The Institution of Christian Religion

Thirdly is to be considered, what meaneth the dividing of the law of God into two tables, whereof all wise men will judge that there is sometime mention made not unfitly from the purpose, nor with out cause. And we have a cause ready, that doth not suffer us to remain in doubt of this matter. For God so divided his law into two• parts, in which is contained the whole righteousness, that he hath assigned the first to the duties of religion that do peculiarly pertain to the worshipping of his Godhead, the other to the duties of Charity which belong unto men. The first foundation of righteousness is the worship of God: which being ones overthrown, all the other members of righteousness are torn in sunder and dissolved, like to the parts of a house unjointed and fallen down. For what manner of righteousness wilt thou call it, that thou vexest not men with robbery and extortions, if in the mean time by wicked sacrilege thou spoilest Gods majesty of his glory? that thou defilest not thy body with fornication, if with thy blasphemies thou profanely abuse the sacred name of God? that thou murderest no man, if thou travail to destroy and extinguish the memory of God? Wherefore righteousness is vainly boasted of without religion, and maketh no better show, than if a mangled body with the head cut of, should be brought fourth for a beautiful sight. And religion is not only the principal part of righteousness, but also the very soul wherewith it breatheth: and is quickened. for men keep not equity and love among them selves without the fear of God. Therefore we say, that the worship of God is the beginning and foundation of righteousness, because when it is taken away, all the equity, continence and temperance that men use among them selves, is vain and trifling before God. We say also that it is the spring head and lively breathe of righteousness, because hereby men do learn to live among them selves temperately and without hurt doing one to an other, if they reverence God as ⟨p. 49⟩the judge of right and wrong. Wherefore in the first table he instructeth us to godliness and the proper duties of religion, wherewith his majesty is to be worshipped: in the other he prescribeth home for the fears sake of his name, we ought to behave our selves in the fellowship of men.¹

Thyrdely is to be consydered, what meaneth the dyuidynge of the lawe of God into twoo tables, whereof all wisemen wyll iudge that there is somtime mention made not vnfitly from the purpose, nor with oute cause. And we haue a cause ready, that dothe not suffer vs to remaine in doubte of this matter. For God so diuided his lawe into two partes, in whiche is conteined the whole righteousnesse, that he hath assigned the fyrste to the dueties of religion that do peculiarly pertaine to the worshipinge of his Godheade, the other to the dueties of Charitie whiche belonge vnto men. The first foundation of righteousnesse is the worship of God: whiche beinge ones ouerthrowen, all the other membres of righteousenesse are torne in sunder and dissolued, like to the partes of a house vnioynted and fallen downe. For what manner of righteousnesse wylte thowe call yt, that thou vexest not men wyth robberye and extorcious, if in the meane time by wicked sacrilege thou spoylest Gods maiestie of his glorie? that thou defilest not thy bodye with fornication, if with thy blasphemies thou prophanely abuse the sacred name of God? that thou murtherest no man, if thou trauaile to destroye and extinguishe the memorie of God? Wherefore righteousenesse is vainely bosted of without religion, and maketh no better shew, than if a mangeled bodye with the heade cutte of, shoulde be broughte fourth for a beautifull syghte. And religion is not onely the principall part of righteousnesse, but also the very soule wherwith it breatheth: and is quickened. for men keepe not equitie and loue amonge them selues without the feare of God. Therfore we saye, that the worshipe of God is the beginning and foundation of righteousenesse, bicause when it is taken awaie, al the equitie, continence and temperance that men vse amonge them selues, is vaine and tryflinge before God. We saye also that it is the springe heade and liuely breathe of righteousnesse, bicause hereby men do learne to lyue among them selues temperately and wythoute hurte doynge one to an other, if they reuerence God as