Selected quad for the lemma: order_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	day_n	good_a	time_n	2,585	5	3.4202	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92140	A free disputation against pretended liberty of conscience tending to resolve doubts moved by Mr. John Goodwin, John Baptist, Dr. Jer. Taylor, the Belgick Arminians, Socinians, and other authors contending for lawlesse liberty, or licentious toleration of sects and heresies. / By Samuel Rutherfurd professor of divinity in the University of St. Andrews.	Rutherford, Samuel, 1600?-1661.	1649 (1649)	Wing R2379; Thomason E567_2; ESTC R203453	351,532	454

flesh and blood 2. A good conscience from justification hath peace and joy Prov. 15. 5. A good conscience or Heb. he that is good in heart is in a continuall feast It s an allusion to the Shew-bread that was set before God alwaies or as Exod. 2● 30. bread of faces that was to be before the Lord continually called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perpetuall bread this hath no fountaine cause but sense of reconcilliation with God 3. A good Conscience is a complent intire thing as our Text saith both toward God and man it s not to be a morall man in the duties of the second Table and a seepticke in the duties of the first Table not in some few fundamentals as Parrones for Libertie of Conscience doe plead but in the whole revealed will of God and therefore the good conscience consisteth in an indivisible point as they say the number of foure doth if you adde one or take one from it you vary the essence and make it three or five not foure so Paul taketh in compleatnesse in it I have all good Conscience either all or none and a good Conscience toward God and man not a conscience for the streets and the Church and not for the house and not for the dayes Hosanna and not for eternity therefore they require an habit to a good Conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have exercised my self to have alwaies a good conscience there is a difference between one song and the habit of Musick and a step and a way Psal 119. 133. order not my one single step but my steps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number to fall on a good word by hazard to salute Christ in the by doth not quit from having an evill Conscience as one wrong step or extemporary slip doth not render a beleever a man of an ill Conscience the wicked world quarrell with the Saints before men because they cannot live as Angels but the true and latent cause is because they will not live as Devils and goe with them to the the same excesse of ryot 4. The Formalis rates of all good Conscience as conscience Conscience acteth not on by-respects but for conscience Rom. 13. 5. Wherefore yee must be subject not onely for wrath but also for conscience sake Conscience then doth all by 〈◊〉 and fayleth by compasse and considereth the 〈◊〉 not of the clouds but of the starres which 〈◊〉 regularly whereas the evill conscience Levit. 26. 15. is said to play the reprobate in Gods testimonies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast away to loath it is called jer 6. 30. reprobate mettall which no man would chuse there is Conscience that walketh contrary to God Levit. 2● 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in occursu there is a defect of the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is from a root that signifieth to meet in the way or to rafter or plank an house where board is joyned with board some will joyn issue with God as if they had heardned their heart against him and were nothing afraid to meet him and joyne battle with him as if they were good enough and strong enough for God as one rafter in a house is apt to joyne with another there bee some froward ones who wrestle with God Psalm 18. 27. With the froward with the wrestler who boweth his body thin wilt wrestle But a good Conscience knoweth God better then so and is a masse of heavenly light and therefore joyned with faith unfained 1 Tim. 1. 5. and vers 19. Timothy is exhorted to held faith and a good Conscience as if they failed both in one vessell if faith sinke a good Conscience cannot swimme much more might be added of a good Conscience but our care would be to keep Conscience as we would doe a Jewell of gre●● price and as we doe a watch of Gold a meat or straw will interrupt the motion of a watch it cannot be violently moved when Grace and the blood of attonement oyleth the wheeles of Conscience they move sweetly and equally Some times its secure or dead or which is the extreamity of sleepe as death is superlative and deepest sleepe feared or burnt with a hot iron when the man hath sinned God out of the world first as fooles doe Psal 14. 1. and next out of his owne conscience and such a Conscience in Pharoah may awake per intervalla and goe to bed againe and be buried at other times it can discourse and argue away heretically the ill day judgment at other times it will crow furiously and as unseasonably as the Cock which they say hath much in it of the Planet of the Sunne and therefore beginneth to sing when the Sunne hath passed his declination and beginneth to ascend when men are in deepest sleep There is a second division of Conscience and it is from the second acts and good disposition of Conscience and that is a tender or a not tender Conscience The tender Conscience is onely choisest of Consciences so ● Ames maketh it that which is opposed to an hard heart the worst conscience that is we have some choise examples of a tender conscience 2 King 22. 19. Because thy heart was tender and thou wast cast downe before the face of the Lord the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow soft is ascribed to oyle Psalm 55. 22. His words were softer then oyle it is Prov. 4. 3. tender and deare it is ascribed to young children or young cattell it s a conscience that easily yeildeth and rendreth to God So in Job chap. 31. who was so tender at the remembrance of Gods rising up against him to visit him that vers 13. hee durst not despise the cause of his man-servant or his maid-servant when they contended with him and in David who when hee but cut off the lap of the Mans garment who sought to cut off his life yet his heart smot him the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to strike or kill or plague frequent in the Booke of E●codus God shooke every herb of the field God strook or plagued the first borne it is some times to whip or scourge so as the marke of the stroake remaineth after Davids striking of the Lords anointed there remained an vibex an impression and a marke in a soft heart Who ever would ingrosse the name of a tender Conscience to themselves doe challenge the high perfection of David Josiah Job and of that which is the floure and Garland of all godlinesse and these that are not tender in Conscience in some measure if any will thinke they have it in the perfection they see little in their owne heart are deemed prophane irreligious and men of bold and daring Consciences so wee shall and must yeeld in a question of personall interest that these are the onely Perfectists and tender Consciences who are for tolleration of all religions and are professed Antinomians Arrians Arminians Socinians and

