Aphorisms of Christian religionAphorismes of Christian religion
Aphorisms of Christian religion: or, a very 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.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.
John Calvin 1509–1564London: printed by Richard Field and Robert Dexter, 1596
[24], 197, [3] p. · 35k words · STC 4374 · ESTC S107177
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The scope of the calling of the fathers and of establishing Gods covenant with them, was the blessed immortality: The moving cause, Gods free favour & grace in their vocation. The meritorious cause ⟨p. 43⟩was, the death of the mediator.
The scope of the calling of the fathers and of establishing Gods couenant with them, was the blessed immortalitie: The mouing cause, Gods free fauour & grace in their vocation. The meritorious cause ⟨p. 43⟩was, the death of the mediator.
That God proposed and promised to the fathers not an earthly, but heavenly beatitude, may appear by these arguments: First, because they were called by the apromise of the Gospel, wherein it is evident that men are called unto an heavenly
Sacrament with us, the same I say, in signification, that is, seals of the same grace. Thirdly, for that God vouchsafed to make these holy fathers partakers of his word, whereby souls are
God, that is, that he would be not only the God of their bodies, but also & principally the God and Saviour of their souls for ever: and therefore he promised to knit their souls unto himself in righteousness, that he might make them partakers of life
ever: in which promise assuredly the heavenly felicity & life everlasting is plainly signified unto us. Sixthly, for that God promised also that he would be the God of their
miseries in this life: whereby it is manifest, that they waited and looked to receive at Gods hand, not an earthly but an heavenly rest and happiness: otherwise they should be frustrate of their hope, and so deceived by the oracles and divine promises of God. Ninthly, for that Paul to the Hebrews testifieth, that Abraham, Isaac and Jacob, did by faith
abide in the land of promise as in a strange country, looking for, desiring, and minding their heritage, and City, and country in heaven. Tenthly, for that if these fathers had not expected the complement
⟨p. 45⟩
of Gods promises in heaven, they had bin more blunt and
void of understanding then very blocks: for that they so eagerly sought after these promises, for the which there could be no hope that ever they should be performed on earth. Eleventhly, for that those fathers Abraham, Isaac and Jacob
confessed that they were strangers in the land of Canaan:
That God proposed and promised to the fathers not an earthly, but heauenly beatitude, may appeare by these arguments: Frist, because they were called by the apromise of the Gospell, wherein it is euident that men are called vnto an heauenly bfelicitie. Secondly, for that they had the samec Sacramēt with vs, the same I say, in signification, that is, seales of the same grace. Thirdly, for that God vouchsafed to make these holy fathers partakers of his word, whereby soules are dquickened, and men are lift vp vnto the hope of life euerlasting. Fourthly, for that God promised those fathers that he wold be theire God, that is, that he would be not onely the God of their bodies, but also & principally the God and Sauiour of their soules for euer: and therefore he promised to knit their soules vnto himselfe in righteousnesse, that he might make them partakers of life feuerlasting. Fiftly, for that God in his couenant testified, not onely that he was now their God, but also promised ⟨p. 44⟩that he would be their God for geuer: in which promise assuredly the heauenly felicitie & life euerlasting is plainly signified vnto vs. Sixtly, for that God promised also that he would be the God of their hseede after them, that is, of the posteritie of them after their death, for their sake and for their comfort. Seuenthly, for that God iprofessed of Abraham, Isaac & Iacob after their death, that he is their God. Eightly, because those holy fathers were exercised with many and great kmiseries in this life: whereby it is manifest, that they waited and looked to receiue at Gods hand, not an earthly but an heauenly rest and happinesse: otherwise they should be frustrate of their hope, and so deceiued by the oracles and diuine promises of God. Ninthly, for that Paule to the Hebrues testifieth, that Abraham, Isaac and Iacob, did by faith labide in the land of promise as in a straunge countrey, looking for, desiring, and minding their heritage, and Citie, and countrey in heauen. Tenthly, for that if these fathers had not expected the complement ⟨p. 45⟩of Gods promises in heauen, they had bin more blunt and mvoyde of vnderstanding then very blockes: for that they so egerly sought after these promises, for the which there could be no hope that euer they should be performed on earth. Eleuenthly, for that those fathers Abraham, Isaac and Iacob nconfessed that they were strangers in the land of Chanaan:
