The Institution of Christian Religion

But to borrow similitudes from matters of men, to express the force of this distinction. I know not whether it be expedient. In deed the old fathers are wont so to do sometime: but withal they do confess, that what soever they bring forth for like, doth much differ. For which cause I am much afraid to be any way bold, least if I bring forth any thing unfitly, it should give occasion either to the malicious to cavil, or to the unskilful to be deceived. Yet such distinction as we have marked to be set out in scriptures, it is not good to have left unspoken. And that is this, that to the Father is given the beginning of working, the fountain and spring of all things: to the Son wisdom, counsel, and the very disposition in the doing of things: to the Holy ghost is assigned power & effectual working. And although eternity belong unto the Father, and eternity to the Son and to the Holy ghost also, for as much as God could never have ben without his wisdom & power, & in eternity is not to be sought, which was first or last: yet this observation of order is not vain or superfluous, wherein the Father is reckoned first, and then of him the Son, and after of them both the Holy ghost. For every mans mind of it self inclineth to this, first to consider God, then the wisdom rising out of him, and last of all the power wherewith he putteth the decrees of his purpose in execution. In what sort the Son is said to be of the Father only, and the Holy ghost both of the Father and the Son, is showed in many places, but no where more plainly than in the .viii. chapter to the Romans, where the same Spirit is without difference sometime called the Spirit of Christ, & sometime of him that raised up Christ from the dead: and that not without cause. For Peter doth also testify that it was the Spirit of Christ wherewith the Prophets did prophesy, where as the Scripture so often teacheth, that it was the Spirit of God the Father.

But to borow similitudes from matters of mē, to expresse the force of this distinction. I knowe not whether it be expedient. In dede the olde fathers are wont so to doo somtyme: but withall they doo confesse, that what soeuer they bryng foorth for like, doothe muche differ. For which cause I am muche afrayd to be any waye bolde, least if I bryng foorth any thyng vnfittly, it shuld geue occasion either to the malicious to cauill, or to the vnskilfull to be deceiued. Yet suche distinction as we haue marked to be sette out in scriptures, it is not good to haue left vnspokē. And that is this, that to the Father is geuen the begynnynge of woorkyng, the fountayne and spryng of all thynges: to the Sonne wysedome, counsell, and the very disposition in the doyng of thinges: to the Holy ghost is assigned power & effectual working. And although eternitie belong vnto the Father, and eternitie to the Sonne and to ye Holy ghost also, for as much as God coulde neuer haue ben without his wisdom & power, & in eternitie is not to be sought, which was fyrst or last: yet this obseruation of order is not vayne or superfluous, wherein the Father is reckened fyrst, and then of hym the Sonne, and after of them both the Holy ghost. For euery mans mynde of it self enclineth to this, fyrst to consider God, then the wisedome risyng out of hym, and laste of all the power wherwith he putteth the decrees of his purpose in execution. In what sort the Sonne is said to be of the Father only, and the Holy ghoste bothe of the Father and the Sonne, is shewed in many places, but no where more playnely than in the .viii. chapiter to the Romayns, where the same Spirite is without difference somtyme called the Spirite of Christe, & somtime of him that raised vp Christ from the dead: and that not without cause. For Peter dothe also testifie that it was the Spirite of Christe wherewith the Prophetes did prophecie, where as the Scripture so often teacheth, that it was the Spirite of God the Father.