The children of Israel, whenever they repented of their sins, turned their thoughts first of all to the exodus from Egypt, and, remembering this, returned to God Who had brought them out. This memory and this refuge were many times impressed upon them by Moses, and afterward repeated by David. How much rather ought we to call to mind our exodus from Egypt, and, remembering, turn back again to Him Who led us forth through the washing of regeneration [Titus 3:5], which we are bidden remember for this very purpose. And this we can do most fittingly in the sacrament of bread and wine. Indeed, in olden times these three sacraments — penance, baptism and the bread — were all celebrated at the same service, and one supplemented and assisted the other. We read also of a certain holy virgin who in every time of temptation made baptism her sole defence, saying simply, “I am a Christian”; and straight-way the adversary led from her, or he knew the power of her baptism and of her faith which clung to the truth of God’s promise85.
Lo, how rich therefore is a Christian, or one who is baptised! Even if he would, he cannot lose his salvation, however much he sin, unless he will not believe. For no sin can condemn him save unbelief alone. All other sins, — if faith in God’s promise made in baptism return or remain, — all other sins, I say, are immediately blotted out through that same faith, or rather through the truth of God, because He cannot deny Himself if you but confess Him and cling believing to Him that promises. But as for contrition, confession of sins, and satisfaction86, — with all those carefully thought-out exercises of men, — if you turn your attention to them and neglect this truth of God, they will suddenly fail you and leave you more wretched than before. For whatever is done without faith in the truth of God, is vanity of vanities and vexation of spirit [Eccl. 1:2, 14].
Again, how perilous, nay, how false it is to suppose that penance is the second plank after the shipwreck! How harmful an error it is to believe that the power of baptism is broken, and the ship has foundered, because we have sinned! Nay; that one, solid and unsinkable ship remains, and is never broken up into floating timbers; it carries all those who are brought to the harbor of salvation; it is the truth of God giving us its promise in the sacraments. Many, indeed, rashly leap overboard and perish in the waves; these are they who depart from faith in the promise and plunge into sin. But the ship herself remains intact and holds her steady course; and if one be able somehow to return to the ship, it is not on any plank but in the good ship herself that he is borne to life. Such an one is he who through faith returns to the sure promise of God that abideth forever. Therefore Peter, in his second epistle, rebukes them that sin, because they have forgotten that they were purged from their old sins [2 Peter 1:9]; in which words he doubtless chides their ingratitude or the baptism they had received and their wicked unbelief.
What is the good, then, of making many books on baptism and yet not teaching this faith in the promise? All the sacraments were instituted for the purpose of nourishing faith, but these godless men so completely pass over this faith that they even assert a man dare not be certain of the forgiveness of sins, that is, of the grace of the sacraments. With such wicked teachings they delude the world, and not only take captive but altogether destroy the sacrament of baptism, in which the chief glory of our conscience consists. Meanwhile they madly rage against the miserable souls of men with their contritions, anxious confessions, circumstances87, satisfactions, works and endless other absurdities. Read, therefore, with great caution the Master of the Sentences88 in his fourth book, or, better yet, despise him together with all his commentators, who at their best write only of the material and form89 of the sacraments, that is, they treat of the dead and death-dealing letter of the sacraments, but pass over in utter silence the spirit, life and use, that is, the truth of the divine promise and our faith.
Beware, therefore, lest the external pomp of works and the deceits of human traditions mislead you, so that you may not wrong the divine truth and your faith. If you would be saved, you must begin with the faith of the sacraments, without any works whatever; but on faith the works will follow: only do not think lightly of faith, which is a work, and of all works the most excellent and the most difficult to do. Through it alone you will be saved, even if you should be compelled to do without any other works. For it is a work of God, not of man, as Paul teaches [Eph. 2:8]. The other works He works through us and with our help, but this one He works in us and without our help.
From this we can clearly see the difference, in baptism, between man the minister and God the Doer. For man baptises and does not baptise: he baptises, for he performs the work, immersing the person to be baptised; he does not baptise, for in that act he officiates not by his own authority, but in the stead of God. Hence, we ought to receive baptism at the hands of a man just as if Christ Himself, nay, God Himself, were baptising us with His own hands. For it is not man’s baptism, but Christ’s and God’s baptism, which we receive by the hand of a man; just as every other created thing that we make use of by the hand of another, is God’s alone. Therefore beware of dividing baptism in such a way as to ascribe the outward part to man and the inward part to God. Ascribe both to God alone, and look upon the person administering it as the instrument in God’s hands, by which the Lord sitting in heaven thrusts you under the water with His own hands, and speaking by the mouth of His minister promises you, on earth with a human voice, the forgiveness of your sins.
