A17662:518
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.
Here I think it shall not be from the purpose, to interlace §1the ten Commandments of the law with a short exposition of them, because thereby both that shall better appear which I have touched, that the same keeping of them which God hath ones appointed remaineth yet in force: and then also we shall have besides that a proof of the second point, that the Jews did not only learn by it what was the true force of godliness, but also by the terror of the judgement, sith they saw them selves unable to keep it, they were compelled whether they would or no, to be drawn to the Mediator. Now in the setting forth the sum of those things that are required in the true knowledge of God, we have already taught, that we can not conceive him according to his greatness, butte that by and by his majesty presenteth it self unto us to bind us to the worship of him. In the knowledge of our selves we have set this for the chief point, that being void of the opinion of our own strength, and clean stripped of the trust of our own righteousness, and on the other side discouraged and beaten down with conscience of our own neediness, we should learn perfect humility and abasement of our selves. The Lord setteth fourth both these points in his law, where first challenging to himself due power to govern, he calleth us to the reverence of his divine majesty, and appointeth out unto us wherein it standeth and consisteth: & then publishing a rule of his righteousness, (against the righteousness where of our nature as it is perverse & crooked, doth alway strive, & beneath the perfection whereof our power as of it self it is weak & feeble to do good, lieth a great way below) he reproveth us both of weakness and unrighteousness. Moreover that inward law which we have beforesaide to be graven and as it were imprinted in the hearts of all men, ⟨image 125⟩doth after a certain manner inform us of the same things that are to be learned of the two tables. For our conscience doth not suffer us to sleep a perpetual sleep without feeling, but that it inwardly is a witness and admonisher of those things that we owe to God, and layeth before us the difference of good and evil, and so accuseth us when we swerve from our duty.
HEre I thinke it shall not bee from the purpose, to enterlace §1the ten Commaundementes of the lawe wyth a shorte exposition of them, bycause thereby both that shall better appeare which I haue touched, that the same keping of them whiche God hathe ones appoynted remaineth yet in force: and then also we shall haue besides that a profe of the seconde poynte, that the Iewes dyd not onely learne by it what was the true force of godlines, but also by ye terroure of ye iudgement, syth thei sawe thē selues vnable to keepe it, they were compelled whether they woulde or no, to be drawen to the Mediatore. Nowe in the setting forth the sūme of thofe thinges that are requyred in the true knowledge of God, wee haue already taught, that we can not conceyue hym accordynge to hys greatnesse, butte that by and by his maiestie presenteth it selfe vnto vs to binde vs to the worship of him. In the knowledge of our selues we haue set this for the chiefe pointe, that beynge voyde of the opinion of oure owne strength, and cleane stripped of the truste of our owne righteousnesse, and on the other side discouraged and beaten downe wyth conscience of our owne needynesse, we shoulde learne perfect humilitie and abacement of oure selues. The Lorde setteth fourth bothe these poyntes in his lawe, where firste chalenging to himselfe due power to gouerne, hee calleth vs to the reuerence of hys diuine maiestie, and appoynteth oute vnto vs wherein it standeth and consisteth: & then publyshyng a rule of his righteousnesse, (againste the righteousnesse where of oure nature as yt ys peruerse & croked, doth alway striue, & beneth ye perfectiō wherof our power as of it selfe it is weake & feble to do good, lieth a great way bylowe) he reproueth vs both of weakenesse and vnrighteousnesse. Moreouer that inwarde lawe whyche we haue beforesaide to bee grauen and as it were imprinted in the heartes of all men,