Here, again, you see that the sacrament of baptism, even in respect to its sign, is not the matter of a moment, but continues for all time. Although its administration is soon over, yet the thing it signifies100 continues until we die, nay, until we rise at the last day. For as long as we live we are continually doing that which our baptism signifies, — we die and rise again. We die, that is, not only spiritually and in our affections, by renouncing the sins and vanities of this world, but we die in very truth, we begin to leave this bodily life and to lay hold on the life to come; so that there is, as they say, a real and even a bodily going out of this world to the Father.
We must, therefore, beware of those who have reduced the power of baptism to such a vanishing point as to say that the grace of God is indeed inpoured in baptism, but afterwards poured out again through sin, and that thereupon one must reach heaven by another way; as if baptism had then become entirely useless. Do not you hold to such a view, but know that baptism signifies your dying and living again, and therefore, whether it be by penance or by any other way, you can but return to the power of your baptism, and do afresh that which you were baptised to do and which your baptism signified. Never does baptism lose its power, unless you despair and refuse to return to its salvation. You may, indeed, or a season wander away from the sign, but that does not make the sign of none effect. You have, thus, been baptised once in the sacrament, but you must be constantly baptised again through faith, you must constantly die, you must constantly live again. Baptism swallowed up your whole body, and gave it forth again; even so that which baptism signifies101 should swallow up your whole life in body and soul, and give it forth again at the last day, clad in robes of glory and immortality. We are, therefore, never without the sign of baptism nor yet without the thing it signifies; nay, we must be baptised ever more and more completely, until we perfectly fulfil the sign, at the last day.
Therefore, whatever we do in this life that avails for the mortifying of the flesh and the giving life to the spirit, belongs to baptism; and the sooner we depart this life the sooner do we fulfil our baptism, and the greater our sufferings the more closely do we conform to our baptism. Hence those were the Church’s halcyon days, when the martyrs were being killed every day and accounted as sheep for the slaughter [Ps. 44:22; Rom. 8:36]; for then the power of baptism reigned supreme in the Church, which power we have to-day lost sight of amid the multitude of works and doctrines of men. For all our life should be baptism, and the fulfilling of the sign, or sacrament, of baptism; we have been set free from all else and wholly given over to baptism alone, that is, to death and resurrection.
The Glorious Liberty of the Baptised
This glorious liberty of ours, and this understanding of baptism have been carried captive in our day; and whom have we to thank for this but the Roman pontiff with his despotism? More than all others, it was his first duty, as chief shepherd, to preach and defend this liberty and this knowledge, as Paul says in I Corinthians: “Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries, or sacraments102, of God.” [1 Cor. 4:1] Instead of this, he seeks only to oppress us with his decrees and his laws, and to enslave and ensnare us in the tyranny of his power. By what right, in God’s name, does the pope impose his laws upon us? to say nothing of his wicked and damnable neglect to teach these mysteries. Who gave him power to despoil us of this liberty, granted us in baptism? One thing only (as I have said)103 has been enjoined upon us all the days of our life, — to be baptised; that is, to be put to death and to live again, through faith in Christ; and this faith alone should have been taught, especially by the chief shepherd. But now there is not a word said about faith, and the Church is laid waste with endless laws concerning works and ceremonies; the power and right understanding of baptism are put by, and faith in Christ is prevented.
Therefore I say: Neither pope nor bishop nor any other man has the right to impose a single syllable of law upon a Christian man without his consent; and if he does, it is done in the spirit of tyranny. Therefore the prayers, fasts, donations, and whatever else the pope decrees and demands in all of his decretals, as numerous as they are iniquitous, he demands and decrees without any right whatever; and he sins against the liberty of the Church whenever he attempts any such thing. Hence it has come to pass that the churchmen of our day are indeed such vigorous defenders of the liberty of the Church, that is, of wood and stone, of land and rents — for “churchly” is nowadays the same as “spiritual” — yet with such fictions they not only take captive but utterly destroy the true liberty of the Church, and deal with us far worse than the Turk, in opposition to the word of the Apostle, “Be not made the bondslaves of men.” [1 Cor. 7:23] For, verily, to be subjected to their statutes and tyrannical laws is to be made the bondslaves of men.
