Sam. 8.1 Hear ye Judges Deut. 25.1 If the controversie come to judgement that they may judge they must judge Luk. 12.58 ye must judge the people with just judgement Judge righteously between a man and his brother and the stranger that is with him Deut. 1.16 vers 17. Ye shall not respect persons Ye shall not take a gift for a gift doth blinde the eyes of the wise and pervert the words of the righteous 1 Sam. 12.3 5. Exod. 23.3 thou shalt countenance a poor man in his cause vers 6. thou shalt not wrest the judgement of thy poor in his cause vers 9. thou shalt not oppress the stranger vers 7. keep thee far from a false matter and the innocent and the righteous slay thou not Prov. 28.21 To these Judges set up in every City 2 Chron. 19.5 Deut. 16.18 seventy two called the Sanhedrin were added and joyned to them 1. While Moses lived he supplyed their place Exod. 18.22 after him Deborah Samuel and the rest succeeded Moses judging Israel in the difficult causes that others could not judge being brought before them God had eminently gifted and raised up some to rule untill the time of the kings 1 Sam. 7.16 17. or when these failed at any time 2. Then as in Deut. 17.8 9 10 11. such of the people as were thought to be most able and fit to judge were set a part to judge the difficult cases of the people Exod. 24.14 2 Chron. 19.8 10. though ordinary persons Those that judge justly for God 1. He hath honoured before the people Exod. 22.28 Thou shalt not revile the Gods nor curse the ruler of thy people 2. He establisheth that rule is according to his word Deut. 17.12 The man in the difficult case that will do presumptuously and not hearken to the Priest and Judge that man shall dye 3. He encourageth them to go on and fear not man because the judgement is the Lords Note Herein is the ground of courage only If ye judge unjustly the curse of God and the people is on you Deut. 27.19 Cursed be he that perverteth the judgement of the stranger fatherless and widdow vers 25. Cursed be he taketh a bribe to slay an innocent person vers 26. Cursed be he confirmeth not all the words of this law to do them Look what the Law saith God fulfils Of Judgement WE are sure the judgement of God is according to truth Rom. 2.2 but not that mans is so Deut. 1.7 Judgement is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God or is Gods and is not mans one man of himself cannot assume the authority but in the way God hath ordained and under God and when he hath the authority he hath it not but to put in execution Gods law if he have it and his judgement for judgement is the Lords Jam. 4.12 There is one law-giver who is able to save and destroy Who art thou that judgest another Numb 15.16 Note The written word given the Jews for rule and government is indeed the law the rule and government of God and all Nations that rule not hereby but by the work of that in their hearts Rom. 2.15 As the effect depends on the cause so the work of the law on the law if there had been no law there had been no work of the law in men O distinguish between these our laws are but the work of the law though the law hath wrought more strongly on us then others who had no knowledge of the letter of the law at all Judgement shall be one to the stranger and he that is of your own country Lev. 24.22 and so is no place for civil law or mixt laws of Nations with us the small are to be heard as well as the great Deut. 1.17 every mans cause heard alike vers 16. Levit. 19.15 Ye shall do no unrighteousness in judgement thou shalt not respect the person of the poor nor honour the person of the mighty but in righteousness shalt thou judge thy neighbour They were not to take bribe or reward 1 Sam. 12.3 Thus Moses Numb 16.15 so that tribute and custom I suppose arose under the government of Kings and was not under Judges 1 Sam 8.17 That judgement might run down as a stream and be free to all as water to every mans occasions and uncorrupt 1. It was given in the language of the people having many promises from God for obedience which by adhering to the law of Nations men lose and it had many curses added to disobedience which had place in the hearts of men to keep them from breaking the law and keeping them in obedience O what law is like this to do a people good which cannot punish disobedience with curses nor obedience with blessings as God doth 2. It was part of the worship of God to have it read and expounded to the people which cannot be of mans laws That none should be ignorant thereof it was preached and taught at home and abroad publike and private Deut. 30. from vers 10. to 16. and pressed on the conscience daily Joh. 7.49 This people that know not the law are accursed 3. It was to be free and cost nothing 4. Exod. 18.22 It was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all time that is whenever occasion called on them to do justice So that after the setting up of Judges we have only two causes for which men were committed to ward Levit. 