A80640:213
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.
Before Dr. Twice, Chamier (a Divine, as free as the other from suspicion of Antinomianism) denieth Faith to be a cause of Justification; For if it were (saith he) Justification should not be of Grace, but of us. But Faith is said to justify, not because it effecteth Justification, but because it is effected in the justified person, and requisite to be found in him. De Fide libr. 13. cap. 6. And to the same purpose, De Justificatione, libr. 22. cap. 12. he contendeth, that Faith as it doth not merit, nor bring Justification,so neither doth it (impetrare) obtain it. For if it were so, then tum ratione, tum tempore Fides praecederet Justificationem, Faith should go before Justification, both in nature and time: Which (saith he) in no sort may be granted. For Faith is it self a part of Sanctification; but there is no Sanctification, but after Justification, quae & re, & naturâ prior est, which both in the thing it self, and in nature is before it.
Before Dr. Twisse, Chamier (a Divine, as free as the other from suspition of Antinomianisme) denyeth Faith to bee a cause of Justification; For if it were (saith hee) Justification should not be of Grace, but of us. But Faith is said to justifie, not because it effecteth Justification, but because it is effected in the justified person, and requisite to be found in him. De Fide libr. 13. cap. 6. And to the same purpose, De Justificatione, libr. 22. cap. 12. hee contendeth, that Faith as it doth not merit, nor bring Justification,so neither doth it (impetrare) obtain it. For if it were so, then tum ratione, tum tempore Fides praecederet Justificationem, Faith should goe before Justification, both in nature and time: Which (saith hee) in no sort may be granted. For Faith is it self a part of Sanctification; but there is no Sanctification, but after Justification, quae & re, & naturâ prior est, which both in the thing it self, and in nature is before it.
To the like purpose doth Mr. Pemble deliver his judgment in his Book of the Nature and Properties of Grace and Faith, ⟨p. 50⟩Page 24. 26. of his Edition in Folio.