This impious and desperate tyranny is fostered by the pope’s disciples, who here drag in and pervert that saying of Christ, “He that heareth you heareth me.” [Luke 10:16] With puffed cheeks they blow up this saying to a great size in support of their traditions. Though Christ spake it to the apostles when they went forth to preach the Gospel, and though it applies solely to the Gospel, they pass over the Gospel and apply it only to their fables. He says in John x: “My sheep hear my voice, but the voice of a stranger they hear not” [John 10:27]; and to this end He left us the Gospel, that His voice might be uttered by the pontiffs. But they utter their own voice, and themselves desire to be heard. Moreover, the Apostle says that he was not sent to baptise but to preach the Gospel [1 Cor. 1:17]. Therefore, no one is bound to the traditions of the pope, nor does he need to give ear to him unless he teaches the Gospel and Christ, and the pope should teach nothing but faith without any restrictions. But since Christ says, “He that heareth you heareth me,” [Luke 10:16] and does not say to Peter only, “He that heareth thee”; why does not the pope also hear others? In fine, where there is true faith, there must also be the word of faith. Why then does not an unbelieving pope now and then hear a believing servant of his, who has the word of faith? It is blindness, sheer blindness, that holds the popes in its power.
But others, more shameless still, arrogantly ascribe to the pope the power to make laws, on the basis of Matthew xvi, “Whatsoever thou shalt bind,” [Matt. 16:19] etc., though Christ treats in this passage of binding and loosing sins, not of taking the whole Church captive and oppressing it with laws. So this tyranny treats everything with its own lying words and violently wrests and perverts the words of God. I admit indeed that Christians ought to bear this accursed tyranny just as they would bear any other violence of this world, according to Christ’s word: “If one strike thee on thy right cheek, turn to him also the other.” [Matt. 5:39] But this is my complaint, — that the godless pontiffs boastfully claim the right to do this, that they pretend to be seeking the Church’s welfare with this Babylon of theirs, and that they foist this fiction upon all mankind. For if they did these things, and we suffered their violence, well knowing, both of us, that it was godlessness and tyranny, then we might number it among the things that tend to the mortifying of this life and the fulfilling of our baptism, and might with a good conscience glory in the inflicted injury. But now they seek to deprive us of this consciousness of our liberty, and would have us believe that what they do is well done, and must not be censured or complained of as wrongdoing. Being wolves, they masquerade as shepherds; being anti-christs, they would be honored as Christ.
Solely in behalf of this freedom of conscience, I lift my voice and confidently cry: No laws may by any right be laid upon Christians, whether by men or angels, without their consent; for we are free from all things. And if any laws are laid upon us, we must bear them in such a way as to preserve the consciousness of our liberty, and know and certainly affirm that the making of such laws is an injustice, which we will bear and glory in, giving heed not to justify the tyrant nor yet to rebel against his tyranny. “For who is he,” says Peter, “that will harm you, if ye be followers of that which is good
?” [1 Pet. 3:13] “All things work together or good to the elect.” [Rom. 8:28]
Nevertheless, since but few know this glory of baptism and the blessedness of Christian liberty, and cannot know them because of the tyranny of the pope, I for one will clear my skirts and salve my conscience by bringing this charge against the pope and all his papists: Unless they will abolish their laws and traditions, and restore to Christ’s churches their liberty and have it taught among them, they are guilty of all the souls that perish under this miserable captivity, and the papacy is of a truth the kingdom of Babylon, yea, of very Antichrist! For who is “the man of sin” and “the son of perdition” [2 Thess. 2:3 f.] but he that with his doctrines and his laws increases sins and the perdition of souls in the Church, while he sitteth in the Church as if he were God? All this the papal tyranny has fulfilled, and more than fulfilled, these many centuries; it has extinguished faith, obscured the sacraments and oppressed the Gospel; but its own laws, which are not only impious and sacrilegious, but even barbarous and foolish, it has enjoined and multiplied world without end.