14.12 Numb 15.34 which was onely for the difficulty of them when that Moses durst not pass sentence before he had enquired of God what the judgement was so careful was he in the matter of judgement that it might be Gods and not his Exod. 24.14 5. This cause is taken away now from us for then the law was not revealed but now it is and we have the minde of God so as that not a word must be added thereunto and the Judge must not decline from the law in judgement neither to the right hand nor to the left Deut. 4.12 Gal. 3.15 6. Two Judges were appointed to be set in all the gates of the Cities in the land Deut. 1. so that the people were not forced to go far for law that was neer them in the word nor for justice it was at their doors 7. Every knowing man was a lawyer he needed none to plead his cause it was laid down so plain and stated so clear in the word by God for them Ap. Who now would leave the pure steams of justice that came out from God and rise in him for the muddy streams of Justinian Gratian and other blind and ignorant men Isa 10.1 2 3 4. Ap. Who would not submit rather to that judgement that is Gods then to that that is mans and do as Paul appeal to the supream judgement which is beyond Caesars and above it if he might be tryed by it which Paul could not then be 3. What liberty would this bring to the nation what freedome from expence in their estates
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 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
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 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 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
dayes rest Vers 5. In this againe of an other rest which is a dayes rest as the seventh day was is clear from vers 7. and the 8. Verse 9. This other day is called Sabbatismos a sabbatisme which is proper onely to the Church or people of God Vers 10. This Sabbath-rest men must strive to enter into in the other all men are compelled in this none but believers in the Kingdome of God injoy into which men are bid to strive to enter Object Here they are said to enter into this sabbatisme which is proper to the state of heaven to be entred into Resp Believers in Christ are said to enter into or be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the law to Christ or one in law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Christ 1 Cor. 9.21 Object Mark 2.28 Luke 6.5 Christ is said to be Lord of the Sabbath and in what was he so but in putting an end to it Resp That Scripture saith not so and is contrary to many express Scriptures where Christ saith A tittle of the law shall not perish and the Scripture is falsly rendered the word is The Lord is Son of man and of the Sabbath because made of woman and made under the law Gal. 4.4 Command the Fifth Exod. 20.12 Honour thy father and thy mother c. Statute LEvit 19.3 Ye shall fear every man his father and mother Vers 32. Ye shall rise up before the hoary head and honor the face of the old man Mark 7.10 Gen. 22.6 Isaac submitteth to his father to dye Luke 2.51 and thus Jesus Christ the Rechabites obedience Jer. 35. and Gods blessing them Judgements Gen. 9.25 26. Noah curseth Cham with bondage and blesseth Japhet Deut. 27.16 Cursed be he setteth lightly by his father or mother Levit. 20.9 Every one that curseth his father or mother shall surely be put to death his blood shall be upon him Exod. 21.17 Exod. 21.15 He that smiteth his father or mother shall surely be put to death Numb 12.14 If her father had spit in her face should she not have been ashamed seven dayes which was a thing of contempt as in Deut. 25.9 and it may be either for disobeying or contemning of him Mark 7.10 The Gospel confirms it Who curseth father or mother let him dye the death Prov. 30.17 The eye that mocketh at his father and despiseth to obey his mother the ravens of the valley shall pick it out Statute Deut. 4.9 Forget not the things thine eyes have seen c. but teach them thy sons and thy sons sons Vers 10. Especially the day thou stoodest before the Lord in Horeb Vers 13. and he declared to you his covenant which he commanded you to performe even the ten commandments Deut. 6.7 Thou shalt teach them diligently thy children and shalt talk of them when thon sittest in thy house when thou walkest by the way when thou lyest down and when thou risest up Judgement Deut. 21.18 If a man have a stubborn and a rebellious son that will not obey the voice of his father or his mother and that when they have chastened him he will not hearken unto them Vers 19. Then shall his father and mother lay hold of him and bring him out