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nature_n	father_n	person_n	union_n	3,953	5	9.3015	5	true

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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

effect contraries as that any thing at one time both be and be not for that he can not c Tit. 1.2 Heb. 6.18 lye nor denie d 2. Tim. 2 13 himselfe for this is against his nature And these propositions or sentences are meere contradictorie Christes bodie is a true bodie Christes body is not a true bodie but an infinite XXVI Neither yet shall this helpe the aduersaries to say that vnlesse it be graunted Christes bodie is euery where it will necessarily follow that it is seuered from the diuine nature which is euery where and whereunto it is personally vnited for although Christs body be not euery where but contained in one certaine place yet neuerthelesse it is euer personally vnited to the Deitie of the word for the personall vnion doth not make equall the humane nature with the diuine or change the properties of the diuine nature into the humane Christ is that word Iohn 1.1 that the humane nature may haue the same proprieties with the diuine but is such an vniō as that therby the humane nature subsisteth in the person of the word so that it is as a part thereof neither hath it by it selfe or without the word any subsisting Therefore well spake the fathers in the Councell of Chalcedon The difference of natures in Christ is not taken away because of the vnion of them but rather by this doctrine of the vnion of natures we learne that the proprieties of both natures are kept as concurring and meeting together into one person or * Hypostasis substance XXVII Seeing therefore the bodie of Christ is finite and taken vp from earth to a Act. 19.10.11 heauen and must be contained there vntill the b Act. 3 21. 1. Cor. 11.26 day of iudgement it followeth that it is not in all places nor in the Sacramentall bread included XXVII And albeit we say that Christes body is in heauen and no where else according to the true proprietie of a body yet we tye it not to any certaine place in heauen but we iudge him to be there free as it beseemeth and is conuenient for that celestiall glory which to search into we deeme also to be a vaine and bold curiositie XXIX Whereby it is very manifest that they slaunder vs which say that we tye the body of Christ to a certaine place in heauen XXX And whereas yet they say that albeit Christs body be in heauen visible yet this letteth not but that it may be in the Sacramentall bread in an inuisible manner first they can not proue this by the Scriptures next they speake flat contradictories against themselues when as they say that Christ is in the bread really substantially corporally if that be so he must be there also in a visible manner For whatsoeuer humane bodie is any where substātially the same is there also visibly For this visibilitie is a propertie which cā not be seuered from the substaunce of mans bodie For this cause Christ when he appeared after his resurrection to his Apostles desired to a Luk. 24.36.37.38.39 proue that his very body was there present substantially he reasoneth if so I may speake frō the * That which may be seen visibilitie and * That which may be touched felt palpabilitie thereof and so appealeth to the very senses of his Disciples that they might testifie the truth of his resurrection XXXI And whereas yet they make an other exception that it is vnmeet to submit the nature of a glorious body to the lawes of common nature that makes nothing to proue the inuisible presence of Christes bodie in the Sacramentall bread For the glorie a Luk. 23 36 c. Act 7.55.56 1.9.10.11 hath not abolished the truth of the bodie wherein the visibilitie thereof is contained Next this also is to be considered that in that first Supper of Christ with his Disciples that his body was not yet glorified and there is none other celebration of the Lordes Supper now then was at that time XXXII And albeit we deny the body of Christ to be included in the Sacramentall bread yet we say not that Christ is altogether in euery respect absent from his holy Sacrament or that the bread wine be but bare and emptie signes For Christ is truly present by the grace of his holy spirite where two or three a Mat. 18.20 are gathered togethe in his name and lifteth vp also euen to heauen vnto himselfe the hearts of the faithfull by the promise of the Gospell that they may contemplate there namely in the heauenly b Heb. 9.12.24 sanctuarie that his sacrifice which he offred for them vpon his Crosse and by faith feed thereupon vnto life euerlasting XXXIII Againe if the body of Christ be not in the Sacramentall bread it followeth also that we must not adore his body there but we must worship and adore him in heauē where a Col. 3.1 he sitteth at the right hand of God the father whither also in elder ages in the celebration of the Lordes Supper the people were inuited when they were put in minde of the place with sursum corda lift vp your harts vnto the Lord. XXXIIII Neither must the Lordes Supper be a diuine action performed by the Minister of the Church alone but the Pastor must declare and lay open with a good voyce and in a plaine manner what the misterie thereof is vnto the people XXXV In like manner we must reiect priuate communions as when this Sacrament is administred to particular persons readie to dye without any congregation or companie of the faithfull to be partakers with him of that holie communion for the Apostle speaking of the celebration of the Supper saith a 1. Cor 11.20 when ye meet together againe for that this Sacrament is a speciall symbole of the communion of Saintes and this the Apostle meaneth where he saith for b 1. Cor. 10.17 we that are many are one bread and one body because we all are partakers of one bread XXXVI The worthinesse of the communicants consisteth in this that they a 1. Cor. 11.28 acknowledge and bewayle their owne vnworthinesse and by faith call vpon God that he will of his grace and mercy in Iesus Christ make them worthy XXXVII Yet to speake more distinctly plainly to the vnderstanding of the ignorant to the end they may come prepared and aduisedly to the holy Communion and for that the abuse of this holy Sacrament is one cause of all these iudgements which are past and haue consumed many and yet are still threatned against vs therefore the vnworthy receiuers which dishonour God hurt and hinder their owne saluation and prouoke Gods wrath against his Church and people they are these which follow XXXVIII 1 In the first place I set all Atheists mē without God without a Ephe. 2.12 Psal 14.1 Christ or any Religion meere Epicures in the world therefore ought they to

