THE FALL OF MAN 135 



declares, "standeth not in the following of Adam, . . . 

 but it is the fault and corruption of the nature of every 

 man, that naturally is engendered of the offspring of 

 Adam; whereby man is very far gone from original 

 righteousness, and is of his own nature inclined to 

 evil, so that the flesh lusteth always contrary to the 

 spirit; and therefore in every person born into this 

 world, it deserveth God's wrath and damnation." 

 This completes the main substance of the definition. 

 The rest of the article gives supplementary explana- 

 tions of the effects of original sin. It declares that the 

 "infection of nature" which we inherit is not aboHshed 

 by baptismal regeneration, but that even in the regen- 

 erate the lust of the flesh "is not subject to the law of 

 God. And although there is no condemnation for 

 them that believe and are baptized; yet the Apostle 

 doth confess, that concupiscence and lust hath of itself 

 the nature of sin." In the tenth article it is added that \ 

 because of original sin man "cannot turn and prepare \ 

 himself, by his own natural strength and good works, ) 

 to faith, and calling upon God. Wherefore we have 

 no power to do good works pleasant and acceptable 

 to God, without the grace of God by Christ preventing 

 us, that we may have a good will, and working with 

 us, when we have that good will." 



So far as the main definition is concerned the 

 language which I have quoted is clear enough, and 

 expresses the consensus of both catholic and sixteenth- 

 jcentury protestant theologians. Original sin is the ^ 

 natural moral disorder and handicap which Adam's | 



