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 [Page]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set up among us, by his Bible or Statute book, every man would easily become a lawyer; where no acts are ever to be repealed, but out­last those of the Medes and Persians.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 [Page]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 [Page]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 [Page]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, [Page]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, 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 [Page 2]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 [Page 3]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-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 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 [Page 5]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 [Page 7]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 [Page 8]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, from imprisonments in their persons, from being deceived in their causes, and from being overborn in their judgement! which, by delay of judgement, great men have much advantage offered them to: corrupt judges hinder justice, and get false witnesses; and many condemned persons escape punishment, and innocents by long imprisonment are undone in their estates, their fa­milies, and repute among men.

4. Gods wrath for delay of justice, lyeth heavy on the nations daily; and wicked mens hearts are set in them to do evil, be­cause that judgement is not executed speedily on those that do wickedly, Eccles. 8.11.

5. Paul observes, Heb. 10.28. He that despised Moses law, dyed without mercy, under two or three witnesses. Consider now, how shall we, in keeping up another law then Moses, to Judge the Nation by, free our souls from despising Moses law!

6. Joh. 7.51. Doth our law judge any man before it hear him, and know what he doth?

7. Moses, in the higher and weightier causes he was to judge of, he would not proceed, if he had not heard what to do in the matter from God (all the judges of the world should take notice of this thing well) and consider if it be not a dangerous thing to judge of any case contrary to the judgement God hath revealed in his law, or punish any man for a fault otherwayes then God hath set down; and where they are not, to desist from judgement untill they have consulted with God in his word what to do therein, as Moses did. If they do otherwayes, whether they are not to give account there­fore, as well as he, to God, Rom. 2.1.

For clearing of what I have before laid down, and that that followeth, consider with me four generals.

1. That those are not under the rule and government of the law, in that way the law appoints, are those the Scripture saith are without law; that is, without the publike exercise thereof and rule among them.

2. There is a being without the law; that is, all the true know­ledge of the law; as infants, ignorants, Atheists; of which Paul himself said of himself, that he was without the law: and this is from the sence and understanding of it. Rom. 7.9.

3. There is a being under the law in the external government of it, in a Commonweal, and in the condition of the soul, as it is in unbe­lief, Gal. 3.23. before faith came, we (even Jews and Gentiles) were shut up under the law.

1. Those under the law internally, are to be under the external form of the law, to be guided and instructed thereby, as by a Schoolmaster to bring them to Christ.

2. Those without the law, are not freed from the law, though they are judged by another law, Gal. 3.22. The Scripture hath shut up all men under sin; that is, the law; even all those which are without law, and those under law also.

3. All which prove the law of God to be the rule to judge by, that it is indeed the Magna Charta, Suprema Lex, and Salus Po­puli: and now only is judgement the Lords.

The second General to clear that that followeth, is

Deut. 6.1. These are the Commandments, the Statutes, and the Judgements.

1. By the Commandments, I understand the 10 words given in two Tables by God to Moses on Sinai, Exod. 20. which was the ground of Statutes.

2. The Statutes are the several cases depending on each Com­mand, and arising out of them, and set down to direct the Judges how to Judge according unto God, in the matters of God, laid down in the first Tables; and in matter of men, in the second: they being the absolute decrees of God, Judges and Judged must rest in, from whence is no appeal; and is the ground of Judgement.

3. The Judgement contains the sentence added to the breach of every law for punishment, or to obedience of the law, for courage­ment therein, the promises of good and mercy, and is only proper to Gods law: and curses added to his law, not mans; which is an empty law.

Third General.

I. That though in the 4 last books of Moses is an oft repetition of the Statutes and Judgements, yet usually there is inserted in each of them some weighty distinction, and not without great reason repeated: which, because of my necessity, and brevity of time of writing, with my other imployments, I have omitted to observe, leaving it to your selves to do, as being the sole object of your study and rule of life to live by.

II. That as in the beginning God divided government, commit­ting some to Moses in the judicials, and other to Aaron in the cere­monials,

1. Moses government in the law is not destroyed, Mat. 5.17. and cap. 23.2.

2. Aarons Priesthood, and with that his government, ceaseth; and in the place thereof, Jesus Christ, by the Fathers appointment, is set up. Heh. 7.11, 12, 15, 16.

3. So that now as first there was Moses and Aaron so now there is to be, to the end of the World, Moses and Christ, to rule and go­vern the World by.

  • 1. Moses in the World or State, under the covenant of works, also the servant of Jesus Christ, ruling for him, because he is not of he World.
  • 2. Christ in the Church, among the Saints or believers, under the new covenant of grace, among whom the Lord him­self is, being one of them.

III. Those words, Exod. 20.2. I am the Lord thy God, cannot be said of, nor applyed to, any in that way as the words are deli­vered, but to those,

1. That have covenanted with God in the way of the law, as the Israelites did.

2. That are under the rule and government of the commands, the Statutes and Judgements contained in that law.

Object. That was spoken only of those God brought out of Egypt, and concerns not us.

Resp. As the Jews were under the bondage of Egypt, and were restrained from Gods service, and were then not in covenant with him, nor had not his law to judge by; so we have been under Anti­christ, [Page 11]in Babel, and have been restrained from Gods service, and were then not in covenant with the Lord, as they were not; nor is his law set up as a rule to judge by among us: so that when God shall have brought us out of Babel, and set up his laws, and brought us into covenant with himself, according to Moses, it shall then be as binding to us, that God brought us out of Babel, as to them, that he brought them out of Egypt, Jer. 16.14.15. They shall no more say, The Lord liveth that brought them out of Egypt, but out of the north countryes, Jer. 23.7, 8, 9.

Note. Under the first covenant God was [...] under the second, [...], Hos. 2.16.

In the one, God is as Abram to Hagar, whose son she had by him was to be cast out under the Gospel-estate; which was fulfilled in the casting out of unbelievers from the society of Saints, they being not to inherit the promise, that is Jesus Christ, Gal. 4.30. which work was then done, and shall be most certainly done againe in this age of ours. In the other, God is as Abraham to Sarah, whose son Isaac being born of the free-woman, signifieth the state of the Church under the Gospel, under the name of Jerusalem from a­bove, which are a society of believers joyned to the Lord Jesus in the fellowship of the Gospel, in whom the better promises are con­ferred, and made over to the Saints, born after the Spirit, Gal. 4.30.

Conclusion. The covenant of works was after the covenant made with Abraham of grace; but being renewed in Christ, it is called new, and the new old, Gal. 3.17. The now first covenant, though it hath not the best, yet, it hath many excellent promises necessary for the life annexed to it; which we wanting, bodily are reduced to great necessities; and the breaking thereof brought ruine and deso­lation suddainly to the Jews.

And though at this time it be not in esteem among men, yet the prophesie of Isaiah 42.19, 21. incourageth me, that after Gods servant comes, who the blind world accounts blind, though God saith he is his servant, and perfect, and which the Scripture before clearly shews was to come after the grand Apostacy of Antichrist; I say, after he comes, the Lord will magnifie the law, make it great, though all the world have endeavoured to make nothing of it, or of no use at all a long time, when they shall againe judge by it, and [Page 12]punish by it, and rule by it, &c. yea, and more, the Lord will make it honourable also; they shall never set up traditions in the place thereof again. O Parliament, This God will do; but whe­ther God will do this by you or not, and honour you herein or not, I do not know: you see it is my desire, if it be his will, ye are witnes­ses, and God also, that the work may be yours, who have done much of the work of the Lord in the Nation; that the honour here, and reward thereof hereafter, may be yours: and let me speak freely to you thus, that if you will not do it, God in few yeers will not want them that will do it; upon whom, and whose po­sterity, the blessings of God and the Nation will fall in great abun­dance, who did that in their generation for them, was never done; it being then, and never untill then, fulfilled, that of Paul, Rom. 10.19. I will provoke you to jealousie by them that are not a people; that is, some heathens, vvhich none never yet did do, should, as the Jews, nationally covenant with God in the covenant of Moses; with which the Jews, as awaked, begin to thinke that people Ja­cob-like steal away, or God gives away his birthright from him: the not doing whereof, delayes their call. Now what Nation in all the world is like to do this, as England! O that it might be offered them who would not refuse it.

