Book Fourth · Chapter 16 · Pædobaptism. Its Accordance With The Institution Of Christ, And The Nature Of The Sign. · 6

26. This, moreover, plainly explodes the fiction of those who consign all the unbaptised to eternal death. Let us suppose, then, that, as they insist, baptism is administered to adults only. What will they make of a youth who, after being embued duly and properly with the rudiments of piety, while waiting for the day of baptism, is unexpectedly carried off by sudden death? The promise of our Lord is clear, "He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life" (John 5:24). We nowhere read of his having condemned him who was not yet baptised. I would not be understood as insinuating that baptism may be contemned with impunity. So far from excusing this contempt, I hold that it violates the covenant of the Lord. The passage only serves to show, that we must not deem baptism so necessary as to suppose that every one who has lost the opportunity of obtaining it has forthwith perished. By assenting to their fiction, we should condemn all, without exception, whom any accident may have prevented from procuring baptism, how much soever they may have been endued with the faith by which Christ himself is possessed. Moreover, baptism being, as they hold, necessary to salvation, they, in denying it to infants, consign them all to eternal death. Let them now consider what kind of agreement they have with the words of Christ, who says, that "of such is the kingdom of heaven" (Mt. 19:14). And though we were to concede everything to them, in regard to the meaning of this passage, they will extract nothing from it, until they have previously overthrown the doctrine which we have already established concerning the regeneration of infants.

27. But they boast of having their strongest bulwark in the very institution of baptism, which they find in the last chapter of Matthew, where Christ, sending his disciples into all the world, commands them to teach and then baptise. Then, in the last chapter of Mark, it is added, "He that believeth, and is baptised, shall be saved" (Mark 16:16). What more (say they) do we ask, since the words of Christ distinctly declare, that teaching must precede baptism, and assign to baptism the place next to faith? Of this arrangement our Lord himself gave an example, in choosing not to be baptised till his thirtieth year. In how many ways do they here entangle themselves, and betray their ignorance! They err more than childishly in this, that they derive the first institution of baptism from this passage, whereas Christ had, from the commencement of his ministry, ordered it to be administered by the apostles. There is no ground, therefore, for contending that the law and rule of baptism is to be sought from these two passages. as containing the first institution. But to indulge them in their error, how nerveless is this mode of arguing? Were I disposed to evasion, I have not only a place of escape, but a wide field to expatiate in. For when they cling so desperately to the order of the words, insisting that because it is said, "Go, preach and baptise," and again, "Whosoever believes and is baptised," they must preach before baptising, and believe before being baptised, why may not we in our turn object, that they must baptise before teaching the observance of those things which Christ commanded, because it is said, "Baptise, teaching whatsoever I have commanded you"? The same thing we observed in the other passage in which Christ speaks of the regeneration of water and of the Spirit. For if we interpret as they insist, then baptism must take precedence of spiritual regeneration, because it is first mentioned. Christ teaches that we are to be born again, not of the Spirit and of water, but of water and of the Spirit.

28. This unassailable argument, in which they confide so much, seems already to be considerably shaken; but as we have sufficient protection in the simplicity of truth, I am unwilling to evade the point by paltry subtleties. Let them, therefore, have a solid answer. The command here given by Christ relates principally to the preaching of the gospel: to it baptism is added as a kind of appendage. Then he merely speaks of baptism in so far as the dispensation of it is subordinate to the function of teaching. For Christ sends his disciples to publish the gospel to all nations of the world, that by the doctrine of salvation they may gather men, who were previously lost, into his kingdom. But who or what are those men? It is certain that mention is made only of those who are fit to receive his doctrine. He subjoins, that such, after being taught, were to be baptised, adding the promise, Whosoever believeth and is baptised, shall be saved. Is there one syllable about infants in the whole discourse? What, then, is the form of argument with which they assail us? Those who are of adult age are to be instructed and brought to the faith before being baptised, and therefore it is unlawful to make baptism common to infants. They cannot, at the very utmost, prove any other thing out of this passage, than that the gospel must be preached to those who are capable of hearing it before they are baptised; for of such only the passage speaks. From this let them, if they can, throw an obstacle in the way of baptising infants.

