But they contend that concupiscence is a penalty, and not a sin [a burden and imposed penalty, and is not such a sin as is subject to death and condemnation]. Luther maintains that it is a sin. It has been said above that Augustine defines original sin as concupiscence. If there be anything disadvantageous in this opinion, let them quarrel with Augustine. Besides Paul says, Rom. 7, 7. 23: I had not known lust (concupiscence), except the Law had said, Thou shalt not covet. Likewise: I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. These testimonies can be overthrown by no sophistry. [All devils, all men cannot overthrow them.] For they clearly call concupiscence sin, which, nevertheless, is not imputed to those who are in Christ although by nature it is a matter worthy of death where it is not forgiven. Thus, beyond all controversy, the Fathers believe. For Augustine, in a long discussion refutes the opinion of those who thought that concupiscence in man is not a fault but an adiaphoron, as color of the body or ill health is said to be an adiaphoron [as to have a black or a white body is neither good nor evil]. But if the adversaries will contend that the fomes [or evil inclination] is an adiaphoron, not only many passages of Scripture but simply the entire Church [and all the Fathers] will contradict them. For [even if not entire consent, but only the inclination and desire be there] who ever dared to say that these matters, even though perfect agreement could not be attained, were adiaphora, namely, to doubt concerning God's wrath,: concerning God's grace, concerning God's Word, to be angry at the judgments of God, to be provoked because God does not at once deliver one from afflictions, to murmur because the wicked enjoy a better fortune than the good, to be urged on by wrath, lust, the desire for glory, wealth, etc.? And yet godly men acknowledge these in themselves, as appears in the Psalms and the prophets. [For all tried, Christian hearts know, alas! that these evils are wrapped up in man's skin, namely to esteem money, goods, and all other matters more highly than God, and to spend our lives in security; again, that after the manner of our carnal security we always imagine that God's wrath against sin is not as serious and great as it verily is. Again, that we murmur against the doing and will of God, when He does not succor us speedily in our tribulations, and arranges our affairs to please us. Again, we experience every day that it hurts us to see wicked people in good fortune in this world, as David and all the saints have complained. Over and above this, all men feel that their hearts are easily inflamed, now with ambition, now with anger and wrath, now with lewdness.] But in the schools they transferred hither from philosophy notions entirely different, that, because of passions, we are neither