God's commandment and institution, lest we doubt that Baptism is
divine, not devised nor invented by men. For as truly as I can say, No
man has spun the Ten Commandments, the Creed, and the Lord's Prayer out
of his head, but they are revealed and given by God Himself, so also I
can boast that Baptism is no human trifle, but instituted by God
Himself, moreover, that it is most solemnly and strictly commanded that
we must be baptized or we cannot be saved, lest any one regard it as a
trifling matter, like putting on a new red coat. For it is of the
greatest importance that we esteem Baptism excellent, glorious, and
exalted, for which we contend and fight chiefly, because the world is
now so full of sects clamoring that Baptism is an external thing, and
that external things are of no benefit. But let it be ever so much an
external thing here stand God's Word and command which institute,
establish, and confirm Baptism. But what God institutes and commands
cannot be a vain, but must be a most precious thing, though in
appearance it were of less value than a straw. If hitherto people could
consider it a great thing when the Pope with his letters and bulls
dispensed indulgences and confirmed altars and churches, solely because
of the letters and seals, we ought to esteem Baptism much more highly
and more precious, because God has commanded it, and, besides, it is
performed in His name. For these are the words, Go ye baptize; however,
not in your name, but in the name of God.
For to be baptized in the name of God is to be baptized not by men, but
by God Himself. Therefore although it is performed by human hands, it
is nevertheless truly God's own work. From this fact every one may
himself readily infer that it is a far higher work than any work
performed by a man or a saint. For what work greater than the work of
God can we do?
But here the devil is busy to delude us with false appearances, and
lead us away from the work of God to our own works. For there is a much
more splendid appearance when a Carthusian does many great and
difficult works and we all think much more of that which we do and
merit ourselves. But the Scriptures teach thus: Even though we collect
in one mass the works of all the monks, however splendidly they may
shine, they would not be as noble and good as if God should pick up a
straw. Why? Because the person is nobler and better. Here, then, we
must not estimate the person according to the works, but the works
according to the person, from whom they must derive their nobility. But
insane reason will not regard this, and because Baptism does not shine
like the works which we do, it is to be esteemed as nothing.
From this now learn a proper understanding of the subject, and how to
answer the question what Baptism is, namely thus, that it is not mere
ordinary water, but water comprehended in God's Word and command, and
sanctified thereby, so that it is nothing else than a divine water; not
that the water in itself is nobler than other water, but that God's
Word and command are added.
Therefore it is pure wickedness and blasphemy of the devil that now our
new spirits, to mock at Baptism, omit from it God's Word and
institution, and look upon it in no other way than as water which is
taken from the well, and then blather and say: How is a handful of
water to help the soul? Aye, my friend, who does not know that water is
water if tearing things asunder is what we are after? But how dare you
thus interfere with God's order, and tear away the most precious
treasure with which God has connected and enclosed it, and which He
will not have separated? For the kernel in the water is God's Word or
command and the name of God which is a treasure greater and nobler than
heaven and earth.
Comprehend the difference, then, that Baptism is quite another thing
than all other water; not on account of the natural quality, but
because something more noble is here added; for God Himself stakes His
honor His power and might on it. Therefore it is not only natural
water, but a divine, heavenly, holy, and blessed water, and in whatever
other terms we can praise it, -- all on account of the Word, which is a
heavenly, holy Word, that no one can sufficiently extol, for it has,
and is able to do, all that God is and can do [since it has all the
virtue and power of God comprised in it]. Hence also it derives its
essence as a Sacrament, as St. Augustine also taught: Accedat verbum ad
elementum et fit sacramentum. That is, when the Word is joined to the
element or natural substance, it becomes a Sacrament, that is, a holy
and divine matter and sign.
