Ioannis Calvini Institutio Christianae religionis

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o baptism, alid hunc he wil also earn the reason aridisse of the externat prinkling. On the ther hand he ho contemptuousi disregariis these hings, and confines his nitentionentiret to tho visibi ceremony, ill understand ne illier thes Orce nor propriet os baptism nor Ven the meaning r Se filio ater. his sontiment is est lished by testimonius os Scripture to numero his uni Clear to leave the luas necessitysor ursiain it an surther at present. It rem RinS, heres Ore, that rom tho promise given in baptism, e nitenvOuro deduc it nature an menning The Scripture hoWS that thesirsi hin represente incit, is the remission an purgation ossitis, hicli, obtain in the lood os Christo and the seconditi mortificationis theraesti, hicli consist in the participation os his death, by hieli belle ver are regeneralesto neWnes of se, an somnio communion illi hi m. his is thesum to hicli, may reser very thin de vered in the Scripture concernin bapti Sm, Xcept that it is also a sigi bywhicli, testis ou religion es ore men. ΙΙΙ. A tho eo ple os God bes ore the institution os baptism, hau circumcision instea of it, et tis examine the similari tyan differsnce etween these Wo Sigias in Orde to disco verho far e ma argue rom ne to the ther. When the Lordinave Abraham the command of circumcision, he resaced

These Ord contuin the promise of terna lise, ac ordin tolli interpretationis Christ, oh doduces rom his declarationan argument' evince the immortalit and resurrectionis be-

that ovenant. But the rs acces to God th srs ontraiice into immortalis e is tho remission 1 sin s. hunc it fossowstha this promise correspondS With the promis of baptism respectin Our purgation. The Lord astorward stipulato with Abraham, that he hould Walli es ore in in sincerit and purit of h0art this elong t mortification, o regeneration. Andrio rechide an doub that circumcision is a Sigia os mor

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tification, Moses more expressi declare it in another place, When o Xhoris the Israolites to circumcise thei hearis, be- causo tho Lord ad hos i thum for iniself abovo ali thonations of the arth. A God, hen o adopis the OSteri tyos Abraham toto his Hople command them tot circumei Sed,

therei, declaring the tria signification os that urna circumcision sc Then thatio ne might atto imp this in his o nStrengili, he teuchos that it istho ork of Divine graco. d Allthes things are so osten inculcate by tho propheis that here

fore, that a Spiritua promise the vor sume hicli is ivon tota in baptiSin, as ivon to the fallier in circumciSion; Whicli represente to thoin the remission os sin and the mortificatio of the lesii Moreover, as u have hoWn that Chri St,

in hom both thes things aro obtainuit, is the foundationis baptism, the Same inust e vident of circumcision. For hewa promiSed to Abraham, and in him the lessin os ut nations; and the Signis circumcision a reddet in confirmationos his grRee. IV. There is no no disticula in discoverin What similarit o What disseretice thor is et Neen these two Sigias ThepromiSe in hich e avo stated the virtve of the sigiis to consist is the sam in both ineuid in the paterna favour ofGod remisSion f siris, and ternal lis . In the neX place thethin signisiet also is ne and the fame, nam ely, regeneration. The oundation, On hiel thu accomptishmsent of thos things resis, is the Same in both. Whorosor there is no disserunce in the interna mystery by hicli ali the orce an peculiari ture of Sacrament must e determinod Al th dissereno es in the X terna ceromony, hici is the malles portion oscit; Wherea the principat par depend on the promis and thethin signified. 0 may conclude, heres ore, that Whate Uerbelong to circumciSion, exceptoli dissorseno os the visibiecere mony, belong alsorio baptism. To his inserene and compari Son e re led by the postlo' rule, hiel direct iis toeXamine Ver interpretation of Scripture by the proportion Ossaith. o And indoed tho truth on his subject is obviola tolli Stightest observation For a circumcision a a ledge tolli JeWs by hicli the were assure of thei adoption a thel eo ple an saniit os God, and n thoi paris professed theirentire subjection to him, and thoros ore a thei firSt en trunce into the Chureli, o no v se are initiato in to the Chureli os Godi baptism, re numbere amon his peOple, and proseSS

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to devote ursolvos o liis service . enc it is evident, beyondat controversy that baptis has succeeded in the place of circumci Sion.