to the Elders of his City and the gate of his place Vers 20. They shall say to the Elders of his City This our son is stubborn and rebellious and will not hear our voice he is a drunkard and a glutton Verse 21. All the men of his City shall stone him with stones that he dye so shalt thou put away evil from amongst you Appl. Why is so much rebellion against parents is not because the law of God is silent this being executed all England would hear and fear 2. Is there another way besides this to put away evil from among us appointed of God Note God saith So shalt thou put away evil and no other way 3. Or is not the Law of God just the judgement true and righteous that it is not set up amongst us or will it ever be well with us or ours until it be set up Statute Parents marriage of their children It was to be confined to such as were in convenant Deut. 7.6 Exod. 34.16 Thou shalt not take of their daughters to thy sons and their daughters go a whoring after their Gods and make thy sons go a whoring after their Gods Deut. 7.3 Thou shalt not make marriages with those nations God will destroy thy daughter shalt thou not give his son nor his daughter shalt thou take to thy son The reason whereof is rendred vers 4. Appl. As men under the law were not to match with those nations were not under the law so men under grace were not at liberty to match with any but such as were in Christ 1 Cor. 7.39 2. Were we under the law this would condemne all marriage with idolaters more strongly then the work of the law in us hath done Numb 25.6 1 Kings 21.25 1 Kings 11. from 1. to verse 9. 3. See here the authority God hath given to men under the law over their childrens marriage they are said to give and take Esau took a daughter of Canaan Jacob obeyed his mother and married Labans daughter Exod. 21.9 If a man betroth his maid-servant to his son he shall deal with her after the manner of daughters Note Betrothing was the fathers work in which he gave his daughter or took the daughter of some other to his son to wife 2. The Magistrate or Elders are not to approve of marriage made with any out of covenant It is to be considered that God under this word Father doth comprehend the Magistrate and obedience and honour hence due to him 1. Because all authority and rule was first in the father Gen. 38.24 2. It came from him to the one Judge Moses 3. To Judges in every City who had laws from God to judge the people by in which administration only 1 Sam. 12.12 the Lord God was said to be their King And now againe when this law is the rule of judgement to the nation then is the Lord Christ said to raigne which shall be a thousand yeers God having committed all judgement and authority to the Son Mat. 28.18 Rev. 20.6 and who would not strive to set up Christs rule Note As Judges were of God before Kings so if Kings be put down ye must return to Judges again God setting up but these two wayes of rule and God himself ruling in that of Judges and therefore best nor doth God rule by Judges as distinct from Kings unless they be set up as in the beginning to rule by the laws of God 4. The government came from Judges to Kings in which the people were said in their asking for a King to have committed great wickedness in the sight of the Lord 1 Sam. 12.17 yea and God himself said herein they had rejected him and not Samuel that he should not raigne over them I beseech you what the
government of Judges by the law God had set up was then to God and this day is no less with him 1 Sam. 8.7 5. God had foretold of this by Moses Deut. 17. and the thing occasioned this was considerable 1 Sam. 8.3 which was Samuels age and his sons perverting Judgement and taking bribes and turning after lucre yet Samuel vers 6. is displeased at it when they said Give us a King to which God bids Samuel hearken and do for them under whom arose tribute custome and imperious commands 1 Sam. 8.11 to the end of vers 18. 6. This rule of Kings God in the Gospel established by Paul 13.1 the powers that be even Nero's and his deputies were said to be ordained of God in the Lords setting up of Saul which fourth Monarchies rule was authoritative untill the time God had ordained that it should be taken out of the way for the wickedness thereof 2 Thes 2.7 and the way how it shall be taken away is set down and by whom even by the stone cut out of the mountaine without hands he brake in peeces the iron brass clay silver and gold Dan. 2.44 45. which puts an end to the fourth Monarchy which shall have its end by Jesus Christ So that as the fourth Monarchy or Roman put down the law of God Christ comes now to put down that in the rule yea all the rule authority and power thereof 1 Cor. 15.24 7. After all this comes the ancient of dayes which is not God who is not of time nor dayes but he comes by his law