The Institutes of the Christian Religion, Book 2 · Chapter 1
The fyrste Chapter. That by Adames sinne and fallynge awaye, mankinde became accursed, & did degenerate from hys firste estate: wherin is intreated of Original sinne.
NOt without cause hath the Knowledge of himself ben in the olde prouerbe so muche commended to man. For if it be thought a shame to be ignoraunt of all thynges that pertayne to the course of mans lyfe, then muche more shamefull is the Not knowinge of our selues, whereby it commeth to passe, that in taking counsel of any thinge necessary, we be miserably daseled, yea altogether blinded. But how muche more profitable this lesson is, so muche more dylygentlye muste we take heede, that we do not disordrely vse it, as we see som of the Philosophers hauehave done. For they in exhortinge man to knowe himselfe, do withall appoint this to be the ende, why he should know hymselfe, that he shoulde not be ignorant of his owne dignitie and excellencie: and nothinge els do thei will him to beholde in himselfe, but that wherby he may swell with vaine confidence, & be puffed vp with pride. But the knowledge of oure selues, first standeth in thys pointe, that considering what was geuen vsus in creation, & howe bountifully God contynueth hys gracious fauoure towarde vsus, we may knowe howe great had ben the excellencie of oure nature, if it had continued vncorrupted: & we may withall thinke vponupon this, that ther is nothing in vsus of oure owne, but that we hauehave as gotten by borrowing all that God hathe bestowed vponupon vsus, that we maye alwaies hang vponupon hym. Then, that we cal to minde oure miserable estate after ye fal of Adam, the feeling wherof may throwe downe al gloryinge and truste of our selues,Genes. … ouerwhelme vsus with shame & truely humble vsus. For as God at the beginning fashioned vsus like his owne image, to the end to raise vp our mindes both to the study of vertue & to the meditation of eternall life, so least the so greate noblenesse of oure kinde, whiche maketh vsus different from brute beastes, shoulde be drowned wyth our slouthfulnesse, it is good for vsus to knowe, yt we are therfore endued with … & vnderstandinge, that in keping a holly & honest lyfe, we shulde … cede on forwarde to the appointed ende of blessed immortalitie. … firste dignity can not come in our minde, but by & by on the other… heauy sight of oure filthines & shame doth thruste it selfe in pres… sins we in the person of the fyrste man are fallen from oure … estate, where vponupon groweth the hatred and lothinge of oure sel… true humilitie, and there is kyndeled a newe desire to seeke for God, in whome eueryevery of vsus maye recouer those good thinges, whereof we are founde altogither voyde and emptye.
This thinge surely ye truth of God appointeth to be sought in examinynge of oure selues, I meane, it requyreth suche a knowledge as maie bothe call vsus away frō all confidence of oure owne power, & making vsus destitute of al matter to glory vponupon, may bringe vsus to submission. Whiche rule it behoueth vsus to keepe, if we wyll attaine to the true marke bothe of right knowledge & welldoinge. Neyther yet am I ignoraunt howe muche more pleasant is that other opinion yt allureth vsus rather to consider oure good thinges, than to loke vponupon oure miserable nedynesse and dishonore, whiche ought to ouerwhelme vsus with shame. For ther is nothynge that mans nature more coueteth, than to be stroked with flattery: and therfore when he heareth the giftes that are in hym to be magusyed, he leaneth to that syde wyth ouermuche lyghtnes of belefe: whereby it is so muche lesse to be maruelled, that herein the greatest parte of men hauehave perniciously erred. For sith ther is naturally planted in all mortall menne a more than blynde louelove of them selues, they do moste willingly perswade themselues, that there is nothinge in them that they ought woorthyly to hate. So wythout any maintenance of other, this moste vaine opinion dothe eche where gett credit, that man is aboundantly sufficient of hym selfe to make hym selfe liue well and blessedlye. But if there be any that are contente to thinke more modestly, howe soeuer they graunt somewhat to God, leaste they shoulde seeme arrogantly to take all to them selues, yet they so parte it, that the principall matter of glorye and confidence alway remayneth with them selues. Nowe if there come talke, that with her allurementes tickeleth ye pride that already of it selfe itcheth within the bones, ther is nothinge that may more delite them. Therefore as any hath with his extollinge moste fouourably aduaunced the excellency of mans nature, so hathe he been accepted with the well lykynge reioisement in manner of all ages. But what soeuer suche commendacion there be of mans excellency that teacheth man to reste in him selfe, it dothe nothinge but delyte with that her swetenesse, and in dede so deceyueth, that it bryngeth to moste wretched destruction all them that assent vntounto it. For to what purpose auaileth it for vsus, standynge vponupon all vaine confidence to deuise, apoint, attempt and gooe about those thinges that we thinke to be for oure behoofe, and in our fyrste beginninge of enterpryse to be forsaken and destytute of sounde vnderstandinge and true strengthe, and yet to go on boldely tyll wee fall downe into destruction? But it can not otherwise happen to them that hauehave affiaunce that thei can do any thing by theyr owne power. Therefore if any man geue heede to suche teachers that holde vsus in consyderynge onelyonly oure owne good thynges, he shall not profyte in learninge to knowe hym selfe, but shall be carryed violently awaye in to the worste kynde of ignoraunce.
