Institutes 4.16.16 — PÆDOBAPTISM. ITS ACCORDANCE WITH THE INSTITUTION OF CHRIST, AND THE NATURE OF TH

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**PÆDOBAPTISM. ITS ACCORDANCE WITH THE INSTITUTION OF CHRIST, AND THE NATURE OF THE SIGN.**

The distinctions which these men attempt to draw between baptism and circumcision are not only ridiculous, and void of all semblance of reason, but at variance with each other. For, when they affirm that baptism refers to the first day of spiritual contest, and circumcision to the eighth day, mortification being already accomplished, they immediately forget the distinction, and change their song, representing circumcision as typifying the mortification of the flesh, and baptism as a burial, which is given to none but those who are already dead. What are these giddy contradictions but frenzied dreams? According to the former view, baptism ought to precede circumcision; according to the latter, it should come after it. It is not the first time we have seen the minds of men wander to and fro when they substitute their dreams for the infallible word of God. We hold, therefore, that their former distinction is a mere imagination. Were we disposed to make an allegory of the eighth day, theirs would not be the proper mode of it. It were much better with the early Christians to refer the number eight to the resurrection, which took place on the eighth day, and on which we know that newness of life depends, or to the whole course of the present life, during which, mortification ought to be in progress, only terminating when life itself terminates; although it would seem that God intended to provide for the tenderness of infancy by deferring circumcision to the eighth day, as the wound would have been more dangerous if inflicted immediately after birth. How much more rational is the declaration of Scripture, that we, when already dead, are buried by baptism ( Rom. 6:4 ); since it distinctly states, that we are buried into death that we may thoroughly die, and thenceforth aim at that mortification? Equally ingenious is their cavil, that women should not be baptised if baptism is to be made conformable to circumcision. For if it is most certain that the sanctification of the seed of Israel was attested by the sign of circumcision, it cannot be doubted that it was appointed alike for the sanctification of males and females. But though the right could only be performed on males, yet the females were, through them, partners and associates in circumcision. Wherefore, disregarding all such quibbling distinctions, let us fix on the very complete resemblance between baptism and circumcision, as seen in the internal office, the promise, the use, and the effect.

Source

• source-manifest/institutes — Calvin, Institutes of the Christian Religion, tr. Beveridge 1845 (PD)
• evidence_grade: D_doctrinal_textbook