464.⑴《奥格斯堡信纲》的学者们宣称，因着始祖的堕落，人全然败坏了，以致于在有关皈依与得救的灵性事情上，人类生而无知。当听到圣言的布道时，人并不明白也无法明白，反而视之愚昧可笑，自己也从不向神靠近，宁愿与神为敌。而且一直如此，直到他借着圣灵的力量，因着聆听圣言的布道而发生改变，这一切的成就全然出于恩典，不需要人自己的任何配合，他就被转变信仰、赐予信心、重生，成为新人（p.656）。
⑵我们相信，在关于灵性和神性之事，以及未重生者的觉知、心思和意愿上，人凭自己天生的能力根本不能领悟、相信、信奉、思考、意愿、着手、完成、行动、运作或配合。就良善而言，人已全然败坏和死亡，以致于在堕落之后、重生之前，人性中没有存留一丝灵性力量，使他借以为神的恩典预备自己；或在赐予恩典时能把握住，适应并能靠自己接受它。人也无法靠自己的能力促使信仰转变；凭人自己，或貌似凭他自己，在行动、运作或配合方面，没有人的整个，或部分，甚至丝毫的份。人只是罪的仆人，撒旦的奴隶，受他们驱使。结果因其败坏的能力和堕落的本性，人的属世选择自由，只在悖逆神、与祂作对的事上积极作为（p.656）。
⑶在世俗和物质的事上，人都精明能干，但在关乎灵魂得救的属灵和属神的事上，就象木、石，或像罗得之妻化成的盐柱，眼睛、嘴巴都不管用，浑然无觉（p.661）。
⑷然而，人还是有运动或者支配外在肢体的能力，也有能力听福音，多少还能思考它。但私底下却鄙视它，视其为愚蠢，也不信它。在这方面，他还不如木头，除非圣灵在他里面动工，激发和产生信、以及其它取悦神的美德，还有顺服（p.662）。
⑸从某种意义上说，人并非石、木。石、木不会抗拒，既不懂也感觉不到自己身上发生的事，而人在皈依神之前，却能藉其意愿反抗神。皈依前，人的确是理性生物，被赐予觉知，但不是神性事上的觉知；也被赐予意愿，但不是诸如引向得救之善的意愿。对于自己的救赎，他仍旧无能为力，在这方面，他甚至不如木、石（p.672，673）。
⑹皈依全仰赖圣灵独自的运作、恩赐和作工，圣灵凭自己的力量和权能通过圣言，如同在被动物体上那样在人的觉知、内心和意愿方面实施和操作皈依，人在此毫无作为，纯粹被动。但被动的方式又不象石像和蜡印，毕竟蜡既无知识也无意愿（p.681）。
⑺某些教父和现代学者宣称，“神只在人同意的情况下才会吸引他”，以便人的意愿在皈依方面起到某种作用。但这种说法不符合正规教义，因为它支持了一个错误观点，即人类在皈依方面拥有选择权（p.582）。
⑻在受制于理智的外在俗事方面，人尚留有几分觉知、能耐和能力，不过，这些可怜的余留极其衰微。而且，它们由于微不足道而被遗传病玷污和毒害，以致在神眼里毫无价值（p.641）。
⑼皈依使人从愤怒之子变为恩典之子，在此过程中，人并未与圣灵合作，完全是圣灵在运作（p.219，579f，663f，附录p.143）。然而，新生之人藉圣灵的力量可以配合，只是合作的能力极其微弱；只要他被圣灵带领、主宰和引导，也能达到行出善的程度。不过，他不会象两匹马同拉一辆车那样与圣灵合作（p.674）。
⑽原罪并非实际犯下的罪行，而是根深蒂固、内置于人性中的实质和本质。它是诸如堕落的思想言论和邪恶行为等一切实际罪恶的源头（p.577）。这类败坏整个人性的遗传病就是可怕的罪恶，事实上是一切罪恶的开始和起头，如同源头和泉源一样流出所有罪孽（p.640）。这原罪，就象灵性的麻风病，已侵入心脏的至内在部位和最深处，人性的一切由此在神眼里已完全被玷污和败坏。由于这种败坏，人自身受到神律法的指控和定罪，以致于我们生来就是愤怒的世子、死亡与诅咒的奴隶，除非我们因着基督功德的恩典，从这些邪恶中被解救和保存下来（p.639）。因为这个缘由，我们完全缺乏或丧失了神起初的公义和形象（它们在伊甸园与我们一起被造），这也是使人在一切属神和属灵的事上完全无能为力、愚痴和蠢笨的根源。人丧失神的形像后，在心智、觉知、内心和意愿方面，就出现了其整个本性和全部能力（特别是灵魂中较高和主要能力）的至内在、极卑劣、最不可思议和难以形容的败坏（p.640）。
464. (1) 《奥格斯堡信纲》的学者们宣称, 因着始祖的堕落, 人全然败坏了, 以致于在有关皈依与得救的灵性事情上, 人类生而无知。 当听到圣言的布道时, 人并不明白也无法明白, 反而视之愚昧可笑, 自己也从不向神靠近, 宁愿与神为敌。 而且一直如此, 直到他借着圣灵的力量, 因着聆听圣言的布道而发生改变, 这一切的成就全然出于恩典, 不需要人自己的任何配合, 他就被转变信仰, 赐予信心, 重生, 成为新人 (656)。
(2) 我们相信, 在关于灵性和神性之事, 以及未重生者的觉知, 心思和意愿上, 人凭自己天生的能力根本不能领悟, 相信, 信奉, 思考, 意愿, 着手, 完成, 行动, 运作或配合。 就良善而言, 人已全然败坏和死亡, 以致于在堕落之后, 重生之前, 人性中没有存留一丝灵性力量, 使他借以为神的恩典预备自己; 或在赐予恩典时能把握住, 适应并能靠自己接受它。 人也无法靠自己的能力促使信仰转变; 凭人自己, 或貌似凭他自己, 在行动, 运作或配合方面, 没有人的整个, 或部分, 甚至丝毫的份。 人只是罪的仆人, 撒旦的奴隶, 受他们驱使。 结果因其败坏的能力和堕落的本性, 人的属世选择自由, 只在悖逆神, 与祂作对的事上积极作为 (656)。
(3) 在世俗和物质的事上, 人都精明能干, 但在关乎灵魂得救的属灵和属神的事上, 就象木, 石, 或像罗得之妻化成的盐柱, 眼睛, 嘴巴都不管用, 浑然无觉 (661)。
(4) 然而, 人还是有运动或者支配外在肢体的能力, 也有能力听福音, 多少还能思考它。 但私底下却鄙视它, 视其为愚蠢, 也不信它。 在这方面, 他还不如木头, 除非圣灵在他里面动工, 激发和产生信, 以及其它取悦神的美德, 还有顺服 (662)。
(5) 从某种意义上说, 人并非石, 木。 石, 木不会抗拒, 既不懂也感觉不到自己身上发生的事, 而人在皈依神之前, 却能藉其意愿反抗神。 皈依前, 人的确是理性生物, 被赐予觉知, 但不是神性事上的觉知; 也被赐予意愿, 但不是诸如引向得救之善的意愿。 对于自己的救赎, 他仍旧无能为力, 在这方面, 他甚至不如木, 石 (672, 673)。
(6) 皈依全仰赖圣灵独自的运作, 恩赐和作工, 圣灵凭自己的力量和权能通过圣言, 如同在被动物体上那样在人的觉知, 内心和意愿方面实施和操作皈依, 人在此毫无作为, 纯粹被动。 但被动的方式又不象石像和蜡印, 毕竟蜡既无知识也无意愿 (681)。
(7) 某些教父和现代学者宣称, “神只在人同意的情况下才会吸引他”, 以便人的意愿在皈依方面起到某种作用。 但这种说法不符合正规教义, 因为它支持了一个错误观点, 即人类在皈依方面拥有选择权 (582)。
(8) 在受制于理智的外在俗事方面, 人尚留有几分觉知, 能耐和能力, 不过, 这些可怜的余留极其衰微。 而且, 它们由于微不足道而被遗传病玷污和毒害, 以致在神眼里毫无价值 (641)。
(9) 皈依使人从愤怒之子变为恩典之子, 在此过程中, 人并未与圣灵合作, 完全是圣灵在运作 (219, 579f, 663f, 附录 143)。 然而, 新生之人藉圣灵的力量可以配合, 只是合作的能力极其微弱; 只要他被圣灵带领, 主宰和引导, 也能达到行出善的程度。 不过, 他不会象两匹马同拉一辆车那样与圣灵合作 (674)。
(10) 原罪并非实际犯下的罪行, 而是根深蒂固, 内置于人性中的实质和本质。 它是诸如堕落的思想言论和邪恶行为等一切实际罪恶的源头 (577)。 这类败坏整个人性的遗传病就是可怕的罪恶, 事实上是一切罪恶的开始和起头, 如同源头和泉源一样流出所有罪孽 (640)。 这原罪, 就象灵性的麻风病, 已侵入心脏的至内在部位和最深处, 人性的一切由此在神眼里已完全被玷污和败坏。 由于这种败坏, 人自身受到神律法的指控和定罪, 以致于我们生来就是愤怒的世子, 死亡与诅咒的奴隶, 除非我们因着基督功德的恩典, 从这些邪恶中被解救和保存下来 (639)。 因为这个缘由, 我们完全缺乏或丧失了神起初的公义和形象 (它们在伊甸园与我们一起被造), 这也是使人在一切属神和属灵的事上完全无能为力, 愚痴和蠢笨的根源。 人丧失神的形像后, 在心智, 觉知, 内心和意愿方面, 就出现了其整个本性和全部能力 (特别是灵魂中较高和主要能力) 的至内在, 极卑劣, 最不可思议和难以形容的败坏 (640)。
