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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	master_n	servant_n	wage_n	1,026	5	11.4895	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64611	The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.	Ursinus, Zacharias, 1534-1583.; Parry, Henry, 1561-1616.; Pareus, David, 1548-1622. Theologicall miscellanies.; A. R.	1645 (1645)	Wing U142; ESTC R5982	1,344,322	1,128

them by scholasticall discipline Unto the Schoole-masters and Teachers instructions and discipline the same vices are contrary which are unto Parents 3. The duties of Magistrates may be brought and reduced to these heads Foure duties of Magistrates Deut. 1.16 17.9 1. To command the observing and keeping of the Decalogue to wit that their subjects live according to both Tables of the Decalogue that is according to the whole Decalogue as concerning externall discipline 2. To execute the Decalogue or the commandements of the Decalogue that is to maintaine the obedience thereof by defending them who observe it and by punishing them that transgresse against discipline either in goods or in name or in body or in life 3. To enact some positive Laws for maintenance of Civill order What positive Laws are which otherwise would not stand Now Positive Laws are a determining and defining of such circumstances as are necessary for maintenance of order and decency in the Common-wealth and serve for the keeping or obedience of the Decalogue 4. To put also these their owne Laws in execution Unto the Magistrates duty two extremes are opposed Two opposite extremes to those former duties Slacknesse or remissnesse What slackness is Slacknesse or slothfulnesse which is either not to require of his subjects the discipline of the whole Decalogue or not to ordaine those things which are required to the preservation and order of civill society or not to defend the innocent against injury or not to restraine or to punish lightly such as offend against the discipline of the Decalogue or against the positive Laws Tyranny What tyranny is Tyranny which is either to command his subjects things that are unjust or to punish that which is no sin and them who sinne not or to punish more grievously then the degree of the fault doth deserve Duties of Lords and Masters Ephes 6.9 Sirac 33.23 The duties of Masters and Lords are 1. To command such things unto their family as are just and possible to prescribe just and lawfull labours not unlawfull not unpossible not too burdensome and unnecessary 2. To afford them nourishment and to give them their wages for their labours 3. To governe them by domesticall discipline The fodder the whip and the burden belong unto the Asse and meat correction and worke unto the servant Opposite vices to the three former duties The sins and faults of Lords and Masters are 1. To permit in their family idle slothfulnesse and licenciousnesse 2. To command unjust things and to lay on too grievous burdens 3. To defraud their servants of their meat and wages 4. To grieve and exasperate their family though too much rigour and severity The duty of Elders 5. The duties of Elders and such as are superior in wisdome and authority is to governe and further others by the example of their life by their counsels and admonitions These transgresse against their duty and calling Their defects 1. Through folly or corrupt counsels 2. Through lightnesse of manners and by their evill example 3. By neglect of the younger sort or other inferiors whom they see to offend and might by their counsell and authority correct and amend but doe not The vertues proper to inferiours 5. Parts of the duty of inferiours towards superiours THe proper duties of inferiours are expressed by the name of Honour For Honour signifieth and comprehendeth Reverence 1. The Reverence of the inferiours towards the superiours which is 1. An acknowledgement of Gods will who will have such an order to be in the calling and degree of superiours and doth ordaine the same and adorne and furnish it with gifts necessary 2. An approbation of this order and these gifts of God For if we doe not know and acknowledge this order to be good we will not honour it 3. A subjection and submission unto this order even for the will and pleasure of God 4. An outward declaration of this their judgement and minde in words and deeds and in ceremonies and gestures which differ according to places But reverence is also in the minde and doth not consist only in outward gestures And subjection here comprehendeth such obedience as is not constrained but ready and willing 2. Love Secondly Honour signifieth a Love which we must beare unto them in respect of their calling and office and this cannot be severed from reverence For whom we love not them we cannot reverence 3. Obedience Thirdly Honour signifieth obedience in all things lawfull and possible which the superiours