A17676:1214
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.
CHAP. VII. The sum of a Christian life: where is handled the denying of our selves.
CHAP. VII. The summe of a Christian life: where is handled the denying of our selues.
11 The first office of the faithful is to give their bodies a lively sacrifice to God, holy and acceptable to him*. Surely it is a great matter for us to be consecrate to God that we may neither think ⟨p. 177⟩do any thing afterward, but only to his glory. For that which is holy is applied unto profane uses, not without doing injury to him. But and if we be not our own but the Lords, it appeareth both what error is to be avoided,2 and to what end all the actions of our life are to be directed, namely that neither our reason nor our will bear the chief sway in our counsels. O how greatly hath he profited, who being taught that he is not his own, hath deprived him self of the rule and government of him self to give it to God.
11 THe first office of the faithfull is to giue their bodies a liuely sacrifice to God, holy and acceptable to him*. Surelie it is a great matter for vs to be consecrate to God that we may neither think ⟨p. 177⟩do anie thing afterwarde, but onely to his glorie. For that which is holie is applyed vnto profane vses, not without doing iniurie to him. But and if wee be not our owne but the Lordes, it appeareth both what errour is to be auoyded,2 and to what ende all the actions of our life are to be directed, namely that neither our reason nor our will beare the chiefe sway in our counsells. O howe greatlie hath he profited, who being taught that he is not his owne, hath depriued him selfe of the rule and gouernment of him selfe to geue it to God.