464. 1. The teachers of the Augsburg Confession assert that we human beings have been so deeply corrupted through the fall of our first parents that in spiritual matters concerning our conversion and salvation we are by nature blind. When the Word of God is preached we do not and cannot understand it. Instead, we regard it as foolishness. Of our own accord we never move closer to God; on the contrary, we are an enemy of God, and remain so until from pure grace without any cooperation on our part we are converted, given faith, regenerated, and renewed by the power of the Holy Spirit through the Word as it is preached and heard. (Page 656)
2. We believe that in spiritual and divine matters, the mind, heart, and will of unreborn human beings are entirely unable to understand, believe, comprehend, think, will, start, finish, enact, work, or cooperate through their own natural powers. Instead, we are utterly corrupt and dead to what is good, so that in our nature after the Fall but before our regeneration not the least spark of spiritual power remains that would enable us to prepare ourselves for the grace of God, or accept it once it was offered, or adapt ourselves to it, or make room for it on our own; or contribute to, perform, bring about, or cooperate in our own conversion, in whole or by half or to the least extent, either by acting on our own or even by seeming to act on our own. Instead, we are a slave of sin and the property of Satan, who supplies our driving force. Therefore because of our corrupt powers and depraved nature, our earthly free choice is active and effective only in areas that are displeasing and hostile to God. (Page 656)
3. In civic and earthly matters we human beings are industrious and ingenious, but in spiritual and divine matters, which concern the salvation of our souls, we are like a log, a stone, and Lot's wife when she became a pillar of salt, which have no functioning eyes, mouth, or senses. (Page 661)
4. We human beings do retain locomotive power to control our outer parts, to hear the Gospel, and to meditate on it to some extent, but nevertheless in our private thoughts we despise it as foolishness and cannot believe it. In this respect we are worse than a log, unless the Holy Spirit begins to work within us and kindles and develops faith, obedience, and other God-pleasing virtues. (Page 662)
5. According to a certain kind of reasoning it could be said that we are not a stone or a log, because a stone and a log do not fight back, nor do they comprehend or even feel what is being done to them. But until human beings have been converted to God, of their own will they fight against God. It is true that before conversion we human beings are rational creatures that have understanding - but not in divine matters. And we do have a will - but we do not will anything that is good for our salvation. We have nothing to contribute to our own conversion, and in this sense we are worse than a log or a stone. (Pages 672, 673)
6. Conversion is entirely the work, gift, and product of the Holy Spirit, which brings it about and develops it by its own strength and power through the Word in our mind, heart, and will, as if we were a passive subject. We do nothing for the process; we only experience it. Yet this does not take place the way a statue is formed from a block of stone or a seal is pressed into wax, because the wax lacks both awareness and will. (Page 681)