29. But I will make their fallacies palpable even to the blind, by a very plain similitude. Should any one insist that infants are to be deprived of food, on the presence that the apostle permits none to eat but those who labour (2 Thess. 3:10), would he not deserve to be scouted by all? Why so? Because that which was said of a certain class of men, and a certain age, he wrests and applies to all indifferently. The dexterity of these men in the present instance is not greater. That which every one sees to be intended for adult age merely, they apply to infants, subjecting them to a rule which was laid down only for those of riper years. With regard to the example of our Saviour, it gives no countenance to their case. He was not baptised before his thirtieth year. This is indeed true, but the reason is obvious; because he then determined to lay the solid foundation of baptism by his preaching, or rather to confirm the foundation which John had previously laid. Therefore, when he was pleased with his doctrine to institute baptism, that he might give the greater authority to his institution, he sanctified it in his own person, and that at the most befitting time, namely, the commencement of his ministry. In fine, they can prove nothing more than that baptism received its origin and commencement with the preaching of the gospel. But if they are pleased to fix upon the thirtieth year, why do they not observe it, but admit any one to baptism according to the view which they may have formed of his proficiency? Nay, even Servetus, one of their masters, although he pertinaciously insisted on this period, had begun to act the prophet in his twenty-first year; as if any man could be tolerated in arrogating to himself the office of a teacher in the Church before he was a member of the Church.

30. At length they object, that there is not greater reason for admitting infants to baptism than to the Lord's Supper, to which, however, they are never admitted: as if Scripture did not in every way draw a wide distinction between them. In the early Church indeed, the Lord's Supper was frequently given to infants, as appears from Cyprian and Augustine (August. ad Bonif. Lib. 1); but the practice justly became obsolete. For if we attend to the peculiar nature of baptism, it is a kind of entrance, and as it were initiation into the Church, by which we are ranked among the people of God, a sign of our spiritual regeneration, by which we are again born to be children of God; whereas, on the contrary, the Supper is intended for those of riper years, who, having passed the tender period of infancy, are fit to bear solid food. This distinction is very clearly pointed out in Scripture. For there, as far as regards baptism, the Lord makes no selection of age, whereas he does not admit all to partake of the Supper, but confines it to those who are fit to discern the body and blood of the Lord, to examine their own conscience, to show forth the Lord's death, and understand its power. Can we wish anything clearer than what the apostle says, when he thus exhorts, "Let a man examine himself, and so let him eat of that bread, and drink of that cup"? (1 Cor. 11:28.) Examination, therefore, must precede, and this it were vain to expect from infants. Again, "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body." If they cannot partake worthily without being able duly to discern the sanctity of the Lord's body, why should we stretch out poison to our young children instead of vivifying food? Then what is our Lord's injunction? "Do this in remembrance of me." And what the inference which the apostle draws from this? "As often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come." How, pray, can we require infants to commemorate any event of which they have no understanding; how require them "to show forth the Lord's death," of the nature and benefit of which they have no idea? Nothing of the kind is prescribed by baptism. Wherefore, there is the greatest difference between the two signs. This also we observe in similar signs under the old dispensation. Circumcision, which, as is well known, corresponds to our baptism, was intended for infants, but the passover, for which the Supper is substituted, did not admit all kinds of guests promiscuously, but was duly eaten only by those who were of an age sufficient to ask the meaning of it (Exod. 12:26). Had these men the least particle of soundness in their brain, would they be thus blind as to a matter so very clear and obvious?