and Judges and judgement to sit and judge againe God having foretold he would restore Judges as at the first Isa 1.26 to whom government shall be given of God God having taken it from the Monarchy that they may rule againe And now as God is said to give so shall it be given by men unto them in which God is also said to give it Dan. 2.27 and that their authority shall not be questioned as Moses once was Exod. 2.14 Who made thee a prince and Judge over us the people making them Statute Exod. 18.21 Judges are said to be placed over the people and are called gods Exod. 21.6 The master was to bring the servant that would not go out free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Gods that is unto the Judges Exod. 22.18 Thou shalt not revile the Gods nor curse the ruler of thy people Psal 82.1 God standeth in the congregation of the Gods Note Great is the honour set on Judges they judging for and under God I do not remember that it is said of any Judges but these nor any other kind of rulers Nero was not a God in this sence though his authority were of God The saying of Christ clears this John 10.34 It is written in your law I said ye are Gods vers 35. If he called them Gods to whom the word of God came c. so that none are so called but such to whom the word of God came that is such as by the words of God judged men as in the place of God being set up of God to judge thereby that judgement may be the Lords Heb. 10.28 He that despised Moses law was to dye Deut. 17.12 this in the judgement on Core Numb 16.11 they are said to be gathered together against the Lord questioning Moses whom God had set up and his government which God had given as a law to that people Vers 13. they say of Moses he had made not God altogether a prince and not a Judge over the people vers 13. for which they and theirs were destroyed vers 32. Statute Isa 38.1 Command thy house or set it in order for thou shalt dye Note that the law had a rule in it what men and how they were to dispose of their goods and estates in a way of Justice and not according to their lusts according to which rule they were to divide their estates among them 1. There was a dowry of virgins Exod. 22.16 fifty shekels Deut. 22.29 2. The first-born Deut. 21.17 was to have a double portion of all his father had and the reason added was not for any ceremonial cause but that he was the beginning of his strength 3. Numb 36.2 Moses would not make any law in the case of Zelophehad though he were as able as any living but he would inquire of God who should inherit and it was resolved Numb 27.8 If a man dye and have no son then ye shall cause his inheritance to pass unto his daughters if he have no daughter ye shall give his inheritance to his brethren if he have no brethren ye shall give it to his fathers brethren if his father have no brethren ye shall give it to his kinsman is next unto him of his family he shall possess it and it shall be to the children of Israel a statute Note How contrary are the practices of this people and nation to Gods law Object In doing thus we should wrong the dead and living Resp In doing Gods will ye can do no wrong 2. Those that do justice do not do wrong But those do thus do justice ergo 3. The dead and living do wrong to themselves and consciences and others also in doing that is forbid by Gods law to be done by them 4. Many holds and customs necessarily by this law are to be changed 5. Many other laws do depend on this in civil contracts 6. How would this quench strife and division among brethren and prevent the ruine of many families and establish love this being the righteous Judgement of God! 7. How would this prevent that shame in the nation where one the eldest brother hath all and is a prince and the rest all poor and he onely lords it over all the rest Object These holds are established by law and custome and may not be changed Resp If a law of man be contrary to the law of God it is no law but a tradition and men are bound to alter it when they know Gods mind to be to the contrary in the case 2. If a man keeps from him that hath right to a possession his possession it is no wrong to take it from him and give it to whom it justly pertains but an act of Justice Psal 24.11 The earth is the Lords and the fulness thereof Luk. 12.13 And one of the company said unto him Master speak to my brother that he divide the inheritance with me Vers 14. And he said unto him Man who made me a Judge or a divider over you Numb 34.17 1. It shews that inheritances were to be divided amongst brethren by the law 2. It was the work of the Judge to see it done if complained of That this was not at all or not rightly that is justly done between this man and his brother 3. That there was usually to be a divider they were not to divide it themselves by the law that occasions of injustice and of jealousie and discontent