7. Some church fathers and more recent theologians say, "God draws, but he draws the willing," meaning that our will plays some role in our conversion. But this does not square with sound teachings, which confirm that human free choice plays no role in conversion. (Page 582)
8. In the outer things of the world, which are subject to reason, we still have a little bit of intellect, power, and our faculties left, although these wretched remnants are profoundly disabled, and what little is left is itself infected and contaminated with poison resulting from hereditary disease, so that before God they are inconsequential. (Pages 640, 641)
9. In our conversion, in which we turn from children of wrath into children of grace, we do not cooperate with the Holy Spirit. In fact, the conversion of human beings is a task that belongs solely to the Holy Spirit. (Pages 219, 579 and following, 663 and following; appendix page 143)
Nevertheless, people who have been reborn are able to cooperate, through the power of the Holy Spirit, although they remain profoundly weak. They function well as far and as long as they are led, ruled, and governed by the Holy Spirit. But even then they do not cooperate with the Holy Spirit the way two horses pull a wagon together. (Page 674)
10. Original sin is not some wrong that we perpetrate in act; instead it is something deeply embedded in our nature, substance, and essence. It is the fountainhead of all actual sins, with the result that the things we think and say are depraved and the things we do are evil. (Page 577)
That hereditary sickness, which has corrupted our whole nature, is dreadful sin. It is indeed the beginning and origin of all sins; all transgressions flow from it as their root and source. (Page 640)
Even in our inmost parts and the deepest recesses of our heart, our nature is totally infected and corrupted before God by that sin, as if it were a spiritual leprosy. Because of this corruption our character is accused and damned by the law of God, so that by nature we are children of wrath and the property of death and damnation, unless with the aid of Christ's merit we are liberated and kept safe from this evil. (Page 639)
As a result there is a total absence or deprivation of the original righteousness that was ours from creation in paradise, [namely,] the image of God, and this absence has led to the impotence, incompetence, and stupidity that render us completely inept in regard to all divine and spiritual matters. In place of the lost image of God in us, there lies within our mind, intellect, heart, and will the inmost, worst, deepest, unfathomable, unspeakable corruption of our entire nature and of all our powers, especially the higher and principal faculties of our soul. (Page 640)
464. (i) 'The scholars of the Confession of Augsburg hold that as the result of the fall of our first parents, man is so utterly corrupt that in spiritual matters relating to our conversion and salvation he is by nature blind, and on hearing the Word of God preached he neither understands it nor can understand it, but judges it a foolish thing; and he never of himself approaches God, but is rather an enemy of God and so remains, until by the power of the Holy Spirit on hearing the Word preached he is by pure grace, without any co-operation on his own part, converted, endowed with faith, regenerated and made new' (pp. [655,] 656).