This the words themselves indicate, when the priest says: “I baptise thee in the Name of the Father, and of the Son, and of the Holy Ghost. Amen” — and not: “I baptise thee in my own name.” It is as though he said: “What I do, I do not by my own authority, but in the name and stead of God, so that you should regard it just as if our Lord Himself had done it in a visible manner. The Doer and the minister are different persons, but the work of both is the same work, or, rather, it is the work of the Doer alone, through my ministry.” For I hold that “in the name of” refers to the person of the Doer, so that the name of the Lord is not only to be uttered and invoked while the work is being done, but the work itself is to be done not as one’s own work, but in the name and stead of another. In this sense Christ says, “Many shall come in my name,” [Matt. 24:5] and in Romans i it is said, “By whom we have received grace and apostleship for obedience to the faith, in all nations, for His name.” [Rom. 1:5]
This view I heartily endorse; for there is much of comfort and a mighty aid to faith in the knowledge that one has been baptised not by man, but by the Triune God Himself through a man acting among us in His name. This will dispose of that fruitless quarrel about the “form”90 of baptism, as these words are called. The Greeks say: “May the servant of Christ be baptised,” while the Latins say: “I baptise.” Others again, pedantic triflers, condemn the use of the words, “I baptise thee in the name of Jesus Christ”91 — although it is certain that the Apostles used this formula in baptising, as we read in the Acts of the Apostles — and would allow no other form to be valid than this: “I baptise thee in the Name of the Father, and of the Son, and of the Holy Ghost.” But their contention is in vain, for they bring no proof, but merely assert their own dreams. Baptism truly saves in whatever way it is administered, if only it be not administered in the name of man but of God. Nay, I have no doubt that if one received baptism in the name of the Lord, even though the wicked minister should not give it in the name of the Lord, he would yet be truly baptised in the name of the Lord. For the effect of baptism depends not so much on the faith or use of him that confers it as on the faith or use of him that receives it; of which we have an illustration in the case of the play-actor who was baptised in jest92. Such anxious disputings and questionings are aroused in us by those who ascribe nothing to faith and everything to works and forms, whereas we owe everything to faith alone and nothing to forms, and faith makes us free in spirit from all those scruples and fancies.
The Second Part of Baptism: The Sign, or Sacrament
The second part of baptism is the sign, or sacrament, which is tha
t immersion into water whence also it derives its name; for the Greek baptizo means I immerse, and baptisma means immersion. For, as has been said93, signs are added to the divine promises to represent that which the words signify, for, as they now say, that which the sacrament “effectively signifies.” We shall see how much of truth there is in this. The great majority have supposed that there is some hidden spiritual power in the word or in the water, which works the grace of God in the soul of the recipient. Others deny this and hold that there is no power in the sacraments, but that grace is given by God alone, Who according to His covenant aids the sacraments He has instituted94. Yet all are agreed that the sacraments are effective signs of grace, and they reach this conclusion by this one argument: If the sacraments of the New Law merely “signified,” it would not be apparent in what respect they surpassed the sacraments of the Old Law. Hence they have been driven to attribute such great power to the sacraments of the New Law that in their opinion they benefit even such men as are in mortal sins, and that they do not require faith or grace; it is sufficient not to oppose a “bar,” that is, an actual intention to sin again.
But these views must be carefully avoided and shunned, because they are godless and infidel, being contrary to faith and to the nature of the sacraments. For it is an error to hold that the sacraments of the New Law differ from those of the Old Law in the efficacy of their “signifying.” The “signifying” of both is equally efficacious. The same God Who now saves me by baptism saved Abel by his sacrifice, Noah by the bow, Abraham by circumcision, and all the others by their respective signs. So far as the “signifying” is concerned, there is no difference between a sacrament of the Old Law and one of the New; provided that by the Old Law you mean that which God wrought among the patriarchs and other fathers in the days of the law. But those signs which were given to the patriarchs and fathers must be sharply distinguished from the legal types which Moses instituted in his law, such as the priestly rites concerning robes, vessels, meats, dwellings, and the like. Between these and the sacraments of the New Law there is a vast difference, but no less between them and those signs that God from time to time gave to the fathers living judges under the law, such as the sign of Gideon’s fleece [Judges 6:36], Manoah’s sacrifice [Judges 13:19], or the sign which Isaiah offered to Ahaz, in Isaiah vii [Isa. 7:10]; for to these signs God attached a certain promise which required faith in Him.
This, then, is the difference between the legal types and the new and old signs — the former have not attached to them any word of promise requiring faith. Hence they are not signs of justification, for they are not sacraments of the faith that alone justifies, but only sacraments of works; their whole power and nature consisted in works, not in faith, and he that observed them fulfilled them, even if he did it without faith. But our signs, or sacraments, as well as those of the fathers, have attached to them a word of promise, which requires faith, and they cannot be fulfilled by any other work. Hence they are signs or sacraments of justification, for they are the sacraments of justifying faith and not of works. Their whole efficacy, therefore, consists in faith itself, not in the doing of a work; for whoever believes them fulfils them, even if he should not do a single work. Whence has arisen the saying, “Not the sacrament but the faith of the sacrament justifies.” Thus circumcision did not justify Abraham and his seed, and yet the Apostle calls it the seal of the righteousness of faith [Rom. 4:11], because faith in the promise, to which circumcision was added, justified him and fulfilled that which circumcision signified. For faith was the spiritual circumcision of the foreskin of the heart [Deut. 10:16; Jer. 4:4], which was symbolised by the literal circumcision of the flesh. And in the same manner it was obviously not Abel’s sacrifice that justified him, but it was his faith, by which he offered himself wholly to God and which was symbolised by the outward sacrifice.
