A Year with the Institutes

4.14.20-23

Wed, 04 Nov 2009 01:00:00 EST

20. Christ promised in the Old Testament sacraments

The sacraments themselves were also diverse, in keeping with the times, according to the dispensation by which the Lord was pleased to reveal himself in various ways to men. For circumcision was enjoined upon Abraham and his descendants [Gen. 17:10]. To it were afterward added purifications [Lev., chs. 11 to 15], sacrifices, and other rites [Lev., chs. 1 to 10] from the law of Moses. These were the sacraments of the Jews until the coming of Christ. When

at his coming these were abrogated, two sacraments were instituted which the Christian church now uses, Baptism and the Lord's Supper [Matt. 28:19; 26:26-28]. I am speaking of those which were established for the use of the whole church. I would not go against calling the laying on of hands, by which ministers of the church are initiated into their office, a sacrament, but I do

not include it among the ordinary sacraments. In what place the rest of what are commonly considered sacraments should be held, we shall soon see.

Yet those ancient sacraments looked to the same purpose to which ours now tend: to direct and almost lead men by the hand to Christ, or rather, as images, to represent him and show him forth

to be known. We have already taught that they are seals by which God's promises are sealed, and, moreover, it is very clear that no promise has ever been offered to men except in Christ [II Cor.1:20]. Consequently, to teach us about any promise of God, they must show forth Christ. To this pertains that heavenly pattern of the Tabernacle and of worship under the law, which was put before Moses on the mountain [Ex. 25:9, 40; 26:30]. There is only one difference: the former foreshadowed Christ promised while he was as yet awaited; the latter attest him as already given and revealed.

21. Circumcision, purifications, sacrifices, point to Christ

When these things are individually explained, they will become much clearer. For the Jews, circumcision was the symbol by which they were admonished that whatever comes forth from man's seed, that is, the whole nature of mankind, is corrupt and needs pruning. Moreover, circumcision was a token and reminder to confirm them in the promise given to Abraham of the blessed seed in which all nations of the earth were to be blessed [Gen. 22:18], from whom they were also to await their own blessing. Now that saving seed (as we are taught by Paul) was Christ [Gal. 3:16], in whom alone they trusted that they were to recover what they had lost in Adam. Accordingly, circumcision was the same thing to them as in Paul's teaching it was to Abraham, namely, a sign of the righteousness of faith [Rom. 4:11]; that is, a seal by which

they are more certainly assured that their faith, with which they awaited that seed, is accounted to them as righteousness by God. But elsewhere at a more appropriate occasion we shall pursue a

fuller comparison of circumcision and baptism.

Baptisms and purifications disclose to them their own uncleanness, foulness, and pollution, with which they were defiled in their own nature; but these rites promised another cleansing by which all their filth would be removed and washed away [Heb. 9:10, 14]. And this cleansing was Christ. Washed by his blood [I John 1:7; Rev. 1:5], we bring his purity before God's sight to

cover all our defilements.

Sacrifices made them aware of their unrighteousness and, at the same time, taught them that some satisfaction must be paid to God's justice. They also taught that there should be some high priest, a mediator between God and men, to make satisfaction to God by the shedding of blood and by the offering of a sacrifice that would suffice for the forgiveness of sins. This high priest was Christ [Heb. 4:14; 5:5; 9:11]; he poured out his own blood; he himself was the sacrificial victim; he offered himself, obedient unto death, to the Father [Phil. 2:8]. By his obedience he canceled the disobedience of man [Rom. 5:19] which had aroused God's wrath.

22. Christ more fully expressed in the Christian sacraments

As for our sacraments, the more fully Christ has been revealed to men, the more clearly do the sacraments present him to us from the time when he was truly revealed by the Father as he had been promised. For baptism attests to us that we have been cleansed and washed; the Eucharistic Supper, that we have been redeemed. In water, washing is represented; in blood, satisfaction.

These two are found in Christ ". . . who," as John says, "came in water and blood" [I John 5:6]; that is, to wash and to redeem. The Spirit of God is also witness of this. Indeed, "there are three

witnesses in one: the water, the blood, and the Spirit" [I John 5:8 p.]. In the water and the blood we have testimony of cleansing and redemption. But the Spirit, the primary witness, makes us

certain of such testimony. This lofty mystery has been admirably shown us in the cross of Christ, when water and blood flowed from his sacred side [John 19:34]. For this reason, Augustine has

called it the wellspring of our sacraments.

