Thesis 42.
[ 42] The Iudiciall lawes some of them being hedges and fences to safeguard both morall and ceremoniall precepts, their binding power was therefore mixt and various, for those which did safeguard any morall law (which is perpetu∣all) whether by just punishments or otherwise, doe still morally binde all Nations:* 1.1 For as Piscator argues, a mo∣rall law is as good and as precious now in these times as then, and there is as much need of the preservation of these fences to preserve these lawes, in these times, and at all times, as well as then, there being as much danger of the treading downe of those lawes by the wilde beasts of the world, and brutish men (sometimes even in Churches) now as then; and hence God would have all Nations pre∣serve these fences for ever, as hee would have that law preserved for ever which these safeguard: but on the other side these judicialls which did safeguard ceremoniall laws, which wee know were not perpetuall, but proper to that Nation, hence those judicials which compasse these about are not perpetuall nor universall; the ceremonialls being pluckt up by their roots, to what purpose then should their fences and hedges stand? As on the contrary the morals abiding, why should not their judicials and fences remaine? The learned generally doubt not to affirme, that Moses judicials binde all nations, so farre forth as they containe any morall equity in them, which morall equity doth appeare, not onely in respect of the end of the law, when it is ordered for common and uni∣versall good, but chiefely in respect of the law which they safeguard and fence,* 1.2 which if it bee morall, it's most just and equall, that either the same or like judiciall fence (ac∣cording to some fit proportion) should preserve it still, be∣cause 'tis but just and equall, that a morall and uni∣versall law should bee universally preserved: from whence