The Institution of Christian Religion

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 ca•ne 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.

Nowe it is easye to vnderstande what is to be learned of the lawe, that is, that as God is oure creatoure, so of ryght he hathe the place of oure father and Lorde, and that by thys reason we owe to him glorie, reuerence, loue & feare. Yea and also that we are not at oure owne lyberty, to folowe whether soeuer the luste of oure minde doth moue vs, but that we oughte to hange vpon hys backe, and to reste onely vpon that whyche pleaseth hym. Then we learne, that he deliteth in ryghteousnesse and vpryghtnesse, that he abhorreth wyckednesse, and therfore, that vnlesse we wyll wyth wycked vnthankfullnesse fall awaye from oure creatoure, wee muste necessarily obserne ryghteousnesse all oure life longe. For if then onely we yelde vnto him the reuerence that we owe, when we preferre his will before oure owne, it foloweth, that there is no other due worship of him, but the obseruation of righteousnesse, holynesse and cleannesse. Neither maye we pretende this excuse that wee wante power, and lyke wasted detters be not able to paye. For it is not conueniente that wee shoulde measure the glorye of God by oure owne power: for whatsoeuer we bee, he alwaye abydeth lyke to hym selfe, a louer of ryghteousnesse, a hater of wickedesse. Whatsoeuer he requyreth of vs (bycause he cane requyre nothynge butte that whyche is ryghte) by bonde of nature we muste of necessitie obey: but that we are not able, is oure owne faulte. For if we be holden bounde of oure owne luste wherein sinne reighneth, so that we are not loose at libertie to obey oure father, there is no cause why we shoulde allege necessitie for oure defense, the euell whereof is bothe within vs, and to be imputed vnto oure selues.