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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	baptism_n	john_n	water_n	8,157	5	7.3530	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69054	The institutions of Christian religion, written by the reuerend father, M. Iohn Caluin, compendiously abridged by Edmond Bunnie Bachellour of diuinitie; and translated into English by Edward May; Institutio Christianae religionis. English. Abridgments	Calvin, Jean, 1509-1564.; May, Edward, b. 1546 or 7.; Bunny, Edmund, 1540-1619.	1580 (1580)	STC 4426.8; ESTC S115884	203,289	560

Baptisme 19 This sacrament as touching the outwarde administration is manye waies and meruellously corrupted many ages agoe with mens inuentions 20 Of whome it ought to bée administred that is to say of the Ministers of the Church not by priuate men or women Gen. 17.10 from whence this abuse toke his force There is no necessitie to driue any to the vsurping of that which belongeth not to them for God promiseth that hée will be a God to vs and to our séede after vs. 21 Tertullian and Epiphanius haue not allowed this corruption yea and wisely doth impugne it 22 The example of Sephora maketh nothing for them Exo. 4.25 neither are infants depriued of the kingdome of heauen Matth. 28.19 who passe out of this life before they are baptised if contempt and negligence bée away Sephoraes Circumcising was not to doe seruice vnto God for séeing her sonne in daunger shee grudged and murmured and not without stomaking threwe the foreskinne on the ground and so taunted her husbande that shée was also angry with GOD as appeareth by that shée sayde shée was compelled to shed her sonnes blood It was also presūptuous rashnesse her husbande being presente to take it in hande Again it is vnlawfull to plucke asunder those thinges that God hath coupled Cap. 16. That the Baptisme of infants doth very well agree with the institutions of Christe and the nature of the signe FIrst he confirmeth the doctrin from the 1. to the 9. Moreouer he generally confuteth the arguments of the aduersaries from the 10. to the 30. Last of all he seuerally debateth with Seruetus 31. 32. 1 Baptising of children was not brought in by the bouldenesse of men but by the institution of Christ 2 This hee approoueth may easily be shewed by the consideration of the promises Gen. 17.10 Matth. 22.32 3 But what these promises are which are ioyned to this signe can no better be perceiued than in the institution of Circumcision 4 The promises and the thing signified are so all one in both that no difference at all may bée founde but in the outward Ceremonie Paul willeth to examine the exposition of Scripture by the proportion of faith 5 Thereby he concludeth that Baptisme doeth no lesse belong to the children of the faithful then Circumcision to the Iewes neither ought they to bée kept from the signe which are partakers of the thing signified 6 Hée vrgeth the same with the couenant which the Lord made with Abraham Gen. 17 1● because at the comming of Christ it woulde not be brought to passe that the grace of God shoulde be darker and lesse approoued to vs than it was before to the Iewes 7 He draweth another argument to confirme the former also from the example of Christ Matth. 9.13 courteously imbrasing infants muniteth the same against the gainsayers that say that it maketh nothing for baptisme But the place diligently wayed must néedes condemne thē when Christ cōmāded infāts to be brought to him he added a reason why bicause of such is the kingdom of heauē after he witnesseth his will with déede when he imbrasing thē hee cōmendeth them to his father with his prayer and blessing if it bée they bee brought to Christe then is it méete for them to be receiued to Baptisme the signe of our communion fellowship with Christ If the kingdome of heauen bee theirs then the signe shal not be denied them whereby there is as it were an entrie opened into the Church that being admitted to it they may bée numbred among the heires of the heauenly kingdome Their argument to prooue they were good bigge children bicause Christ saide Let little ones come to me is to smal purpose for the Euangelist calleth them Brephe and Paidia which doth signifie Babes yet hanging vpon their mothers breastes Therefore this worde to Come is simply to haue accesse 8 That they denie that it was euer doone of the Apostles therein they say more then they are able to prooue and it is more likely that they did baptise Infants Acts. 16.15 And all antiquitie do referre the beginning