Therefore, where as in this poynte the trueth of God dothe agree with the common naturall meanynge of all men, that the second part of wisedome consisteth in ye knowledge of oure selues, yet in the verye manner of knowinge there is muche disagreement. For by the iudgement of the fleshe, a man thinketh that he hathe then well searched himselfe, when trustinge vponupon his owne vnderstandinge & integrytie, he taketh boldenes & encourageth him selfe to doinge the due…ies of vertue & biddinge battell to vices, trauayleth with al his study to bende himselfe to that whiche is comly and honest. But he that loketh vponupon and trieth himselfe by the rule of Gods iudgement, …inneth nothinge that maye raise vp his minde to good affiance: and the more inwardely that he hathe examined him selfe, the more he is discouraged, tyll beinge altogether spoyled of all confydence, he leaueth to himselfe nothinge towarde the well orderinge of his lyfe. And yet wold not God hauehave vsus to forgette the firste noblenes that he gaue to oure father Adam, whiche ought of good righte to awake vsus to ye studie of righteousnes and goodnes. For we can not consider either oure owne firste estate, or to what ende we are created, but we shalbe pricked forwarde to studye vponupon immortalitie, & to desire the kyngedome of God. But that consideratiō is so farre from putting vsus in courage, that rather discouraging vsus, it throweth vsus doune to humblenes For what is that first estate of oures? euen that from whence we are false. What is that ende of oure creation? euen the same from whiche we are altogether tourned away: so that lothinge oure owne miserable estate, we may gro…e for sorrowe, & in groninge may also sighe for the losse of that dignitie. But nowe when we saye that man ought to beholde nothinge in himselfe that may make hym of bolde courage, wee meane that there is nothinge in him vponupon affiance whereof he oughte to be proude. Wherefore, if any liste to heare what knoweledge man oughte to hauehave of himselfe, let vsus thus diuide it, that firste he consider to what ende he is created, and endued with giftes that are not to bee despised, by whiche thought he may be styrred vp to the meditation of the hearinge of God and of the lyfe to come. Then let him weye hys owne strength, or rather needy wante of strengthe, by perceiuynge whereof hee maye lye in extreeme confusion, as one vtterly broughte to naught. The fyrste of these considerations tendeth to thys ende, that hee maye knowe what is hys duety: and the other, howe muche he is able to do towarde the perfourminge of yt. We wyll entreate of them bothe, as the ordre of teachinge shall requyre.
