A92141:60
Influences of the life of grace
Influences of the life of grace. Or, A practical treatise concerning the way, manner, and means of having and improving of spiritual dispositions, and quickening influences from Christ the resurrection and the life. By Samuel Rutherfurd, Professor of Divinity in the University of St. Andrews in Scotland.Influences of the life of grace. Or, A practical treatise concerning the way, manner, and means of having and improving of spiritual dispositions, and quickning influences from Christ the resurrection and the life. By Samuel Rutherfurd, Professor of Divinity in the Vniversity of St. Andrews in Scotland.
London: printed by T.C. for Andrew Crook, 1659
Title page typeset from the transcription.
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.
Ans. 1. The argument is weak, for one and the same voluntary act of consenting to eat in Adam is referred to, 1. Directly to the Law, thou shalt not eat, Gen. 2. 17. and it is formally a sinful act contrary to the commandment.
Ans. 1. The argument is weake, for one and the same voluntary act of consenting to eat in Adam is referred to, 1. Directly to the Law, thou shalt not eat, Gen. 2. 17. and it is formaly a sinful act contrary to the commandment.
2. Adam in this sinful act of consenting to eat did also interpretatively and virtually, and indirectly, not in an other formal and distinct act, will and desire to want the influence of God, now no precept or law is laid upon Adam, or upon any man, to have or to want the influence of God, whether it be predeterminative or collateral; only in acts of obedience, which cannot be performed without that influence; in sinful acts we are to want the influence of God requisite to the entitative act.
2. No necessity is or can be inferred from Gods determining, either in his decree or in his actual bowing and predetermining of the will to one of the opposites, but such whereby the holy predetermination of God insinuates it self sweetly and connaturally in the bosom of the elective power, without any straining or forcing of the light of the mind, and its indifferency, or compelling the will to be carried to any other of the opposites then the will it self doth connaturally embrace.
2. No necessity is or can be inferred from Gods determining, either in his decree or in his actual bowing and praedetermining of the will to one of the opposites, but such whereby the holy praedetermination of God insinuates it self sweetly and connaturally in the bosome of the elective power, without any straining or forcing of the light of the mind, and its indifferency, or compelling the will to be carried to any other of the opposites then the will it self doth connaturally embrace.