The Institution of Christian Religion

For though they have not as yet brought forth the fruits of their own ini••••ie, yet they have the seed thereof enclosed within them: yea the•r whole nature is a certain seed of Sin: therefore it can not be but hateful and abominable to God. Whereupon followeth, th•• […] properly accounted sin before God: for there could be no gi••inesse without sin. The other point is, that this perverseness never ceaseth in us, but continually bringeth forth new fruits, even the same works of the flesh that we have before described: ly•e as a burning furnace bloweth out flame and sparkles, or as a spring doeth without ceasing caste out water. Therefore they which have defined Origin all sin, to be a lacking of Original righteousness which ought to have ben in us, although in deed they comprehend all that is in the thing it self: yet they have not fully enough expressed the force and efficacy thereof. For our nature is not only bare and empty of goodness, but also is so plenteous and fruitful of all evils, that it can not be idle. They that have said, that it is a concupiscence have used a word not very far from the matter, if this were added, which is not granted by the most part, that what so ever is in man, even from the understanding to the will, from the soul to the flesh, is corrupted and stuffed full with this concupiscence: or, to end it shortelyer, that whole man is of him self nothing else but concupiscence.

For though they haue not as yet brought forth the fruytes of theyr owne ini••••ie, yet they haue 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 vs, but continually bryngeth forth newe frutes, euen the same woorkes of the fleshe that we haue before descrybed: ly•e as a brnynge fornace bloweth out flame and sparcles, or as a sprynge doeth wythout ceassyng caste out water. Therefore they whyche haue defyned Origin all sinne, to bee a lackyng of Originall ryghteousenesse whyche ought to haue ben in vs, although in deede they comprehende all that is in the thynge it selfe: yet they haue 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 haue saide, that it is a concupiscence haue 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.