Yet we shall have to discuss this a little more amply. There is no doubt that the grace of the Spirit also reveals itself more here if you compare one time with another. For that pertains to

the glory of Christ's Kingdom, as we infer from a good many passages, and especially from the seventh chapter of John [John 7:8-9, 38-39]. In this sense we ought to understand Paul's statement: under the law were shadows; in Christ, the body [Col. 2:17]. It is not his intention to deprive of their effect the testimonies of grace, in which God long ago willed to prove himself

truthful to the patriarchs, as he does to us today in baptism and the Sacred Supper. But his intention is, by comparison, to magnify what has been given us, that no one may think it strange that the ceremonies of the law have been abolished by the coming of Christ.

23. Similarity and dissimilarity of the old and new sacraments

But we must utterly reject that Scholastic dogma (to touch on it also in passing) which notes such a great difference between the sacraments of the old and new law, as if the former only foreshadowed God's grace, but the latter give it as a present reality. Indeed, the apostle speaks just as clearly concerning the former as the latter when he teaches that the fathers ate the same spiritual food as we, and explains that food as Christ [I Cor. 10:3]. Who dared treat as an empty sign that which revealed the true communion of Christ to the Jews? And the nature of the case with which Paul was there dealing clearly argues on our side. In order that no man, relying upon a barren knowledge of Christ, upon the empty title and outward tokens of Christianity, should

dare despise God's judgment, Paul exhibits examples of divine severity that are to be seen in the Jews, to make us aware that the same punishments which they suffered threaten us if we give

ourselves up to the same vices. Now, that the comparison should be appropriate, it was needful for him to show that there is no inequality between us and them in those boons in which he

forbade us to boast falsely. He therefore first makes them equal to us in sacraments. And he leaves us no shred of privilege which could make souls hope to go unpunished. Nor is it lawful for us to attribute more to our baptism than he elsewhere attributes to circumcision when he calls it the seal of the righteousness of faith [Rom. 4:11]. Therefore, whatever is shown us today in the sacraments, the Jews of old received in their own-that is, Christ with his spiritual riches. They felt the same power in their sacraments as do we in ours; these were seals of divine good will toward them, looking to eternal salvation. If our opponents had been skilled interpreters of The Letter to the Hebrews, they would not have been thus deceived. But when they read there that sins were not expiated by the ceremonies of the law, indeed that the ancient shadows had no importance for righteousness [Heb. 10:1], overlooking the comparison discussed there while grasping this one point, that the law of itself does not profit its keepers, they simply supposed the ceremonies to have been figures devoid of truth. But the apostle's intention is to reduce the ceremonial law to nothing until the coming of Christ, upon whom its entire effectiveness

depends.

4.14.24-26

Thu, 05 Nov 2009 01:00:00 EST

24. Paul's teaching on the value of circumcision

But by way of objection they will quote what they read concerning "circumcision of the letter" in Paul [Rom. 2:29], that it has no place with God, confers nothing, and is empty. For such statements seem to press it down far beneath our baptism [cf. Rom. 2:25-29; Gal. 5:6; 6:15; I Cor. 7:19]. Not at all! The very same thing could justly be said of baptism. But this is even said,

and first by Paul himself, when he is showing that God cares nothing about the outward washing with which we are initiated into religion [cf. I Cor. 10:5], unless the heart also be inwardly

cleansed and persevere in purity to the end. Then it is said by Peter when he bears witness that the truth of baptism rests not in outward washing but in the testimony of a clear conscience [I Peter 3:21].

But in another place (they will say) Paul also seems completely to despise the circumcision made with hands when he compares it with Christ's circumcision [Col. 2:11-12]. I reply: in this passage its dignity is not in any way reduced. There Paul is disputing against those who require it as necessary although it has already been abolished. He therefore admonishes believers to forsake the old shadows and stand fast in the truth. These teachers (he says) urge you to have your bodies circumcised. Yet you have been spiritually circumcised both in soul and body. You therefore have a revelation of the reality, which is far better than the shadow. But someone could have objected, on the other hand, that men ought not to despise the figure because they had the thing itself, inasmuch as among the patriarchs too there was that putting off of the old man, of which Paul is there speaking; yet outward circumcision was not superfluous for them. Paul forestalls this objection when he immediately adds that the Colossians had been buried with Christ through baptism [Col. 2:12]. By this he means that baptism is today for Christians what circumcision was for the ancients, and that therefore circumcision cannot be enjoined

upon Christians without injustice to baptism.

