216) We have now set forth the three main parts of the common Christian doctrine; in addition to these, it is necessary to mention our two sacraments instituted by Christ, of which every Christian should have at least a short common instruction, because without them no Christian can be; although, unfortunately, nothing has been taught about them up to now. First, however, we take baptism before us, by which we are (first) received into Christianity. But that it may be well understood, let us do it properly, and thereby remain alone, which is necessary for us to know. For how it must be preserved and defended against the heretics and the mobs, we want to command the scholars.
217 First of all, it is necessary to know well the words on which baptism is based, and to which all that is to be said about it is directed, namely, when the Lord Christ says, in the last chapter of Matthew, "Go into all the world, teach all the Gentiles, baptizing them in the name of the Father and of the Son and of the Holy Spirit. Item, Marcus in the last, Cap. 16, 16.: "He that believeth and is baptized shall be saved; but he that believeth not shall be damned."
218 In these words you should first notice that God's commandment and institution are written here, so that there is no doubt that baptism is a divine thing, not devised or invented by man. For just as I can say that the Ten Commandments, faith, and Our Father were not spun out of a man's head, but were revealed and given by God Himself, so I can also boast that baptism is not a man-made thing, but instituted by God Himself, and that we are earnestly and strictly commanded to be baptized.
or shall not be saved. That it be not thought to be so frivolous a thing as to put on a new red robe; for therein lieth the supreme power, that baptism be held upright, glorious, and high. For about this we most often dispute and fight, because the world is now so full of rioters who cry out that baptism is an outward thing; but an outward thing is not useful. But let outward things be as outward as they can be; but there stands God's word and commandment, which institutes, establishes and confirms baptism. But what God establishes and commands must not be in vain, but must be a precious thing, even if it were less than a straw in appearance. If until now we could consider it great when the pope granted indulgences with letters and seals, and confirmed altars or churches solely for the sake of letters and seals, we should consider baptism much higher and more precious, because God commanded it to be done in his name; for thus the words read: Go and baptize, but not in your name, but in God's name.
For to be baptized in God's name is not to be baptized by man, but by God Himself; therefore, though it be done by man's hand, it is truly God's own work. From this every one may well conclude that it is much greater than any work done by man or saints. For what works can be made greater than God's works? But here the devil has to work to blind us with false appearances and lead us from God's work to our work. For this has a much more delicious appearance, that a Christian does many heavy, great works, and everyone thinks more of it than we do ourselves.
and deserve. But the Scripture teaches that if all the monks' works were heaped together, no matter how glittering they may be, they would not be as noble and good as if God had lifted up a straw. Why? Because the person is nobler and better. Now here one must not regard the person according to the works, but the works according to the person, from which they must take their nobility. But here the great reason falls down, and because it does not shine like the works we do, it should not count for anything.
220. From this, then, let a right mind grasp and answer the question: What is baptism? namely, that it is not merely bad water, but water fasted in God's word and commandment, and thereby sanctified, which is nothing other than God's water; not that the water itself is more noble than other water, but that God's word and commandment is added to it. Therefore it is a mere knavery and the devil's washing, that now our new spirits, blaspheming baptism, leave God's word and order from it, and look at nothing else but the water that is drawn from the well, and slobber after it: What would a handful of water do for the soul? Yes, dear one, who does not know this, if it is to be considered that water is water? But how can you reach into God's order and snatch the best jewel from it, so that God has joined and bound it and does not want it to be separated? For this is the core in the water, God's word or commandment and God's name, which treasure is greater and nobler than heaven and earth.
221 So now understand the difference, that baptism is much different than all other water; not because of its natural nature, but because something more noble is added to it; for God Himself puts His glory, His power and might into it. Therefore it is not only a natural water, but a divine, heavenly, holy and blessed water, and how it can be praised more, all for the sake of the word, which is a heavenly, holy word, which no one can praise enough, because it has and is able to do everything that is God's, therefore it also has its essence that
it is called a sacrament; as St. Augustine also taught: Accedat verbum ad elementum et fit sacramentum, that is, when the word comes to the element or natural being, it becomes a sacrament, that is, a holy, divine thing and sign.
