A55308:482
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.
The Hebrew Doctors say, That God out of his great Name Jehovah, added the Letter He to the Names of Abraham and Sarah. Hence that of the Cabalists, Abram non gignit, sed Abraham; Sarai non parit, sed Sarah: In allusion to this, I may say, It is not the Humane Principles, but the Divine Nature (which Believers the Children of Abraham partake of) that makes them bring forth the Fruits of an holy Life: We have this exemplified in a greater than Abraham, even in Jesus Christ; he was first conceived of the Holy Ghost, and then gave us that incomparable Pattern of Holiness in his excellent Life. Suitably, we are first supernaturally begotten to a Spiritual ⟨p. 401⟩Being, and then we live an Holy life: He that Sanctifieth, and they who are Sanctified are all of one. Hebr. 2.11. Hence Camero observes,1 that between Christ and Believers there is a wonderful Communion of Nature: Both have an humane Nature Sanctified by the Holy Spirit; he was conceived by the Holy Spirit; they are regenerated by it, that they may live unto God: but to make this point the clearer, I shall consider the two parts of the new Creature; that is, Faith, and Love: I call them so, because the Apostle, who saith, Neither Circumcision availeth any thing, nor uncircumcision, but a new Creature, Gal. 6.15. saith also, Neither Circumcision availeth, nor uncircumcision, but Faith which worketh by Love, Gal. 5.6. intimating, that Faith and Love are two great parts of the new Creature: an holy Life flows from both these; Hence some Learned Divines observe, that the good Acts of Heathens have an essential defect in them, the good Acts of Believers have only a gradual defect; but the good Acts of Heathens have an essential one; in that they do not flow from Faith and Love, and so cannot Centre in the Glory of God; Therefore St. Austin retracts that Speech, wherein he said,2 Philosophos virtutis luce fulcisse, that the Philosophers did shine with the light of virtue: But to speak distinctly of these two Graces.