perfect?' If at pleasure he can difpenfe with golden poetic ages of fuch pleafing licence, as in the fabled reign of old Saturn, and this perhaps before the law might have fome covert; but under fuch an undifpenfing covenant as Mofes made with them, and not to tell us why and wherefore, indulgence cannot give quiet to the breaft of an intelligent man? We must be refolved how the law can be pure and perfpicuous, and yet throw a polluted skirt overthefe Eleufinian myfteries, that no man can utter what they mean: worfe in this than the worft obfcenities of heathen fuperftition; for their filthinefs was hid, but the myftic reafon thereof known to their fages. But this Jewish imputed filthinefs was daily and open, but the reafon of it is not known to our divines. We know of no defign the gofpel can have to impofe new righteoufnefs upon works, but to remit the old by faith without works, if we mean juftifying works: we know no mystery our Saviour could have to lay new bonds upon marriage in the covenant of grace which himfelf had loofened to the feverity of law. So that Rivetus may pardon us, if we cannot be contented with his nonfolution, to remain in fuch a peck of uncertainties and doubts, fo dangerous and ghafily to the fundamentals of our faith. CHAP. V. What a Difpenfation is. THEREFORE to get fome better fatisfaction, we muft proceed to inquire as diligently as we can what a difpenfation is, which I find to be either properly fo called, or improperly. Improperly fo called, is rather a particular and exceptive law, abfolving and difobliging from a more general command for fome juft and reafonable caufe. As Numb. ix, they who were unclean, or in a journey, had leave to keep the paffover in the second month, but otherwife ever in the firft. As for that in Leviticus of marrying the brother's wife, it was a penal ftatute rather than a difpenfe; and commands nothing injurious or in itfelf unclean, only prefers a fpecial reafon of charity be fore fore an inftitutive decency, and perhaps is meant for lifetime only, as is expreffed beneath in the prohibition of taking two fifters. What other edict of Mofes, carrying but the femblance of a law in any other kind, may bear the name of a difpenfe, I have not readily to inftance. But a difpenfation moft properly is fome particular accident rarely happening, and therefore not fpecified in the law, but left to the decision of charity, even under the bondage of Jewish rites, much more under the liberty of the gofpel. Thus did David enter into the houfe of God, and did eat the fhowbread, he and his followers, which was' ceremonially unlawful.' Of fuch difpenfes as thefe it was that Verdune the French divine fo gravely disputed in the council of Trent against friar Adrian, who held that the pope might difpenfe with any thing. It is a fond perfuafion,' faith Verdune, 'that difpenfing is a favour; nay, it is as good diftributive juftice as what is moft, and the prieft fins if he gives it not, for it is nothing elfe but a right interpretation of law.' Thus far that I can learn touching this matter wholefomely decreed. But that God, who is the giver of every good and perfect gift, Jam. 1, fhould give out a rule and directory to fin by, fhould enact a dispensation as longlived as a law, whereby to live in privileged adultery for hardness of heart; (and this obdurate disease cannot be conceived how it was the more amended by this unclean remedy,) is the most deadly and fcorpionlike gift, that the enemy of mankind could have given to any miferable finner, and is rather fuch a dispense as that was, which the ferpent gave to our firft parents. God gave quails in his wrath, and kings in his wrath, yet neither of these things evil in themselves: but that he whofe eyes cannot behold impurity, fhould in the book of his holy covenant, his most unpaffionate law, give licence and flatute for uncontrolled adultery, although it go for the received opinion, I fhall ever diffuade my foul from fuch a creed, fuch an indulgence as the fhop of Antichrift never forged a bafer. CHAP. CHAP. VI. That the few had no more right, to this fuppofed difpenfe than the Chriftian hath, and rather not so much. BUT if we muft needs difpenfe, let us for a while fo far difpenfe with truth, as to grant that fin may be difpenfed; yet there will be copious reafon found to prove, that the Jew had no more right to fuch a fuppofed indulgence than the Chriftian; whether we look at the clear knowledge wherein he lived, or the ftrict performance of works whereto he was bound. Befides vifions and prophecies, they had the law of God, which in the Pfalms and Proverbs is chiefly praised for furenefs and certainty, both eafy and perfect to the enlightening of the fimple. How could it be fo obfcure then, or they fo fottifhly blind in this plain, moral, and household duty? They had the fame precepts about marriage; Chrift added nothing to their clearness, for that had argued them imperfect; he opens not the law, but removes the pharifaic mifts raised between the law and the people's eyes: the only fentence which he adds, What God hath joined let no man put afunder,' is as