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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

life and glory euerlasting but the vngodly to shame and b Iohn 5.29 death euerlasting IIII. This glorious and blessed resurrection of the godly dependeth vpon the resurrection of a 1. Cor. 15.12 c. 1. Thess 4.14 Christ as of their head to whom they as members must be conformed V. Christ then the head of the godly shal in the resurrection make our bodies a Phil. 5.21 1. Cor. 15.35 c. like to his glorious body VI. Againe Christ shall raise the dead at his glorious a 1. Thes 4.16 comming to iudgemēt with the shout of an Archangell and sound of a trumpet VII The dead being raised then in a moment as in the twinckling of an eye the liuing shal be a 1. Thess 4.16 and. 17. 1. Cor. 15.52 and 53. chaunged so that their bodies shal be made incorruptible VIII Then streight wayes all the godly shal be a 1. Thess 4.17 caught vp into the ayre to meete the Lord and so shall b Ibid. Math. 25.34 and 46. euer be with the Lord and with him enioy euerlasting happines IX On the contrary the vngodly shall together with the deuils be thrust down into a Math. 25.41 and 46. hell into the b Reue. 20.15 chap. 21. 8 lake that euer burneth with fire and brimstone and there shal be tormented X. Againe eternall life consisteth chiefly in the full feeling of Gods loue in the communion of his nature according to these sayings a Psal 17.15 I shal be saith Dauid satisfied with thine Image againe b Psal 16.18 in thy presence is the fulnesse of ioy and pleasures at thy right hand for euermore And Peter affirmeth c 2. Pet. 1.4 that the faithfull are to this end called that they may be partakers of the diuine nature that is of the graces of God his wisedome righteousnesse holinesse and glory XI And albeit the blessed there shall want nothing pertinent to perfect felicitie because God shal be a 1. Cor. 15.28 all in all yet of that heauenly glory wherewith they shal be beautified there shal be certaine b 1. Cor. 15.41 and 42. degrees as there were also c 1. Cor. 12.4 degrees of their giftes in this life and as there shal be d Mat. 10.15 and chap. 11 20. c. degrees of torments amongst the dāned And aboue others excelling most shining shal be the glory of the teachers of the word that haue faithfully instructed the Church and so brought many to righteousnesse as e Dan. 12.3 Daniell speaketh XII This doctrine as it may iustly terrifie the vngodly so to the godly in al miseries and euen in death it is a 1. Thess 4. vers last most comfortable as they that know and by the grace of God stedfastly trust that their soule by death b Iohn 11.25 passeth into life and by the Angels is c Luk. 16.22 caried into Abrahams bosome that is into heauē so to d Phil. 1.23 Christ their bodies although they rot and be eaten of wormes yet shall in due time rise again and be clothed with euerlasting glory CHAP. XIX Of the Church I. APHORISME THe Church is a a Mat 26.28 Iohn 17.20 multitude of men b Ephe. 1.13 Ro. 10.14.15 effectually c Rom. 8.30 called by the preaching of the d Rom. 1.7 1. Cor. 1.2 Gospell and therefore they be such as beleeue in Christ and e Ro. 10.9.10 professe his faith and f Rom. 1.7 1. Cor. 1.2 1. Cor. 2.2 Ephe. 1.1 serue God in the faith accounting in this number with the elect their g Act. 2.39 Gene. 17.7 1. Cor. 7.14 children and the children of hypocrites which as yet by their age are not capable of this calling II. The Church is either vniuersall which commonly the Greekes call Catholicke or particular III. The vniuersall or Catholicke Church is the whole multitude of them who from the beginning of the world haue beleeued in Christ that now do beleeue and shall beleeue to the worldes end Whereof one part now triumpheth a Ephe. 1. ● Co● ● in heauen to wi●● the faithfull that are departed another part is militant on the earth that is the faithfull that yet liue And this again is diuided into particular Churches IIII. A Particular Church is a particular Congregation of the faithfull dwelling a 1. Cor. 12. 