A77374:126
The wounded conscience cured, the weak one strengthened, [sic] and the doubting satisfied By…The vvounded conscience cured, the weak one strengthned, [sic] and the doubting satisfied By…
The wounded conscience cured, the weak one strengthened, [sic] and the doubting satisfied By way of answer to Doctor Fearne. Where the main point is rightly stated, and objections throughly answered for the good of those who are willing not to be deceived. By William Bridge, preacher of Gods Word. It is ordered this 30. day of January, 1642. by the committee of the House of Commons in Parliament, concerning printing, that this answer to Dr. Fearne's book be printed. John White. The second edition, corrected and amended. Whereunto are added three sermons of the same author; 1. Of courage, preached to the volunteers. 2. Of stoppage in Gods mercies to England, with their [sic] remedies. 3. A preparation for suffering in these plundering times.The vvounded conscience cured, the weak one strengthned, [sic] and the doubting satisfied By way of answer to Doctor Fearne. Where the main point is rightly stated, and objections throughly answered for the good of those who are willing not to be deceived. By William Bridge, preacher of Gods Word. It is ordered this 30. day of January, 1642. by the committee of the House of Commons in Parliament, concerning printing, that this answer to Dr. Fearnes book be printed. John White. The second edition, correced and amended. Whereunto are added three sermons of the same author; 1. Of courage, preached to the voluntiers. 2. Of stoppage in Gods mercies to England, with their [sic] remedies. 3. A preparation for suffering in these plundering times.
London: printed for Benjamin Allen, 1643
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Then the Doctor tells us in the same argument, this power is called an ordinance of man subjective, wherein he la•es this distinction, That power is considered two ways, either as it is subjective amongst men, and so it is [Greek or Hebrew], or else as it is considered causaliter, and so it is [Greek or Hebrew], of God.
Then the Doctor tells us in the same argument, this power is called an ordinance of man subjective, wherein he la•es this distinction, That power is considered two waies, either as it is subjective amongst men, and so it is 〈non-Latin alphabet〉, or else as it is considered causaliter, and so it is 〈non-Latin alphabet〉, of God.
Ans. But this is too strait, for it is called [Greek or Hebrew], not only because it is amongst men, but it is [Greek or Hebrew] an humane constitution in four respects, 1. because it is so causaliter, the form of several governments ⟨p. 23⟩being an invention of man. 2. Subjective, because it is amongst men. 3. Objective, because it is busied about men. 4. Finaliter, because it is ordained for man, and the Common-weal, yet power it self is the constitution and ordinance of God.
Ans. But this is too strait, for it is called 〈non-Latin alphabet〉, not only because it is amongst men, but it is 〈non-Latin alphabet〉 an humane constitution in foure respects, 1. because it is so causaliter, the forme of severall governments ⟨p. 23⟩being an invention of man. 2. Subjective, because it is amongst men. 3. Objective, because it is busied about men. 4. Finaliter, because it is ordained for man, and the Common-weale, yet power it selfe is the constitution and ordinance of God.