25. New Testament disparagement of Jewish ceremonies explained

Yet what follows-lately referred to by us-is (they say) more difficult to solve: that all Jewish ceremonies were figures of future things, and that the body is in Christ [Col. 2:17]. Indeed, most

difficult of all is what is discussed in many chapters of The Letter to the Hebrews, that the blood of animals did not pertain to consciences [Heb. 9:12 ff.]; that the law had a shadow of future

blessings, not an image of the things themselves [Heb. 8:4-5; 10:1]; that worshipers received nothing of perfection from the Mosaic ceremonies [Heb. 7:19; 9:9; 10:1]; and the like. I repeat

what I have already touched upon-that Paul does not make the ceremonies shadowed because they have no reality, but because their fulfillment had been, so to speak, held in suspense until the appearance of Christ. Then I say that this must be understood not of efficacy but rather of mode of signification. For until Christ was manifested in the flesh, all signs foreshadowed him as if absent, however much he might make the presence of his power and himself inwardly felt among believers. But we ought especially to note that in all these passages Paul is not speaking

simply but by way of controversy. Since he was in conflict with false apostles who wished piety to consist in ceremonies alone without regard to Christ, to refute them it was enough only to

treat what value the ceremonies had of themselves. The author of The Letter to the Hebrews also sought this end.

But let us remember that here the discussion is not about ceremonies taken in their true and natural sense, but distorted to a false and perverted interpretation; not about their lawful

use, but their superstitious abuse. What wonder, then, if ceremonies, cut off from Christ, are divested of all force! For, when the thing signified is removed, all that belongs to the signs is reduced to nothing. Thus Christ, when he had to deal with those who thought manna nothing but food for the stomach, accommodates his discourse to their crass notion, and says that he, who

feeds souls to the hope of immortality, dispenses better food [John 6:27].

But if you require a clearer answer to objections, the whole matter comes to this: first, all the pomp of ceremonies which was in the law of Moses, unless it be directed to Christ, is a fleeting

and worthless thing; secondly, they looked to Christ in such a way that, when he was at length revealed in the flesh, they had their fulfillment; lastly, it was fitting that they should be abrogated

by his coming, just as shadows vanish in the clear light of the sun. But because I defer further discussion of this matter to the place where I have planned to compare baptism with circumcision, I am now touching upon it only briefly.

26. Similarity and difference: Augustine's distinctions

Perhaps those immoderate praises of the sacraments which are read in ancient writers concerning our signs have deceived these miserable Sophists. Such is Augustine's statement: "The sacraments of the old law only promised the Savior; but ours give salvation." Failing to note that these and similar figures of speech were exaggerated, they also published their own exaggerated

dogmas, but in a sense wholly at variance from the writings of the ancients. For Augustine only meant there the same thing that he writes elsewhere: "The sacraments of the Mosaic law foretold Christ, but ours tell forth Christ." And against Faustus: "Theirs were promises of things to be accomplished; ours are tokens of things already accomplished." It is as if he had said: "Those represented him when he was still awaited; but ours show him as if present who has already come." Further, he is speaking of the manner of signifying, just as he indicates elsewhere in these words: "The Law and Prophets had sacraments foretelling a thing to come; but the sacraments of our time attest that what the former proclaimed as a future event has come." But his understanding of the thing itself and its efficacy he explains in many places, as when he says that the sacraments of the Jews were different in their signs, but equal in the thing signified; different in visible appearance, but equal in spiritual power. Likewise: "In different signs there is the same faith; it is the same with different signs as it is with different words; for words change their sounds from time to time; and words are nothing but signs. The fathers drank the same spiritual drink, but not the same physical one, as ours. See, therefore, how faith remains while signs change. With them Christ was the Rock [I Cor. 10:4]; for us Christ is that which is put upon the altar. They drank, as a great sacrament, water flowing from the rock; believers know what we drink. If you look at the visible appearance, they drank something different; if you look at the inner signification, they drank the same spiritual drink." Another passage: "In the mystery they had the same food and drink as we; but in signification, not in appearance. For the same Christ represented to them in the rock has been manifested to us in the flesh."

Yet in this respect also we admit some difference. For both attest that God's fatherly kindness and the graces of the Holy Spirit are offered us in Christ, but ours is clearer and brighter.

In both Christ is shown forth, but in ours more richly and fully, that is, in accordance with that difference between the Old and the New Testament, which we have discussed above. And this is

what the same Augustine meant (whom we quote often as the best and most reliable witness of all antiquity) in teaching that when Christ was revealed, sacraments were instituted, fewer in

number, more majestic in signification, more excellent in power.

