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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

the Church for Christ himselfe performed the partes of a Minister but as to all the faithfull receiuing the Sacrament at the hands of the Lords Minister Wherefore these wordes doe no lesse concerne those whom they call lay men then they do the Priests or Ministers of the Church VIII Againe if the Supper be to represent Christes sacrifice and oblation which he made vpon his Crosse thē Christ must be offered vp in the Sacramēt of the Supper for how can we otherwise represent in the Supper the oblation of Christ but by offering vp Christ vnder the kindes of bread and wine But this consequence is false and so is the reason thereof For that oblation which Christ made on the Crosse both may must be otherwise represented that is by the a 1. Cor. 11.24 breaking of the bread and the powring out of the wine IX Againe if the pascall lambe was to be sacrificed then Christ also in the Eucharist must be sacrificed for that the paschal lambe was a type of the Lordes Supper here I answere againe the consequence is false and the reason therof for of that antecedent this will follow that Christ also must be sacrificed for that the lambe was a type of a 1. Cor. 5.7 Christ not in the Eucharist but on the Crosse where as Iohn saith that was finished b Ioh. 19.36 which the lambe prefigured X. Againe they bring a place of Malach. chap. 1. v. 11. from the rising of the sunne vnto the going downe of the same my name is great among the Gentils and in euery place incense shal be offred vnto my name and a pure offring But I answer that where they inferre that the body of Christ is offred vp in the Supper because it is a cleane or pure offring the argumēt is false because it will not follow from the generall to the speciall affirmatiuely And it is very manifest to any man of vnderstanding that Malachie here speaketh as the a See Ioel. 2.28 Act. 2.17 Prophets of the spirituall worship of the new Testament vnder the shadowes of the ceremoniall worship vsed in the old But it is straunge that these men dare be bold to bring argumēts for the defence of their Masse in sacrifice out of the Epistle to the Hebrues for that the principall doctrine of that Epistle doth plainly euert all this Popish inuētion of the Masse out of the 5. chap. v. 1. they haue this saying a Heb 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euerie Priest is ordained that he may offer sacrifices for sinnes Therefore there are also in the new Testament Priests properly so called which offer vp sacrifices for sins For that the Apostle vseth a verbe of the present tense I answer it is very manifest in all the Apostles doctrine and speach in that place that he speaketh of the Priestes of the old Testament and of the sacrifices which were types of Christes sacrifice the only sacrifice expiatorie for sinne And so the Apostle speaking of Leuitical Priests in all the Epistle vseth verbes of the present tense as chap. 7.9.11 The reason of that phrase is to set the matter whereof he speaketh more manifestly before the eyes of men XII Next they borow out of the 7. chap. the type of Melchi-zedek they reason thus If Christ did not sacrifice himselfe in the Supper in an vnbloudy sacrifice vnder the kindes of bread and wine then was he neuer made Priest after the order of Melchi-zedek But he was made c. as the Apostle witnesseth in that chap. The reason of the consequence is because Melchi-zedek offred vp vnto God bread and wine I answer the consequēce is false for Christ is called a Priest after the order of Melchi-zedek principally for this cause as the Apostle sheweth because he is a priest for a Heb. 7.3 euer as Melchi-zedek there is noted and described without father without mother without kinred Againe the reason of their consequēce is false for that Melchi-zedek did not offer bread and wine vnto God but brought forth b Gen. 14.18 bread and wine for the refection of Abraham and his seruants and that this is there signified we may well vnderstand both by the Hebrue word Hotzi and by the circumstance of that action in that place XIII Lastly they haue this sentence out of the 9. chap. It is necessarie that the a Heb. 9.23 * Exemplaria similitudes of heauenly things should be purified with such things but the heauenly