The Institution of Christian Religion

Whereas we have a little before said, that in the understanding §2mind, and in the heart are placed the powers of the soul, now let us consider what they both are able to do. The Philosophers in deed with great consent do imagine that in the understanding mind, sitteth reason, which like a lamp giveth light to all counsels, & like ⟨image 86⟩a Queen governeth the will, for they say that it is so endued with Divine light, that it can give good counsel, & so excelleth in lively force that it is able well to govern. On the other side, that Sense is dull and bleare•yed, that it alway creepeth on the ground, and walloweth in gross objects, and never lifteth up it self to true insight. That the Appetite, if it can abide to obey reason, and do not yield it self to Sense to be subdued, is carried on to the study of virtues, holdeth on the right way, and is transformed into Will: but if it give it self subject into the bondage of Sense, it is by it corrupted & perverted, so that it degenerateth into Lust. And whereas by their opinion there do sit in the soul those powers that I have spoken of before, understanding sense, appetite or will, which word Will is now more commonly used, they say that understanding is endued with reason, the best governess toward good and blessed life, so that it do hold it self within his own excellence, & show forth the force that is naturally given it. But that inferior motion of it, which is called Sense, wherewith man is drawn to error & deceit, they say to be such, that it may be tamed with the rod of reason, & by little & little be vanquished. They place Will in the middest between reason and Sense, as a thing at her own ordering, and having liberty whether it list to obey to reason, or give forth it self to be ravished by Sense.

Whereas we haue a lyttle before sayde, that in the vnderstandynge §2mynde, and in the heart are placed the powers of the soule, nowe lette vs consyder what they bothe are able to dooe. The Phylosophers in deede with great consente do imagin yt in the vnderstanding mynde, sitteth reason, whiche like a lampe geueth lighte to al counsells, & like ⟨image 86⟩a Queene gouerneth the will, for they saye that it is so endued wyth Diuine lighte, that it canne geue good counsell, & so excelleth in liuely force that it is able well to gouerne. On the other syde, that Sense is dulle and bleareyed, that it alway creepeth on the grounde, and walloweth in grosse obiectes, and neuer lyfteth vp it selfe to true insyght. That the Appetite, if it canne abide to obey reason, and do not yelde it selfe to Sense to be subdued, is carried on to the studye of vertues, holdeth on the ryght waye, and is transfourmed into Wyll: but yf yt geue it selfe subiect into the bondage of Sense, it is by it corrupted & peruerted, so that it degendreth into Luste. And wheras by their opinion there dooe sitte in the soule those powers that I haue spoken of before, vnderstandinge sense, appetite or wyll, whiche woorde Will is nowe more commonly vsed, thei say that vnderstandinge is endued wt reason, the best gouernesse towarde good and blessed lyfe, so that it doe holde it selfe within his owne excellence, & shew forth the force yt is naturally geuen it. But that inferioure motion of it, whiche is called Sense, wherewith man is drawen to erroure & deceite, thei say to bee suche, that it may be tamed with the rodde of reason, & by little & little bee vanquished. They place Wyll in the myddest betwene reason and Sense, as a thinge at her owne orderinge, and hauinge libertie whether it liste to obey to reason, or geue foorthe it selfe to bee rauyshed by Sense.