It is good that our readers be briefly apprized of this thing also: whatever the Sophists have dreamed up concerning the opus operatum is not only false but contradicts the nature of the sacraments, which God so instituted that believers, poor and deprived of all goods, should bring nothing to it but begging. From this it follows that in receiving the sacraments believers do nothing to deserve praise, and that even in this act (which on their part is merely passive) no work can be ascribed to them.

4.15.1-6

Fri, 06 Nov 2009 01:00:00 EST

CHAPTER XV

BAPTISM

The meaning of baptism

Baptism is the sign of the initiation by which we are received into the society of the church, in order that, engrafted in Christ, we may be reckoned among God's children. Now baptism was

given to us by God for these ends (which I have taught to be common to all sacraments): first, to serve our faith before him; secondly, to serve our confession before men. We shall treat in order the reasons for each aspect of its institution. Baptism brings three things to our faith which we must deal with individually. The first thing that the Lord sets out for us is that baptism should

be a token and proof of our cleansing; or (the better to explain what I mean) it is like a sealed document to confirm to us that all our sins are so abolished, remitted, and effaced that they can never come to his sight, be recalled, or charged against us. For he wills that all who believe be baptized for the remission of sins [Matt.28:19; Acts 2:38].

Accordingly, they who regarded baptism as nothing but a token and mark by which we confess our religion before men, as soldiers bear the insignia of their commander as a mark of their profession, have not weighed what was the chief point of baptism. It is to receive baptism with this promise: "He who believes and is baptized will be saved" [Mark 16:16].

Its virtue not in water without the Word

In this sense we are to understand what Paul has written: that the church "has been sanctified" by Christ, the bridegroom, and "cleansed with the washing of water in the Word of life" [Eph. 5:26 p.]. And another passage: "He saved us . . . in virtue of his own mercy, through the washing of regeneration and of renewal in the Holy Spirit" [Titus 3:5]. And by Peter: "Baptism . . . saves us" [I Peter 3:21 p.].

For Paul did not mean to signify that our cleansing and salvation are accomplished by water, or that water contains in itself the power to cleanse, regenerate, and renew; nor that here is the cause of salvation, but only that in this sacrament are received the knowledge and certainty of such gifts. This the words themselves explain clearly enough. For Paul joins together the Word

of life and the baptism of water, as if he had said: "Through the gospel a message of our cleansing and sanctification is brought to us; through such baptism the message is sealed." And Peter immediately adds that this baptism is not a removal of filth from the flesh but a good conscience before God [I Peter 3:21], which is from faith. Indeed, baptism promises us no other purification than through the sprinkling of Christ's blood, which is represented by means of water from the resemblance to cleansing and washing. Who, therefore, may say that we are cleansed by this water which attests with certainty that Christ's blood is our true and only laver? Thus, the surest argument to refute the self-deception of those who attribute everything to the power of the

water can be sought in the meaning of baptism itself, which draws us away, not only from the visible element which meets our eyes, but from all other means, that it may fasten our minds

upon Christ alone.

3. Token of cleansing for the whole of life!

But we are not to think that baptism was conferred upon us only for past time, so that for newly committed sins into which we fall after baptism we must seek new remedies of expiation in some other sacraments, as if the force of the former one were spent. In early times this error caused some to refuse the initiation by baptism unless in uttermost peril of life and at their last gasp, so that thus they might obtain pardon for their whole life. "The ancient bishops frequently inveighed in their writings against this preposterous caution. But we must realize that at whatever time we are baptized, we are once for all washed and purged for our whole life. Therefore, as often as we fall away, we ought to recall the memory of our baptism and fortify our mind with it, that we may always be sure and confident of the forgiveness of sins. For, though baptism, administered only once, seemed to have passed, it was still not destroyed by subsequent sins. For Christ's purity has been offered us in it; his purity ever flourishes; it is defiled by no spots, but buries and cleanses away all our defilements.

Nevertheless, from this fact we ought not to take leave to sin in the future, as this has certainly not taught us to be so bold. Rather, this doctrine is only given to sinners who groan, wearied and oppressed by their own sins, in order that they may have something to lift them up and comfort them, so as not to plunge into confusion and despair. Paul speaks thus: "Christ was made our expiator for the forgiveness of past sins" [Rom. 3:25]. By this Paul does not deny that we obtain in Christ continual and unceasing forgiveness of sins even unto death; but he indicates that he was given by the Father only to poor sinners who, wounded by the branding of conscience, sigh for the physician. To them the mercy of God is offered. Those who, counting on impunity,

chase after the occasion and license to sin, provoke nothing but God's wrath and judgment.

