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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17599	Aphorismes of Christian religion: or, a verie compendious abridgement of M. I. Calvins Institutions set forth in short sentences methodically by M. I. Piscator: and now Englished according to the authors third and last edition, by H. Holland.; Institutio Christianae religionis. English. Abridgments	Calvin, Jean, 1509-1564.; Piscator, Johannes, 1546-1625.; Holland, Henry, 1555 or 6-1603.	1596 (1596)	STC 4374; ESTC S107177	82,272	222

4.19.16 2. Tim. 3.15.16.17 Iohn 5 39. Chap. 20.31 teach the people of God the pure worship of God and what is mans true happinesse Sometimes it is called Gods written word and the sacred Scriptures sometimes without an epithet the Scriptures and in the singular number the Scripture somtimes in Latin Biblia of the Greeke word in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bookes but this name other nations also vse in the singular number Bible II. The holy Scripture is diuided into the bookes of the old and of the new Testament or couenaunt for that it was written partly before partly after the incarnation of Christ The first part is called bookes or writings Propheticall the second Apostolicall III. In the old Testament are numbred 24. bookes yet so as we count the storie of Samuell of the Kings and of the Chronicles and the 12. small Prophets to haue but one seuerall booke in euerie story as may appeare in this table folowing ● Genesis or the 1. booke of Moses ● Exodus or the 2. booke of Moses ● Leuiticus or the 3. booke of Moses ● Numeri or the 4. booke of Moses ● Deuteron or the 5. booke of Moses ● Iosua ● Iudges ● Ruth ● Samuels 2. bookes commonly called 1. and 2. of Kings ● Kings 2. bookes called also 3. and 4. of Kings ● Chronicles 2. bookes ● Ezra ● Nehemia ● Hester ● Iob. ● The booke of Psalmes ● The Prouerbes of Salomon ● Ecclesiastes or the Preacher ● Canticles or Song of Salomon ● Esayah ● Ieremy ad here his Lamentations ● Ezechiell ● Daniell 24. The small Prophets 12. 1. Hosea 2. Ioel. 3. Amos. 4. Obadaiah 5. Ionas 6. Michah 7. Nahum 8. Habacuc 9. Zephaniah 10. Haggai 11. Zachariah 12. Malachi The bookes of the new Testament are 27. which are these 1. The Gospel according to S. Mathew 2. The Gospell according to S. Marke 3. The Gospell according to S. Luke 4. The Gospell according to S. Iohn 5. The Actes of the Apostles 6. Pauls Epistle to the Romaines 7. Epistle 1. to the Corinthians 8. Epistle 2. to the Corinthians 9. Epistle to the Galathians 10. Epistle to the Ephesians 11. Epistle to the Philippians 12. Epistle to the Colossians 13. 1. Epistle to the Thessalonians 14. 2. Epistle to the Thessalonians 15. 1. Epistle to Timothie 16. 2. Epistle to Timothie 17. Epistle to Titus 18. Epistle to Philemon 19. Epistle to the Hebrues 20. The Epistle of S. Iames. 21. 1. Epistle of S. Peter 22. 2. Epistle of S. Peter 23. 1. Epistle of S. Iohn 24. 2. Epistle of S. Iohn 25. 3. Epistle of S. Iohn 26. Epistle of Iude. 27. The Reuelation of S. Iohn IIII. This Scripture or the word of God ●●ntained in this Scripture is the a 2. Pet. 1.19 rule ●th of faith and life for all the true worshippers of God because God is the b 2. Tim. 3.16 2. Pet. 1.21 au●our of it who cannot lye and hath authoritie to commaunde all men and ●herefore auncient writers call them ●ookes canonicall or Canonicall Scrip●ures Vnto this volume also are vsually annexed certaine other bookes which are ●alled Apocrypha that is bookes kept hid 〈◊〉 secret for that we must not bring these 〈◊〉 light when we are to confirme any doctrine concerning faith or Gods worship by diuine testimonies V. And as for the absolute authoritie of this Scripture it consisteth in those very words wherein it was first written for that the same words were spoken a 2. Tim. 3.16 2. Pet. 1.21 by the holy Ghost vnto these holy writers and they arc Hebrue in the old and Greeke in the new Testament The translations or interpretations of other languages haue their credit and authoritie as they be founde to agree with the first fountaines whence they are deriued VI. And albeit this Scripture ought to be receiued of all mē for that it came by the inspiration of Gods spirit and is of credit sufficient of it selfe yet before the same be sealed in our harts by the a Es 39.21 Iohn 14 26. and 15.26 ●6 13 Rom 8.16 1. Ioh. 2 27. chap. 5.6 holy Ghost we cannot haue any certain knowledge of the power thereof that so we may with full assurance trust thereunto VII And yet we finde certaine proofes as ●ans reason can conceiue good for the confirmation of the Scripture vnto vs as these folowing the maiesty of that heauēly doctrine the