But bicause it muste nedes be that it was not a lighte negligence, but a detestable wicked acte whiche God so seuerally punyshed, wee muste consider the verye fourme of the same in the fall of Adam, that kyndeled the horryble vengaunce of God vponupon all mankynde. It ys a childishe opynyon that hathe commonly been receiued, concerninge the intemperaunce of glotonye, as though the summe and heade of all vertues consysted in the forbearinge of one onelyonly frute, when there flowed on eueryevery syde store of all sortes of deyntyes that were to bee desyred, and when in that blessed frutefulnesse of the earthe, th…re was not onelyonly plentye, but also varyetye to make for pleasure. Therefore we muste looke further, bicause the forbiddinge him … the tree of the knoweledge of good and euell, was the tryall of obedience, that Adam in obeyinge myghte proue yt he was wyllyngely … iect to ye gouernement of God. And ye name of the tree it selfe shew…, that ye cōmaundement was geuen for none other ende, than for … he contented with his owne estate, should not wt wicked lust adueuree himselfe higher. But ye promise wherby he was biddē to hope for eternall life, so longe as he did not eate of the tree of life, and agayne the horrible threatening of death so sone as he should taste of the tree of knowledge of good and euell, serued to proue and exercise his fayth. Herof it is not harde to gather by what meanes Adam prouoked the wrathe of God agaynste him selfe. Augustine in deede sayeth not amisse, when he sayeth, that pryde was the beginnyng of all euels. For if ambition had not lifted vp man higher than was laweful and than was permitted him, he mighte hauehave continued in his estate: but we must fetch a more ful definition from the maner of the tentation that Moses describeth. For sithe the woman was with the deceite of the Serpent led awaye by infidelitie, now it appereth that disobedience was the beginning of ye fall.Rom. 5.19. Whiche thing Paule cōfirmeth, teaching that all men were loste by one mans disobedience. But it is withall to be noted, that the first man fell from the subiection of God, for that he not only was taken with the entisementes of Satan, but also despising the trueth, did tourne out of the waye to lying. And surely Gods worde beyng ones despised, all reuerence of God is shaken of. Bicause his maiestie doth no other waies abide in honore among vsus, nor the worshippe of him remaine inuiolate but while we hange vpō his mouth. Therfore infidelitie was the roote of that falling awaye. But thereupon arose ambition and pride, to which was adioyned vnthankefulnesse, for that Adam in coueting more than was graunted, did vnreuerently despise the so greate liberalitie of God wherewyth he was enriched. And this was a monstruous wickednesse, that the sonne of the earth thoughte it a small thyng that he was made after the likenesse of God, vnlesse he mighte also bee made egall with God. If Apostasie be a filthy and detestable offense, whereby manne withdraweth him selfe from the allegeance of his creatour, yea outrageously shaketh of his yoke: then it is but vaine to extenuate the Sinne of Adam. Albeit it was no simple Apostasie, but ioyned with shamefull reproches agaynst God, while they assented to the sclaunders of Satan wherein he accused God of lying enuye, and niggardly grudgyng. Finally, infidelitie opened the gate to ambition, ambition was the mother of obstinate rebellion, to make men caste awaye the feare of God, and throwe themselues whether their lust caried them. Therfore Bernarde doeth rightly teache that the gate of saluation is opened vntounto vsus, when at this day we receiue the gospel by our eares: euē as by the same windowes, when they stode opē to Satan, death was let in. For Adam would neuer hauehave ben so bolde, as to do agaynst the cōmaundement of God, but for this that he did not beleue his worde. Truely this was the best bridle for the right keping of all affections in good order, to thinke yt ther is nothyng better than to kepe righteousnesse in obeyenge ye cōmaundementes of God, & then that ye chiefe ende of happy life is to be beloued of him. He therefore beyng carried away with the blasphemies of the Deuell, did (asmuch as in him lay) extinguishe the whole glory of god.