things themselues are purified with better * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hostes as they speake sacrifices then these Ergo with oblations of Masses because he speaketh in the plurall number hostes Therfore he speaketh not of the bloudie sacrifice of Christ which was but one But I answer that the Apostle there still keepeth his plurall number Enallage n. chaunge of number taking one number for another because he continueth in the comparison of the legall sacrifices And of these chaunges we haue many examples as Ruth 1. v. 10. and chapter 2. v. 20. And that the Apostle there speaketh of that one sacrifice of Christ may appeare by the scope of that whole chap. for that nothing else is there intended but to compare the Priesthood of Christ with the Leuiticall Priesthood and to shew how far that excelleth this XIIII And albeit we vtterly deny that the holy Supper of the Lord which the Papistes haue transformed into the monster of the Masse to be a sacrifice expiatorie for sin yet we do willingly confesse and professe it to be the sacrifice * Sacrifice of prayse thankes-geuing Eucharisticall of the new Testament for that it was instituted by the Lord for this ende by this solemne rite to a 1. Cor. 11.26 shew set forth his death that we might magnifie him as our onely redeemer to the glorious prayse of his name CHAP. XXVIII Of the Ciuill Magistrate I. APHORISME BBcause some think the ciuill Magistrat is to be banished out of the Church of God others giue him too much power it is verie needefull also that we know by gods word whether this order be allowed of God and how far the ciuill Magistrats power reacheth II. Both which points the better to know we must speake of three things in order first of the Magistrat next of the lawes lastly of the people III. Of the Magistrat we must consider also three things whether his place calling be approued of God what his office is what authoritie he hath IIII. It is manifest by the Scriptures that God approueth Magistracie or ciuill gouernement as Psal 82. v. 1. God standeth in the assemblie of Gods he iudgeth amōg Gods v. 6. I sayd ye are Gods and ye are all the children of the most high Deut. 1. v. 17. Moses saith the iudgement is Gods So 2. Chron. 19. v. 6. Iehosaphat saith to the Iudges ye execute not the iudgements of mā but of the Lord.

whom alone that sinne was knowen the second that if he despise his correction then he must be rebuked and admonished before one or two witnesses the third that if he contemne their admonition also he must be admonished by the Church that is the b 1. Tim. 4.14 1. Tim. 5.17 1. Cor. 12.28 Rom. 12.8 gouernours and iudges which are appointed by the Church IIII. But if sinnes be open and manifest then there is no need to proceede by those degrees for the gouernors must not a 1. Tim. 5.20 1. Cor. 5. delay to proceede in the censure and correction of such sinners V. For the correction of light sinnes a Mat. 18.15 1. Tim. 5 20. reproofe onely may suffice but b 1. Cor. 5.5 and 13 grieuous sinnes and great offences and contempt or c Mat. 18.17 contumacie against the censures and admonitions ecclesiasticall must be punished with excommunication VI. Excommunication is the a 1. Cor. 5.4 iudgement or decree of the b 2. Cor. 2.6 Church whereby any c 1. Cor. 5.11 member of the same Church for offending the Church by some d Ibid. 1. 11 grieuous sinne or great e Mat. 18.17 contempt is giuen ouer to f Ibid. 1. Cor. 5.4 Sathan according to the charge of g Ibid. 5. Christ that is he is effectually h Ibid. 4. Math. 18.18 Iohn 20.23 declared to be vnder the power and dominion of the deuill and to haue no right or interest in the kingdome of the Church of Christ and therefore this man is kept also from the communion i Mat. 18.17 1. Cor. 5.11 and 13. of the Lordes Supper vntill k 2. Cor. 2.6.7.8 he giue a probable signification testimonie of his repentance VII But yet these religious and wise gouernors must temper the seueritie of excommunication with the spirite of a Gal. 6.1 meekenesse least b 2. Cor. 2.7 this man be swallowed vp with ouer much heauinesse VIII The ende which the Church in these censures and excommunications principally respecteth are three The first that they which liue an vncleane and wicked life should not be numbred among Christians to the dishonour and a 1. Cor. 