Baptism

We have now finished the explanation of the three chief parts of our common Christian doctrine. It remains for us to speak of our two sacraments, instituted by Christ, in which every Christian should have at least some short elementary instruction, because, without the sacraments, no one can be a Christian, although unfortunately nothing has hitherto been taught about them. We will first take up baptism, the sacrament through which we become members of the Christian communion. That it may be clearly understood, we will treat it in systematic order, and confine ourselves only to that which it is necessary for us to know. We will leave it to the learned to show how it is to be maintained and defended against heretics and sectarians.

First, it is of the greatest importance for us to be well acquainted with the words upon which baptism is founded, and to which is related all that we have to say about it—Christ's own words at the close of the Gospel by Matthew: "Go ye, therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit." Mt 28, 19.

Likewise at the close of the Gospel by Mark: "He that believeth and is baptized shall be saved; but he that disbeliefeth shall be condemned." Mk 16, 16.

Observe first, that these words contain God's command and ordinance; we should not doubt, then, that baptism is of divine origin, and was not devised and invented by men. As truly as I can affirm that the Ten Commandments, the Creed, and the Lord's Prayer are not spun from man's imagination, but revealed and given by God himself, so can I, likewise, boast that baptism is no human plaything, but is instituted by God himself; and, moreover, it is solemnly and strictly commanded that we be baptized or we shall not be saved. We are then not to regard it a trivial matter, as the putting on of a new scarlet garment. It is of the greatest importance that we recognize baptism in its excellent, glorious and exalted character. For it is the cause of the most of our contentions and battles; the world is full of sects exclaiming that baptism is merely an outward form and that outward forms are of no use. But whether it be an outward form or not, here stand the Word and command of God, which have instituted, established and confirmed baptism. Whatever God institutes and commands cannot be useless; it is most precious, even if in appearance it is not worth a straw. If, heretofore, we considered it a great thing when the pope dispensed indulgences with his letters and bulls, and consecrated altars or churches only by virtue of his letters and seal, then surely we should esteem baptism infinitely greater and more precious, because God has commanded it, and, more, it is performed in his name; for the words read, "Go ye and baptize," not in your own, but in God's name.

To be baptized into God's name is to be baptized, not by man, but by God himself. Therefore, even though it be performed by human hands, it is, nevertheless, verily God's own act. From this fact, every person may readily conclude that it is of much more value than the work of any man or saint. For what work can man perform that is greater than God's work? But here the devil labors to blind us by false appearances and to lead us from God's work to our own. For the works done by a Carthusian monk present a much finer appearance, and we all are inclined to ascribe undue importance to our own works and performances. But the Scriptures teach that though we piled together all the works of all the monks, however precious and dazzling they might appear, they would not have the value of a straw in comparison to God's works. Why? Because the person performing the act is nobler and better. Our position must be that the man is not ennobled by the works, but the works are ennobled by the man. Our insane reason, however, will not listen to this, and because baptism does not shine like the works we do, it is considered of no value.

Thus the ground is cleared for a proper conception of baptism, and the question, What is baptism? you will answer as follows: It is not simply common water, but the water comprehended in God's Word and commandment, and sanctified by them. It is none other than the water of God, a divine water; not because the water in itself is better than other water, but because the Word and commandment of God are connected with it. Therefore, it is simply rank wickedness and devilish blasphemy when these new spirits mock at baptism, ignore the divine Word and institution, and, separating God's Word and ordinance from the water, look upon it only as water dipped from a spring and contend with blatant mouths, How shall a handful of water save the soul? Yes, dear friend, who does not know that upon such a separation water is water? But how dare you thus interfere with God's ordinance, and sunder from it its most precious jewel in which God has set it, and from which he will not have his ordinance separated? For the substantial part in the water is God's Word, or command, and God's name, a treasure greater and nobler than heaven and earth.

Note, now, the distinction between baptismal water and all other water. The virtue of the former is not inherent, but based upon the nobler elements added: God makes it the bearer of his own glory, and links it to his power and authority. Hence, it is not simply natural water, but a divine, heavenly, holy and blessed water, and whatever else can be said in its praise. All because of the Word, which is a heavenly, holy Word, that no one can sufficiently extol; for all that is of God it contains and conveys. From the Word baptism receives the character and name of a sacrament; as St. Augustine taught: "Accedat verbum ad elementum, et fit sacramentum," which means that when the Word is joined to the element, or earthly constituent, the result is a sacrament, that is, a holy, divine thing and sign.