As the spirituall life of Adam was, to abide ioyned and bounde to his creatour, so his alienation from him was the death of his soule. Neyther is it maruell yf he by his fallynge awaye, destroyed all his owne posteritie, whiche peruerted the whole order of nature in Heauen and in Earth.Rom: viij. All the creatures doe grone, sayeth Paule, beyng made subiecte to corruption agaynst their will. If one shoulde aske the cause: no doubte it is for that they beare parte of that punishement that manne deserued for whose vse they were created. Sythe then the curse that goeth throughoute all the costes of the world proceded from his faulte bothe vpwarde and downeward, it is nothing agaynst reason, if it spread abroade into all his issue. Therefore after that the heauenly image in him was defaced, he did not alone suffer this punishment, that in place of wisedome, strength, holinesse, truth, and iustice, (with whiche ornamentes he had ben clothed) there came in the moste horrible pestilences, blindenesse, weakenesse, filthinesse, falsehod, and iniustice, but also he entangled and drowned his whole ofspryng in the same miseries. This is the corruption that cometh by inheritaunce, which the olde writers called Originall sinne, meaning by this word Sinne, the corruptiō of nature, which before was good and pure. About which mater they hauehave had much contention, bicause there is nothyng farther of from cōmon reason, than all men to be made gilty for one mans faulte, and so the sinne to become cō mon. Whiche semeth to hauehave ben the cause why the oldest Doctours of the churche did but darkely touche this pointe, or at leaste did not set it out so plainely as was conuenient. And yet that fearefulnesse coulde not bryng to passe, but that Pelagius arose, whose prophane inuention was that Adam sinned only to his owne losse, and hurted not his posteritie. So through this sutteltie, Satan wente about by hidyng the disease, to make it incurable. But when it was proued by manifest testimonie of Scripture, that sinne passed frō the firste man into al his posteritie, he brought this cauillation, that it passed by imitation, but not by propagation. Therfore good men trauailed in this pointe, and aboue al other Augustine to shewe that we are corrupted not by forein wickednesse, but that we bryng with vsus from ye wombe of our Mother a viciousnesse planted in out begetting, whiche to denie was moste greate shamelesnesse. But the rashenesse of the Pelagians and Celestians will not seeme marueylous to hym, whiche by the writinges of that holy manne shall perceyue, howe shamelesse beastes they were in all other thynges. Surely it is not doubtfully spoken that Dauid confesseth that he was begotten in iniquities, and by hys Mother conceyued in Sinne.P… ▪ li.vij. He doeth not there accuse the sinnes of his Father or Mother, but the better to sette forth the goodnesse of God towarde hym, he begynneth the confession of hys owne wickednesse at hys verie begettyng. For asmuche it is euident that that was not peculiar to Dauid alone, it followeth that the common estate of all mankynde is noted vnderunder hys example. All we therefore that descende of vncleane sede, are borne infected wyth the contagion of Sinne, yea before that we see the lighte of thys lyfe, we bee in the sight of God filthie and spotted. For who could geue cleane of the vncleanesse?Iobe. xjiij.iiij. not one: as it is in the boke of Iob.
We heare that the vncleannesse of the parentes so passeth into the chyldren, that all wythoute anye exception at theyr beginnynge are defiled. But of this defilynge we shall not finde the beginnyng, vnlesse we goe vp to the fyrste parente of all vsus, to the wellhed. Thus is it therefore, that Adam was not onelyonly the progenitour, but also the roote of mans nature, and therefore in his corruption was all mankynde: worthelye corrupted: whyche the Apostle maketh playne by comparynge of hym and Christe.Rom. v.xij. As (sayeth he) by one manne Sinne entred into the whole worlde, and death by Sinne, and so death wente ouer all menne, for asmuche as all hauehave sinned: so by the grace of Christ, righteousnesse and lyfe is restored vntounto vsus. What will the Pelagians here prate? that Adams sinne was spred abroade by imitation? Then, hauehave we no other profite by the righteousnesse of Christe, but that he is an example sette before vsus to followe? Whoe canne abide suche robberie of Gods honour? If it be out of question that Christes righteousnesse is oures by communication, and thereby lyfe: it followeth also, that they bothe were so loste in Adam, as they be recouered in Christe: and that Sinne and death so crepte in by Adam, as they are abolished by Christ. The wordes are playne, that many are made righteous by the obedience of Christe, as by the