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
this rule established among men the cause of much theft would be taken away from among men which mens hard heartedness occasions and after with as much severity put them to death oft-times for a smal matter as though God were not able to restore our loss or we could not be without it 2. Many late and unusual offences as clipping and coyning of money and embasing of it which is made treason by our law would not be so rife among us the occasion thereof being removed from men in great part 3. Burning of houses and such like effects of unnatural envy would be removed when oppression and ignorance of the law of God were removed from the shoulders of the poor 4. God would restraine men as now he doth of much evil to admiration that home non sit housini lup us so then he would do much more the fear of God though his law and the justice thereof be not so extreme as mans in this case yet the after-judgement on the soul and curse of them and their families falls far greater on men then theirs can do Command the Ninth Exod. 20.16 Thou shalt not bear false witness THis negative bindes in the affirmative Thou shalt bear witness to the truth c. Statute Deut. 17.6 The Idolater was not to dye at the testimony of one but of two or three witnesses Deut. 19.15 One witness shall not rise against a man for any iniquity or sin Levit. 19.11 Ye shall not lye one unto another Levit. 19.16 Thou shalt not go up and down as a tale-bearer among thy people nor shalt thou stand against the blood of thy neighbour Ezek. 22.9 Prov. 21.18 He that heareth speaketh constantly Exod. 23.1 Thou shalt not raise a false report put not thy hand with the wicked to be an unrighteous witness as those witnessed against Naboth 1 Kings Vers 2. Thou shalt not follow a multitude to do evil nor shalt thou speak in a cause to decline after many to wrest judgement Vers 3. Nor shalt thou countenance a poor man in his cause The witnesses at the time of execution were to stand at the right hand of him that was condemned and to lay their hands on his head and cast the first stone Numb 35.30 Prov. 24.28.29 Judgement Deut. 27.24 Cursed be he that smiteth his neighbour secretly Deut. 19.16 If a false witness rise up against any man to testifie against him that that is wrong Vers 17. Then both the men between whom the controversie is shall stand before the Lord as a special case referred to the chief Judges the Priests and Judges that shall be in those dayes Vers 18. The Judges shall make diligent inquiry and behold if the witness be a false witness and hath testifyed falsly against his brother Vers 19. Then shall ye do to him as he had thought to have done unto his brother So and no way else shalt thou put away evil from among you life for life eye tooth stripe for stripe c. Note If Judges and Justices were as they ought at all times sitting in all the chief places of the Nation 1. Witnesses would not be so chargeable for their journey and attendance to men as now they are 2. Men might discharge their consciences who by the law-covenant were bound to witness freely one for other as oft as occasion served 3. Subpaena's were utterly out of use and the charge thereof taken away from men 1. If according to the law of God that were exactly done on the false witness which was intended against the party that was prosecuted men in the Nation would hear indeed and fear to do any such wickedness 2. If evil be so to be put away then by not doing so though to man it seems to be a matter of never so much severity the evil there-remaines in the land still 1. In what was done or intended to be done by them past 2. The evil practice thereof will never be done away by any other means from among us but by this On Deut. 2.24 The curse denounced against the false and so the curses added to the breach of every command note the difference between Gods law and mans 1. Mans law onely extended to punish sin when proved by witnesses against a man by which men as in case of adultery fear to commit it publikely but will do it privately and man he thinks cannot not curse him for it or if he do he cares not 2. Now God curseth such by his law so that though they may escape the publike punishment they cannot the secret judgement or curse for it 3. So that this now will prevaile with men when the other will not in which the law of God doth far excell the most just and righteous ordinances of man 4. These curses are added to Gods laws not mens for fear before and a punishment after his laws are broken and not mens so that the hand of God in the revealing and cutting off and cursing of evil doers will appear under his rule far otherwayes then under mens 5. Effect whereof is excellently set down Deut. 29.18 