Therefore, we constantly teach that the sacraments and all external things which God has ordained and established are not to be estimated according to the gross outward form—as we see only the shell of the nut—but as that in which God's Word is enclosed. We speak in the same manner of the estates of father and of mother, and of temporal authority. When we consider the persons in these estates with reference to their features, their skin and hair, their flesh and bones, they resemble the Turks and heathen. One might flatly say: Why should I think more of them than of others? But when we take into consideration the commandment, "Honor thy father and thy mother," I see quite another person, one adorned and robed in the majesty and glory of God. The commandment, I say, is the golden chain about his neck, yea, the crown upon his head, which shows me how and why I should honor this particular flesh and blood. In like manner, and even more, you should honor baptism and value it for the sake of the Word; God himself honored it by word and deed, and confirmed it by miracles from heaven. Do you think it was a trivial thing that the heavens opened when Christ allowed himself to be baptized, and the Holy Spirit visibly descended, and everything manifested divine glory and majesty? Mt 3, 16. Therefore, I admonish that these two, the Word and the water, be by no means disunited and considered separately. For when the Word is taken away, the water is no different from that which the servant uses for cooking purposes; baptism under that condition might be called a bath-keeper's baptism. But when the Word is present according to God's ordinance, baptism is a sacrament and it is called Christ's baptism. This is the first part—the nature and dignity of the holy sacrament of baptism.

In the second place, since we now know what baptism is and how we are to estimate it, we must also learn why and for what purpose it was instituted; that is, what it avails, what it confers and effects. And this cannot be learned in a better way than by the words Christ cited above: "He that believeth and is baptized shall be saved." Mk 16, 16. Therefore, expressed in the simplest form, the power, the effect, the benefit, the fruit and the purpose of baptism is to save. No one is baptized that he may become a prince, but, as the words declare, that he may be saved. But to be saved, we know very well, is to be delivered from sin, death, and Satan, and to enter Christ's kingdom and live forever with him.

Here you have another argument for the high esteem and honor in which baptism ought to be held. It is found in the inestimable treasure obtained therein. And that shows that more is there than ordinary water. Ordinary water cannot have such effect, but God's Word has, and the name of God, which is present. As has been explained before, God's name is in it. Where God's name is, there must also be life and salvation, and it is rightly called a divine, blessed, bountiful and gracious water; for through the Word, baptism receives the power to become the washing of regeneration, as St. Paul calls it in Titus 3, 5.

But when our wiseacres, the new spirits, declare that faith alone saves us, and that works and outward things effect nothing to this end, our answer is that assuredly nothing in us effects salvation but faith, as we shall hear later. But these blind leaders are unwilling to see that faith must have something to believe—something to which it may cling and upon which it may plant its feet and take root. Thus faith clings to the water and believes it to be baptism which effects pure salvation and life, not through the water, as has been sufficiently stated, but through the fact that the Word and institution of God are embodied in it and God's name is joined to it. Now, when I believe this, what else does it mean but to believe in God himself, who has planted his Word in the outward object and places it before us, so that we may seize the treasure it contains.

But these new spirits are so foolish as to separate faith from the object to which it is attached and bound. Faith must have such a thing as an external object, which can be perceived and grasped by the senses, thus establishing a way to the heart. The very Gospel comes by the external method of an oral proclamation. In fact, whatever God effects in us, he does through external ordinances. The place where the Word of God sounds, the aim which it has in view, the medium of expression he selects, should arrest the eyes of faith and be objects to which it clings. We have here the words: "He that believeth and is baptized shall be saved." To what do they refer but to baptism, that is to "the water" comprehended in God's ordinance? Hence, it follows that he who rejects baptism, rejects God's Word, and faith, and Christ who directs us, and binds us, to baptism.

