231.
A question arises here with which the devil and
his band confuse the world; the question of the
baptism of infants, whether they also have faith and
can properly be baptized? To this we reply in brief:
Let the simple and unlearned dismiss this question
from their minds and refer it to those posted on the
subject. But if you must answer, then say: that the
baptism of infants is pleasing to Christ his own work
demonstrates. He has sanctified many of those who
had received this baptism, and today not a few can be
found whose doctrine and life attest the indwelling of
the Holy Spirit. We also, by the grace of God, have
received the power of interpreting and Scriptures and
of knowing Christ, which is not possible without the
Holy Spirit. Now if God did not approve infant
baptism he would not have given to any of these the
Holy Spirit, not even in the smallest measure. In
short, from time immemorial to this day, no one on
earth could have been a Christian. Now, since God
has confirmed baptism through the gift of his Holy
Spirit, as is plainly evident in some of the fathers St.
Bernard, Gerson, John Huss and others and the
Christian church will abide to the end of the world, it
must be confessed that infant baptism is pleasing to
God. For God can never be his own opponent, nor>
support lies and knavery, nor bestow his grace and
Spirit to that end. This is perhaps the best and
strongest proof for the simple and unlearned people.
For no one can take from us or overthrow the article
of faith, "I believe in the holy Christian Church, the
communion of saints."
232. Furthermore, we maintain that the vital concern
is not the presence or the absence of faith inasmuch
as the latter can not vitiate baptism itself; God's Word
and command is the vital concern. This is perhaps a
little strongly expressed, but it is based upon what I
have already said, that baptism is simply water and
God's Word in and with each other: that is, when the
Word accompanies the water, baptism is rightly
administered although faith be not present; for faith
does not constitute baptism, it receives it. Now,
baptism is now vitiated, even if it is not rightly
received or made use of; because it is not bound to
our faith, but to the Word of God.
233. Thus you see that the objections of the
sectarians will not stand. As we said, even if children
do not believe which is proven not be the case yet
their baptism would be valid, and they should not be
rebaptized. Just so, the sacrament of the Lord's
Supper is not corrupted when one even partakes of it
with an evil purpose, and it would not be permissible
for him, because of that abuse, to partake of it again
the same hour as if he had not received the true
sacrament in the worst possible manner. How can we
imagine that God's Word and ordinance should be
wrong because we make a wrong use of them?
Therefore I say, have you not believed, then believe
now, and confess: The baptism was indeed right, but,
alas, I received it in the wrong way. Now, I myself,
and all who are baptized, must confess before God
thus: I come here in my own faith and also in the faith
of others, yet I cannot build upon the fact that I
believe and many people are praying for me; what I
build upon is, that it is thy Word and command. Just
as I go to the Lord's Supper, not on the strength of my
own faith, but on the strength of Christ's Word.
Whether I be strong or weak, I commit myself into
the hands of God. This I know, that he bids me go,
eat and drink, and he gives me his body and blood,
which will never lie to me nor deceive me.
234. We do the same in infant baptism. We bring the
child with the conviction and trust that it believes,
and pray God to grant it faith. But we do not baptize
the child upon that; we do it solely upon God's
command. Why so? Because we know that God does
not lie. I and my neighbor, in fact, all men, may err
and deceive, but the Word of God cannot err.
235. Therefore, only presumptuous and stupid
persons argue and conclude that where there is no
true faith, there also can be no true baptism.
Likewise, I might argue, if I have no faith, Christ is
nothing; or, if I am not obedient, father and mother
and superiors are nothing. Is that a correct conclusion
because one does not do what he ought to do, the
thing which he misuses is of no consequence and of
no value? My good friend, rather reverse the
argument and conclude that baptism is valuable and
right just because it has been improperly received.
For if it were not right in itself, we could not abuse it
or sin against it. Hence the saying: "Abusus non tollit,
sed confirmat substantiam," Abuse does not remove
the substance, but demonstrates its existence. Gold is
none the less gold because a harlot wears it in sin and
shame.
236. Therefore, let the conclusion be that baptism
remains always good and its essence unimpaired,
even though one be baptized without true faith; for
God's ordinance and Word cannot be changed nor
perverted by mankind. But the fanatics are so blinded
that they cannot discern God's Word and command.
They regard baptism as if it were but water in a brook
or in a vessel, and magistrates only as ordinary
people. And because they see neither faith nor
obedience, they think the things themselves are also
to be considered worthless. Here lurks a sly, seditious
devil, who would gladly tear the crown from those in
authority to trample it under foot, and would besides
pervert and bring to naught all God's works and
ordinances. Therefore, we must be watchful and well
armed, and not allow ourselves to be turned from the
Word or led astray, and so neglect baptism or regard
it only as an empty sign, as the fanatics dream it is.