of baptising children to the Apostles 9 The fruite that commeth by this obseruation aswel to the parents them selues as to the infants which are baptised with holy water is not bee despised but rather damnation ought greatly to make vs afraide that GOD will take vengeance of it if any man despise to marke his sonne with the signe of the Couenant because by suche contempt the grace offered is refused and as it were forsworne 10 As touching their argumentes first he examineth that which they are wont to take of the dissimilitude of baptisme and Circumcision and when seeing they put the dissimilitude in thrée hée sheweth seuerally howe foolishly they may doe it to wit neither are diuerse thinges signified 11 Neither is the gouernance diuers in any thing Col. 2.11 12 And the naming of children is not figuratiue but simple Gal. 4.22 and the same to both 13. 14. 15 The last that hee may more certainely conuince in the thrée next sections he prosecuteth the same 1. Cor. 6.14 Rom. 15.8 Acts. 2.39 Ephe. 2.11 16 All other differences which they labour to cast betwéene Baptisme and Circumcision are nothing at all which he sheweth by two examples 17. 18. 19. 20. 21 Their other argumēt is while they alledge that infants are not méete by meanes of age to attaine to the mystery there signified to whome he assigneth the fiue sections folowing Rom. 14.11 Rom. 6.4 Col. 2.12 Gal. 3.27 1. Pet. 4.21 Ephe. 5.26 22 Hée professeth that he will prosecute certain other of their arguments this he discusseth in the next place because they deny baptisme to belong vnto children 1. Cor. 12.17 bicause it is geuen in remission of sinnes as though all infantes were frée of all sinne 23. 24 The fourth argument is that they reason of the practise of the Apostles time that none were admitted to Baptisme Acts. 2.37 but such as had professed their faith repentance before to this he answereth in these two sections Eze. 16.20 Ephe. 2.12 Matth. 3.6 25 The fift Argument is Iohn 3.31 that of Christes wordes euill vnderstoode they striue that present regeneration is required in baptisme To this first he answereth that ther is no mention made of Baptisme but that Christ sheweth the manner howe God doth regenerate vs namely by water and the spirit as though hee shoulde say by the spirite which in cleansing and watering faithfull soules doeth the office of water therefore water and the spirite is simply to be taken for the spirite which is water Matth. 3.31 The like speach is vsed in Matthewe 26 Moreouer he prooueth by a natural sense of that place Matth. 19.14 Matth. 28.19 that their false inuention is to be reiected which adiudge all those that are not baptised to eternall death 27. 28 The sixth argument they take of the commandement and

expoundeth certaine places whereby they woulde defende their opinion first 1. Cor. 10.5 those which séeme to extenuate or diminishe Circumcision Paul sheweth that God regardeth not the outwarde washing whereby wée enter into profession of religion vnlesse the minde within be both cleansed and continue in cleannesse to the end Nothing is abated in these places of the dignitie of Circumcisiō Paul disputeth either against them which required it as necessary when it was nowe abrogate therfore he warneth the faithful that leauing the olde shadowes they would stand fast to the trueth these maisters cal vpon you that your bodies may bee circumcised but yée are spiritually circumcised according to the soule and body yée haue the deliuerance of the thing in déede which is better then the shadowe and least it bee obiected that the figure nowe of Circumcision is not to bée despised therefore because they had the thing in déed forasmuch as that putting away of the olde man which hee there spake of was also among the fathers the Apostle saith We are buried with Christ by Baptisme that is Baptisme is the same to Christians that Circumcision was to the olde people 25 Moreouer those which séeme to condemne the whole Lawe with al the Ceremonies Sacrifices which they falsly gather out of the Hebrewes wher Paul disputing against false Prophets sheweth what value Ceremonies are of themselues Iohn 6.27 so did Christ also appliyng his speache to the grosse opinion of the people 26 Last of all those whereby the olde Fathers did immoderately exalt our Sacramentes so oft as they compared ours with the Israelites But suche their Sentences are both hyperbolicall and also to bée vnderstoode not of the power but of the maner of signifiyng Cap. 15. Of Baptisme FIrst hée speaketh of the two ends of Baptisme of the first from the 1. to the 12. of the last 13. Moreouer of the lawfull vse thereof and certaine other things that procéede thereof from the 14. to the 22. 