A17662:1073
The Institution of Christian Religion
The institution of Christian religion, written in Latin by master John Calvin, and translated into English according to the authors last edition. Seen and allowed according to the order appointed in the Queens majesties injunctionsThe institution of Christian religion, vvrytten in Latine by maister Ihon Caluin, and translated into Englysh according to the authors last edition. Seen and allowed according to the order appointed in the Quenes maiesties iniunctions
London: printed by Reinolde Wolfe & Richard Harison, 1561London: printed by Reinolde VVolfe & Richarde Harison, 1561
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Very young beginners should not have been ignorant that the righteousness of God is taken for the righteousness that God alloweth, as in John,1 where the glory of God is compared with the glory of men, I know that sometime it is called the righteousness of God, whereof God is the author & which God giveth us: but though I say nothing, the readers that have their sound wit do perceive that nothing else is meant in this place ⟨image 254⟩but that we stand upright before the judgement seat of God, being upholden by the cleansing sacrifice of Christs death. And there is not so great importance in the word, so that Osiander do agree with us in this point that we are justified in Christ, in this respect that he was made a propitiatory sacrifice for us, which can not agree with his nature of Godhead. After which sort, when Christ meaneth to seal the righteousness and salvation that he hath brought us, he setteth before us an assured pledge thereof in his flesh. He doth in deed call him self the lively bred, but expressing the manner here, he addeth that his flesh is verily meat, & his blood is verily drink. Which manner of teaching is seen in the Sacraments, which although they direct our faith to whole Christ, and not to half Christ, yet they do there withal teach that the matter of righteousness and salvation remaineth in his flesh: Not that in that that he is only man, he either justifieth or quickeneth of him self, but because it pleased God to show openly in the mediator that which was hidden and incomprehensible in him self, whereupon I am wont to say, that Christ is as it were a fountain set open for us, out of which we may draw that which otherwise should without fruit lye hidden in that close and deep spring that riseth up unto us in the person of the Mediator. In this manner and meaning, I do not deny that Christ as he is God and man doth justify us, and that this is also the work of the father and the holy Ghost as well as his. Finally, that the righteousness whereof Christ maketh us partakers, is the eternal righteousness of the eternal God, so that he yield to the sure and plain reasons that I have alleged.
Uery yong beginners shold not haue bene ignorant that the righteousnesse of God is taken for the righteousnesse that God alloweth, as in Iohn,1