disobedience of Adam they were made sinners: and that therefore betwene them two is this relation, that Adam wrappyng vsus in his destruct…ion, destroyed vsus with hym, and Christe with his grace restored vsus to saluation. In so clere light of trueth, I thinke we nede not a longer or more laborious profe. So also in the firste Epistle to the Corinthians,i. Cor. xv.xxij. when he goeth aboute to stablishe the godly in the trust of the resurrectiō, he sheweth that the life is recouered in Christ that was loste in Adam. He that pronounceth, that wee all are dead in Adam, doeth also therewithall plainely testifie, that we were infected with the filth of sinne. For damnation coulde not reache vntounto them that were touched with no giltinesse of iniquitie. But it canne be no waye playnelier vnderstanded what he meaneth, than by relation of the other member of the sentence, where he teacheth that hope of life is restored in Christe. But it is well enough knowen that the same is done no other waye▪ than when by meruellous māner of communicating, Christ poureth into vsus the force of his righteousnesse. As it is wrytten in an other place,Ro. viij.x. that the spirite is life vntounto vsus, for righteousnesse sake. Therefore wee maye not otherwyse expounde that whyche is sayde that we are dead in Adam but thus, that he in sinnynge dyd not onelyonly purchace mischiefe and ruine to hymselfe, but also throwe downe our nature hedlonge into like destructiō. And that not only to the corruption of hym selfe, whych perteyneth nothyng to vsus, but bicause he infected al his sede with the same corruptiō, wherinto he was fallen For otherwise that sayeng of Paule could not stād true,Eph. ij.iij. that all are by nature the sonnes of wrath, yf they were not already accursed in the wombe. And it is easelye gathered, that nature is there meante not suche as it was create by God, but suche as it was corrupted in Adam. For it were not conuenient, that God shold bee made the authour of Death. Adam therefore so corrupted hym selfe, that the infection passed from hym into all hys ofsprynge. And the heauenly Iudge hym selfe, Christe, doeth also playnely enough pronounce, that all are borne euell and corrupted, where he teacheth, that what soeuer is borne of fleshe,Ioan. 3.6. is fleshe, and that therefore the gate of lyfe is closed agaynste all menne, vntill they be begotten agayne.
Neyther for the vnderstandynge thereof is any curiouse disputation nedefull, whyche not a little combred the olde wryters, whether the soule of the sonne do procede by deriuation from the soule of the father, bycause in it the infection principally resteth. We must be cō tent wyth this, that suche giftes as it pleased the Lorde to hauehave bestowed vponupon the nature of man, he lefte them wyth Adam, and therefore when Adam loste them after he had receyued them, he lost them not only from himselfe, but also from vsus all. Whoe shall be carefull of a conueyance from soule to soule, when he shall heare that Adam receyued these ornamentes whyche he loste, no lesse for vsus than for hymselfe? that they were not geuen to one manne alone, but assigned to the whole nature of manne? Therefore it is not agaynste reason, yf he beynge spoyled, nature bee lefte naked and poore: yf he beyng infected wyth Sinne, the infection crepeth into nature. Therefore from a rotten roote arose vp rotten branches, whiche sent their rottennesse into the other twigges that spronge out of them. For so were the chyldren corrupted in the father, that they also were infectiue to theyr chyldren: that is to saye, so was the beginnynge of corruption in Adam, that by continuall flowynge from one to an other, it is conueyed from the auncesters into the posteritie. For the infection hath not her cause in the substaunce of the flesshe or of the soule, but bycause it was so ordeyned of God, that suche giftes as he had geuen to the fyrste manne, manne shoulde bothe hauehave them, and lose them as well for hym selfe as for his. As for this that the Pelagians doe cauill, that it is not likely that the chyldren doe take corruption from godly parentes, sithe they oughte rather to be sanctified by their cleannesse, that is easely confuted. For they descende not of their spirituall regeneration, but of theyr car…all generation. Therefore,Contra … lag. … …est. as Augustine sayeth, whether the vnbeleuer bee condemned as gilty, and the beleuer quitte as innocent, they both do begette not innocentes, but gilty, bycause they beget of the corrupted nature. Nowe where as they doe in maner partake of the parentes holinesse, that is the speciall blessyng of the people of God, whyche proueth not but that the firste and vniuersall curse of mankinde wente before. For of nature is giltinesse, and sanctification is of supernatural grace.
