4. The means of grace character of baptism.

4. The means of grace character of baptism.

(Baptismal Grace.)

Above all, it is necessary to clearly recognize and hold on to the grace-means character of Baptism. Baptism is nothing more and nothing less than a divinely ordained means by which God offers and appropriates to the baptized person in a special way the

1050) Walther, op. cit., p. 121: "To the essence of baptism belongs neither faith nor the right intention (intentio) of either the officiant or of the applicant for Baptism (Rom. 3:3), but only word and water." (X. 6., Art. VIII.)

1051) Pastorale, p. 123.

1052) The individual about uncertain baptisms in Walther, Pastorale, p. 124. Cf. the opinions of Luther about the baptism of foundlings and emergency baptisms without witnesses, St. L. X, 2130 ff. — To the uncertain baptisms are not to be counted the baptisms that were performed within the Papal Church and the Reformed fellowships, because both fellowships baptize with water in the name of the Triune God, thus in the matters that belong to the essence of baptism, nothing else. (Cf. Walther, Pastorale, p. 122.)

309 > Baptism. [English ed. ~ 263-264]

forgiveness of sins available through Christ's satisfactio vicaria. In other words, baptism is the medium of justification, medium iustificationis sive remissionis peccatorum. Baptism is not a work that we do to God, but that God does to us, namely, whereby "God offers and gives forgiveness of sins."1053) Baptism, after all, does not belong to the Law, but to the Gospel.1054) This has already had to be explained in the doctrines of grace, faith, justification, and in more detail in the doctrine of the means of grace. What was said earlier is to be summarized here and elaborated on. It can be clearly seen what baptism has in common with the mere word of the gospel. As by the word of the gospel sins are forgiven, so also baptism is means of forgiveness of sins, because the Scripture says that baptism is for the remission of sins,1055) washes away sins,1056) Christ cleanses His congregation by baptism1057) etc. And as the word of the gospel, by presenting the forgiveness of sins, produces, or rather strengthens, faith, and is thereby a means of regeneration,1058) so also baptism, by presenting the same grace, is a means of awakening and strengthening faith, and therefore likewise a bath of regeneration and renewal of the Holy Spirit.1059) What distinguishes Baptism as a means of grace from the word of the

1053) Apol. 252, 18 [Trigl. 389, Apol., XXIV, 18 🔗]: Baptismus est opus, non quod nos Deo offerimus, sed in quo Deus nos baptizat, videlicet minister vice Dei, et hic offert et exhibet Deus remissionem peccatorum.

1054) Schmalk. Art., p. 319: "Vom Evangelium." [Trigl. 491, Smalc. art., Part III, Art. IV 🔗]

1055) Acts 2:38.<w:t>1056) Acts 22:16.

1057) Eph. 5:26<w:t>1058) 1 Pet. 1:23.

1059) Titus 3:5 The assertion that regeneration is only through baptism and not also through the word of the gospel had to be rejected as contrary to Scripture. — A difficulty was found in how, in the case of the baptism of adults who were already faithful and born again by faith before baptism, baptism still remained a bath of regeneration. The difficulty is no greater than with the word of the Gospel. Just as the word of the gospel retains and demonstrates its regenerating power when it is preached to believers and born-again believers beforehand, the same applies to baptism when it is administered to adults who were believers and thus born-again beforehand. For the preservation and strengthening of the rebirth, the same divine power is required that first worked the rebirth. The old Lutheran theologians are therefore concerned with this question because they were countered by the Reformers: "Sometimes those are baptized who were

310 > Baptism. [English ed. ~ 264-265]

Gospel is not merely the individual presentation and promise of the forgiveness of sins — this also happens through the word of the Gospel in private absolution — but it is peculiar to baptism that in it the individual promise of grace, which is made to the person, also becomes a "visible word", verbum visibile, through the application of the water to the person. As the Apology says:1060) "For this purpose are the outward signs instituted, that thereby the hearts may be moved, that is, by the word and outward sign at the same time, that they may believe, when we are baptized … that God will be truly gracious to us through Christ, as Paul says, Faith is of the hearing. But as the word entereth into the ears, so the outward sign is set before the eyes (incurrit in oculos [Google]), as stirring up and moving the heart inwardly to faith."

