THE NEW EARTH OR The True MAGNA CHARTA OF The past AGES and of the AGES or World to come CALLED The JEWS COMMONWEAL Written by an unworthy witness of the truth of the great God JOHN BRAYNE Isa 42.21 The Lord is well pleased for his righteousness sake he will magnifie the law and make it honourable Richard in Paules Church Yard Att The London Printed for Richard Moon at the seven stars in Paul's Church-yard neer the great North-door 1653. To the Supreme Authority THE PARLIAMENT OF THE Commonwealth of ENGLAND Right Honourable THe men without law that is the Nations to whom God had not given the knowledge thereof were a law unto themselves and made laws of their own wherein one man became as a God to another but we which have the law of God and use it not as a law are indeed in a kind as those Gentiles were altogether without it or worse who by our traditions for so indeed are humane laws have made voide the laws of God Mat. 15.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus the Pharisees had unauthorized the law of God before us Concerning the ceremonial law Mar. 7.8 and the moral law v. 10 11 12. by which then as now the word of God was made of none effect v. 13. and was committed in many things besides these particulars that are set down and expressed when man and not God reigneth nor doth God whiles his laws judge us not judge but man the law of the Nation and not of God untill men are judged by Gods law judgement is not the Lords but Justinians Gratians or other mens upon which the people imploy their time and study but if Gods laws were set up among us by his Bible or Statute book every man would easily become a lawyer where no acts are ever to be repealed but out-last those of the Medes and Persians No word must be added or diminished there is therein no more or less then should be so full hath God made it to govern by Deut. 4.1 2 6 8. the Ruler of the people was to have it alway by him and not to turn from the right hand or the left Deut. 17.18 19 20. It was the excuse of the Heathens they knew not the law to make use thereof it was the wickedness of the Papacy that it was not used therein though they knew it they well seeing that both they and their practice were under the condemnation thereof and that they had no authority thence to set up themselves and Lord it over the world putting themselves in the place of God without God But yee O yee Princes of the people into whose hearts God put it to give assurances to the nation that your desire is to make it happy which the Lord tells you consists in setting up Gods law Rom. 9.4 Deut. 4.6 7 8. God hath laid ingagements on you as on his people of old Deut. 4.24 though other alterations in the State were troublesome God will prosper you in this and in your undertakings for this remember ye have the ingagements of men upon you and of God on you and of vows made to God on your own souls O what shall or can hinder you need not fit a day to do it it is done for you to a word in the word untill when nationally we are not the people of God Iam. 4.12 tells us there is but one law-giver consider then what it is to give a law that is not according to Gods especially when we have the law by us and are not to go to heaven or beyond the Seas for it and I pray consider that the Gentiles Rom. 2. though they had laws of their own to judge by yet not having Gods law they are said to be without law and observe well thence what God may say of us our law and judgement Do O do as Iosiah did 2 Kings 23.2 3. bring forth the law do you and your people make a covenant and all the people with God to restore and obey the law in the commands the statutes and judgements thereof so shall no injustice nor oppression be used in the land this is the New Earth which the Saints even in the Apostles dayes dayes looked for in which dwelleth righteousness 2 Pet. 3.13 the Romans having destroyed that government before and hath laine hid to this day in the word untill which the foundations of judgement and justice being out of course though you are never so wise just and willing to do the nation good ye cannot for the foundations are out of course and what can the righteous do saith David And let not the cry of the Prophet take hold of you Psal 119.16 Vp Lord for men have made void thy law Examine I pray if your laws have not in some kinde made void Gods laws which is the greatest guilt of a nation that may be under which we have layn ever since we had the knowledge of it amongst us Give me leave to tell you It is not enough you have put down the power and authority but you must put down the rule of the fourth Monarchy also as the Apostle saith 1 Cor. 15.24 O that ye might be honoured of God to put down that and set up the Lord and not your own when indeed ye shall be healers of the nation and restorers of the paths to walk in on which I beseech you to look as on that is Gods work and your chiefest duty to set up judges in the right place of judgement that they judge according to the law that judgement may be indeed the Lords and they called gods in which you shall do more for the nation then all the Parliaments ever were and deliver your own souls make prosperous the people establish authority and rule compose the differences in being among us and make the people one for it must be God that must make those of one house much more those of one nation to agree whereby ye may onely do it to which I leave you and pray the Lord to help you and direct you therein and remaine A faithful servant and well-wisher of you all in the Lord John Brayne THE foundation of all the gracious dealings of God with men hath alwayes been laid and began in or with Covenants in which God takes a people as a man a woman and espouseth them to himself Exod. 19.8 24.3 7. where in stead of the blood of the sacrifice we have Christ to make it in 1. There is the first covenant the Mediator or Minister thereof was Moses which was legal and made with all the people That they should keep the commandments the Statutes and Judgements set down in the books of Moses Deut. 5.1 2 3 5. vers 27. The blessings of this covenant were temporal for this life when it was broken temporal blessings were withdrawn The Kings of Israel as Josiah 2 Kin. 23.2 3. renewed it Deut. 29.10 11 12 13. 2 Kings 11.17 And another then this legal covenant
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 â—â—â—â—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 before-hand 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 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 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 deâ—â—â—â— 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 Vrim