Therefore we always teach that the Sacraments and all external things
which God ordains and institutes should not be regarded according to
the coarse, external mask, as we regard the shell of a nut, but as the
Word of God is included therein. For thus we also speak of the parental
estate and of civil government. If we propose to regard them in as far
as they have noses, eyes, skin, and hair flesh and bones, they look
like Turks and heathen, and some one might start up and say: Why should
I esteem them more than others? But because the commandment is added:
Honor thy father and thy mother, I behold a different man, adorned and
clothed with the majesty and glory of God. The commandment (I say) is
the chain of gold about his neck, yea, the crown upon his head which
shows to me how and why one must honor this flesh and blood.
Thus, and much more even, you must honor Baptism and esteem it
glorious on account of the Word, since He Himself has honored it both
by words and deeds; moreover, confirmed it with miracles from heaven.
For do you think it was a jest that, when Christ was baptized, the
heavens were opened and the Holy Ghost descended visibly, and
everything was divine glory and majesty?
Therefore I exhort again that these two the water and the Word, by no
means be separated from one another and parted. For if the Word is
separated from it, the water is the same as that with which the servant
cooks, and may indeed be called a bath-keeper's baptism. But when it is
added, as God has ordained, it is a Sacrament, and is called
Christ-baptism. Let this be the first part regarding the essence and
dignity of the holy Sacrament.
In the second place, since we know now what Baptism is, and how it is
to be regarded, we must also learn why and for what purpose it is
instituted; that is, what it profits, gives and works. And this also we
cannot discern better than from the words of Christ above quoted: He
that believeth and is baptized shall be saved. Therefore state it most
simply thus, that the power, work, profit, fruit, and end of Baptism is
this, namely, to save. For no one is baptized in order that he may
become a prince, but, as the words declare, that he be saved. But to be
saved. we know. is nothing else than to be delivered from sin, death,
and the devil, and to enter into the kingdom of Christ, and to live
with Him forever.
Here you see again how highly and precious we should esteem Baptism,
because in it we obtain such an unspeakable treasure, which also
indicates sufficiently that it cannot be ordinary mere water. For mere
water could not do such a thing, but the Word does it, and (as said
above) the fact that the name of God is comprehended therein. But where
the name of God is, there must be also life and salvation, that it may
indeed be called a divine, blessed, fruitful, and gracious water; for
by the Word such power is imparted to Baptism that it is a laver of
regeneration, as St. Paul also calls it, Titus 3, 5.
But as our would-be wise, new spirits assert that faith alone saves,
and that works and external things avail nothing, we answer: It is
true, indeed, that nothing in us is of any avail but faith, as we shall
hear still further. But these blind guides are unwilling to see this,
namely, that faith must have something which it believes, that is, of
which it takes hold, and upon which it stands and rests. Thus faith
clings to the water, and believes that it is Baptism, in which there is
pure salvation and life; not through the water (as we have sufficiently
stated), but through the fact that it is embodied in the Word and
institution of God, and the name of God inheres in it. Now, if I
believe this, what else is it than believing in God as in Him who has
given and planted His Word into this ordinance, and proposes to us this
external thing wherein we may apprehend such a treasure?
Now, they are so mad as to separate faith and that to which faith
clings and is bound though it be something external. Yea, it shall and
must be something external, that it may be apprehended by the senses,
and understood and thereby be brought into the heart, as indeed the
entire Gospel is an external, verbal preaching. In short, what God does
and works in us He proposes to work through such external ordinances.
Wherever, therefore, He speaks, yea, in whichever direction or by
whatever means He speaks, thither faith must look, and to that it must
hold. Now here we have the words: He that believeth and is baptized
shall be saved. To what else do they refer than to Baptism, that is, to
the water comprehended in God's ordinance? Hence it follows that
whoever rejects Baptism rejects the Word of God, faith, and Christ, who
directs us thither and binds us to Baptism.
In the third place since we have learned the great benefit and power of
Baptism, let us see further who is the person that receives what
Baptism gives and profits. This is again most beautifully and clearly
expressed in the words: He that believeth and is baptized shall be
saved. That is, faith alone makes the person worthy to receive
profitably the saving, divine water. For, since these blessings are
here presented and promised in the words in and with the water, they
cannot be received in any other way than by believing them with the
heart. Without faith it profits nothing, notwithstanding it is in
itself a divine superabundant treasure. Therefore this single word (He
that believeth) effects this much that it excludes and repels all
works which we can do, in the opinion that we obtain and merit
salvation by them. For it is determined that whatever is not faith
avails nothing nor receives anything.