The fourth General.

That to the Elders, Heads, and Judges, were other inferior sub­ordinate officers, to serve in the same rule, who have their authority from the Seriptures, and from God, as the rest, Josh. 23.2. Deut. 16.18.

Command the First.

Exod. 20.3.

Thou shalt have no other gods before me.

Statutes.

DEut. 6.5. Thou shalt love the Lord thy God with all thy heart, &c.

Chap. 10.20. Fear the Lord thy God; him shalt thou serve, and to him shalt thou cleave.

Exod. 34.12. Take heed to thy self, that thou make no cove­nant with the inhabitants.

Verse 15. Lest thou and they go a whoring after their gods, and one call thee, and thou eat of their sacrifice.

Deut. 11.6. Take heed to your selves, that your hearts be not deceived to turn aside to serve other Gods, and worship them.

Deut. 8.19. If thou forget the Lord thy God, and walk after other Gods, and serve and worship them &c.

Deut. Thou shalt not go after other gods, the gods of the people round about you.

Exod. 23.24. Thou shalt not bow down to their gods, nor serve them, nor do after their works: thou shalt utterly over­throw them, and quite break down their Images.

Judgement for serving strange Gods.

I. On the earth.

Deut. 11.17. I will shut up heaven, and the land shall not give her fruit.

1 Kings 17.1. This was fulfilled in the dayes of Ahab.

II. On the people or Nation.

Deut. 8.19. Ye shall perish as the Nations god destroyed before your face.

III. On particular persons.

Numb. 25.3. Those joyned to Baal-peor — vers. 4. were hang­ed by the head against the Sun, Deut. 4.3.

Exod. 22.20. He that sacrificeth to any god save to the Lord alone, he shall be utterly destroyed.

Deut. 17.2. If a man or woman have transgressed the cove­nant, and hath served other Gods, and worshipped them, either the Sun, or Moon, or any of the hoast of beaven, which I have not commanded thee, vers. 4. If it be told thee (that is, the judge) and thou hast heard of it, and inquired diligently; and behold, if it be true, and the thing certaine that such abomination is wrought in Israel, vers. 5. thou shalt bring him or her forth to the gates — and stone them with stones until they dye — and so shalt [Page 14]thou put away evil from amongst you. Note, so by the executing this sentence, and not any other of thy own: then it abides with thee; for it was not the judges condemning, but the peoples execu­ting Gods command, Put away evil.

IV. Deut. 13.12. Contains judgement on a City for idolatry un­punished.

1. The inhabitants and cattel are to be smitten with the sword.

2. The spoile thou shalt gather into the middest of the City, and burn both City and spoile,

3. There shall nought of the wicked thing cleave to thy hand.

V. Deut. 18.6. If thy brother, son, daughter, wife, or friend, intice thee secretly, saying. Let us go and serve other gods which thou hast not known, nor thy fathers, vers. 7. Thou shalt not con­sent, hear, nor pity, nor spare, nor conceal him; vers. 9. The people shall stone him with stones, that he dye.

VI. Deut. 13.2. If a prophet or dreamer give a signe or won­der, and it comes to pass, and he say, Let us go after other gods thou hast not known (it is to try thee) thou shalt not hear him; he shall be put to death. Deut. 18.20. If a Prophet presumes to speak in my name, that I have not spoken, or speaks in the name of another god, he shall dye.

VII. Naboth, 1 Kings 21.13. Levit. 24.14. was stoned for and under the pretence of blasphemy.

Rules to be observed on the judgement.

1. That God required the execution thereof onely of those that had transgressed the covenant (which Moses renewed oft) as ap­pears in that statute, Deut. 17.2. who were to suffer the sentence of the law, and none else; and so in most other eases.

2. Though those were hanged joyned to Baal-peor, were hanged after strangled, contrary to our custome; and was the most ignomini­ous death, for joyning themselves to Baal-peor or Priapus, that igno­mnious idol.

3. The Lord being the Lord of life, 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, [Page 15]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. Then will I set my face against that man and his family, and will cut him off, and all that go a whoring after him: I will set my face against that soul, &c.

II. Deut. 27.15. Cursed is that man that puts any graven or molten image in a secret place.

IV. On the idols.

Deut. 7.5. Destroy their altars, and break down their images: their groves shall ye cut down, and burn their graven images with fire. Numb. 33.52. ye shall destroy all their pictures and molten images, and pluck down their high places. Numb. 32.52. and quite pluck down all their high places.

V. Judgement is on the places of idol-worship.

Deut. 12.2. Ye shall utterly destroy all the places wherein the nations ye shall possess served their gods, upon the high mountains and hills, and under every green tree.

Vers. 3. Ye shall overthrow their altars, break their pillars, and burn their groves with fire: ye shall throw down the graven images of their gods, Judg. 6.25. 2 King. 32. 2 Chron. 23.17.

VI. Judgements is one the names of the false gods.

Deut. 7.25. Ye shall destroy the names of them out of that place, Zech. 13.2. the same shall be done in time to come.

VII. Judgement is on the idols of gold and silver.

Deut. 7.25. The graven images of their gods shall ye burn with fire. Then shalt not desire the silver or gold that is on them, nor take it to thee, lest thou be snared therein: for it is an abomination to the Lord thy God.

Vers. 26. Thou shalt not bring in an abomination into thy house, lest thou be an accursed thing like it; but shalt utterly de­test it and abhor it; for it is an accursed thing, Vide Joshua 6.18, and Chapter 7.1, 15, 21. to the end of the Chapter.

Observations.

1. That metals were to be melted with fire; stone, glass, and such-like fragil things, were to be broken with the hammer to powder.

2. What work hath God to do yet for us, were we once joyned by covenant to the Lord! names of moneths, dayes of the week, and those places we call Churches, Altars; the names of idols, false gods, &c. are daily and hourely in our mouths, as in our swearing by the Mass.

VIII. Judgement.

It defiles a land.

1. How this nation by worshipping of idols in the time of Anti­christ hath profaned that Scripture is the covenant, is clear; and in regard he is a jealous God, he is no less jealous of our apostatizing, then of our fathers; especially seeing we have done hitherto the work of the Lord negligently, not making our covenant in a right way; taking him to be our God, but not in his laws to judge and rule over us.

2. He visiting the iniquity of the fathers on the children, you may see, without a speedy covenanting with God according to his will, what provocation there remaines: for God, whose hand is yet stretch­ed out to destroy us, we having been as idolatrous, superstitious, and profane a people as any in the world: O England, remember the bloodshed for the idol of the Mass, and its worship, and that by [Page 20]Statutes and Acts of Parliament; together with the other six bloody Articles made by King and Parliament in the time of Henry the eighth.

