The Institution of Christian Religion

Now when thou hearest judgement universally named in the difference §24of good and evil, think it not every sound & perfect judgement. For if mans hearts are furnished with choice of just and unjust, only to this end, that they should not pretend ignorance, it is not then needful to see the trueth in every thing. But it is enough and more, that they understand so far that they can not escape away, but being convict by witness of their conscience, they even now already begin to tremble at the judgement seat of God. And if we will try our reason by the law of God, which is the exemplar of true righteousness, we shall find how many ways it is blind. Truly it attaineth not at all to those that are the chief things in the First table, as of confidence in God, of giving to him the praise of strength and righteousness, of calling upon his name, of the true keeping of Sabbath. What soul ever, be natural sense did smell out, that the lawful worshipping of God consisteth in these and like things? For when profane men will worship God, although they be called away a hundred times from their vain trifles, yet they alway slide back thither again. They deny in deed that sacrifices do please God. unless there be adjoined a pureness of mind: whereby they declare, that they tonceyue somewhat of the spiritual worshipping of God, which yet they by and by corrupt with false inventions. For it can never be persuaded them, that all is true that the law prescribeth of it. Shall I say, that that wit excelleth in any sharp understanding, which can neither of it self be wise, nor hearken to teaching? In the commandments of the Second table it hath some more understanding, by so much as they came nearer to the preservation of civil fellowship among men. Albeit even herein also it is found many times to fail. To every excellent nature is seemeth most unreasonable, to suffer an unjust, and to imperious a manner of governing over ⟨image 95⟩them, if by any mean he may put it away: and the judgement of mans reason is none other, but that it is the part of servile and base courage, to suffer it patiently: and again, the part of an honest and free borne heart▪ to shake it of. And revenge of injuries, is reckoned for no fault among the Philosophers.

Now when thou hearest iudgement vniuersally named in the difference §24