Part Four: Holy Baptism

p. 465 We have now finished the three chief parts of common Christian doctrine. Besides these we have yet to speak of our p. 466 two sacraments instituted by Christ, of which also every Christian ought to have at least some short elementary instruction, because without them there can be no Christian; although, alas! hitherto no instruction concerning them has been given. But in the first place we take up baptism, by which we are first received into the Christian Church. That it may be readily understood, we will carefully treat of it, and keep only to that which it is necessary to know. For how it is to be maintained and defended against heretics and sects we will commend to the learned.

In the first place, it is important above all things to know well the words upon which baptism is founded, and to which everything pertains that is to be said on the subject, namely, where the Lord Christ speaks (Matt. 28:19): “Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”

Likewise in St. Mark, the last chapter (v. 16): “He that believeth and is baptized shall be saved; but he that believeth not shall be damned.”

In these words we must notice, in the first place, that here stands God’s commandment and institution that we shall not doubt that baptism is divine, and not devised and invented by men. For as truly as I can say no man has spun the Ten Commandments, the Creed and the Lord’s Prayer out of his head, but they are revealed and given by God himself, so also I can boast that baptism is no human trifle, but that it is instituted by God himself, and that it is most solemnly and rigidly commanded that we must be baptized or we cannot be saved. It is not, then, to be regarded a trifling matter, like the putting on of a new coat. For it is of the greatest importance that we esteem baptism excellent, glorious and exalted, for which we chiefly contend and fight, because the world is now so full of sects exclaiming that baptism is a merely external thing, and that external things are of no use. But let it be ever so much an external thing, here stand God’s Word and commandment which have instituted, established and confirmed baptism. But what God has instituted and commanded cannot be a vain, useless thing, but must be most precious, though in external appearance it be of less value than a straw. If hitherto, when the Pope with his letters and bulls dispensed indulgences and consecrated altars and churches, solely because it has been considered a great thing of the letters and seals; we ought to esteem baptism much more highly and more precious, because God has commanded it, and it is performed in his name. For these are the words. Go . . . baptize—but not in your name, but in the name of God.

For to be baptized in the name of God is to be baptized not p. 467 by men, but by God himself. Therefore, although it is performed by human hands, it is nevertheless God’s own work. From this fact every one may himself readily infer that it is a far higher work than the work of any man or saint. For what greater work can we do than the work of God?

But here the devil makes his great efforts to delude us with false appearances, and lead us away from the work of God to our own works. For the appearance is much more splendid when a Carthusian does many great and difficult works; and we all think much more of that which we do and merit ourselves. But the Scriptures teach thus: Even though we collect in one mass the works of all the monks, however splendidly they may shine, they would not be as noble and good as if God should pick up a straw. Why? Because the person is nobler and better. And here we must not estimate the person according to the works, but the works according to the person, from whom they most derive their worth. But insane reason does not regard this, and because baptism does not present the attractive appearance of the works which we do, it is to be esteemed as nothing.

From this now derive a proper understanding of the subject, and when asked what baptism is, answer, that it is not simply water, but water comprehended in God’s Word and commandment, and sanctified thereby, so that it is nothing else than a divine water; not that the water in itself is better than other water, but that God’s Word and commandment are added.

Therefore it is pure wickedness and blasphemy of the devil that now our new spirits mock at baptism, separate it from God’s Word and institution, and regard nothing but the water which is taken from the well; and then they prate and say: How is a handful of water to save souls? Yes indeed, my friend, who does not know as much as that, that if they be separated from one another water is water? But how dare you thus interfere with God’s order, and tear out the most precious jewel with which God has connected it and set it, and which he will not have separated? For the germ in the water is God’s Word and commandment and the name of God, which is a treasure greater and nobler than heaven and earth.

Thus we now comprehend the difference, that baptism is quite another thing from all other water; not on account of the natural water, but because something more noble is here added. For God himself stakes his honor, his power and might thereon. Therefore it is not simply natural water, but a divine, heavenly, holy and blessed water, and in whatever other terms we can praise it,—all on account of the Word, which is a heavenly, holy Word, that no one can sufficiently extol, for it has and is able to do all that God is and can do [since it has p. 468 all the virtue and power of God comprised in it]. Hence also it derives its character as a sacrament, as St. Augustine also taught: “Accedat verbum ad elementum et fit sacramentum.“That is, when the Word is joined to the element or natural substance it becomes a sacrament, that is, something holy and divine, and a holy and divine sign.

