A17662:195
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.
For as wisdom, understanding, prudence, fortitude, fear of God do proceed from him: so he only is the spirit of wisdom, prudence, fortitude, and godliness. Yet is not he divided according to the distribution of his graces: but how soever they be diversly dealt abroad,1 yet he remaineth one and the same, as the Apostle saith.
For as wisdome, vnderstandyng, prudence, fortititude, feare of God doo procede from hym: so he onely is the spirite of wisedome, prudence, fortitude, and godlinesse. Yet is not he diuided accordyng to the distribution of his graces: but howe •oeuer they bee dyuersely dealt abroade,1 yet he remaineth one and the same, as the Apostle saithe.
- 1i. Cor. xii.xi.
Again, there is showed in the Scriptures a certain distinction of the §17Father from the Word, and of the Word from the Spirit. In discussing whereof, how great religiousness and sobriety we ought to use, the greatness of the mystery it self doth admonish us. And I very well like that saying of Gregory Nazianzene:1 I can not think upon the one, but by and by I am compassed about with the brightness of the three: And I can not severally discern the three, but I am suddenly driven back to one. Wherefore let it not come in our minds ones to imagine such a Trinity of Persons as may hold our thought withdrawn into severalties, and doth not forthwith bring us again to that unity. The names of Father, Son, and Holy ghost, do prove a true distinction, that no man should think them to be bare names of addition, whereby God according to his works is diversly entitled: but yet it is a distinction, not a division. The places that we have already cited, do show that the Son hath a property distinct from the Father, because the Word had not ben with God, if he had not ben an other thing than the Father: neither had he had his glory with the Father, but being distinct from him. Likewise he doth distinguish him self from the Father, when he saith, that there is an other which beareth him witness.