For this reason we always teach that the sacraments and all external things, which God ordains and establishes, are not to be looked at according to their gross external appearance, as one looks at the shell of a nut, but according to how God's word is enclosed in it. For so we speak also of the father and mother, and of worldly authority; if one will look at them as they have noses, eyes, skin and hair, flesh and legs, they look like Turks and Gentiles, and someone might also approach and say: Why should I think more of these than of others? But because the commandment is added, "You shall honor your father and mother," I see another man adorned and clothed with the majesty and glory of God. The commandment, I say, is the golden chain he wears on his neck, even the crown on his head, which indicates to me how and why one should honor this flesh and blood. Thus and much more shalt thou honor and glorify baptism for the word's sake, than which he himself hath honored both in word and deed, and confirmed it with miracles from heaven. For do you think it was a joke when Christ was baptized, the heavens were opened, the Holy Spirit visibly descended, and the glory and majesty were divine? Matt. 3:16 For this reason I urge again that the two, the word and the water, should not be separated from one another. For if the word is separated from it, it is no other water than that with which the maidservant boils, and may well be called a bath baptism; but if it is included as God has ordained, it is a sacrament and is called Christ's baptism. This is the first part of the nature and dignity of the holy sacrament.
In addition, because we now know what baptism is and how it is to be administered, we must also learn why and for what purpose it is instituted, that is, what it benefits, gives and creates. This can be learned no better than from the words of Christ, quoted above,
Therefore let it be understood in the most simple way that this is the power, work, benefit, fruit and end of baptism, that it makes one blessed. For no one is baptized to become a prince, but, as the words say, to be saved. But to be saved is known to mean nothing else than to be saved from sins, death, and the devil, to enter Christ's kingdom, and to live with him forever. There you see again how precious and valuable baptism is to be held, because we obtain such unspeakable treasure in it; which also shows that it cannot be badly pure water, because pure water could not do this. But the Word does, and that, as said above, God's name is in it. But where God's name is, there must also be life and blessedness, so that it is called divine, blessed, fruitful and gracious water: for through the word it receives the power that it is a bath of regeneration, as St. Paul calls it in Titus 3:5.
224 But that our clever ones, the new spirits, pretend that faith alone makes us blessed, and that works and outward things do nothing to it, we answer that indeed nothing does anything in us but faith; as we shall hear further. But the blind leaders do not want to see that faith must have something that it believes, that is, that it holds on to and stands and stands on. So then faith clings to the water and believes that it is baptism, in which there is true blessedness and life, not through water, as has been said enough, but through the fact that God's word and order are incorporated into it and his name is stuck in it. If I believe this, what else do I believe but in God, who has given and planted his word in it and proposes this outward thing to us, in which we can take hold of such treasure?
(225) Now they are so great that they separate faith and the thing to which faith is attached and bound, even though it is external; yes, it should and must be external, so that it can be grasped and understood with the senses, and thereby brought into the heart; just as the whole gospel is a
is external and oral preaching. Summa, what God does and works in us, he wants to work through such an external order. Where he now speaks, yes, where or by what he speaks, faith should look and keep to it. Now we have here the words, "He that believeth and is baptized shall be saved." To what else are they spoken, but to baptism, that is, the water in God's order? Therefore it follows that whoever rejects baptism rejects God's word, faith and Christ, who directs us to it and binds us to baptism.