1 What Baptisme is it hath two endes the first is that it serue our faith with God Mark 16.16 and the same chiefly consisteth in thrée things the first is that it witnesseth remission of sinnes 2 What remissino of sinnes hee approoueth by certaine places of Scripture Ephe. 5.26 Baptisme promiseth no other clensing but by sprinkling of the blood of Christ which is figured by water 3 Neither is it of things to come only Rom. 3.25 but also of thinges past but héere wee may not take leaue to sinne afterwarde 4 They which so diuide betwéene Baptisme and Repentance that they woulde assigne remission of the former to Baptisme the last to repentance are fouly deceiued Rom. 6.3 5 The second is that we may vnderstande that wée are grafted togeather with Christ into mortification newenesse of life 6 The thirde that wée may knowe that we are so vnited in Christ Matth. 3.13 that we might be partakers of all his goodnesse And the more plainely to approue these two last Matth. 3.6 Luke 3.16 first he proueth that both are plaine and manifest as well in the baptisme of Iohn as of the Apostles Acts. ● 28 7 Moreouer to this ende the baptisme of Iohn and the Apostles are one the selfe same 8 Neither maketh this any thing that more abundant grace of the spirite is powred out since the resurrection of Christ for the Baptisme which the Apostles ministred while hée was on the earth was called his yet it had no larger plentifulnesse of the spirite then the Baptisme of Iohn yea euen after his ascention the spirite was not giuen to the Samaritans aboue the common measure of the faithfull Acts. 8.14 before the ascention although they were baptised in the name of Iesus Christ Matth. 3.11 till Peter and Iohn were sent to lay handes vppon them 9 Thirdly 1. Cor. 10.2 those same are shadowed out to vs in the people of Israell by their passing ouer the Sea refreshing The cloude was a signe of cleansing for as then the Lord couered them with a cloude cast ouer them and gaue them refreshing cold least they should faint and pine away with so cruell burning of the Sunne so in Baptisme wée acknowledge our selues couered and defended with the blood of Christ Num. 9.14 least the seueritie of God which is in déede an intollerable flame shoulde lye vppon vs. 10 Wée may not agrée to thē which haue taught that we are deliuered by Baptisme Col. 5.19 from the corruptions of nature and are restored to the same puritie of nature which in the beginning Adam had before the fal For the selfe same originall corruption remaineth 11 And doth neuer ceasse in vs but continually worketh in vs. 12 This last hée confirmeth both by example and testimony of scripture 13 The other end of Baptisme is to serue our confession with mē he sheweth by what reason this is Héerevnto had Paul respect 1. Cor. 1.2 when hee asked the Corinthes whether they had not béene baptized in the name of Christ meaning that euen in this they were baptized into his name if they vowed themselues to him swore to his name bounde their faith to him before men that they coulde confesse none other but Christ alone 14 As touching this second parte of the Chapter first hee treateth of the vse of Baptisme Rom. 7.14 14. 15. Moreouer of the vnworthinesse or worthinesse of the minister from the 16. to the 18. Thirdly of the Corruptions wherwith this Sacrament hath beene defiled 19. Last he sheweth to whom this administration belongeth from the 20. to the 22. 14 As touching the first of these which are spoken of the ends of Baptisme hée taketh occasion to teach what way we haue to vse and to take it first for confirmation of our faith 15 Which he declareth by the example of Cornelius and Paul Moreouer Acts. 10 4● for confession of our faith 16 There is nothing added or taken away from baptisme either by the worthinesse or vnworthinesse of the minister therefore they are not to bée baptized againe which are baptized vnder popery For Baptisme is not in the name of man but in the name of the Father the Sonne and the holy Ghost Iosias Matth. 28.19 and Ezechias when they had gathered out of Israell them that had departed from God did not call them to a second Circumcision 17 Neither is that argument strong enough which they séeme to draw as it were from the effectes because after Baptisme we remaine certaine yéeres blinde vnbeléeuing yet the promise it selfe continueth alwayes true and stedfast 18 That same also is very weake which by the example of Paul they defende themselues Acts. 19.3 as though hée rebaptised certaine disciples which he sheweth must otherwise bée vnderstood that is to say the visible grace of the spirite was giuen them by the laying on of handes which may wel be expressed by the name of

