The Institution of Christian Religion

And the common saying which they have borrowed out of Augustine pleaseth me well, that the natural gifts were corrupted in man by sin, and of the supernatural he was made empty. For in this latter part of supernatural gifts, they understand as well the light of faith as righteousness, which were sufficient to the attaining of heavenly life and eternal felicity. Therefore banishing him self from the Kingdom of God, he was also deprived of the spiritual gifts, wherewith he had been furnished to the hope of eternal salvation. Whereupon followeth, that he is so banished from the Kingdom of God, that all things that belong to the blessed life of the soul, are extinguished in him, until by grace of regeneration he recover them. Of that sort are faith, the Love of God, charity toward our neighbours, the study of holiness and righteousness. All these things, because Christ restoreth them unto us, are counted things coming from an other to us, and beside nature, and therefore we gather that they were ones taken away. Again, soundness of the understanding mind and uprightness of hear•e were then taken away together, and this is the corruption of natural gifts. For though there remain somewhat left of understanding and judgement together with will, yet can we not say, that our understanding is sound and perfect, which is both feeble and drowned in many darknesses. And as for our will, the perverseness thereof is more than sufficiently known. Sith therefore, reason, whereby a man discerneth between good and evil, whereby he understandeth and judgeth, is a natural gist, that could not be altogether destroyed, but it was partly weakened, partly corrupted, so that foul ruins thereof appear. In this sense doth John say,¹ that the light shineth yet in darkness, but the darkness comprehended it not: In which words both things are plainly expressed, that in the perverted and degenerated nature of man, there shine yet some sparks that show that he is a creature having reason, and that he differeth from brute beasts, because he is endued with understanding: & yet that this light is choked ⟨p. 11⟩with great thickness of ignorance, that it can not effectually get abroad.

And the common sayinge whyche thei haue borrowed oute of Augustine pleaseth mee well, that the naturall gyftes were corrupted in manne by synne, and of the supernaturall hee was made emptye. For in thys latter parte of supernaturall gyftes, they vnderstande as wel the lyghte of faythe as ryghteousnesse, whyche were suffycyente to the attaynyge of heauenly lyfe and eternall felycytye. Therefore banyshynge hym selfe from the Kyngedome of God, hee was also depriued of the spyrytuall gyftes, wherewyth hee hadde been furnyshed to the hope of eternall saluation. Wherevpon foloweth, that hee ys so banished from the Kyngedome of God, that all thynges that belonge to the blessed lyfe of the soule, are extinguished in hym, vntyll by grace of regeneration hee recouer them. Of that sorte are fayth, the Loue of God, charytye towarde oure neyghboures, the studye of holynesse and ryghteousnesse. All these thynges, bycause Christe restoreth them vnto vs, are compted thinges comming from an other to vs, and besid nature, and therefore wee gather that they were ones taken awaye. Agayne, soundenesse of the vnderstandinge mynde and vpryghtenesse of heare were then taken awaye together, and thys ys the corruption of naturall gyftes. For thoughe there remayne somewhat lefte of vnderstandynge and iudgemente together wyth wyll, yet canne wee not saye, that oure vnderstandynge ys sounde and perfecte, whyche is boothe feeble and drowned in many darkenesses. And as for oure wyll, the peruersenesse therof ys more than sufficently knowen. Syth therefore, reason, whereby a man discerneth betwene good and euell, whereby hee vnderstandeth and iudgeth, is a naturall gyste, yt coulde not be altogether destroied, but it was partly weakened, partly corrupted, so that foule ruynes thereof appeare. In this sense doothe Iohn saye,