3. It may be said, as those in Jonah 3.9. Who can tell whether the Lord will turn and repent? so, if the King had made this covenant, and set up this law, this had been the way for to have restored him: but it was hid from his eyes. I beseech you, O ye Parliament of England, be admonished; do this great thing, that the Lord lay not you aside also: and if ye hinder herein, see what a command God hath given against all hinderances, Esa. 57.14. Cast ye up, cast ye up; prepare the way; take up the stumbling-block out of the way of my people. God hath of late taken up many that were stumbling-b ocks among your selves since ye sate, and will spare none that indeed is so this day to his peoples freedom and deliverance.

And that the judicial law ought to be set up among us as well as the Jews, clearly was signified in this, that the law was to be one as well to the stranger, as to those home-born, which should not have been, if God had intended it only to have been a law to Jews, and nor the Gentiles also; there being the same ground for equity justice, and for fellowship with God, with one, as with the other; with God there being no respect of persons, Levit. 24.10.22. Numb. 15.29, 33 31. Deut. 1.16. & 5.14.

Objections made by Sir H. V.

Object. 1. To restore the rule of the law, is to Judaize.

Resp. 1. To rule by our own law, is to heathenize.

2. Having Gods law, and yet to rule by that, is much worse.

3. We now Judaize, by making void the law of God by our Traditions.

4. To Judaize is properly to continue in Gods worship some ce­remony Christ by his death hath put an end unto.

1. The law judicial hath nothing ceremonial in it.

2. Christ put not an end to it, but established it.

3. The Law was not made for the Jew only, but All, and said in­definitely to be made for transgressors thereof of all Nations, 1 Tim, 1, 9, 10.

2. Object. We look for a better kinde of rule from Christ.

1. Resp. As there shall never be another Gospel, so shall there never be another law; God having shut up all.

2. As there cannot be a Gospel more full of grace, so nor can there be a law more full of justice and righteousness.

3. How can we expect that from God, which neither by himself, his Son nor Prophets, in all the book of God, was never promised, no not by one word?

4. If it were supposed a better law for goverment of the republike might be given, as can never be,

  • Quere, 1. Whether we might receive it without warrant expresly given by God, whiles we have that of Gods, which he gave himself.
  • 2. If be that gave it be not accursed, as he that should give another Gospel, 1 Gal. 4.1, 9.

5. Whether it be not exceedingly to derogate from God, to esteem of any rule like or above his.

Its objected by some That the Jews had several Synedries, viz. the sevnty, and twenty three.

Resp. From Isa. 1.26. God will restore councellors as at the be­ginning not councels; that is, but one; and the Synedrie is but one, Mat. 5.22. and not Synedries: so that the Jews in setting up more then one Synedrie, did a postatize from the rule.

Command the Third.

Exod. 20.7.

Thou shalt not take the name of the Lord the God in vaine, &c.

Statute.

DEut. 6.13. Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name.

Levit. 19.12. Ye shall not swear by my name falsly, nor pro­fane the name of thy God, Jer. 5.7. thy children swear by them are no gods.

Judgements.

I. (Hosea 4. vers. 2.3.) on a land,

For oaths the land mourneth.

II. On a family, Dan. 3.29. He that blasphemed God, his house shall be destroyed, and himself cut in pieces.

Zech. 5.4. The flying roul entred into the house of him that sweareth falsly by my name, and it shall remaine in the midst of his house, and it shall consume it, with the timber thereof, and the stones thereof. Jezabel swore by her gods, and is eaten by dogs, and her familly cut off, 1 Kin. 19. 2 Kin. 9.

III. On a person.

Levit. 24.15. Whoever curseth his God, and he blasphemeth the name of God, shall surely dye, as well the stranger, as he that is born in the land: all the Congregation shall stone him.

Levit. 24.11. The son of an Israelitish woman blasphemed the name of God, and cursed; and they brought him to Moses, and put him in ward, until the minde of the Lord were known.

Verse 14. He is brought out of the Camp, and stoned.

Illustr. Davids child dyed, because he made the enemy blaspheme, 2 Sam. 12.

Statute.

Levit. 19.31. Regard not them that have familiar spirits, nei­ther seek after wizards to be defiled by them. I am the Lord.

Vers. 26. Ye shall not use inchantments, nor observe times.

Deut. 18.10. There shall not be found amongst you any that useth divination, or any observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, a wiz­ard, or a Necromancer: all these are an abomination before the Lord.

Judgements.

Exod. 22.18. Thou shalt not suffer a witch to live.

Levit. 20.27. A man or woman that hath a familiar spirit, or is a wizard, shall surely be put to death: they shall stone them with stones; their blood shall be upon them.

Vers. 6. The soul that turneth after such as have familiar spi­rits, [Page 23]and after wizards, to go a whoring after them, I will even set my face against that soul, and will cut him off from among his people.

Note. God will cut him off by some judgement: this was not to be done by the Magistrate, but left to God himself, 1 Sam. 28.31. in Saul.

Statute.

Levit. 20.22. Ye shall keep all my Statutes and my judgements, to do them.

Verse 23. Ye shall not walk in the manners of the Nations.

Levit. 18.3. After the doings of the land of Egypt shall ye not do; after the doings of the land of Canaan where I bring you shall ye not do, neither shall ye walk in their ordinances.

Verse 4. Ye shall do my judgements, and keep mine ordinances.

Levit. 19.27. Thou shalt not round the corners of thy head, nor war the corners of thy beard, nor make cuttings in thy flesh for the dead nor print any markes on you.

Deut. 18.9. Ye shall not do after the abominations of the heathen.

Observation. The Lord bindes the people that have his Statutes, to make use of his, and not any other ordinances, laws, or manners.

Statute.

Numb. 15.30, 31. The soul that doth ought presumptuously, whether he be born in the land, or a stranger, the same reproach­eth the Lord, and that soul shall be cut off from among his people, because he hath despised the word of the Lord, and hath broken his commandment: that soul shall utterly be cut off; his iniqui­ty shall be upon him.

O ye Princes and Judges of the people, if men judge by other judgements then Gods, and have Gods judgements by them, to judge by; judge ye if they do not presumptuously what they do, in so doing, that they were to dye for it.

Note. The Jews mixed first heathenish customes in sacrifices, in the law: the Jews believers, in the time of the Gospel mixed Jewish rites and the Gospel-adminstrations together; the heathens their rites and the Gospel: we now, Antichristian superstitions, and the way of [Page 24]Gods worship, in the Gospel, whose manners and customs we ought to abstaine from, as the Jews from the heathens, Rev. 14.9.10, 11. & 18.4.8. They being a like abomination before the Lord.

1. The excellency of setting up of the commands and statutes, and the government of God by making a covenant with God doth ap­pear most eminently in the national preservation of the Jews from the witchcraft of Balaam, who cryeth out to Balack, and saith, There is no divination against Israel, nor enchantment against Jacob, Numb. 23.23. and the reason is, the Lord is his God (by co­venant) and he is with him: and vers. 8. How shall I curse whom God hath not cursed? Chap. 24.9. Blessed is he that blesseth thee, and cursed is he that curseth thee: which shews, had not God been his God, witchcrafts, inchantments, and curses, had con­sumed them.

2. Balaam farther saith, Numb. 23.9. The people shall dwell alone, and not be reckoned among the Nations. When a people make a covenant with God, they are then a people, which before were not. O that in England might be fulfilled that of Rom. 10.19.

2. They shall dwell alone, being a peculiar people to God.

3. Not reckoned among the Nations, but separated from them in their laws, goverment, worship of God &c. God blessing them, when other nations are accursed.

3. Then when we covenant rightly into the Lord, he sets his name upon us, and we called the people of God, and not before. And to these and not others, is the name of God a strong tower; the righ­teous fly unto it, and are safe: they coming unto the Lord as to their God and refuge; God being their refuge and hiding place; which he is not to any other nation but these.

