The Doctrine and Discipline of Divorce/Bk2 Chapter 6
CHAP. VI.
BUt if we must needs dispence, let us for a while so farre dispence with truth, as to grant that sinne may be dispenc't: yet there will be copious reason found to prove that the Jew had no more right to such a suppos'd indulgence, then the Christian, whether we look at the clear knowledge wherin he liv'd, or the strict performance of works wherto he was bound. Besides visions and prophesies they had the Law of God, which in the Psalmes and Proverbs is chiefly prais'd for surenesse and certainty both easie and perfect to the enlightning of the simple. How could it be so obscure then, or they so sottishly blind in this plain morall and houshold duty? They had the same precepts about mariage, Christ added nothing to their clearnesse, for that had argu'd them imperfect; hee opens not the Law, but removes the Pharisaick mists rais'd between the law and the peoples eyes: the onely sentence which he addes, What God hath joyn'd let no man put asunder, is as obscure as any clause fetcht out of Genesis, and hath encreast a yet undecided controversie of Clandestine mariages. If we examine over all his sayings, we shall find him not so much interpreting the Law with his words, as referring his owne words to be interpreted by the Law, and oftner obscures his mind in short, and vehement, and compact sentences, to blind and puzzle them the more who would not understand the Law. The Jewes therfore were as little to be dispenc't with for lack of morall knowledge, as we.
Next, none I think will deny, but that they were as much bound to perform the Law as any Christian. That severe and rigorous knife not sparing the tender fore-skin of any male infant, to carve upon his flesh the mark of that strict and pure covnant wherinto he enter'd, might give us to understand anough against the fancie of dispencing. S. Paul testifies, that every circumcis'd man is a debtor to the whole law, Gal. 5. or els circumcision is in vain, Rom. 2. 25. How vain then and how preposterous must it needs be to exact a circumcision of the Flesh from an infant unto an outward signe of purity, and to dispence an uncircumcision in the soul of a grown man to an inward and reall impurity? How vain again was that law to impose tedious expiations for every slight sinne of ignorance and error, and to priviledge without penance or disturbance an odious crime whether of ignorance or obstinacie? How unjust also inflicting death & extirpation for the mark of circumstantial purenes omitted, and proclaiming all honest and liberall indemnity to the act of a substantial impurenesse committed, making void the covnant that was made against it. Thus if we consider the tenor of the Law, to be circumcis'd and to perform all, not pardoning so much as the scapes of error and ignorance, and compare this with the condition of the Gospel, beleeve and be baptiz'd; I suppose it cannot bee long ere we grant that the Jew was bound as strictly to the performance of every duty as was possible, and therefore could not be dispenc't with more then the Christian, perhaps not so much.