Behold, then, our miserable captivity; how the city doth sit solitary that was full of people! How the mistress of the Gentiles is become as a widow: the princess of provinces made tributary! There is none to comfort her, all her friends have despised her. [Lament. 1:1 f.] So many orders, so many rites, so many sects, so many professions, exertions and works, in which Christians are engaged, until they lose sight of their baptism, and for this swarm of locusts, cankerworms and caterpillars [Joel 1:4] not one of them is able to remember that he is baptised or what blessings his baptism brought him. We should be even as little children, newly baptised, who are engaged in no efforts and no works, but are free in every way, secure and saved solely through the glory of their baptism. For we are indeed little children, continually baptised anew in Christ.
Infant Baptism
In contradiction of what has been said, some will perhaps point to the baptism of infants, who do not grasp the promise of God and cannot have the faith of baptism; so that either faith is not necessary or else infant baptism is without effect. Here I say what all say: Infants are aided by the faith of others, namely, those who bring them to baptism104. For the Word of God is powerful, when it is uttered, to change even a godless heart, which is no less deaf and helpless than any infant. Even so the infant is changed, cleansed and renewed by inpoured faith, through the prayer of the Church that presents it for baptism and believes, to which prayer all things are possible [Mark 9:23]. Nor should I doubt that even a godless adult might be changed, in any of the sacraments, if the same Church prayed and presented him; as we read in the Gospel of the man sick of the palsy, who was healed through the faith of others [Matt. 9:1 ff.]. I should be ready to admit that in this sense the sacraments of the New Law are efficacious to confer grace, not only to those who do not, but even to those who do most obstinately, oppose a bar105. What obstacle will not the faith of the Church and the prayer of faith remove? Do we not believe that Stephen by this powerful means converted Paul the Apostle? But then the sacraments accomplish what they do not by their own power, but by the power of faith, without which they accomplish nothing at all, as has been said106.
There remains the question, whether it is right to baptise an infant not yet born, with only a hand or a foot presenting. Here I will decide nothing hastily, and confess my ignorance. I am not sure whether the reason given by some is sufficient, — that the soul resides in its entirety in every part of the body; or it is not the soul but the body that is externally baptised with water. Nor do I share the view of others, that he who is not yet born cannot be born again, even though it has considerable force. I leave these matters to the teaching of the Spirit, and meanwhile permit every one to abound in his own sense [Rom. 14:15 (Vulg.)].
Vows and the Baptismal Vow
One thing I will add — and would to God I might persuade all to do it! — viz., completely to abolish or avoid all vows, be they vows to enter religious orders, to make pilgrimages or to do any works whatsoever, that we may remain in the liberty of our baptism, which is the most religious and rich in works. It is impossible to say how greatly that widespread delusion of vows lowers baptism and obscures the knowledge of Christian liberty; to say nothing now of the unspeakable and infinite peril of souls which that mania for making vows and that ill-advised rashness daily increase. O most godless pontiffs and unhappy pastors, who slumber on unheeding and indulge your evil lusts, without pity or this “affliction of Joseph,” [Amos 6:4-6] so dreadful and fraught with peril!
Vows should either be abolished by a general edict, particularly such as are taken for life, and all men diligently recalled to the vows of baptism, or else everyone should be warned not to take a vow rashly, and no one encouraged to do so, nay, permission be given only with difficulty and reluctance. For we have vowed enough in baptism, nay, more than we can ever fulfil; if we give ourselves to the keeping of this one vow, we shall have all we can do. But now we compass earth and sea to make many proselytes [Matt. 23:15]; we fill the world with priests, monks and nuns, and imprison them all in life-long vows. You will find those who argue and decide that a work done in fulfilment of a vow ranks higher than one done without a vow, and is to be rewarded with I know not what great rewards in heaven. Blind and godless Pharisees, who measure righteousness and holiness by the greatness, number or other quality of the works! But God measures them by faith alone, and with Him there is no difference between works except that which is wrought by faith.