simplicitie puritie and excellencie of the stile the consent also of all partes the admiration whereunto it calleth vs the antiquitie of the bookes so many and so wonderfull miracles the admirable complement of all Prophecies the diuine preseruation of these bookes against the furie of the enemies the con● of the Church the bloud of Martyrs and lastly the common state and conditiō 〈◊〉 those men which first writte the same VIII And albeit the cōsent of the Church be ●great argumēt to commende the autho●ie of the Scripture vnto vs yet the Po●sh assertiō is false that the authoritie of ●he Scripture doth hāg vpō the iudgmēt of the Church as if we could not beleeue ●he Scripture or as if the Scripture were ●ot to be trusted if the iudgement of the Church did not moue vs thereunto by testifying that these are the holy Scriptures and commaunding vs to reuerence them as the truth IX Neither yet doe we here despise the iudgment of the Church whē we ascribe not therunto that which is due vnto God which is to assure vs of the truth of this celestiall doctrine We must I graunt highly esteeme of the testimonie of the true Church For the Church as a Notary keepeth the holy Scriptures and discerneth the true Scriptures of God from the false as the goldfiner trieth and discerneth gold frō copper by his touch-stone and as a skilfull man can teach vs to know good coyne which the ignorant knoweth not Againe the true Church as a cōmon cryer doth publish the Scriptures and lastly doth rightly interpret the same X. Forasmuch as the onely Hebrue text in the old Testament and the Greeke in the new is authēticall hath absolute authoritie the Councel of Trent consequētly must erre where it giueth caution to ●ld the Latin old vulgar edition as authenticall in all publique readings dispu●ations sermons and expositions and that no man be so bold or presume to reiect it vnder any colour XI And seeing the Scripture is giuen to instruct vs concerning Gods worship ●r saluatiō those phantasticall wits must ●re which laying aside the Scripture flye ●nto reuelations XII And whereas the scope of God in the scripture is to teach men concerning his holy worship and mans true happinesse it foloweth then that it is so absolute perfect that it containeth all things needfull ●or this end purpose For otherwise we should say that God himselfe doth not at●ine that which he purposed and this to speake is against the omnipotēcy of God XIII If the

APHORISMES OF CHRISTIAN RELIGION OR A VERIE COMPENDIOVS abridgement of M. I. CALVINS Institutions set forth in short sentences methodically by M. I. PISCATOR And now Englished according to the Authors third and last edition By H. Holland Be not caried about with diuerse and strange doctrines for it is a good thing that the heart be established with grace c. Heb. 13.9 AN CHO RA SPEI AT LONDON Imprinted by Richard Field and Robert Dexter and are to be sold in Paules Churchyard at the signe of the Brasen serpent 1596. ●O THE REVE●END FATHER THE RIGHT WORSHIPFVLL Mr. D Goodman Deane of Westminster grace and peace by Iesus Christ WE see right worshipfull that a great nūber blessed bee God for our happy peace and this sweete me so long continued haue at●ed some knowledge of God by 〈◊〉 preaching of the Gospell yet 〈◊〉 few I feare haue truly learned ●d knowen Christ Ephe. 4.19.20 for the wordes Iohn are He that sinneth 1. Iohn 3.6 hath neither seene nor knowne him And Gregorie saith truly Gregor Pastoral cur 1. pars cap. 2. Viuendo conculcant quae non opere sed meditatione didicerunt Looke what knowledge is attained by bare speculation without experience of faith and practise of life it is but a dimme light soone quēched Light is good the first step to life darknesse is euill and daungerous and the way that leadeth vnto death yet most men loue darkenesse more then light Iohn 3.19 because their deeds are euill VVherfore to helpe forwards this kinde of men which do but sip and tast but litle of holy religion I haue spent some houres to translate this little treatise which will giue the willing mind in a very small time a synopsis or short view of the whole bodie of Gods holy truth Three times published in ●tin the pure worship and seruice of God It hath done ●uch good no doubt in Latin and ●rust it shall by Gods blessing and ●oodnesse profite some in English The same reasons which moued the author to commend this booke ●hat good old reuerēd father 〈◊〉 Beza his age his place and cal●g his speciall loue and affection ●wards him were motiues also vn●me right worshipfull to recommend the same vnto you for your Christian care fatherly loue and ●ction towardes me I find to be ●h not in words but in deeds that ●ay and must