In the third place, having seen the wonderful benefit and great power of baptism, let us notice further who receives it, what baptism offers and how it benefits us. This also is most clearly and beautifully expressed in these same words: "He that believeth and is baptized shall be saved;" that is, faith alone makes one worthy profitably to receive this saving, divine water. Inasmuch as the blessing is proffered and conveyed in the words which are connected with the water and in union with it, it can be received only on condition that we heartily believe it. Without faith baptism avails nothing, although it is in itself a divine, inestimable treasure. Therefore, the few words, "He that believeth," are so pregnant that they exclude and fling back all works that we may do with the view of thereby obtaining and meriting salvation. For it is decreed that whatever is not of faith can neither contribute nor receive anything whatever. But if they say, as they are wont to do: Baptism itself is a work, and you say that works avail nothing for salvation; where then is faith? You must answer: Yes, our works truly avail nothing for salvation, but baptism is not our work, it is the work of God (for you will, as said, make a wide distinction between Christ's baptism and a bath-keeper's baptism); what God does is salutary and necessary for salvation; it does not exclude but demands faith, for without faith we could not lay hold of it. For in the mere fact that you allow the water to be poured over you, you have not so received nor retained baptism that it is a blessing to you. But you receive the blessing if you submit to it as a divine injunction and ordinance, so that, baptized in the name of God, the salvation promised in the water may be yours. This it is not within the reach of hand or body to attain; the heart must believe it.

Thus you clearly see baptism is no work which we do, but a treasure which God gives us and of which faith lays hold; just as our Lord Jesus Christ upon the cross is not a work but a treasure comprehended and offered in the Word and received by faith. Therefore, they do us an injustice who cry out against us as if in our preaching we opposed faith, for we are always urging it as so necessary that without nothing can be received or enjoyed.

Thus we have considered the three parts of this sacrament which must be understood; especially that it is God's ordinance and is to be held in all honor. This alone should be sufficient motive for its observance, even though baptism were altogether an external matter. This is likewise true of the commandment, Thou shalt honor thy father and thy mother. While it refers only to human flesh and blood, we view this flesh and blood as comprehended in God's command, and on account of this divine command what is mere flesh and blood has received the names of father and mother. Just so if we had nothing but the words—"Go and baptize," we were still bound to receive and obey them as an ordinance of God. Now, we have not only God's commandment and injunction, but also his promise, therefore it is even more glorious than anything else God has commanded and ordained; in short, it is so full of comfort and grace that heaven and earth cannot fully grasp it. But it requires special ability to believe this; for the treasure is not wanting, but we lack the power to grasp and firmly hold it.

Hence every Christian has enough in baptism to study and practice all his life. For he must always take heed to believe firmly what baptism promises and brings him—victory over the devil and death, forgiveness of sins, God's grace, the complete Christ and the Holy Spirit with his gifts. In short, the blessings of baptism are so transcendently great that if our timid nature considered them it might well doubt whether it could all be true. Suppose there were a physician possessed of the power of quickening the dead to perpetual life. Can you not imagine a perfect deluge of money coming upon him from the world, so that the poor could not approach for the pressure of the rich? Now, here in baptism there is brought gratuitously before everyone's door just such a priceless remedy, which swallows up death and saves the lives of all men.

To view and use baptism aright we must let it become to us a source of strength and comfort when sin and conscience oppress us. Then you may say: It is a fact that I am baptized, but, being baptized, I have the promise that I shall be saved and obtain eternal life for both soul and body. For this reason, two things take place in baptism: water is poured upon our bodies, which can perceive nothing but the water; and the Word is spoken to the soul, that the soul may have its share also. Now, as water and Word constitute one baptism, so shall both body and soul be saved and live forever: the soul through the Word, in which it believes; but the body because it is united with the soul and grasps baptism in such a manner as it may. Hence, no greater jewel can adorn our body or soul than baptism; for through it perfect holiness and salvation become accessible to us, which are otherwise beyond the reach of man's life and energy. We have now said enough on the nature, benefits and use of baptism; as much as is of service for the present.

