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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	aaron_n	abrogate_a	priesthood_n	109	3	10.5452	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

But now we make no inquiry of the Laws in generall what of how many kinds and which be best but rather what these Laws should be according to which the Magistrate ought to governe a Common-wealth XXIV Which question ought not to be accounted superfluous because many have beene so ignorant that they have not doubted to assever that Christians ought in all things to be subject to the Laws of Moses then which no better judiciall Laws can be made seeing God himselfe did prescribe them to the Israelites which preposterous opinion made great stirs in the Church and Common-wealth at that time when there were such tumults in Munster XXV We must know then that there is not a better Law nor more excellent then the Law of God himselfe which is justly preferred to all others but with this difference that it be done according to Gods will and minde revealed in his Word This difference is taken from the three-fold end and scope of Moses Law For one end considers the manners vertues and vices of all men promiscuously which by the law of Nature to every man are either commanded or prohibited and so God would have his Law contained in the Decalogue to be observed by all men The other end and scope of the Mosaicall Law was to governe the Leviticall Priest-hood by certaine rites and ceremonies which were types of Christs Priesthood These Laws of Aarons Priest-hood God would have to continue and flourish no longer then till the exhibition of Christ and then to be abrogated He that will go about to introduce into the New Testament these legall Ceremonies he must needs both introduce Judaisme and withall deny that Christ is yet come in the flesh The third scope and end of the Law respects the Judaicall politie in which God would discriminate the Israelites from all other people by certaine Laws because Messiah the Saviour of the world was to be borne of the Tribe of Judah this Law God would have to continue so long as the difference of people was observed but when Christ was borne this difference ceased and of two people he made one Mark 16.16 to wit Christians of Jews and Gentiles as Paul witnesseth Ephes 2.14 Therefore Christ commanded his Disciples and Apostles that they should preach the Gospell not to one people alone but to all people through the whole world If any then would obtrude upon Christians this Civill Law as absolutely necessary what else I pray did he do then deny Christ to be yet come in the flesh for the redemption of his people XXVI Hence it appeares that the Ceremoniall and Judiciall Law of God was heretofore to the Jews an excellent Law till Christ came but both these God so appointing it at this day are abrogated by Christ so that the Jews themselves at this time neither will nor can keepe either of them Therefore all people that have among them the Church of Christ have this liberty granted them that they may rule their Common-wealths by their owne usuall and positive Laws As for the Morall Law which is the expresse image of the law of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of common equity God hath not abolished it but it tyes all men by Gods own prescription both Jews Gentiles and Christians to the observation thereof XXVII The summe of all this is 1. That it is the duty of a Christian Prince and Magistrate to rule their subjects according to the Morall Law of God set downe in the two Tables of the Decalogue as the onely and surest rule of equity and justice from which rule they are not to depart a haires breadth in the government of their States 2. Seeing that Civill causes or pleadings without which humane society cannot subsist concerning Judicature Offices buying and selling and other contracts also concerning Inheritances Fines and punishments and such like Statutes are not expressed or commanded in Gods Law but are left free to the Christian Magistrate to be determined by his arbitrement therefore these particular Laws may be enacted and proclaimed according to the custome and priviledges of each Religion Province People or City by any godly Magistrate yet having regard still to common and naturall equity But among all Civill Laws of all other people those were alwaies accounted most just as being most consonant to the Law of God and of Nature which of old were enacted by the Romans which Christian Emperours Kings Princes and subjects have every-where retained and approved even Paul the Apostle also when as yet he conversed with the Jews did willingly submit himselfe to these same Lawes and in the Acts did often appeale to them Acts 22.28 25.10 12. 