5.1 Rom. 2.24 prophanation of the name of God The second least the godly should be b 1. Cor. 5.6 corrupted by the continuall conuersation of the wicked The third that the excommunicate being confounded and c 2. The. 3.14 ashamed may so d 1. Cor. 5.5 repent and be saued IX We must not conuerse a 2. The. 3.14 2. Cor. 5 9.11 with an excōmunicate person but in priuate and domesticall duties least we chearish and increase his cōtempt by any familiaritie but so soone as he giueth any probable testimonie of his repentance he must be receiued into our societie and communion b 2. Cor. 2.6 c. of the Church againe X. And thus farre of the common discipline The discipline proper to the Ministers of the Church is contained in certaine Canons which the auncient Bishops did prescribe for themselues and their order of which sorte are these That no Clergie man or Minister be a hunter dicer reueller or pot-companion Item that no Minister practise vsurie or any marchandise that none be present at wanton lasciuious dances and the like c. CHAP. XXII Of Vowes I. APHORISME A Vow is an holy promise made to God II. A vow is either generall or speciall III. A generall vow is that which Christiās make in their Baptisme where renouncing Sathā they giue themselues to God to a Mat. 28.19 serue him that they may obey his holy Commaundements and not fulfill the wicked lustes of the flesh IIII. A speciall or particular vowe is that which any man moued with some a Gen. 28.20 c. Iud. 1.30 1. Sam. 1.11 2. Sam. 15.8 Act. 18.18 Num. 16. speciall reason maketh vnto God V. In a lawfull speciall vow foure things are required of which the first is that we be a Rom. 14.23 assured that our vowe be b Act 23 1● agreeable to Gods word c 2. Cor. 7.7 the second that it be not aboue the strength which God hath giuen vs the third d 1. Cor. 7.4 that it be agreeable to our vocation the fourth that we vow with a good purpose of hart and for a lawfull end VI. The right and lawfull endes of vowes be foure of which the two former are in respect of the time past the other two in respect of time to come VII The first end of a lawfull vow is to testifie a a Gen. 28.20 thankefulnesse to God for benefites receiued VIII The second end of a lawfull vow is to chastise and afflict our selues for some sins cōmitted that we may be the more fit to entreate God to a 1. Cor. 11.31 remoue his wrath frō vs. IX The third end is to make vs the more warie and heedfull against sinne by a 1. Cor. 6.12 1. Cor. 9.27 depriuing our selues of the vse for a time of some speciall things X. The fourth end is to stirre vp our selues as it were with a spurre to our dutie binding our selues thereunto by a vow XI That the Monasticall vowes are vnlawfull vngodly it is manifest by foure reasons First because the life Monasticall is imagined a worship a Math. 15.9 of God secondly because they vow a Monasticall life without respect of Gods calling and without approbation from him thirdly because the Monkes and Nunnes bind themselues to many vile and vngodly seruices fourthly because they promise to God perpetuall virginitie when as yet either they haue not the b Mat. 19.11 1. Cor. 7.7 gift of continencie or if they haue it be vncertaine how long to haue it XII Vowes are of this strength and nature that if they be lawfull they a Deut. 23.21 bind but if they be b Iud. 11. Act. 23.21 vnlawfull they are voyde and of none effect CHAP. XXIII Of the Sacraments I. APHORISME SAcraments are a Exo. 12.26 ceremonies ordained b Deut. 12.32 1. Cor. 11.23 of God to illustrate and to seale vnto his c Gen. 17.10 people the d Gen. 17.11 Rom. 4.11 promise of grace contained in Gods holy e Gene. 17.7 Ier. 31.33.34 couenant II. Sacraments do a Heb. 9.15 illustrate the promise of grace as liuely b Gal. 3.1 pictures in that they represent and typically set before the beleeuers the sacrifice of Christ and the efficacie thereof III. But they seale in that they be diuine a Psal 81.6 Rom. 4.1 testimonies ordained to testifie the same thing which the promise it selfe doth testifie to wit that Christ by his b Mat. 26.28 sacrifice hath purchased for the beleeuers forgiuenesse of sins the grace of the holy spirite and life euerlasting IIII. Againe the holy Ghost by the Sacraments illustrating the promise of grace doth instruct the faithfull in the mysterie of saluation and