But touching other nations and specially Christian Commonwealths in these days, the case is otherwise. Some are of the opinion that the whole judicial law is wholly abolished and some again run to the other extreme, holding that the judicial laws bind Christians as straightly as the Jews but no doubt they are both are wide and the safest course is the keep to the mean between both. Therefore the judicial laws of Moses according to the substance and scope thereof must distinguished in which respect they are of two sorts: Some of them are laws of particular equity and some of common equity. Laws of particular equity and condition of the Jews’ Commonwealth and to the circumstances thereof, time, place, persons, things, [and] actions. Of this kind was the law that the brother should raise up seed of his brother and many such like and none of them bind us because they were framed and tempered to a particular people.
Judicials of common equity are such as are made according to the law or instinct of nature common to all men and these in respect of their substance bind the consciences not only of the Jews but also of the Gentiles for they were not given to the Jews as they were Jews, that is, a people received into the covenant above all other nations, brought from Egypt to the Land of Canaan, of whom the Messiah according to the flesh was to come; but they were given to them as they were mortal men subject to the order and laws of nature as other nations are. Again, judicial laws so far as they have in them the general or common equity of the law of nature are moral and therefore binding in conscience as the moral law.
William Perkins, A Discourse on Cases of Conscience in The Whole Works (London, 1631), 1.520 [spelling modernized]