A question arises here with which the devil and his band confuse the world; the question of the baptism of infants, whether they also have faith and can properly be baptized? To this we reply in brief: Let the simple and unlearned dismiss this question from their minds and refer it to those posted on the subject. But if you must answer, then say: That the baptism of infants is pleasing to Christ his own work demonstrates. He has sanctified many of those who had received this baptism, and today not a few can be found whose doctrine and life attest the indwelling of the Holy Spirit. We also, by the grace of God, have received the power of interpreting the Scriptures and of knowing Christ, which is not possible without the Holy Spirit. Now if God did not approve infant baptism he would not have given to any of these the Holy Spirit, not even in the smallest measure. In short, from time immemorial to this day, no one on earth could have been a Christian. Now, since God has confirmed baptism through the gift of his Holy Spirit, as is plainly evident in some of the fathers—St. Bernard, Gerson, John Huss and others—and the Christian church will abide to the end of the world, it must be confessed that infant baptism is pleasing to God. For God can never be his own opponent, nor support lies and knavery, nor bestow his grace and Spirit to that end. This is perhaps the best and strongest proof for the simple and unlearned people. For no one can take from us or overthrow the article of faith, "I believe in the holy Christian Church, the communion of saints."

Furthermore, we maintain that the vital concern is not the presence or the absence of faith inasmuch as the latter can not vitiate baptism itself; God's Word and command is the vital concern. This is perhaps a little strongly expressed, but it is based upon what I have already said, that baptism is simply water and God's Word in and with each other: that is, when the Word accompanies the water, baptism is rightly administered although faith be not present; for faith does not constitute baptism, it receives it. Now, baptism is not vitiated, even if it is not rightly received or made use of; because it is not bound to our faith, but to the Word of God. Even though a Jew came to us in our day with deceit and an evil purpose and we baptized him in all good faith, we should have to admit that his baptism was genuine. For there would be the water accompanied by God's Word, although he failed to receive it as he should. In like manner, those who unworthily partake of the Lord's Supper receive the true sacrament, even though they do not believe.

Thus you see that the objections of the sectarians will not stand. As we said, even if children do not believe—which is proven not to be the case—yet their baptism would be valid, and they should not be rebaptized. Just so, the sacrament of the Lord's Supper is not corrupted when one even partakes of it with an evil purpose, and it would not be permissible for him, because of that abuse, to partake of it again the same hour as if he had not received the true sacrament at first. That would be to blaspheme and dishonor the sacrament in the worst possible manner. How can we imagine that God's Word and ordinance should be wrong because we make a wrong use of them? Therefore I say, have you not believed, then believe now, and confess: The baptism was indeed right, but, alas, I received it in the wrong way. Now, I myself, and all who are baptized, must confess before God thus: I come here in my own faith and also in the faith of others, yet I cannot build upon the fact that I believe and many people are praying for me; what I build upon is, that it is thy Word and command. Just as I go to the Lord's Supper, not on the strength of my own faith, but on the strength of Christ's Word. Whether I be strong or weak, I commit myself into the hands of God. This I know, that he bids me go, eat and drink, and he gives me his body and blood, which will never lie to me nor deceive me.

We do the same in infant baptism. We bring the child with the conviction and trust that it believes, and pray God to grant it faith. But we do not baptize the child upon that; we do it solely upon God's command. Why so? Because we know that God does not lie. I and my neighbor, in fact, all men, may err and deceive, but the Word of God cannot err.

Therefore, only presumptuous and stupid persons argue and conclude that where there is no true faith, there also can be no true baptism. Likewise, I might argue, if I have no faith, Christ is nothing; or, if I am not obedient, father and mother and superiors are nothing. Is that a correct conclusion—because one does not do what he ought to do, the thing which he misuses is of no consequence and of no value? My good friend, rather reverse the argument and conclude that baptism is valuable and right just because it has been improperly received. For if it were not right in itself, we could not abuse it or sin against it. Hence the saying: "Abusus non tollit, sed confirmat substantiam," Abuse does not remove the substance, but demonstrates its existence. Gold is none the less gold because a harlot wears it in sin and shame.

Therefore, let the conclusion be that baptism remains always good and its essence unimpaired, even though one be baptized without true faith; for God's ordinance and Word cannot be changed nor perverted by mankind. But the fanatics are so blinded that they cannot discern God's Word and command. They regard baptism as if it were but water in a brook or in a vessel, and magistrates only as ordinary people. And because they see neither faith nor obedience, they think the things themselves are also to be considered worthless. Here lurks a sly, seditious devil, who would gladly tear the crown from those in authority to trample it under foot, and would besides pervert and bring to naught all God's works and ordinances. Therefore, we must be watchful and well armed, and not allow ourselves to be turned from the Word or led astray, and so neglect baptism or regard it only as an empty sign, as the fanatics dream it is.