Treason, called crimen laesae majestatis, against God, is contain­ed in these three commands: and many traitors there are amongst us, 1 Sam. 2.25.

Concerning the Treatise of the Sabbath.

1. From Adam to Moses the authority was by tradition, and the first-born was priest.

2. By tradition Christ was discovered in the promise to Adam to many nations.

2. The authority was from Scripture, in the ten com­mands, and other judicial precepts.

1. Under it, the traditional authority ceased.

2. The priesthood of the first-born ceased, and was given Aaron.

3. Now sacrifices of other were offered to devils.

4. This was only for the seventh-day-Sabbath.

5. This Sabbath was a part of, and sign to the first covenant.

3. Christ comming, was the Angel of, and Mediator to a better covenant.

1. The sign whereof is the first-day-Sabbath.

2. As this is of the second covenant, so it cannot be mixt with the first; but are to be reserved distinct, and not confounded: for as the two covenants cannot be one, so nor can the Sabbaths.

Appl. Hence then to force obedience of one on all, is to destroy the other.

2. To force the world to observe the first-day-Sabbath, is to de­stroy the use of the day, and make void the grace of God.

3. In destroying any of the Sabbaths, is to destroy the covenant, and to take away the very signe thereof; as at this day it is done by and amongst us.

Command the Fourth.

Exod. 20.8.

Remember the Sabbath day, to keep it holy.

Statute.

EXod. 23.12. Thou shalt rest the seventh day, that thy Ox and Ass may rest; 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 [...] [Page 28]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 [Page 29]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 [Page 31]read the law in Synagogues, and are said to sit in Moses (not Aa­rons) chaire, Mat. 23.2, 3.

In the 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: [Page 32]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 [Page 33]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, [Page 34]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 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 [Page 36]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 [Page 37]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 [Page 38]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 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, [Page 41]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, 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 [Page 32]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 [Page 44]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 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 Ox, may be said and done of like hurt­ful beasts.

5. Why the Ox is to be killed, I think is, because it is writ­ten, He that sheddeth (as well beast as man) mans blond, his blood shall be shed.

Statute.

Exod. 21.28. If an Ox gore a man or woman that they dye—

Judgement.

1. The Oxe shall be surely stoned.

2. His flesh shall not be eaten.

3. The owner shall be quit.

Vers. 31. Whether he hath gored son or daughter, according to this judgement it shall be done unto him.

4. This is the judgement of him who before had not wit­nessed unto him that it would push.

Appl. To Judges: Whether ye can dispence with the judge­ment of God, for the Ox, in his manner of death or flesh.

Statute.

Deut. 12.8. If thou build a new house, thou shalt make bat­telments [Page 49]on the roof, that thou bring not blood on thy house.

Judgement.

Quest. 1. Whether the house were to be destroyed. 2. Or a mulct to be laid thereon for the owner to pay.

Statute.

Deut. 24.16. The fathers shall not be put to death for the children, nor children for the fathers.

Statute.

Deut. 21.1. If a man be found slain in the land, lying in the field, and not known who slew him— vers. 2. The Elders and the Judges shall come forth, and measure to the Cities that are round about him that is slaine: the Elders of the City that are next to him shall take a red heifer, &c.

1. The ceremony of the heifer then, is the duty of humilia­tion now.

2. The Case is often, and shews the dwellers between Cities were judged by the next City Judges, Josh. 18.28.

3. The duty is necessary, that judgement for innocent blood be not brought upon us.

4. By this means God may be intreated to reveal the mur­derer, and men shew their innocency and clearness in the thing.

Statute.

Deut. 21.22. If a man hath committed sin worthy of death, and he be to be put to death (which was first done) and thou hang him on a tree:

Vers. 23. His body shall not remaine all night on the tree, but thou shalt in any wise bury him that day; for he that is hang­ed is accursed of God: that thy land be not defiled.

Quest. 1. Whether men may condemne by the law of God a man to be hanged before dead.

2. Whether men may let a man hang one the tree all night.

3. Whether a defilement of our land be not now, as well [Page 50]as heretofore the Jews land thereby; and what ceremony there could be in that.

4. Whether the judgement be Gods a man is judged by, and not the punishment; we using not Gods, but the Roman punishments.

Note. Gal. 3.13. Cursed is every one that hangeth on a tree.

1. First, the sentencing any to death, was not of the ceremo­nial law, but the moral or judicial.

2. The curse of the law to those under the law, is as well since Christ as before.

3. A Nation, as I remember, were never cursed through any ceremonies; they belonged to the ceremonial law. Now in this, not only Christs, but all before and since are under the curse of the law judicial, in which was no ceremonies: Christ condemned by the law, by false witnesses.

4. The condemnation was death.

5. The curse was, after death to be hanged on a tree. Now shall we put men under the curse of the law, God hath not put under the curse of the law? Is it not enough that many dye when God saith they should not dye, as in case of theft; but that they should be accursed by the law also, after death?

Statute.

Levit. 24.18. He that killeth a beast shall make it good, beast for beast.

Statute.

Exod. 21.18. If men strive together, and one smite another with a stone, or with his fist; and he dye not, but keepeth his bed—

Iudgement.

Vers. 19. If he rise againe, and walk abroad upon his staffe, then shall he that smote him be quit.

2. He shall pay for the loss of his time.

3. He shall be throughly healed.

Question is, whether a man walking abroad, and after in [Page 51]twelve moneths and a day dying, or how long before he be quit, see­ing no time is set down.

2. This must be with a stone or fist.

3. This case is in case a man dyeth not.

4. That he keepeth his bed.

5. That he rise again and recover.

Statute.

Exod. 21.22. If men strive, and hurt a woman with child' so that her fruit depart from her, and yet no mischief follow—

Judgement.

1. He shall be surely punished (or whipt) as the womans husband will lay on him.

2. The Judge arbitrarily may lay a pecuniary mulct on him.

3. If mischief follow, life shall be for life, eye for eye, tooth for tooth, burning for burning, wound for wound, and stripe for stripe.

Statute.

Levit. 24.19. If a man cause a blemish in his neighbour—

Judgement.

As he hath done, shall it be done unto him, eye for eye, tooth for tooth, breach for breach, Mat. 5.39, 40. do not destroy this judicial law, the one being given by Moses for judgement to judge those un­der the law by in the world; the other given by Christ to men in the Church to live by, who, vers. 47, are required to do more then o­thers.

Statute.

Deut. 25.11. When men strive together, and the wife of the one draws neer to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets—

Judgement.

Thou shalt cut off her hand.

Statute.

Deut. 24.16. No man shall take the nether or the upper mil­stone to pledge, for he taketh a mans life to pledge.

Vers. 10. If thou lend, thou shalt not go into his house for a pledge; thou shalt stand abroad: and he to whom thou lendest, shall bring it to thee.

If the man be poor, thou shalt not sleep with his pledge, but deliver it againe when the Sun sets, that he may sleep in his own raiment.

Vers. 17. Shall not take the widdows raiment to pledge.

Statute.

Exod. 22.21. Thou shalt neither vex a stranger, nor oppress him: ye shall not afflict any widdow nor fatherless child.

Statute.

Levit. 19.14. Thou shalt not curse the deaf, nor put a stumb­ling-block before the blind.

Statute.

Levit. 19.17, 18, Thou shalt not hate, but rebuke thy neigh­bour; and not suffer sin upon him, nor avenge nor bear grudge against him.

Statute.

Numb. 35.31. Ye shall take no satisfaction for the life of a murderer which is guilty of death; but he shall be surely put to death.