Even so it is not baptism that justifies or benefits anyone, but it is faith in the word of promise, to which baptism is added. This faith justifies, and fulfils that which baptism signifies. For faith is the submersion of the old man and the emerging of the new. Therefore it cannot be that the new sacraments differ from the old, for both have the divine promise and the same spirit of faith; although they do differ vastly from the olden types on account of the word of promise, which is the one decisive point of difference. Even so, to-day, the outward show of vestments, holy places, meats and of all the endless ceremonies has doubtless a fine symbolical meaning, which is to be spiritually fulfilled; and yet because there is no word of divine promise attached to these things, they can in nowise be compared with the signs of baptism and of the bread, nor do they in any way justify or benefit one, since they are fulfilled in the very observance, apart from faith. For while they are taking place or are being performed, they are being fulfilled; as the Apostle says of them, in Colossians ii, “Which are all to perish with the using, after the commandments and doctrines of men.” [Col. 2:22] The sacraments, on the contrary, are not fulfilled when they are observed, but when they are believed.
It cannot be true, therefore, that there is in the sacraments a power efficacious for justification, or that they are effective signs of grace95. All such assertions tend to destroy faith, and arise from ignorance of the divine promise. Unless you should call them effective in the sense that they certainly and efficaciously impart grace, where faith is unmistakably present. But it is not in this sense that efficacy is now ascribed to them; as witness the act that they are said to benefit all men, even the godless and unbelieving, provided they do not oppose a “bar” — as if such unbelief were not in itself the most obstinate and hostile of all bars to grace. So firmly bent are they on turning the sacrament into a command, and faith into a work. For if the sacrament confers grace on me because I receive it, then indeed I obtain grace by virtue of my work and not of faith; I lay hold not on the promise in the sacrament, but on the sign instituted and commanded by God. Do you not see, then, how completely the sacraments have been misunderstood by our sententious theologians?96 They have taken no account, in their discussions on the sacraments, of either faith or the promise, but cling only to the sign and the use of the sign, and draw us away from faith to the work, from the word to the sign. Thus they have not only carried the sacraments captive (as I have said)97, but have completely destroyed them, as far as they were able.
Therefore, let us open our eyes and learn to give more heed to the word than to the sign98, and to faith than to the work, for the use of the sign, remembering that wherever there is a divine promise there faith is required, and that these two are so necessary to each other that neither can be efficacious apart from the other. For it is not possible to believe unless there be a promise, and the promise is not established unless it be believed. But where these two meet, they give a real and most certain efficacy to the sacraments. Hence, to seek the efficacy of the sacrament apart from the promise and apart from faith, is to labor in vain and to ind damnation. Thus Christ says: “He that believeth and is baptised, shall be saved; he that believe not shall be damned.” [Mark 16:16] He shows us in this word that faith is so necessary a part of the sacrament that it can save even without the sacrament; for which reason He did not see it to say: “He that believeth not, and is not baptised. . .”
Baptism, then, signifies two things — death and resurrection; that is, full and complete justification. The minister’s immersing the child in the water signifies death; his drawing it forth again signifies life. Thus Paul expounds it in Romans vi, “We are buried together with Christ by baptism into death; that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.” [Rom. 6:4] This death and resurrection we call the new creation, regeneration, and the spiritual birth. And this must not be understood only in a figurative sense, of the death of sin and the life of grace, as many understand it, but of actual death and resurrection. The significance of baptism is not an imaginary significance, and sin does not completely die, nor does grace completely rise, until the body
of sin that we carry about in this life is destroyed; as the Apostle teaches in the same chapter [Rom. 6:6]. For as long as we are in the flesh, the desires of the flesh stir and are stirred. Wherefore, as soon as ever we begin to believe, we also begin to die to this world and to live unto God in the life to come; so that faith is truly a death and a resurrection, that is, it is that spiritual baptism in which we go under and come forth.
Hence it is indeed correct to say that baptism is a washing from sins, but that expression is too weak and mild to bring out the full significance of baptism, which is rather a symbol of death and resurrection. For this reason I would have the candidates for baptism completely immersed in the water, as the word99 says and as the sacrament signifies. Not that I deem this necessary, but it were well to give to so perfect and complete a things a perfect and complete sign; thus it was also doubtless instituted by Christ. The sinner does not so much need to be washed as he needs to die, in order to be wholly renewed and made another creature, and to be conformed to the death and resurrection of Christ, with Whom, through baptism, he dies and rises again. Although you may properly say that Christ was washed clean of mortality when He died and rose again, yet that is a weaker way of putting it than if you said He was completely changed and renewed. In the same way it is far more forceful to say that baptism signifies our utter dying and rising to eternal life, than to say that it signifies merely our being washed clean from sins.
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