Of the fall of man, original sin, and the state of man before justification.

By one man sin entered into the world, and death by sin: and so death went over all men, for as much as all have sinned.

Original sin standeth not in the imitation of Adam (as the Pelagians dream) but is the fault and corruption of the nature of every person that naturally is engendered and propagated from Adam: whereby it cometh to pass that man is deprived of original righteousness, and by nature is bent unto sin. And therefore, in every person born into the world, it deserveth God’s wrath and damnation.

This corruption of nature doth remain even in those that are regenerated, whereby the flesh always lusteth against the spirit, and cannot be made subject to the law of God. And howsoever, for Christ’s sake there be no condemnation to such as are regenerate and do believe: yet doth the Apostle acknowledge that in itself this concupiscence hath the nature of sin.

The condition of man after the fall of Adam is such that he 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 pleasing and acceptable unto God without the grace of God preventing us, that we may have a good will, and working with us when we have that good will.

Works done before the grace of Christ and the inspiration of his Spirit are not pleasing unto God, for as much as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School Authors say) deserve grace of congruity: yea rather, for that they are not done in such sort as God hath willed and commanded them to be done, we doubt not but they are sinful.

All sins are not equal, but some far more heinous than others; yet the very least is of its own nature mortal, and without God’s mercy maketh the offender liable unto everlasting damnation.

God is not the Author of sin: howbeit he doth not only permit, but also by his providence govern and order the same, guiding it in such sort by his infinite wisdom, as he turneth to the manifestation of his own glory and to the good of his elect.