Of how much evil and blood-guiltiness is this Nation guilty of! vers. 34. defile not therefore the land by traditions of men. How hath this law been made void in times passed!

Note. If the rule and government of God were restored, many occasions of murther would be prevented, all incouragements there­unto taken away, and the fear of God fall on men, to keep them from doing of it; and bloodguiltiness from the land removed, and the causes of the many plagues of pestilence which usually came with the deaths of the former princes for defiling of the land with blood in [Page 53]he time of their rule, with the famines of food, and judgements of unseasonable weather, and blastings, mildews, &c.

Which the Nation lyeth dyed with; not only with unrevenged blood for blood, but with blood of men put to death, which God would not have put to death; as precious Martyrs, and poor theeves: and many God would have had put to death, as adulterers, blasphe­mers, &c. and many God would not have put to death, as unmar­ryed men for ravishing maidens; all which that hath been commit­ted since the Nation hath had the word of God among them, and especially since Henry the eighth's dayes, wherein hath been much more free use and abundant knowledge of it then before, crieth to God against us for our blood.

Appl. Here see the necessity of our making a covenant with God, of setting up his rule and government, if ever we hope to be free from the wrath and judgement of God in our selves or families.

Our land hath been greatly polluted in the way of punishments executed contrary to Gods laws, by imprisonments, hanging, and other tortures, for law and judgement, borrowed from the heathens: and here see the irregularity of mans nature, who rather would be led by the corrupt rule and practice of the heathens, and their law and judgments, then the pure, just, and unquestionable way and rule of Gods word.

If by the law there is no use for a Jury, but in that case of tryal of murther, when it was not clear whether it was so or man-slaugh­ter; and then not of any chosen men, but the Congregation were to judge; this would be a great ease of expence to the Commonweal, if service of Juries were removed.

The Judge, the plaintiff the defendant, and witnesses, being all to sit publikely in the gate of the City, for all to hear,

1. If the matter were by the witnesses made clear, and the case plainly set down in the law, the Judgement was to be set forth and shewn out of the book of God to all, and the Judges to judge, Deut. 25.1.

2. If the witnesses made not the charge clear, then the Judges could not judge them.

3. If there were but one witness, the Judges could not judge them in any case.

4. If the case were not plainly set down in the law to Judge by, [Page 54]they were not to judge them, but to transfer it to the supreme Judi­catory.

5. In stead of the prisoners putting himself in his tryall on God and the country, every man by covenanting with God, if he transgress, puts himself on God and Moses.

6. Whereas Juryes are for dispatch of the multiplicity of causes and tryals in the several places of judgement, and joyned with the Judges, because of the long distance of time between Assize and Assize, and then because it is held but in one place of a shire, whence ariseth vast charge to the Nation.

1. Judgement being administred daily, without delay.

2. In every corner of the County being to be had, the Judges would not be straitned in time for hearing of causes, nor would there be any need for any Juryes to help them.

3. In stead of the country, the man hath Moses; in stead of mans law, he hath Gods to put himself on.

But that I am altogether unacquainted with what concern the law or its proceedings that is among us, I might set more fully the neces­sity of the abrogating of the one, and the establishing the other, di­versly.

Command the Sixth.

Exod. 20.14.

Thou shalt not commit adultery.

Statute.

LEvit. 20.10. The man that committeth adultery with another mans wife—

Vers. 11. He that committeth adultery with his neighbours wife—

Vers. 12. With his fathers wife, or daughter-law—

Judgement.

Shall not inherit the kingdom of God, Gal. 5.

They both shall be put to death; they have defiled themselves [Page 55]with each other. Numb. 25.1.6. Ezek. 16.38.40. Judges 19. & 23. chap. Gen. 34.2, 25, 26, 27.

Statute.

Deut. 22.22. If a man be found lying with a woman maried to a husband, they shall both of them dye, Numb. 25.6.

Statute.

Deut. 22.23. If a damosel, a virgine that is betrothed to an husband, and a man finde her in the City, and lye with her.—

Judgement.

They both shall be stoned at the gate of the City, the damo­sel, because she cryed not; and the man, because he humbled his neighbors wife.

Statute.

Deut. 22.25. If a man finde a betrothed damosel in the field, and the man force her and lye with her, he shall dye; but to the damosel ye shall do nothing: for as when a man riseth against his neighbour and slayeth him, so is this matter, vers. 27. He found her in the field; she cryed, and there was none to save her.

Statute.

Deut. 22.28. If a man finde a damosel not betrothed, a vir­gine, and lay hold on her and lye with her, and they be found—

Judgement.

1. He laid hold on her, and lay with her: he shall give her father fifty shekels, three pound two shillings and six pence.

2. She shall be his wife; he hath humbled her.

3. He shall not put her away all his dayes.

If any man should have dyed for fornication, this man should; but is not to dye.

Statute.

Exod. 22.16. If a man intice a maid that is not betrothed, and lye with her—

Judgement.

1. He shall surely indow her to be his wife.

2. Vers. 17. If her father utterly refuse to give her to him to wife (as in this case he might) he shall pay money according to the dowry of virgins.

1. Note, Before, a man laid hold on a maid; he here inticeth a maid; and the maid consenting, the fifty shekels are not paid her father, three pound two shillings six pence.

2. Here note, all ravishments do not deserve death, as by our law: and though we say God would not have that severity used under the Gospel as under the law, we in many cases use more.

Statute.

Levit. 20.14. If a man take a wife and her mother—

Judgement.

He and they shall be burned with fire.

Statute.

Levit. 18.6. to vers. 18. are expressed the prohibited degrees of consanguinity and affinity; within which men are not to marry.

Chap. 20.21. If a man lye with his uncles or brothers wife, they shall be childless.

Judgement.

That is, before the time of child-bearing, they both should be put to death: others, only a curse of barrenness, which cannot be.

Statute.

Levit. 20.18. If a man lye with a woman having her sickness, and uncover her nakedness, &c.

Judgement.

They both shall be cut off from among the people.

Quest. If by death, or as Miriam, shut out without the campe.

It is of great note, that the reason why the widdows portion was to be so smal of her husbands estate, was, because her father was to [Page 57]provide for her; or her husbands brethren, if she had no children; and her children, if she had any.

Statute.

Levit. 20.17. If a man take his sister, his fathers or his mothers daughter, and see her nakedness, or she see his —

Judgement.

1. It is a wicked thing.

2. They shall be cut off from among the people.

Statute.

Levit. 19.29. Do not prostitute thy daughter to cause her to be a whore.

Statute.

Levit. 18.22. Thou shalt not lye with man-kind as with woman­kind.

Levit. 20.13. If a man lye with man-kind as with woman—

Judgement.

1. They both have committed abomination.

2. They shall surely be put to death, their blood shall be upon them. This phrase shews the ground of the Jews cry, His blood be on us and our children, Mat. 27.25. when Pilate washed his hands as innocent of Christs death; which being innocent, he should have justified.

Statute.

Exod. 22.19. Whosoever lyeth with a beast—

Levit. 18.23. Thou shalt not lye with any beast.

Levit. 20.15. If a man lye with a beast—

Judgement.

2. It is a defiling of a mans self.

2. The man shall surely be put to death.

3. The beast shall be slain.

Statute.

Deut. 22.5. A woman shall not wear that appertains to a man, nor a man that appertaines to a womans garment.

Statute.

Levit. 18.23. A woman shall not stand before a beast, to lye down thereunto.

Levit. 20.16. If a woman approach to a beast, and lye down thereunto—

Levit. 18.26. Which the stranger was forbid, as well as the home-borne.

Judgement.

