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CHAPTER V.

VARIOUS PASSAGES ERRONEOUSLY PRESUMED

TO REFER TO BAPTISM.

SECTION I.

CIRCUMCISION.

СНАР.
V.

sion.

THE rite of circumcision has, in fact, never been connected in the Sacred Writings with that of baptism; Circumci- but the advocates of podobaptism have assumed that baptism came in the place of circumcision; and from a series of unfounded analogies, derive the main support of their system from this source. That I may not misrepresent on this point, Dr. Woods shall speak for himself and his brethren ;—

Dr. Woods' statement of the

"The position which has been maintained by the ablest writers, and which I shall endeavour to defend, is, that argument. baptism comes in the place of circumcision. This position is not founded so much on any particular text, as on the general representations of Scripture, and the nature of the case. When God adopted Abraham and his posterity to be his peculiar people, he commanded them to be circumcised; and it appears from the representations of Moses and Paul, that those who received this rite, were under special obligations to be holy. Circumcision was, then, a sign put upon Abraham and his seed, showing them to be a peculiar people, under peculiar ob

I.

cumcision.

ligations to God, and entitled to pecular blessings. Just SECT. so baptism is a sign, put upon the people of God under the new dispensation, signifying substantially the same obligations and blessings, as those which were signified by circumcision ;-the same, I say, substantially, though in some circumstances different. If then circumcision Baptism was a rite, by which persons were admitted into the so- come in the alleged to ciety of God's people, and set apart for his service, un- place of cirder the former dispensation; and if circumcision is set aside, and baptism is the appointed rite, by which persons are admitted into the society of God's people, and consecrated to his service, under the new dispensation; it is evident that baptism has succeeded in the place of circumcision. We cannot but be satisfied with this conclusion, if the sign of one of these rites was, in all important respects, the same as of the other; and particularly, if they were both appointed, as a seal of the same general promise of God to his people, and of the same general relation of his people to him.

fore the children of

"Now if baptism comes in the place of circumcision, And thereand is, in the most important respects, designed for the same purpose; we should think there must be some simi- believers entitled to larity between them in regard to their application. And it. what is the natural conclusion respecting the children of believers? Plainly this; that as the children of Abraham, the father of believers, and the children of all proselytes to the true religion, were formerly circumcised; so the children of all believers are now to be baptized. This must be our conclusion, unless the word of God expressly forbids infant baptism, or unless there is something in the nature and design of baptism which makes it manifestly unsuitable to apply it to infant children."

In maintaining this position, Dr. Woods and his com

V.

view of cir

and bap

tism.

CHAP. peers have followed the great founder of presbyterianism; or rather have suffered themselves to be enveloped in the Calvin's mist which the false position he assumed on this point, cumcision so contrary to all his theological tenets, compelled him to throw around this subject. "For as circumcision was a pledge to the Jews," says Calvin, "by which they were assured of their adoption as the people and family of God, and on their parts professed their entire subjection to him, and therefore was their first entrance into the church so now we are initiated into the church of God by baptism, are numbered among his people, and profess to devote ourselves to his service. Hence it is evident beyond all controversy, that baptism has succeeded in the place of circumcision.

His claim

for infants.

"Now if it be inquired, whether baptism may rightly be administered to infants, shall we not pronounce it an excess of folly, and even madness, in any one who resolves to dwell entirely on the element of water and the external observance, and cannot bear to direct his thoughts to the spiritual mystery; a due consideration of which will prove, beyond all doubt, that baptism is justly administered to infants, as that to which they are fully entitled? For the Lord in former ages did not favour them with circumcision without making them partakers of all those things which were then signified by circumcision. Otherwise, he must have deluded his people with mere impostures, if he deceived them by fallacious symbols; which it is dreadful even to hear. For he expressly pronounces that the circumcision of a little infant should serve as a seal for the confirmation of the covenant. But if the covenant remains firm and unmoved, it belongs to the children of Christians now, as much as it did to the infants of the Jews under the Old

Testament. But if they are partakers of the thing signi- SECT. fied, why shall they be excluded from the sign.'

99 a

I.

himself.

So far as Calvin is concerned, he answers himself so Calvin's effectually, that it will be difficult for the reader to be- reply to lieve the following sentiments could be found within a few pages of those already quoted.

66

Baptism is a sign of initiation, by which we are admitted into the society of the church, in order that being incorporated into Christ, we may be numbered among the children of God. Now it has been given to us by God for these ends, which I have shown to be common to all sacraments; first, to promote our faith towards him secondly, to testify our confession before men. We shall treat of both these ends of its institution in order. To begin with the first: from baptism our faith derives three advantages which require to be distinctly considered. The first is, that it is proposed to us by the Lord as a symbol and token of our purification, or to express my meaning more fully, it resembles a legal instrument properly attested, by which he assures us that all our sins are cancelled, effaced, and obliterated, so that they will never appear in his sight, or come into his remembrance, or be imputed to us. For he commands all who believe to be baptized for the remission of their sins. Therefore those who have imagined that baptism is nothing more than a mark or sign by which we profess our religion before men, as soldiers wear the insignia of their sovereign as a mark of their profession, have not considered that which was the principal thing in baptism; which is, that we ought to receive it with this promise, He that believeth and is baptized, shall be saved.' The last advantage which our faith receives from

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a Institutes, vol. ii. p. 439.

V.

CHAP. baptism, is the certain testimony it affords us, that we are not only engrafted into the life and death of Christ, but are so united as to be partakers of all his benefits. For this reason he dedicated and sanctified baptism in his own body, that he might have it in common with us, as a most firm bond of the union and society which he has condescended to form with us: so that Paul proves from it, that we are the children of God, because we have put on Christ in baptism." " b

The Abrahamic co

venant.

Gen. xv. 18

Is an infant then so "engrafted into the life and death of Christ," and "so united as to be partaker of his benefits?" Calvin believed that all who were "so united" were ultimately saved: did he imagine that all baptized in infancy were ultimately saved?

As the argument derived from the Abrahamic covenant is the main pillar of infant baptism, it is desirable that the reader should have the covenant plainly before him.

"In that same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto 19 the great river, the river Euphrates: The Kenites, and the Keniz20 zites, and the Kadmonites, and the Hittites, and the Perizzites, 21 and the Rephaims, and the Amorites, and the Canaanites, and the Girgashites, and the Jebusites."

Ch. xvii. 1 "And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk 2 before me, and be thou perfect. And I will make my covenant be3 tween me and thee, and will multiply thee exceedingly. And Abram 4 fell on his face: and God talked with him, saying, As for me, behold my covenant is with thee, and thou shalt be a father of many 5 nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I 6 made thee. And I will make thee exceeding fruitful, and I will 7 make nations of thee; and kings shall come out of thee. And I will establish my covenant between me and thee, and thy seed after

b Institutes, vol. ii. p. 422, 3, 5.

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