A17683:212
The lectures or daily sermons, of that reverend divine, D. John Calvin, pastor of…The lectures or daily sermons, of that reuerend diuine, D. Iohn Caluine, pastor of…
The lectures or daily sermons, of that reverend divine, D. John Calvin, pastor of the Church of God in Geneva, upon the prophet Jonah, by N.B. student in Divinity. Whereunto is annexed an excellent exposition of the two last epistles of S. John, done in Latin by that worthy doctor, August. Marlorate, and englished by the same N.B.The lectures or daily sermons, of that reuerend diuine, D. Iohn Caluine, pastor of the Church of God in Geneua, vpon the prophet Ionas, by N.B. student in Diuinitie. Whereunto is annexed an excellent exposition of the two last epistles of S. Iohn, done in Latin by that worthy doctor, August. Marlorate, and englished by the same N.B.
London: printed by J. Charlewood for Edward White, 1578
Title page typeset from the transcription.
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.
But here it may be demanded, whether that Sacrifice pleased God. It is certain that so s••ne as men bring in their own inventions, by that mixture is corrupted and vitiated, whatsoever else in them might seem worthy of praise. For God will have no fellow, as it is sufficiently known. And alway that saying of Ezekiel is to be kept in memory: Go ye, and Sacrifice to the devil, and not unto me, saith the Lord. God there refuseth all Sacrifices which they were wont to offer among the people of Israel, even because there were superstitions mingled with them. God therefore declareth that he so disalloweth these mixtures, that he had rather that superstitious men should be wholly given to the devil, then that his sacred name should so be ⟨p. 28⟩profaned. Therefore of it self this sacrifice was neither lawful, nor could please God: but by Accidens, or outwardly (if I may so speak) this Sacrifice pleased God: because he would have his glory by this means to flourish and shine.1 And although he refused the shipmen them selves, yet would he have this work to be some testimony of his glory: as for example: Oftentimes the work in respect of the man may be corrupt, and yet after an accidental manner it shall tend to the glory of God. And this is diligently to be noted. For at this day there is a disputation or rather a sharp contention about good works: And the Sophisters in this subtle argument or Paralogism deceive them selves, because they think or imagine that works, morally good, either are preparatory to the obtaining of grace, or else are meritorious or deservers of eternal salvation. When they say works morally good, they only respect or regard outward appearances: they neither respect the fountain from whence they come, nor yet the scope whereto they tend. If the heart of man be impure, certainly the work that proceedeth from thence shall be always unpure and shall stink in the sight of God. Again, if the end be wicked, that is, if the purpose of men be not to worship God, and that with a sincere hart, even that work which is otherwise most excellent, shall be most filthy in the sight of God.
But here it maye be demaunded, whether that Sacrifice pleased God. It is certaine that so s••ne as men bring in their owne inuentions, by that mixture is corrupted and vitiated, whatsoeuer else in them might séeme worthy of prayse. For God wyll haue no fellowe, as it is sufficientlie knowne. And alwaye that saying of Ezechiel is to be kept in memorie: Goe ye, and Sacrifice to the diuel, and not vnto me, sayth the Lorde. God there refuseth all Sacrifices which they were woont to offer among the people of Israel, euen because there were superstitions mingled with them. God therfore declareth that he so disaloweth these mixtures, that he had rather that superstitious men shoulde be wholie geuen to the diuell, then that his sacred name shoulde so be