2. Cor. 1.1 Gal. 1.2 1. Thess 1.1 2. Thess 1.1 together in one place exercising them selues in Gods worship according to the direction of his word V. A Particular Church may be distinguished in the old and the new VI. By the old I meane that which was before Christes incarnation as the Church of the Iewes which then did excel as touching the forme of outward gouernmēt VII I call that the new Church which began after Christs comming especially after his ascension in heauen being gathered out of a Ephe. 2.13 diuerse nations and this is called b Act. 11.26 the Christian Church VIII Where the Church is a Rom. 2.28.29 c. 11.7 distinguished in the inuisible and visible it may not be thought that there be two Churches of diuerse kinds but one the same Church in diuerse respectes may be said to be visible and inuisible IX And it is called inuisible for that it can not be seene with mens eies for that faith by which the Church hath her being in Christ is placed in the a Rom. 2.29 hart which none but b Act. 1.24 God can see X. But it is said to be visible for that it hath certain markes which may be seene and whereby we may conclude assuredly that there is a Church people of God albeit a 1. Ioh. 2.19 Math. 13.3 d. Item 43. c. hypocrites be mingled with them who professe the same faith yet beleeue not in Iesus Christ XI These markes are the a Ephe. 2.20 Act. 2.24 pure preaching of the word and lawfull administration of the b 1. Cor. 1.13 1. Cor. 12.20 and 23. Mat. last v. 19 and 20. Mat. last v. 15. and 16. Sacraments XII For albeit in the Church of God holy a Mat. 18.15.16.17 1. Cor. 5.5 discipline be also required yet if here the gouernours of the Churches be slacke in their duties ☜ the Church is not presently to be thought no Church as long as the two former markes remaine XIII And yet further I ad there may creep in some corruption both in a Cor. 3.12 doctrine and in the administratiō of the b 1. Cor. 11.12 Sacraments yet it shall not cease to be a Church as long as the c 1. Cor. 3.11 foundation is retained which is Christ or saluation by Christ alone XIIII It is the dutie of euery godly man to a Heb. 10.25 1. Cor. 11.20 ioyne himself to such a congregation or societie as he seeth to haue those markes and as

vs in his good time appointed VIII The narration containeth six petitions the first three do in speciall manner concerne Gods glory the other three respect our owne benefite and good IX In the first petitiō Hallowed be thy name we are commaunded and taught to aske that which in the third Commandement we are commanded to do that is that we neither thinke nor speake of God but with great reuerence and so in like manner of his word and of his workes X. In the second petition Let thy kingdome come we beg first that God by the grace of his holy spirit would represse the corrupt affections of our nature and forme all our senses to the obedience of his will next that he would curbe and bridle the wicked which fight against his kingdome and that he would gather vnto himselfe his elect and preserue his Churches that he would cast downe the enemies of his Church and cut them short in all their attempts and desires and lastly that in his good time he would make vs partakers of his glory and heauenly blisse XI The third petition is Thy will be done in earth as it is heauen This petition is added to the former for declaration sake to helpe our ignorance for then and there God raigneth in the world where men submit themselues to be ruled by his holy will reuealed in his word We aske here therefore that the holy spirite would rule our harts and teach vs that we may learne to loue that which God loueth to hate that which he hateth that so we may yeeld vnto him a chearefull and willing obedience as his blessed Angels do in heauen XII The fourth petition is Geue vs this day our dayly bread In this petition we commende our bodies to Gods prouidence desiring that he would feed chearish and preserue them And this petitiō the Lord hath set before the other two following which concerne not earthly and corporall blessings but spirituall and heauenly to helpe our dulnesse and weaknesse that so by degrees he might lift vp our mindes to seeke after those greater blessings And here we be willed to aske of God our bread that is such as it shall please our heauenly father to giue vs for the sustentation of our life where we see this petition is as necessarie for the rich as for the poore Lastly these wordes this day or euerie day and