Collected Works of Martin Luther

by Martin Luther

  In harmony with the stress laid in this treatise upon the fact that baptism is a treasury of consolation offered to the faith of every individual baptised, is the great emphasis which Luther, in other places, was constrained to lay upon personal as distinguished from vicarious faith. Neither the faith of the sponsors, nor that of the Church, for which, according to Augustine, the sponsors speak, avails more than simply to bring the child to baptism, where it becomes an independent agent, with whom God now deals directly. Thus the Large Catechism declares: “We bring the child in the purpose and hope that it may believe, and we pray God to grant it faith, but we do not baptise it upon that, but solely upon the command of God.” Still more explicit is a sermon on the Third Sunday after Epiphany; “The words, Mark 16:16, Romans 1:17, and John 3:16, 18 are clear, to the effect that every one must believe for himself, and no one can be helped by the faith of any me else, but only by his own faith.” “It is just as in the natural life, no one can be born for me, but I must be born myself. My mother may bring me to birth, but it is I who am born, and no me else.” “Thus no one is saved by the faith of another, but solely by his own faith.”

  The treatise is found in Weimar Ed., II, 724-737; Erlangen

  Ed., XXI, 229-244; St. Louis Ed., X, 2113-2116; Clemen and

  Leitzmann, Luthers Werke, I, (1912), 185-195.

  HENRY E. JACOBS.

  Mount Airy, Philadelphia.

  TREATISE ON BAPTISM

  Meaning of the Word

  I. Baptism [German, die Taufe] is called in the Greek language baptismos, in Latin mersio, which means to plunge something entirely into the water, so that the water closes over it. And although in many places it is the custom no longer to thrust and plunge children into the font of baptism, but only to pour the baptismal water upon them out of the font, nevertheless the former is what should be done; and it would be right, according to the meaning of the word Taufe, that the child, or whoever is baptised, should be sunk entirely into the water, and then drawn out again; for even in the German tongue the word Taufe comes undoubtedly from the word tief, and means that what is baptised is sunk deep into the water. This usage is also demanded by the significance of baptism, for baptism signifies that the old man and the sinful birth of flesh and blood are to be wholly drowned by the grace of God, as we shall hear. We should, therefore, do justice to its meaning and make baptism a true and complete sign of the thing it signifies.

  The Sign

  II. Baptism is an external sign or token, which so divides us from all men not baptised, that thereby we are known as a people of Christ, [Heb. 2:10] our Captain, under Whose banner (i. e., the Holy Cross) we continually fight against sin. Therefore in this Holy Sacrament we must have regard to three things — the sign, the significance thereof, and the faith. The sign consists in this, that we are thrust into the water in the Name of the Father and of the Son and of the Holy Ghost; but we are not left there, for we are drawn out again. Hence the saying, Aus der Taufe gehoben. The sign must, therefore, have both its parts, the putting in and the drawing out.

  The Thing Signified

  III. The significance of baptism is a blessed dying unto sin and a resurrection in the grace of God, so that the old man, which is conceived and born in sin, is there drowned, and a new man, born in grace, comes forth and rises. Thus St. Paul, in Titus iii, calls baptism a “washing of regeneration,” [Tit. 3:5] since in this washing man is born again and made new. As Christ also says, in John iii, “Except ye be born again of water and the Spirit of grace, ye shall not enter into the Kingdom of Heaven.” [John 3:5] For just as a child is drawn out of its mother’s womb and born, and through this fleshly birth is a sinful man and a child of wrath, [Eph. 2:3] so man is drawn out of baptism and spiritually born, and through this spiritual birth is a child of grace and a justified man. Therefore sins are drowned in baptism, and in place of sin, righteousness comes forth.

  Its Incompleteness

  IV. This significance of baptism, viz., the dying or drowning of sin, is not fulfilled completely in this life, nay, not until man passes through bodily death also, and utterly decays to dust. The sacrament, or sign, of baptism is quickly over, as we plainly see. But the thing it signifies, viz., the spiritual baptism, the drowning of sin, lasts so long as we five, and is completed only in death. Then it is that man is completely sunk in baptism, and that thing comes to pass which baptism signifies. Therefore this life is nothing else than a spiritual baptism which does not cease till death, and he who is baptised is condemned to die; as though the priest, when he baptises, were to say, “Lo, thou art sinful flesh; therefore I drown thee in God’s Name, and in His Name condemn thee to thy death, that with thee all thy sins may die and be destroyed.” Wherefore St. Paul says, in Romans vi, “We are buried with Christ by baptism into death”; [Rom. 6:4] and the sooner after baptism a man dies, the sooner is his baptism completed; for sin never entirely ceases while this body lives, which is so wholly conceived in sin that sin is its very nature, as saith the Prophet, “Behold I was conceived in sin, and in iniquity did my mother bear me”; [Ps. 51:5] and there is no help for the sinful nature unless it dies and is destroyed with all its sin. So, then, the life of a Christian, from baptism to the grave, is nothing else than the beginning of a blessed death, for at the Last Day God will make him altogether new.

