Selected quad for the lemma: cause_n
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A36078
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A Discourse about conscience, relating to the present differences among us in opposition to both extreams of popery and fanaticism.
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1684
(1684)
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Wing D1568; ESTC R8393
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25,645
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43
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Church and Security of the Government under which we live Secondly Conscience I told you includes Knowledge as much in the Notion of the thing as Composition of the word where there is no Knowledge there can be no Conscience because in such a case it is withwhat to do or how to govern it self and judge aright whereupon Conscience is not so much concern'd about things that are uncertain whereof we can have no sure Proof or clear Evidence either from Sense Reason or Revelation which are the three only ways of attaining Knowledge or arriving at the certainty of any thing Thus in matters of School Question or Controversial Divinity which are banded to and fro with probable Arguments on both sides For Instance Whether The Fire in Hell be Material or Metaphorical true In the Letter or in a Figure so we do but believe there is such a place as Hell reserved for the Punishment of Wicked Men as Scripture doth assure us Conscience as to the rest is not concern'd to believe either one way or other because Scripture is silent in the case and the Arguments from Reason on either hand are alike probable and if I am induc'd to believe one part of the Question rather than the other this can arise no higher than to a private Opinion of my own not a publick Article of my Christian Faith wherein my private Judgment not my Conscience is concern'd That Christ was born of a Pure Virgin is matter of Faith and consequently of Conscience to believe because Scripture doth affirm it but whether she remain'd so all her Life long is not so Indeed it hath been an Opinion in the Church that she did but however there is no other Argument but that of Piè Credimus that can induce us to be of that mind In like manner the Descent of Christ into Hell so we do not deny the thing which hath for many Ages been a received Article of the Apostles Creed tho left out in some others it matters not greatly whether it were Local or Virtual Metaphorical or Metonymical for in all these several Senses it hath been taken by Learned and Pious Men but in which of these we need not be overmuch concern'd for this Article being not expresly Revealed or clearly delivered in Scripture we believe it chiefly upon the account of the Apostles Creed whose Antiquity ought to command our Reverence and Respect tho I think it cannot strictly oblige my Conscience especially when the Church hath not determin'd any thing in the Case any more than Scripture but left me at Liberty to judge either way as I see cause The like may be said of the Knowledge of the Saints departed with many others which for Brevity sake I now omit Thirdly Some things there are tho for certain Revealed yet being Obscure and Vnintelligible in their own nature cannt so immediately oblige our Consciences as those that are more plain and Obvious The Decrees of God Arcana of Providence the great and Stupendous Mystery of the Blessed Trinity and Incomprehensible Vnion of the Two Natures in the Son of God these are in many things above our Reach and Capacity and so far as they are above us belong not to us A modest and humble Faith is here requisite and all that is expected from the common and ordinary sort of Christians a too curious search and inquiry into these Venerable Mysteries being not convenient for all nor absolutely necessary for any A particular Explication of them concerns my Faith no further than as it is consonant to Sacred Scripture and agreeable to what is more plainly revealed in Holy Writ or else by natural and genuine Consequence may be deduced there-from But now as for other Difficulties that may arise from thence I am not bound to pin my Faith on any one man's Sleeve nor receive his Scheme or Hypothesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for inspir'd Doctrine No nor for Truth neither any further than he can confirm it by Scripture which is the sole infallible Test of Divine Truth All that in this Case I am oblig'd to do is to guide my Conscience by Scripture and my Judgment by the catholick Determinations of the Church that is I am oblig'd in Conscience to believe all that the Scripture reveals and make that the Rule of my Faith and Obedience But in all other things where difficulties may arise and Scripture is either totally silent or very obscure here we ought to believe as the Church believes mistake me not I do not speak it in a Popish Sence which sets up the Traditien of the Church in Opposition to Scripture and in an impious manner prefers them before it teaching for Doctrines the Commandments of Men but my meaning is that I and every body else in matters dubious and obscure ought to be so modest as to mistrust our own particular Judgments rather than that of the Church and submit our Private Opinions to her Publick Determinations If not yet the least that in this Case we ought to do is to keep our Persuasion to our selves rather than disturb the Peace or oppose the received Doctrine of the Church out of an indiscreet Zeal for any fond or affected Opinion of our own For pray consider Can it be any other than Pride or Self-conceit to call it no worse for a few private persons to oppose their particular Sentiments to the Catholick Faith and what they decry in their Governors to practise more unjustly themselves by Prescribing to their Superiors in Matters dubious and uncertain and which are perpetually controverted on all hands In all things of this nature Conscience obligeth me to be Humble and Modest rather than Positive and Peremptory and therefore it would better become us to receive our Faith from than impose ours upon the Church in whose Communion we live and of the Truth of whose Doctrine we are satisfied in the main as the Dissenting Brethren are generally with ours But however if they see Reason to Dissent in their private Thoughts from the Establisht Faith they ought to keep their Judgment to themselves and not disturb her Peace on that account In this Sense let them remember that of the Apostle He that hath Faith let him have it to himself And he that keeps it there way keep it safe enough and out of the reach of all Humane Power and Compulsion For Conscience while it keeps within its due bounds cannot ought not to be compell'd by any Power upon Earth for in that respect it is free and never to be fore't But Secondly and positively Conscience is chiefly and more immediately concern'd about such things as are more necessary and substantial plain and obvious in Religion And these in the First place are the Main Fundamental Articles of our Christian Faith which constitute the greatest part of our Creed and have an immediate influence on our Lives and they are those that are contain'd in our several Creeds which are the brief Summary of the
