Book Fourth · Chapter 16 · Pædobaptism. Its Accordance With The Institution Of Christ, And The Nature Of The Sign. · 1

Divisions of this chapter,--I. Confirmation of the orthodox doctrine of Pædobaptism, sec. 1-9. II. Refutation of the arguments which the Anabaptists urge against Pædobaptism, sec. 10-30. III. Special objections of Servetus refuted, sec. 31, 32.

Sections.

1. Pædobaptism. The consideration of the question necessary and useful. Pædobaptism of divine origin.

2. This demonstrated from a consideration of the promises. These explain the nature and validity of Pædobaptism.

3. Promises annexed to the symbol of water cannot be better seen than in the institution of circumcision.

4. The promise and thing figured in circumcision and baptism one and the same. The only difference in the external ceremony.

5. Hence the baptism of the children of Christian parents as competent as the circumcision of Jewish children. An objection founded on a stated day for circumcision refuted.

6. An argument for Pædobaptism founded on the covenant which God made with Abraham. An objection disposed of. The grace of God not diminished by the advent of Christ.

7. Argument founded on Christ's invitation to children. Objection answered.

8. Objection, that no infants were baptised by the apostles. Answer. Objection, that pædobaptism is a novelty. Answer.

9. Twofold use and benefit of pædobaptism. In respect, 1. Of parents. 2. Of children baptised.

10 Second part of the chapter, stating the arguments of Anabaptists. Alleged dissimilitude between baptism and circumcision. First answer.

11. Second answer. The covenant in baptism and circumcision not different.

12. Third answer.

13. Infants, both Jewish and Christian, comprehended in the covenant.

14. Objection considered.

15. The Jews being comprehended in the covenant, no substantial difference between baptism and circumcision.

16. Another argument of the Anabaptists considered.

17. Argument that children are not fit to understand baptism, and therefore should not be baptised.

18. Answer continued.
19. Answer continued.
20. Answer continued.
21. Answer continued.

22. Argument, that baptism being appointed for the remission of sins, infants, not having sinned, ought not to be baptised. Answer.

23. Argument against pædobaptism, founded on the practice of the apostles. Answer.

24. Answer continued.

25. Argument founded on a saying of our Lord to Nicodemus. Answer.

26. Error of those who adjudge all who die unbaptised to eternal destruction.

27. Argument against pædobaptism, founded on the precept and example of our Saviour, in requiring instruction to precede baptism. Answer.

28. Answer continued.

29. Answer continued.

30. Argument, that there is no stronger reason for giving baptism to children than for giving them the Lord's Supper. Answer.

31. Last part of the chapter, refuting the arguments of Servetus.

32. Why Satan so violently assails pædobaptism.

1. But since, in this age, certain frenzied spirits have raised, and even now continue to raise, great disturbance in the Church on account of pædobaptism, I cannot avoid here, by way of appendix, adding something to restrain their fury. Should any one think me more prolix than the subject is worth, let him reflect that, in a matter of the greatest moment, so much is due to the peace and purity of the Church, that we should not fastidiously object to whatever may be conducive to both. I may add, that I will study so to arrange this discussion, that it will tend, in no small degree, still farther to illustrate the subject of baptism. The argument by which pædobaptism is assailed is, no doubt, specious--viz. that it is not founded on the institution of God, but was introduced merely by human presumption and depraved curiosity, and afterwards, by a foolish facility, rashly received in practice; whereas a sacrament has not a thread to hang upon, if it rest not on the sure foundation of the word of God. But what if, when the matter is properly attended to, it should be found that a calumny is falsely and unjustly brought against the holy ordinance of the Lord? First, then, let us inquire into its origin. Should it appear to have been devised merely by human rashness, let us abandon it, and regulate the true observance of baptism entirely by the will of the Lord; but should it be proved to be by no means destitute of his sure authority, let us beware of discarding the sacred institutions of God, and thereby insulting their Author.

2. In the first place, then, it is a well-known doctrine, and one as to which all the pious are agreed,--that the right consideration of signs does not lie merely in the outward ceremonies, but depends chiefly on the promise and the spiritual mysteries, to typify which the ceremonies themselves are appointed. He, therefore, who would thoroughly understand the effect of baptism--its object and true character--must not stop short at the element and corporeal object. but look forward to the divine promises which are therein offered to us, and rise to the internal secrets which are therein represented. He who understands these has reached the solid truth, and, so to speak, the whole substance of baptism, and will thence perceive the nature and use of outward sprinkling. On the other hand, he who passes them by in contempt, and keeps his thoughts entirely fixed on the visible ceremony, will neither understand the force, nor the proper nature of baptism, nor comprehend what is meant, or what end is gained by the use of water. This is confirmed by passages of Scripture too numerous and too clear to make it necessary here to discuss them more at length. It remains, therefore, to inquire into the nature and efficacy of baptism, as evinced by the promises therein given. Scripture shows, first, that it points to that cleansing from sin which we obtain by the blood of Christ; and, secondly, to the mortification of the flesh which consists in participation in his death, by which believers are regenerated to newness of life, and thereby to the fellowship of Christ. To these general heads may be referred all that the Scriptures teach concerning baptism, with this addition, that it is also a symbol to testify our religion to men.

