The Institution of Christian Religion

And not without cause doth he require so great uprightness. For who can deny that it is righteous, that all the powers of the soul be possessed with charity. Butte if any of them do swerve from the mark of charity, who can deny that it is diseased? Now whence cometh it that so many desires hurtful to thy neighbour do enter into thy heart, butte of this, that neglecting him thou carest only for thy self? For if thy mind were altogether throughly soaked with charity, no parcel thereof should be open to such imaginations. Therefore it must needs be void of charity, so far as it receiveth concupiscence. Butte some man will object, that yet it is not meet that phantasies that are without order tossed in mans wit, and at length do vanish away, should be condemned for concupiscence, whose place is in the heart I answer: that here our question is of that kind of phantasies, which while they are present before our minds, do together byte and strike our heart with desire, forasmuch as it never cometh in our mind, to wish for any thing, butte that our heart is stirred up and leapeth with all. Therefore God commandeth a marvellous ferventness of love, which he willeth not to be entangled with never so small snares of concupiscence. He requireth a marvellously framed mind, which che he suffereth not so much as with slight provocations to be any thing stirred against the law of love. To this exposition Augustine did first open me the way: because thou shouldest not think it it is without consent of some grave authority. And though yt Lords purpose was to forbid us all wrongful coveting: yet in rehearsing that same, he hath brought forth for example those things that most ⟨p. 64⟩commonly do deceive us with a false image of delight: because he would learn nothing to concupiscence when he draweth it from these things, upon the which it most of all rageth and triumpheth. Lo, here is the second Table of the law, wherein we are taught sufficiently what we owe to men for Gods sake, upon consideration whereof hangeth the whole rule of charity. Wherefore you shall but vainly call upon those duties that are contained in this Table, unless your doctrine do stay upon the fear and reverence of God, as upon her foundation.

And not withoute cause doothe he requyre so greate vprightenesse. For whoe canne denye that it is ryghteous, that all the powers of the soule bee possessed with charitie. Butte if any of them do swarue from the marke of charitie, whoe canne denye that it is dyseased? Nowe whense commeth yt that so manye desires hurtefull to thy neighboure do enter into thy hearte, butte of thys, that neglectynge hym thou carest onely for thy selfe? For yf thy mynde were altogether throughlye soked wyth charitie, no percell thereof shoulde bee open to suche imaginacions. Therefore it muste needes bee voyde of charitie, so farre as it receyueth concupiscens. Butte some manne will obiecte, that yet yt is not meete yt phantasies that are wythoute ordre tossed in mannes wytte, and at lengthe doe vanyshe awaye, shoulde bee condemned for concupiscence, whose place is in the hearte I aunswere: that here oure question is of that kynde of phantasies, whyche whyle they are present before oure myndes, do together byte and strike oure heart with desire, for asmuche as it neuer commeth in oure mynde, to wyshe for any thyng, butte that oure hearte is styrred vp and leapeth wyth all. Therefore God commaundeth a marueylous feruentnesse of loue, whyche he wylleth not to bee entangled wyth neuer so small snares of concupiscence. Hee requyreth a marueylouslye framed mynde, whyche che hee suffereth not so muche as wyth slyghte prouociatons to bee any thynge styrred agaynste the lawe of loue. To thys exposition Augustine dyd fyrste open mee the waye: bycause thou shouldest not thinke yt it is without consent of some graue authoritie. And though yt Lordes purpose was to forbid vs all wrongfull coueting: yet in rehersing that same, he hath brought forth for example those things yt most