The doctrines of the grace-means character of baptism are erroneously taught by the Roman and Romanizing Lutherans as well as by the Reformed and the newer theologians who walk in Reformed paths.

According to the Roman opinion, baptism makes one partake of grace ex opers operato, that is, without the presence of faith on the part of the baptized to grasp the forgiveness of sins promised in Baptism. This is the opinion of which the Apology judges:1061) "This is a straight Jewish error (iudaica opinio), so they hold that we should be justified and sanctified by a work and outward ceremonies without faith. … Therefore we say that to the right use of the sacraments belongs faith, believing to receive the divine promise and promised grace, which is offered by sacrament and word." The

already born again through the Word and the Holy Spirit, as can be seen from the example of the eunuch, Acts 8:38, and those on whom the Holy Spirit had already fallen before, Acts 10:47. Since for these baptism was not the means of regeneration, neither can baptism be said to have this purpose in the rest." Gerhard responds (L. de sacram., § 123): "Although these and many others were truly born again before the use of baptism, nothing is thereby taken away from the efficacy of baptism, that it is and is called a bath of regeneration. This can be explained by the example of the divine Word, which is heard by many who were born again before; nevertheless, the Word is that salutary means by which we are born again as through the incorruptible seed, 1 Pet. 1:23; Jas. 1:18."

1060) 202, 5 [Trigl 309, XIII, 5 🔗] <w:t>1061) 204, 18 ff. [Trigl. 313, XIII, 18 f. 🔗]

311 > Baptism. [English ed. ~ 265-266]

Tridentinum not only excluded the scholastic doctrine, but also rejected the Christian doctrine with the addition of a curse. It states:1062) "If anyone says that through these same sacraments of the New Covenant grace is not given by virtue of work done (ex opere operato), but that faith alone in the divine promise is sufficient to receive grace, let him be accursed." 1063) The specifically Roman doctrine of baptism has the purpose of separating the baptized from their baptism. Rome achieves this purpose primarily by doing a double thing. Once by the doctrine of the effect of baptism ex opera operato, without the faith that appropriates the forgiveness of sins. Thus personal Christianity, which consists in faith in the forgiveness of sins for Christ's sake, is made impossible. The doctrine that baptism ex opera operato completely eradicates original sin and that the remaining evil desire (concupiscentia vel fomes) is no longer sin also has this tendency.1064) Then Rome achieves the separation of the baptized from their baptism by not allowing those who have fallen from grace to return to baptismal grace, but by transferring them to the "second board" of Roman penance (contritio cordis, confessio oris, satisfactio operis).1065) The whole serves to keep alive the monstrum incertitudinis gratiae, on which the rule of the papacy over souls is founded. — Roman territory is also entered by the newer Lutherans, who address a binding with Christ, even a rebirth through baptism, without at the same time faith in the forgiveness of sins. The effect of baptism is thought of as a kind of natural effect or as the infusion of a matter for the reception of which faith is not necessary. Proponents of this view therefore maintain that even if the baptized have become unbelievers, they still remain members of Christ,1066) or

1062) Sess. VII, ean. 8.

1063) When Tridentine Sessio VI, c. 7, calls baptism "the sacrament of faith," this is a deception. It understands by faith, as will be added shortly, not the faith that takes hold of the forgiveness of sins offered in baptism, but a faith that does not exist at all, namely, a faith to which love, that is, sanctification and good works, must be added if it is to bind one to Christ and make one a member of the Christian Church.

1064) Tridentinum, Sess. V, De pecc. orig. 5. Catech. Rom. II, 2, 32.

1065) Tridentinum, Sess. VI, c. 14; Sess. XIV, can. 2.

1066) Thus Franz Delitzsch, Vier Bücher von der Kirche, p. 43 sq. In Baier-Walther III, 482.

