A80640:205
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.
But howsoever, Faith being always of a self humbling efficacy, it is a fit disposition of the subject to receive comfort and assurance, Isa. 57.15. Calvin defineth Faith to be Divinae ergo nos benevolentiae firmam certamque cognitionem, quae gratuitae in Christo Promissionis veritate fundata, per Spiritum Sanctum & revelatur mentibus nostris & cordibus obsignatur. Institut. l. 3. c. 2. Sect. 7. Now when he cometh to expound what he meaneth by the free promise of grace in Christ, upon which this knowledge (or assurance) of ⟨p. 45⟩Faith is founded, he maketh it to be, not conditional. And he giveth this reason, Quoniam (saith he) Conditionalis Promissio quâ ad opera nostra remittimur, non aliter vitam promittit, quàm si perspiciamus esse in nobis sitam. Ergo, nisi Fidem tremere, ac vacillare volumus, illam Salutis Promissione su•ciamus oportet, quae à Domino ultrò ac liberaliter, potiusque miseriae nostrae quàm dignitatis respectis offeratur; ibidem Sect. 29. But what was the occasion of this Question from any speech or writing of mine, I cannot call to mind, unless it were concerning the First evidence of justification, which is the purport of the next Question. For otherwise, if Faith and Assurance be first founded and bottomed upon a Promise of Free-grace, I never doubted, but that Sanctification or Faith, (any saving qualification) may be, (and is by the help of the Spirit) a clear and certain Evidence of Justification. So that put the Question in terminis, Whether the Spirit of God in Evidencing our Justification doth bear witness in an absolute Promise of Free-Grace, without qualification or condition? I should answer plainly and roundly, The Spirit doth Evidence our Justification both ways, sometime in an absolute Promise, sometime in a conditional. QUEST. 4. Whether some Saving Qualification may be a first Evidence of Justification? Hereto I answered, A man may have an argument from thence, (yea, I doubt not a firm and strong argument) but not a first Evidence.
But howsoever, Faith being always of a self humbling efficacy, it is a fit disposition of the subject to receive comfort and assurance, Isa. 57.15. Calvin defineth Faith to be Divinae ergo nos benevolentiae firmam certamque cognitionem, quae gratuitae in Christo Promissionis veritate fundata, per Spiritum Sanctum & revelatur mentibus nostris & cordibus obsignatur. Institut. l. 3. c. 2. Sect. 7. Now when hee cometh to expound what he meaneth by the free promise of grace in Christ, upon which this knowledg (or assurance) of