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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

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

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

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