1. It is said to be confusion or mixture of contrary natures.

2. The land and people are defiled thereby.

3. Thou shalt kill the woman, and the beast; their blood shall be upon them.

4. God cast out and the land vomited out the heathens therefore, Levit. 18.24, 25. and would spew them out also, if they did the like.

Statute.

Levit. 21.7. Thou shalt not take a whore to wife.

Deut. 22.20. If a man take a wife, and she be not a virgine, and he accuse her to the elders of the City, and her parents can­not shew the tokens of her virginity—

Judgement.

2. They shall bring her out to the door of her fathers house.

2. There the men of her City shall stone her with stones that she dye, because she wrought folly in Israel, to play the whore in her fathers house.

3. So (and no otherwayes) shalt thou put away evil (that is, the Judge) from among you. Then, by doing this justice on her, which would be a means of preventing much evil.

1. Note. Elders, not Judges, had the ordinance of marriage referred to them: which were twelve. Vid. Topsel on Ruth.

2. Adultery before marriage, as well as after, dissolves marriage, and is punished with death: which would make parents and chil­dren more careful of their childrens conversation and company in youth.

3. A tradition used among us, hath made void this law of God; we saying, when a man married a woman, that he was to take her for better, for worse; so as that though she were a whore, she was now to be his wife, and no remedy left him to deliver himself: which gave all manner of liberty and looseness to maidens before marriage, and occasioned looseness in their conversations afterward; which is a thing expresly against the law of God.

Statute.

Deut. 22.13. If a man take a wife, and go in to ber, and hate her, vers. 14. and give un occasion of speech against her, and bring an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid; vers. 15. The father and mother of the damosel shall bring forth the tokens of her virgi­nity to the Elders of the City, in the City, in the gate; vers. 17. And they shall spread the cloth before the Elders of the City, &c.

Judgement.

1. They shall chastise, that is, whip the man: now in whip­ping, the man was to have but fourty stripes; nor was he to stand, but lye down.

2. They shall amerce him a hundred shekels of silver, and give them the father of the damosel; which is six pound five shil­lings.

3. She shall be his wife; he may not put her away all his dayes.

1. A bill of divorce might be given others, but not this.

2. Because that by the report she was defamed, another would not take her.

3. Without this law, he would not keep her a day; he hated her before, but worse now.

This case is illustrateed in some kind, by Joseph and Mary, Math. 1.18.

1. He espoused Mary.

2. Before they come together, she is found with child.

3. He being a just man, was not willing to make her a publike ex­ample (that is, to have her stoned) vers. 19.

4. He was minded to put her away (not to marry her) privately, to leave her and forsake her.

5. Vers. 20. The Angel said, Fear not to take to thee Mary thy wife. Here by fear is signified Josephs fearing to marry her a­gainst Gods command, Levit. 21.17. he not knowing that what was conceived in her was of the Holy Spirit, untill revealed to him.

Here it is not amiss to speak of marriage, the means or­dained of God to prevent adultery.

1. This ordinance was not pertaining to the Priests, for it was belonging to Moses and was before the Priesthood of Aaron; and is lawful among heathens, 1 Cor. 7.10. Heb. 13.4.

2. Nor to the Judges.

3. It belonged to the Elders in the City. Now there were to be Judges and Elders in the Commonwealth-government: hence mat­ters pertaining to man and wife are usually referred to the Elders, that concern marriage, Deut. 25.7, 8, 9, & 22.15, 17, 18. and not to the Judges.

Ruth 4.2. Boaz took ten men of the Elders of the City, for number.

2. They sate down in the gate of the City, vers. 1. for the place where civil affairs were discuss'd of.

3. Vers. 9. He calls Elders and people to witness, he had pur­chased Ruth to wife: the dowry of a widdow was twenty five, be­ing but half of a maids, which was fifty shekels.

4. Vers. 11. The people and Elders say, We are witnesses; and bless them both. Vers. 12. These are not to be Elders of the Church, James 5.14. but of the Commonweal only.

5. Vers. 13. He took Ruth, and she was his wife; and he went in unto her, and she conceived and bare a son.

1. Conclusion. If the ordinance belong to Moses, then for any other, under what pretence soever, to do it, it is high presumption.

2. Those that are married by them, are not joyned in the way of the Lord, nor by that authority God ordained among those that have his law.

3. I say of this, as of acts done by Heathens, without law, that they are a law to themselves: so are our doings in this matter this day: It were good it were amended. Never did Priest, Levite, Christ, or Apostle, do it for any; and then by what authority do the ministry now do it?

Here I desire leave to commend to your consideration that one branch in the Act made for adultery, May 10. 1650.

If any man shall have the carnal knowledge of the body of any virgine, unmarryed woman, or widdow, every such man and woman convict of such offence,

1. Shall be committed to common goale three moneths.

2. Shall give security to be of the good bahaviour for one whole yeer.

Note. 1. If the man be a young man or widdower, then he was to marry the maid, or unmarryed woman, or widdow, by the law of God, and not to be prisoned, bound, &c.

2. If he be a marryed man, then the case is adultery, as in the womans before that was marryed to another man; and the judge­ment death.

3. If you had put them to death by Gods law, ye would not have said it should be death after such a day; Gods law not taking be­ginning then, nor establishment from us; or at least until then, we were not under Gods law, nor was it declared to the nation in the name of Gods law, but mans, as an Act of Parliament onely.

Statute.

Levit. 19.20. Whoever lyeth carnally with a woman that is a bondmaid (or apprentice) betrothed to an husband, and not at all redeemed, nor freedom given her—

Judgement.

1. She shall be scourged.

2. They shall not be put to death, because she was not free.

This, nor many other cases, are not excepted in the late Act.

Statute.

Levit. 20.11, 12. The man that lieth with his fathers wife or daughter-law—

Judgement.

They are to be put to death; their blood shall be upon them.

In this law only adulterers dye: the man, because he humbled his neighbours wife, whether betrothed onely or marryed: the woman, because she broke the covenant of her God. In which is much justice.

In this law, ravishments of such as are unmarryed, and neither of them betrothed, are freed from death, either by marriage, or cor­poral or penal punishments: which is of exceeding mercy.

Who shall do more in one, or less in the other, and be innocent before God? O where is law, or justice, or mercy, or righteousness, but in this law of the Lord! how then shall we yet justifie and set up our own, and condemne and suppress the law of the Lord!

This command is broken by intemperance, or insobriety, in meat, drink, and apparel; the evil whereof, especially that of drunken­ness, abounds in this Nation, and is very great before the Lord.

Command.

Wo to him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken, that thou mayest look on their nakedness, Habac. 2.15, 16. deprived of his place in Church and world, as a master, an owner, &c.

Esth. 1.8. In Ahasuerus great feast, the drinking was accord­ing to the law; none did compel, for the king had appointed to all the officers of his house, that they should do according to eve­ry mans pleasure. It is emphatical: God distinguisheth his law from the statutes of Kings: [...] and so Ezra 8.36. Yet this is to be observed, though it serves for a law with us, being sanctified, and become part of the word of God; in which it excells other kings laws, though it come short of Gods. By this word, the other com­mands of the King are set forth.

Isa. 5.11. Wo to them rise up early in the morning that they may follow strong drink, that continue until night that wine in­flame them; and the harp and pipe, and viol are in their feasts, &c. Vers. 22. Wo to them are mighty to drink wine, and men of strength to mingle strong drink. Isa. 56.12.

Come ye, say they, we will fetch wine, and will fill our selves with strong drink.

Mat. 24.49. He was the evil servant eat and drank with the drunken.

Judgement.

