the law God judgeth by Ergo it is the fittest law for judgement 2. Where Judgement is not Gods it is not true But where the law is not Gods the judgement is not his c. Q. If to make laws when we have the law of God be not against the law and God 1. Against God taking away his prerogative 2. Against the law making that void having but the name of law 3. By this means men are in the place of God and God hath no place among us Pro. When men judge by the law of God judgement is Gods and not else but in this Nation men judge not by the law of God Pro. As the law and judgement should be Gods so the authority should be his Additional Two things I had forgot to clear 1. Whether the Lawyers as Zenas in Titus 3.13 and those others mentioned in Matthew and Luke were of divine institution and serve at all to prove the Lawyers and their now-practice among us Resp 1. Their institution is not in the law as an officer of the court but arose among the rest of corruptions among the Jews 2. They expounded the law in the Synagogues and not plead it in the gate of judicature before the Judge 3. They cleared or interpreted difficulties in the divine law only and serves not to prove a practice of men undertaking to plead the laws of nature or of nations but shews that their law and pleadings make void Gods and its dispensation 4. As for Joseph the counsellor he was a counsellor of the Jews republick one of their seventy that counselled by the law of God and not of men in a way for publike safety not private gaine 5. Or it may be he was a counsellor to the Roman estate because in favour so much with Pilate Second concerns widdows Quest Why in dividing the state they had so little of what was left by their deceased husbands 1. She was to return to her fathers house again as in Tamar Gen. 38.10 Remain a widdow at thy fathers house Levit. 22.13 If the Priests daughter be a widdow or divorced c. and is returned to her fathers house as in her youth she shall eat of her fathers meat Numb 30.10 speaks of the widdows vow and if she vowed it in her husbands house or dayes as appears in the 11 vers and he heard it which shews after his death she left that was his house and went to her fathers yet her children were not to forsake but help her also of she needed 2. If her father was living if dead she had part if her fathers inheritance that that came to her 3. God made special provision for the desolate or widdows by many special laws Deut. 16.14 they had part of the harvest Deut. 24.19 20. 4. The widdows were provided for out of the store of Gods house that is the tythes Deut. 12 26.13 24.19 which was paid once in three yeers only where they came and fetched it and was a reproachful estate Isa 54.4 1. Quest If Ministers be not now so to be maintained Concerning which I leave you to a particular Treatise 2. Quest If widdows and orphans be not that way to be provided for Resp Yea by bringing in a sufficient portion thereof every three yeers into some publike place for relief of the poor widdow and orphans and others and some intrusted to deliver it out to them as need requires Quest Is not other ways as good as this Resp No because this is commanded which man is not to dispence with Quest If in cases of justice as an eye for eye tooth for tooth a man may not take 100 l. satisfaction and free his adversary Resp 1. The Judge is but an executioner of the wrath 2. He is bound to do what the law says that is his rule 3. He is not to Judgo the law and its equity or rigour 4. He is not to decline the will of God for expedients of men 5. The law is for terror to others as well as for doing right to whom wrong is done at present 6. Gods justice is to be satisfyed on the offender as well as the damage of the sufferer satisfyed of which much more may be said but this I conceive to be sufficient to prove care herein must be had that men make not the law of God void by traditions or practices in judgement of their own in which men actually forsake God and come to be forsaken of him to the ruine of the generations of the world which they that are wise will fear and be faithful to God which the Lord make the men of this generation to do and the people will be free and happy in the governors thereof yea and in God to whom be obedience and glory for ever Amen FINIS
may be removed and occasion of probate of wills cease only set a part for paying the debts and divide the rest 4. It was the work of one made a Judge by the people in the way of the law and not of others which had not authority which authority Christ assumed not John 3.17 8.15 Ye children judge ye if the way of the Lord be not good and sweet better and sweeter then your fathers love unto you and if he careth not more for you then they Statute In case some were poor and had sold their inheritance Ruth 4.4 There is none to redeem it besides thee and I am after thee Judgement Note Those had right to redeem came into it successively and in order on the refusal thereof Jerm 32.