this Epithet dayly serue to moderate our affections and desires in these transitorie blessings XIII The fift petition Forgiue vs our debtes as we also forgiue our debters by the word debtes he meaneth our sinnes for that we owe the punishment of them vnto God and this Christ himselfe hath borne for vs in his death vpon the crosse and so hath obtained the pardon of sinnes for vs. We begge that the heauenly father would impute vnto vs that satisfaction obedience of Christ worke in vs a sense a feeling of this imputation that so we may sweetly rest in his fatherly fauour in Christ and in his loue purchased for vs in and by the sufferings of Christ To this petition is annexed an argument drawen from the like example that is the example of our remission in pardoning our neighbour his trespasses The reason of which exāple doth not consist in the merite of our worke but in the promise of Christ saying For a Math. 6.14.15 if ye forgiue men their offences your heauenly father will also forgiue you But if ye doe not forgiue men their trespasses no more will your father forgiue you your trespasses By which wordes it doth manifestly appeare that they onely can be assured of the pardon of sinnes that are assured and know in their consciences that they haue pardoned their neighbours The reason whereof is this it can not be that any man pardon from his hart his brother Gods loue is cause of our loue our loue but a signe and effect of his loue vnlesse he first loue him now he can not loue his brother which first doth not loue God and no man can loue God which is not perswaded in his hart that God of his meere grace hath pardoned him all his sinnes by and through Iesus Christ And againe he that is assured of this he can not but loue God and his neighbour in for the Lord from which loue it can not be but the pardoning of all offences must proceede Lastly this argument is also noted with these wordes as and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forgiue vs as we also forgiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 6.12 and Luke 12. For euen we c. Wherefore this word also is not well omitted for we say commonly as we forgiue them that trespasse c. for as we also forgiue c. XIIII The sixt and last petition is And leade vs not into temptation but deliuer vs from euill Where we pray for the assistance of the holy spirite to ouercome the temptations of the deuill which is here called that euill or wicked spirite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that by his temptations for which cause he is called the tempter Math. 4.3 he troubleth and vexeth vs. XV. And thus far of the six petitions contained in the narration the confirmation followeth in these wordes For thine is the kingdome and the power and the glorie for ages or for euer in which wordes we shew wherefore we haue both such boldnesse to aske and trust to obtaine to wit for that God wil be glorified by hauing his kingdome and raigning in vs and for that also he can effect what he will in heauen and earth XVI The conclusion is contained in one word namely the word Amen which is here a word of wishing signifying as much as truth So be it or Let this be a truth Wherefore we desire that whatsoeuer we haue prayed for at Gods hands in the six petitions the same may be true effected by him And yet there is no inconueniencie to say that Amen here is a word of asseueration for that by faith we be assured that God hath graunted our requestes XVII As for the place of prayer God in times past had appointed first his a Exod. 26. and 40. Tabernacle then after that Salomons b 1. King 8. 2. Chron. 7. Act. 8.27 Luke 18.10 Dan. 6.10 Temple but Christ hath c Iohn 4.21 abolished this ceremonie of that holy place and Paule d 1. Tim. 2.8 biddeth vs pray in euery place And so Christ e Math. 6.6 cōmaundeth vs to pray in our secret chambers and himselfe went vp to the f Mat. 14.23 mountaine alone to pray And Christ also doth approue a publique place of cōmon prayer when he saith VVhere two or g Mat. 18.20 three are gathered together in my name there am I in the midst of them XVIII There is no certain time in the new Temēt appointed for prayer yet is it profitable that euery man appoint himself some a Dan 6.10