312 > Baptism. [English ed. ~ 266]

that baptized persons, even if they never became faithful, nevertheless carry the spirit of Christ "imbued in them as a gift for their whole life".1067) Kattenbusch rightly calls this a "theosophical speculation".1068) On the basis of Scripture it must be stated that a rebirth without faith in the forgiveness of sins acquired through Christ is a non-ens. The Scriptures know only a rebirth which on the part of man is mediated by faith in Christ, that is, by faith in the forgiveness of sins acquired by Christ.1069) Thus, baptism is also a means of rebirth only in that it offers the forgiveness of sins and, through this offering, also awakens or strengthens faith. Furthermore, the view, which is very popular in the present day, that baptism first places one in the fellowship of the church or implants one in the "new humanity" and then, through membership in the church or by being implanted in the new humanity, makes one partaker of the forgiveness of sins, belongs to the Roman area. This view is Roman because it bases the forgiveness of sins or justification on membership in the Christian church or on being grafted into the new humanity instead of on the forgiveness of sins promised in baptism. It is true here what Dorner said at the time against von Hofmann: "So by at least principled sanctification we have reconciliation."1070) It is precisely the reverse relationship that is scriptural. Baptism first imparts secundum ordinem causarum et effectuum the forgiveness of sins or justification, that is, communion of grace with God, and thereby membership in the Christian Church. In short, when we speak of the grace-means character of baptism, or — what is the same thing — when we answer the question, "What does baptism give or profit?" it must be noted that the presentation of the forgiveness of sins and the effect set with it, respectively the strengthening of faith, is the first effect of baptism, to which all the other effects of baptism, such as the incorporation into the body of the Christian Church, being dead to sin and being alive to God, are merely related as fruit and consequence. We must not reverse this relationship if we are not to understand the

1067) Thus Thomasius, Dogmatik IV, 9.<w:t>1068) RE. 3 XIX, 422.

1069) Joh. 1:12-13; 3:5, 14-15; 1 Joh. 5:1.

1070) Glaubenslehre II, 587.

313 > Baptism. [English ed. ~ 266-267]

mix sanctification into justification. What we recognized as the scriptural relationship in the doctrine of justification, namely, that unio mystica, membership in the church, sanctification, etc., do not precede justification but follow it, the same relationship is repeated here in baptism, because baptism is primo loco a medium of justification, εις άφεσιν των αμαρτιών, for the forgiveness of sins, happens, Acts 2:38. The difference between the old Lutheran and the modern Lutheran doctrines of baptism can be determined thus: According to the doctrines of Luther and the Lutheran Confessions, the forgiveness of sins is the actual "main good" in baptism, which is why they do not want to know anything about an effect of baptism for salvation without faith on the part of the baptized. Here belongs Luther's dictum that he would also refrain from infant baptism if he had to consider that the children could not have faith of their own.1071) Newer Lutherans, on the other hand, leave aside the forgiveness of sins through baptism and therefore also the means of reception, faith. They allow spiritual (or "spiritual-bodily") powers and goods to be communicated through baptism without faith being present on the part of the baptized as a means of reception. Therein lies the Romanizing of their doctrines.

According to Reformed doctrine, baptism is not at all the medium or vehiculum of the forgiveness of sins and the divine effect of grace, but only a symbol or image of the forgiveness of sins and regeneration, which the Holy Spirit is supposed to work somehow without the external word and sacraments, or yet only alongside them, that is, directly. The Lutheran doctrine is also explicitly rejected by the newer Reformed. Alexander Hodge1072) answers the question: ''What is the Lutheran doctrine on this subject?" thus: "The Lutherans agreed with the Reformed churches in repudiating the Romish doctrine of the magical efficacy of this Sacrament as an opus operatum. But they went much further than the Reformed in maintaining the sacramental union between the sign and the grace signified. Luther in his Small Catechism says Baptism 'worketh forgiveness of sins, delivers from death and the devil, and confers everlasting salvation on all who believe,' and that 'it is not the water indeed.