Therefore we always teach that the sacraments and all external things which God has ordained and instituted should not be regarded according to the coarse, external mask, as we regard the shell of a nut, but as the Word of God is included therein. For thus we also speak of the parental estate and of civil government. If we would regard the persons in such estate according to their noses, eyes, skin, and hair, flesh and bones, we should find them to look like Turks and heathen. And you might well proceed to say: Why should I esteem them more than others? But because the commandment of God is added: “Honor thy father and thy mother,“I see quite another man, adorned and clothed with the majesty and glory of God. The commandment (I say) is the chain of gold about his neck, yea, the crown upon his head, which shows to me how and why I shall honor this flesh and blood.

Thus, and much more even, we must honor baptism, and esteem it glorious, on account of the Word, as being honored both in word and deed by God himself, and confirmed with miracles from heaven. For do you think it was a jest that when Christ was baptized the heavens opened and the Holy Ghost descended visibly, and there was nothing present but divine glory and majesty?

Therefore I exhort again that these two, the water and the Word, be by no means separated. For if the Word be taken away, the water is the same as that with which the servant cooks, and may indeed be called a bath-keeper’s baptism. But when the Word is added, as God has ordained, it is a sacrament, and is called Christian baptism. This is the first part of the essence and dignity of the holy sacrament.

Since we know now what baptism is, and how it is to be administered, we must, in the second place, also learn why and for what purpose it is instituted; that is, what it avails, gives and produces. And this also we cannot discern better than from the words of Christ above quoted: ‘He that believeth and is baptized shall be saved.‘ Therefore we state it most simply thus, that the power, work, profit, fruit and end of baptism is this, viz. to save. For no one is baptized in order that he may become a prince, but, as the words declare, that he be saved. But to be saved, we know, is nothing else than to be delivered from sin, death and the devil, and to enter into the kingdom of Christ, and to live with him for ever.

p. 469 Here you see again how highly and precious we should esteem baptism, because in it we obtain such an unspeakable treasure, which also indicates sufficiently that it cannot be simply water. For water alone could not do such a thing, but the Word does it, and (as said above) the name of God is comprehended therein. But where the name of God is, there also must be life and salvation, that it may indeed be called a divine, blessed, fruitful and gracious water; for by the Word such power is imparted to baptism that it is a laver of regeneration, as St. Paul also calls it (Tit. 3:5).

But as our would-be wise, new spirits declare that faith alone saves, and that works and everything external avail nothing, we answer: It is true, nothing in us is in any way effectual but faith, as we shall hear still further. But this these blind guides are unwilling to see, viz. that faith must have something which it is to believe, something of which it may take hold, and upon which it can stand and rest. Thus faith clings to the water, and believes that in baptism is pure salvation and life; not in the water (as we have said plainly enough), but in the Word and institution of God incorporated therein, and the name of God which inheres in it. If I believe this, what else is that but believing in God as in him who has given and set his Word in this ordinance, and proposes to us this external element wherein we may apprehend such a treasure.

We therefore say that it is madness to separate faith, and that wherein faith adheres and to which it is bound, though it be something external. Yea, it must be something external, that it may be apprehended by the senses, comprehended, and thereby be brought into the heart, as indeed the entire Gospel is an external, verbal proclamation. In short, what God does and works in us he proposes to work through such external institutions. Wherever, therefore, he speaks, yea, whereby or whereinsoever he speaks, there faith must look, and to that it must hold. Now here we have the words: “He that believeth and is baptized shall be saved.” To what else do they refer but to baptism, i. e. the water comprehended in God’s institution? Hence it follows that whoever rejects baptism rejects the Word of God, faith and Christ, who directs us to baptism and binds us thereto.

In the third place, since we have learned the great benefit and power of baptism, let us see further who is the person that receives these benefits and gifts of baptism. That also is again most clearly and beautifully expressed in the words: “He that believeth and is baptized shall be saved.” That is, faith alone makes the person worthy to receive profitably the saving, divine water. Because these blessings are here promised p. 470 and presented in the words in and with the water, they cannot be received, except we believe it with the heart. Although it is in itself a transcendent divine treasure, it is of no avail without faith. Therefore is the effect of this single word, “He that believeth”—so great that it excludes and rejects all work which we can do in the opinion thereby to merit and obtain salvation. For it is determined that whatever is not of faith avails nothing and receives nothing.

