A17662:519
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.
But man being wrapped in such darkness of errors as he is, scarce even slenderly tasteth by that law of nature, what worship pleaseth God: but truly he is very far distant from the right knowledge thereof. Beside that, he is so swollen with arrogance and ambition, & so blinded with self-love, that he can not yet look upon, and as it were, descend into himself to learn to submit and humble himself, and confess his own misery. Therefore (as it was necessary both for our dullness and stubbornness) the Lord hath set us a law written, which should both more certainly testify that which in the law natural was to obscure, and also should shake away our drowsiness and more lively touch our mind and remembrance.
But manne beinge wrapped in such darkenesse of erroures as he is, scarse euen sclenderly tasteth by that lawe of nature, what worship pleaseth God: but truly he is very farre distante from the righte knoweledge thereof. Byside that, hee is so swollen with arrogancie and ambition, & so blinded with selfeloue, yt he can not yet loke vpon, and as it wer, descende into himself to learne to submitte and humble himselfe, and confesse his owne myserie. Therfore (as it was necessarie bothe for oure dulnesse and stubbornesse) the Lorde hathe set vs a lawe wrytten, whyche shoulde bothe more certainely testifie that whyche in the lawe naturall was to obscure, and also shoulde shake awaye oure drousenesse and more liuely touche oure mynde and remembrance.
Now it is easy to understand what is to be learned of the law, that is, that as God is our creator, so of right he hath the place of our father and Lord, and that by this reason we owe to him glory, reverence, love & fear. Yea and also that we are not at our own liberty, to follow whether soever the lust of our mind doth move us, but that we ought to hang upon his back, and to rest only upon that which pleaseth him. Then we learn, that he delighteth in righteousness and uprightness, that he abhorreth wickedness, and therefore, that unless we will with wicked unthankfulness fall away from our creator, we must necessarily observe righteousness all our life long. For if then only we yield unto him the reverence that we owe, when we prefer his will before our own, it followeth, that there is no other due worship of him, but the observation of righteousness, holiness and cleanness. Neither may we pretend this excuse that we want power, and like wasted debtors be not able to pay. For it is not convenient that we should measure the glory of God by our own power: for whatsoever we be, he alway abideth like to him self, a lover of righteousness, a hater of wickedness. Whatsoever he requireth of us (because he cane require nothing butte that which is right) by bond of nature we must of necessity obey: but that we are not able, is our own fault. For if we be holden bound of our own lust wherein sin reigneth, so that we are not loose at liberty to obey our father, there is no cause why we should allege necessity for our defence, the evil whereof is both within us, and to be imputed unto our selves.