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
Synagogue it was common to read or teach Luk. 4.16 17. Acts 13.15 The ruler of the Synagogue I take to be none else but one designed in especial to take care of the well-ordering of all things to be done therein In the word is no priesthood after this administration but a scribe a writer of the law that knew how to read it well Hence the people are called a Kingdome of Priests every one being to be a law-priest for expounding the judicial law Exod. 19.6 Object What confusion would this bring forth in families Resp Is there more amongst us then was among Jews and Gentiles at the first erecting of Churches 2. Did not Christ foretell as much when he said there should in one house be three against two and two against three Luk. 12.52 3. Doth not the Apostle say the servant then to the heathen was the Lords freeman 1 Cor. 7. See how God plagued Pharaoh for keeping his people from serving him Object Rev. 18.4 God calls his people out of Babel or Rome the false Church onely Resp This is the first step from her to separate the world and Church 2. We are not to come out of Babels Church-practice onely but her state-practices also not in duties of the Gospel only but the law also A people in civil society cannot be without the law as in the Church-society they cannot be without the Gospel and be with and under God therein The first-day-Sabbath is of the covenant of grace the seventh of works Moses is taught the seventh Christ the first natural men observe one believers the other yet both sanctified and Sabbaths and to be kept holy Object This would be exceeding loss to the Nation Resp Never man did lose by serving God but gaine 2. The godly man must sell all If he will be a Christian and deny himself and be dead to all Note The heathens set apart some time to serve their Gods of wood and stone in though they had no warrant to do the same shall not those are the people of God much more have some day to serve him in and what day but that God in the laws instituted from which before the Son hath made them free they are not discharged from what service the law requires nor what penalty the law imposeth on them for disobedience apply Mat. 5.19 Hear what the law saith to those under the law James 2.10 Whosoever keepeth the whole law and yet offend in one point is guilty of all Rom. 3.19 that every mouth may be stopped and all the world may become guilty before God Gal. 3.10 Cursed be every one that continueth not in all things which are written in the book of the law to do them Appl. This seems to me that men under the law are strictly bound to the observation of the seventh-day-Sabbath of which number all unbelievers are who are bound to serve God for the creature-comforts and mercies though they know not Christ but are in the state of the world Appl. The Lords-day-Sabbath is only to be observed in the Church by men made free by Christ from the law curse and condemnation thereof Heb. 4.9 There remaineth a Sabbatisme to the people of God called another day vers 8. from the 7. Note verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is of great concernment to be inquired into that whiles we strive to build up what we should not we pull down what we ought not I hope you would not for a world make a law to make void the law of God The Sabbath gave way to circumcision though it were not of Moses that is Moses law John 7.22 23. that the law of Moses concerning circumcision might not be broken It is very remarkable that in all the conflicts the Scribes and Pharisees had with Christ about the Sabbath he never spake of the abolishing of it nor condemned the right observance of it though the Jews were more oft offended at Christ for this then any thing he curing more on that day then any because looked on by the Lord as the work of the day and they the more troubled at it because done thereon which they judged to be a profanation thereof Note As the law was given by the found of Trumpet so the congregations of the Synagogues were to be called by trumpet and not by bells Numb 10.7 Exod. 19.16 which minded them of giving of the law and the covenant then made the believers by rising of the Sun that is the time and call of them for their worship Sabbath dayes journey some understand one some to be two miles which was no less to be observed under the Gospel then under the Law-day-Sabbath Joshua 3.4 Acts 1.12 The Scriptures rightly expounded will clear this Antichristian darkness O take the vaile from our eyes and hearts Mark 16.1 The Sabbath being end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 2. Early in the morn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the first of Sabbaths it being the first of the Lords-day-Sabbath or the first of the two Sabbaths the Lords day being the first the seventh day the last of the week according to the Scripture The first shall be last and last first And for the ceremonial Sabbath they are no more called Sabbaths but the seventh and first day are called Sabbaths alway in the word The Scriptures speaking of the Lords-day-Sabbath misinterpreted for the first day of the week and calls the seventh day a Sabbath also are these Mat. 28.1 Mark 16.2 Luk. 20.1 Acts 20.7 1 Cor. 16.2 That the Scriptures are misinterpreted when read the first day of the week is clear for when God speaks of the first day of the week Mark 16.9 he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural and thus the Pharisees Luk. 18.12 fasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. After Christ the Law-day-Sabbath was observed by the Jews men under the Law among whom the Apostles taught and never in one word reproved them Acts 18 2. Paul as his manner was went into the Synagogue to the Jews and three Sabbath dayes reasoned out of the Scriptures with them Note his manner was and thus in many other Scriptures 2. The Lords-day-Sabbath was observed among believers Act. 20.7 On the first or one of the Sabbaths when the Disciples came together to bread bread Paul preached to them c. and that 1 Cor. 16.2 On every first of Sabbaths a command to the Church of Corinth every one of you lay by him in store as God hath prospered him 3. Having shewed you that both the first and the seventh day that under the covenant of the law and that under the covenant of grace Moses Sabbath day and Christs conjunctly are called Sabbaths and so of divine authority alike onely one is a command to men under the law the other to men under grace now I shall shew you how they are distinctly called Sabbaths Heb. 4.4 He speaks of the seventh