nothing doubt of ●●r fauorable acceptation Next 〈◊〉 the gift the booke I meane it is 〈◊〉 same for the outward coate and ●lours are onely changed but the ●staunce and matter is the same ●nd as for my loue towardes you I can no way testifie it as I would but vnto God onely in prayer for you The Lord God cōtinue your good health and graunt you the good comfortes of his holie spirite the peace which passeth all vnderstanding in this life and an euerlasting rest in the kingdome of glorie by and through Iesus Christ our alone Sauiour and redeemer Amen The yeare of Christ 1596. Maij. 18. Your worships euer to vse in the Lord Christ Henr. Holland To the Reader THou hast here Christian Reader an abridgement or short vew of Mr. Caluins Institutions a worke so much commended for many yeares and so embraced and published in all reformed Churches in all languages Latin French Dutch English c. as no one worke of any ●te writer hath had the like acceptation and ●nerall approbation Master Caluins Institutions read in opē scholes as Pet. Lumbard by the Schoolemē The learned professors and readers in open scholes haue yearely read ●er and commended this worke vnto their ●ditories as the Schoole men in the blind ●e haue done the Mr. of Sentences and others of late yeares Phil. Melancth Common ●laces Philip. Mel. by Pezellius It was not the authors meaning nor ●y desire to make any man negligent in per●sing the great worke it selfe but rather to excite and helpe slow wits to search into the fountaine whence these small braunches are deriued Let this little booke be therfore vnto thee but as a methodicall index to helpe and confirme memorie The world is full of bookes but few good The light is great I wish it may be greater for light is good and darknes euill It is granted of all men that the essentiall difference betweene man and beast is reason the light of nature but betweene man and man the speciall difference is Religion betweene true Religion and the false the light of God Gods holy written truth The Turkish Paganisme hath an Alcoron the Papacie is grounded vpō the traditiōs of mē the naturall man the seruant of sin will hearken beleeue and follow the poore light of blind reason blind sense and what is more daungerous Iam. 1.13.14 his most blind and corrupt concupiscence the mother of all sin So let the seruant of Christ harkē beleeue obey the holy Gospell of Iesus Christ If mē will not heare they cānot learne if they will not learne Rom. 10.14 they cā not know if they will not know they can not beleeue if they do not beleeue they cā not loue if they do not loue they can not trust if they do not trust they haue no sounde feare if there be no sounde feare they be not humbled if they be not humbled they can not worship God if they be not true worshippers they can not be saued Concerning my translation I haue not followed the authours vvordes but I trust I haue his meaning in plaine and best knowen termes I remenber the vvitty Poet which taught in me youth Non verbum verbo curabis reddere fidus Horat. arte Poetic Interpres Againe for my boldnesse libertie somtimes in omission sometimes in addition of vvordes and some few sentences I haue the authour himselfe for example as may appeare to the Epistle following There is nothing ●teriall pretermitted I amplified no where somuch as in the doctrine of the Lordes Sup●●● and there not much for the better vnderstanding of ignoraunt people vvhich so much in most places prophane the same I know that Gregory saith right vvell ●oly ars artium est regimen animarū Gregor Pastor cur 1. p. the ●uernement care of soules is the best arte 〈◊〉 facultie on earth again Praeconis officium suscipit quisquis ad sacerdotiū accedit vt ante aduentum iudicis qui terribiliter sequitur ipse scilicet clamando gradiatur that euerie Minister of Christ as a crier must go on before and that the dreadfull iudge of all the vvorld followes after 2. Cor. 2.16 who then is sufficient for these things True it is that the preaching of the Gospell must be our greatest care I spēd therfore but some houres for my refreshing as it vvere on this manner I trust to offend none iustly my hope is to do good to some and my desire is to many The Lord Christ schoole vs and prepare vs for his kingdome