and eate first and that before any of the words of Institution bee mentioned or any blessing of the Elements must be a manifest breach of the Directory of Jesus Christ which sure holdeth forth to us a twofold ordering of acts of worship one divine which we must p●remptorily follow another prudential and humane in circumstances which concern both the worship of God and civill Assemblies as time place persons c. and in the latter we are no further to be commanded in point of uniformitie then the generall rules of the word lead us and compulsion where God hath no compelling commandment going before in an exact uniformitie we utterly disclaim nor can men or Church or all the Assemblies on earth make laws in matters of Gods worship where the Supream Lawgiver hath made none and the Preface of the Directorie is so clear in this that we trust we shall quickly agree with the godly and sound in judgement in this Obj. 18. But whether were it not better that a Patent were granted to Monopolize all the corn and cloath and to have it measured out to us at mens price and pleasure which yet were intollerable as some men and Synods doe appoint and measure out to us what and how much we shall beleeve and practice in matters of religion and whether there be not the same reason that Presbyterians and the Assembly of Divines at Westminster should bee appointed by us Sectaries what they shall beleeve and practise in Religion as for them to do so to us seeing we can give as good grounds for what we beleeve and practice as they can doe for what they would have if not better Answ It were indeed better that all the corn and cloath were monopolized to be measured out at the pleasure of men then that truth should be monopolized and measured out at the pleasure of men speaking what pleases them without all warrant of the word of God and alledge only mens meer authoritie or rather lust and commanding men without trying the Spirits and doctrines by the Scriptures as the Bereans tryed Pauls doctrine Acts 17. Peremptorily to beleeve and practise what they appoint under pain of the Sword this sort of monopolizing either corn or truth our witnesse is in heaven we detest and refuse But of monopolizing and appointing what truth men should beleeve by an authoritative ministeriall and officiall holding out of truth in the name of Christ and from the word of truth in a way of leading the consciences by perswading from strength of light by the Law and the Testimonie and exhorting all men in the Lord to try the Spirits examine by the word not what men but the Embassadors of Christ say and teach not from themselves but from the will and commandment of him that sent them then must they give an account to God who call this monopolizing of the truth and measuring it out at the pleasure of men when as the preaching of the word being instant in season out of season reproving rebuking exhorting with all long-suffering and doctrine 2 Tim. 4. 2. should so be a monopolizing of the truth and a measuring of it out at the pleasure of men in regard that Christ saith Matth. 10. 40. He that receiveth you receiveth me Joh. 13. 20. and Luke 10. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And Matth. 10. 14. Whosoever shall not receive you nor hear your words when ye depart out of the house or Citie shake off the dust off your feet Verily I say unto you it shall be easier for the land of Sodom and Gemorrah in the day of judgement then for that Citie Which words are spoken of all the faithfull Ministers of Christ to the end of the world Matth. 28. 19 20. so they speak according to the commission given them by the Lord speaking in his word whether they declare the mind of Christ in a pulpit or Synod This way Ministers who hear the Word at Gods mouth Ezek 3. 10. and deliver the whole councell of God Acts 20. 27. and keep nothing back as faithful Ambassadors and Stewards ought ministerially to declare and appoint what and how much we shall beleeve and practise in matters of religion but not as Monopolizers 3. Suppose Sectaries could teach the Ministers of the Assemblie as well as the Ministers can teach them yet is there more reason that Ministers should Synodically teach then they for a teaching Ministery is an ordinance of Christ in the New Testament as is clear by these places which hold forth that Christ is present with his faithfull Ministers to the end of the world Joh. 20. 21 22. Matth. 28. 19. Eph. 4. 11 12 13. and 2 Tim. 4. 1. 2. compared with Matth. 28. 19. 20. Eph. 4. 11 12 13 Matth. 10. 14. v. 40. Luke 10. 14. Joh. 15. 20. 1 Tim. 3. 1 2 3 4 5. Rom. 10. 14 15 16. Hebr. 5. 4. and 13. 17. Tit. 1. 7 8 9. 1 Thes 4. 12 13. Rev. 2. 1 2. c. and 3. 1 2 c. and howbeit the word of God as the word doth equally tye the conscience in regard of that objective obligation that it hath from God not from men who ever spake it whether Ministers or private Christians yet it layeth two bands on the conscience when Ministers declare the will of God to people the one is officiall for by the fift commandement the messengers of the Lord of Hosts are to be heard reverenced and received in their calling otherwise we despise Christ The other is an objective obligation and a band which it layeth on the conscience by the second Commandment in regard it is the Word of God not of men 1 Thes 2. 13. But when private Christians speak the word of the Lord in their station the word from them layeth on only the latter obligation not the former and it is false That private men have as good grounds to appoint what Ministers should beleeve and practise as ministers have to appoint what they should beleeve and practice for private Christians want the Ministeriall grounds which Ministers called of God have to teach and exhort in the Name of the Lord. 4 It may be private men may see more truth then Ministers when night and darknesse in stead of vision covereth the Prophets but hence it followeth not that seeing and called watchmen should not ministerially appoint and hold forth by their office what private christians should beleeve and pr●ctice in matters of Religion 5. Libertines aim at this The truth is monopolized to no one man nor certain kind of men ministers or others What then Ergo It is truth what every man in his conscience beleeveth to be truth and he that beleeveth practiseth what in conscience he beleeveth to be truth he beleeveth and practiseth according to the word of God and is not to be controlled nor contradicted nor compelled by