31. Though I am unwilling to annoy the reader with the series of conceits which Servetus, not the least among the Anabaptists, nay, the great honour of this crew, when girding himself for battle, deemed, when he adduced them, to be specious arguments, it will be worth while briefly to dispose of them. He pretends that as the symbols of Christ are perfect, they require persons who are perfect, or at least capable of perfection. But the answer is plain. The perfection of baptism, which extends even to death, is improperly restricted to one moment of time; moreover, perfection, in which baptism invites us to make continual progress during life, is foolishly exacted by him all at once. He objects, that the symbols of Christ were appointed for remembrance, that every one may remember that he was buried together with Christ. I answer, that what he coined out of his own brain does not need refutation, nay, that which he transfers to baptism properly belongs to the Supper, as appears from Paul's words, "Let a man examine himself," words similar to which are nowhere used with reference to baptism. Whence we infer, that those who from nonage are incapable of examination are duly baptised. His third point is, That all who believe not in the Son remain in death, the wrath of God abideth on them (John 3:36); and, therefore, infants who are unable to believe lie under condemnation. I answer, that Christ does not there speak of the general guilt in which all the posterity of Adam are involved, but only threatens the despisers of the gospel, who proudly and contumaciously spurn the grace which is offered to them. But this has nothing to do with infants. At the same time, I meet him with the opposite argument. Every one whom Christ blesses is exempted from the curse of Adam, and the wrath of God. Therefore, seeing it is certain that infants are blessed by him, it follows that they are freed from death. He nexts falsely quotes a passage which is nowhere found, Whosoever is born of the Spirit, hears the voice of the Spirit. Though we should grant that such a passage occurs in Scripture, all he can extract from it is, that believers, according as the Spirit works in them, are framed to obedience. But that which is said of a certain number, it is illogical to apply to all alike. His fourth objection is, As that which precedes is animal (1 Cor. 15:46), we must wait the full time for baptism, which is spiritual. But while I admit that all the posterity of Adam, born of the flesh, bear their condemnation with them from the womb, I hold that this is no obstacle to the immediate application of the divine remedy. Servetus cannot show that by divine appointment, several years must elapse before the new spiritual life begins. Paul's testimony is, that though lost by nature, the children of believers are holy by supernatural grace. He afterwards brings forward the allegory that David, when going up into mount Zion, took with him neither the blind nor the lame, but vigorous soldiers (2 Sam. 5:8). But what if I meet this with the parable in which God invites to the heavenly feast the lame and the blind? In what way will Servetus disentangle this knot? I ask, moreover, whether the lame and the maimed had not previously served with David? But it is superfluous to dwell longer on this argument, which, as the reader will learn from the sacred history, is founded on mere misquotation. He adds another allegory-- viz. that the apostles were fishers of men, not of children. I ask, then, What does our Saviour mean when he says that in the net are caught all kinds of fishes? (Mt. 9:19; 13:47.) But as I have no pleasure in sporting with allegory, I answer, that when the office of teaching was committed to the apostles, they were not prohibited from baptising infants. Moreover, I should like to know why, when the Evangelist uses the term anthro'pous (which comprehends the whole human race without exception), he denies that infants are included. His seventh argument is, Since spiritual things accord with spiritual (1 Cor 2:13), infants, not being spiritual, are unfit for baptism. It is plain how perversely he wrests this passage of Paul. It relates to doctrine. The Corinthians, pluming themselves excessively on a vain acuteness, Paul rebukes their folly, because they still require to be imbued with the first rudiments of heavenly doctrine. Who can infer from this that baptism is to be denied to infants, whom, when begotten of the flesh, the Lord consecrates to himself by gratuitous adoption? His objection, that if they are new men, they must be fed with spiritual food, is easily obviated. By baptism they are admitted into the fold of Christ, and the symbol of adoption is sufficient for them, until they grow up and become fit to bear solid food. We must, therefore, wait for the time of examination, which God distinctly demands in the sacred Supper. His next objection is, that Christ invites all his people to the sacred Supper. But as it is plain that he admits those only who are prepared to celebrate the commemoration of his death, it follows that infants, whom he honoured with his embrace, remain in a distinct and peculiar position until they grow up, and yet are not aliens. When he objects, that it is strange why the infant does not partake of the Supper, I answer, that souls are fed by other food than the external eating of the Supper, and that accordingly Christ is the food of infants, though they partake not of the symbol. The case is different with baptism, by which the door of the Church is thrown open to them. He again objects, that a good householder distributes meat to his household in due season (Mt. 24:45). This I willingly admit; but how will he define the time of baptism, so