Thine in Christ Iesu Henry Holland THis copie past from my ragged hand after the first writing to the presse immediatly for the whole worke had not aboue six whole dayes The worke-men were wearied with the hand and the hast might haue caused many errours Wherfore I must desire thee good Reader friendly to correct these few saults which haue escaped Errata Pag. 1. marginall note or for as pag. 1. Aphoris 3. of yeares and iudgement pag. 22. Aphoris 3. commendeth for commandeth pag. 39. Aphoris 2. supply as if they had read pag. 42. Aphoris 11. put out stirring pag. 48. Aphoris 17. which came of for which came not of Abrah pag. 56. first line the last for and at the last pag. 69. Aphoris 9. reade by faith imputed vnto vs. pag. 115. Aphoris 5.7.8 in for into pag. 125. Aphoris 6. of for and. pag. 144. Aphoris 16. were for we pag. 172. se 8. panem Domini and panem Dominum transposed pag. 181. Aphor. 14. put out that THE AVTHORS PREface to Maister Beza I Suppose you can remember right reuerend what moued our friend Caspar Oleuian a man of blessed memorie to publish his abridgement of that great worke of that right worthie man of God Maister Caluin I meane his Institutions to wit partly to helpe the Ministers of the Gospell through Germanie to teach Christ soundly for he thought the prolixitie of that volume debarred a great number frō reading it S●lo● H●rbone●sis partly also and principallie for the benefit of our schoole he gaue a summarie exposition thereof handling euery three monethes or quarter one booke or part of the whole so that he finished perfected yearely the Summe of Christian Religiō Oleuians Epitome And I trust the Lord gaue a blessing vnto that his worke that many haue profited thereby which vouchsafed the reading of the same as for my scholers which haue heard his readings I am wel assured they haue profited much therby But when as he was takē by death from vs in the midst of his labours and translated to the celestiall schoole the necessi●ie of this place so requiring dutie binding me as the brethrē which thē were to prouide for this schoole desired I did succeed Oleuian in this worke so anon after his death I began to expounde the abridgement of Caluins Institution vnto ●ine auditorie and in one halfe yeare ●ace for sooner I could not well do it I ●inished the same And when my Scholers desired for their furtherāce in Diuinitie that I would take the paines to appoint thē some Logicall disputations I soone granted their request and therfore to proceede in some lawfull and good course for their more speedie and better profite I did reduce euery point of Christian doctrine so soone as I finished any place in the Institution into some few Aphorismes and the same I propounded vnto them for disputation And this was the first cause of writing these Aphorismes In collecting them I haue vsed Christian libertie I haue not followed the very wordes of the authour for that could not well be done the authors stile being full and large and Aphorismes requiring breuitie and I added some thing in the sentences which is not in that abridgment yet the worke agreeth wel as I thinke and as the brethren iudge with the authors doctrine and specially with the holy Scriptures Theses Again I rather call these sentences Aphorismes then as they be called vsually theames or questions for the word thesis carieth some signe of doubtfulnesse with it as may be seene with Aristotle in his Topickes where disputers are said aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set downe some thing which they do not auouch to be true for the Logitian saith Aristotle in those bookes must not affirme any thing as truth but this belongeth to him onely which can bring proofe by demonstratiue conclusions but such as dispute Logically are ready to defend their position as true or at least wise as probable And some time the word thesis with Aristotle signifieth some absurde opinion caried about vnder the name of some famous Philosopher But these sentences contained in these Aphorismes are neither absurde but to such wits as be not inlightned and sanctified by Gods spirite nor such as any Christian may lawfully doubt off Here some man will aske wherefore then are they propounded to be disputed vpon ●d so to be called in question I answer ●beit we dispute of them yet we doubt not of the truth of them for that is not the ●nd wherefore we propose them in disputation but that our auditorie may the better see and know the truth of them and to ●e more assured of the same by hearing ●ll obiections of heretickes and all scru●les that may sticke in their mindes an●wered and resolued by the word of God and so both the ignorant receiue better instruction and the weaker confirmation in the heauenly truth But some will say what neede was there these Aphorismes shuld be published seeing they were written for the special and proper vse of thine auditorie I haue herein also followed M. Oleuian that most faithfull Minister and seruaunt of Christ for his desire was that his abridgments might not only benefite such as heard him here but straungers also of other countreys If he