it fréely but hath paid a price to deliuer vs frō the giltinesse death Ro. 3.24 1. Pe. 1.18 1. Cor. 6.20 Col. 1.14 Col. 5.2.14 Gal. 2.21 Leui. 18.5 Act. 13 38. Gal. 4.4 Rom 4.5 Ioh. 6.55 Eph. 3.2 Ro. 4.25 Ioh. 6.57 Phi. 1.29 6 It is a foolishe curiositie to searche with the schoolemen whether Christ deserued for him selfe or no Rom. 8 3● Esay 9.6 Iohn 17.19 Phi. 2.9 Luke 24.26 séeing it was neither néedefull that hée shoulde bée carefull for him selfe neither doe the Scriptures teach that hee was geuen for him selfe but for vs. The thirde booke entreateth of the manner howe to receiue the grace of Christe and what profite doeth growe vnto vs and what effectes thereof The Argument THE principall places which hee entreateth of in this booke are seuen all which notwithstanding after a sort yet the chiefest part clearely doe belong to the entreating of faith And first hee sheweth howe it commeth to passe that those thinges profite vs which are spoken of Christ that is to say not by our owne power but by the secret and speciall working of the spirite Chapter first Moreouer because the spirite worketh this good onely by no other meanes then by faith hee ioyneth a iust entreatie of faith Chapter 2. Thirdly to the intent that this holsome faith may the better bee made knowne shewing what fruite doeth necessarily come thereof hee proueth that true repentance doeth alwayes proceede from it and reasoneth much thereof from the thirde to the tenth First entreating generally of repentance Chapter 3. Moreouer of papisticall repentance and for that cause of Contrition Confession and Satisfaction Chapter 4. Of indulgences also and Purgatorie Chapter 5. Last of all that hee may specially speake of true repentance that is the two partes thereof of mortification of the fleshe and quickenyng of the spirite so descending to the life of a Christian man which consisteth in both of them from the sixth to the tenth Fourthly more plainely to shewe what the profite of this faith is and what effectes followe First hee entreateth of iustification of faith from the eleuenth to the eighteenth Moreouer of Christian libertie which is as it were an appendix of iustification Chapter 19. Fifthly hee descendeth to prayer because the same is the principall exercise of faith as it were the mean or instrument wherby we dayly take holde of Gods benefites Chapter 20. Sixtly because before hee had saide in the first Chapter that all men doe not indifferently imbrace the communication of Christe which is offered through the Gospell but they onely whom GOD vouchsafeth by the power of the holye Ghost and speciall grace Least this should seeme absurde hee ioyneth a speciall treatise of Gods Eternall election from the one twentie to the foure and twentie Last of alll because manie wayes it may bee greeuous vnto vs to bee exercised vnder this harde warfare which alwayes accompanieth the lyfe of a Christian man hee proueth the same may bee pacified by meditation of the resurrection and for that cause hee ioyneth an entreatie thereof Chapter 25. Chapter 1. That those thinges which are spoken of Christ doe profite vs by secrete working of the holy Ghost HOwsoeuer the father bestoweth those gifts which wée haue spoken of vpon his only sonne hée hath not doone it for his priuate commoditie but to enrich vs which were without thē and néeded them Ephe. 4.11 Rom. 8.29 Gal. 3.16 1. Iohn 5. ● 1. Pet. 12. yet they do not apperteine vnto vs tyll wée growe together with him in one Which albeit wee obteine by faith yet when we sée that al men do not indifferently imbrace the enterpartening of Christ which is offered by the Gospel we must climbe somewhat higher and confesse also that it is brought to passe by the secrete and speciall working of the holy Ghost that wée inioy Christ Iesus and all his good thinges 2 Herevpon also it commeth to passe that Christ came furnished with the holy spirite after a certaine peculiar manner ●oel 2.28 Rom. 8.9.11 Iohn 7.37 Ephe. 4.7 1. Cor. 15.45 Rom. 5.5 not only to quicken and nourishe vs with his generall power but much more to seuer vs from the world to forme in vs an heauenly life and gather vs together into the hope of eternall inheritance this also