1071) St. L. XI, 490.<w:t xml:space="preserve">1072) Outlines, p. 500 sq.

314 > Baptism. [English ed. ~ 267-268]

which produces these effects, but the word of God which accompanies, and is connected with, the water, and our faith, which relies on the word of God connected with the water. For the water without the word is simply water and no baptism. But when connected with the word of God, it is a baptism, that is, a gracious water of life and a washing of regeneration.'" ¶ If we wish to understand the controversy between the Lutherans and Reformed, the motives underlying the mutual position must be clearly recognized and recorded. What it was about is indicated in Luther's question in the Small Catechism, "How can water do such great things?" All the Reformed, from Zwingli on down to Böhl, deny that sin is forgiven and regeneration wrought by baptism, on the ground that baptism cannot do or work these things. Böhl says, "Water cannot do such high things. "1073) Luther's and the Lutheran Church's position is expressed in the well-known words of Luther:1074) "If God would let thee take up a straw or pluck up a feather with such commandment, and promise, that thereby thou shouldest have forgiveness of all sin, His grace, and eternal life, shouldest thou not accept, love, and praise that with all joy and thankfulness, and therefore hold that same straw and feather higher holy, and let it be dearer to thee than heaven and earth is?" So it does not stand in question whether water is water. Luther and all Lutherans have always admitted that. In question stands only whether God commanded water baptism, attached to it the promise of forgiveness of sins, and thereby made it a medium of forgiveness of sins and a bath of rebirth and renewal of the Holy Spirit. Luther's words in the Small Catechism are perfectly sufficient also for the precise dogmatic formulation of the Scriptural doctrine of baptism. To the question, "What is baptism?" Luther answers, "Baptism is not merely simple (simpliciter) water, but it is water comprehended in God's command and bound with God's Word." And after Luther had quoted the divine command word Matt. 28:19: "Baptize them in the name of the Father, and of the Son, and of the Holy Spirit!" and the divine word of promise: "He that believeth and is baptized shall be saved”

1073) Dogmatics, p. 560. <w:t xml:space="preserve">1074) St. L. XVI,<w:t>2296.

315 > Baptism. [English ed. ~ 268-269]

he asks: "How can water do such great things?" and answers: "Water certainly does not do it, but the Word of God, which is with and by the water, and faith, which trusts in such a Word of God in the water. For without the Word of God the water is simple water and no baptism. But with the Word of God it is a baptism, that is, a water of life rich in grace, and a bath of new birth in the Holy Spirit." The position of Luther and the Lutheran Church in the doctrine of baptism is thus perfectly clear. There can be no doubt why the Lutheran Church says these great things of baptism: "It works forgiveness of sins, saves from death and the devil, and gives eternal salvation to all who believe it, according to the words and promises of God." To be sure, Zwingli now says that he never read in Scripture (neque unquam legimus in Scripturis sacris) that the sacraments — and he refers this specifically to baptism — bring about and dispense grace.1075) But Zwingli is deceiving himself. Zwingli has read in Scripture — just as Luther did — that baptism is for the forgiveness of sins, washes away sins, that Christ purifies His Church through baptism, that baptism is a bath of regeneration, that baptism brings salvation, and so on. But Zwingli does not believe these Words of God. There is a clear case of unbelief in him towards the clear Word. His real and only reason is that he considers the matter incredible, that is, that he sets his Zwinglian ego against the authority of the Word of God. So all the Reformed to this day. So also Böhl. Böhl proceeds with a certain naiveté and openness. He refers to the scriptural passages which say of baptism that it washes away sins, cleanses from sins and works regeneration (Acts 22:16; Eph. 6:26; Tit. 3:6), but then adds: "Water cannot do such high things." 1076) He simply counters the words of Scripture with his Böhlian no. The difference between the Lutheran and Reformed Churches in regard to the doctrine of baptism is fully adequately indicated by the fact that the former believes God's Word concerning baptism, the latter does not. With a great effort of unbelief toward the clear Word of God, the Reformed doctrine of baptism was raised by Zwingli and comrades and

1075) Fidei Ratio. Niemeyer, p. 24. 25.

