Page:Tracts for the Times Vol 2.djvu/434

the dead but of the living:' but the first entrance to eternal life is remission of sins: therefore this promise corresponds to that of Baptism, our being cleansed from sin; 2d, God requires of Abraham to walk before him in sincerity and innocence of heart, which relates to mortification or regeneration. Moses also shows (Deut. xxx. 6.) that the real meaning of circumcision is that of the heart, and that this is God's doing. We have then the spiritual promise given to the Fathers in circumcision, such as is given to us in Baptism, since it figured to them remission of sins and mortification of the flesh. Besides, as we showed Christ to be the foundation of Baptism, so was He of circumcision. For He is promised to Abraham, and in Him all nations shall be blessed. To seal which mercy the seal of circumcision is added. Now then it is plain, what is alike in these two seals, and what different. The promise (and in this I explained that the validity of the signs consisted) is the same in both: it is, namely, of God's fatherly goodness, of the remission of sins, of life eternal. Moreover the thing figured is one and the same in both, viz. regeneration. The foundation, on which the fulfilment of those things rests, is the same in both. Wherefore there is no difference in the inward mystery, from which the whole power and property of the Sacraments is to be estimated. The difference which remains, lies in the outward ceremony, which is the least portion, the greater part depending upon the promise and the thing sealed. Whence it may be inferred that whatever belongs to circumcision, belongs also to Baptism, except the difference of the visible ceremony. And indeed the truth herein is palpable. For as circumcision, because it was a sort of badge to the Jews, whereby they were assured of their being adopted into the people and family of God, was their first entrance into the Church, now also we are dedicated by Baptism to God, being enrolled among His people, and vowing, in our turn, obedience to His name." Institt. 4, 16, 3. 4. To this place Calvin elsewhere refers (4, 14, 21.) for a full explanation of the comparative value of circumcision and Baptism; it presents then his deliberate views: and yet in reality it leaves not a vestige of the character of a Sacrament: "Circumcision," Calvin says, "is the same as Baptism," because it was the seal of the covenant, wherein God promised to be Abraham's God, because it figured mortification which God would afterwards effect, and because in that same covenant Christ was promised. It could hardly be said more plainly that neither Baptism nor circumcision conferred any grace, but that they sealed the covenant, wherein God promised to confer grace. And with this agrees Calvin's view of regeneration, which is, according to him, not a new birth, but a new state of being,—not an act, like our natural birth, single in itself, though followed by a life corresponding to it, if the individual does not again die through