thought his abridgement should please many because of breuitie much more may I expect the like fauour for that I am herein more compendious then he For these short Aphorismes containe the chiefe points of Christiā Religion barely propounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much like a withered body or certaine iointes and bones without skinne flesh or synewes such as Anatomistes reserue for demonstration sake So here we haue taken away the fulnes and glory of that stile as the skinne and flesh therof but the sentences which appertaine to any one place of Christian doctrine as things which most concerne the perfection of a body ●e like bare and naked bones knit and ●inted one with an other But some will 〈◊〉 that this is but dry and bare stuffe in ●ede without any sap or grace in it I an●r and graunt these bones be but bare 〈◊〉 are they bones that is firme and solid ●ngs indeede which neither want good ●ewes nor iuice and marow of heauen● doctrine in them Such as desire a more ●pious stile let them either reade that a●dgement or the authours great worke ●selfe For my drift was not in this labour to withdraw any man from the au●urs worke but rather to giue an easie ●roduction therunto and to winne and 〈◊〉 excite such as fauour holy Religion the ●re to embrace that worke For I trust ●at he which vnderstandeth the chiefe ●ounds of Gods truth set forth and con●ned in these Aphorismes if he be ca●ed with a true zeale to learne and re●iue the knowledge of Gods heauenly ●eritie shall the rather desire to see these ●oints in the author himselfe where they ●re more fully disputed

quickneth the flesh profiteth nothing the wordes that I speake vnto you are spirite and life And whereas the most of the best interpreters of these times expounde these wordes of Christes Deitie as if the same were vnderstood by the word spirite so that Christes meaning as they say is that the power of quickning doth proceede from the Deitie of Christ so that his flesh hath power to quicken vs as it is the flesh of the sonne of God crucified for vs. This exposition no doubt is sound and good yet I thinke this be the most simple and naturall sense if by the word spirit we vnderstād the holy Ghost that the meaning should be thus my flesh which I said must be eaten to attaine eternall life profiteth nothing to effect this if ye eate the same corporally as you Capernaites vnderstand me but it is the spirit which quickneth that is the holy Ghost quickneth the harts of the faithfull and nourisheth them vnto life euerlasting by working in them effectually to beleeue in me and so to eate my flesh and to drinke my bloud spiritually that is by faith whereby they are well assured that my flesh was crucified for them and my bloud shed for them for the remission of their sinnes The wordes therefore saith he which I speake vnto you of the necessitie of eating my flesh to attaine eternall life these wordes I say are spirite and life that is must be vnderstood of the effectuall working of the holy Ghost in the harts of the elect to worke eternall life in them euen by faith Moreouer for the better vnderstanding of this point in what sense the flesh of Christ is and may truly be said to be our spirituall foode we must expresse also in what manner it is made meate for vs. And this Christ taught vs in very plaine wordes in that Sermon where he saith I am that f v. 51. liuing bread that is the quickning bread or that bread that giueth life which came downe from heauen If any man shall eate of this bread he shall liue for euer and the bread that I will giue is my flesh which I will giue for the life of the world In these last wordes which I will giue for the life of the world Christ sheweth in what maner his flesh should be foode for vs and that is in that he will giue it vnto the death for our life that is to merite for vs life euerlasting offring it as Priest himselfe a holy sacrifice to God his father And that this is the naturall sense of this relatiue * Quam ego dabo which in this place as if the Lord had said quatenus cam dabo in that or for that I shall giue it it is verie manifest by the matter it selfe which is handled in that place For if we shall not so vnderstand those wordes as tending to declare the former maner of that thing which is here intreated then that word must note some diuision of a generall into specials as if Christ had two kindes of flesh of which the one he would giue for the life of the world the other he would not giue But this interpretation is manifestly false and contrary to the articles of our faith wheron we ground the truth of Christes incarnation Therefore that exposition of the relatiue which in this