according to their office and calling command and this obedience must be voluntary even as children rejoyce to doe those things which are gratefull and most acceptable unto their Parents 4. Thankfulness Fourthly It signifieth thankefulnesse towards superiours which requireth that every one according to his calling and ability and as occasion serveth aide and further them 5. Lenity and tolerance in their small defects Fiftly It signifieth lenity and equability towards superiours which is to beare with those vices of Parents and superiours which may be borne-with and tolerated without any reproach unto Gods name or which are not flat repugnant unto his Law Hereby is easily gathered what duties are injoyned to inferiours and what things agreeable to their duties and callings they owe to every sort and order of superiours The inferiors sinne and transgresse against that honour which they owe unto their superiours either not accounting of them as being in that place where God hath placed them or yeelding more unto them then may agree unto men or hating them especially for executing their office and duties or loving them more then God or denying obedience to their just and lawfull commandements or obeying them in shew or when they command things unjust and impious or harming them with injuries or not ayding them in what things and by what meanes they may or gratifying them flatteringly and unrighteously or exagitating their infirmities or by flattery commending their errours and vices or not advising them according to their place with due reverence of enormous and pernicious faults committed by them The vertues common to both superiours and inferiours THe common duties unto all or those vertues which are here prescribed unto all degrees both of superiours and inferiours and the contrary vices whereof are condemned are That generall justice which is obedience 1. General justice according to all Laws that appertaine unto all in respect of every ones vocation and calling That this is here commanded is manifest because the superiours must require this of their inferiours and incite them by their example to obey and inferiours are commanded to obey all just ordinances and commandements Unto this generall justice are opposed The contrary vices 1. All neglects of such duty as just Laws require of every one either of superiours or inferiours 2. All stubbornesse disobedience and sedition 3. Making shew and semblance of observing our duty and

THE SUMME OF CHRISTIAN RELIGION DELIVERED BY ZACHARIAS URSINUS First by way of CATECHISM and then afterwards more enlarged by a sound and judicious EXPOSITION and APPLICATION of the same Wherein also are debated and resolved the Questions of whatsoever points of moment have been or are controversed in DIVINITIE First Englished by D. HENRY PARRY and now again conferred with the best and last Latine Edition of D. DAVID PAREUS sometimes Professour of Divinity in Heidelberge Whereunto is added a large and full Alphabeticall TABLE of such matters as are therein contained Together with all the Scriptures that are occasionally handled by way either of Controversie Exposition or Reconciliation neither of which was done before but now is performed for the Readers delight and benefit To this WORK of URSINUS are now at last annexed the THEOLOGICALL MISCELLANIES Of D. DAVID PAREUS In which the orthodoxall Tenets are briefly and solidly confirmed and the contrary Errours of the Papists Ubiquitaries Antitrinitaries Eutychians Socinians and Arminians fully refuted And now translated into English out of the originall Latine Copie By A. R. LONDON Printed by James Young and are to be sold by Steven Bowtell at the signe of the Bible in Popes-head Alley 1645. TO THE CHRISTIAN READERS HENRY PARRY wisheth grace and peace through Jesus Christ our Lord. WHereas but a small and short remnant of daies is alloted unto every of us to try the hazzard and adventure of this world in Christs holy merchandize yet forty yeeres and the youngest may the oldest must depart I being subject to this common case and most certain uncertainty of our life neither knowing if perhaps at this present my staffe standeth next the doore have bin and am desirous and earnest in this behalfe so to bestow all my possible endeavours in this my Lord and Masters traffique as that I may not return unto him with a talent in a Napkin and withall may leave behinde mee some poore token and testimony of my love and duty towards him and his blessed Spouse with future posterity Which my desire and earnest deliberation struggling and striving so long within mee untill it had gotten the conquest of such shamefast and fearefull motions wherewith men are well acquainted who are at all acquainted with their own infirmities I was thereby at length drawn to this bold and hardy resolution as to commit something to the presse and so to the eyes