as to prove that it is not seasonably given to infants? He, moreover, adduces Christ's command to the apostles to make haste, because the fields are already white to the harvest (John 4:35). Our Saviour only means that the apostles, seeing the present fruit of their labour, should bestir themselves with more alacrity to teach. Who will infer from this, that harvest only is the fit time for baptism? His eleventh argument is, That in the primitive Church, Christians and disciples were the same; but we have already seen that he argues unskilfully from the part to the whole. The name of disciples is given to men of full age, who had already been taught, and had assumed the name of Christ, just as the Jews behoved to be disciples under the law of Moses. Still none could rightly infer from this that infants, whom the Lord declared to be of his household, were strangers. Moreover, he alleges that all Christians are brethren, and that infants cannot belong to this class, so long as we exclude them from the Supper. But I return to my position, first, that none are heirs of the kingdom of heaven but those who are the members of Christ; and, secondly, that the embracing of Christ was the true badge of adoption, in which infants are joined in common with adults, and that temporary abstinence from the Supper does not prevent them from belonging to the body of the Church. The thief on the cross, when converted, became the brother of believers, though he never partook of the Lord's Supper. Servetus afterwards adds, that no man becomes our brother unless by the Spirit of adoption, who is only conferred by the hearing of faith. I answer, that he always falls back into the same paralogism, because he preposterously applies to infants what is said only of adults. Paul there teaches that the ordinary way in which God calls his elect, and brings them to the faith, is by raising up faithful teachers, and thus stretching out his hand to them by their ministry and labours. Who will presume from this to give the law to God, and say that he may not ingraft infants into Christ by some other secret method? He objects, that Cornelius was baptised after receiving the Holy Spirit; but how absurdly he would convert a single example into a general rule, is apparent from the case of the Eunuch and the Samaritans, in regard to whom the Lord observed a different order, baptism preceding the gifts of the Holy Spirit. The fifteenth argument is more than absurd. He says that we become gods by regeneration, but that they are gods to whom the word of God is sent (John 10:35; 2 Pet. 1:4), a thing not possible to infant children. The attributing of deity to believers is one of his ravings, which this is not the proper place to discuss; but it betrays the utmost effrontery to wrest the passage in the psalm (Ps. 82:6) to a meaning so alien to it. Christ says, that kings and magistrates are called gods by the prophet, because they perform an office divinely appointed them. This dexterous interpreter transfers what is addressed by special command to certain individuals to the doctrine of the Gospel, so as to exterminate infants from the Church. Again, he objects, that infants cannot be regarded as new men, because they are not begotten by the word. But what I have said again and again I now repeat, that, for regenerating us, doctrine is an incorruptible seed, if indeed we are fit to perceive it; but when, from nonage, we are incapable of being taught, God takes his own methods of regenerating. He afterwards returns to his allegories, and says, that under the law, the sheep and the goat were not offered in sacrifice the moment they were dropt (Exod. 12:5). Were I disposed to deal in figures, I might obviously reply, first, that all the first-born, on opening the matrix, were sacred to the Lord (Exod. 13:12); and, secondly, that a lamb of a year old was to be sacrificed: whence it follows, that it was not necessary to wait for mature age, the young and tender offspring having been selected by God for sacrifice. He contends, moreover, that none could come to Christ but those who were previously prepared by John; as if John's ministry had not been temporary. But, to omit this, assuredly there was no such preparation in the children whom Christ took up in his arms and blessed. Wherefore, let us have done with his false principle. He at length calls in the assistance of Trismegistus and the Sybils, to prove that sacred ablutions are fit only for adults. See how honourably he thinks of Christian baptism, when he tests it by the profane rites of the Gentiles, and will not have it administered except in the way pleasing to Trismegistus. We defer more to the authority of God, who has seen it meet to consecrate infants to himself, and initiate them by a sacred symbol, the significancy of which they are unable from nonage to understand. We do not think it lawful to borrow from the expiations of the Gentiles, in order to change, in our baptism, that eternal and inviolable law which God enacted in circumcision. His last argument is, If infants, without understanding, may be baptised, baptism may be mimicked and jestingly administered by boys in sport. Here let him plead the matter with God, by whose command circumcision was common to infants before they received understanding. Was it, then, a fit matter for ridicule or boyish sport, to overthrow the sacred institution of God? But no wonder that these reprobate spirits, as if they were under the influence of frenzy, introduce the grossest absurdities in defence of their errors, because God, by this spirit of giddiness, justly avenges their pride and obstinacy. I trust I have made it apparent how feebly Servetus has supported his friends the Anabaptists.