place is verie true and natural and vsed to declare the forme and manner of that thing which is there proposed or disputed vpon And the very same interpretation is there of the words of the Lord in the institution of his holy Supper where of that bread broken he speaketh on this wise This is my bodie which is giuen or broken for you that is in * Quatenus asmuch as or for that it is broken or giuen for you For that holie bread or as Paule calleth it that bread of the Lord is not simplie the Sacrament of the Lordes bodie that is doth not simplie signifie and testifie that the Lord hath a true bodie but signifieth and testifieth that the Lords body is broken or giuen for vs that is was offred on the Crosse with the feeling of Gods wrath to make satisfaction for our sinnes And in like manner must we speake and thinke of the other wordes which the Lord pronounced of the holy cup or wine saying This is that my bloud of the new Testament or couenant which is shed for you and for manie for the remission of sinnes that is in asmuch as or for that it is shed c. By the premisses it is now manifest that the flesh of Christ hath in it the nature of meate not simplie but in a certaine respect that is in asmuch as it was crucified for vs. Like as the body is said to be visible in respect of the colours thereof Now concerning the second question in what maner we eate the flesh of Christ and drinke his bloud I answer Such as the meate and drinke is such must be the maner of the eating and drinking thereof but the flesh of Christ is spirituall meate and his bloud is spirituall drinke as is aforeshewed Therefore the flesh of Christ is eaten spiritually or in a spirituall manner and his bloud is drunke also in the same manner Now to eate the flesh of Christ and to drinke his bloud spiritually is to eate with the mouth of the spirite that is of the soule to wit by faith Again to eate the flesh of Christ by faith and to drinke his bloud is nothing else but to beleeue in Christ or to beleeue that the flesh of Christ is crucified for thee and that his bloud is shed for thee for the remission of thy sinnes This Christ himselfe sheweth in the same Sermon where he propoundeth two propositions or sentences signifying one thing which are these he that beleeueth g v. 47. in me hath eternall life and h v. 54. he that eateth my flesh and drinketh my bloud hath eternall life The matter also and argument there handled requires this interpretation of the words of Christ for if he meant by that phrase of eating his flesh one thing and by that of faith another thing then this consequent would follow we must haue not one but two wayes to life euerlasting one by eating the flesh of Christ the other by faith But the way to eternall life is but one which is Christ alone receiued by faith or faith in Christ our Sauiour both come to one effect And yet the better to vnderstand this point consider a little what the nature of faith is And this is knowen by his next and proper obiect which is the Gospell or that testimonie which God hath giuen vs of his loue and grace for and through Iesus Christ for faith resteth vpon the Gospell as the blessed and infallible testimonie of God And the Gospell testifieth of Christ that is of his person and office and of all his benefites towardes vs that is to say that Christ is the only begotten sonne of God which for our sake and for our saluation came downe from heauen and was made man of the virgine Marie that he liued an holy life according to the law of God and hath brought vnto vs from the bosome of his father the counsell of God concerning our saluation who being righteous suffered for vs that are vnrighteous vnder Pontius Pylate was crucified dead c. And like as the Gospell testifieth these things vnto vs so the Sacramentes also testifie the same for they are seales of the Gospell and as it were a Gospell seene and a Gospell felt He therefore that beleeueth these holy testimonies of God in so doing he spiritually feedeth vpon the bodie of Christ spiritually drinketh the bloud of Christ And thus doth Augustine De doctrina Christ Lib. 2. cap. 16. expounde this place of Christ Vnlesse saith he ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you He seemeth to commande a horrible fact and a thing most detestable It is a figure commanding vs to communicate with or to become partakers of the Lordes passion and to lay vp sweetely and comfortably in memorie that his flesh was crucified and wounded for vs thus saith Augustine After the same maner doth Mr Iohn Caluin that famous diuine of our age lay open those wordes of Christ in his booke of Institutions the 4. booke Chap. 17. sect 5. FINIS R D DEVS ●●●●T ASTRIS