The riches of Gods love unto the vessels of mercy, consistent with his absolute…The riches of Gods love unto the vessells of mercy, consistent with his absolute…

And I find him sometimes congratulating his good fortunes in finding that this Johannes Bacconius was in some particulars of his mind, he doth not say, he learnt it of him. But I know no School Divine comparable to him for depth of philosophical speculations; yet am I not of his mind in the point of original sin. I willingly confess it is one of the three points wherein sometimes I persuaded my self I never should be satisfied in this world▪ And that which most troubled me was the positive nature of it. Wherein Cajetan is thought to discourse strangely also, even to the palate of Pontificians; And Aquinas his definit on of it, calling it, Habitus corruptus; hath cost me no small pains in the discussion thereof. At length I conceive there is no great cause of so much pother to be made about it, save that certain prejudices which we lay for grounds do cast us there upon. The harmony of man's nature in all parts, excepting ⟨p. 138⟩it's due subjection unto God, I willingly confess was natural, but whether it did profluere ex principiis naturae, either specificae, or individualis, or was caused and maintained while Adam stood in his integrity by the special hand of God's providence; as some School-men profess finding the difficulty of maintaining the former (which yet might be consequent naturally to it's due subjection unto God for ought I see yet to the contrary) I dispute not. But as for it's due subjection unto God in faith and love, and such a love as joined with the contempt of it self; I have reason to conceive that this was not natural, as flowing from the principles of nature either specific or individual, though this latter I heard sometimes maintained publicly in the University, but rather wrought in man in his creation by virtue of supernatural grace, and the holy Ghost's residence in him; which supernatural grace, and holy Ghost's residence had been natural unto all his posterity, had Adam continued in his integrity. I call it natural in as much as it had descended unto all his posterity, after the manner of an inheritance natural. But Adam by his transgression forfeited this blessed condition, not to himself only, but to all his posterity, being justly bereaved of the Spirit of God, and left by the Lord where he found him;

And I find him sometimes congratulating his good fortunes in finding that this Iohannes Bacconius was in some particulars of his mind, he doth not say, he learnt it of him. But I know no School Divine comparable to him for depth of philosophicall speculations; yet am I not of his mind in the point of originall sinne. I willingly confesse it is one of the three points wherein sometimes I perswaded my selfe I never should be satisfied in this world And that which most troubled me was the positive nature of it. Wherin Cajetan is thought to discourse strangely also, even to the palate of Pontificians; And Aquinas his definit on of it, calling it, Habitus corruptus; hath cost me no small paines in the discussion thereof. At length I conceive there is no greate cause of so much pudder to be made about it, save that certaine prejudices which we lay for grounds doe cast us there upon. The harmony of man's nature in all parts, excepting