A80640:63
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
Treatise 1 › Chapter 2 › Section 5: Of Mr. Smith, and Mr. Robinson.
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.
As a fruit of his studious inquisition after the Truth, he resorted (as I have understood) to many judicious Divines in England for the clearing of his Scruples, which inclined him to separation: and when he came into Holland, he addressed himself to Doctor Ames, and Mr. Parker: rather preventing them with seeking counsel and satisfaction, then waiting for their compassion. But as they excelled in learning and godliness, so in compassion and brotherly love also; and therefore as they discerned his weanedness from self-fullness, so did they more ⟨p. 8⟩freely communicate light to him, and received also somethings from him. The fruit of which was (through the Grace of Christ) that the Dissuader himself confesseth, he came back indeed the one half of the way: Acknowledging the lawfulness of communicating with the Church of England, in the Word and Prayer: but not in the Sacraments and Discipline, which was (saith he) a fair Bridge, at least a fair Arch of a Bridge for union. But when he saith, he came on to communicate with the Church of England in the Word and Prayer, it must not be understood of the Common-Prayer-Book, but of the Prayers conceived by the Preacher before and after Sermon: And yet in coming on so far as he did, he came more then half way of any just distance.
As a fruit of his studious inquisition after the Truth, hee resorted (as I have understood) to many judicious Divines in England for the clearing of his Scruples, which inclined him to separation: and when hee came into Holland, hee addressed himselfe to Doctor Ames, and Mr. Parker: rather preventing them with seeking counsell and satisfaction, then waiting for their compassion. But as they excelled in learning and godlinesse, so in compassion and brotherly love also; and therefore as they discerned his weanednesse from selfe-fulnesse, so did they more ⟨p. 8⟩freely communicate light to him, and received also somethings from him. The fruit of which was (through the Grace of Christ) that the Disswader himselfe confesseth, hee came backe indeed the one halfe of the way: Acknowledging the lawfulnesse of communicating with the Church of England, in the Word and Prayer: but not in the Sacraments and Discipline, which was (saith hee) a faire Bridge, at least a faire Arch of a Bridge for union. But when he saith, hee came on to communicate with the Church of England in the Word and Prayer, it must not bee understood of the Common-Prayer-Book, but of the Prayers conceived by the Preacher before and after Sermon: And yet in comming on so far as he did, he came more then halfe way of any just distance.