And to the ende that these thynges be not spoken of a thynge vncertayne and vnknowen, lette vsus define Originall sinne. But yet I meane not to examine all the definitions that are made by wryters, but I will brynge forthe one onelyonly, whyche I thynke to bee moste agreable wyth trueth. Originall sinne therefore semeth to bee the inheritably descendynge peruersnesse and corruption of our nature, poured abroade into all the partes of the soule, whyche fyrste maketh vsus gilty of the wrath of God, and then also bryngeth forth these workes in vsus whyche the Scripture calleth the workes of the flesh: and that is it properly that Paule oftentimes calleth Sinne.Gal. 5.19. And these workes that arise out of it, as are adulteries, fornications, theftes▪ hatreds, murthers▪ banketinges, after the same manner he calleth the fruites of sinne albeit they are likewise called sinnes both commonly in the Scripture and also by the same Paule hym selfe. Therefore these twoo thynges are distinctly to be noted: that is, that beyng so in all partes of our nature corrupted and peruerted, we are nowe euen for such corruption only holden worthily damned and cō uicted before God, to whome is nothyng acceptable but righteousnesse, innocencie and purenesse. And yet is not that bonde in respecte of an others faulte. For where it is sayde, that by the sinne of Adam we are made subiecte to the iudgement of God, it is not so to be taken, as if we innocent and vndeseruyng did beare the blame of his faulte. But bycause by his offendyng we are all clothed wyth the curse, therefore it is sayde that he hath bounde vsus. Neuerthelesse, from him not the punishment only came vponupon vsus, but also the infection distilled from hym, abideth in vsus, to the whiche the punishment is iustly due. Wherefore howe so euer Augustine doeth oftentimes call it an others sinne, (to shewe the more playnely, that it is conueyed into vsus by propagation) yet doeth he also affirme wythall that it is propre to eueryevery one.Ro. v.xij. And the Apostle him selfe expressely witnesseth, that therefore death came vponupon all menne, bycause all men hauehave sinned, and are wrapped in Originall sinne, and defiled with the spottes thereof. And therefore the very infantes themselues, whyle they brynge with them their owne damnation from their mothers wombe, are bounde, not by an others, but by their owne faulte. For though they hauehave not as yet brought forth the fruytes of theyr owne ini…ie, yet they hauehave the seede thereof enclosed within them: yea the…r whole nature is a certayne seede of Sinne: therefore it can not be but hatefull and abhominable to God. Whereupon followeth, th… … proprely accompted sinne before God: for there coulde be no gi…inesse wythout sinne. The other pointe is, that this peruersenesse neuer cesseth in vsus, but continually bryngeth forth newe frutes, euen the same woorkes of the fleshe that we hauehave before descrybed: ly…e as a b…rnynge fornace bloweth out flame and sparcles, or as a sprynge doeth wythout ceassyng caste out water. Therefore they whyche hauehave defyned Origin all sinne, to bee a lackyng of Originall ryghteousenesse whyche ought to hauehave ben in vsus, although in deede they comprehende all that is in the thynge it selfe: yet they hauehave not fully enough expressed the force and efficacie thereof. For our nature is not only bare and empty of goodnesse, but also is so plentuous and fruteful of al euilles, that it can not be idle. Thei that hauehave saide, that it is a concupiscence hauehave vsed a worde not very farre from the matter, if this were added, which is not graunted by the most parte, that what so euer is in man, euen from the vnderstanding to the wil, from the soule to the fleshe, is corrupted and stuffed full wyth this concupiscence: or, to ende it shortelyer, that whole man is of hym selfe nothing els but concupiscence.
Wherfore, I hauehave sayde that al the partes of the soule are possessed of sinne, sithe Adam fell awaye from the fountaine of righteousnesse. For not onelyonly the inferioure appetite allured him, but wicked impietie possessed the very castle of hys minde, & pride pearced to the innermoste parte of hys hearte. So that it ys a fonde and foolyshe thyng, to restraine the corruption that proceded from thense, onelyonly to the sensuall motions as they call them, or to call it a certayne nouriture that allureth, styrreth and draweth to synne onelyonly that parte, whyche amonge them ys called Sensualitie. Wherein Peter Lombarde ha…he disclosed hys grosse ignoraunce, whyche seekynge and s…archynge for the place of it, saythe that it is in the fleshe, as Paule witnesseth, not proprely in deede, but bicause it more appeareth in ye fleshe as though Paule did meane onelyonly a parte of the soule, and not the whole nature whyche is in comparison set against supernaturall grace. And Paule there taketh away all doubte: teachinge that corruption resteth not in one parte alone, but that nothinge is pure & cleane from the deadly infection thereof. For entreatynge of corrupted nature, he doothe not onelyonly condemne the inordinate motions of appetites yt appeare, but specially trauayleth to proue that the vnderstandynge mynde is subiecte to blyndenesse, and the heart to peruersnesse. And ye same thyrde chapter to the Romaines is nothinge els but a description of original synne. That appeareth more plainely by the renewinge. For the spyrite whyche is compared wyth the olde man and the fleshe, dothe not onelyonly signifie the grace wherby the inferioure or sensuall parte of the soule is amended, but also conteyneth a full reformation of all the partes.Eph. 4.27. And therefore Paule dothe commaund, not onelyonly that oure grosse appetites be brought to naught, but also yt we our selues be renewed in the spirite of oure mynde, as lykewyse in an other place hee biddeth vsus to be transfourmed in newnesse of minde.Rom. 12.2. Whervpon foloweth, that the same parte, wherin moste of all shineth the excellence & noblenesse of ye soule, is not onelyonly wounded, but also so corrupted, that it needeth not onelyonly to be healed, but in manner to put on a newe nature. Howe farre synne possesseth bothe the vnderstandinge mynde & the hearte, we wyll see hereafter. Here I onelyonly purposed shortely to touche that the whole man from ye heade to the foote is so ouerwhelmed as wyth an ouerflowinge of water, that no parte of hym is l…te from synne,Rom. 8 7. and that therefore what soeuer procedeth frome hym ys accompted for synne, as Paule sayth, that all the affections of the fleshe or thoughtes, are enmities againste God, and therefore deathe.