of them whose great and sharp censures I have ever with trembling thought of heretofore and even now would fly them with all willingnesse Wherefore also in respect hereof and of the greennesse of my age so hath the flame and heat of my desire been slacked and cooled with the water as it were of feare wherewith I shake in mine owne conceit as I have not presumed to draw any shaft out of mine own quiver or to present the world with an untimely fruit of so young a tree but rather have made choice of a shaft out of the Lords Armory framed by the hand and skill of the Lords workman fit to make the man blessed who hath his quiver full of them If yet in this I have been presumptuous if bold if undiscreet if foolish my Brethren for your sakes have I been so for your sakes have I been presumptuous bold undiscreet and foolish even for you and for your children The greater is my hope and trust that these whatsoever my paines and labours shall finde favour and grace in your sights and receive good entertainment at your hands because for you they have been undertaken and the gaines and commodities that shall arise thereof if by the blessed will of God any shall arise shall redound unto you and yours for ever It is a case lamentable deserving the bowels of all Christian pity and compassion and able to cause the teares of sorrow to gush out and stream downe the face of a man who is not frozen too hard in security and in uncharitable carelesnesse when he shall but lift up his eies and see the waste and desolation of so many distressed soules who in so many places of this our land and country have been and are daily either pined away and consumed to the bone for lacke of Gods sustenance the Bread of life the Word of God the only preservative of the soule or through the deceitfull poyson of that old Sorceresse and Witches children infected and baned unrecoverably Alas poore soules faine would they have somewhat to keep life within them and therefore as famished and starved creatures which have been for a space pounded up and pin folded in a ground of barrennesse debarred of all succour and reliefe whenever they may light of any thing that may goe downe the throat be it as bitter as gall and as deadly as poyson they swallow bitternesse as Sugar and licke up death as sweet hony And yet I rue to speak it such is the hard heartednesse and brutish unnaturalnesse of many mercilesse men if yet men who have so flinted their fore-heads seared and sealed up their minds and consciences in all impiety as that they have entered as it were into a league and bond with themselves to forget Christ never to know the man more never to speak in the name of Jesus never to feed the flock of Jesus whose soules are even as great and deare to him as the price they cost him For had not these men sworn like * Of Valentinus the Cardinals religion who gracelesse man ab jured his Ecclesiastical vocation to be lifted up to a temporall Dukedome Sab. Enncad 10. lib. 9. sons of the earth to possesse the earth for ever and to leave heaven and the heires of heaven even the chosen of God to God himselfe to looke to it were uncredible nay unpossible were it that after so many threats and warnings from heaven from earth from God from men from their foes abroad and their friends at home they should not yet once not once descend into a dutifull consideration of this their heavie trespasse and so with a speedy industry and assiduity re-enter and recover those their forsaken Charges which a long while have languished and worne away for want of pasture and lye now the deare Lambs of Christ Jesus stretching on the ground for faintnesse fetching their groans deep and their pants thick as ready to give over and to yeeld up the ghost O Lord Jerem. 5.3 are not thine eies upon the truth thou hast stricken these men but they have not sorrowed thou hast consumed them but they have refused to receive correction they have made their faces harder than a stone and have refused to return Not the losses and unsupportable calamities of Christs people not the miserable Apostasie and grievous falling away woe to us therefore of multitudes of the ignorant and unlettered men from the Apostolike Faith and the Church of Christ not the certain dangers and hazzards of their own persons Wives Children and Kins-folks with all which rods