came of Abrahams progenie that is to the Greekes d Rom. 3.29 Gentiles e Rom. 1.16 as Paule speaketh XVIII The second difference is that the couenant of grace before the comming of Christ was couertly and darkely administred by certaine a Gen. 18.22 c. 49.10 Deut. 18.15 2. Sam. 7.12 Psal 2. 72. 45. Esa 7.14 and chap. 9.6 chap. 53. Mich. 5.2 promises of the Messias which then was to come and ratifie the couenant and by b Gen. 15.18 Heb. 10.1 1. Cor. 2.17 Iohn 19.36 types and ceremonies shadowing prefiguring Christ to come But when Christ was come the dispensation of this couenant was more cleare and more manifested in the c Mat. 28.19 Mar. 16.15 and 16. preaching of the Gospell and the seales thereof Baptisme and the Lords Supper all which are liuely d Act. 1.18 Math. 26.28 Mar. 14 14. Luke 22.20 1. Cor. 11.25 testimonies that Christ is already come and hath fully confirmed this holy couenant XIX The third difference is that before Christes incarnation the couenāt of grace was administred with a Gal. 3.24 c. 4.1.2.3 lesse efficacie but after with b Act. 2.17 Iohn 7.38.39 greater working grace power of the holy Ghost For albeit the holy spirite wrought in the elect vnder the old Testamēt by those diuine promises ceremonies but specially by the c Psal 51.9 sacrifices such a measure of the knowledge of God as was sufficient vnto their euerlasting saluation yet he giueth his elect vnder the Gospell a d Iere. 3.34 Esa 11.9 and chap. 54.13 Iohn 6.45 1. Cor. 2.10 1. Iohn 2.10 and 27. greater light of knowledge so a greater measure of the true loue of God That one example of Abrahams faith the father of e Rom. 4.18 c. Heb. 11.17 c. all the faithfull can not disproue this assertion concerning the regular and ordinarie administration vnder the Gospell XX. The fourth difference is for that the administration of the old Testament was more a Act. 15.15 burdensome greeuous because of the multitude of rites and ceremonies which exceeded in number charge labour the ceremonies of our time XXI And whereas God hath now after Christes Ascension abrogate those sacrifices ceremonies of the old Testament we must not therefore thinke any change in him For he is rightly said to be inconstant and mutable which chaungeth his purpose or doth any thing contrary therunto But the Lord in abrogating those sacrifices in prescribing another forme of worship hath neither altered his purpose nor done any thing contrary thereunto For his scope in the seruice and worship prescribed in both Testaments is to bring his elect to the knowledge of their saluation in Christ Neither hath he done any thing contrary vnto this but in his great wisedome he hath called and doth conduct cōtinually his elect diuerse waies to that end he appointed as he thought best both for those elder ages for these times vnder the Gospel Not vnlike a skilfull Phisitiō which cureth not a mā in his old age with the same medicines which he vsed for his youth for so doing we may not think him incōstant for changing his prescriptions For that he wisely considereth the diuersitie of temperature which is in old and young and so respecting this difference he applieth fit remedies which therefore necessarily must be diuerse and not the same CHAP. X. Of the person and office of Christ I. APHORISME THe knowledge of Christ consisteth principally in two things first to know what his person is secondly what his offices are II. Christ as touching his person in one the selfe same he is both a Rom. 9.5 1. Iohn 5.20 God man For he is the b Iohn 1.14 only begotten son of God which hath created of the seede c Heb. 2.16 Kuke 1.35 42 of the d Luk. 1.31.34.35 virgin Mary e Heb. 10.5 Ioh. 1.3.1.10.4.2 Luk. 1.35 for him selfe and so f Heb. 2.16 assumed or taken and personally and vnchangeably knit vnto himselfe the very body of man g Heb. 10.5 chap. 2.14 endued with a reasonable h Mat. 26 38 c. 27 50. soule and so without any change in his diuine nature he was made very man in i Heb. 2. ●7 al things like vnto vs sinne onely k Heb. 4.15 excepted III. This personall vnion of two natures in Christ is well demōstrated by that phrase or manner of speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which old writers haue called a communitie of proprieties And this communitie is nothing else but a Synecdoche whereby