A77374:39
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.
And presently another▪ of the Divines of the s•me Co••••ll saith thus: For the Pope is in the Church, as the King▪ is in his Kingdom, and for a King▪ to be of more authority then his Kingdom this were too absurd, ergo neither ought the Pope to be above the Church; for like as oftentimes Kings which do wickedly rule the Common-weal, and exercise cruelty are deprived of their Kingdoms, even so it is not to he doubted but that the Bishops of Rome may be dep• sed by the Church, that is to say, by the general Council; neither do I herein allow them which attribute so large and ample authority unto Kings, that they will not have them bound under any Laws, for such as do so say are but flatterers, who do talk otherwise then they think. For albeit that they do say that the moderation of the law is always in the Princes power•, that do I thus understand; that when as reason shall persuade, he ought to digress from the rigour of the law: for he is called a King who careth and provideth for the Common-weal, taketh pleasure in the profit and commodity of the subjects, and in all his doings hath respect to the commodity of those over whom he ruleth, which if he do not, he is not to be accounted a King•, but a Tyrant, whose property it is only to suck his own profit. For in this point a King differeth from a Tyrant, that the one seeketh the commodity & profit of them whom he ruleth, the other only his own: The which to make more manifest, the cause is also to be alleged wherefore Kings were ordained. At the beginning▪ (as Cicero▪ in his Offices saith) It is certain that there was a certain time when the people lived without Kings: but afterward when •and and possessions began to▪ be divided according to the custom of every Nation, then were Kings ordained for no other cause but only to execute Justice. For when as at the beginning the common people were oppressed by rich and mighty men, they ran by and by to some▪ good and virtuous man who should defend the poor from injury, and ordain Laws, whereby the rich and poor should dwell together. But when as yet under the rule of Kings the poor were oft oppressed, laws were ordained and instituted, the which should judge neither for hatred nor favour, and give like care unto the poor, as unto the rich, whereby we do understand not only the people but the King to be subject unto the Laws.