the mutuall duties of both parties commanded For when God commandeth the duty of inferiours towards superiours he doth also of the contrary command the duties of superiours towards inferiours and when he commandeth Parents to be honoured he will withall that both they be as Parents to us and also behave themselves as worthy of honour that is to doe the duty of Parents and seeing he prescribeth the duty of Parents it must needs be that he also injoyneth the duties of others who beare rule whereas they are comprehended under the name of Parents So also he commandeth the duties of children when he commandeth them to honour their Parents and therein also not onely the duties of children but of all inferiours also because he will that all superiours be honoured of the inferiours Hence we easily answer that objection Object God in this Commandement willeth only our Parents to be worshipped which is the duty of inferiours Therefore he commandeth nothing here to superiours Ans I deny the consequence of this reason and rather by retortion of the argument thus conclude Because he commandeth Parents to be honoured Therefore he prescribeth the duties of superiours For when he giveth the names to the superiours he giveth them also the thing it selfe or that from whence they have the name and if God will have them to be honoured he will also have them to doe those things that are worthy of honour And albeit sometimes wicked men beare rule and therefore are unworthy of honour yet the office is to be distinguished from the persons and whose vice we ought to detest their office we must honour because it is Gods ordinance Seeing then the superiours are to be honoured in respect of their office it is manifest that so far forth onely we must yeeld obedience to them as they passe not the bounds of their office The promise is That thy dayes may be long in the land which the Lord thy God giveth thee This promise God annexed to this Commandement 1. That by so singular a benefit proposed as a reward he might the more invite us to the observing and keeping hereof 2. To signifie how greatly he esteemeth that obedience and how grievously he will punish those which doe against this obedience 3. To signifie how necessary this obedience is For this obedience towards Parents is a preparing and a motive cause to the whole obedience of the Laws which follow Saint Paul alledging this promise saith That this fifth Commandement is the first Commandement with promise that is Ephes 6.2 with speciall promise or of a certaine particular blessing which God promiseth to them that performe obedience And the blessing or benefit which he promiseth is long life Object The first Table hath also a promise adjoyned Therefore this Commandement is not the first with promise Ans This Commandement hath a speciall promise the first Table hath onely a generall Object But long life seemeth not to be any blessing or benefit by reason of the misery of this life Therefore it is a fruitlesse promise Ans This cometh but by an accident For long life is a blessing by it selfe though it be joyned with misery Repl. 1. A good thing joyned with great evils is rather to be wished away then wished for But long life is joyned with many evils Therefore that blessing by reason of the accidents seemeth rather worthy to be wished away from us then to be wished to come unto us Answ A good thing is to be wished away from us if it have accompanying it greater evils But God promiseth unto the godly together with long life a mitigation of calamities and a long fruition of Gods blessings even in this life Moreover the worship and celebrating of God in this life is so great a good that the calamities of this life ought not to enter the balance or stand in comparison with it Repl. 2. The wicked also and disobedient are long lived Therefore long life is not a benefit proper to the godly Answ 1. A generall rule is not overthrowne by the varying of a few examples For the disobedient for the most part perish after an evill manner and untimely The eye that mocketh his Father let the Ravens of the valley pick it out Prov. 30.17 Prov. 20.10 He that curseth his father or his mother his light shall be put out in obscure darkenesse Ans 2. Corporall benefits are bestowed on the godly for their safety and salvation and therefore are tokens and arguments to them of Gods good will towards them but on the wicked such are bestowed partly that they being thereby called and invited to repentance may become more excuselesse in Gods judgement partly that the godly and elect which are mingled among the wicked may enjoy these blessings Repl. 3. All godly and obedient children are not long lived yea many of them dye speedily Answ 1. Againe a generall rule is not overthrowne by the varying of a few examples For the greatest part of the godly are long lived 2. Promises of corporall blessings are understood with an exception of chastisement and of the Crosse 3. That crosseth not this promise because unto them their translating into a better life is a most ample and large recompence of long life Three parts of the obedience of this Commandement The parts of the obedience of this Commandement are three 1. The proper vertues of superiours 2. The proper vertues of inferiours 3. The vertues common to both The proper vertues and defects of superiours distinguished according to their duties and functions 1. THe duties and functions of Parents are Foure duties of