we attribute that which is proper to one nature of Christ to the very person hauing his denomination of the other nature As where Paule saith a 1. Cor. 2.8 They crucified the Lord of glory b Act. 20.28 and again God hath purchased a Church with his own bloud so when Christ speaketh c Iohn 3.13 no man hath ascēded vp to heauen but he which came downe from heauen the sonne of man which is in heauen IIII. And somtimes we haue an expresse distinction of both natures as where Christ is sayd a Rom. 1.3 and 4. to be made of the seede of Dauid according to the flesh and declared mightely to be the sonne of God touching the spirite of sanctification by the resurrection from the dead and where he is sayd to b Rom. 9.5 come of the fathers as concerning the flesh So also whē he is said to be c 1. Pet. 3.18 put to death concerning the flesh but to be quickned in the spirite And sometimes this distinction is left to be vnderstood by conference of such places V. Againe Christ must be such a person as is fit to take vpon him the office of a a 1. Tim. 2.5 Heb. 8.6 mediator And such was none but the sonne of God incarnate for that he is allied to both the parts which were to be reconciled and therefore louing both and beloued of both Againe he must so performe the office of a mediator betweene God vs that by his b Heb. 9.15 death he reconcile vs vnto God and this death being God only he could not haue suffred and being man only he could not haue ouercome Againe he must be very God that the propitiatorie sacrifice which was his bloud shed for the elect might be a ransome c Act. 20.28 1. Iohn 1.7 sufficient price for our sinnes againe he must be very man to d Rom. 5.12 c. satisfie the iustice of God againe a person sanctified of God that he might be a holy e Heb. 7.26 Priest and a holy f 1. Pet. 1.19 sacrificer Againe he must be very God that after he had by the merite of his Priesthood reconciled them vnto God and obtained the holy Ghost for them he might also him selfe giue them the same holy spirite to worke faith

be without this holy Sacrament they be vnworthy of this holy communion for they be not in communion with God and his people 2 All vncleane beasts doggs swine I meane all in the Church of an vncleane beastly life such as the Apostle assureth vs cā not enter into the kingdome of heauen 1. Cor. 6.9 fornicators idolaters adulterers wantōs buggerers theeues couetous drunckards raylers extortioners a watch-word is added be not deceiued These be vnworthy our priuate feastes how much more to meet with vs our Lord and Sauiour Iesus Christ in this holy banquet Ignorant in the great grounds of Religion Heb. 6.1.2.3.4 5. 3 All ignorant people howsoeuer they may seeme harmelesse c. which cā not discerne the Lordes body 1. Cor. 11. v. 29. nor yet desire to discerne and know it No knowledge no faith no faith no loue no loue no affiance or trust in God no trust no feare no feare no humiliation want these graces or any of them no worship no accesse to God Heb. 11.6 Therefore these be vnworthy receiuers 4 Such as lightly account of the couenant whatsoeuer loue and zeale they pretend to the Sacramentes Such as despise the one are and must be prophane contemners of the other Psal 50.16 5 Some foolish wits pretend loue and great zeale to the word and yet neglect and contemne the holy Sacraments their contempt appeareth in the breach of the Lordes ordinance they seldome come to the Lordes Supper as they are bound to preach and celebrate with vs the blessed cōmemoration of the Lordes death vntill his comming againe 1. Cor. 11.24.25.26 6 All such as do not hunger for Christ Psal 32.5 Ephe. 1.15 Rom. 8.14.15 for they can not feed on Christ no knowledge of sinne no feeling of sinne no feeling of sinne no sorow for sinne no sorow for sinne no confession of sinne no confession of sinne no desire of grace no desire of grace no spirite of faith to receiue Christ no spirite of faith no spirite of adoption sanctification c. 7 All contentious brethren for this is a Sacrament of our vnitie badge of loue and a band of vnion and communion with Christ all his holy members 1. Cor. 10.2.16 Iohn 1.12 8 All vnbeleeuers for all such as want the precious faith haue no hand to receiue Christ they receiue onely as Augustin speaketh and