The Cure of Misprision, Section 46
Sect. 46.
Ob. But Puritans are ſcrupulous not only in things forbidden but of things indifferent & not forbidden?
Anſw. Not if they are ſo perſwaded, and their conſciences ſatisfied touching their indifferency: Neither are they ſo ſimple as naturall men; who think themſelves as faſt (if not faſter) tyed by a cannon, as by a Commandment. As the foole thinks himſelfe as faſt bound with a ruſh, as with a Rope.
But when things are of a doubtfull, and queſtionable nature: they hold it good to take the ſureſt ſide, and which draws neereſt to probability: And without peradventure, it is good to forbeare the doing of that, which we are not ſure is lawfull to bee done.
Many things are ſo queſtionable, that much may be ſaid on either ſide: but if I chooſe that ſide on which I am ſure I ſhall not ſinne, I deſerve to bee excuſed rather then cenſured. If I uſe them, it is poſſible I may ſinne: it may bee they are not ſinnefull, yet I am not ſo ſure of it, that I ſhall not ſinne if I uſe them, as I am ſure I ſhall not ſinne, nor break any of Gods commandments if I do not uſe them.
Even actions of indifferency, when once they are felt to trench upon the conſcience: lay deepe obligations upon the ſoule, even whiles they are moſt ſleighted by carnall hearts, there being no leſſe difference in conſciences, then ſtomacks: of which ſome will diſgeſt the hardeſt meats, and turne over ſubſtances not in their nature edible; whiles others ſurfet of the lighteſt foode, and complain even of dainties.
Queſt. Whatſoever is not of faith is ſinne. Rom. 14▪ …3. A recuſant in going to Church againſt his conſcience, rather to ſatisfie the Law, then to ſanctifie his ſoule; is guilty before God: becauſe not done in faith: what is then to be done?
Anſw. It is not enough that conſcience muſt leade us, but truth muſt lead our conſciences: there is no neceſſity of ſinning.
Ob. How then is it ſaid, Of two evills the leſſe is to be choſen?
Anſw. This is true in Penall evills, not in criminals, in corporall things, not in ſpirituall. There is no neceſſity, that ſhould compell a man to ſinne, he ought rather to dy.
Ob. But I have ſworne to doe that, which is unlawfull to be done: ſo that I muſt either breake my Oath, or do worſe, which is to ſinne one way.
Anſw. You ſinned in making ſuch an Oath, and are bound to bewaile and repent of it: but you ſhall not ſinne in breaking that Oath. As David, in breaking of his vow concerning Nabal was not unjuſt▪ And if Herod had done ſo touching Iohn Baptiſt, hee had beene more righteous.
Yea, when any thing is granted generally, therein is implyed this exception (if it be not againſt right and juſtice:) Therefore Salomon brake his promiſe to his Mother touching Adonijah 1 Kings 2. 20. 23. And the wiſe men, their promiſe to Herod of returning Matth. 2. 9. 12. and that without the leaſt crime.
Indeed if the Law written do ceaſe, we muſt obſerve that which is allowed by the practice, and cuſtome of the Godly, and religious: and if in any thing this ſhall be defective, then that which is neereſt, and moſt agreeable to that: but if it may be drawn from the written word, either directly or by conſequence▪ it is the more warrantable and ſatisfactory. Alwaies provided, that we expound ſcripture by ſcripture, which is the beſt and ſureſt way of expounding,
But our ſcoffing adverſaries, deſire not ſo much ſatisfaction from us, as colourable pretences of exception againſt us: which makes them give out, that we ſcruple ſmall matters, either out of pride and hypocriſie: or we are more tender then they, out of ignorance and ſimplycity. As I have heard every one in a religious family, condemned for fooles and ſhallow braines: becauſe they would notly, nor diſſemble but ſpeak the naked truth. And no marvel; for firſt the wiſdom of God, is fooliſhnes with the world as the wiſdome of the World, is fooliſhneſſe with God. 1 Cor. 1, 18. 23. and 2. 14. & 3. 19. ſecond A Fool (that is the naturall man) is wiſer in his owne conceit, then ſeven men that can render a reaſon. Proverb. 26. 16.
Neither is it ſtrange, that they and the Godly ſo differ in judgement and practice: ſince they walke by rules, that are directly oppſite: for the naturall man either ſquares his life by other mens lives, without reſpect to Chriſts life: like ſome fooliſh Sexton▪ that ſets his Clock by others Clocks▪ without ever looking to the Sun. Or elſe hee leaves the moſt ſafe, and unerring guide of Gods word, to follow the deceivable guide of his owne carnall reaſon: like an ignorant Pilot, that ſailes without a Compaſſe, wherein his danger is as great, as otherwiſe his ſafety would be:
And ſo much touching evil omitted.