1 Pet. 2.13.17 I saith he am a Romane Citizen borne and I stand here at Cesars Tribunall where I must be judged I appeale to Cesar Petor also the Apostle exhorts Christians to subject themselves to the Romane Lawes and to obey them he therefore approves of the Romane Republique and of their Civill Laws which he would have to be observed by the Christian Civill Magistrate 3. When lastly Judiciall Lawes are neither expressed in the Morall Law of God but are left to the arbitrement of Christian Princes and their subjects neither in the written Laws of the Romanes which are approved for the most part by Christian Common-wealths are all cases of every People Nation place City expresly comprehended neither are municipall Laws Customes and particular Constitutions repealed Princes and Christian Magistrates should carefully provide that adiaphorous or things indifferent which by God have beene neither commanded nor prohibited for ought we reade may be determined For example Whether there is need of such and such Offices Whether a greater or lesser Tribute or Subsidie is to be imposed on the people Whether Subjects should beare Armes and such like which are called positive Laws by the Lawyers that they may be consentaneous both to the law of Nature and to the Law of God being enacted for promoting the publique good and therefore to be observed carefully by the subjects nor to be slighted without wronging the conscience as it is written We must be subject not onely for wrath but also for conscience XXVIII The office and right of Subjects consisteth in three things 1. That they afford due reverence and honour to the Magistrate to wit for that dignity which he hath received from God This honour is not properly in externall gesture given to the Magistrate whom wicked men also do thus reverence accounting Magistrates necessary evils but the Magistrate is duely and chieflly honoured when the subjects acknowledge Gods Ordinance in him that he is Gods Vicegerent and Minister to whom God himselfe hath delivered his owne power to rule subjects according to Gods will From hence depend reverence and love feare also and obedience due to the Magistrate which honour God hath commanded in his Law Honour thy Father Exod. 20.12 and Mother for the Magistrate is the Father of the people

157. Patience What. 539. Perfection In what sense the Scripture doth attribute perfection to the works of the Regenerate 94. How God is most perfect in himselfe 155. Whether our conversion hath perfection in this life 505. Whether our works be perfectly good and being not so how they can please God 510. 511. Whether those that are converted may perfectly keep the commandements of God 615. 616. Permit Permission Three causes why God is said to permit sinne 201. Gods permission of sin confirmed by Scripture 202. Gods permission is the withdrawing of his grace ibid. Person Of the three persons in the Trinity and why named three being but one in substance 146. What a person is 170. The difference betweene Essence and Person ibid. 171. The reason why this difference is to be held ibid. What reference Essence hath to Person 172. The properties of the Persons are distinct and divers 257. 258. Whether Christ be one person or more 275. 276. Objections against it answered ibid. c. Philosophy It s nature and lawfull and fruitfull use thereof 3. The differences betweene it and Church doctrine ibid. worlds creation unknowne to Philosophers 182. Their Arguments against it ibid. Prayer What 624. Foure sorts of it ibid. why prayer is necessary for Christians ibid. Eight conditions of true prayer 626. A difference of things to be prayed for 627. A difference betweene the prayer of the godly and of the wicked 628. The Lords Prayer expounded ibid. c. The causes why Christ taught us that forme ibid. c. Predestination Vide Election Nine circumstances thereof 352. c. what 355. the difference between it and Providence ibid. Its causes 355. 356. The effects of it 357. Whether unchangeable 357. 358. whether we can be certaine of our predestination 358. Presence A five-fold maner of Christs presence 317. Pride What. 538. Priest Priesthood What Christs Priesthood is 231. The high Priests prerogative under the law ibid. Three differences betweene the Priests and Prophets under the law 232. Christ the true prefigured high-priest ibid. Foure differences betweene Christ and other priests 232. 