1076) Dogmatics, p. 558. 560.

316 > Baptism. [English ed. ~ 269-270.]

propagated by Calvin.. The Reformed doctrine, according to which baptism is only a symbol, image, emblem, etc. of the forgiveness of sins and rebirth, lacks any support in Scripture. Pastor Feine correctly refers:1077) "everywhere baptism is presented as the mediator of real, objective effects; it is not merely a symbol or a representational symbolic act. The series of thoughts of justification and forgiveness of sins are clearly and firmly bound up with baptism. Likewise, baptism is firmly connected with the doctrines of faith, communion of life with Christ, and infilling with the Spirit." Feine proves this by the same scriptural statements that are also cited by Luther and the old theologians to justify the Lutheran doctrine of baptism, namely Eph. 5:26; Tit. 3:5;1078) Acts 22:16; 2:38; 1 Pet. 3:21. We still especially point out that just as the forgiveness of sins and regeneration occurs through baptism as a means (medium remissionis peccatorum et regenerationis), so also the incorporation into the spiritual body of Christ, namely into the church, is wrought by the Holy Spirit through baptism, not merely imaged. It is said in 1 Cor. 12:13: "By one Spirit we are all baptized into one body," εν εvί πνεΰματι ημείς πάντες εις εν σώμα εβαπτίοϑημεν.1079) Also sanctification, the death of the old man and the resurrection to a new life, is through baptism not merely

1077) RE. 3 XIX, 400.

1078) In the first edition of Meyer's Commentary it had been remarked on Tit. 3:5: "Baptism is regarded as the inner new birth of man manifesting itself in the outward act of the bath." This Huther disavows in the third edition, saying, "The expression τό λοντρόν παλιγγενεσίας has been interpreted very arbitrarily by the expositors, in part, by taking as a figurative designation of the regeneratio itself, or of the praedicatio evangelii, or of the Holy Spirit, or of the abundant distribution of the same. According to Eph. 5:26 nothing else than baptism can be understood by this. According to the context, Paul calls baptism the bath of regeneration neither in this sense that it obligates to regeneration (Matthies), nor also in the sense that it symbolizes regeneration (de Wette); for neither in that nor in this sense could it be considered the means of salvation (εσωσεν ήμάς διά), but he calls it by that name the bath by means of which God really procures the regeneration of man.

1079) As the είς Acts 2:38 denotes the purpose and effect of baptism: "Let every man be baptized for the (είς) remission of sins," so also here: "We were baptized into one body (είς εν σώμα)."

317 > Baptism. [English ed. ~ 270]

signified but wrought by baptism. Rom. 6:1-11 Paul takes that the Christians are dead to sin, alive to God. But this is mediated by baptism (δια τον βαπτίσματος). Sanctification both according to its negative side (dead to sin) and according to its positive side (alive to God in Jesus Christ JEsu) is a status quo created by baptism. Böhl miraculously interprets that in baptism the old man is killed only "in effigie".1080) This, of course, agrees with Böhl's doctrine of baptism, according to which baptism also forgives sins only in effigie. Baptism, says Böhl, is only signum absolutionis peccatorum. But this does not agree with Scripture. According to Scripture, baptism is not merely an image, effigies, but a means of forgiveness of sins. So also the killing of the old man and the resurrection of the new, holy man is not merely pictured in baptism, but wrought. According to Christian doctrine, there is truly no other means of killing the old man or dying to sin than the forgiveness of sins or the gospel. The law does not kill sin in man, but only makes it mobile.1081) On the other hand, it is said of the gospel or forgiveness of sins, "Sin shall not be able to have dominion over you, because ye are not under the law, but under grace."1082) Now as certainly as baptism belongs to the gospel, that is, is the means of forgiveness of sins, washing away of sins, cleansing of sins, etc., so certainly in baptism the old man is not merely put to death "in effigy," but in baptism he himself, the old man, is given life. And this is precisely what Paul says of baptism Rom. 6:3 ff: σννετάφημεν αντφ (namely, with Christo) διά τον βαπτίοματος εις τον ϑάνατον. Luther also addresses the meaning of baptism,1083) but in a sense opposite to the Reformed "meaning" (effigies). According to Luther, baptism itself works what it means, namely, the drowning of the old man and the coming forth of the new. Luther says of baptism that it "not only indicates such new life, but also works, raises and drives it; for in it" (in baptism) "grace, spirit and power are given to suppress the old man, so that the new