[2] (ii) 'We believe that the understanding, heart and will of a person who has not been born again cannot of his own natural abilities in spiritual and Divine matters understand, believe, embrace, think, will, begin, complete, do, perform or co-operate in anything whatever; but that man is so corrupt and dead to good, that since the fall and before regeneration there remains left over not so much as a spark of spiritual ability, to enable him to prepare himself for God's grace, or to grasp it when offered, or to fit himself for it or of his own accord to receive it. Nor can he of his own ability contribute to his own conversion either totally or to the extent of a half or even the slightest extent, or act, work or co-operate of his own accord, or as if of his own accord; but man is a slave to sin and in bondage to Satan, by whom he is impelled. Thus by reason of the corruption of his abilities and the depravity of his nature his natural free will is active and effective only in matters which displease and oppose God' (p. 656).
[3] (iii) 'In secular and natural matters man is industrious and clever, but in spiritual and Divine matters which concern the salvation of his soul he is like a tree-trunk, a stone or the pillar of salt into which Lot's wife was turned, unable to use eyes, mouth or any senses' (p. 661).
[4] (iv) 'None the less man has the power of movement and is able to control his external parts, to listen to the Gospel, and in some way to meditate on it, but still in his unexpressed thoughts he despises it as a folly, and he is unable to believe it, being in this respect worse than a tree-trunk, unless the Holy Spirit is effective in him, and kindles and produces in him faith, the other virtues pleasing to God and obedience' (p. 662).
[5] (v) 'It can in a way be argued that man is not a stone or a tree-trunk: these do not offer resistance, nor do they understand or feel what is done to them, in the way that man by his will resists God, until he has been turned towards God. Yet it is true that before conversion man is a rational creature, endowed with understanding, though not in Divine matters, and with a will, though incapable of willing any good which might lead to his salvation; yet he is unable to make any contribution to his conversion, and in this respect he is worse than a tree-trunk or a stone' (pp. 672-673).
[6] (vi) 'The whole act of conversion is the action, gift and work of the Holy Spirit alone, who by His strength and power brings about and effects this, by means of the Word, in man's understanding, heart and will, as if in a passive object, where man does nothing but is only worked on. However, this is not like the way a statue is shaped from a block of stone or a seal is imprinted on wax, because the wax has neither knowledge nor will' (p. 681).
[7] (vii) 'The writings of certain Fathers and modern scholars have alleged that God draws man but only with his consent, so that man's will plays some part in his conversion; but these statements are not in accordance with sound discourse, for they support a false view of the powers of human choice in conversion' (p. 582).
[8] (viii) 'In outward, worldly matters, which are open to reason, man has left to him a certain amount of understanding, ability and faculties, although these wretched remains are very weak; and these same talents, small as they are, are poisoned and contaminated by inherited disease, so that they are worthless in the sight of God' (p. 641).
[9] (ix) 'Man in his conversion, which turns him from a son of wrath into a son of grace, does not co-operate with the Holy Spirit, seeing that man's conversion is the work of the Holy Spirit alone and unaided' (pp. 219, 579f, 663ff, Appendix p. 143). 'However, once he has been born again, man can co-operate by the power of the Holy Spirit, although there is at the same time great weakness in him. He does good deeds to the extent that and so long as the Holy Spirit leads, controls and guides him; but he does not co-operate with the Holy Spirit like two horses together pulling a carriage' (p. 674).