True relation of baptism and repentance

Another view, I well know, is widely received, that by the benefit of repentance and of the keys we obtain after baptism the forgiveness which in our first regeneration was given us through baptism alone. But those who devise this notion err in not realizing that the power of the keys of which they speak so depends upon baptism that it should by no means be severed from it. The sinner receives forgiveness by the ministry of the church, that is, not without the preaching of the gospel. But what is the nature of this preaching? That we have been cleansed of our sins by Christ's blood. Yet what is the sign and testimony of that washing but baptism? We therefore see that the absolution has reference to baptism.

And this error has provided us with the factitious sacrament of penance. I have touched on this before, and I shall complete the discussion in its proper place. But no wonder if men, who from the grossness of their natures were immoderately attached to outward things, also betrayed this fault, in the fact that, not content with the pure instruction of God, they introduced new helps

devised by themselves! As if baptism itself were not the sacrament of penance! But if penance is commended to us throughout life, the power of baptism too ought to be extended to the very

same limits. "Therefore, there is no doubt that all pious folk throughout life, whenever they are troubled by a consciousness of their faults, may venture to remind themselves of their baptism,

that from it they may be confirmed in assurance of that sole and perpetual cleansing which we have in Christ's blood.

5. Baptism as token of mortification and renewal in Christ

Baptism also brings another benefit, for it shows us our mortification in Christ, and new life in him. Indeed (as the apostle says), "we have been baptized into his death," "buried with him

into death, . . . that we may walk in newness of life" [Rom. 6:3-4 p.]. By these words he not only exhorts us to follow Christ as if he had said that we are admonished through baptism to die to our desires by an example of Christ's death, and to be aroused to righteousness by the example of his resurrection. But he also takes hold of something far higher, namely, that through baptism Christ makes us sharers in his death, that we may be engrafted in it [Rom. 6:5, cf. Vg.]. And, just as the twig draws substance and nourishment from the root to which it is grafted, so those who receive baptism with right faith truly feel the effective working of Christ's death in the mortification of their flesh, together with the working of his resurrection in the vivification of the Spirit [Rom. 6:8]. From this, Paul takes occasion for exhortation: if we are Christians, we ought to be dead to sin and alive to righteousness [Rom. 6:11]. He uses this same argument in another place: we were circumcised and put off the old man after we were buried in Christ through baptism [Col. 2:11-12]. And in this sense, in the passage which I have previously quoted, he called it the washing of regeneration and of renewal [Titus 3:5].10 Thus, the free pardon of sins and the imputation of righteousness are first promised us, and then the grace of the Holy Spirit to reform us to newness of life.

6. Baptism as token of our union with Christ

Lastly, our faith receives from baptism the advantage of its sure testimony to us that we are not only engrafted into the death and life of Christ, but so united to Christ himself that we become

sharers in all his blessings. For he dedicated and sanctified baptism in his own body [Matt. 3:13] in order that he might have it in common with us as the firmest bond of the union and fellowship

which he has deigned to form with us. Hence, Paul proves that we are children of God from the fact that we put on Christ in baptism [Gal. 3:26-27]. Thus we see that the fulfillment of baptism is in Christ, whom also for this reason we call the proper object of baptism. Consequently, it is not strange that the apostles are reported to have baptized in his name [Acts 8:16; 19:5], although

they had also been bidden to baptize in the name of the Father and of the Spirit [Matt. 28:19]. For all the gifts of God proferred in baptism are found in Christ alone. Yet this cannot take place unless he who baptizes in Christ invokes also the names of the Father and the Spirit. For we are cleansed by his blood because our merciful Father, wishing to receive us into grace in accordance with his incomparable kindness, has set this Mediator among us to gain favor for us in his sight. But we obtain regeneration by Christ's death and resurrection only if we are sanctified by the Spirit and imbued with a new and spiritual nature. For this reason we obtain and, so to speak, clearly discern in the Father the cause, in the Son the matter, and in the Spirit the effect, of our purgation and our regeneration. So John first baptized, so later did the apostles, "with a baptism of repentance unto forgiveness of sins" [Matt. 3:6; 11; Luke 3:16; John 3:23; 4:1; Acts 2:38, 41]-meaning by the word "repentance" such regeneration; and by "forgiveness of sins," cleansing.