he doeth not in that he is the eternall worde but also according to the person of a Mediator Gal. 4.6 2. Cor. 1.21 Rom. 8.10 Iohn 7.17 Eze. 36.25 1. Iohn 2.20 Luke 3.16 Acts. 1.21 Ephe. 4.15 Gal. 3.27 Ephe. 5.30 3 That the same power of the holy ghost is in vs either the titles wherwith he is maruellously set out do manyfestly proue as in that he is called the spirite of adoption the pledge and seale of our inheritance the water oile ointment fire spring and hand of God All which doe manifestly teach that we are his members by grace and power of the holy ghost and for that cause only he bringeth to passe that he should containe vs vnder him and we againe possesse him Iohn 1.23 Ephe. 1.13 2. The. 1.3 Iohn 14.17 ●●ke 3.16 4 But comming to entreate of faith by this meanes hée maketh himselfe way Faith is the principall worke of the holy Ghost to it for the most part are referred all those things that wée commonly find spoken to expresse his force and working This he prooueth many wayes before hee intreat of the next Chapter of faith Cap. 2. Of faith wherein is both set the definition of it and the properties that it hath THis Chapter hath thrée principall partes for first he briefly toucheth certaine thinges whiche otherwise woulde let the entreatie of faith from the 1. to the 13. by occasion wherof he intreateth of the obiect of faith cap. 1. Moreouer of faith wrapped and hidden by occasion wherof he sheweth the difinition of faith from the 2. to the 7. Thirdly of an vnformed faith or of the reprobates frō the 8. to the 12. Last of all of the diuerse signification of the word 13. Moreouer that it may appeare to all men what that faith is which is entreated of he sheweth particularly the definition which hee shewed before frō the 14. to the 40. Last of all by the apostles authoritie he briefly cōfirmeth his owne definition and by that occasion hée sheweth against the schoolemen what relation faith hope and charitie haue betwéene them selues frō the .41 to the 43. 1. Tim. 6.16 Iohn 8.12 Luke 10.12 Acts. 20.17 2. Cor. 4.6 2. Pet. 2 2● 1 First as touching the obiect of faith the schoolemen haue barely made God the obiect of faith leauing Christ when the scripture teacheth that the inuisible father is no otherwise to be sought for thā in Christ as in his owne proper image 2 Moreouer as touching their fained deuise of an hidden faith that is obediently to submit our selues to the Church and to bée ready to imbrace for true what soeuer the Church appointeth committing to

the Apostles set downe hee proueth that it hath no similitude with their wrongfull imitation 7 He setteth out the same more plainly by the like example of Christ more briefly vrgeth it because beside the example of the Apostles which they cite they adde not only oile Gal. 4.2 but also name it with a Sacrilegious title while they cal it The Oile of saluation As the breathing of Christ vpon his disciples was but for a time for he did it but once so also the manner of the Apostles laying on of hand was but for a time Acts. 8.15 wherein it pleased the Lorde that the visible graces of the holy Ghost shoulde be distributed at their praiers not that they which came after shoulde pray like and without the thing in déed counterfaite an emptie colde signe as these apes doe As for their Oile Gala. 4. ● Paul hath taught to beware of suche beggerly trash they that call it the oile of saluation forswere the saluation which is in Christ they deny Christ and haue no part of his kingdome In the sacraments two thinges are to be looked for the substance of the bodily thing which is set before vs and the forme that is by the worde of GOD printed in it wherein lyeth the whole strenth in respect therefore that the bread wine water that are the sacraments offered to our sight do kéepe their own substance this saying of Paul is alwayes true Meate for the belly and belly for the meate ● Cor. 6.13 GOD shall destroy them both for they passe and vanish away with the fashiō of this world But in respect that they are sanctified by the word of God that they may be Sacraments they doe not holde vs in the flesh but doe truely and spiritually teache vs. 8 But more plainely to teache the same he exhorteth more néerely to beholde their confirmation and more diligently to examine the same for from hence foorth will their wicked false inuentions procéede first because they say the holy ghost is giuen in Baptisme to innocentie in confirmation to encrease of grace In Baptisme wee are newe begotten to life in confirmation we are prepared