[10] (x) 'Original sin is not a crime which is perpetrated in action, but something intimately implanted and inherent in man's nature, substance and essence, acting as the spring from which well up all sins realised in action, such as wicked thoughts, conversations and evil deeds' (p. 577). 'The inherited disease which has corrupted his whole nature is a dreadful sin, and indeed the beginning and chief of all sins, the root and source from which flow forth all transgressions' (p. 640). 'By that sin, as it were by spiritual leprosy, completely lodged in even the inmost viscera and the deepest recesses of the heart, man's nature is in God's sight totally infected and corrupted; and on account of this corruption man's person is accused and condemned by God's law, so that we are by nature sons of wrath, slaves of death and damnation, unless benefiting by Christ's merit we are freed and saved from these evils' (p. 639). 'As a result we suffer a total lack or deprivation of original righteousness or the image of God which was created along with us in Paradise, and this is the source of the powerlessness, ineptitude and stupidity which unfits man for all Divine or spiritual concerns. In place of the lost image of God man suffers an intimate, most evil and deep, inscrutable and unspeakable corruption of his whole nature, and of all his powers, particularly the higher and principal faculties of the soul, in mind, understanding, heart and will' (p. 640).
464. (i) "The doctors of the Augsburg Confession assert, that owing to the fall of our first parents, man is so thoroughly corrupt, that in spiritual matters, which have regard to our conversion and salvation, he is by nature blind, and neither understands nor is able to understand the Word of God when preached, but regards it as a foolish thing, and never of himself draws nigh unto God; but is rather an enemy of God, and so remains until by the power of the Holy Spirit, operative through the Word preached and heard, out of pure grace, without any co-operation on his part he is converted, gifted with faith, regenerated and renewed" (page 665).
[2] (ii) "We believe that in spiritual and Divine things, the understanding, heart, and will of the man who has not been born again, are wholly unable, by his own natural powers, to understand, believe, embrace, think, will, begin, finish, act, operate or co-operate; but that as to good he is utterly corrupt and dead, so that in his nature since the fall, before his regeneration, there does not remain the least spark of spiritual power by which he can prepare himself for the grace of God, or grasp it when offered, or adapt himself to it, and of himself be capable of receiving it. Neither can he by his own powers contribute in any way to his own conversion, either in the whole or the half or the smallest part, or act, operate, or co-operate from himself, or as if from himself; but he is a servant of sin and a slave to Satan, by whom he is moved. Consequently his natural freedom of choice, by reason of his corrupted powers and his depraved nature, is active and efficient only in those things that are displeasing to God and opposed to Him" (page 656).
[3] (iii) "In civil and natural matters man is diligent and intelligent, but in spiritual and Divine matters, which look to the soul's salvation, he is like a stock or a stone, or like the pillar of salt into which Lot's wife was turned, which have not the use of eyes or mouth or any of the senses" (page 661).
[4] (iv) "Man, however, has the power of locomotion, or of controlling his external members, also the ability to hear the Gospel, and in some measure meditate on it; and yet in his secret thoughts he despises it as a foolish thing, and is unable to believe it; and in this respect he is worse than a stock, unless the Holy Spirit is efficacious in him, enkindling and producing in him faith and other virtues pleasing to God, and also obedience" (page 662).
[5] (v) "In one sense it may be said that man is not a stone or a stock. A stone or a stock does not resist, neither does it understand or feel what takes place in itself, as man by his will resists God until he has been converted to God. So it is true that before conversion man is a rational creature, endowed with understanding, get not in Divine things; and with a will, yet not such as wills any saving good. Nevertheless, he is unable to contribute anything to his own salvation, and in this respect is worse than a stock or a stone" (pages 672-673).
[6] (vi) "The whole of conversion is the operation, gift, and work of the Holy Spirit alone, who effects and operates it by his own virtue and power through the Word, in the understanding, heart, and will of man as in a passive subject, where the man does nothing, but is purely passive. Nevertheless, this is not done in the same way as a statue is formed from stone, or a seal is impressed upon wax, since the wax has neither knowledge nor will" (page 681).
[7] (vii) "According to the sayings of some of the fathers and later doctors, 'God draws only the willing;' therefore in conversion man's will does something. But this statement is not conformable to sound doctrine, for it confirms a false opinion respecting the powers of human choice in conversion" (page 582).
