A80640:204
The way of Congregational churches cleared in two treatises. In the former, from the…
The way of Congregational churches cleared in two treatises. In the former, from the historical aspersions of Mr. Robert Baylie, in his book, called, A dissuasive from the errors of the time. In the latter, from some contradictions of Vindicæ Clavium : and from, some mis-constructions of learned Mr. Rutherford in his book entitled The due right of presbyteries. / By Mr. John Cotton, sometime preacher at Boston in Lincoln-shire, and now teacher of the Church at Boston, in New-England.The way of Congregational churches cleared in two treatises. In the former, from the historical aspersions of Mr. Robert Baylie, in his book, called, A disswasive from the errors of the time. In the latter, from some contradictions of Vindicæ Clavium : and from, some mis-constructions of learned Mr. Rutherford in his book intituled The due right of presbyteries. / By Mr. John Cotton, sometime preacher at Boston in Lincoln-shire, and now teacher of the Church at Boston, in New-England.
London: printed by Matthew Simmons for John Bellamie, 1648
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.
Sometimes the Qualification or condition mentioned in the promise, though it be in the soul before, yet it is not evident there before. And then the evidence of Justification springeth not from the condition, but from the Grace of the promise, clearing and evidencing both the condition and the Justification. Thus Christ applieth himself by his Spirit, to bruised Reeds, o• broken hearts. Isa. 57.15. Lastly, if Faith it self be meant to be the saving qualification ⟨p. 44⟩or condition, and be also found, and that evidently in the soul to whom the Promise of Justification is made; yet the Spirit may bear witness in the Promise of Grace to the Justification of such a soul, without either the word expressing the Condition in that place, or the soul attending the Condition at that time: As when Christ said to the Woman, Luk. 7.48. Thy sins are forgiven thee, He neither mentioneth her Faith in that word, nor doth it appear, that she did reflect upon her Faith in receiving that Promise at that time. Many an Israelite stung by the fiery Serpents in the wilderness, might look up to the brazen Serpent for healing, and yet at that time not look to their eye, nor think upon their eye by which they looked. And though afterwards Christ do make express mention of the woman's Faith, to which he attributeth her salvation, (Woman, saith he, thy Faith hath saved thee, ver. 50.) Nevertheless, that Faith, though it be an Evidence of Assurance in the subject Person of his Justification: yet it is also an Effect or Consequence of the Evidence and Assurance of the Object, that is, of the grace and mercy of God clearly revealed and applied to the soul in the Promise, even to the begetting of Faith it self, and the Assurance of it. As when Christ did promise (by the Ministry of Paul) salvation to the Jailer in Believing; the Grace of Christ clearly revealed and applied in the Promise did beget Faith in the Jailer, and the Assurance of Faith. And so his Faith, and the Assurance of it was an Effect and Consequence of the Grace and Assurance of it offered to him in the Promise. Faith though it be an Evidence of things not seen (with bodily eye;) yet it is an effect of a former Evidence, even of the light of Gods Countenance shining forth through Christ in the Promise of Grace upon the soul, to the begetting of Faith, and the assurance of it.