226 Third, since we have the great benefit and power of baptism, let us now see who is the person who receives what baptism gives and benefits. This is again expressed in the finest and clearest way in the words: "He who believes and is baptized will be saved"; that is, faith alone makes the person worthy to receive the beneficial divine water. For since all these things are spoken and promised in the words of and with the water, they cannot be received in any other way than that we believe them from the heart; without faith they are of no use, even though they are in themselves a divine, abundant treasure. Therefore the single word "he who believes" is so powerful that it excludes and drives back all the works that we can do, thinking that we can obtain and deserve salvation through them. For it is decided that what is not faith does not add anything to it, nor does it receive anything. But let them speak as they will: If baptism itself is a work, you say that works have no part in salvation; where then is faith? Answer: Yes, our works do nothing for salvation, but baptism is not our work, but God's, for, as I said, you will have to separate Christ's baptism from the baptism of bathers. God's works, however, are beneficial and necessary for salvation and do not exclude but require faith, for without faith they could not be grasped. For by allowing it to be poured over you, you have not received it, nor have you considered it to be of any use to you; but it will be of use to you if you allow yourself to be baptized in the faith of God.
Command and order, in God's name, so that you may receive the promised bliss in the water. Now neither the fist nor the body can do this, but the heart must believe it.
227 So you see clearly that there is no work done by us, but a treasure that he gives us and that faith takes; just as the Lord Christ on the cross is not a work, but a treasure, conceived in the word and presented to us and received through faith. Therefore they do us violence, that they cry out against us, as if we preach against faith; when we alone press into it, as it is so necessary for it, that without it it cannot be received nor enjoyed.
Thus we have the three things that must be known about this sacrament, especially that it is God's order to be held in all honor; which alone would be enough, although it is entirely an external thing. Just as the commandment, "Thou shalt honor thy father and mother," is placed solely on bodily flesh and blood, since it is not flesh and blood that are considered, but God's commandment, into which it is set, and for the sake of which the flesh is called father and mother. So even if we had nothing more than these words: Go and baptize etc., we would still have to accept and do it as God's order. Now there is not only the commandment and order, but also the promise; therefore it is even more glorious than what God has otherwise commanded and ordered; in sum, so full of comfort and grace that heaven and earth cannot comprehend it. But there is art in believing these things; for there is no lack of treasure, but there is a lack of grasping it and holding it fast.
For this reason, every Christian has enough to learn and practice all his life long in baptism, for he must always work to firmly believe what it promises and brings, the conquest of the devil and death, the forgiveness of sin, God's grace, the whole of Christ and the Holy Spirit with His gifts; in sum, it is so exuberant that, if stupid nature considered it, it would doubt whether it could be true. For, reckon thou, if there were any physician that could practise the art, that men should not fall
How would the world snow and rain with money, so that no one could come before the rich? Now here, in baptism, such a treasure and medicine is brought to everyone's door free of charge, which swallows up death and keeps all men alive.
230 So baptism must be regarded and used to strengthen and comfort us when we are troubled by sin or conscience, saying, "I have nevertheless been baptized; but if I have been baptized, it is promised to me that I shall be blessed and have eternal life, both in soul and body. For this is why both are done in baptism, that the body is watered, which can hold no more than the water, and the word is spoken so that the soul can also grasp it. Since both water and word are one baptism, both body and soul must 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 also grasps the baptism, as it can grasp it. Therefore we have no greater treasure in our body and soul, for by it we become completely holy and blessed, which otherwise no life, no work on earth can attain. Enough has now been said about the nature, benefit and use of baptism, as far as this is concerned.
[Of infant baptism.]
231 Now here arises a question, that the devil by his mobs may confound the world, concerning the baptism of infants: whether they also believe, or are baptized aright? To this we say recently: Let him who is simple-minded put aside the question and send it to the scholars; but if you want to answer, answer thus: That infant baptism is pleasing to Christ is sufficiently proved by his own work, namely, that God sanctifies many of them and has given them the Holy Spirit, who have been baptized in this way, and there are still many today in whom it is evident that they have the Holy Spirit, both for doctrine and for life; as it is also given to us by the grace of God, that we may interpret the Scriptures and know Christ, who is the Son of God and the Son of God.