God speaks of one not regarding the curse and calls him the root of bitterness that bears gall and wormwood who when he hears the words of this curse he bless himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst Vers 20. The Lord will not spare him the anger of the Lord and his jealousie shall smoak against him and all the curses in this book shall lye upon him and the Lord will blot out his name from under heaven vers 21. and the Lord will separate him unto evil out of all the tribes of Israel according to all the curses of the covenant that are writen in this book of the law Command the Tenth Exod. 20.17 Thou shalt not covet 1. S Search all the Statute-books of all the Nations in the world they have no such law in them nor take no notice of any such sin Rom. 7.7 2. Nor have they any punishment for it 3. Under this law it is condemned as well as any Hence the Apostle saith The law is spiritual Appl. O ye princes see here are not Gods laws more perfect then yours you have no such law 2. Is not your law the work of the law of God in your hearts onely would there ever have been a law of yours had not God given a work of his in you 3. Hence see a necessity of taking his and leaving yours 4. Do not say the law is not sufficient to judge by 1. Were not the Jews as great as we and they had no other 2. They fell into as many varieties of evil and sin as any Object If thou sayest No we fall into more Resp The reason of that is we have not the law of God to prevent it set up among us as they had the law of man can never have that place among a people as the law
of God hath 3. It is not the least evil against God to say of the law It is not sufficient of it self to judge us by 1. If the law is not perfect God would not have said Add not to nor diminish a word from it 2. This is indeed to despise the law Heb. 10.28 which was death without mercy 3. The law was the moral law a law for all Nations that would be Gods people as well as Jews to be governed by 4. David saith Thy law is exceeding broad and large but thou that knowest not the law and art rude and ignorant of Gods wisdome therein which is a great deep dishonourest God and sayest it is onely for a foundation of a law but it will not serve for a law At the last day it shall judge thee and all else for all their acts words and thoughts against God and yet is it a narrow law 5. Say what you can a Nation untill it hath covenanted with God in this law they are not the people of God nor is God the God of that nation more then other heathens whatever he may be by faith to them that believe 6. This would be a means to call in the Jews to acknowledge Christ in the Gospel with believers when they see we acknowledge God in the law with them Object These are but few cases in compare of the Statute-book that is more full and large and plaine this is obscure Resp 1. I have deduced but part of what is in the law I having not spent a weeks time in meditation thereon to this end 2. This hath more in one line then the wit of men laid down for law in an hundred 3. That they have more then is in the law of God must be destroyed and not acknowledged law but traditions only 4. Much lyeth hid thereof to us as yet being not searched out 5. Judges in special were ordained to judge the difficult causes and that by the word also which appeared not to the common judges to be in the word clearly 6. The laws being reduced to the command we are to judge of cases according to the nature of the fact and the command against which the sin is committed 1. The law is clear plaine and full of light and clearness and so better then our corrupted intricate unknown law which the Judges of the land know not themselves This needs no counsel 2. It is brief and needs not seven yeers study to come to be able to speak law 3. It is so easie a man needs no sollicitors it shews plainly what every man is to do or suffer 4. It cannot be corrupted by demurs nor delayed in proceedings 5. It is so just no man shall have wrong that is innocent nor no man shall escape that is guilty Deut. 29.19 20. 6. It is so free it puts no man to a peny cost 7. It is so holy it condems all evil in every man alike 8. It is so good that he is accursed that obeys it not and he is blessed that observes it 9. It is free from oppression it imprisons none O ye men and lawyers of the world bring forth that law that is like this law of the Lord as Moses rod eat up the sorcerers so shall this devour yours Your law is as darkness this as light it will make it vanish In a word all Rule and Government compared to Gods in the law for a Nation is but bramble-rule Judg. 9.14 and who would call for that rule Conclusion PSalm 144.15 Happy is the people whose God is the Lord that is that people onely who are in covenant with and under the government of