then in the thing it self for superstition is not in the Object but only in the mind or conceipt of the Person that thinks so Thus they have accustomed to revile our Liturgy under the notion of the English Mass-book the Bishops and Governours of our Church are branded for Limbs of Antichrist and the Church her self reputed for little better then Antichristian and Idolatrous Neither have they learnt to stop here but have adventured to fly in the Face of the Civil Government as well as the Ecclesiastical against both which they have Shot their Venemous Arrows even bitier words Psalm 64.3 But now I appeal to any sober and serious Person be he of what Perswasion he will whether this be according to the Principles of the Christian Religion which is Profest in common by us all or whether it is purely Conscience which puts them upon such unseemly Practices or is this Language fit to be bestowed upon one of the most Eminent and Famous among all the Reformed Churches and who without Vanity be it spoken hath been one of the greatest Bulworks against Popery and Champion for the Reformation and I hope and pray daily it will continue to be so as long as God shall be pleased to continue Her or Himself a Church upon Earth Now if Language of this Nature tho' arising from the great and extraordinary Zeal of our Adversaries is so unhandsome and ill becoming in them towards us why should we think it any whit the more commendable and seemely in us toward them or out of our mouths then out of theirs That which is Evil and Offensive in it self is and will be so let who will be guilty of it Wherefore methinks it would be more like Christian and make more for the credit of Religion and Honour of our Church if we had more Charity and Kindness one for another even in those things wherein we differ so they be not Factious or Scandalous nor have an ill influence on our Lives and Manners rather than imitate the Example of some of our hot-headed Dissenters in some of their worst Qualities to wit in their Uncharitable Censures and Vnchristian Revilings and Calumnies For the bitter and fiery Spirit of a Jewish Zealot is very unagreeable to the Meek and Gentle Disposition of a true follower and Disciple of Christ according to St. Luke 9.54 55. And when his Disciples James and John saw this they said Lord wilt thou that we Command Fire to come down from Heaven and consume them even as Elias did But he turned and rebuked them and said ye know not what manner of Spirit ye are of And I shall be beholding to any man that shall be able to make out any other sence and meaning thereof 5thly A good Christian ought to live according to his own Conscience rather then according to the Opinion of other Men. Besure that man lives with the most comfort and content to himself who walks by the constant Rule of Gods Word and not by that of the World which consists chiefly in Humour and Opinion and alters almost every day and upon the least Occasion Whereas the Law of God is a sure and standing Rule which being diligently heeded and attended unto will not suffer us to go wrong or mistake our way 'T is impossible a man should live so Regular in all respects or carry himself so universally blameless and inoffensive as to gain the good Word and Opinion of all men tho' he should make it his chief study or sole business to do so for men's Humours and Interests being so different and many times so contrary that which likes one doth not like another and what this man commends another may be apt to find fault withal Nay one and the same person is not always consistent with himself nor can keep long in the same mind His thoughts and Judgments of things do often alter with his Affection and Interest and notwithstanding the Reason of things remains one and the same yet his Opinion of them may not do so and then they will be sure to pass their Censures on mens Persons and Actions according as they are in good or bad Humour or as they judge may make most for their present Interest Now he undertakes a hard task indeed who Studies to please those whose minds are so fickle and wavering and whose Humours are made up of such sudden Conradictions The People of the World are Masters or our Credit and Reputation which they may give or take from us at pleasure as many times they do upon very slight or no ground at all They depend upon the Opinion which men are pleased to conceive of us which they may alter when they list whether we give cause for it or no. But now no man or Number of men can be Masters of our Consciences we may keep them Innocent and in Peace let the World say or do what she can For tho' the deserved Commendation of a Virtuous Action depends upon the Good Will of others yet the Satisfaction it inwardly creates is a Good they have nothing to do withal and can never deprive us of tho' they would It concerns us therefore to take all the care we can of our Consciences and study rather to pprove our selves to them than to the Multitude the one being Practicable when the other is not Not that I would have any man careless of his Credit and good Name for he that is not tender of his Fame will hardly be so of his Conscience and the Reputation which is given to Virtuous Deeds ought to be lookt upon as no small Incitement to the performance of them But my meaning is no man ought to be so Studious of Popular Applause or affect the good Opinion of the World by such mean and unworthy Arts as may tend to the Injuring of his Conscience or prejudice of his Duty which he ows to God and the Church to his Prince or Countrey But let a man do what he thinks in his Conscience he ought to do let him provide things honest in the sight of all men run into no open Scandal give no just or wilful cause of offence and avoid as much as he can all Temptations or Provocations to evil and then he ought not he need not value the Talk of the World nor Speech of People A Wise man which in Solomon's sense is a Prudent Good man should first take care of doing his Duty and then live above the spiteful Talk and Reports of the Vulgar or regard their Censures no otherwise then the Moon in the Fable did the barking of a Dog which neither obscur'd her Light nor made her alter her Course No no The inward content which a man receives in the doing of a good Action is infinitely to be prefer'd before the Credit and Reputation which it gains him abroad an Unwise man seeks his Reward and Satisfaction where it is not to be found namely from without in the Goods and Possessions in the