3. Now, since prior to the institution of baptism, the people of God had circumcision in its stead, let us see how far these two signs differ, and how far they resemble each other. In this way it will appear what analogy there is between them. When the Lord enjoins Abraham to observe circumcision (Gen. 17:10), he premises that he would be a God unto him and to his seed, adding, that in himself was a perfect sufficiency of all things, and that Abraham might reckon on his hand as a fountain of every blessing. These words include the promise of eternal life, as our Saviour interprets when he employs it to prove the immortality and resurrection of believers: "God," says he, "is not the God of the dead, but of the living" (Mt. 22:32). Hence, too, Paul, when showing to the Ephesians how great the destruction was from which the Lord had delivered them, seeing that they had not been admitted to the covenant of circumcision, infers that at that time they were aliens from the covenant of promise, without God, and without hope (Eph. 2:12), all these being comprehended in the covenant. Now, the first access to God, the first entrance to immortal life, is the remission of sins. Hence it follows, that this corresponds to the promise of our cleansing in baptism. The Lord afterwards covenants with Abraham, that he is to walk before him in sincerity and innocence of heart: this applies to mortification or regeneration. And lest any should doubt whether circumcision were the sign of mortification, Moses explains more clearly elsewhere when he exhorts the people of Israel to circumcise the foreskin of their heart, because the Lord had chosen them for his own people, out of all the nations of the earth. As the Lord, in choosing the posterity of Abraham for his people, commands them to be circumcised, so Moses declares that they are to be circumcised in heart, thus explaining what is typified by that carnal circumcision. Then, lest any one should attempt this in his own strength, he shows that it is the work of divine grace. All this is so often inculcated by the prophets, that there is no occasion here to collect the passages which everywhere occur. We have, therefore, a spiritual promise given to the fathers in circumcision, similar to that which is given to us in baptism, since it figured to them both the forgiveness of sins and the mortification of the flesh. Besides, as we have shown that Christ, in whom both of these reside, is the foundation of baptism, so must he also be the foundation of circumcision. For he is promised to Abraham, and in him all nations are blessed. To seal this grace, the sign of circumcision is added.

4. There is now no difficulty in seeing wherein the two signs agree, and wherein they differ. The promise, in which we have shown that the power of the signs consists, is one in both--viz. the promise of the paternal favour of God, of forgiveness of sins, and eternal life. And the thing figured is one and the same--viz. regeneration. The foundation on which the completion of these things depends is one in both. Wherefore, there is no difference in the internal meaning, from which the whole power and peculiar nature of the sacrament is to be estimated. The only difference which remains is in the external ceremony, which is the least part of it, the chief part consisting in the promise and the thing signified. Hence we may conclude, that everything applicable to circumcision applies also to baptism, excepting always the difference in the visible ceremony. To this analogy and comparison we are led by that rule of the apostle, in which he enjoins us to bring every interpretation of Scripture to the analogy of faith (Rom. 12:3, 6). And certainly in this matter the truth may almost be felt. For just as circumcision, which was a kind of badge to the Jews, assuring them that they were adopted as the people and family of God, was their first entrance into the Church, while they, in their turn, professed their allegiance to God, so now we are initiated by baptism, so as to be enrolled among his people, and at the same time swear unto his name. Hence it is incontrovertible, that baptism has been substituted for circumcision, and performs the same office.

5. Now, if we are to investigate whether or not baptism is justly given to infants, will we not say that the man trifles, or rather is delirious, who would stop short at the element of water, and the external observance, and not allow his mind to rise to the spiritual mystery? If reason is listened to, it will undoubtedly appear that baptism is properly administered to infants as a thing due to them. The Lord did not anciently bestow circumcision upon them without making them partakers of all the things signified by circumcision. He would have deluded his people with mere imposture, had he quieted them with fallacious symbols: the very idea is shocking. He distinctly declares, that the circumcision of the infant will be instead of a seal of the promise of the covenant. But if the covenant remains firm and fixed, it is no less applicable to the children of Christians in the present day, than to the children of the Jews under the Old Testament. Now, if they are partakers of the thing signified, how can they be denied the sign? If they obtain the reality, how can they be refused the figure? The external sign is so united in the sacrament with the word, that it cannot be separated from it: but if they can be separated, to which of the two shall we attach the greater value? Surely, when we see that the sign is subservient to the word, we shall say that it is subordinate, and assign it the inferior place. Since, then, the word of baptism is destined for infants, why should we deny them the sign, which is an appendage of the word? This one reason, could no other be furnished, would be amply sufficient to refute all gainsayers. The objection, that there was a fixed day for circumcision, is a mere quibble. We admit that we are not now, like the Jews, tied down to certain days; but when the Lord declares, that though he prescribes no day, yet he is pleased that infants shall be formally admitted to his covenant, what more do we ask?