The Institution of Christian Religion

This instruction that the Scripture teacheth, whereof we now §2speak, standeth chiefly upon two parts. The first, that there be poured and brought into our minds a love of righteousness, to which otherwise we are of nature nothing inclined. The second, that there be a rule set out unto us, that may not suffer us to go out of the way in following righteousness. In commendation of righteousness it hath both very many and very good reasons: of which we have herebefore in diverse places spoken of some, and other some we shall in this place briefly touch. At what foundation may it better begin, than when it putteth us in mind that we must be holy, because our God is holy? For when we were scattered abroad like straying sheep, and dispersed abroad in the maze of the world, he gathered us together again, to join us in one flock with him self. When we hear mention made of our joining with God, let us remember that holiness must be the bond thereof. Not that by the merit of holiness we come into common with him: (where as rather we must first clea•e unto him, that being endued with his holiness, we may follow whether he calleth) but because it greatly pertaineth to his glory, that he have no fellowship with wickedness and uncleanness. Therefore also it teacheth, that this is the end of our calling, which we ought alway to have respect unto, if we will answer God that calleth us. For to what purpose was it, that we should be drawn out of the wickedness and filthiness of the world, if we give our selves leave all our life long to wallow in them still? Moreover it also admonisheth us, that to the end we may be reckoned among the people of God, we must dwell in the holy city Jerusalem.¹ Which as he hath hallowed to him self, so is it unlawful that it be unholily profaned by the uncleanness of the inhabitants. From hence came these sayings, that they shall have a place in the tabernacle of God that walk without spot, and study to follow righteousness. &c. Because it is not meet that the Sanctuary whereon he dwelleth, should be like a stable full of filthiness.

This instruction that the Scripture teacheth, whereof we nowe §2speake, standeth chiefely vpon two partes. The first, that there be poured and brought into our myndes a loue of ryghteousnesse, to whiche otherwyse we are of nature nothyng inclyned. The seconde, that there be a rule sette oute vnto vs, that maye not suffer vs to goe out of the waye in folowyng ryghteousnesse. In commendation of righteousnesse it hath bothe very manye and very good reasons: of whiche we haue herebefore in diuerse places spoken of some, and other some we shall in this place briefely touche. At what foundation maye it better beginne, than when it putteth vs in mynde yt we must be holy, because our God is holye? For when we were scattered abrode lyke straying shepe, and dispersed abrode in the maze of the worlde, he gathered vs together agayne, to ioyne vs in one flocke with hym selfe. When we heare mention made of our ioynyng with God, lette vs remember that holynesse must be the bond therof. Not that by the merite of holinesse we come into common with hym: (where as rather we must first cleae vnto hym, that beyng endued with his holynesse, we may folowe whether he calleth) but because it greatly perteineth to his glorie, that he haue no felowship with wickednesse and vncleannesse. Therfore also it teacheth, that this is the ende of our callyng, whiche we ought alwaye to haue respect vnto, if wee wyll answere God that calleth vs. For to what purpose was it, that we should be drawen out of the wickednesse and filthenesse of the worlde, if we geue our selues leaue all our lyfe long to wallowe in them styll? Moreouer it also admonysheth vs, that to the ende we maye be reckened among the people of God, we must dwell in the holy citie Hierusalem.