Parents Mat. 7.9 1 Tim. 5.10 Ephes 6.4 Deut. 4.9 Prov. 13.1 Prov. 19.18 The opposite sins to those former duties of Parents 1. To cherish and nourish their children 2. To defend and protect them from injuries 3. To instruct or commit them to be instructed of others 4. To rule and governe them by domesticall discipline The same duties belong unto Tutors who succeed in the roome and place of Parents The sinnes therefore repugnant to the duties of Parents are 1. Not to provide and minister necessary sustenance unto the children or to bring them up in riot 2. Not to defend their children against injuries or not to accustome them to patience and gentlenesse or to offend in a foolish over-tender love for some small or no injuries done unto them 3. Not to instruct or take care that their children be instructed according to their owne and their childrens ability or to corrupt them by their evill instructions and examples 4. To bring them up in idlenesse and licentiousnesse of sinning not to chastise their children as necessity requireth or to be too fierce and cruell unto them beyond their duty or the degree of the fault committed Two duties of Schoole masters 2. The duties of Schoole-masters or Teachers 1. To teach and instruct their Schollers faithfully seeing they are in the place of Parents 2. To rule and governe

This is sometimes either with a condition of selling it againe or with a condition of not selling it againe so that the buyer cannot sell that which he bought unto others Unto buying belongeth the buying of revenues for that is no usury as neither is the setting out of ground to farm at a certain rate yeerly to be paid 2. Loane which is a contract wherein the use of a thing is passed to another so that there be repaied as much againe In loane a thing is given not that the same thing should be restored but the like or that which is of the same value 3. There is another loane which is called Commodation when the use of a thing is granted a man for a certaine time so that without any price or valuation the self-same thing be precisely restored whole and sound 4. Donation or by deed of gift when a thing is passed from the right owner who hath the right of giving it by free grant and will to another without any recompence conditioned Object Justice requireth that we give like for like but this is not done in donation Therefore this is repugnant unto justice Answ Justice requireth it if they be given with that minde and purpose as to have recompence 5. Exchange when a thing is changed by the right owners consent or when one thing of like value is given for another 6. A letting to hire which is a contract whereby the use not the right or possession of a thing is passed by the right owners to another upon a certaine price and for a certaine time so that the same thing be restored safe and sound 7. Pledging or gaging when a thing is passed to another as being bound to be his for use onely till such time as other things which are owed him are repayed to him or when a thing is delivered a man for a certaine time that if in the meane season it be not redeemed the other may have the right using of it at his pleasure 8. Committing on trust when a thing is delivered to another to keep so that neither the use nor the possession but onely the keeping and custody of the thing is committed unto him 9. Partnership which is a certaine contract used by them who trafficke together wherein one imployeth his money the other his worke or labour with this condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that part of the gaine and losse may come to each of them and either of them either reape the whole gaine or beare the whole losse 10. A certaine contract wherein the use of a ground or the possession of a ground to use is passed by the owner unto an husbandman with a certaine condition as namely that he till and labour the ground delivered to him and be bound to the Master to performe certaine duty The contrary vices or some certaine service These diverse kinds of contracts are to be observed for better understanding of commutative justice The extremes or vices contrary to commutative justice are these 1. Unto commutative justice are repugnant all unlawfull conveiances of things What theft is and how many kinds there are of it which are done either by violence as robberies or by guile and deceit as theft Theft is the taking away of that which belongeth unto another besides the owners knowledge and will with minde and purpose to deprive him thereof The speciall sorts of theft are 1. Robbery of a comman treasure 2. Sacriledge which is taking away of some consecrated and hallowed thing 3. Counterfeiting of merchandize when one useth sleights and guiles in contracts cousenages and all corruptions of contracts among which usury hath not the lowest place 4. Vsury is that which is taken above the principall in regard of