V. NoW, is it be inqui red, hether baptism may rightly be

and anno bear o direct his thought to tho spirituat mystery a dii consideration o whicli, ill prove boyoni ait doubi that baptism is ustly administeret to insanis, a that to hic 'hoyaro fuli unt ille I For the Lord, in forme agos didio 1 avolarthum illi circumcision ithout mal in them parta kers of allthos things,hicli, ero thon signified by circumcision Other-wisu, he mus have de inde his eoplo illi mere impostures, i h duc seivsed humi fallacio in symbol ; hi licit is dreadfuleven to hear. Or e Xpressi pro nou nee that the circumcision os a litti insani hould serve asin ea for the confirma tion os the covenant. Hut is the covenant remalias sirin andvnmoved, it bulong to the childron Os ChriStians Ow, a muchas it di to the insanis of the J0ws unde the old Testament. But is the are partat ors of the hin signified, hy hali theybu excitide froni the sigii Is the obtain the truth, hyshal tho b dubarrod rom the figures Though the Xturnalsigri in the sacrament i S connected illi the word, a no tobe separate istoria it, et is it e distinguisliud, hich halime Steem of the reater importances Certainly, heu sese that tho sigia is Subservient to the word, e hali pronounc it to e inferior o it, and assigi it the subordinato placu. While the ordis baptism, thon, is directe to insanis, Why hali the sigra, hicli is an appendicto the ord, e prohibito to them y his ne reason, is there e re no therS, Would bo abundanti susticisnt for the refutation os ali oppo-Sers. The objectio that there asin particula da fixo sorcircumci Sion is a mere evaSion. e admit that e re notrio bound to certain Jays like the JEN ; ut heia the Lord, though e rescribes no particular day, et declares it to bellis leasiare that insanis situli e received into his covenanti a Solemn rite, hat do e an more ΘVL The Scripture, howevor, stili ast ord a more certa in knowledge of the truth. For it is mos evident that the cove nant hicli the Lord nee made illi Abraham continuo asmuch in orce illi Christians in the present day, as it id formeri With the JeWς an consequently that that ord is nocles applicabierio Christians than it Was to the Jews. Uni esswe suppos that Christ by his advent diminishod or curtati sed the grace of the ather; hicli is execrabie blasphemy. Wheres ore the children os the Jews, ecause the were made

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heir os that ovenant, an distinguishod rom the childron ostho impious, oro callex hol Seed and for the Same renSOn, thu children os Christians, vela hen only one of the parentSi pinus, are accounted oly, and accordin to the testimonyos the apostlo, dissor romolio impure eo os idolaterS. NON, a the Lord, immediatet astor havin m ad the covenant illi Abraham, commanded it to e sua lud in insanis by an externat SaerAment, lint cause ili Christians assign hy the Should not also at his da tostis and sua tho sam in thoi childron ΘΝor et it o obj octod that humor command odio hi QOvenant to e confirmed by any the symbol than that os circumcision, hicli has long ago boon abolis sed For it is asylo reply that during tho time of the old Testament e p-poin te circumcision or tho confirmation of his ovenant butthat ince the abrogation os circumcision there alWay remninSthe fame renson or Confirminiit, hich e have in commonwith the J0ws It is necessary theres ore, to e cures ut in Observin What, have in common illi them, and what theyhad dissurent rom us. The ovenant S Ommon the reRSOnsor confirminiit is common. ni the mode os confirmationis disserunt sor to them it a confirme by circumci Sion, whicli amon us has uen succeeded by baptiSin. thermi Se, is tho testimon by hicli the Jews ore assure of the salvation of thoi seed e talion Way rom us, the est ec of the ad-vontis Christias been to rendo the grace of God more obscure anxios atteste tora than it a to tho Jems. Is his cannotb affirmo withoni great dishonou to Christ by hom theinfinito goodnes of God has besen dissused ver the arth, and manifeste tomen in a more Conspicuous and liberat muniter than atinny forme period, e must be oblige to confess, thalat eas it ought notrio e more conoeale o les atteste than unde the obscure hadow of the laW. VII. Whoros oro the Lord Jesus, o exhibit a specimen romwhicli the orti might understand that he a come to Xtendratho than to limit the more of the ather, Lindi received the insanis that ore preseni sed to him, an embrace them in his arnas, chid in his discipies h ondeavoured to orbi thei approncha him, beenus the Would keemthose. Os Whom a thel ingilom os heaven, at a distano frommim,hocis the Ont wayos intranc into it But sonio ill objeci, What resemblancedoes this embrace of Christ bear o baptism fori is no saidio have baptizod them, ut o have received them, talion themin his arnis, and blesse thema heros ore, is, destre t imitate his example, et tis assis insant With N prayers, ut et ustio baptige them. ut it is necessar to consido the conductos Christ illi more attention hancit receives rom perSon Ofthis class. For it is no toto passed ver asin hin os littie