But if they say, as they are accustomed, Baptism also is itself a work, and you say works are of no avail for salvation, what then would remain of faith? Answer: Yes, our works avail nothing for salvation, but baptism is not our work, but the work of God (for you must make a great distinction between the baptism of Christ and a bath-keeper’s baptism). God’s works are saving and necessary for salvation, and do not exclude faith, but demand it; for without faith they cannot be apprehended. For in this, that you suffer the water to be poured upon you, you have not so received baptism that it becomes a blessing to you; but it will be a blessing to you if you have yourself baptized with the purpose, according to God’s command and institution, and besides in God’s name, to receive in the water the promised salvation. This the hand cannot do, nor the body; but the heart must believe it.

Thus we see plainly that this is no work of our doing, but a treasure which he gives us, and which faith apprehends; just as the Lord Jesus Christ upon the cross is not a work, but a treasure comprehended in the Word, and offered to us and received by faith. Therefore they do us wrong in exclaiming against us that we preach against faith; since we alone insist upon it as of such necessity that without it nothing can be received or enjoyed.

Thus we have these three parts which it is necessary to know concerning this sacrament, especially that the institution of God is to be held in all honor, which alone would be sufficient, though it be an entirely external thing. Just as the commandment, “Honor thy father and thy mother,” refers to bodily flesh and blood, wherein we are to regard not the mere flesh and blood, but the commandment of God in which they are comprehended, and on account of which the flesh is called father and mother; so also, though we had no more than these words, “Go ye and baptize,” etc., it would be necessary for us to accept and do it as the institution of God. Yet now we have not only God’s commandment and injunction, but also the promise, on account of which it is still far more glorious than whatever else God has commanded and ordained, and is in short so full of consolation and grace that heaven and earth cannot comprehend it. But it requires a special art to believe this, for there p. 471 is no want of treasure, but there is a want of faith to apprehend it and hold it firmly.

Therefore every Christian has enough in baptism to learn and to practise all his life. For he has always enough to do to believe firmly what baptism promises and brings, viz. victory over death and the devil, forgiveness of sin, the grace of God, the entire Christ and the Holy Ghost with his gifts. In short, it is so transcendent that if timid nature consider it, it might well doubt whether it could be true. For only consider, if there were somewhere a physician who understood the art of saving men from dying, or, if they died, of restoring them to life, so that they would live for ever, how the world would pour in money like snow and rain, so that because of the throng of the rich no one could find access! But here in baptism there is brought free to every one’s door such a treasure and such medicine as utterly destroys death and preserves all men alive.

We must so regard baptism and avail ourselves of its blessings, that when our sins and conscience oppress us we strengthen ourselves and take comfort and say: I am baptized, and if baptized it is promised me that I shall be saved and have eternal life, both in soul and body. For for this reason two things are done in baptism, viz. the body which can apprehend nothing but the water is sprinkled, and the word is spoken for the soul to apprehend.

But because water and the Word are united in baptism, therefore body and soul must be saved and live for ever; the soul through the Lord which it believes; but the body because it is united with the soul, and also apprehends baptism as it is able to apprehend it. We have, therefore, no greater jewel in body and soul, for thereby we are made holy and are saved, which otherwise no kind of life, no work upon earth, could attain.

This must suffice respecting the nature, blessing and use of baptism, for it answers the present purpose.

p. 471 Of Infant Baptism

Here we are brought to a question by which the devil, through his sects, confuses the world, namely—Of Infant Baptism. Whether children also believe, and it be right to baptize them? Concerning this, we say briefly: Let the simple and unlearned dismiss this question from their minds, and refer it to the learned. But if you will answer, then answer thus:

