A77374:98
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.
Verse 6. For this cause pay you tribute also for they are Gods Ministers attending continually upon this very thing.
4. It appears by all the first verses of this 13. Chapter that the subjection and obedience here commanded by the Apostle is not passive obedience or subjection, but active; for the Apostle having said, ver. 1. and 2. Let every soul be subject to the higher power, and not resist, he saith at the third verse, Why wilt thou not then be afraid of the power, do that which is good, and at the sixth verse, For this cause pay you tribute also. But if the King command any thing that is unlawful and sinful (the Doctor saith) we are to be subject only passively: therefore the subjection commanded, and resistance forbidden in the Scripture, not such as relates the unlawful command of Princes (as he affirms when the Roman Emperor commanded things destructive to the Christian Religion) accordingly Hierom upon the place, Oftendit Apostolus in his quae recta sunt judicibus obediendum, non in illi quae religioni contraria sunt. And besides, the Doctor himself confesseth, page 11. that this prohibition was not temporary, but perpetual: therefore to reach unto those times, when the Prince should command that which was good, therefore the subjection here commanded was active subjection, and not merely passive.
4. It appeares by all the first verses of this 13. Chapter that the subjection and obedience here commanded by the Apostle is not passive obedience or subjection, but active; for the Apostle having said, ver. 1. and 2. Let every soule be subject to the higher power, and not resist, he saith at the third verse, Why wilt thou not then be affraid of the power, doe that which is good, and at the sixth verse, For this cause pay you tribute also. But if the King command any thing that is unlawfull and sinfull (the Doctor saith) we are to be subject only passively: therefore the subjection commanded, and resistance forbidden in the Scripture, not such as relates the unlawfull command of Princes (as he affirmes when the Roman Emperour commanded things destructive to the Christian Religion) accordingly Hierom upon the place, Oftendit Apostolus in his quae recta sunt judicibus obediendum, non in illi quae religioni contraria sunt. And besides, the Doctor himselfe confesseth, page 11. that this prohibition was not temporary, but perpetuall: therefore to reach unto those times, when the Prince should command that which was good, therefore the subjection here commanded was active subjection, and not meerly passive.