237. Lastly, we ought to know what baptism signifies
and why God ordained just this outward sign and rite
for the sacrament by which we are first taken into the
community of Christians. The act or rite consists in
being placed into the water, which flows over us, and
being drawn from it again. These two things, the
placing in the water and the emerging from it, signify
the power and efficacy of baptism; which is simply
the mortifying of the old Adam in us and the
resurrection of the new man, both of which operations
continue in us as long as we live on the earth.
Accordingly, a Christian life is but a daily baptism,
which, once entered upon, requires us incessantly to
fulfill its conditions. Without ceasing we must purge
out what is of the old Adam, so that what belongs to
the new man may come forth. But what is the old
man? Inherited from Adam, he is passionate, hateful
envious, unchaste, miserly, lazy, conceited and, last
but not least, unbelieving; thoroughly corrupt, he
offers no lodgment to what is good. Now, when we
enter Christ's kingdom, such corruption should daily
decrease and we should become more gentle, more
patient, more meek, and ever break away more and
more from unbelief, avarice, hatred, envy and
vainglory.
238. This is the right use of baptism among
Christians, indicated by the act of baptizing with
water. Now, where this amendment of life does not
follow, but the old man in us remains unbridled and
only grows stronger, there is not a proper use of
baptism but a struggle against it. Those out of Christ
cannot but grow worse every day; as the proverb says:
Evil unchecked waxeth worse and worse. If one was
proud and avaricious a year ago, today he is much
more so. Vice thus grows from youth on, and it never
ceases to grow. A young child, which has no special
vice, becomes vicious and unchaste as it grows.
When full manhood has been attained, the real vices
set in and increase with time. Therefore, the old man
follows unchecked the laws of his nature unless
restrained and curbed by the power of the baptismal
covenant. On the other hand, when we become
Christians, the old man daily grows weaker, until at
length he is altogether subdued. This is, in the true
sense, to plunge into baptism and daily to arise again.
So the outward sign has been appointed, not only on
account of what it confers, but also on account of
what it represents. Where faith abounds with its
fruits, there baptism is not an empty sign, but the
work of mortifying the flesh accompanies the sign.
Where faith is waiting, there baptism remains only an
unfruitful sign.
239. And here you see that baptism, both in its
efficacy and its signification, includes what has been
called the third sacrament, namely, repentance, but
rightly considered it is nothing but baptism in its
effects. For what does repentance mean but earnestly
making front against the old man and advancing in
the new life? Therefore, if you live a life of
repentance, you advance in baptism, which not only
signifies this new life, but effects it begins and
inspires it. For in it is given grace, the Spirit and
power, to suppress the old Adam and enable the new
man to come forth and to grow.
Therefore, baptism will always be valid. Although
some fall from it and sin, we still have always access
to it that we may again subdue the old man. But we
ought never to be rebaptized with water; for although
we were immersed in water a hundred times, it would
be no more than one baptism. The effect and
significance of baptism continue and abide. Thus
repentance is simply a return and a re-entry into
baptism, to resume the practice of what has been
begun but abandoned.
240. I say this to correct the notion which has for a
long time prevailed with us, that baptism is something
of the past, which we could no longer avail ourselves
of after falling back into sin. We have this notion
because we regard it only in the light of a work
accomplished once forever, a view which may be
traced to the fact of St. Jerome's having written that
repentance is the plank on which we must launch
forth and pass across to the other shore after the
foundering of the ship in which we embarked when
we entered the community of Christians. These
words deprive baptism of its value, making it of no
further use to us. This utterance is not a true figure,
for the ship never founders, since it is, as I said, God's
ordinance and not our own device. But it may indeed
happen that we fall out of it. And if one falls out, he
should immediately make for the ship again and cling
to it until he gets into it and sails on in it as he did at
first.
241. Thus we see what a splendid thing baptism is,
which rescues us from the very jaws of the devil,
makes us God's own children, overcomes and takes
away sin, daily strengthens the new man in us, and
always continues with us until, snatched from the
misery of the present, we shall have attained to the
eternal glory beyond. Accordingly, everyone should
treat baptism as a garment for everyday use. Every
day he should be found in faith and amid its fruits;
every day should witness the war against the old man
and the growth of the new. For, if we wish to be
Christians, we must practice the things that make for
Christianity. If one falls from his baptismal covenant,
let him return to it. For as Christ, the mercy-seat,
does not retreat nor forbid us to return to him
although we sin, so likewise all his treasures and gifts
remain with us. When, therefore, we have once
received in baptism the forgiveness of sin, it remains
with us day by day as long as we live; that is, as long
as we carry the old Adam about with us.
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