[8] (viii) "In external worldly affairs, which are subject to reason, there is still left to man some share of understanding, ability, and faculty; although these wretched remnants are exceedingly feeble; and moreover, insignificant as they are, they are so poisoned and contaminated by hereditary disease, that in the sight of God they are worthless" (page 641):
[9] (ix) "In conversion, whereby from being a child of wrath man becomes a child of grace, he does not co-operate with the Holy Spirit, since his conversion is the work exclusively and wholly of the spirit" (pages 219, 579 and following; 663 and following; Appendix, page 143). "Nevertheless, the man who is born anew through the power of the Holy Spirit may co-operate, although much infirmity accompanies his co-operation; and he works well so far and so long as he is led, ruled, and guided by the Holy Spirit. Nevertheless, he does not cooperate with the Holy Spirit in the same way as two horses together draw a carriage" (page 674).
[10] (x) "Original sin is not some wrong that is actually perpetrated, but it is inmostly inherent and fixed in man's nature, substance and essence. It is the fountain of all actual sins, such as depraved thoughts and conversation, and evil deeds" (page 577). "This hereditary disease, by which man's whole nature has been corrupted, is a horrible sin, and is indeed the beginning and head of all sins, from which as a source and fountain all transgressions flow forth" (page 640). "By this sin, as if by a spiritual leprosy, even throughout the inmost parts and deepest recesses of the heart, all of man's nature is in the sight of God wholly infected and corrupted; and on account of this corruption the person of man is by the law of God accused and damned, so that we are by nature children of wrath and bondsmen of death and damnation, unless by the gift of Christ's merit we are delivered and preserved from these evils" (page 639). "For this reason there is a total want or deprivation of the original righteousness or image of God created in connection with man in Paradise, and this is the source of the impotence, folly, and stupidity which render man utterly incompetent in all Divine and spiritual things. In the place of the lost image of God in man, there is the inmost, vilest, deepest inscrutable, and ineffable corruption of his whole nature and of all his powers (especially of the higher and chief faculties of the soul), in mind, understanding, heart, and will" (page 640).
464. 1 (1). "The doctors who drew up the Augsburg Confession assert that man, in consequence of the fall of his first parents, has become so thoroughly corrupt that he is by nature blind as to things spiritual, which relate to our conversion and salvation; and that he neither understands nor is able to understand the Word of God when preached to him, but judges it to be a foolish thing, and never of himself draws nigh unto God, but is rather God's enemy; and so continues to be, until by the power of the Holy Spirit operating through the preaching and hearing of the Word, he is of mere grace, without any co-operation on his part, converted, gifted with faith, regenerated and renewed" p. 856.
(2). "We believe that the understanding, heart and will of an unregenerate man, in spiritual and Divine things, are of their own natural powers utterly incapable of understanding, believing, embracing, thinking, willing, beginning, finishing, acting, operating and co-operating in any respect; but that man is altogether corrupt and dead to what is good; so that in the nature of man since the Fall, before regeneration there is not a single spark of spiritual strength remaining whereby he can prepare himself for the grace of God, or apprehend it when offered, or accommodate himself and of himself be capable of receiving it; or can, by his own power, contribute anything to his conversion, either wholly, by sharing equally, or in the smallest degree; or act, operate or co-operate of himself, or can do so as of himself; but that man is the servant of sin and the slave of Satan, by whom he is actuated; and hence his natural free will, by reason of his corrupted powers and depraved nature, is active and efficacious only in such things as are displeasing and opposed to God." p. 656.
(3). "Man is industrious and ingenious in civil and natural things, but in things spiritual and Divine, which relate to the salvation of the soul, he is like a stock, a stone, or the pillar of salt into which Lot's wife was turned, things which have not the use of eyes, mouth, or any of the senses." p. 661.
(4). "Nevertheless man still enjoys the power of locomotion, and can direct his external members, can hear the Gospel and in some measure meditate on what he hears; but that still in his private thoughts he despises it as a foolish thing, nor can he believe it; and in this respect he is worse than a stock, unless the Holy Spirit is efficacious in him, kindling and working in him faith, obedience and other virtues which God approves." p. 662.
(5). "With some reason a man may be said not to be a stock or a stone; for a stock or a stone offers no resistance, nor does it understand or feel what is done with it; whereas a man struggles in his will with God, until he is converted to God; and yet it is true that a man, before conversion, is a rational creature, having understanding, although not in Divine things, and having a will, although not disposed to any saving good; but still he can contribute nothing towards his conversion, and in this respect he is worse than a stock or a stone." pp. 672-673.
(6). "The whole of conversion is the operation, gift and work of the Holy Spirit alone, who effects and produces it by His own virtue and power through the Word in the man's understanding, heart and will, as in a passive subject, the man doing nothing at all, but remaining altogether passive; and yet this operation is not like the forming of a statue out of stone, or the stamping of an impression on wax; for wax has neither knowledge nor will." p. 881.