obfcure as any claufe fetched out of Genefis, and hath increased a yet undecided controverfy of clandeftine marriages. If we examine over all his fayings, we fhall find him not fo much interpreting the law with his words, as referring his own words to be interpreted by the law, and oftener obfcures his mind in fhort, and vehement, and compact fentences, to blind and puzzle them the more, who would not understand the law. The Jews therefore were as little to be difpenfed with for lack of moral knowledge as we. Next, none I think will deny, but that they were as much bound to perform the law as any Chriftian. That fevere and rigorous knife not fparing the tender foreskin of any male infant, to carve upon his flesh the mark of that ftrict and pure covenant whereinto he entered, might give us to understand enough against the fancy of difpenfing. St. Paul teftifies, that every circumcifed VOL. II. C man man is a debtor to the whole law,' Gal. v, or elfe 'circuncifion is in vain,' Rom. ii, 25. How vain then, and how prepofterous muft it needs be to exact a circumcifion of the flesh from an infant into an outward fign of purity, and to difpenfe an uncircumcifion in the foul of a grown man to an inward and real impurity? How vain again was that law, to impofe tedious expiations for every flight fin of ignorance and errour, and to privilege without penance or difturbance an odious crime whether of ignorance or obftinancy? How unjust also inflicting death and extirpation for the mark of circumftantial purenefs omitted, and proclaiming all honeft and liberal indemnity to the act of a fubftantial impureness committed, making void the covenant that was made against it? Thus if we confider the tenour of the law, to be circumcifed and to perform all, not pardoning fo much as the fcapes of errour and ignorance, and compare this with the condition of the gofpel, believe and be baptized,' Ifuppofe it cannot be long ere we grant, that the Jew was bound as firictly to the performance of every duty, as was poffible: and therefore could not be difpenfed with more than the Chriftian, perhaps not fo much. CHAP. VII. That the Gospel is apter to difpenfe than the Law. Paraus anfwered. IF then the law will afford no reason, why the Jew fhould be more gently dealt with than the Chriftian, then furely the gospel can afford as little, why the Christian fhould be lefs gently dealt with than the Jew. The gofpel indeed exhorts to highest perfection, but bears with weakeft infirmity more than the law. Hence thofe indulgences, all cannot receive this faying, every man hath his proper gift,' with express charges not to lay on yokes, which our fathers could not bear.' The nature of man ftill is as weak, and yet as hard; and that weakness and hardness as unfit and as unteachable to be harshly ufed as ever. Ay but, faith Paræus, there is a greater portion portion of fpirit poured upon the gofpel, which requires from us perfecter obedience. I anfwer, this does not prove, that the law might give allowance to fin more than the gofpel; and if it were no fin, we know it were the work of the fpirit to mortify our corrupt defires and evil concupifcence;' but not to root up our natural affections and difaffections, moving to and fro even in wifeft men upon juft and neceffary reafons, which were the true ground of that Mofaic difpenfe, and is the utmoft extent of our pleading. What is more or lefs perfect we difpute not, but what is fin or no fin. And in that I still affirm the law required as perfect obedience as the gofpel: befides that the prime end of the gospel is not fo much to exact our obedience, as to reveal grace, and the fatisfaction of our disobedience. What is now exacted from us, it is the accufing law that does it, even yet under the gofpel; but cannot be more extreme to us now than to the Jews of old; for the law ever was of works, and the gofpel ever was of grace. 6 Either then the law by harmlefs and needful difpenfes, which the gospel is now made to deny, must have anticipated and exceeded the grace of the gofpel, or else must be found to have given politic and fuperficial graces without real pardon, faying in general, do this and live,' and yet deceiving and damning underhand with unfound and hollow permiffions; which is utterly abhorring from the end of all law, as hath been fhowed. But if thofe indulgences were fafe and finless, out of tenderness and compaffion, as indeed they were, and yet shall be abrogated by the gofpel; then the law, whofe end is by rigour to magnify grace, fhall itself give grace, and pluck a fair plume from the gospel; inftead of haftening us thither, alluring us from it. And whereas the terrour of the law was a fervant to amplify and illuftrate the mildness of grace; now the unmildness of evangelic grace fhall turn fervant, to declare the grace and mildnefs of the rigorous law. The law was harth to extol the grace of the gospel, and now the gospel by a new affected firictness of her own fhall extenuate the grace which herfelf offers. For by exacting a duty which the law difpenfed, if we perform it, then is grace diminished, by how much perform C 2 ance |