Nowe lette them gooe, that presume to make God author of theyr sinnes, bicause we say that men are naturally synful. Thei do wrongfully seeke the woorke of God in their owne fylthynesse, whyche they ought rather to hauehave sought in the nature of Adam, whyle it was yet sounde and vncorrupted. Therefore oure destruction commeth of the faulte of oure own fleshe & not of God, for asmuche as we perished by no other meane but by this, yt we degendred from our fyrst esta…e. But yet let not any man here murmure & say, that God might hauehave better foreseen for oure saluation, if he had prouided yt Adam shold not hauehave fallen. For this obiectiō both is to be abhorred of al godly mindes, for ye to muche presumptuous curiositie of it, & also perteineth to ye secret of predestination whiche shal after be entreated of in place cōuenient. Wherefore let vsus remembre that oure fall is to be imputed to the corruption of nature, that we accuse not God himselfe the author of nature. True in deede it is, that the same deadely wounde sticketh fast in nature: but it is muche materiall to knowe, whether it came into nature from ells where, or from ye beginning hathe rested in it. But it is euydent that ye wounde was geuen by synne, Therfore there is no cause why we shoulde complaine but of oure selues: whiche thynge ye Scripture hath dyligently noted.Eccl. 7.13. For Ecclesiastes saieth: This hauehave I founde, yt God hathe made manne righteous, but thei hauehave soughte many inuentions. It appeareth yt the destructiō of man is to be imputed onelyonly to him selfe, for asmuche as hauing gotten vpryghtnesse by the goodnesse of God, he by hys owne madnesse is fallen into vanitie.
We saye therfore, that man is corrupted with faultienesse naturall, but suche as proceded not from nature. Wee denye that it proceded from nature, to make appeare that it is rather a qualytye come from some other thynge, whyche ys happened to man, than a substantiall propretie that hathe ben putte into him from the begynninge. Yet we call yt Naturall, that no man shoulde thinke that eueryevery man getteth it by euell custome, wheras it holdeth all men bounde by inheritably descendinge righte. And this we do not of oure owne heads withoute authoritie.Eph. ….3. For, for ye same cause the Apostle teacheth yt we are all by nature the chyldren of wrathe. How coulde God, whome all his meanest woorkes do please, be wrathefull againste the noblest of all his creatures? But he is rather wrathefull againste the corruption of his worke, than againste his worke it selfe. Therfore if, for that mans nature is corrupted, manne is not vnfitly saide to bee by nature abhominable to God, it shalbe also not vnaptely called naturally peruerse & corrupted. As Augustine feareth not in respecte of nature corrupted, to call the synnes naturall, whyche doe necessaryly reigne in our… fleshe where the grace of God is absente. So vanysheth away the foolyshe tryfelynge deuise of the Maniches, whiche when they imagined an euellnesse hauinge substaunce in man, presumed to forge for hym a newe creatour, leaste they shoulde seeme to assigne to the ryghteous God the cause and begynnynge of euell.