1080) Dogmatics, p. 556 ff.<w:t>1081) Rom. 7:5. 6.

1082) Rom. 6:14.<w:t xml:space="preserve">1083) Small Catech. p. 362, 12. [Trigl. 551, 12 🔗]

318 > Baptism. [English ed. ~ 271]

one comes forth and becomes strong."1084) When A. von Öttingen says of baptism that it includes in itself, as it were, the "death sentence" on the old man,1085) the "as it were" is to be deleted. In the midst of Christianity it must always be remembered that sanctification always occurs only as a consequence of the forgiveness of sins or justification, and that therefore we can also speak of a power of baptism working sanctification only when baptism does not merely forgive or justify sins "in effigie" but really does so. We can rely on this: Where God, as in baptism, promises his grace, that is, the forgiveness of sins, and faith takes hold of this promise, there eo ipso the old man is put to death and the new man is called into life. That this process is still repeated daily is due to the fact that faith is not yet perfect, but unbelief is still found in the Christian alongside faith throughout life. Thus, for the practical use of baptism, everything depends on our understanding baptism not as an image or effigy of grace, but as a means of grace. Incidentally, the Reformed have no right to call baptism even an "image" or "seal" of grace. Baptism knows only of a grace which it itself offers and appropriates. Therefore, baptism does not seal and confirm the grace that is supposedly directly given and wrought, but declares it to be spurious. But this was explained in detail earlier in the doctrine of the means of grace.1086) There it was also already demonstrated that between Zwingli and Calvin an essential difference neither exists nor is even possible.1087) Finally, it always stands that all those who deny baptism as a means of forgiveness of sins and regeneration cannot avoid grasping baptism with Zwingli merely as an "obligatory symbol". If practiced differently by Reformed, it is a "happy inconsistency."

But we finally recall one thing here. Although in the Reformed doctrine of baptism there is a quite obvious

1084) Large Catech., p. 497, 75 [Trigl. 751, Large Cat., Inf. Bap., 75 🔗]. Ibid, p. 495, 65: "These two matters: sinking under the water and coming out again, indicate the power and work of baptism (virtutem et opus baptismi), which is nothing else than the killing of the old Adam, then the resurrection of the new man, both of which are to go on in us throughout our lives."

1085) Luth. dogmatics II, II, 431.<w:t xml:space="preserve">1086) II, 185 ff.

1087) II, 193 ff.

319 > Baptism. [English ed. ~ 271-272]

contradiction against God's Word, we must not deceive ourselves with regard to the seductive character of the objection: "Water is water and cannot possibly do such great things". Unbelief toward God's Word and work is innate in all men. Consequently, even though God has added His Word to the water in baptism, man nevertheless instinctively regards it as simple water (Luther drastically: "with cow's eyes"1088) ; that is, man instinctively ignores the added "in the Word" (εν ρήματι) in the "water bath" (ό λοντρόν τον ϋδατος). Therefore, the axiom of unbelief, "Water baptism cannot wash away sins, but the Spirit must do it," finds fertile ground not only with the world, but also with Christians, provided they follow their natural way. The deniers of the grace-means character of baptism are further helped by the fact that many who have received baptism as children or even as adults do not prove to be Christians. From this it is believed that baptism is not a medium of forgiveness of sins and rebirth. Very persistently, as we have often been confronted with, the argument is repeated: many who hear the word of the Gospel do not become believing and saved, and many who have been baptized live godless lives and are lost. Therefore, the external word of the Gospel and water baptism cannot be means of grace, but "efficacious grace acts immediately", "Nothing intervenes between the volition of the Spirit and the regeneration of the soul". This is, of course, a foolish argument. Those who argue in this way should then, above all, refrain from speaking and writing themselves. For if the Holy Spirit does not come through the Word of God and through the divine order of baptism, much less will it come through Muenzer's, Zwingli's, Calvin's, "Gypsy" Smith's word, or through the human orders of class and camp meetings. But to think and act consistently is not in the natural nature of man after the fall. He is prevented from doing so by the conceit and effect of the arch-enemy of the Church, who wants to discredit God's order, the means of grace, and to base the forgiveness of sins and salvation, instead of on God's grace in Christ, on human self-acting under the label "Spirit." This is why the polemic against baptism as a means of grace makes such