the loane onely From usury are exempted just contracts partnership buying contracts of paying rents just recompence of any dammage of losse There are many questions of Usury concerning which we may judge according to that saying Doe as thou wilt be done unto and what thou wilt not have done unto the● that doe not thou unto another II Contentednesse Auta●key or contentednesse which is a vertue whereby we are contented with those things which we presently injoy and have justly gotten and meekly suffer poverty and other discommodities neither are broken through want and penury not gape after other mens goods or substance nor covet things needlesse and unnecessary The extremes of this vertue The contrary vices in the defect are Theft and Covetousnesse In the excesse A feigned refusall when one maketh shew as if he were unwilling to receive such things which yet he could and gladly would receive Likewise Inhumanity which is to refuse all things III Faithfulnes Fidelity or faithfulnesse which is a vertue that heedeth anothers harmes and endeavoureth to avert them and gladly and diligently performeth all the parts of his calling and doing his duty to this end that God may be honoured and we sustaine our life and that there may be sufficient of things necessary for us and ours and also that we may yeeld succour and make supply of necessaries unto others He that undergoeth not those labours which he is able and ought to undergoe committeth theft Object There is mention made of fidelity in the fifth Commandement Therefore it hath no place here How this vertue is comprised under the fifth Commandement and h●w under this eighth Commandement Answ It is no absurd thing that one and the same vertue should be placed in divers Commandements for divers ends and respects For the ends of actions make the actions differ Fidelity is placed in this Commandement as it is a diligence and endeavour imployed in the withstanding of others discommodities and doing such works and labours whereby we may get us food raiment and things necessary Fidelity is placed in the fifth Commandement as it is an obedience shewed in doing our duty The contrary vices The extremes hereof are 1. Vnfaithfulnesse not respecting or heeding any harmes and dammages neither diligently performing the duties of his calling and vocation 2. Retchlesnesse and slothfulnesse which onely taketh part and fruition of publique commodities but it selfe conferreth nothing to the common society of men IV L●berality Liberality which is a vertue giving to them that want according to the rule of upright reason that is which imparteth unto others his owne goods not by any due bond or obligation but according to the Law of God and nature or for godlinesse and charity sake with a liberall heart according to his owne ability and the necessity of others as well knowing where when to whom and how much he may give and observing a mediocrity and meane betweene base niggardlinesse and riotous prodigality The contrary vices The extremes hereof in the defect are Illiberality Covetousnesse Basenesse Covetousnesse is a desire of increasing our substance by right and wrong and a restraint of just and lawfull giving or which on distrust of

differ much from ungenerate sinners and this difference is three-fold 1. There is a purpose of God himselfe of saving the regenerate 2. The certaine finall repentance of the regenerate 3. Even in the very sins of the regenerate there remaineth some beginning of true faith and conversion But of the wicked and unregenerate in whom nature is fallen but not restored neither hath God any such purpose as to save them neither is their finall conversion certain neither have they any beginning of true obedience but sinne with their whole heart and will and rush against God and at length perish unlesse they be converted Quest 115. Why will God then have his law to be so exactly and severely preached seeing there is no man in this life who is able to keep it Answ First that all our life time wee more and more acknowledge the great pronenesse of our nature to sin a Rom 3.20 1 John 1.9 Psal 32.5 and so much the more greedily desire remission of sins and righteousnesse in Christ b Mat. 5.6 Rom. 7.24 Secondly that we being doing of this alwaies and alwaies thinking of that implore and crave of the Father the grace of his holy Spirit whereby we may daily more and more be renued to the image and likenesse of God untill at length after we are departed out of this life we may joyfully attain unto that perfection which is proposed unto us c 1 Cor. 9.24 Phil. 3.12 13 14. The Explication WHen question is made concerning the use of Gods Law wee must re-call to minde the difference of each part thereof The use of the Ceremoniall lawes of Moses was Foure uses of the ceremoniall law 1. A training of us unto Christ 1. To serve as a School master to Christ and his Kingdome that is to be a signification of spirituall and heavenly things in Christs Kingdome namely the benefits of Christ towards his Church and the duty of the Church towards God and Christ Galat. 