and therefore we must necessarily understand, that the opromise made of God unto them concerning that land, may not principally and properly be understood of that land, or of any earthly happiness to be enjoyed in that place, but of life everlasting, as signified by type and figure. Twelfthly, for that those holy fathers would be pburied in the land of Canaan, to retain the seal or Sacrament of eternal life which God had given them. Thirteenthly, for it is very apparent, that those holy fathers in all their qdesires & purposes set ever before themselves the blessed state of eternal life. Fourteenthly, for that Jacob being even ready to die, professed that he expected the ⟨p. 45⟩salvation of the Lord, that is the Lord had promised, and should give him: and then could he not rlook for in this life, because that anon after he died & departed from the same. Fifteenthly, for that the Prophets testify, that the covenant made with the fathers was sspiritual, and therefore that life everlasting was promised unto them therein. Sixteenthly, because Christ promising eternal life to his Disciples, saith they should trest with Abraham, Isaac and Jacob. Seventeenthly, for that Peter upromising that Evangelical benediction, that is, remission of sins and life everlasting, to the faithful Jews of his time, he made them herein equal to their fathers. Eighteenthly. For that Christ in hisx resurrection raised up many of the Saints with him unto life everlasting: and therefore, because there is one & the like reason of all the elect, the rest also shall be advanced in due time unto the kingdom of heaven. Nineteenthly, for that those holy fathers had the self same spirit ofy faith we have, therefore they were as well as we regenerate unto the hope of eternal life.
and therefore we must necessarily vnderstand, that the opromise made of God vnto them cō cerning that land, may not principally and properly be vnderstood of that land, or of any earthly happinesse to be enioyed in that place, but of life euerlasting, as signified by type and figure. Twelfthly, for that those holy fathers would be pburied in the land of Chanaan, to retaine the seale or Sacrament of eternall life which God had giuē thē. Thirtenthly, for it is very apparant, that those holy fathers in all their qdesires & purposes set euer before thēselues the blessed state of eternall life. Fourteenthly, for that Iacob being euen ready to die, professed that he expected the ⟨p. 45⟩saluation of the Lord, that is the Lord had promised, and should giue him: and then could he not rlooke for in this life, because that anon after he died & departed from the same. Fifteenthly, for that the Prophets testifie, that the couenant made with the fathers was sspirituall, and therefore that life euerlasting was promised vnto thē therin. Sixteenthly, because Christ promising eternall life to his Disciples, saith they should trest with Abrahā, Isaac and Iacob. Seuenteenthly, for that Peter upromising that Euāgelicall benediction, that is, remission of sinnes and life euerlasting, to the faithfull Iewes of his time, he made them herein equall to their fathers. Eightenthly. For that Christ in hisx resurrection raised vp many of the Saints with him vnto life euerlasting: and therfore, because there is one & the like reason of all the elect, the rest also shalbe aduanced in due time vnto the kingdome of haeuen. Nineteenthly, for that those holy fathers had the selfe same spirit ofy faith we haue, therefore they were as well as we regenerate vnto the hope of eternall life.
Again it may appear by the premises, that the covenant, whereby the fathers were reconciled unto God, rested not upon any of their merits, but only on the free amercy of God which called them to his grace and favour: again it is manifest that they received and knew bChrist a mediator by faith, for by him they were received to commun with God, and made partakers of his holy promises.
Againe it may appeare by the premises, that the couenant, whereby the fathers were reconciled vnto God, rested not vpon any of their merites, but onely on the free amercy of God which called them to his grace and fauour: againe it is manifest that they receiued and knew bChrist a mediatour by faith, for by him they were receiued to cōmun with God, and made partakers of his holy promises.
The first difference is this, that the covenant of grace in the old Testament, that is, before the coming of Christ, & that glorious appearance of the holy Ghost, was administered to aAbraham only with his ⟨p. 48⟩posterity, and of these principally to the people of the Jews bthe Israelites. But in the new Testament, that is, after the incarnation of Christ, and his Ascension into heaven, the same is administered to other cnations which came of Abraham's progeny, that is, to the Greeks & dGentiles eas Paul speaketh.
The first difference is this, that the couenant of grace in the old Testamēt, that is, before the comming of Christ, & that glorious appearāce of the holy Ghost, was administred to aAbraham onely with his ⟨p. 48⟩posteritie, and of these principally to the people of the Iewes bthe Israelites. But in the new Testament, that is, after the incarnation of Christ, and his Ascension into heauen, the same is administred to other cnations which came of Abrahams progenie, that is, to the Greekes & dGentiles eas Paule speaketh.
