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…

1. Here he grants expressly that the state he speaks of is the state of original sin; in which state we acknowledge that man hath not libertatem à peccato, freedom from sin. And Doctor Potter towards the end of his answer to Charity mistaken confesseth it to be the doctrine of the Church of England. Yet do not we say, but that it is in the power of any man to abstain from any particular sin, it being but a natural act, and a man hath free power to perform any natural act or to abstain from it; so far forth as to become very virtuous, as much as any man among the heathen, many of whom have been renowned for virtuous conversation. Calvin in the passages here alleged hath nothing concerning, either the guilt of Adam's transgression passing upon his posterity, or the corruption derived therehence unto them; but only of their falling from eternal salvation in the one; that all are enthralled to eternal death in the other; And that Adam's fall hath enwrapped all in eternal death in the third. My passages quoted, and related out of my Vindiciae are more to the purpose: I say indeed the guilt of Adam's transgression is derived unto us, that is to our persons by imputation; but that very sin of Adam was the sin of our natures, as Austin speaks. Non modo natura facta est peccatrix, sed & genuit peccatores. Not only our humane nature became a sinner, but also begat sinners. ¹And accordingly it is justly imputed unto our persons, otherwise how could it be just with God to condemn any man for original sin; which yet is expressly acknowledged by Mr. Hoard. And the Apostle saith expressly, that in Adam all have sinned. And Austin gives the reason of it. De Adamo omnes peccatum originale trahunt, quia omnes unus fuerunt. All draw original sin from Adam, because all were that one. So that I have no cause to doubt but this Author is of the same opinion until I find him to avouch the contrary; and so much the rather because he finds it is the opinion of Bernard also. And that the corruption consequent is derived to us only by propagation, I think it is without doubt amongst all, who concur not with Pelagius in maintaining that it is derived unto us by imitation, and so only.

1. Here he grants expresly that the state he speakes of is the state of originall sin; in which state we acknowledge that man hath not libertatem à peccato, freedome from sinne. And Doctor Potter towards the end of his answer to Charity mistaken confesseth it to be the doctrine of the Church of England. Yet doe not we say, but that it is in the power of any man to abstaine from any particular sinne, it being but a naturall act, and a man hath free power to performe any naturall act or to abstaine from it; so farre forth as to become very vertuous, as much as any man among the heathen, many of whom have been renowned for vertuous conversation. Calvin in the passages here alleadged hath nothing concerning, either the guilt of Adam's transgression passing upon his posterity, or the corruption derived therehence unto them; but only of their falling from eternall salvation in the one; that all are enthralled to eternall death in the other; And that Adam's fall hath enwrapped all in eternall death in the third. My passages quoted, and related out of my Vindiciae are more to the purpose: I say indeed the guilt of Adam's transgression is derived unto us, that is to our persons by imputation; but that very sinne of Adam was the sin of our natures, as Austin speaks. Non modo natura facta est peccatrix, sed & genuit peccatores. Not only our humane nature became a sinner, but also begat sinners.