Quer. Whether the violence of Lebanon, a holy violence, Hab. 2.17. be not of Habakkuks drunkenness, that his estate be taken from him, and bestowed on those are to inherit, to preven the evil on his family, the land, and City. Thus in Abigail, 1 Sam. 2 5.18.19.

Gal. 5. — Shall not inherit the kingdome of God. 1 Cor. 11.21. the Church-drunkards had the plague among them.

Hos. 4.11. Wine and drunkenness take away the heart, Deut, 29.19 20.

Isa. 28.3. The crown of pride, the drunkards of Ephraim shall be troden under foot; have no imployment nor honor among men, but be as that vessel in whom is no delight.

Vers. 4. Their beauty and glory (which consists in riches and greatness) shall be as a fading flower, and hasty fruit, before sum­mer, Joel 1.5. God would have one generation tell another, that the plagues of palmer, canker, locust, were for drunkenness.

Vers. 7. The priest and prophet err through wine and strong drink, they err in vision; and stumble in judgement, and are out of the way.

Vers. 8. All tables are full of vomit and filthiness, so that there is no place clean. 1 Sam. 25.36.37. Prov. 23.20, 21, 29, 30.

Hab. 2.16. Thou art filled with shame for glory: drink thou also, and let thy foreskin be uncovered. The word in the original signifieth the taking away of one out of his place. The cup of the Lords right hand shall be turned to thee, and shameful spewing shall be one thy glory. Vers. 17. The violence of Lebanon shall cover thee, and the spoile of heasts which made them afraid, because of mens blood, and for the violence of the land, and the City, and all that dwell therein, Gen. 9.23.

Jer. 13.13. This drunkenness brought forth, that in which King, Priests, Prophets, inhabitants, fathers, and sons, became drunk spiri­tually; and dash one against another.

Deut. 21.18. The son on his fathers exhortation would not leave his drunkenness, was stoned, as in vers. 20. by all the men of his City.

Command the Eighth.

Exod. 20.15.

Thou shalt not steal.

Statute. Levit. 27.28, 29.

PSalm 76.12. Vow, and pay to the Lord, all ye that are round about him.

Deut. 12.17. Thou shalt not eat thy vows thou vowest to God.

Numb. 30. The case of vows is handled, when lawful, when not, in a man, vers. 2. a maid, vers. 3. & 5. a wife, vers. 6, 7, 8. a widdow, vers. 9. to the end.

Judgement.

Jephthah, Judges 11.31, 36, 39.

1. Not to pay, is sacriledge or theft from God.

2. The punishment exemplary in Ananias and Sapphira, Acts 5. vers. 1. to the 10.

Appl. To Parliament, people, &c. to remember the vows of God on your souls: they are not paid; God requires them.

Statute.

Exod. 21.16. He that stealeth a man, and selleth him, or if he be found in his hand, &c.

Deut. 24.7. If he be found making merchandise of an Isra­elite, or stealing of him, or selling of him—

Judgement.

He shall surely be put to death.

Prov. 28.24.

Statute.

Levit. 19.11. Ye shall not steal nor deal falsly one with ano­ther.

Exod. 22.1. If he steal an oxe, and kill or sell it,

He shall restore five oxen.

If he steal a sheep, and kill or sell it;

He shall restore four sheep.

Vers. 4. If the theef be found in his hand certainly and alive, whether it be oxe, ass, or sheep—

He shall restore double.

Statute.

Vers. 7. If a man shall deliver money or scuff to keep, and it 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 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. Ʋnto 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, [Page 71]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 [Page 72]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 [Page 73]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 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 [Page 76]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 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 Statute­book, 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 [Page 79]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 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 [Page 81]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 whose 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 by bearing Gods, more then by bearing our own. Gods law will make an [...] among men.

4. This objection agrees with that of God Ephraim is an heifer unaccustomed to the yoke; and so would for a while kick against the pricks.

5. That our evil nation will best bear our own laws, [...]es not that the laws therefore are Gods; but against them, that they are therefore evil.

6. We are not to consider what our Nation will bear, but what they should bear; which is the law and yoak of God, and not men.

Object. Others say. Something may be diminished from the sentence of the Law but nothing may be added.

Resolv. The one is expresly forbid, as well the other, by the word and Law of God. Deut. 4.2. Josua 23.6.

Others will say. This is to be under Moses, not Jesus Christ; and to revive the Law again.

1. The Law was never destroyed; that is the Judicial and Mo­ral, though the Ceremonial be: for Christ came not to destroy the Law, but to establish it; which thou wouldst have destroyed.

2. As in in the time of Moses, there was Moses rule in the Jews Commonweal, and Aarons in the Temple; and these were distinct: so now.

2. The like form we still retain in our Church and State-govern­ment: the State-government ought to be that of Moses and that be­cause God he gave no other; and Christ saith he destroyed not that: the Church government now is changed from that of Aarons in Priesthood. Ministry. Administrations, and Rule; so that now it is Moses and Christ: before, Moses and Aaron ruled.

3. Those under Christ are so far from being without law as that the law is more excellently opened and taught, in a more spiritual way then Moses taught, or the people under Moses could bear. This is cleared Mat. 5.27. Ye have heard it hath been said to those of old, (That is those first in Moses time covenanted with God in the law by Moses) Thou shalt not commit Adultery, vers. 28. But I (that is, Christ) say unto you, He that looketh on a woman to lust after her, hath committed Adultery with her in his heart.

1. Hence under Christ in the Gospel-estate, God is said to Judge the secrets of men according to the Gospel Rom. 2.16.

2. God by the law under Moses judgeth the acts of the out­ward man done in the flesh against the law, and sets downe the judgement and punishment thereof.

3. Heace Paul 1 Tim. 5.27. The sins of some are open before­hand and go before to Judgement; under Moses: others fol­low after; under the judgement of Christ.

Question is, Whether law of God be not as absolutely necessary to [Page 85]rule and govern men in the civil Estate, as in the other of the Eccle­siastick.

2. Whether it be not as unlawful to set up a law contrary to God in the one, as in the other.

3. Whether it be not the proper authority of God, to give laws to men in the one, as well as the other.

Moses and the law set men on doing, Christ on doing: and be­cause we cannot do the law, therefore to believe; assuring us that in that we shall receive the promise, and be freed from the curse of the law likewise.

1. Note, This Christ manifests, that Judgement of external acts against the law of Moses, was left to Moses, Luk. 12, 13, 14. the man that came to have the inheritance divided, to Christ, had this an­swer, Who made me a Judge or a Divider?

2 In the woman taken in the act of Adultery. Ioh. 8.3, 4, 56. Christ he would not accuse nor condemne her: for now when Shi­lo was come, the Scepter was departed. Again, the woman was dis­missed not absolved, because there was no accnsers.

Object. Some say there is not the like severity used under the Gospel as under the law in judgement against sin.

Resp. This was the first ground of the Manichean Heresie: for in making difference between the proceedings of Justice under the Law and the Gospel against sin, you lay a foundation for the setting forth of two Gods; one severe, the other merciful.

2. The Gospel doth not mitigate, but aggravate sin, and conse­quently punishment.

3. Christ did not destroy the law, nor mitigate the punishment to any unbeliever, of what is set down in the law: nay, if a believer fall into these sins and he suffer in the body, it is that his soul may be saved in the day of the Lord. The incestuous person was not put to death the Church having not that power.

Note, The preventing grace of God keeps the believer from the sin that is unto death Joh. 15.17.

