this Jewish imputed filthinesse was daily and open, but the reason of it is not known to our Divines. We know of no designe the Gospel can have to impose new righteousnes upon works, but to remit the old by faith without works, if we mean justifying works: we know no mystery our Saviour could have to lay new bonds upon mariage in the covnant of grace which himselfe had loosn'd to the severity of law. So that Rivetus may pardon us, if we cannot bee contented with his non-solution to remain in such a peck of incertainties and doubts so dangerous and gastly to the fundamentals of our faith.
CHAP. V.
What a Dispensation is.
THerfore to get some better satisfaction, we must proceed to enquire as diligently as we can, what a dispensation is, which I find to be either properly so call'd, or improperly. Improperly so call'd, is rather a particular and exceptive law absolving and disobliging from a more general command for some just and reasonable cause. As Numb. 9. they who were unclean, or in a journey, had leave to keep the passover, in the second moneth, but otherwise ever in the first. As for that in Leviticus of marying the brothers wife, it was a penall statute rather than a dispense; and commands nothing injurious or in it selfe unclean, onely preferres a speciall reason of charitie, before an institutive decencie, and perhaps is meant for life time onely, as is exprest beneath in the prohibition of taking two sisters. What other edict of Moses, carrying but the semblance of a Law in any other kind, may beare the name of a dispence, I have not readily to instance. But a dispensation most properly, is some particular accident rarely happ'ning, and therfore not specify'd in the Law, but left to the decision of charity, ev'n under the bondage of Jewish rites, much more under the liberty of the Gospel. Thus did David enter into the house of God, and did eat the Shew bread, he and his followers, which was ceremonially unlawfull. Of such dispenses as these it was that Verdune the French Divine so gravely disputed in the Councell of Trent against Friar Adrian, who held that the Pope might dispence with any thing. It is a fond perswasion, saith Verdune, that dispencing is a favour, nay it is as good distributive justice, as what is most, and the Priest sins if he give it not: for it is nothing else but a right interpretation of law. Thus farre that I can learn touching this matter wholsomly decreed. But that God who is the giver of every good and perfect gift, James I. should give out a rule and directory