That the baptism of infants is pleasing to Christ is sufficiently proved from his own work, namely, that God sanctifies many of them who have been thus baptized, and has given them the Holy Ghost; and that there are yet many even p. 472 to-day in both whose life and doctrine we perceive that they have the Holy Ghost; as it is also given to us by the grace of God that we can explain the Scriptures and come to the knowledge of Christ, which is impossible without the Holy Ghost. But if God did not accept the baptism of infants, he would not give the Holy Ghost nor any part thereof to any of them; therefore during this long time unto this day no man upon earth could have been a Christian. But since God confirms baptism by the gift of his Holy Ghost, as is plainly perceptible in some of the Church Fathers, as St. Bernard, Gerson, John Huss and others, who were baptized in infancy, and since the holy Christian Church cannot perish until the end of the world, they must acknowledge that such infant baptism is pleasing to God. For he can never be opposed to himself, or support falsehood and wickedness, or for its promotion impart his grace and Spirit. This is indeed the best and strongest proof for the simple-minded and unlearned. For they shall not take from us or overthrow this article: “I believe in a holy Christian Church, the communion of saints.“

Further, we say that we are not so much concerned to know whether the person baptized believe or not; for on that account baptism does not become spurious; but everything depends upon the Word and commandment of God. This now is perhaps somewhat acute, but it rests entirely upon what I have said, that baptism is nothing else but water and the Word of God in and with each other, i. e. when the Word is added to the water, baptism is genuine, even though faith be wanting. For my faith does not make baptism, but receives it; and baptism does not therefore become spurious if it be wrongly received or employed, as it is not bound (as said) to our faith, but to the Word.

For even though a Jew should to-day come with evil purpose and wickedness, and we should baptize him in all good faith, we must say that his baptism is nevertheless genuine. For here is the water together with the Word of God, even though he do not receive it as he should, just as those who unworthily partake of the Lord’s Supper receive the true sacrament, even though they do not believe.

Thus you see that the objection of the sectarians is vain. For (as we have said) even though infants did not believe, which, however, is not the case (as we shall now prove), yet their baptism would be genuine, and no one should rebaptize them. So too the sacrament of the Lord’s Supper is not corrupted though some one approach it with evil purpose, and he is not to be allowed on account of his abuse to take it a second time, the selfsame hour, as though he had not received the true sacrament at first; for that would be the greatest profanation p. 473 and contempt of the sacrament. How can we think it possible that God’s Word and institution should therefore fail and be of no account, because we make a wrong use of it?

Therefore I say, if you have not believed, then believe now and say thus: The baptism indeed was right, but I, alas! did not receive it aright. For I myself also, and all who are baptized, must speak thus before God: “I come in my faith and in that of others, yet I cannot rest in this, viz. that I believe, and that many people pray for me; but in this I can rest, that it is thy Word and commandment. Just as I receive the Lord’s Supper, trusting not in my faith, but in the Word of Christ; whether I am strong or weak I commit myself into the hand of God. But this I know, that he bids me go eat and drink, etc., and gives me his body and blood, that will not deceive me or prove false to me.”

Thus we do also in infant baptism. We bring the child in the purpose and hope that it may believe, and we pray that God may grant it faith: but we do not baptize it upon that, but solely upon the command of God. Why so? Because we know that God does not lie: I and my neighbor, and in short all men, may err and deceive, but the Word of God cannot err.

Therefore they are presumptuous and likewise obtuse minds that draw such inferences and conclusions as that where there is not the true faith, there also can be no true baptism. Just as if I would draw the inference: If I do not believe, then Christ is nothing; or thus: If I am not obedient, then father, mother and government are nothing. Is it indeed a correct conclusion that where any one do not what he ought, the thing therefore in itself shall be nothing and of no value? My dear reader, just invert the argument and draw this inference. For this very reason baptism is something and is right, because it has been wrongly received. For if it were not something right and true in itself, it could not be wrongly received nor sinned against. The saying is: “An abuse does not destroy a matter, but confirms it.” For gold is not the less gold though a harlot wear it in sin and shame.

Therefore let it be decided that baptism always remains true, retains its full nature, even though a person should be baptized, and yet should not truly believe. For God’s institution and Word cannot be changed or perverted by men. But these fanatics are so blinded that they do not see the Word and commandment of God; and regard baptism only as they regard water in the brook or in a vessel; and the magistrate only as they look upon another man; and because they regard neither faith nor obedience, they conclude that these institutions themselves are of no account. Here lurks a concealed seditious devil, who p. 474 would like to tear the crown from the head of authority to trample it under foot, and in addition pervert and bring to naught all the works and institutions of God. Therefore we must be brave and well armed, and not allow ourselves to be turned from the Word, so as not to regard baptism a mere empty sign, as the fanatics dream.

