Differences Between Circumcision and Baptism Are Falsely Alleged
In Calvin's day there was a vocal minority called the "Anabaptists" who had a myriad of objections to the baptizing of infants. John Calvin, however, is rather convincing in his refutation of these objections.
Some Anabaptists in Calvin's day argued that circumcision could not be equated with infant baptism because circumcision was a literal sign and its promises were purely carnal(Inst.4, 16, 10). Calvin counters by claiming that if we regard circumcision as a literal sign, "we must estimate baptism to be the same"(Inst.4, 16, 11). Calvin bases this assertion on Colossians, chapter two, where Paul makes neither more spiritual than the other. Paul says that we were circumcised in Christ not by a circumcision made with hands, when we laid aside the body of sin which dwelt in our flesh. This he calls the "circumcision of Christ"(Col.2:11). Paul afterwards adds that in baptism we were "buried with Christ"(Col.2:12). Calvin sees this to mean nothing except that "the fulfillment and truth of baptism are also the truth and fulfillment of circumcision"(Inst.4, 16, 11). Calvin believes that the apostle Paul is demonstrating that baptism is for the Christians what circumcision previously was for the Jews.
One of the more reasonable and biblical objections to infant baptism is made by those who regard baptism as a sacrament of repentance and faith. These advocates of believer's baptism avow that baptism must be preceded by faith and repentance(Inst.4, 16, 23). These people argue that since this is not possible in the infancy stage, "we must guard against admitting infants into the fellowship of baptism"(Inst.4, 16, 20). Calvin refutes "these darts" by directing our attention to the testimonies of Scripture that show that circumcision was also a sign of repentance(Jer.4:4; 9:25; Deut.10:16; 30:6). If God communicated circumcision to infants as a sacrament of repentance and faith, as Calvin argues, it does not seem absurd if they are now made participants in baptism. Although infants, at the very moment they were circumcised, did not comprehend what the sign meant, "they were truly circumcised to the mortification of their corrupt and defiled nature"(Inst.4, 16, 20). Likewise, infants are baptized into "future repentance and faith" and "the seed of both lies hidden within them by the secret working of the Spirit"(Inst.4, 16, 20). To refuse infants baptism then, according to Calvin, is to "rage openly at GodÕs institution"(Inst.4, 16, 20).
Calvin believes that infants, regarding baptism, have to be put in "another category"(Inst.4, 16, 23). Calvin reasons this from the fact that in ancient times anyone who joined in religious fellowship with Israel had to be taught the Lord's covenant and instructed in the law before he could be marked with circumcision(Inst.4, 16, 23). This was because he was of foreign nationality, with whom the covenant had been made.
Abraham and Isaac exemplify this difference between adults and children. Many opponents of infant baptism point to the fact that in the life of Abraham, the Lord does not command Abraham to be circumcised until after he shows faith in the promise(Inst.4, 16, 24). Calvin asks, "why, in Abraham's case does the sacrament follow faith, but in Isaac, his son, does it precede all understanding?"(Inst.4, 16, 24). Calvin answers by suggesting that it is because Abraham as a grown man was a stranger to the covenant, while his son had a "hereditary right" to the promise(Inst.4, 16, 24). Calvin asks "if the children of believers are partakers of the covenant without the help of understanding, there is no reason why they should be barred from the sign merely because they cannot swear to the provisions of the covenant"(Inst.4, 16, 24). Subsequently, those who embrace the Christian faith as adults are not allowed baptism unless they first have faith and repentance. On the other hand, Calvin declares that any infant who derives their origin from Christians, "have been born directly into the inheritance of the covenant" and therefore are expected to be received into baptism(Inst.4, 16, 24).