4.15.7-12

Sat, 07 Nov 2009 01:00:00 EST

7. John's baptism and Christian baptism

By this also we are assured that John's ministry was exactly the same as that afterward committed to the apostles. For the different hands that administer baptism do not make it different; but the same doctrine shows it to be the same baptism. John and the apostles agreed on one doctrine: both baptized to repentance, both to forgiveness of sins, both into the name of Christ, from whom repentance and forgiveness of sins came. John said that Christ was the Lamb of God, through whom the sins of the world would be taken away [John 1:29]. In this, he made Him a sacrifice acceptable to the Father, and the propitiator of righteousness and author of salvation. What could the apostles add to this confession?

Therefore, let no one be troubled by the attempt of ancient writers to differentiate the one thing from the other. We ought not so to value their authority as to let it shake the certainty of Scripture. For who would rather listen to Chrysostom denying that forgiveness of sins was included in John's baptism than to Luke asserting to the contrary that John the Baptist preached repentance unto forgiveness of sins [Luke 3:3]? And we must not accept that subtle reasoning of Augustine, that in the baptism of John sins were remitted in hope, but in the baptism of Christ are remitted in reality. For since the Evangelist clearly testifies that John promised forgiveness of sins in his baptism, why must we weaken this language, when no necessity compels us to do so?

But if anyone should seek a difference between them from God's Word, he will find no other difference than that John baptized in him who was to come; but the apostles, in him who had

already revealed himself [Luke 3:16; Acts 19:4].

8. Disparity in personality, not in baptism

The fact that richer graces of the Spirit have been poured out since Christ's resurrection does not serve toward establishing a diversity of baptism. For the baptism that the apostles administered

during Christ's earthly ministry was called his. And yet it did not have a greater abundance of the Spirit than the baptism of John. Even after his ascension, the Samaritans, although they had been baptized in the name of Jesus, were not given a larger measure of the Spirit than were previous believers, until Peter and John were sent to lay their hands upon them [Acts 8:14, 17].

I believe the early writers, when they said that the baptism of John was only a preparation for the baptism of Christ, were deceived only because they read that those who had once received the baptism of John were rebaptized by Paul [Acts 19:3, 6]. But how deluded they were in this will be explained very clearly in the proper place.

What, then, is the meaning of John's statement that he baptizes with water but that Christ would come to baptize with the Holy Spirit and with fire [Matt. 3:11; Luke 3:16]? This can be explained in few words. John did not mean to distinguish one sort of baptism from another, but he compared his person with that of Christ-that he was a minister of water, but Christ the

giver of the Holy Spirit; and that this power would be declared by a visible miracle on the day when he would send the Holy Spirit to the apostles under tongues of fire [Acts 2:3]. What could

the apostles boast beyond this? And what those who baptize today? For they are only ministers of the outward sign, but Christ is the author of inward grace, as those same ancient writers everywhere teach, and especially Augustine, who in controversy with the Donatists relied chiefly on this argument: whosoever may baptize, Christ alone presides.

9. Prototype of baptism in the Old Covenant

These things which we have said both of mortification and of washing were foreshadowed in the people of Israel, who were on this account said by the apostle to have been "baptized in the cloud and in the sea" [I Cor. 10:2]. Mortification was symbolized when the Lord, rescuing his people from the domination and cruel bondage of Pharaoh, made a way for them through the Red Sea [Ex. 14:21] and drowned both Pharaoh himself and the Egyptian army, who were in hot pursuit and almost at their backs [Ex. 14:26-28]. For in the same way he also promises us in baptism and shows us by a sign given that by his power we have been led out and delivered from bondage in Egypt, that is, from the bondage of sin; that our Pharaoh, that is, the devil, has been drowned, although he does not cease to harry us and weary us. As the Egyptian, however, was not cast into the depth of the sea, but, left lying on the shore, still terrified the Israelites by his frightful appearance, yet could not harm them [Ex. 14:30-31], so too this enemy of ours still threatens, brandishes his weapons, is felt, but cannot conquer.

In the cloud [Num. 9:15; Ex. 13:21] there was a symbol of cleansing. For as the Lord covered them with a cloud and gave them coolness, that they might not weaken and pine away in the merciless heat of the sun, so do we recognize that in baptism we are covered and protected by Christ's blood, that God's severity, which is truly an unbearable flame, should not assail us.