3.24 The Law was our School master to bring us unto Christ that we might be made righteous by faith 2. A distinguishing of the Jewish Church from other Nations 2. To be as visible marks and eminent differences to discerne and sort out the Church of the Jewes from other Nations 3. For exercise of our piety and testification of our obedience toward the Morall Law 3. A testification of our obedience to the Morall law For he that willingly and diligently performes burdensome and unpleasant things if he know the same to be pleasing unto God he then doth shew himselfe to love God and to obey him with a ready mind Therefore saith God to Abraham being now ready to sacrifice his son Now know I that thou fearest God Gen. 22.12 seeing for my sake thou hast not spared thine onely son Acts. 15.10 So the ceremoniall and judiciall ordinances of the Old Testament are called a yoak and servitude 4. A confirmation of faith Gen. 17.11 Rom. 4.11 Exod. 31.17 Ezek. 20.12 Two uses of Moses Judiciall lawes 1. The continuance of that regiment 2. The representation of Christs Kingdome 4. For a confirmation of faith For there were of them certain Sacraments or signes of the Covenant and seales of Grace as Circumcision and the Paschall Lamb which did signifie and testifie what benefits God would give by the Messias unto beleevers The use of the Judiciall or Civill laws was inasmuch as they were the very form of the Mosaicall Common-weale To be as sine●es for the sustenance and preservation of that regiment and kingdom untill the coming of the Messias To be types of the goverment of the Church in the Kingdom of Christ seeing the Princes or Kings of that people did no lesse than the Priests represent Christ the High-Priest and King of the Church These uses together with the lawes themselves had their end when the Ceremonies were fulfilled and abrogated by Christs coming and Moses politie or forme of government overthrowne by the Romans The uses of the Morall law are divers according to the foure estates of men I. In nature being not as yet depraved or corrupted through sinne as our nature was uncorrupt and undefiled before the fall there were two especiall uses of Gods Law Two uses of the Morall law in our uncorrupt nature before the fall Full conformity of man with God The whole and entire conformity of man with God For there did shine in the minde of man not yet fallen the perfect knowledge of Gods Law and the same did worke the correspondence and congruity of all our inclinations motions and actions with his divine order and will that is perfect justice and righteousnesse before God A good consciscience A good conscience or a certaine perswasion of Gods favour and a certaine hope of eternall life For when as the law both commandeth perfect obedience and promiseth eternall life to those that performe it therefore by order of Gods justice it worketh in nature uncorrupted as perfect obedience so also certaine expectation of reward according as it is said He that doth them shall live in them Levit. 18.5 Mat. 19.17 If thou wilt enter into life keep the Commandements II. In nature now corrupted and as yet not regenerated by the holy Ghost there are also other two uses of the law Two uses of the Morall law in corruptnatuie Maintenance of discipline within and without the Church The preserving and maintaining of discipline both in the Church and without also For the law both being by God himselfe ingraven in the mindes of all men and speaking by the voice of Teachers and Magistrates doth by binding of the conscience and by denouncing and ordaining of punishments and by shame bridle and restraine the unregenerate also so that they shun open and manifest wickednesse such as are contrary to the judgement of that right reason which is even in the unregenerate and which must be removed before regeneration When the Gentiles which have not the law Rom. 2.14 15. doe by nature the things contained in the law they having not the law are a law unto themselves Which shew the effect of the law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing The law is given to the lawlesse and disobedient 2 Tim. 1.9 Acknowledgement of sin The acknowledgement of sinne For the law accuseth convinceth and condemneth all the unregenerate because they are unrighteous before God and guilty of eternall damnation Rom. 3.19 10. Wee know that whatsoever the law saith it saith it to them which are under the law that every mouth may be stopped and all the world be culpable before God Therefore by the workes of the law shall no flesh be justified in his sight For by the law cometh the knowledge of sinne I knew not sinne but by the law for I had not knowne lust except the law had said Rom.