(7). "It is maintained by certain Fathers and modern doctors that 'God draweth only the willing,' and consequently that man's will is in some respect active in the work of conversion. This opinion, however, is not consonant with sound doctrine, 2 for it confirms a false idea concerning the powers of the human will in conversion." p. 582.
(8). "In the external concerns of the world, which fall under the cognizance of reason, there still remains in man some degree of understanding, strength and ability, although these miserable remains are very weak; and even these, small as they are, are infected and contaminated with poison by hereditary disease, so that they are of no account in the sight of God." p. 641.
(9). "Man in the work of conversion, whereby from a child of wrath he becomes a child of grace, does not co-operate with the Holy Spirit, for the conversion of man is the work of the Holy Spirit solely and exclusively." pp. 219, 519 and following pages, 663 and following pages, and Append., p. 143. "Nevertheless, a regenerate man, by the power of the Holy Spirit, can co-operate, although his co-operation is attended with much infirmity. He co-operates well, in such proportion and so long as he is led, guided and governed by the Holy Spirit; but still his co-operation with the Holy Spirit is not like that of two horses drawing together in one chariot." p. 674.
(10.) "Original sin is not a certain fault, perpetrated in act, but is intimately rooted in man's nature, substance and essence, and it is the source of all actual sins, as depraved thoughts, words and evil works." p. 577. "This hereditary disease, whereby man's whole nature is rendered corrupt, is horrible sin, and is in fact the beginning and head of all sins, from which as from their root and source all transgressions proceed." p. 640. "Man's whole nature by this sin, as by a spiritual leprosy, is, even in the inmost bowels and deepest recesses of the heart, totally infected and corrupt before God; and by reason of this corruption, the person of man is accused and condemned by the law of God, so that by nature we are children of wrath, slaves of death and damnation, unless we are delivered and saved from these evils by the benefit of Christ's merit." p. 639. "There is, therefore, a total want or privation of original righteousness, or of the image of God created in Paradise; and hence there is the impotence, ineptitude and stupidity which render man totally unfit for all Divine or spiritual things. Instead of the image of God thus lost in man there is now an inmost, most vile, most profound, inscrutable and inexpressible corruption of his whole nature, and of all his powers, particularly of the higher and principal faculties of his soul, in the mind, understanding, heart and will." p. 640.
Footnotes:
1. This number is in quotation marks in Orig. Ed, being a quotation from the Augsburg Confession.
2. haec non sunt analoga Sacrorum verborum, reading sanorum for Sacrorum, as in FORMULA CONCORDIAE.
464. 1 "I. Doctores Augustanae Confessionis asserunt hominem 2 ex lapsu primorum Parentum ita penitus corruptum esse, ut in rebus Spiritualibus, quae ad conversionem et salutem nostram spectant, natura caecus sit, et 3 Verbum Dei praedicatum neque intelligat, neque intelligere possit, sed illud ut rem stultam judicet, et nunquam a seipso ad Deum appropinquet, sed potius inimicus Dei sit et maneat, donec virtute Spiritus Sancti per Verbum praedicatum et auditum, ex mera gratia, sine omni sua propria cooperatione convertatur, fide donetur, regeneretur, et renovetur, pag. [655,] 656.
[2] II. Credimus quod hominis non renati intellectus, cor et voluntas in rebus spiritualibus et Divinis ex propriis naturalibus viribus, prorsus nihil intelligere, credere, amplecti, cogitare, velle, inchoare, perficere, agere, operari et cooperari possit, sed quod homo ad bonum prorsus corruptus et mortuus sit, ita ut in hominis natura post lapsum, ante regenerationem, ne scintilla quidem spiritualium virium reliqua manserit, quibus ille ad gratiam Dei praeparare se, aut oblatam apprehendere, aut accommodare se, et per se capax esse possit, aut viribus propriis aliquid ad conversionem suam vel toto vel ex dimidia vel ex minima parte conferre, agere, operari aut cooperari ex seipso, aut tanquam ex seipso possit, sed quod homo sit peccati servus et mancipium Satanae, a quo agitatur, inde adeo naturale ejus Liberum arbitrium ratione corruptarum virium et naturae suae depravatae duntaxat ad ea, quae Deo displicent et adversantur, activum et efficax est, p. 656.
[3] III. Quod homo in civilibus et naturalibus rebus sit industrius et ingeniosus, sed in spiritualibus et Divinis rebus, quae ad animae salutem spectant, sit similis trunco, lapidi, statuae salis uxori Lothi, quae neque oculorum, oris aut ullorum sensuum usum habent, pag. 661.