But if they say, as they are accustomed: Still Baptism is itself a
work, and you say works are of no avail for salvation; what then,
becomes of faith? Answer: Yes, our works, indeed, avail nothing for
salvation; Baptism, however, is not our work, but God's (for, as was
stated, you must put Christ-baptism far away from a bath-keeper's
baptism). God's works, however, are saving and necessary for salvation,
and do not exclude, but demand, faith; for without faith they could not
be apprehended. For by suffering the water to be poured upon you, you
have not yet received Baptism in such a manner that it benefits you
anything; but it becomes beneficial to you if you have yourself
baptized with the thought that this is according to God's command and
ordinance, and besides in God's name, in order that you may receive in
the water the promised salvation. Now, this the fist cannot do, nor the
body; but the heart must believe it.
Thus you see plainly that there is here no work done by us, but a
treasure which He gives us, and which faith apprehends; just as the
Lord Jesus Christ upon the cross is not a work, but a treasure
comprehended in the Word, and offered to us and received by faith.
Therefore they do us violence by exclaiming against us as though we
preach against faith; while we alone insist upon it as being of such
necessity that without it nothing can be received nor enjoyed.
Thus we have these three parts which it is necessary to know
concerning this Sacrament especially that the ordinance of God is to be
held in all honor, which alone would be sufficient, though it be an
entirely external thing like the commandment, Honor thy father and thy
mother, which refers to bodily flesh and blood. Therein we regard not
the flesh and blood, but the commandment of God in which they are
comprehended, and on account of which the flesh is called father and
mother; so also, though we had no more than these words, Go ye and
baptize, etc., it would be necessary for us to accept and do it as the
ordinance of God. Now there is here not only God's commandment and
injunction, but also the promise, on account of which it is still far
more glorious than whatever else God has commanded and ordained, and
is, in short, so full of consolation and grace that heaven and earth
cannot comprehend it. But it requires skill to believe this, for the
treasure is not wanting, but this is wanting that men apprehend it and
hold it firmly.
Therefore every Christian has enough in Baptism to learn and to
practice all his life; for he has always enough to do to believe
firmly what it promises and brings: victory over death and the devil,
forgiveness of sin, the grace of God, the entire Christ, and the Holy
Ghost with His gifts. In short, it is so transcendent that if timid
nature could realize it, it might well doubt whether it could be true.
For consider, if there were somewhere a physician who understood the
art of saving men from dying, or, even though they died, of restoring
them speedily to life, so that they would thereafter live forever, how
the world would pour in money like snow and rain, so that because of
the throng of the rich no one could find access! But here in Baptism
there is brought free to every one's door such a treasure and medicine
as utterly destroys death and preserves all men alive.
Thus we must regard Baptism and make it profitable to ourselves, that
when our sins and conscience oppress us, we strengthen ourselves and
take comfort and say: Nevertheless I am baptized; but if I am baptized,
it is promised me that I shall be saved and have eternal life, both in
soul and body. For that is the reason why these two things are done in
Baptism namely, that the body, which can apprehend nothing but the
water, is sprinkled, and, in addition, the word is spoken for the soul
to apprehend. Now, since both, the water and the Word, are one Baptism,
therefore body and soul must be saved and live forever: the soul
through the Word which it believes, but the body because it is united
with the soul and also apprehends Baptism as it is able to apprehend
it. We have, therefore, no greater jewel in body and soul, for by it we
are made holy and are saved, which no other kind of life, no work upon
earth, can attain.
Let this suffice respecting the nature, blessing, and use of Baptism,
for it answers the present purpose.
[Part Fifth.]
OF THE SACRAMENT OF THE ALTAR.
