A17676:186
An abridgement of the Institution of Christian religion written
An abridgement of the Institution of Christian religion written by M. John Calvin. Wherein brief and sound answers to the objections of the adversaries are set down. By William Lawn minister of the word of God. Faithfully translated out of Latin into English by Christopher Fetherstone minister of the word of GodAn abridgement of the Institution of Christian religion written by M. Ihon Caluin. VVherein briefe and sound ansvveres to the obiections of the aduersaries are set dovvne. By VVilliam Lawne minister of the word of God. Faithfullie translated out of Latine into English by Christopher Fetherstone minister of the word of God
Edinburgh: printed by Thomas Vautrollier, 1586
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.
1 SO often as the scripture affirmeth that there is one only God, it striveth not for the bare name, but doth also command that that be given to no other which belongeth to the Godhead. Whereby appeareth what difference there is between pure religion and superstition.1 God to the end he may challenge to himself his own right, doth cry out that he is a jealous God, and a severe punisher if he be coupled with any vain forged God.*
1 SO often as the scripture affirmeth that there is one onlie God, it striueth not for the bare name, but doth also commaund that that be giuen to no other which belongeth to the Godhead. Whereby appeareth what difference there is betweene pure religion and superstition.1 God to the end he may challendge to himselfe his owne right, doth crie out that he is a ielous God, and a seuere punisher if hee be coupled with anie vaine forged God.*
- 1What difference there is between religion and superstitionWhat difference there is betweene religion and superstition
- *Exod. 20.
2 Therefore the distinction of latreia, or worship and douleia or of service was invented in vain, to the end divine honours might seem to be freely ascribed to angels and dead men.
2 Therefore the distinction of latreia, or worship and douleia or of seruice was inuented in vaine, to the end diuine honours might seeme to bee freelie ascribed to angels and dead men.