[4] IV. Quod homo usque loco motivam potentiam [habeat, seu] 4 externa membra regere, Evangelium audire, et aliquo modo meditari possit, sed quod usque id tacitis cogitationibus ut rem stultam spernat, neque credere possit, et in hac parte deterior est trunco, nisi Spiritus Sanctus in illo sit efficax, et fidem aliasque Deo probatas virtutes et obedientiam in illo accendat et operetur, pag. 662.
[5] V. Quadam ratione dici potest hominem non esse lapidem aut truncum; lapis et truncus non reluctatur, nec intelligit aut sentit, quid secum agitur, sicut homo Deo sua voluntate reluctatur, donec ad Deum conversus fuerit; et tamen verum est, quod homo ante conversionem sit creatura rationalis, quae habet intellectum, sed non in rebus Divinis, et voluntatem, sed non ut bonum salutare aliquid velit, sed tamen ad conversionem suam nihil conferre potest, et in hac parte est deterior trunco et lapide, pag. 672-673.
[6] VI. Quod tota conversio sit operatio, donum et opus solius Spiritus Sancti, qui eam virtute et potentia sua, per Verbum, in intellectu, corde et voluntate hominis tanquam in subjecto patiente, ubi homo nihil agit, sed tantum patitur, efficiat atque operetur; quod tamen non eo modo sit, 5 quasi cum statua e lapide formatur, aut sigillum in ceram imprimitur, quia cera neque notitiam neque voluntatem habet, pag. 681.
[7] VII. Secundum dicta quorundam Patrum et neotericorum Doctorum est, quod Deus trahat sed volentem, ita quod hominis voluntas in conversione aliquid agat; sed haec non sunt analoga Sanorum 6 verborum, confirmant enim falsam opinionem de viribus Humani Arbitrii in conversione, pag. 582.
[8] VIII. Quod in externis Mundi rebus, quae rationi subjectae sunt, relictum sit homini adhuc aliquid intellectus, virium et facultatum, etsi hae miserae reliquiae valde sunt debiles, et quidem haec ipsa, quantulacunque sunt, per morbum haereditarium veneno infecta sunt, atque contaminata, ut coram Deo nullius momenti sint, pag. 640-641. 7
[9] IX. Quod homo in conversione, qua ex filio irae fit filius gratiae, non cooperetur 8 Spiritui Sancto, quippe cujus unius et solius opus est hominis conversio, pag. 219, 579 9 seq. 663 seq. app. p. 143. Quod tamen homo renatus per virtutem Spiritus Sancti cooperari possit, quamvis multa adhuc infirmitas concurrit; et quod bene operetur, quantum et quamdiu a Spiritu Sancto ducitur, regitur et gubernatur; sed usque non cooperatur cum Spiritu Sancto sicut duo equi una currum trahunt, pag. 674.
[10] X. Peccatum originis non est quoddam delictum, quod actu perpetratur, sed intime inhaeret infixum naturae, substantiae et essentiae hominis, quod sit scaturigo omnium actualium peccatorum, ut sunt pravae cogitationes, colloquutiones, mala opera, pag. 577. Haereditarius ille morbus, per quam tota natura corrupta est, est horribile peccatum, et quidem principium et caput omnium peccatorum, e quo ut radice et scaturigine omnes transgressiones promanant, pag. 640. Quod Natura per id peccatum, tanquam per lepram spiritualem totaliter in intimis etiam visceribus et cordis recessibus profundissimis, tota sit coram Deo infecta et corrupta, et propter hanc corruptionem persona hominis lege Dei accusatur et damnatur, ita ut natura filii irae, mortis et damnationis mancipia simus, nisi beneficio meriti Christi ab his malis liberemur et servemur, pag. 639. Quod ex eo sit totalis carentia seu privatio concreatae in Paradiso justitiae originalis seu imaginis Dei, et quod inde sit impotentia, ineptitudo, et stupiditas, qua homo ad omnia Divina seu spiritualia prorsus ineptus est. Quod loco imaginis Dei amissae in homine sit intima, pessima, profundissima, inscrutabilis, ineffabilis corruptio totius naturae, et omnium virium, imprimis superiorum et principalium animae facultatum, in mente, intellectu, corde et voluntate, pag. 640."
Footnotes:
1. Haec paragraphus tota in prima editione signis citationis inclusa est.
2. Sic Formula Concordiae et in margine exemplaris scriptoris. Prima editio: homines.
3. Sic Formula Concordiae. Prima editio: ut.
4. Sic Vera Christiana Religio 356, 503, SED 15.
5. Prima editio: fit.
6. Sic Formula Concordiae, 1756. Prima editio: Sacrorum.
7. Prima editio: pag. 641.
8. Prima editio: cooparetur.
9. Sic SED 15. Prima editio: 519.