begin to write indulgence to vulgar uncleannes, can it doe more to corrupt and shame the end of its own being? Lastly, if the Law allow sin, it enters into a kind of covnant with sin, and if it doe, there is not a greater sinner in the world then the Law it selfe. The Law, to use an allegory somthing different from that in Philo Judæus concerning Amaleck, though haply more significant, the Law is the Israelite, and hath this absolute charge given it, Deut. 25. To blot out the memory of sin, the Amalekite, from under heav'n, not to forget it. Again, the Law is the Israelite, and hath this expresse repeated command to make no cov'nant with sin, the Canaanite, but to expell him, lest he prove a snare. And to say truth it were too rigid and reasonlesse to proclaime such an enmity between man and man, were it not the type of a greater enmity between law and sin. I spake ev'n now, as if sin were condemn'd in a perpetual villenage never to be free by law, never to be manumitted: but sure sin can have no tenure by law at all, but is rather an eternal outlaw, and in hostility with law past all attonement: both diagonial contraries, as much allowing one another, as day and night together in one hemisphere. Or if it be possible, that sin with his darknes may come to composition, it cannot be without a foul eclipse and twylight to the law, whose brightnesse ought to surpasse the noon. Thus we see how this unclean permittance defeats the sacred and glorious end both of the Moral and Judicial Law.
As little good can the lawgiver propose to equity by such a lavish remisnes as this: if to remedy hardnes of heart, Paræus and other divines confesse, it more encreases by this liberty, then is lessn'd: and how is it probable that their hearts were more hard in this that it should be yeelded to, then in any other crime? Their hearts were set upon usury, and are to this day, no Nation more; yet that which was the endammaging only of their estates, was narrowly forbid; this which is thought the extreme injury and dishonour of their Wives and daughters, with the defilement also of themselves, is bounteously allow'd. Their hearts were as hard under their best Kings to offer in high places, though to the true God; yet that but a small thing is strictly forwarn'd; this accounted a high offence against one of the greatest moral duties, is calmely permitted and establisht. How can it be evaded but that the heavy censure of Christ should fall worse upon this lawgiver of theirs, then upon all the Scribes and Pharises? For they did but omit Judgement and Mercy to trifle in Mint and Cummin, yet all according to Law; but this their Law-giver, altogether as punctuall in such niceties, goes marching on to