4. If it be mitigated men should do well to shew from the mouth of God in what it was mitigated to whom, and whether to all or some sinne onely; and why not to all, as well as some: and whe­ther it be in the command, or in the statute, or the punishment, or in all: and how it can be in any one of these, and not in all and [Page 86]each of them: or how this can be under the Gospel, and not be by Christ: and how he 1. establisheth the law, 2. and doth not destroy it in part, more then many Iota's or tittles, though not in whole.

5. If it be strictly examined, there is more severity then Gods law alloweth of in some of our now laws; and in some less: in which both there is injustice committed, according to the measure we de­ [...] from the law of God, either to the right hand or to the left.

6. It is to be observed, that the Judges designed to hear difficult causes, which were not clear to the other Judges, were not to give sen­teace of their owne; they were to do it according to the sentence of the law. Deut. 17.11. which shews clearly this, that where the law is not expresly declared concerning a case in hand, that it may be is unusal among men, there,

1. That case is to be referred to these Judges.

2. These Judges must judge according to the sentence of the law, though not in some, yet in facts of the like nature with that.

3. They were to shew the sentence out of the law, and to teach it them, if they understood it not.

4. Then, and not untill then, they were to put the sentence in ex­ecution.

5. If upon all this, the man should presumptuously refuse to hearken and obey, and say he was not to do it, the man was to be put to death.

6. This course was not to be taken, but onely then and in that case, when it was not clearly resolved in the word to all.

Applic. Is this; To those which say many cases are not set downe in the word, nor can it be a rule to judge by.

Resp. It is granted: yet is there provision made to remedy that, by the Judges aforesaid.

Object. How is the law perfect then?

Resp. The Judges shall find the thing sentenced in the law, though not under that name, in some sin of the same kinde, from which they must not decline: the law, like the Ʋrim 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, [Page 87]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: 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 [Page 92]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 their pattern came to receive a stability in their place by it, during the time of the fourth, or the Roman Monarchy.

3. When men destroy Monarchy, they must return to Judges a­gaine, as at first, Isa. 1.26. or the power cannot be said, as the heathen power had said of it, that it was of God; God setting up no other publike forme of Rule, but that, to govern a nation by, be­sides Kings.

Rom. 4.4.13. He shews what the rule of Monarchy was, or was to be in their law.

Vers. 3. He shews what the authority was in the rulers executi­on of their then law, vers. 2. how the power, during its time of standing; by which authority and rule were kept alive, and not to be infested until that time, 1 Cor. 15 24. when all of the then rule, authority, and power, is to be put down, by the stone cut out of the mount without hands, Deut. 2.44 45. which is done in part, and now doing this day.

5. On this onely ground, because it was ordained of God, and an ordinance of God, though they were Gentiles, and without law, onely being a law to themselves, vers. 5. The Apostle shews they should be subject, not only for wrath, but conscience sake, even to the laws called ordinances of men. 1 Pet. 2.13.

6. To these Kings as to the Kings of Israel, tribute and custome were paid; which was not under the Judges: which shows it the freest government, and best for the people: which concerns you to consi­der, in respect of the trust reposed in you.

7. The renewing of the kingdom from Judges to kings, is to be done when from Kings to Judges, 1 Sam. 11.14. & 8.10.

Prov. 21.17. This law owns not suits about hunting, hawking, killing of fowl, &c. nor allows no such game to trespass other men, and appoints labour rather to all, and condemns such exercises be­gets idleness and beggery in a Commonweal, drunkenness, &c. so that it is as necessary to destroy those vermin, the hawks and hounds, [Page 94]as heretofore wolves: the one destroyed cattel, the other men. And in stead of shooting at Pigeons, Oh how good were it the houses were shot down! Here is no law for Tythes, nor offering, nor for a mans turning aside occasionally to pass over another mans ground; nor about Wills and Testaments; nor to satisfie mens revenge, to vex their neighbours with Law: but, as Prov. 25.8. Go not forth hastily to strive lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame: debate thy cause with thy neighbour himself, &c. Matth. 7.12. Do unto all men as you would men should do unto you; that is the law and the Prophets. So that great men by Law and Prophets are to do no other to the poor, then they would the poor should do to them: there must be the same law and liberty to the one, as to the other, or it is not a Common-weal: one must not keep any thing to oppress hurt, or hinder another man, much less many men, onely to satisfie their lusts.

As for the State of Venice,

1. As other Gentiles, they are a Law to themselves.

2. Though the people chuse their Judges, yet they judging by Laws of their own, their Government is not of God, nor is it esta­blished of Gods, as that of Kings was among Gentiles.

3. Bland us sayth, that the liberty of the Venetians to govern by their own Laws, was granted them by the great and high Bishop of Rome, Charles.

4. That their Government is not of God, appears by their allow­ance of publike Stews in their Commonweal, worse then which the Heathens have not done; and the converting of the hire of whores to a publike use: a great abomination.

5. Nor are their Judges, as Judges at the first, set up in the gates of every City: so that that Government, with the rest of the Papal powers, will cease and fall.

The fall of the Romane Monarchy under the seventh Head, or feet mixt with Iron and Clay, as it was under Pope and Kings:

1. The first step began in Henry the eighth's destroying the Su­premacie of the Pope, and ruling alone, anno 1531.

2. In the United Estates of Holland, casting down of the Monar­chy of the King of Spain, but ruling by the States General and Pro­vincial, as by Lords and Commons: which also will be in its time dis­solved.

3. In this Nation, this Parliament have deposed King and Lords, the Commons onely having the power of rule in their hands; and so have made a step beyond them therein.

4. The fourth is, that the Souldier take down the Law, Rule, or Government that is, and set up God's, by Judges as at first: in which, the grand Mutations of the worlds affairs come to centre, and receive fixedness under God, (the Kingdom being the Lords) and the earth becomes abundantly blessed, with all therein, by the same thousand yeers, when Tyranny springs again; and Time quickly af­ter hath its end.

The main ground and reason why the four Monarchies are set out by Beasts, arising out of a necessity occasioned by the con­tentions among men Dau. 7. by which the world, like another Sea, was fill'd full of troubles.

1. The Babylonian, set out by the Lion, vers. 4.

2. The Medes and Persian, by the Bear, vers. 5.

3. The Greek, by the Leopard, vers. 6.

4. The Romane is not expressed by its form, but by its nature, to be a Beast dreadful, terrible, strong, having iron teeth, devouring and breaking in pieces, and stamping the rest with her feet, and being diverse from all beasts, lively set out by John, Rev. 13.2. like a leopard in colour, having feet like a bear, the mouth of a lion; and the dragon gave him his power: from whence he takes the place, power, authority, and name of the dragon.

Note the name of Beast: for Government and Authority is not given them, but for the kinde of Rule and Law that they had among themselves, which was according to their lusts, and not of God; they making their lusts a law, and so become a law to themselves, Rom. 2.14.

2. Hence the Heathens, without the Law and rule of God, are said not to be a people. Deut. 32.21. Rom. 10.19.

3. The Heathen Empires, set out by the Beasts: 1. The Kings were the horns; the Councels of the kingdoms, the heads; the Laws and Lawyers, the teeth; the Executioners the feet; the common people, the body, and the Pope riding on them.

4. The best allusion given the four Monarchies, was that of Da­niel, which is likened to a man: when that man that had the vision, and who represented the golden head, Dan. 4.33. was driven from [Page 96]among men, lost his reason, feeds with beasts, &c. in which is set forth, what the men were, while without the rule of God, and what would be the end the Monarchs of the world at last would come unto: Thus the Psalm, Man that is in honour, and understands not, (that is, how to rule and govern according to God) is like the 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, [Page 97]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 [Page 99]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 [Page 100]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.

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