  Its Completion

  V. In like manner the lifting up out of baptism is quickly done, but the thing it signifies, the spiritual birth, the increase of grace and righteousness, though it begins indeed in baptism, lasts until death, nay, even until the Last Day. Only then will that be finished which the lifting up out of baptism signifies. Then shall we arise from death, from sins and from all evil, pure in body and in soul, and then shall we live forever. Then shall we be truly lifted up out of baptism and completely born, and we shall put on the true baptismal garment of immortal life in heaven. As though the sponsors when they lift the child up out of baptism, were to say, “Lo, now thy sins are drowned; we receive thee in God’s Name into an eternal life of innocence.” For so will the angels at the Last Day raise up all Christians, all pious baptised men, and will there fulfil what baptism and the sponsors signify; as Christ says in Matthew xxiv, “He shall send forth His angels, and they shall gather unto Him His elect from the four places of the winds, and from the rising to the setting of the sun.” [Matt 24:31]

  VI. Baptism was presaged of old in Noah’s flood, when the whole world was drowned, save Noah with three sons and their wives, eight souls, who were kept in the ark. That the people of the world were drowned, signifies that in baptism sins are drowned; but that the eight in the ark, with beasts of every sort, were preserved, signifies that through baptism man is saved, as St. Peter explains, [1 Pet. 3:20 f.] Now baptism is by far a greater flood than was that of Noah. For that flood drowned men during no more than one year, but baptism drowns all sorts of men throughout the world, from the birth of Christ even till the Day of Judgment. Moreover, it is a flood of grace, as that was a flood of wrath, as is declared in Psalm xxviii, “God will make a continual new flood.” [Ps. 29:10] For without doubt many more people are baptised than were drowned in the flood.

  The Continuance of Sin

  VII. From this it follows that when a man comes forth out of baptism, he is pure and without sin, wholly guiltless. But there are many who do not rightly understand this, and think that sin is no more present, and so they become slothful and negligent in the killing of their sinful nature, even as some do when they have gone to Confession. For this reason, as I said above, it should be rightly understood, and it should be known that our flesh, so long as it lives here, is by nature wicked and sinful. To correct this wickedness God has devised the plan of making it altogether new, even as Jeremiah shows. The potter, when the pot “was marred in his hand,” thrust it again into the lump of clay, and kneaded it, and afterwards made another pot, as it seemed good to him. “So,” says God, “are ye in My hands.” [Jer. 18:4 f.] In the first birth we are marred; therefore He th
rusts us into the earth again by death, and makes us over at the Last Day, that then we may be perfect and without sin.

  This plan He begins in baptism, which signifies death and the resurrection at the Last Day, as has been said. Therefore, so far as the sign of the sacrament and its significance are concerned, sins and the man are both already dead, and he has risen again, and so the sacrament has taken place; but the work of the sacrament has not yet been fully done, that is to say, death and the resurrection at the Last Day are yet before us.

  Sins after Baptism

  VII. Man, therefore, is altogether pure and guiltless, but sacramentally, which means nothing else than that he has the sign of God, i. e., baptism, by which it is shown that his signs are all to be dead, and that he too is to die in grace, and at the Last Day to rise again, pure, sinless, guiltless, to everlasting life. Because of the sacrament, then, it is true that he is without sin and guilt; but because this is not yet completed, and he still lives in sinful flesh, he is not without sin, and not in all things pure, but has begun to grow into purity and innocence.

  Therefore when a man comes to mature age, the natural, sinful appetites — wrath, impurity, lust, avarice, pride, and the like — begin to stir, whereas there would be none of these if all sins were drowned in the sacrament and were dead. But the sacrament only signifies that they are to be drowned through death and the resurrection at the Last Day. [Rom. 7:18] So St. Paul, in Romans vii, and all saints with him, lament that they are sinners and have sin in their nature, although they were baptised and were holy; and they so lament because the natural, sinful appetites are always active so long as we live.

  Baptism a Covenant

  IX. But you ask, “How does baptism help me, if it does not altogether blot out and put away sin?” This is the place for the right understanding of the sacrament of baptism. The holy sacrament of baptism helps you, because in it God allies Himself with you, and becomes one with you in a gracious covenant of comfort.

  Man’s Pledge

  First of all, you give yourself up to the sacrament of baptism and what it signifies, i. e., you desire to die, together with your sins, and to be made new at the Last Day, as the sacrament declares, and as has been said. This God accepts at your hands, and grants you baptism, and from that hour begins to make you a new man, pours into you His grace and Holy Spirit, Who begins to slay nature and sin, and to prepare you for death and the resurrection at the Last Day.

