The Institution of Christian Religion

So Dill, because it is unseparable from the nature of man, perished not, but was bound to perverse desires, that it can covet no good thing. This in deed is a full definition, but yet such as needeth to be made plain with more words. Therefore, that the the order of our talk may proceed according to that first distinction, wherein we divided the soul of man into understanding and will: let us first examine the force of understanding. So to condemn it of perpetual blindness, that a man leave unto it no manner of skill in any kind of things, is not only against the word of God, but also against the experience of common reason. For we see that there is planted in man a certain desire to search out trueth, to which he would not aspire at all, but having felt some savour thereof before. This therefore is some sight of mans understanding, that he is naturally drawn with love of trueth, the neglecting whereof, in brute beasts proveth a gross Sense without reason, all be it, this little desire such as it is fainteth before it enter the beginning of her race, because it by and by falleth into vanity. For the wit of man can not for dullness keep the right way to search out trueth but strayeth in diverse errors, and as it were groping in darkness, oftentimes stumbleth, till at length it wander and vanisheth away, so in seeking trueth, it doth bewray how unfit it is to seek and find trueth. And then it is sore troubled with an other vanity, that oftentimes it discerneth not those things to the true knowledge, whereof it were expedient to bend it self, and therefore it tormenteth it self with fond curiosity, in searching out things superfluous and nothing worth: and to things most necessary to be known, it either taketh no heed, or negligently or seldom turneth, but surely scarce at any time applieth her study earnestly unto them. Of which perverseness, whereas the profane writers do commonly complain, it is found, that all men have entangled them selves with it. Wherefore Solomon in all his Ecclesiastes, when he had gone through all these studies, in which men think them selves to be very wise, yet he pronounceth, that they are all vain and trifling.

So Dyll, bycause yt ys vnseparable from the nature of man, peryshed not, but was bounde to peruerse desyres, that yt can couet no good thynge. Thys in deede ys a full definition, but yet suche as needeth to be made playne wyth more wordes. Therefore, that the the ordre of oure talke maye procede accordynge to that fyrste distinction, wherein wee diuided the soule of manne into vnderstandyng and wyll: let vs fyrste examyne the force of vnderstandynge. So to condemne it of perpetuall blyndenesse, that a man leaue vnto it no manner of skyll in any kynde of thynges, ys not onely agaynste the worde of God, but also agaynste the experience of common reason. For wee see that there is planted in manne a certayne desire to searche out trueth, to whyche hee woulde not aspyre at all, but hauinge felte some sauoure thereof before. Thys therefore ys some syghte of mans vnderstanding, that he ys naturally drawen with loue of trueth, the neglectyng whereof, in brute beastes proueth a grosse Sense wythout reason, all be yt, thys lyttle desyre suche as yt is faynteth before yt entre the begynnynge of her race, bycause it by and by falleth into vanitie. For the wytte of manne canne not for dullnesse keepe the ryghte way to searche oute trueth but straieth in diuerse erroures, and as it were groopynge in darkenesse, oftentimes stombleth, tyll at length yt wander and vanysheth awaye, so in seekynge trueth, yt doothe bewraye howe vnfytte yt ys to seeke and fynde trueth. And then yt ys sore troubled wyth an other vanytye, that oftentymes yt dyscerneth not those thynges to the true knoweledge, whereof yt were expedyente to bende yt selfe, and therefore yt tormenteth yt selfe wyth fonde curyosytye, in searchynge oute thinges superfluous and nothing worth: and to thynges moste necessarye to bee knowen, it eyther taketh noe heede, or neglygentlye or seldome tourneth, but surelye scarse at any tyme applyeth her studye earnestlye vnto them. Of whyche peruersnesse, whereas the prophane wryters dooe commonly complayne, yt ys founde, that all menne haue entangled them selues with it. Wherfore Salomon in all hys Ecclesiastes, when hee hadde gone throughe all these studyes, in whyche men thynke them selues to bee very wyse, yet he pronounceth, that they are all vaine and tryfelynge.