the Lord and his law and thus with Moses Deut. 4.5 Behold I have taught you statutes and judgements even as the Lord my God commanded me Vers 6. Keep therefore and do them for this is your wisdome and understanding in the sight of the Nations which shall hear all these statutes and say Surely this great nation is a wise and understanding people Vers 7. for what nation is there so great that hath God so neer unto them as the Lord our God is in all things we call upon him for Vers 8. and what nation is there so great that hath statutes and judgements so righteous as all this law which I set before you this day Who can speak evil of that I have here written and not speak evil of the law who can despise it and not despise that law shall judge him at the last day God judgeth by it let therefore the Gods judge by it In a word who are they if any that shall condemne me for what I have written God is he that will justifie me when he shall arise and plead my cause with them In a word if I have erred the law erreth not let me be judged by that to that I plead and make my appeal unto professing before the most high God My aime onely is Gods glory the restoration of Gods rule and government the peoples freedome and happiness Judges freedom of conscience from blood guiltiness the deliverance of the Nation from the now wrath of God the Parliaments eternal honour in advancing truth and righteousness with these and onely these desires of soul with Esther though she knew the law of the king to put to death any shall come within the inner who is not called except such to whom the king holds out the golden Scepter that he may live But I have not been called to come in unto the king Esther 4.11 Vers 16. I will go in unto the king which is not according to the law if I perish I perish And as Mordecai my soul tells me If I altogether hold my peace at this time deliverance shall arise to this people from another place and I and my fathers house shall be destroyed The fear of God and his law that drove me and the hope I had in you as in men loving God Justice Righteousness and vowing to God and the people the same with hands lifted up to have your and the peoples freedome being bound up in one drew me to this service in which my hearts desire is to serve you all and be Your affectionately well-wishing servant in the service of the Lord John Brayne The Postscript contains Objections and Resolutions of what is said against the Rule of the Law Quer. DOth not the Apostle say Those without law shall be judged without law Rom. 2.12 then what need the laws government Resp 1. Some are without the letter and true sence of the law and the rule of it as those heathens Rom. 2.14 Who became a law unto themselves 2. Others are without the true sence only and not the letter as Paul Rom. 7.9 3. Others without the rule but not without the letter and thus we are without the law this day If Paul only without the true inward sence of the law a Minori ad Maius though not without the rule and government out-outwardly and
Elias he is sent to Bethel 2 Kings 2.2 at Bethel it is without question he taught in that School and among the rest told the Children of the Prophets ver 3. that the Lord would take him away being Elishas Master from his head that day and the same being sent to Jericho in vers 4.5 where the Jews received that tradition of his teaching in their Schools that Elias shall first come Matth. 17.10 11. That passage of 1 Sam. 19.20 24. was an extraordinary case to preserve David in which Saul and his inessengers were changed as before in Esau when he came against Jacob and that of Sauls meeting the Prophets 1 Sam. 10.3 5. which were given him for signes to confirm him by in Gods electing of him 5. These Schools were in all Towns usually as our Grammar-Schools are having onely the reading of the Law and the Prophets used among them who were according to their several capacities taught and distinguished as in our Schools by forms and places one from the other In which nor Cato nor Virgil nor Homer nor Aristotle were not usually read but the commands of God by the knowledge whereof God was honoured and they sanctified 6. In this study and society God would manifest himself when he would not in the obscene readings of Ovid and the lying fables of the other Poets 7. In this teaching men were not devoted hereunto onely but had other callings to employ themselves in to live by and were taught also in these Schools one part of the day as Paul brought up at the feet of Gamaliel was by his profession a Tent-maker 8. Out of the Word Astrologie and other natural Philosophy may be deduced with Tropes Metaphors and Figures Geographie c. by which men may be better acquainted with the Word then now they are This is the wisdom of a people and not the knowledge of the