The cure of misprision or Selected notes, upon sundry questions in controversie (of main concernment) between the word, and the world. Tending to reconcile mens judgements, and unite their affections. Composed and published for the common good : as being a probable means to cure prejudice, and misprision in such as are not past cure. / by R. Junius.

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 can∣non, 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 questiona∣ble nature: they hold it good to take the surest side, and which draws neerest to probability: And with∣out 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 pos∣sible 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 obli∣gations upon the soule, even whiles they are most sleighted by carnall hearts, there being no lesse diffe∣rence in consciences, then stomacks: of which some will disgest the hardest meats, and turne over sub∣stances not in their nature edible; whiles others sur∣fet of the lightest foode, and complain even of dain∣ties.

Quest. Whatsoever is not of faith is sinne. Rom. 14▪ ••3. A recusant in going to Church against his con∣science,

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 crimi∣nals, 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 un∣lawfull 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 brea∣king 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, there∣in 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 re∣turning 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 ex∣ception against us: which makes them give out, that we scruple small matters, either out of pride and hy∣pocrisie: or we are more tender then they, out of ig∣norance and simplycity. As I have heard every one in a religious family, condemned for fooles and shal∣low braines: because they would notly, nor dissem∣ble 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, with∣out 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 de∣ceivable guide of his owne carnall reason: like an ignorant Pilot, that sailes without a Compasse, wherein his danger is as great, as otherwise his safe∣ty would be:

And so much touching evil omitted.