The Institution of Christian Religion

If any man think it an absurdity, that all the desires wherewith man is naturally moved in affection, are universally condemned, whereas they be put into man by God the author of nature. We answer, that we do not condemn those desires that God hath so engraven into the mind of man at the first creation, that they can not be rooted out without destroying the very nature of man, but only outrageous and unbridled motions that fight against the ordinance of God. But now sith by reason of the perverseness of nature all her powers are infected and corrupted, that in all her doings appeareth a continual disorder and intemperance, because the desires can not be severed from such intemperance: therefore we say that they are corrupt. Or (if you like to have the whole sum in fewer words) we teach that all the desires of men are evil: and we accuse them to be guilty of sin, not in that that they are natural, but for that they are inordinate: and we call them inordinate, because no pure or clean thing can come out of a corrupt and unclean nature.¹ And Augustine doth not so much vary from this doctrine as he appeareth in show, while he somewhat to much feareth the envy that the Pelagians laboured to bring him into, he sometime forbeareth to use the name of sin: Yet where he writeth that the law of sin still remaining in the holy ones, the only guiltiness is taken away, he plainly showeth that he doth not so much disagree from our meaning.

If any man thinke it an absurditie, that all the desires wherwith man is naturally moued in affection, are vniuersally condēned, wheras they be put into man by God the author of nature. We answer, that we doe not condemne those desires that God hath so engrauen into the minde of man at the firste creation, that they can not be rooted out without destroyeng the very nature of man, but only outragious and vnbridled motions that fight against the ordinance of God. But nowe sithe by reason of the peruersnesse of nature all her powers are infected and corrupted, that in all her doynges appereth a continuall disorder and intemperance, bicause the desires can not be seuered frō such intemperance: therefore we say that they are corrupt. Or (if you like to haue the whole summe in fewer wordes) we teache that all the desires of men are euell: and we accuse them to be gilty of sinne, not in that that they are naturall, but for that they are inordinate: and we call them inordinate, bycause no pure or cleane thynge can come out of a corrupte and vncleane nature.