A55308:315
Speculum theologiæ in Christo, or, A view of some divine truths which are either…
Speculum theologiæ in Christo, or, A view of some divine truths which are either practically exemplified in Jesus Christ, set forth in the Gospel, or may be reasonably deduced from thence / by Edward Polhill ..., Esq.
London: printed by A.M. and R.R. for Tho. Cockerill, 1678
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.
1. The Fountain of Grace is Gods free Love, which moves it self, and gratuitously flows out in spiritual blessings; these issue out of love, and that is a motive to it self. Emphatical is that of the Apostle, If by grace, then it is no more of works; otherwise grace is no more grace: but if it be of works, then it is no more grace; otherwise work is no more work, Rom. 11.6. It is essential to Grace to be gratuitous; unless it be so, it loses its nature. Upon this account Pelagius, that Enemy of Grace, but for his counterfeit Recantation, had had in the Palestine Council a just Anathema for that saying, Gratiam dari secundum merita, That Grace was given according to merits or works.1 When the Pelagians said, Quia ego prior volui, Deus voluit, Because I first willed, therefore God willed; Saint Austin tells them, That they brought in Merit, that Grace was then no longer Grace: In omni opere sancto, saith he, prior est voluntas Dei, posterior liberi arbitrii; In every holy work Gods will is first in order,2 and then mans. Without this order, Grace cannot be Grace, nor God God. If he be not the Fountain of all good, if the least good start up and anticipate his will, he is not, as becomes him, the origin of all good. The Fountain of Grace must therefore be in his Love.
1. The Fountain of Grace is Gods free Love, which moves it self, and gratuitously flows out in spiritual blessings; these issue out of love, and that is a motive to it self. Emphatical is that of the Apostle, If by grace, then it is no more of works; otherwise grace is no more grace: but if it be of works, then it is no more grace; otherwise work is no more work, Rom. 11.6. It is essential to Grace to be gratuitous; unless it be so, it loses its nature. Upon this account Pelagius, that Enemy of Grace, but for his counterfeit Recantation, had had in the Palestine Council a just Anathema for that saying, Gratiam dari secundum merita, That Grace was given according to merits or works.1 When the Pelagians said, Quia ego prior volui, Deus voluit, Because I first willed, therefore God willed; Saint Austin tells them, That they brought in Merit, that Grace was then no longer Grace: In omni opere sancto, saith he, prior est voluntas Dei, posterior liberi arbitrii; In every holy work Gods will is first in order,