233. What a Christians priesthood is and its particulars 236. How Christ maketh us Priests ibidem Promises Gods promises not unprofitable to the unregenerate 91. Prophanenesse What. 541. Prophet Propheticall What Christs propheticall function is and the signification of the name Prophet 229. Two kinds of Prophets ibid. Foure testimonies of the truth of the Prophets doctrine of old ib. What a Prophet of the New Testament is 230. Christ a Prophet from the beginning ibidem Six differences betweene Christs being a Prophet and others before him ibid. c. Providence What Gods providence is 194. 197. The proofes of it 194. 195. 196. 202. Two parts of it 197. The degrees of Gods providence and testimonies of it 203. Proofes of his generall and particular providence 204. 205. c. Places of Scripture wrested against Gods providence 218. What the knowledge of Gods providence profiteth us ibid. Just causes why it may be knowne 219. The deniall of it shaketh all the grounds of Religion ibid. Punishment How God may be said to will punishment 68. The degrees of punishments of the ungodly 103. 104. The conditions of him that may be punished for another 113. The evill of punishment is a morall good and is done by God for three causes 199. Q. QUickning How the spirit quickneth pag. 23. Three parts of quickning 503. why the latter part of our conversion is called quickning 504. Quietnesse Two significations of the word in Philosophy 183. R REason How far we listen to Reason in divine matters 443. Reconcile It hath foure parts 120. No reconciliation without a Mediatour ibid. Regeneration It is but begun in this life pag. 55. The regenerate lose the grace of God in part but not whole in this life 56. The good workes of the regenerate not perfect in this like 93. 94. In what sense the Scripture attributes perfection to the works of the regenerate 94. Regeneration doth assure us of Justification 95. Christs Godhead proved by our regeneration 251. 252. Whether the regenerate can perfectly keep the law 616. A threefold difference betweene the regenerates and unregenerates sinning ibid. Repentance How God is said to repent 157. Reprobation How reprobates are said to be lightned and sanctified 61. Resurrection What Christs resurrection profiteth us 306. The manifold circumstances of his resurrection 306. 307. 308. The fruits of it 310. Five Reasons for our resurrection 311. more of it 364. 365. c. What it is and the errours concerning it 370. Proofes of its certainty ibid. c. The same body shall rise 372. How when and by what power the resurrection shall be 373. For what end and to what estate we shall rise 374. Reward No good worke of the creature meriteth reward pag. 217. 387. Three causes why God promiseth to reward our works 388. Riches Whether it be lawfull to desire them 644. Or to lay them up for hereafter 645. Righteousnesse The righteousnesse of God both generall and particular 160. How we are righteous before God 379. What righteousnesse is in generall and how manifold 380. Vide Justice Imputed righteousnesse is eternall 392. S SAbbath Three causes why the commandement of the Sabbath was so severely commanded 576. What the Sabbath is and how kept both by God and men ibid. What works are forbidden on the Sabbath 577. Two reasons why our children and families must keepe the Sabbath ibid. Objections about the Sabbath answered 577. 578. Why our cattell must rest on the Sabbath 578. How manifold the Sabbath is 578. 579. Many Sabbaths in the Old Testament 579. A Table of the distinction of the Sabbath 580. How the Sabbath belongeth to us Christians ibid. A double difference betweene the Christian and Jewish observation of the Sabbath 582. The causes why the Sabbath was instituted ibid. How the Sabbath is sanctified and how profaned 583. 584. 485. Saints What is meant by the Communion of Saints 360. Popish objections for invocation of Saints answered 562. 563. 564. c. Sacraments They are signes of the Covenant 124. 393. The originall word Sacrament what 394. It s definition with its difference from other signes 395. Their ends 396. 397. Sacrament and Sacrifice how different 397. How the old and new Sacraments differ 398. The difference of the signes and things signified in the Sacraments 399. What is the right and lawfull use of Sacraments 341. What the wicked receive in the Sacraments ibid. in what the Word and Sacraments agree and in what they differ 402. their number 403. Vide Baptisme and Supper of the Lord. Satisfaction Of Legall and Evangelicall satisfaction 108. We can make no satisfaction for two reasons 112. No other creature could satisfie for man but man 113. Meerely God could not satisfie for man 114. Christs satisfaction is made ours two waies 383. When we may be assured of Christs satisfaction imputed unto us 384. Why and how 384. 385. Sacrifice