Finally, we must also know what baptism signifies, and why God has ordained just such external sign and form for the sacrament by which we are first received into the Christian Church. But the act or form is this, that we are sunk under the water, which passes over us, and afterwards are drawn out again. These two parts, to be sunk under the water and drawn out again, signify the power and efficacy of baptism, which is nothing else than putting to death the old Adam, and after that the resurrection of the new man, both of which must take place in us all our lives. So that a truly Christian life is nothing else than a daily baptism, once begun and ever to be continued. For this must be practised without ceasing, that we ever keep purging away whatever is of the old Adam, and that that which belongs to the new man may come forth. But what is the old man? It is that which is born in us, from Adam, malicious, hateful, envious, lascivious, avaricious, indolent, haughty, yea, unbelieving, infected with all vices, and having by nature nothing good in it. When now we are received into the kingdom of Christ, these things must daily decrease, that we daily become more gentle, more patient, more meek, and ever withdrawn more and more from unbelief, avarice, hatred, envy, haughtiness.

This is the true use of baptism among Christians, as signified by the employment of water. Where this therefore is not practised, but the old man is left unbridled, so as to continually become stronger, that is not rightly using baptism, but striving against baptism. For those who are without Christ cannot but daily become worse, according to the proverb which expresses the truth, “Worse and worse—the longer, the worse.” If a year ago one was proud and avaricious, then he is to-day much prouder and more avaricious; so that the vice grows and increases from youth up. A young child has no special bad habits; but if it grow up it becomes unchaste and impure, and if it reach maturity real vices begin to prevail and become daily worse.

Therefore the old man goes unrestrained in his nature if he be not checked and suppressed by the power of baptism. On the other hand, where men have become Christians, he daily decreases until he is finally destroyed. That is rightly to be buried in baptism, and to daily come forth again. Therefore the external sign is appointed not only for a powerful effect, p. 475 but also for an important signification. Where, therefore, faith flourishes with its fruits, there it has no empty significance, but the work [of mortifying the flesh] is added; but where faith is wanting, it remains a mere unfruitful sign.

And here you perceive that baptism, both in its power and significance, comprehends also the third sacrament, which has been called repentance, as it is really nothing else than baptism. For what else is repentance but an earnest attack upon the old man [that his lusts be restrained] at the beginning of a new life? Therefore if you live in repentance, you walk in baptism, which not only signifies such a new life, but also produces, begins and exercises it. For therein are given grace, spirit and power to overcome the old man, so that the new man may come forth and become strong.

Therefore our baptism abides for ever; and even though some one should fall from it and sin, we nevertheless always have access thereto, that we may again subdue the old man. But we must not again be sprinkled with water; for though we were a hundred times put under the water, it would nevertheless be only one baptism, although the act and significance continue and remain. Repentance, therefore, is nothing else than a return and approach to baptism, that we return to and practise what had been begun and had been abandoned.

This I say, therefore, that we do not fall into the opinion in which we for a long time had been, by imagining that our baptism is something past, which we can no longer use after we have fallen again into sin. And the reason is, that it was regarded only according to the external act once performed and completed. And this arose from the fact that St. Jerome wrote that repentance is the second plank by which we must swim forth and cross over after the ship is broken, by which we climb, and on which we are carried across the deep when we come into the Christian Church. Thereby the use of baptism is so removed that it can profit us no longer. Therefore the expression is not correct, or else never rightly understood. For the ship never breaks, because (as we have said) it is the institution of God, and not a matter of ours; but it happens, indeed, that we slip and fall out of the ship. Yet if any one fall out, let him see to it that he swim up and cling to it till he again come into it and live in it, as he had formerly begun.

Thus it appears how excellent a thing baptism is, which delivers us from the jaws of the devil and makes us God’s own, suppresses and takes away sin, and afterwards daily strengthens the new man; and is and remains ever efficacious until we pass from this estate of misery to eternal glory.

For this reason let every one esteem his baptism as a daily dress in which he shall constantly walk, that he may ever be p. 476 found in the faith and its fruits, that he suppress the old man and grow up in the new. For if we would be Christians we must practise the work whereby we are Christians. But if any one fall away therefrom, let him again come into it. For just as Christ the mercy-seat does not abolish himself or forbid us again to come to him, even though we sin, so all his treasure and gifts also remain. If, therefore, we have once in baptism received forgiveness of sin, it will remain every day, as long as we live, that is, as long as we carry the old man about with us.