Calvin's Institutes 4.15.7. to 4.15.16.

INSTITUTES
OF
THE CHRISTIAN
RELIGION
By
John Calvin

BOOK FOURTH.
OF THE HOLY CATHOLIC CHURCH

CHAPTER 15.
OF BAPTISM.


4.15.7.- 4.15.9.

Calvin makes the point that John the Baptizer's baptism was in essence the same as the Apostles. He writes, " Both baptized unto repentance, both for remission of sins, both in the name of Christ, from whom repentance and remission of sins proceed. John pointed to him as the Lamb of God who taketh away the sins of the world (John 1:29), thus describing him as the victim accepted of the Father, the propitiation of righteousness, and the author of salvation. What could the apostles add to this confession?" One might wonder then why Paul baptized those who had been previously baptized by John (e.g. Acts 19:3-5; Mt. 3:11). Calvin would answer that by not concluding that it was a different baptism per se, but that it was a different baptizer. John said that he was a minister of water. The apostolic baptism was a baptism offered through Christ which is a minister of the Spirit.

Even the practices of Israel prefigure the same message of mortification. Calvin notes, "For in this way also he promises us in baptism, and shows by a given sign that we are led by his might, and delivered from the captivity of Egypt, that is, from the bondage of sin, that our Pharaoh is drowned; in other words, the devil, although he ceases not to try and harass us."

4.15.10.

Now as to 'baptismal regeneration' Calvin confirms that "it is now clear how false the doctrine is which some long ago taught, and others still persist in, that by baptism we are exempted and set free from original sin, and from the corruption which was propagated by Adam to all his posterity, and that we are restored to the same righteousness and purity of nature which Adam would have had if he had maintained the integrity in which he was created." Calvin then makes this clarification that is worthy of our consideration. What is 'original sin'?

"Original sin is the depravity and corruption of our nature, which first makes us liable to the wrath of God, and then produces in us works which Scripture terms the works of the flesh (Gal. 5:19). The two things, therefore, must be distinctly observed-viz. that we are vitiated and perverted in all parts of our nature, and then, on account of this corruption, are justly held to be condemned and convicted before God, to whom nothing is acceptable but purity, innocence, and righteousness. And hence, even infants bring their condemnation with them from their mother's womb; for although they have not yet brought forth the fruits of their unrighteousness, they have its seed included in them. Nay, their whole nature is, as it were, a seed of sin, and, therefore, cannot but be odious and abominable to God."

So to what does the sacrament of baptism point to? His answer is that "believers become assured by baptism, that this condemnation is entirely withdrawn from them, since (as has been said) the Lord by this sign promises that a full and entire remission has been made, both of the guilt which was imputed to us, and the penalty incurred by the guilt. They also apprehend righteousness, but such righteousness as the people of God can obtain in this life-viz. by imputation only, God, in his mercy, regarding them as righteous and innocent." [Great quote]

4.15.11. - 4.15.14.

Baptism never suggests that the worshiper having been freed from condemnation of original sin is rendered sinless and perfect. Baptism reminds us that sin no longer will have dominion but it is still troublesome. "For as long as we live shut up in this prison of the body, the remains of sin dwell in us, but if we faithfully hold the promise which God has given us in baptism, they will neither rule nor reign." Calvin's point denies the Wesleyan heresy of "sinless perfection". This is clearly taught in Romans 6-7. " Baptism serves as our confession before men, inasmuch as it is a mark by which we openly declare that we wish to be ranked among the people of God, by which we testify that we concur with all Christians in the worship of one God, and in one religion; by which, in short, we publicly assert our faith, so that not only do our hearts breathe, but our tongues also, and all the members of our body, in every way they can, proclaim the praise of God."

The sacramental concept is affirmed by Calvin as he states most eloquently what God is saying to us through baptism. He writes, "We are to receive it as from the hand of its author, being firmly persuaded that it is himself who speaks to us by means of the sign; that it is himself who washes and purifies us, and effaces the remembrance of our faults; that it is himself who makes us the partakers of his death, destroys the kingdom of Satan, subdues the power of concupiscence, nay, makes us one with himself, that being clothed with him we may be accounted the children of God."

4.15.15. - 4.15.16.

Calvin shows us through the example of Cornelius and Paul the truth of this proposition. And further he gives us this exhortation:"In so far as it is a sign of our confession, we ought thereby to testify that we confide in the mercy of God, and are pure, through the forgiveness of sins which Christ Jesus has procured for us; that we have entered into the Church of God, that with one consent of faith and love we may live in concord with all believers. This last was Paul's meaning, when he said that "by one Spirit are we all baptised into one body" (1 Cor. 12:13)." All the talk about baptism necessarily being effective or noneffective based upon the one who baptizes is foolish. Baptism "is to be received as from the hand of God himself, from whom it undoubtedly proceeded, we may hence infer that its dignity neither gains nor loses by the administrator."