1088) St. L. VII, 702.

320 > Baptism. [English ed. ~ 272-273]

a great impression on the secular and ecclesiastical public, and that is why we cannot avoid constantly presenting the thetical and antithetical character of baptism as a means of grace in the home and in the church, and especially in theological instruction.1089)

1089) The daily press of St. Louis published the following report a few years ago about the activities of a revivalist: "Baptism won't save you. Evangelist says being among God's people is not enough. 'You are not going to be saved by joining the church, by being baptized, or by taking the Lord's Supper, or by doing anything of this sort,' Evangelist W. R. Newell declared yesterday morning at the Century Theater noonday service. 'If you become a Christian, you will want to do those things, but goats get in among the sheep. It does not save you to get in among God's people.'" So we have today and in our environment the same situation that Luther describes with the words (X, 2060 ff.): "It is the wretched devil's deceitfulness that mimics and teases the people with such clamor: 'Do you not see that water is water?' What good is the water that even the cow drinks for the soul and washes away sin? With this the mouth of the rash rabble is shut, so that it falls shut and says: "This is true! Oh, how the devil has beguiled me, that I have not seen and perceived this! This is what they call a precious, righteous doctrine and the high art of the spirit, when they can say only this much: Water is water. And yet the poor people are so mischievously deceived by such talk, because they puff up such things with many splendid words and great clamor, which they pretend, as if we teach that water as water bathes the soul. O dear, they say, do not believe that at all; for there you see how they deceive you, that you should trust and rely on mere water, as a creature. But these are called desperate traitors and evildoers, who tear the baptism, separate and cut the two best main matters of it, namely God's Word and command, and leave us nothing but a dead shell or husk; will not hear nor see how we drift always and most of all on the said two matters, by and beside the water, and afterward scrape against us with the bare one piece, and proclaim such for special art and spirit. Dear, I would be so wise and learned, yes, any farmer at the plow, without all art, if that should apply, so out of their own iniquity separate and tear apart what belongs together and is one being. … For this thou must confess, that Christ himself hath instituted such baptism, and hath added his word or commandment thereto, saying, He baptizeth us in the name of the Father, and of the Son, and of the Holy Spirit, and hath promised that whosoever believeth and is baptized shall be saved. You do not have to put such things out of our sight and snatch them away, as if they should not apply and do, and meanwhile point to the land of milk and honey and pretend to your own dreamed-up spirituality. For we also know and teach such things, praise God, more and better than they, what the Holy Spirit works in us. But we should not let him be torn away from baptism and the sacrament and instead let him be shown into an isolated corner, as they stare at the spirit and seek secret revelation

321 > Baptism. [English ed. ~ 273-274]

Within the Lutheran Church, there have been discussions about whether or not to address a materia coelestis binding the application of water at baptism. Baier added a lengthy dogma-historical treatise on this to his Compendium.1090) Quenstedt reports that the Lutheran theologians do not express themselves in the same way about this and call it materia coelestis: Word of God, the Holy Spirit, Christ's blood, the Holy Trinity. For his own person Quenstedt adds: "We hold with Menzer, Meisner, Affelmann, Gerhard, Brochmand, Calov and others that the heavenly thing (rem coelestem) is the most Holy Trinity."1091) To this it is to be said: Admittedly, everything mentioned, although in different respects, is at baptism. Word of God, the Word of command and the Word of promise, is there as that which makes the application of water baptism (forma baptismi). The Holy Spirit is there because, through baptism, He works the rebirth.

