A55299:179
An answer to the discourse of Mr. William Sherlock, touching the knowledge of Christ,…
An answer to the discourse of Mr. William Sherlock, touching the knowledge of Christ, and our union and communion with him by Edward Polhill ..., Esquire.
London: printed for Ben. Foster, 1675
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.
However Holiness is necessary with respect to Sanctification. 1We have in us a New Creature, which is fed, cherished, nourished, kept alive by the fruits of Holiness: God hath not given us new Hearts to kill them in the womb, or to give them to the Old Man to be devoured, as Dr. Owen hath it: The phrase of this is admirable, and the reasoning unanswerable; if men be new Creatures, they will certainly live new Lives: ⟨p. 156⟩And this makes Holiness necessary, by the same reason, that every thing necessarily is, what it is, when it is.
However Holiness is necessary with respect to Sanctification. 1We have in us a New Creature, which is fed, cherish'd, nourish'd, kept alive by the fruits of Holiness: God hath not given us new Hearts to kill them in the womb, or to give them to the Old Man to be devoured, as Dr. Owen hath it: The phrase of this is admirable, and the reasoning unanswerable; if men be new Creatures, they will certainly live new Lives: ⟨p. 156⟩And this makes Holiness necessary, by the same reason, that every thing necessarily is, what it is, when it is.
- 1Mr. Sherlock.
The new Creature is fed with fruits of of Holiness; 1so Dr. Owen: Upon which the Author tells us in sport, that the phrase is admirable: I suppose it is so: Hear our Church: As Men that be very Men indeed, 2first have life, and after be nourished; so must our Faith in Christ go before, and after be nourished with good works: But for the reason, I think it cannot be answered: Exercise is necessary for the Body, and is it not necessary for the Body, and is it not necessary for the Soul? It is necessary for the Soul in mere Moral Virtues, and is it not necessary for it in spiritual Graces too? Reason, though a natural Talent only, necessarily obliges us to walk suitably to it, and how much more do Divine Graces, which are altogether supernatural, bind us to live in a Decorum thereunto? These things to me are very cogent.