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of servants Deut. 14.12 If thy brother serve thee six years the seventh he shall go out free Exod. 21.2 If thou buy an Hebrew servaent six yeers he shall serve in the seventh he shall go out free for nothing Note If a man would buy a servant he could not buy him for a longer tearm Deut. 21.5 If the servant will not go forth free vers 6. he was to bring him to the judges to shew he kept him not by constraint but free consent Note this liberty servants now have after seven yeers to abide longer if they please Deut. 15.16 17. Shews the ground of his stay that on experience had of the seven yeers past service that it was well with him he loved him and his house he might remaine Deut. 15.13 When thou sendest him out free from thee thou shalt not suffer him to go away empty vers 14. Thou shalt furnish him liberally out of thy flock out of thy flour and wine-press wherewith God hath blessed thee Verse 18. It shall not seem hard unto thee when thou sendest him away free c. to which God promised a blessing Exod. 21.26 27. If a man smite out his man or maid-servants eye or tooth they shall go out free therefore Deut. 23.15 If a servant escape from his master thou shalt not deliver him unto him he shall dwell with thee To explain this statute Levit. 25.46 God forbids ruling with rigor for which cause the servant ran away and was not by the Judge to be delivered his master which is illustrated Gen. 16.6 8. Sarah dealing hardly with Hagar she fled from her face and in One simus Deut. 24.14 Thou shalt not oppress the hireling of his wages that is poor and needy whether of thy brethren or strangers but shalt at his day give him his wages nor shall the Sun go down on it for he is poor and sets his heart upon it Levit. 19.13 Exod. 21.20 If a man smite his servant with a rod a thing for correction not a sword and he or she dye under his hand he shall be surely punished Vers 21. If he continue a day or two he shall not be punished for he is his money Exod. 20. the servant was to rest and sanctifie the Sabbath day Exod. 21.32 If an Ox gore a man-servant or maid the owner shall pay the master thirty shekels and the Ox shall be stoned which was one pound seventeen shillings and six pence Note If this were for a law how good were it for servants who now are as slaves for ten yeers and at the end their masters instead of giving ought seek to ruine them It would be good for masters also did they obey God would bless them The manner of the Jews contracts in the buying and selling of their lands is set down Jer. 32.7 8 9 10. 1. There was a right of redemption in the next of kin as before 2. He should if he could buy it if not he must have the refuse as Jeremiah had though in the prison 3. Hananeel is necessitated to do it it seems by crying I pray thee buy it and indeed without great necessity the Jews for the evil and reproach thereof would not do it Vid. Gen. 23. Abraham purchasing Mamre 4. This was onely in free purchases Vers 9.1 He bought the field of the owner 2. He weighed the money in which was much justice there was the number seventeen shekles and weight also and in the contrary much wrong may be done in payments though not used with us 3. He weighed to him the man himself the money Vers 10. Is a repetition of that in the ninth more fully setting down 1. That he gave Hananeel an evidence and subscribed and sealed it to pay for the land so much money to which were witnesses had subscribed their names to the conditions between them who also were to see the payment of the moneys and this as in the 11. verse was rolled up none but the buyer seller and witnesses knew Vers 11. Is another evidence called the evidence of the purchase which was given by Hananeel which was open Vers 12. The evidence of the purchase is not kept by the purchaser but by some officer intrusted therewith for the publike then called Baruch a Scribe Jerem. 36.26 2. This was done in the sight of him that sold it Hananeel which was a confirmation of the thing to the publike officer 3. To this book of the purchase also there were witnesses had attested their hands for confirmation as the former to that writing given Hananeel for payment of the money 4. These witnesses subscribed the book of the purchase before many Jews in a judicial way called to fit in the Court of the prison 5. In the presence of these it was delivered to Baruch 6. After the payment of the money that he gave Hananeel is returned him and kept with the other of the purchase for confirmation of his title much is the consideration Appl. Parents see I pray what honour God requires of your children to give you and to obey you and to be put to death if they do not obey you Oh but again discharge your duty as Abraham and Joshua did and as God commands you to do that they may know their duty and what in the law is commanded them concerning God and men in general and you and them in especial as in Deuteronom 4.8 9 10. Deuteronom 11.19 these are the things you are to teach your children speaking of them when you are sitting in the house when ye walk by the way when ye lye down and rise up these ye are to write on the door-posts of your houses and gates and not ballads and songs and lascivious pictures vers 20. which lead them to disobedience against God 1. Note It is said Deut. 21.21 of the disobedient child that was a drunkard and a glutton he should be stoned to death and so they should put away evil from among them 2. Signifying this that unless this course were taken with drunken disobedient children the evil of drunkenness and disobedience to parents would not be removed out of the land And who are there that are accustomed to drunkenness in the time