This cannot happen without the Holy Spirit. But if God did not accept infant baptism, He would not give the Holy Spirit to any of them, nor would He give any part of it; in short, there would have to be no Christians on earth for such a long time until this day. Since God confirms baptism by infusing his Holy Spirit, as can be seen in some of the Fathers, such as St. Bernard, Gerson, John Huss and others, and the holy Christian Church does not perish until the end of the world, they must confess that they are pleasing to God; for he cannot ever be against himself or help the lie and deception, nor give his grace and spirit to it. This is almost the best and strongest proof for the simple-minded and unlearned; for this article: "I believe a holy Christian church, the congregation of the saints" etc. will not be taken away from us nor overturned.
(232) Then we say that we do not have the greatest power to decide whether he who is baptized believes or does not believe, for this does not make baptism unjust, but it all depends on God's word and commandment. Now this is a little sharp, but it is entirely based on what I have said, that baptism is nothing else than water and the word of God together and with each other; that is, if the word is with the water, then baptism is right, even if faith is not added to it; for my faith does not make baptism, but receives baptism. Now baptism is not unjust because of this, even though it is not properly received or used, since it is not bound to our faith but to the Word. For if a Jew should come here this day with mischievousness and evil intent, and we baptize him in all earnestness, we should nevertheless say that baptism is right; for there is the water together with God's word, though he does not receive it as he ought; just as those who go to the sacrament unworthily receive the right sacrament, though they do not believe.
233 So you see that the plea of the idiots is useless. For, as I have said, even if the children did not believe, which is not as now proved, baptism would still be right, and no one should baptize them again; just as nothing was broken off from the sacrament.
If someone goes with evil intent, and does not suffer to take it again at the same hour for the sake of abuse, as if he had not truly received the sacrament before. For this would be to blaspheme and profane the Sacrament to the highest degree. How could we think that God's word and order should be unjust and worthless because we used it unjustly? Therefore, I say, if you have not believed, believe still, and say thus: "Baptism may have been right, but I, alas! have not received it right; for I myself, and all who are baptized, must also speak thus before God: I come here in my faith and in the faith of others, nor can I rely on the fact that I believe and many people pray for me, but I rely on the fact that it is your word and command; just as I go to the sacrament, not on my faith, but on Christ's word. Whether I am strong or weak, I leave it up to God; but this I know, that He calls me to go, to eat and to drink, etc., and gives me His body and blood, this will not lie to me nor deceive me.
We do the same with infant baptism. We bring the child here with the opinion and hope that he will believe, and ask that God give him faith; but we do not baptize him on this, but only on the fact that God has commanded him. Why is that? Because we know that God does not lie. I and my neighbor, and summa, all men may lack and deceive, but God's word cannot lack.
Therefore, they are presumptuous, foolish spirits who conclude thus: Where faith is not right, neither is baptism right; just as I would conclude: If I do not believe, Christ is nothing; or, if I am not obedient, father, mother and authority are nothing. Is it concluded that if a man does not do what he ought to do, that the thing in himself is nothing? Rather, turn it around and conclude this way: For this very reason baptism is something and right, because it was wrongly received. For if it were not right in itself, it could not be abused nor sinned against. So it is said: Abusus non tollit, sed confirmat substantiam: Abuse takes.
does not remove the essence, but confirms it. For gold remains nothing less than gold, even if it carries a bitch with sins and shame.
Therefore let it be decided that baptism always remains right and in its full essence, even if only one person is baptized and does not believe righteously; for God's order and word cannot be changed or altered by man. But they, the swarming spirits, are so blinded that they do not see God's word and commandment, and regard baptism and authority no further than water in a brook and pot, or as another man; and because they do not see faith nor obedience, it shall not apply to him. There is a secret, rebellious devil who would like to snatch the crown from the authorities so that they can trample it underfoot, and to pervert and destroy all God's works and order. Therefore we must be brave and prepared, and not allow ourselves to be turned away from the Word, nor turn away, so that we do not let baptism be a mere sign, as the enthusiasts dream.