as Iudas did panem Dominū the bread of the Lord not panem Domini the bread of life the Lord Christ 9 The faithfull also in regard of their frailtie weaknesse corruptions and manifold wants if they haue not duly truly and wisely examined humbled and so prepared thēselues to meet Iesus Christ they be vnworthy and so they cause many plagues many afflictions and euils in this life vpō their bodies soules that being iudged chastened here they may escape the condēnation of the world in the life to come 1. Cor. 11.28.30.31 And thus farre of vnworthy receiuers XXXIX That forme of administration of the Lords Supper is best which cometh nearest the simplicitie of the first institution is furthest from superstition wherin albeit there be some things indifferent yet the breaking of bread for the a Aphoris 6. causes before alledged may not be counted an indifferent thing XL. And albeit the Lord hath not appointed any certaine times for the celebration of the Lordes Supper yet reason so requireth that Christians haue it in often vse that they may oftē remember the passion of Christ by this commemoration confirme their faith and stir vp themselues to prayse magnifie the goodnes of God in the worke of their redemptiō finally to increase the mutuall loue to testifie the same one to another cōsidering the band thereof in the vnitie of the bodie of our Lord and Sauiour Iesus Christ CHAP. XXVII Of the Popish Masse I. APHORISME THe Papists faine that the Masse is a worke wherein the Masse-priest doth create or make his Christ of bread by buzzing or mumbling of these fiue words Hoc est enim corpus meum for this is my bodie And then offereth him to the Father as a sacrifice to expiate the sins of all quicke and dead for whom that Masse is celebrated II. This opinion of prophane Papistes is impious and blasphemous For first this reproch and disgrace is offered thereby vnto Christ that he is not the only a Heb. 5.6 and 7.24 Priest of the new Testament III. Againe this doctrine ouerthroweth the merite of Christs death as if the sins of all the faithfull were not perfectly expiate by that one a Heb. 9.12 and 10.12.14 sacrifice of Christes death IIII. Thirdly the Papistes by this assertion as much as lyeth in them do againe crucifie Christ in that they promise the remission of sinnes by the Masse and so set vp a new Testament and in that they say they offer vp Christ as an host or sacrifice vnto God For where there is a Testamēt there must needs be the a Heb. 9.16 death of a testator where an host is it must be slaine V. Fourthly this opinion or assertion doth depriue vs of the benefit of Christs death that is the remission of sinnes for if sinnes be pardoned by the merite of the Masse then surely are they not pardoned by the merite of the a Mat. 26.28 death of Christ VI. Fiftly the Masse doth vtterly euert and take away the Lords Supper for it cannot stand with it For in the Supper the Lords purpose is to giue a blessing a Ioh. 6.32 vnto vs but in the Masse men purpose to offer vp satisfaction vnto God Againe in the Supper the Lord testifieth vnto vs that we are must be daily b Ioh. 6.57 quickened by the onely sacrifice of Christ but in the Masse they faine that Christs sacrifice cannot profite vs if it be not iterated euerie day Thirdly the Supper is celebrated by the c 1. Cor. 11.18 10.17 Mat. 26.27 whole congregation but the Masse is celebrated by the Priest onely VII Moreouer the arguments which Papists vse for the defence of the Masse are of no waight as these following Christ sayd in the institution of the Supper Do this therefore he commaunded his Apostles and their successours to offer vp or sacrifice his bodie vnto God For so this word facere to do it say they is vsed euerie where in holy a Exod 29. Num. 28. Scripture and so it is found also with b Apud Vergil eclog. 3. prophane writers But I say it is no good consequent that because that word is elsewhere so taken that therfore it is also so vsed in this place Next that it must haue here another significatiō it is euident both by the coherence osentēces by the Apostle c 1. Cor. 11.26 Paules expossition that nothing else is signified but this Eate this bread and drinke ye of this cup. Againe those words were not spoken to the Apostles onely as Ministers of