Even though the mystery was then obscure and known to few, still, because there is no other way to obtain salvation than in these two graces, God did not will to take away the tokens of both from the ancient fathers whom he had adopted as his heirs.

10. Baptism, original sin, and new righteousness

Now, it is clear how false is the teaching, long propagated by some and still persisted in by others, that through baptism we are released and made exempt from original sin, and from the

corruption that descended from Adam into all his posterity; and are restored into that same righteousness and purity of nature which Adam would have obtained if he had remained upright as he was first created. For teachers of this type never understood what original sin, what original righteousness, or what the grace of baptism was. But we have already contended that original

sin is the depravity and corruption of our nature, "which first renders us liable to God's wrath, then also gives rise to what Scripture calls "works of the flesh" [Gal. 5:19]. We must therefore carefully note these two points.

As we are vitiated and corrupted in all parts of our nature, we are held rightly condemned on account of such corruption alone and convicted before God, to whom nothing is acceptable but

righteousness, innocence, and purity. Even infants bear their condemnation with them from their mother's womb; for, though they have not yet brought forth the fruits of their own iniquity, they

have the seed enclosed within themselves. Indeed, their whole nature is a seed of sin; thus it cannot but be hateful and abominable to God. Through baptism, believers are assured that this

condemnation has been removed and withdrawn from them, since (as was said) the Lord promises us by this sign that full and complete remission has been made, both of the guilt that

should have been imputed to us, and of the punishment that we ought to have undergone because of the guilt. They also lay hold on righteousness, but such righteousness as the people of God

can obtain in this life, that is, by imputation only, since the Lord of his own mercy considers them righteous and innocent.

11. We must strive to overcome persistent sin

The other point is that this perversity never ceases in us, but continually bears new fruits-what we have previously described as "works of the flesh" [Gal. 5:19]-just as a glowing furnace continually emits flame and sparks, or a spring ceaselessly gives forth water. For lust never actually dies and is extinguished in men until, freed by death from the body of death, they are completely divested of themselves. Baptism indeed promises to us the drowning of our Pharaoh [Ex. 14:28] and the mortification of our sin, but not so that it no longer exists or gives us trouble, but only that it may not overcome us. For so long as we live cooped up in this prison of our body, traces of sin will dwell in us; but if we faithfully hold fast to the promise given us by God in baptism, they shall not dominate or rule.

But let no one deceive himself, let no one cajole himself in his sinfulness, when he hears that sin always dwells in us. When we speak thus it is not that those who otherwise are all too prone

to sin should slumber untroubled in their sins, but only that those who are disturbed and pricked by their own flesh should not faint and be discouraged. Let them rather think that they are still on the way, and believe that they have made good progress when they feel that a bit is being taken away from their lust each day, until they reach their destination, that is, the final death of their flesh, which shall be accomplished in the close of this mortal life. Meanwhile, let them not cease to struggle manfully, to have courage for the onward way, and to spur on to full victory. For the fact that, after long striving, they see no little difficulty still remaining ought to sharpen their efforts all the more. This we must believe: we are baptized into the mortification of our flesh, which begins with our baptism and which we pursue day by day and which will, moreover, be accomplished when we pass from this life to the Lord.

12. Paul's inner struggle [Rom., ch. 7]

Here we are saying the same thing that the apostle Paul very clearly explains in the seventh chapter of Romans. After he had discussed freely given righteousness, then, since some impious

persons were inferring from it that we should live as we pleased because we were not accepted by God through the merit of works [Rom. 6:1, 15], he adds that all those who don Christ's righteousness are at the same time regenerated by the Spirit, and that we have a pledge of this regeneration in baptism [Rom. 6:3 ff.]. Hence he exhorts believers not to let sin have lordship over their members [Rom. 6:12]. He knew that there is always some weakness in believers. Consequently, to prevent their being discouraged by it, he adds the consolation that they are not under the law [Rom. 6:14]. On the other hand, because it might seem that Christians could conceivably grow insolent because they were not under the yoke of the law, he discusses the nature of this abrogation [Rom. 7:1-6], and at the same time what the use of the law is [Rom. 7:7-13], a question now twice postponed [Rom. 2:12-24]. The essential point is that we have been freed from the rigor of the law that we may cleave to Christ. But the function of the law is that, convicted of our depravity, we may confess our weakness and misery. Now, because that depravity of nature does not so readily appear in secular man (who indulges his own desires