In the same manner as we have heard regarding Holy Baptism, we must
speak also concerning the other Sacrament, namely, these three points:
What is it? What are its benefits? and, Who is to receive it? And all
these are established by the words by which Christ has instituted it,
and which every one who desires to be a Christian and go to the
Sacrament should know. For it is not our intention to admit to it and
to administer it to those who know not what they seek, or why they
come. The words, however, are these:
Our Lord Jesus Christ, the same night in which He was betrayed, took
bread; and when He had given thanks, He brake it, and gave it to His
disciples, and said, Take, eat; this is My body, which is given for
you:
this do in remembrance of Me.
After the same manner also He took the cup when He had supped, gave
thanks, and gave it to them, saying, Drink ye all of it; this cup is
the new testament in My blood, which is shed for you for the remission
of sins: this do ye, as oft as ye drink it, in remembrance of Me.
Here also we do not wish to enter into controversy and contend with the
traducers and blasphemers of this Sacrament, but to learn first (as we
did regarding Baptism) what is of the greatest importance, namely that
the chief point is the Word and ordinance or command of God. For it has
not been invented nor introduced by any man, but without any one's
counsel and deliberation it has been instituted by Christ. Therefore,
just as the Ten Commandments, the Lord's Prayer, and the Creed retain
their nature and worth although you never keep, pray, or believe them,
so also does this venerable Sacrament remain undisturbed, so that
nothing is detracted or taken from it, even though we employ and
dispense it unworthily. What do you think God cares about what we do or
believe, so that on that account He should suffer His ordinance to be
changed? Why, in all worldly matters every thing remains as God has
created and ordered it, no matter how we employ or use it. This must
always be urged, for thereby the prating of nearly all the fanatical
spirits can be repelled. For they regard the Sacraments, aside from the
Word of God, as something that we do.
Now, what is the Sacrament of the Altar!
Answer: It is the true body and blood of our Lord Jesus Christ, in and
under the bread and wine which we Christians are commanded by the Word
of Christ to eat and to drink. And as we have said of Baptism that it
is not simple water, so here also we say the Sacrament is bread and
wine, but not mere bread and wine, such as are ordinarily served at the
table, but bread and wine comprehended in, and connected with, the Word
of God.
It is the Word (I say) which makes and distinguishes this Sacrament, so
that it is not mere bread and wine, but is, and is called, the body and
blood of Christ. For it is said: Accedat verbum ad elementum, et At
sacramentum. If the Word be joined to the element it becomes a
Sacrament. This saying of St. Augustine is so properly and so well put
that he has scarcely said anything better. The Word must make a
Sacrament of the element, else it remains a mere element. Now, it is
not the word or ordinance of a prince or emperor, but of the sublime
Majesty, at whose feet all creatures should fall, and affirm it is as
He says, and accept it with all reverence fear, and humility.
With this Word you can strengthen your conscience and say: If a
hundred thousand devils, together with all fanatics, should rush
forward, crying, How can bread and wine be the body and blood of
Christ? etc., I know that all spirits and scholars together are not as
wise as is the Divine Majesty in His little finger. Now here stands the
Word of Christ: Take, eat; this is My body; Drink ye all of it; this is
the new testament in My blood, etc. Here we abide, and would like to
see those who will constitute themselves His masters, and make it
different from what He has spoken. It is true, indeed, that if you take
away the Word or regard it without the words, you have nothing but mere
bread and wine. But if the words remain with them as they shall and
must, then, in virtue of the same, it is truly the body and blood of
Christ. For as the lips of Christ say and speak, so it is, as He can
never lie or deceive.