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is here mi ich plausibilit in the objection, that it is nowhero Stato that even a single insant a baptized by the and of

t tho Churcho b bapti gud, and to the insanis themsolves Who are Washed in tho oly ater; to uar it rom eing de SpiSed a usoles o uti important. ut is an man alios itinio his ho ad to ridiculo insant baptisminthis preteXt, he holdsthe command os circumcision, hich wasalven by the Lord, in equat contempl. For What ill the allege to impugn the baptismis insanis, hich may not be retorte against Circiimcision Thus the Lor avongos tho arrogance of thΟSe, hos orthmith condemn What thei carnu sense does not comprehend. But God furnishus iis illi thor ea pons to repet thei follyrino does his sacre ordinance of his appotniment, hicli eeXperiene to e n ourco os peculia suppor an consolation to ori faith, deserve to e calludi necessary. O this Sign os God communicate to a child like the impres of a eat, rati sies an confirm tho promis givon to the pious parent, declaring that tho Lord ill o a God not ora lyra him, ut at So to his s00d, and that ho is dolormine to exercise hisgoodne S an grace, not ni toward him, ut toward his POSterit even to a thousan generations. The manis Station here iven f the in rc o God in the rs place furnis es themOS Rbundant matto for the celebration os his glor an in the econ placo filis pious reast With more than commonj0y by hicli the are excite to a more ardent retur Os

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aspection to suci an indulgunt ather, in hom the discover

Such care os thei postserit on thei account. O shal Pregardan objection, is it hould e urged that the mere promise OfGod ought o u susscion to assuro iis of the salvation Os urchild ren since God, ho no K Our ealiness, and ha been pluased in his instance to indulge it, has docide other Nise. Let those, heres ore, ho embraee the promis os God that hoWil perpetuat his mere to thoi offspring conside it theirdut to present thon to tho Churcho b signust illi ho Symbol os mercy, and there by to anima te thoi min des o Stronge confidelice, hen the actuali se the covenant filio Lor ungraven on the odios of thei childron. Thochildren also receive sona adVantago rom thei baptism, their ingrastin into tho od of the Church oin a more peculiar

God by Whom the wero accepto 1 as his hildren by the solemn symbol os adoption, et ore the were capable os knowin him a their ather. inalty Wo ought tot alarmed by the velagoniaco hi h God threatens to inclici, is any one dis lain to mari his son illi ho symbol falae covenant Ortho contempt of that symbo involves the rejection an abjurationis the graco hielicit preSentS. X. et iis no discus the arguments illi hicli sonis violent disputant continuo to impugno his hol institutionis God. In tho si si placo findita themSelves ver hardi preSSed and excoedirigi embarrassed by the similarit os baptism and

circumcision the labour to est abiisti a considerable distorsen cobet Neen these Wo Signs that ne ma appen to have nothingin common illi the ther. For tho affirm sirst that disse forent things are Signifiei Seeondly that the eo venant is entiret difforent; and thirilly that tho hildren are mentio nodii a disserent mannor. ut hen the endeavou to prove thefirsi potnt, the allege that ei reum cision res a figure os mortification, an no os baptism hich e OS readii grant, forcit is an excellent argument in Ur RVOur. e Urge noother proos of ur Sentiment, than that baptismin circumcision a re quali 3 Sigus of mortification. ence e conchide, that baptism a introducet in the place of circumcision undrepreSent to S the Ver Same hin Whicli that formuri didio tho Jews. In asserting a dissereno of tho QOVenant, Withwhat presumption and abSurdit do the corrupi the Scripture, and thatio in asingle passage, but Without leavin any partis

blance to brutes than to rational eings contendin that the

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ovo nant mado illi them a limited to a temporar lise, and that tho promises iveri to them e re ali confinei topresent an corporeal enjOyments. f this notion e admitted, What rematris ut o conside the JeWish eopte a pampered

io it the reply that circumcision a a litora Sigia, unditia the promise connoctod With it,ere nil carnat. XI. Certainly, is circumcision as a litera Sign the Same opinion must se formed of baptism for the postle mal esone n more Spiritual than the ther. e say to the Colossians, di Christ e re circumcised illi the circumcisionmade Withou hands, in pulting 1s the od of the sitis of thessos and this o calis ali circumcision o Christ. V nexplication of this sentiment, he adds that the were buri edwith Christ in baptism. Us f What solio mean in of this language, ut that the accomptishment an truth os baptismis the samo illi the accomptishment an truth f circumcision, Sino the both represent the samo thini For his design isto ho that baptism a to Christian the fame that circumcision ad os oro been to the Jews. ut a me have no clearly evince that tho promise of these Wo Sigiis, and the mysterie represente by them, re preeiSely the Same, eshal insistis longor on his Oint a present. I ill ni re- commend e evers o consider, hether that sigit ought to ea counte earthi and litoral, hicli contain nothing ut halis spiritual and heavenly. ut o guar the simple against thoi fallacies, o hal brios repl by the way to ne Objection, by hicli ho endeavouro Support his hamesul mis- representation. It is Ver certain that the principat promises of tho ovenant, hichio made illi the Israelitus undo the old Testament, ore spiritual, and ad reserenue to eternallis and that the were also understood by the sat hers, a thuyought to e in a spiritual sensu, an inspired them illi confident opes of the lis to come, toWard Whicli the aspiredwith ad tho pomors of their ouis. At the Same time, e resar rom detiying thati testifie his benevolone to them byterrestria an carnal ad vantages by hich e also maintain that thoir opes o spiritual promiSe gere confirmed. Thus, whenino promise eternat lessed nescio hi servant Abraham, he ad lud in orde to et a munis S token of his avola bosorohiMeyeS, an Other promiSe reSpecting the possession of tho landos Canaan. In his manner e ought to undorstati nil theterrestria promises hicli,ere iven to thooemisti nation Sotha the spiritual promis may tWays e considered a a Solarce