In the end, it is also necessary to know what baptism means, and why God ordains such an outward sign and gift for the sacrament, by which we are first received into Christianity. But the work or giving is that we are lowered into the water that comes over us and then pulled out again. These two parts, sinking under the water and coming out again, signify the power and work of baptism, which is nothing else than the death of the old Adam, then the resurrection of the new man, both of which are to continue in us throughout our lives; so that a Christian life is nothing else than a daily baptism, once begun and always continued in it. For this must be done without ceasing, that we may always cast out that which is of the old Adam, and bring forth that which belongs to the new. What then is the old man? This is he who was born to us from Adam, angry, spiteful, envious, unchaste, stingy, slothful, hopeful, even unbelieving, full of all vices, and of a kind that has no good in him. Now when we come into Christ's kingdom, such things shall daily cease from
that the longer we are, the milder, more patient, more gentle we become, the more we break off from avarice, hatred, envy, and pride.
This is the proper custom of baptism among Christians, signified by water baptism. Where this is not done, but the old man is left in the bridle, so that he only grows stronger, that is, he is not used to baptism, but strives against baptism. For those who are apart from Christ can do nothing but grow worse every day, as the saying goes and is true: Always the worse, the longer the worse. If a man was proud and stingy a year ago, he is much more stingy and proud this year; so that vice grows and continues with him from his youth. A young child has no particular vice in itself; but as it grows up, it becomes lewd and unchaste; when it comes to its full manhood, the right vices begin, the longer the more. For this reason, the old man in his nature goes unchecked, unless the power of baptism is restored and curbed; again, where Christians have become, he decreases daily until he perishes completely. That is to say, he crawled into baptism and came out again daily. Thus the outward sign is not only to have a powerful effect, but also to mean something. Now where faith comes with its fruits, it is not a loose meaning, but the work of it: but where faith is not, it remains a mere unfruitful sign.
239 And here you see that baptism, with its power and meaning, also comprehends the third sacrament, which was called repentance, which is actually nothing other than baptism. For what does repentance mean but to attack the old man with earnestness and to enter into a new life? Therefore, if you live in repentance, you walk in baptism, which not only signifies such a new life, but also works, lifts up and drives it. For therein is given grace, spirit, and power to subdue the old man, that the new may come forth and be strong. That is why baptism remains forever; and even though someone falls away from it and sins, we always have access to it, so that the old man can be thrown under again.
But we must not be watered any more, for even if we are lowered into the water a hundred times, it is still no more than a baptism, but the work and the meaning continue and remain. Therefore repentance is nothing else than a return and access to baptism, so that one resumes and continues what one began before and yet left behind.
(240) I say this so that we may not be led to think, as we have been for a long time, and have been accustomed to think, that baptism is now gone, that it can no longer be used after we have fallen into sin again. This makes it not to be considered further than the work that has once been done. And this is the reason why St. Jerome wrote that repentance is the other board, so that we have to swim out and cross over after the ship is broken, into which we step and cross over when we come into Christianity. Now the use of baptism is taken away, so that it can no longer be of use to us. Therefore it is not rightly said; for the ship does not break, because, as said, it is God's order and not ours; but the baptism we receive is not ours.
It happens that we slip and fall out. But if any man fall out, let him see that he swim again, and hold to it, until he come in again, and walk therein, as he began before.
241 Thus it is seen how highly excellent is baptism, which snatches us out of the devil's throat, makes us God's own, subdues and takes away sin, after which it strengthens the new man daily, and always goes and remains until we come out of this misery into eternal glory. Therefore let every man keep baptism as his daily garment, in which he must always walk, that he may always be found in the faith and its fruits, that he may subdue the old man and grow in the new. For if we want to be Christians, we must do the work of which we are Christians. But if any man fall away from it, let him come again to it. For as Christ, the throne of grace, does not depart for this reason, nor forbid us to come to him again, though we sin: so also all his treasure and gift remain. Just as forgiveness of sin came once in baptism, so it remains daily as long as we live, that is, as long as we carry the old man around our necks.