custom of Heathens which onely tends to make men such and justifies them 9. Lawyers hereby may be made and rightly fitted to judge according to the Lord. 10. Every man is rightly taught to live in their youth according to Gods law as David Psal 11 9.9 98 99. verses 11. Now if they offend they dye more justly being taught the sence and sentence of the law Appl. Ye Universities the wrath of God will break out upon you your dayes are numbred and your time neer come in which you will see that it is not a reformation will serve your turn or save you from the decree 2. Ye princes of the people in Parliament a people are rude without learning O be intreated to convert sufficient maintenance to the maintaining of some freely to teach in all towns 1. To teach the Hebrew reading to some 2. To teach the moral or judicial law to others 3. The prophets to others and their meaning 4. To teach the Greek and in those schools only read the Histories of Jesus Christ written by Matthew Marke c. with the Epistles of the Apostles 1. As for Latine and the long time spent in obtaining thereof the time is coming that the authors and learning laid up in their writings will be of little or no use to the world God will instruct them with better of his own The time is coming knowledge shall cover the earth as water the seas and all those mighty Libraries be but lost matter 2. It is as a bage of the Roman conquest which will cease with that Empire in a maner amongst us the laws and true learning being turned into our own language 3. By this means in the meetings on the seventh day sabbath the gifts and knowledge of every particular person either in his exact reading of the law or understanding of the mystery or prophesie of the prophets comes to be made use of and exercised they being herein a nation of Priests and so would beget much wisdome and emulation for knowledge in every man and comfort in every man by seeing and knowing the gifts and profittings of his children in the law who would come to be spurs and goads to provoke the elder to a more diligent search of the law and knowledge thereof that they may not be under the teaching of children that they shall speak and themselves be dumbe they going beyond the elders in describing the history and in opening the mysteries of the law and prophets In this estate of Moses or mens being under the law was no priesthood at all yet is he preached every seventh day Acts 15.21 when and where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching did what he could to make men from Moses to Jesus Christ in a right and true way Act. 21.21 whence though many are called few are chosen The priesthood in the time of Moses belonged to the temple and was conferred on Aaron and his sons who taught not the law in the Synagogues those that taught there sate in Moses not Aarons chaire or priestly succession Moses being before Aaron Jer. 7.22 23. The which priesthood ceasing and another even that of Christs being now instituted of God and set up in the place thereof in the Church called from Moses consisting of believers which was given to the Apostles and their true successors to administer under the Lord Jesus which call no man was to take on him but according to the Lords institutions who were to attend on that place of ministry whereas Evangelists pastors or teachers as they were called to minister before the Lord under Jesus Christ who were not to be cumbred about any worldly occasions 2 Tim. 2.4 Luk. 9.33 Let us make three tabernacles one for thee one for Moses one for Elias The tabernacle was the place God first had his worship set up in under Moses and Aaron and here signifieth moveableness 1. The service of God under Moses and under the law is meant under tha◠tabernacle for Moses 2. The service of God under Christ and grace is meant by the tabernacle for thee or Christ 3. Which administrations falling in the hiding of the Church are againe to be restored in our dayes by that Elias in that tabernacle is attributed to him How men came from Moses to Christs administration is most excellently set forth Rom. 7.1 6. Moses disciples were taught the letter of the ten commands Christ taught his disciples the commands in the spiritual part of it as Mat. 5. which are called by Christ my commands in which his disciples were to walk with God in a more holy and more acceptable way which commands the world could not receive In the New Testament three Scriptures respect Magistrates supream and subordinate 1. The which are kings and their deputies 1 Tim. 2.2 Rom. 13.1 The powers that be viz. Nero's and his deputies are ordained of God Thus 1 Pet. 2.13 to kings as supreme vers 14. or to governors as to them that are sent by him 2. God ordained no powers but Kings and Judges and the Kings of the Nations from whom the Jews took