Hence it is easy to reply to all manner of questions about which men
are troubled at the present time, such as this one: Whether even a
wicked priest can minister at, and dispense, the Sacrament, and
whatever other questions like this there may be. For here we conclude
and say: Even though a knave takes or distributes the Sacrament, he
receives the true Sacrament, that is, the true body and blood of
Christ, just as truly as he who [receives or] administers it in the
most worthy manner. For it is not founded upon the holiness of men, but
upon the Word of God. And as no saint upon earth, yea, no angel in
heaven, can make bread and wine to be the body and blood of Christ, so
also can no one change or alter it, even though it be misused. For the
Word by which it became a Sacrament and was instituted does not become
false because of the person or his unbelief. For He does not say: If
you believe or are worthy, you receive My body and blood, but: Take,
eat and drink; this is By body and blood. Likewise: Do this (namely,
what I now do, institute, give, and bid you take) . That is as much as
to say, No matter whether you are worthy or unworthy, you have here His
body and blood by virtue of these words which are added to the bread
and wine. Only note and remember this well; for upon these words rest
all our foundation, protection, and defense against all errors and
deception that have ever come or may yet come.
Thus we have briefly the first point which relates to the essence of
this Sacrament. Now examine further the efficacy and benefits on
account of which really the Sacrament was instituted; which is also its
most necessary part, that we may know what we should seek and obtain
there. Now this is plain and clear from the words just mentioned: This
is My body and blood, given and shed FOR YOU, for the remission of
sins. Briefly that is as much as to say: For this reason we go to the
Sacrament because there we receive such a treasure by and in which we
obtain forgiveness of sins. Why so? Because the words stand here and
give us this; for on this account He bids me eat and drink, that it may
be my own and may benefit me, as a sure pledge and token, yea, the very
same treasure that is appointed for me against my sins, death, and
every calamity.
On this account it is indeed called a food of souls, which nourishes
and strengthens the new man. For by Baptism we are first born anew; but
(as we said before) there still remains, besides, the old vicious
nature of flesh and blood in man, and there are so many hindrances and
temptations of the devil and of the world that we often become weary
and faint, and sometimes also stumble.
Therefore it is given for a daily pasture and sustenance, that faith
may refresh and strengthen itself so as not to fall back in such a
battle, but become ever stronger and stronger. For the new life must be
so regulated that it continually increase and progress, but it must
suffer much opposition. For the devil is such a furious enemy that when
he sees that we oppose him and attack the old man, and that he cannot
topple us over by force, he prowls and moves about on all sides, tries
all devices, and does not desist until he finally wearies us, so that
we either renounce our faith or yield hands and feet and become
listless or impatient. Now to this end the consolation is here given
when the heart feels that the burden is becoming too heavy, that it may
here obtain new power and refreshment.
But here our wise spirits contort themselves with their great art and
wisdom, crying out and bawling: How can bread and wine forgive sins or
strengthen faith? Although they hear and know that we do not say this
of bread and wine, because in itself bread is bread, but of such bread
and wine as is the body and blood of Christ, and has the words attached
to it. That, we say, is verily the treasure, and nothing else, through
which such forgiveness is obtained. Now the only way in which it is
conveyed and appropriated to us is in the words (Given and shed for
you). For herein you have both truths, that it is the body and blood of
Christ, and that it is yours as a treasure and gift. Now the body of
Christ can never be an unfruitful, vain thing, that effects or profits
nothing. Yet however great is the treasure in itself, it must be
comprehended in the Word and administered to us, else we should never
be able to know or seek it.
Therefore also it is vain talk when they say that the body and blood of
Christ are not given and shed for us in the Lord's Supper, hence we
could not have forgiveness of sins in the Sacrament. For although the
work is accomplished and the forgiveness of sins acquired on the cross,
yet it cannot come to us in any other way than through the Word. For
what would we otherwise know about it, that such a thing was
accomplished or was to be given us if it were not presented by
preaching or the oral Word? Whence do they know of it, or how can they
apprehend and appropriate to themselves the forgiveness, except they
lay hold of and believe the Scriptures and the Gospel? But now the
entire Gospel and the article of the Creed: I believe a holy Christian
Church, the forgiveness of sin, etc., are by the Word embodied in this
Sacrament and presented to us. Why, then, should we allow this treasure
to be torn from the Sacrament when they must confess that these are the
very words which we hear everywhere in the Gospel, and they cannot say
that these words in the Sacrament are of no use, as little as they dare
say that the entire Gospel or Word of God, apart from the Sacrament, is
of no use?