Lastly, we ought to know what baptism signifies and why God ordained just this outward sign and rite for the sacrament by which we are first taken into the community of Christians. The act or rite consists in being placed into the water, which flows over us, and being drawn from it again. These two things, the placing in the water and the emerging from it, signify the power and efficacy of baptism; which is simply the mortifying of the old Adam in us and the resurrection of the new man, both of which operations continue in us as long as we live on the earth. Accordingly, a Christian life is but a daily baptism, which, once entered upon, requires us incessantly to fulfill its conditions. Without ceasing we must purge out what is of the old Adam, so that what belongs to the new man may come forth. But what is the old man? Inherited from Adam, he is passionate, hateful, envious, unchaste, miserly, lazy, conceited and, last but not least, unbelieving; thoroughly corrupt, he offers no lodgment to what is good. Now, when we enter Christ's kingdom, such corruption should daily decrease and we should become more gentle, more patient, more meek, and ever break away more and more from unbelief, avarice, hatred, envy and vainglory.

This is the right use of baptism among Christians, indicated by the act of baptizing with water. Now, where this amendment of life does not follow, but the old man in us remains unbridled and only grows stronger, there is not a proper use of baptism but a struggle against it. Those out of Christ cannot but grow worse every day; as the proverb says: Evil unchecked waxeth worse and worse. If one was proud and avaricious a year ago, today he is much more so. Vice thus grows from youth on, and it never ceases to grow. A young child, which has no special vice, becomes vicious and unchaste as it grows. When full manhood has been attained, the real vices set in and increase with time. Therefore, the old man follows unchecked the laws of his nature unless restrained and curbed by the power of the baptismal covenant. On the other hand, when we become Christians, the old man daily grows weaker, until at length he is altogether subdued. This is, in the true sense, to plunge into baptism and daily to arise again. So the outward sign has been appointed, not only on account of what it confers, but also on account of what it represents. Where faith abounds with its fruits, there baptism is not an empty sign, but the work of mortifying the flesh accompanies the sign. Where faith is wanting, there baptism remains only an unfruitful sign.

And here you see that baptism, both in its efficacy and its signification, includes what has been called the third sacrament, namely, repentance, but rightly considered it is nothing but baptism in its effects. For what does repentance mean but earnestly making front against the old man and advancing in the new life? Therefore, if you live a life of repentance, you advance in baptism, which not only signifies this new life, but effects it—begins and inspires it. For in it is given grace, the Spirit and power, to suppress the old Adam and enable the new man to come forth and to grow. Therefore, baptism will always be valid. Although some fall from it and sin, we still have always access to it that we may again subdue the old man. But we ought never to be rebaptized with water; for although we were immersed in water a hundred times, it would be no more than one baptism. The effect and significance of baptism continue and abide. Thus repentance is simply a return and a re-entry into baptism, to resume the practice of what has been begun but abandoned.

I say this to correct the notion which has for a long time prevailed with us, that baptism is something of the past, which we could no longer avail ourselves of after falling back into sin. We have this notion because we regard it only in the light of a work accomplished once forever, a view which may be traced to the fact of St. Jerome's having written that repentance is the plank on which we must launch forth and pass across to the other shore after the foundering of the ship in which we embarked when we entered the community of Christians. These words deprive baptism of its value, making it of no further use to us. This utterance is not a true figure, for the ship never founders, since it is, as I said, God's ordinance and not our own device. But it may indeed happen that we fall out of it. And if one falls out, he should immediately make for the ship again and cling to it until he gets into it and sails on in it as he did at first.

Thus we see what a splendid thing baptism is, which rescues us from the very jaws of the devil, makes us God's own children, overcomes and takes away sin, daily strengthens the new man in us, and always continues with us until, snatched from the misery of the present, we shall have attained to the eternal glory beyond. Accordingly, everyone should treat baptism as a garment for everyday use. Every day he should be found in faith and amid its fruits; every day should witness the war against the old man and the growth of the new. For, if we wish to be Christians, we must practice the things that make for Christianity. If one falls from his baptismal covenant, let him return to it. For as Christ, the mercy-seat, does not retreat nor forbid us to return to him although we sin, so likewise all his treasures and gifts remain with us. When, therefore, we have once received in baptism the forgiveness of sin, it remains with us day by day as long as we live; that is, as long as we carry the old Adam about with us.