without fear of God), Paul takes his example from a regenerated man, that is, himself. He therefore says that he has a perpetual conflict with the vestiges of his flesh, and that he is held

bound in miserable bondage, so that he cannot consecrate himself wholly to obedience to the divine law [Rom. 7:18-23]. Hence, he is compelled to exclaim with groaning: "Wretched man that I am! Who will deliver me from this body subject to death?" [Rom. 7:24 p.]. But if God's children are held captive in prison as long as they live, they must be very anxious over the thought of their own peril, unless this fear is overcome. Paul has accordingly attached a consolation for this purpose: "There is . . . no more condemnation for those who are in Christ Jesus" [Rom. 8:1]. There he teaches that those whom the Lord has once received into grace, engrafts into the communion of his Christ, and adopts into the society of the church through baptism-so long as they persevere in faith in Christ (even though they are besieged by sin and still carry sin about in themselves)-are absolved of guilt and condemnation. If this is the simple and genuine interpretation of Paul, there is no reason why we should seem to be teaching something strange.

An Introduction to, "A Year with the Institutes"

Fri, 01 Jan 2010 01:00:00 EST

Princeton Theological Seminary Invites the Church and the Academy to Read Calvin Together in 2009 in "A Year with the Institutes"

Princeton Theological Seminary is inviting the church, the academy, and individual Christians around the world to celebrate the 500th anniversary of John Calvin's birth by participating in "A Year with the Institutes," a daily reading of Calvin's major work, The Institutes of the Christian Religion, during 2009. Calvin, the most important founding theologian of the Reformed theological tradition, was born July 10, 1509. His Institutes represent a systematized approach to Reformed theology, written with a pastor's heart in service to the church of Calvin's day.

Princeton Seminary, through its Center of Continuing Education, will provide a daily reading schedule and text of a three-to-six-page section of the 1559 version of the Institutes for each day of 2009, except Sundays and Christmas Day, online on its web site (www.ptsem.edu). The readings, using the McNeill/Battles translation of the Institutes, thanks to permission from Westminster John Knox Press, will also be provided in audio format, as a podcast, with sections read by oral performers from around the country. Michael Brothers, an assistant professor of speech communication in ministry at Princeton Seminary, will direct this part of the project.

Each week an invited scholar or pastor will provide a reflection paper on that week's readings on the web site, and participants will be able to comment on both the readings and the reflection papers.

The project was the brainchild of Princeton Seminary's Christian education assistant professor Gordon Mikoski, who decided to read through the Institutes as part of his Christian devotional practice to commemorate the anniversary year of Calvin's birth. As he told friends and colleagues about his idea, they wanted to join him.

"While browsing through the Westminster John Knox book display at the American Academy of Religion meeting in November, I came upon new copies of the Institutes," Mikoski said. "It occurred to me that reading them cover-to-cover from January 1 through December 31, 2009 would be an appropriate way to honor Calvin's life and work."

Mikoski believes such disciplined reading of the Institutes can remind the church of its rooting in God, not itself. Calvin wrote that "we are not our own; insofar as we can, let us forget ourselves and all that is ours. Conversely, we are God's: let his wisdom and will therefore rule all our actions; let all parts of our life accordingly strive toward him as our only lawful goal." (Institutes 3.7.1)

Mikoski's project was enthusiastically received by the Erdman Center of Continuing Education, which is sponsoring a number of events in 2009 to celebrate the Calvin anniversary. The first of these is 2009's first global Calvin conference, "Calvin and the Church Today," January 20-23, 2009. For more information on these events, visit www.ptsem.edu/calvin2009.

Princeton Seminary hopes pastors, lay people, and scholars will take this opportunity to read and interact with the work of a theological giant in the Reformed tradition, with a community of Christians across the church and the world.

In addition to Mikoski and Brothers, steering committee members for the project include students Jason Santos, Michael Gyura, Katherine Douglass; Raymond Bonwell, director of programs for the Center of Continuing Education; Barbara Chaapel, the Seminary's director of communications; and Joyce MacKichan Walker, a member of the pastoral staff of Nassau Presbyterian Church in Princeton.

For information about how to participate in "A Year with the Institutes," and for answers to questions, visit www.ptsem.edu/calvin2009 or email calvin2009@ptsem.edu.

Princeton Theological Seminary was founded in 1812, the first seminary established by the General Assembly of the Presbyterian Church. It is the largest Presbyterian Seminary in the country, with more than 600 students in six graduate degree programs.