The Institution of Christian Religion

But the lord condemning that to much nobleness of courage, commandeth his to keep the same patience, that is so ill reported among men. And in all the keeping of the law, our understanding marketh not desire of mind at all. For a natural man suffereth not him self to be brought to this, to acknowledge the diseases of his desires. The light of nature is choked up, before that it come to the first entry of this bottomless depth. For when the Philosophers note immoderate motions of mind for faults, they mean those motions that appear and show forth themselves by gross tokens, but they make no account of those evil desires that do gently tickle the mind.

But the lorde condempning that to muche noblenesse of courage, cōmaūdeth his to kepe ye same patience, that is so ill reported among men. And in all the keping of the lawe, our vnderstandinge marketh not desire of mynde at all. For a naturall manne suffereth not him self to be brought to this, to acknowledge the diseases of his desires. The lighte of nature is choked vp, before that it come to the firste entrie of this bottomlesse depth. For whē the Philosophers note immoderate motiōs of minde for faults, they meane those motions that appeare and shewe forth themselues by grosse tokēs, but they make no accompt of those euell desires that do gently tickle the minde.

Wherefore, as Plato was worthily found fault withal before, for that he imputed all sins to ignorance, so is their opinion to be rejected, which teach that purposed maliced and frowardness is used in all sins. For we find it to much by experience, how oft we fall with our good intent. Our reason is overwhelmed with so many sorts of being deceived, is subject to so many errors, stumbleth at so many stays, is entangled with so many straits, that it is far from sure directing. But how little it is esteemed before the Lord in all parts of our life,¹ Paul showeth when he sayeth, that we are not sufficient to think any thing of our selves, as of our selves. He speaketh not of will or affection, but he taketh also this away from us, that we should not think that it can come in our minds how any thing is to be done well. Is our diligence, insight, understanding, and head so corrupted, that it can devise or think upon nothing that is right before the Lord? That seemeth to hard to us, that do unwillingly suffer our selves to be spoiled of the sharpness of reason, which we account a most precious gift. But to the holy ghost it seemeth most full of equity, which knoweth that all the thoughts of wise men are vain: and which pronounceth plainly, that all the invention of mans heart,