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and Dundation to hicli the thers may be res erred Buthavin treato these politis more ut large in discussin tho diseseretice of the old and e Testamenis, touch the moreslightlympon them here. XII. In the mention of the childron the findoliis variet ;that unde the old Testament, hos Nero callest the childronos Abraham, ho derived thei natura descent si otii him ut that o this appellation is iven to thos Who imitato hissaith and that, heres ore, that carnal insaney, hieli asingrastod into tho solio rustiis of tho Church by circumcision, prefigures 1 hos spiritual insant of the e Testament, hob tho or os odore regenerate to an immorta lisse. In his angvage Ne discovor, indeed, a mali spark of truth but it is a great error os these persons that hile theyla holi os liate ver rs comes to thei hands, hen theyought to ursiae it much surther, an to compare many thingstogether, the pertinaciota Si insiSi on a single ord; henoeit necessarit happens that the are osten de eived be- cause the acquire no Soli linowledge of any thing. 0 conses that tho natura sese of Abraham id sor a timo holitthe place of thos spiritual childron hicli are incorporaledWith in by saith. For e aro calle his hildron, no tWith- standin there is no natura relations ip et Neen hini undiss. But is the understand a the certaini do that no Spiritualblessin Was ver promise by God to the carnal suod of

Abraham, the are greatly deceived. I belloves iacto im at more correet sentiment, O hicli, are diro ted by tho certain guid anceis the Scripture. The Lord, there re promi Sedio Abraham that heraliould have a Seed, in Whominii themations of tho artii ere to e lessed, and accompaniod his promisemith an assurance that he would se a Godo him, and to hisseed. Ad those, ho by aith receive Christ tho Author ostho lossing are heir of this promise an are theres ore denominate children o Abraham. XIII. Though, aster the resurrectionis Christ the boundarios of the kingdom os God 0gan to se extended sar and widetrito ali nations Without an distinction that, accordin to the declarationis Christ, bellovers might be collectod froni the east, and Doni the est, and rom the orth, and rom the outh, ' O sit down Nith Abraham, and Isaac, and Iacob, V gyin the gloryof heaven, et he had embracod the Jows With his great mercysor many ages ei re and ecause he had assed by allitherS, an selected his ne nation to e forin eason the Xclusive Objects of his grace, he callei them his ieculiar rea Sur V and specialieople. V hy In attestationis this boneficenco the Lord

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that righteousnos might be imputed unio hominis and thesather os circumcision to them horare not of the circumcision

apoSile ny in another place, to give the Gentiles an entrunce in to tho kingdom os God horaecam also thoi sather, und that without the signis circumcision sor instead os circumcision, the have baptism. Tho expres intimation, that Abraham Was notin atheroo them ho ere Os the circumcision only, Was introduce by the postle, to repres the Vatu confideliceos Some lio neglecte ali concern abolit pie ty, and pride d

no rosule the vanit of tho se ho in bapti Sm neve carrythoi thought. beyond the wnter. XIV. ut in objection to this, nother passage is adducedi rom the Same post te, in hicli e states, ahat the whichare the childronis thuraesti' uro not alio childrenis Abraham, Vbiit that ni tho hildron of tho promise re Counte so the Seed. V si For his passage eum to imply that carnal descenti rom Abraham is nothing though e attribute Ome import- ance to t. ut it is requisit to a more particular attention to the subject hieli ho post te is horo discussing. For inorde to ho to the Jows that he goodnes O God a notconfine to the sesed of Abraham, an even that carnal descent fron him as Os no aut in iiself, he alleges, in proos oscit, the cases O Ishmae an Esau otio, not illistandin theywere the truo ossyprui os Abraham accordin to the esti, were rejected asci thoy ad been strangers, and the lossingremat ne milli Isaac and Jacob. Honce Odo S What he ster-Ward asstrinx that salvation depend On the mere o God,