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

by the Priest all their sins for whom the Masse is celebrated are purged whether they be as yet aliue or euē long since dead and in Purgatorie XXIII Lastly they sinne also grieuously whiles they adore that fained Christ as lying hid vnder the forme of bread CHAP. XXIIII Of Baptisme I. APHORISME BAptisme is the first Sacrament of the new Testament or couenant of grace wherein according to Christs a Mat. 28.19 institution the Christian is dipped in water or sprinkled with water by the Minister of the Church to represent the shedding of the bloud of Christ vpon the Crosse and to testifie to him that the remission of sinsis purchased for him by the bloud of Christ and to seale his regeneration by the holy Ghost which grace is purchased also fot the elect by the bloud of Iesus Christ and lastly to seale his communion and felowship with Christ in the kingdome of heauen and so in like manner the Baptised makes publique profession that his harts desire is to be one of the people and Church of God II. Whereas we say that Baptisme is a Sacrament we haue already shewed in the former Chapter what this word signifieth III. We ad that Baptisme is a Sacrament of the new Testament or couenant of grace because it was instituted by Christ after his incarnation first administred amongst the Iewes by Iohn the Baptist Christ himselfe next among all nations by the Apostles and their successours IIII. We call Baptisme the first Sacrament of the new Testament in respect of the second which is the Lords Supper for Baptisme is the Sacrament of our first a Act. 2.4.1 Iohn 41. entrance and admission into the visible Church of Christ that we may be of the number of Gods childrē so accounted may enioy their b Ibid. v. 42. priuiledges And therfore men vnbaptised may not be admitted to the Lordes Supper like as in times past vnder the old Testament the Sacracrament of their first c Mat. 23.15 entrance into the Church was Circumcision and none d Exod. 13.48 vncircumcised was to eate the passeouer V. We say that the person to be Baptised ought to be a a Mar. 16.16 Act. 8.36.37.38 Act. 2.41 Act. 16.14.15.31.32.33 Christian by which name we vnderstand not onely men of yeares lately conuerted to the Christiā faith but also young b Act. 16.33 Exod. 12.48 infants the children of Christian parents whereby may appeare that the speach of the common people is erroneous when as desiring Baptisme of the Pastour of the Church for their infants they say God hath giuen me a child I pray you make it a Christian soule For Baptisme doth not make a Christian but signifieth and marketh vs for Christians VI. We adde further that Baptisme is to be administred by the Minister of the Church bicause Baptisme is a part of the Ecclesiasticall a Mat. 28.19 Ministerie which none may b Heb. 5.4 meddle with but they which are thereunto lawfully called for to whom Christ gaue cōmission to Baptise to them also he gaue charge to preach his holy word and what God hath ioyned together c Mat. 19.6 no man may put asunder Those women therfore sinne which in their fained cause of necessitie do administer this holy Sacrament yea they sin dangerously for baptizing without any commission frō God nay d 1. Cor. 14.34 1. Tim. 2.22 contrary to his word and for ascribing to any externall thing our euerlasting saluation which is to be sought only in the death of Christ and in the promise of grace The same is to be thought also if any man not called to the Ministery of the Gospell do Baptise VII Water onely is to be vsed in Baptisme and no other liquor for that Gods commandement is of water only and the practise of the faithfull seruauntes of God which first ministred the same as Iohn Baptist Christ and his Apostles and their successours can teach vs. VIII And whether the Baptized be dipped in water and that once or thrise or haue the water sprinkled or powred vpon him it is a matter indifferent and ought to be free in the Church according to the diuersitie of countreys For although it be manifest that dipping in the water was vsed in the a Iohn 3.23 Mat. 3.16 Act. 8.38.39 Rom. 6.4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primitiue Church yet the originall Baptizing doth signifie not onely to be dipped in the water but also to be wet with water any way IX Moreouer Baptisme is giuen vs of God to this end first for the confirmation of our owne faith to our selues next for the manifestatiō of our profession among mē X. Baptisme helpes our faith three wayes testifying vnto vs of three things which we receiue by faith for first it is an instruction and symbole thereunto of the a Act. 2.37 c. 22.16 remission of sinnes next of our b Rom. 6.4 Tit. 3.5 renouation by the holy Ghost lastly of our vnion and c Gal. 3.28 communion with Christ XI First concerning forgiuenesse of sins Baptisme both teacheth and sealeth the same in a speciall manner vnder the figure and type of washing a Act. 22.16 Soph. 5.26 Tit. 3.5.6 purging vs for as by water the filthines of the body is purged and washed away So by the bloud b Iohn 1.7 of Christ all the pollutions of the faithfull are washed and purged XII And this confirmation which we haue by Baptisme concernes the whole life all and euery one of the sinnes of our life for the bloud of Christ whereof Baptisme is the seale purgeth a 1. Iohn 1.7 vs from all sinne Therfore so oftē as we fall we should call our Baptisme to minde and thereby arme our selues that we may euer rest assured of the free pardon of our sinnes for that the bloud of Christ is that fotūaine which is b Zach. 13.1 opened to the house of Dauid and to the inhabitants of Ierusalem that is to all the faithfull to wash them from sin and from vncleanesse XIII Let no mā by this doctrine gather any libertie to sinne for this doctrine is not taught but for the consolation of them which be truly humbled and for afflicted soules and consciences Againe Baptisme doth no lesse warne vs of our a Rom. 6.4 mortification and dying vnto sinne then of the remission of our sinnes by Christ XIIII Therefore the second end of our Baptisme is our a Tit. 3.5 regeneration for this Christ promiseth to worke in vs by his holy spirite and so doth indeede and this grace also he merited for vs of his father by his death and passion XV. Where we must obserue that this renewing of nature is a Rom. 7. imperfect in this life but yet so be we renewed that this sinne dwelling in vs raigneth b Rom. 6.4 not nor hath dominion ouer vs but by the grace of Gods spirite is dayly more and more mortified