apart from the Word of God and God's order. For we know that he wants to work with us through word and sacrament and not in any other way. Therefore, when we have this sacrament of baptism, we must not inquire further about the Spirit, because we hear from Christ's word and institution that the Holy Spirit, together with the Father and the Son, that is, the whole divine majesty, is named in it. But because the name and Word of God are in it, you must not consider it plain and empty water, which does no more than the water of a bath, but such water as washes us from sins, and, as the Scripture calls it, a bath of regeneration, by which we are born again into eternal life, of which we shall hereafter hear further. Enough has been said to answer those who think that baptism is only a bodily water bath and pay no attention to either the Word or the divine command. … So far enough has been said about what baptism is and what power and benefit it has. Now it should also be said of its custom or of those who receive it. For here there is a division and inequality, that not all receive the same power and benefit of baptism, even though they received the same baptism. For there are two kinds of people who receive it: some with faith and some without faith. Therefore, although baptism is right in itself, and remains holy and divine to one as well as to another, to the unbeliever as well as to the one who believes, yet there is a great difference among them, that the unbeliever cannot enjoy its power and benefits. This is not the fault of baptism, but of himself, that he does not receive and use it as he ought; the vessel is not fitted to receive it; for the heart is shut up, that the power of baptism cannot enter into it and work in it; for it neither desires nor wants it."

1090) See Baier-Walther III, 447 ff.<w:t xml:space="preserve">1091) Systema II, 1085.

322 > Baptism. [English ed. ~ 274-275]

The blood of Christ is there because the forgiveness of sins, which takes place through baptism, is not acquired with gold or silver, but through the shed blood of Christ. The Holy Trinity is present because not only is baptism in the name of the Holy Trinity, but Father, Son, and Holy Spirit are also present in a special way wherever the means of grace are administered. It is also the teaching of Scripture that the entire Holy Trinity dwells in the heart of every believer. Nevertheless, it is not advisable to speak of a materia coelestis in baptism, if only because the Holy Spirit, the Blood of Christ, and the Holy Trinity are also present in the sermon of the Gospel.1092) There is therefore, in substance, no specific of baptism. Hollaz therefore remarks that here the word materia coelestis is taken in a "wider sense:" "Actually speaking (stricte loquendo), neither the Holy Spirit nor the Holy Trinity can be or be called a material cause (causa materialis)." 1093) So it is advisable to say, with Baier and others, "We refrain from speaking of a materia coelestis in this sacrament" (namely, baptism)."

1092) When Luther says that baptism "is water mixed with the blood of Christ," or that in baptism "the rose-colored, innocent blood of Christ appears and is seen" (VII, 707), he was in no way thinking of a unio sacramentalis between the water and the blood of Christ, analogous to the sacramental binding between bread and wine and the body and blood of Christ in the Lord's Supper, but Luther wanted to inculcate that the fruit of Christ's shed blood, namely the forgiveness of sins, is offered through baptism. This is how he explains himself. He says: "This holy baptism is purchased for us by the same blood which he shed for us and paid for sin. … For we do not obtain forgiveness of sins by our works, but by the death and shedding of blood of the Son of God. But such forgiveness he takes and puts into baptism." Luther says in the same context that the blood of Christ is also bound up with the sermon of the gospel: "Sprinkling [with the blood of Christ] is nothing else than preaching. Consecrating or sprinkling water is the Holy Scriptures. The pastor's or Christian's tongue is the sprinkling water. He dips it into the Lord Christ's rose-colored blood and sprinkles it on the people, that is, he preaches the gospel to them, which reads: that Christ has acquired forgiveness of sins through his dear blood, which he shed on the cross for all the sins of the world. Whoever believes it is sprinkled with it."

1093) Examen, De bapt., qu. 7.

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