A17662:425
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.
Nature, (sayeth he) but not grace, is common to all men. Calling it a brittle subtlety of wit like glass, that glistereth with mere vanity, where it is generally extended to all which God giveth only to whom it pleaseth him. And in an other place. Howe camest thou? by believing. Fear thou, least while thou takest upon thee that thou haste found the just way, thou perish out of the just way. I came (sayest thou) by Free will. I came by mine own will, why swellest thou? wilt thou hear that this also is given thee▪ Hear even him that calleth: No man cometh to me unless my Father draw him.1 And it is without controversy gathered out of Johns words, that the hearts of the godly are so effectually governed by Gods working, that they follow with an unchangeable affection. He that is begotten of God (sayeth he) can not s••ne, because the seed of God abideth in him. For we see that the mean motion which the Sophisters imagine, which we at our liber••e may either obey or refuse, is openly excluded, where an effectual constancy to continue is affirmed.
Nature, (sayeth he) but not grace, is common to all menne. Callynge it a brickle sutteltie of wit like glasse, that glistereth with mere vanitie, where it is generally extended to all whiche God geueth onely to whome it pleaseth him. And in an other place. Howe camest thou? by beleuyng. Feare thou, least while thou takest vpon thee that thou haste founde the iuste waye, thou perishe out of the iuste waye. I came (sayest thou) by Free will. I came by mine owne will, why swellest thou? wilt thou heare that this also is geuen thee▪ Heare euen hym that calleth: No man cometh to me vnlesse my Father drawe him.1 And it is without controuersie gathered out of Iohns woordes, that the heartes of the godly are so effectually gouerned by Gods workyng, that they followe wyth an vnc••ngeable affection. He that is begotten of God (sayeth he) can not s••ne, bicause the seede of God abideth in him. For we see that the meane motion whiche the Sophisters imagine, whiche we at our libere maye eyther obeye or refuse, is openly excluded, where an effectuall constancie to continue is affirmed.