  Again, you pledge yourself to continue in this, and more and more to slay your sin as long as you live, even until your death. This too God accepts, and trains and tries you all your life long, with many good works and manifold sufferings; whereby He effects what you in baptism have desired, viz., that you may become free from sin, may die and rise again at the Last Day, and so fulfil your baptism. Therefore, we read and see how bitterly He has let His saints be tortured, and how much He has let them suffer, to the end that they might be quickly slain, might fulfil their baptism, die and be made new. For when this does not happen, and we suffer not and are not tried, then the evil nature overcomes a man, so that he makes his baptism of none effect, falls into sin, and remains the same old man as before.

  God’s Pledge

  X. So long, now, as you keep your pledge to God, He, in turn, gives you His grace, and pledges Himself not to count against you the sins which remain in your nature after baptism, and not to regard them or to condemn you because of them. He is satisfied and well-pleased if you are constantly striving and desiring to slay these sins and to be rid of them by your death. For this cause, although the evil thoughts and appetites may be at work, nay, even although you may sin and fall at times, these sins are already done away by the power of the sacrament and covenant, if only you rise again and enter into the covenant, as St. Paul says in Romans viii. No one who believes in Christ is condemned by the evil, sinful inclination of his nature, if only he does not follow it and consent to it; [Rom. 8:1] and St. John, in his Epistle, writes, “If any man sin, we have an Advocate with God, even Jesus Christ, Who has become the forgiveness of our sins.” [1 John 2:2 f.] All this takes place in baptism, where Christ is given us, as we shall hear in the remainder of the treatise.

  The Comfort of the Covenant

  XI. Now if this covenant did not exist, and God were not so merciful as to wink at our sins, there could be no sin so so small but it would condemn us. For the judgment of God can endure no sin. Therefore there is on earth no greater comfort than baptism, for through it we come under the judgment of grace and mercy, which does not condemn our sins, but drives them out by many trials. There is a fine sentence of St. Augustine, which says, “Sin is altogether forgiven in baptism; not in such wise that it is no longer present, but in such wise that it is not taken into account.” As though he were to say, “Sin remains in our flesh even until death, and works without ceasing; but so long as we do not consent thereto or remain therein, it is so overruled by our baptism that it does not condemn us and is not harmful to us, but is daily more and more destroyed until our death.”

  For this reason no one should be terrified if he feel evil lust or love, nor should he despair even if he fall, but he should remember his baptism, and comfort himself joyfully with it, since God has there bound Himself to slay his sin for him, and not to count it a cause for condemnation, if only he does not consent to sin or remain in sin. Moreover, these wild thoughts and appetites, and even a fall into sin, should not be regarded as an occasion for despair, but rather as a warning from God that man should remember his baptism and what was there spoken, that he should call upon God’s mercy, and exercise himself in striving against sin, that he should even be desirous of death in order that he may be rid of sin.

  The Office of Faith

  XII. Here, then, is the place to discuss the third thing in the sacrament, i. e., faith, to wit, that a man should firmly believe all this; viz., that this sacrament not only signifies death and the resurrection at the Last Day, by which man is made new for an everlasting, sinless life; but also that it assuredly begins and effects this, and unites us with God, so that we have the will to slay sin, even till the time of our death, and to fight against it; on the other hand, that it is His will to be merciful to us, to deal graciously with us, and not to judge us with severity, because we are not sinless in this life until purified through death. Thus you understand how a man becomes in baptism guiltless, pure and sinless, and yet continues full of evil inclinations, that he is called pure only because he has begun to be pure, and has a sign and covenant of this purity, and is always to become more pure. Because of this God will not count against him the impurity which still cleaves to him, and, therefore, he is pure rather through the gracious imputation of God than through anything in his own nature; as the Prophet says in Psalm xxxii, “Blessed is he whose transgression is forgiven; blessed is the man unto whom the Lord imputeth not iniquity.” [Ps. 52:1 f.]

  This faith is of all things the most necessary, for it is the ground of all comfort. He who has not this faith must despair in his sins. For the sin which remains after baptism makes it impossible for any good works to be pure before God. For this reason we must hold boldly and fearlessly to our baptism, and hold it up against all sins and terrors of conscience, and humbly say, “I know full well that I have not a single work which is pure, but I am baptised, and through my baptism God, Who cannot lie, has bound Himself in a covenant with me, not to count my sin against me, but to slay it and blot it out.”

  XIII. So, then, we understand that the innocence which is ours by baptism is so called simply and solely because of the mercy of God, which has begun this work in us, bears patiently with sin, and regards us as though we were sinless, This also explains why Christians are called in the Scriptures the children of mercy, a people of grace, and men of God’s good-will. [Eph. 5:1, 9] It is because in baptism they have begun to become pure, [Luke 2:14] and by God’s mercy are not condemned with their sins that still remain, until, through death and at the Last Day, they become wholly pur
e, as the sign of baptism shows.