to battell so they say that Baptisme cannot bee doone without confirmation A most filthie wickednesse for we are in Baptisme buried together with Christ being made partakers of him that we may bee all partakers of his resurrection Rom. 5.4 which felowship with the death of Christ is the mortifiyng of the flesh and quickening of the spirite for that our olde man is crucified that wee may walke in newnes of life this is to be armed in battel Acts. 8.16 Where Luke saith That they were Baptised in the name of Iesus Christ which had not receiued the holy Ghost he doth not simply deny that they were endued with any gift of the holy Ghost which beléeued in Christ in hearte and confessed him in mouth but hee meaneth of the receiuing of the holy Ghost whereby the open powers and visible graces were receiued So the Apostles receiued the spirite on the day of Pentecost where as it had bin long said of Christ It is not you that speak but the spirite of my father which speaketh in you Acts. 2.4 The worde of God is that they which are baptised in Christ haue put on Christ with his giftes Gal. 3.27 De Cons dist Cap. S. P. The word of the Anointers is that they receiued no promise by which they may be armed in battels 9 Another is that as they say they cānot be fully Christians but by this means theyr woordes are these But I had thought that whatsoeuer thinges pertained to Christianitie were al set forth in writing and comprehended in the Scriptures Now as I perceaue the true forme of religion is to bee sought and learned from else where then out of the Scriptures ●erb Cap. 1 ●onse Dist. 5 ●on Aurelium Cap. vt Ieiun therefore the whole wisedome of God the heauenly trueth the whole doctrine of Christ doeth but begin Christians and oile maketh them perfect The Apostles and many Martyrs were in poore state which had no oile at that time made 10 Thirdly because they would haue this their annointing to bée had in more reuerence then Baptisme and that first because it is bestowed of a more worthie maner by reason wherof they bewray themselues for Donatistes which measure the force of the Sacraments by the worthinesse of the Minister 11 Moreouer because it is in the more worthier part of the body which bringeth more force of vertue as they babble 12 As touching the antiquitie of this custome first he denieth that this can defende them if it were so Moreouer he sheweth that no suche thing was knowne to the Fathers and when they spake of confirmation they were of a farre other minde then these are 13 That old confirmation was such as it ought to bee restored which was catechising 14 As touching repentance first hée sheweth what the solemne vse of laying on of handes was with the fathers which they make as it were a foundation of this Sacrament 15 Moreouer it is not agréeed vppon among themselues by what reason and in what sense repentance should be called a Sacrament whatsoeuer it be the definition of the Sacrament doeth not agrée to it 16 They may much more colourably call absolution of the Priest a Sacrament then repentance notwithstanding that which they feare may be obiected on the contrary 17 In what part soeuer they haue set the Sacrament it is not truely a Sacrament and so much the more licētiously they offēd when they set it out with such report calling it a seconde bord after shipwracke 18 The third fained sacrament is extréeme vnction Iames. 5.14 Marke 6.13 first he discusseth what it is Moreouer what it is by the place Iames which they cal for their defence to bée perceiued after which maner the Apostles did but after the grace of healing was vanished away and al other myracles which the Lord commanded to make the newe preaching of the Gospel maruellous for euer the signes also were taken away 19 They can by no other reason make a Sacrament of this ointment then of all other signes which are rehearsed to vs in the Scripture neither is there any power in theyr annointing at this day They may aswell appoint some S●loath to swimme in wherevnto at certaine ordinary recourses of times sicke men may plunge thēselues in they may as well lye along vpon dead men Ioh. 9.7 Act. 20.10 because Paul raysed vp a dead child with lying vpon him They may make claye made of spittle and dust a Sacrament as well 20 They are iniurious to the holie Ghost which make a stinking oile and of no force to be his power but whatsoeuer it be it is no sacrament The Apostles by the signe of Oyle openly testified that the grace of healing cōmitted to them was not their own power but the power of the