Selected quad for the lemma: peace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
peace_n	county_n	justice_n	session_n	5,221	5	10.3826	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86612	The pagan preacher silenced. Or, an answer to a treatise of Mr. John Goodwin, entituled, the pagans debt & dowry. Wherein is discovered the weaknesse of his arguments, and that it doth not yet appear by scripture, reason, or the testimony of the best of his own side, that the heathen who never heard of the letter of the Gospel, are either obliged to, or enabled for the believing in Christ; and that they are either engaged to matrimonial debt, or admitted to a matrimonial dowry. Wherein also is historically discovered, and polemically discussed the doctrin of Universal grace, with the original, growth and fall thereof; as it hath been held forth by the most rigid patrons of it. / By Obadiah Howe, A.M. and pastor of Horne-Castle in Lincolnshire. With a verdict on the case depending between Mr. Goodwin and Mr. Howe, by the learned George Kendal, DD.	Howe, Obadiah, 1615 or 16-1683.; Kendall, George, 1610-1663.	1655 (1655)	Wing H3051; Thomason E851_16; ESTC R207423	163,028	140

anything of that import during that time now if this be a good argunent which Mr. Goodwin urgeth viz that Adam was not bound to repent because there was no Law given to bind him to repent it is grounded upon this truth that there is no obligation to any thing without a command Now indeed in the following part of his Treatise he addresseth himself very handsomely to prove that all are bound to believe but it is not without much provocation from his adversary and it is not till much labour hath been spent as if he intended to let the world see that it is one of the last things he intendeth to be pertinent It is urged against him by an unknown Adversary thus All men are not bound to believe without the letter of the Gospel by which men are obliged and bound to believe which argument is firm and good and makes him cast about for an universal obligation to believe without the letter of the Gospel and he affirms that all men are bound to believe on Christ by a double law First by the Law of Nature Secondly by the Positive Law of God I shall examine both in their order First to examine whether all men by the Law of Nature be bound to believe on Christ He layeth down his method thus Nature requireth of men 1 That they seek after God that is the knowledge of his attributes and perfection of his being 2 After the best and richest discoveries of his will where they are to be found 3 To submit to every part of that will and pleasure being made known And then as the accomplishment of his invention he saith that the Gospel is the richest discovery of his will and they are bound to subject themselves unto it But though I grant all these things yet thus I answer There is no obligation to believe on Christ yet extant except the l●tter of the Gospell come and then the true state of the question is destroyed true it is the Gospel is the richest treasures of his mind and will but how is this made knowne to them that never come to enjoy the letter of the Gospel I further argue thus 1 Adam in innocencie was bound to do all these to seek and enq●uire after God and the richest treasure of his will c. but I hope he will not say that Adam was bound to believe in innocency if he do it is not without the positive dissent of the best of his side 2 It is strange to see the ways of these men to assume that to themselves as Orthodox what they explode in others as vaine and impertinent when Molin urged thus upon the question whether Adam had power to believe the law commands us to assent to and obey what ever the Lord saith or commandeth Corvin in in Molin cap. 11. § 7. then it must follow that if Christ was propounded and preached by the same law he should be accounted to stand bound to believe the Gospel this reasoning is rejected by Corvinus as vain and impertinent but is not Mr. Goodwins the very same 3 He saith nature binds to obey the discoveries of his will being known true but then being unknown no obligation to believe then it must be enquired into how men that never he the letter of the Gospel can come to the knowledge of the mind of God concerning faith in Christ Still here is little proof but meer trifeling Now such an assertion as this his adversary lays upon him That the light of nature cannot discover that ever there was such a man or Mediator as Christ Jesus but he is pleased to say that it is not pertinent to our purpose but I think very much For let this be granted then I urge though the law of nature bind us to do all the three forenamed particulars yet it doth not oblige us to believe in Christ because the light of nature cannot discover Christ and if not how can it oblige men to believe on Christ I see not because according to himself it bindes men to obey no further then is known but he saith further thus Though it be not sufficient to discover Christ yet it is sufficient to teach them that it is their duty to inquire after the best discovery of his will and being known it can tell them it is their duty to believe in Christ how he hath lost himself on his own circle true it may teach them to inquire but how to believe on Christ I see not because they are not bound to obey further then it is known and nature cannot discover Christ nor any way left for knowing him otherwise For the question supposeth them not to have the letter of the Gospel 2 He is much mistaken the law of nature upon that supposition that faith in Christ was discovered could not be said to be the dictator of that duty but the positive law that is newly discovered nature commandeth general obedience being a general law but a special law must be the ground of a special obedience if he consult with Corvinus he will grant this to pass for good divinity as I may illustrate it by this instance The Law of nature bindeth me to obey my Superiors and so us all this is a general law but as a ground of special obedience there is required a law positive that I may know wherein to obey them as to say Our Superiours for Politique ends forbid us to eat flesh in Lent ●hall he hence conclude that it is a dictate of nature not to eat flesh in Lent then it is against the law of nature to eat flesh in Lent but who can understand this therefore we must necessarily distinguist thus nature bindeth us to obey but their Positive law to obey in this or that particularity neither could the law of nature ever dictate to any man that he is bound not to eat flesh in Lent the case is much a like the law of nature binds us to obey God as our Maker but the law positive comes and bids us to obey him in believing Christ This obligation as it is particularized comes from the Positive law of God not from the law of nature for the law of nature could never dictate such a particularity of obedience as to beleeve in Jesus Christ And thus farre I can improve the smile he preduceth in Pag. 31 32. but how farre further it tendeth I see not for it vanisheth into smoak if we consider that the legislative power in any nation or kingdom doth not confine the discovery of their lawes to the Metropolis but as for those Laws by which mens daily and weekly transactions are to be guided they take such course that they shall be published at the Market-towns of every Shire or County where it is to be supposed that all respectively are led by their occasions or in a Sessions quarterly Justices of the Peace are in their charges to acquaint them with all those Penal Statutes and other Lawes requisite to