With such bombast these wicked men advertise their inventions and puff up human works, to lure on the unthinking populace, who are almost always led by the glitter of works to make shipwreck of their faith, to forget their baptism and do despite to their Christian liberty. For a vow is a kind of law or requirement; therefore, when vows are multiplied, laws and works are necessarily multiplied, and when this is done, faith is extinguished and the liberty of baptism taken captive. Others, not content with these wicked allurements, add yet this and say that entrance into a religious order is a new baptism107, as it were, which may afterward be repeated as often as the purpose to live the religious life is renewed. Thus these “votaries” have appropriated to themselves all righteousness, salvation and glory, and let to those who are merely baptised nothing to compare with them. Nay, the Roman pontiff, that fountain and source of all superstitions, confirms, approves and adorns this mode of life with high-sounding bulls and dispensations, while no one deems baptism worthy of even a thought. And with such glittering pomp (as we have said)108 they drive the easily led people of Christ into certain disaster, so that in their ingratitude toward baptism they presume to achieve greater things by their works than others achieve by their faith.
Therefore, God again shows Himself froward to the froward [Ps. 18:26], and to repay the makers of vows for their ingratitude and pride, causes them to break their vows or to keep them only with prodigious labor; to remain sunk in them, never coming to the knowledge of the grace of faith and baptism; to continue in their hypocrisy unto the end — since their spirit is not approved of God — and at last to become a laughing-stock to the whole world, ever ensuing righteousness and never attaining unto righteousness; so that they fulfil the word of Isaiah: “The land is full of idols.” [Isa. 2:8]
I am indeed far from forbidding or discouraging any one who may desire to take a vow privately and of his own free choice; for I would not altogether despise and condemn vows. But I would most strongly advise against setting up and sanctioning the making of vows as a public mode of life. It is enough that every one should have the private right to take a vow at his peril; but to commend the vowing of vows as a public mode of life — this I hold to be most harmful to the Church and to simple souls. And I hold this, first, because it runs directly counter to the Christian life; for a vow is a certain ceremonial law and a human tradition or presumption, and from these the Christian has been set free through baptism. For a Christian is subject to no laws but the law of G
od. Again, there is no instance in Scripture of such a vow, especially of life-long chastity, obedience and poverty109. But whatever is without warrant of Scripture is hazardous and should by no means be commended to any one, much less established as a common and public mode of life, although whoever will must be permitted to make the venture at his own peril. For certain works are wrought by the Spirit in a few men, but they must not be made an example or a mode of life or all.
Moreover, I greatly fear that these modes of life of the religious orders belong to those things which the Apostle foretold: “They shall teach a life in hypocrisy, forbidding to marry, to abstain from meats, which God hath created to be received with thanksgiving.” [1 Tim. 4:2 f.] Let no one retort by pointing to Sts. Bernard, Francis, Dominic and others, who founded or fostered monastic orders. Terrible and marvelous is God in His counsels toward the sons of men. He could keep Daniel, Ananias, Azarias and Misael holy at the court of the king of Babylon [Dan 1:6 ff.], that is, in the midst of godlessness; why could He not sanctify those men also in their perilous mode of living or guide them by the special operation of His Spirit, yet without desiring it to be an example to others? Besides, it is certain that none of them was saved through his vows and his “religious” life; they were saved through faith alone, by which all men are saved, and with which that splendid slavery of vows is more than anything else in conflict.
But every one may hold to his own view of this [Rom. 14:5]. I will return to my argument. Speaking now in behalf of the Church’s liberty and the glory of baptism, I feel myself in duty bound publicly to set forth the counsel I have learned under the Spirit’s guidance. I therefore counsel the magnates of the churches, first of all, to abolish all those vows, or at least not to approve and extol them. If they will not do this, then I counsel all men who would be assured of their salvation, to abstain from all vows, above all from the great and life-long vows; I give this counsel especially to all growing boys and youths. This I do, first, because this manner of life has no witness or warrant in the Scriptures, as I have said, but is puffed up solely by the bulls (and they truly are “bulls”)110 of human popes. And, secondly, because it greatly tends to hypocrisy, by reason of its outward show and its unusual character, which engender conceit and a contempt of the common Christian life. And if there were no other reason for abolishing these vows, this one were reason enough, namely, that through them, faith and baptism are slighted and works are exalted, which cannot be done without harmful results. For in the religious orders there is scarce one in many thousands, who is not more concerned about works than about faith, and on the basis of this madness they have even made distinctions among themselves, such as “the more strict” and “the more lax,” as they call them111.
Collected Works of Martin Luther Page 27
