Works of Martin Luther Part 21

Thus he will take his reward--to buy him food and clothing--not for the ma.s.s, but for the prayers. And let him not be disturbed because all the world holds and practices the contrary. You have the most sure Gospel, and relying on this you may well despise the opinions of men.

But if you despise me and insist upon offering the ma.s.s and not the prayers alone, know that I have faithfully warned you and will be without blame on the day of judgment; you will have to bear your sin alone. I have said what I was bound to say as brother to brother for his soul's salvation; yours will be the gain if you observe it, yours the loss if you neglect it. And if some should even condemn what I have said, I reply in the words of Paul: "But evil men and seducers shall grow worse and worse: erring and driving into error." [2 Tim.

3:13]

From the above every one will readily understand what there is in that oft quoted saying of Gregory's[80]: "A ma.s.s celebrated by a wicked priest is not to be considered of less effect than one celebrated by any G.o.dly priest, and St. Peter's ma.s.s would not have been better than Judas the traitor's, if they had offered the sacrifice of the ma.s.s."

Which saying has served many as a cloak to cover their G.o.dless doings, and because of it they have invented the distinction between _opus operati_ and _opus operantis_[81], so as to be free to lead wicked lives themselves and yet to benefit other men. But Gregory speaks truth; only they misunderstand and pervert his words. For it is true beyond a question, that the testament or sacrament is given and received through the ministration of wicked priests no less completely than through the ministration of the most saintly. For who has any doubt that the Gospel is preached by the unG.o.dly? Now the ma.s.s is part of the Gospel, nay, its sum and substance; for what is the whole Gospel but the good tidings of the forgiveness of sins? But whatever can be said of the forgiveness of sins and the mercy of G.o.d, is all briefly comprehended in the word of this testament. Wherefore the popular sermons ought to be naught else than expositions of the ma.s.s, that is, a setting forth of the divine promise of this testament; that would be to teach faith and truly to edify the Church. But in our day the expounders of the ma.s.s play with the allegories of human rites and play the fool with the people.

Therefore, just as a wicked priest may baptise, that is, apply the word of promise and the sign of the water to a candidate for baptism, so he may also set forth the promise of this sacrament and administer it to those who partake, and even himself partake, like Judas the traitor, at the Lord's Supper. It still remains always the same sacrament and testament, which works in the believer its own work, in the unbeliever a "strange work." [Isa. 28:21] But when it comes to offering a sacrifice the case is quite different. For not the ma.s.s but the prayers are offered to G.o.d, and therefore it is as plain as day that the offerings of a wicked priest avail nothing, but, as Gregory says again, when an unworthy intercessor is chosen, the heart of the judge is moved to greater displeasure. We must, therefore, not confound these two--the ma.s.s and the prayers, the sacrament and the work, the testament and the sacrifice; for the one comes from G.o.d to us, through the ministration of the priest, and demands our faith, the other proceeds from our faith to G.o.d, through the priest, and demands His answer. The former descends, the latter ascends. Therefore the former does not necessarily require a worthy and G.o.dly minister, but the latter does indeed require such an one, because G.o.d heareth not sinners [John 9:31]. He knows how to send down blessings through evildoers, but He does not accept the work of any evildoer, as He showed in the case of Cain [Gen. 4:5], and as it is said in Proverbs xv, "The victims of the wicked are abominable to the Lord" [Prov.

15:8]; and in Romans xiv, "All that is not of faith is sin." [Rom.

14:23]

[Sidenote: Worthy Communicants]

But in order to make an end of this first part, we must take up one remaining point against which an opponent might arise. From all that has been said we conclude that the ma.s.s was provided only for such as have a sad, afflicted, disturbed, perplexed and erring conscience, and that they alone commune worthily. For, since the word of divine promise in this sacrament sets forth the remission of sins, that man may fearlessly draw near, whoever he be, whose sins distress him, either with remorse or past or with temptation to future wrongdoing.

For this testament of Christ is the one remedy against sins, past, present and future, if you but cling to it with unwavering faith and believe that what the words of the testament declare is freely granted to you. But if you do not believe this, you will never, nowhere, and by no works or efforts of your own, find peace of conscience. For faith alone sets the conscience at peace, and unbelief alone keeps the conscience troubled.

THE SACRAMENT OF BAPTISM

Blessed be G.o.d and the Father of our Lord Jesus Christ, Who according to the riches of His mercy hath preserved in His Church this sacrament at least, untouched and untainted by the ordinances of men, and hath made it free unto all nations and every estate of mankind, nor suffered it to be oppressed by the filthy and G.o.dless monsters of greed and superst.i.tion. For He desired that by it little children, incapable of greed and superst.i.tion, might be initiated and sanctified in the simple faith of His Word; for whom even to-day baptism hath its chief blessing. But if this sacrament were to be given to such as had arrived at man's estate, methinks it could not possibly have retained its power and its glory against the tyranny of greed and superst.i.tion which has everywhere laid waste things divine. Doubtless the wisdom of the flesh would here too have devised its preparations and worthinesses, its reservations, restrictions, and I know not what other snares for taking money, until water fetched as high a price as parchment[82] does now.

But Satan, though he could not quench the power of baptism in little children, nevertheless succeeded in quenching it in all adults, so that there are scarce any who call to mind their baptism and still fewer who glory in it; so many other ways have they discovered of ridding themselves of their sins and of reaching heaven. The source of these false opinions is that dangerous saying of St.

Jerome's[83]--either unhappily phrased or wrongly interpreted--in which he terms penance "the second plank" after the s.h.i.+pwreck; as if baptism were not penance. Accordingly, when men fall into sin, they despair of "the first plank," which is the s.h.i.+p, as though it had gone under, and fasten all their faith on the second plank, that is, penance. This has produced those endless burdens of vows, religious works, satisfactions, pilgrimages, indulgences, and sects[84], whence has arisen that flood of books, questions, opinions and human traditions, which the world cannot contain; so that this tyranny plays worse havoc with the Church of G.o.d than any tyrant ever did with the Jewish people or with any other nation under heaven.

It was the duty of the pontiffs to abate this evil, and with all diligence to lead Christians to the true understanding of baptism, so that they might know what manner of men they are and how it becomes Christians to live. But instead of this, their work is now to lead the people as far astray as possible from their baptism, to immerse all men in the flood of their oppression, and to cause the people of Christ, as the prophet says, to forget Him days without number [Jer.

2:32]. O unhappy, all who bear the name of priest to-day! They not only do not know nor do what becometh priests, but they are ignorant of what they ought to know and do. They fulfil the saying in Isaiah lvi: "His watch-men are all blind, they are all ignorant: the shepherds themselves knew no understanding; all have declined into their own way, every one after his own gain." [Isa. 56:10]

[Sidenote: The First Part of Baptism: The Divine Promise]

Now, the first thing in baptism to be considered is the divine promise, which says: "He that believeth and is baptised shall be saved." This promise must be set far above all the glitter of works, vows, religious orders, and whatever man has added thereto; for on it all our salvation depends [Mark 16:16]. But we must so consider it as to exercise our faith therein and in nowise doubt that we are saved when we are baptised. For unless this faith be present or be conferred in baptism, baptism will profit us nothing, nay, it becomes a hindrance to us, not only in the moment of its reception, but all the days of our life; for such unbelief accuses G.o.d's promise of being a lie, and this is the blackest of all sins. If we set ourselves to this exercise of faith, we shall at once perceive how difficult it is to believe this promise of G.o.d. For our human weakness, conscious of its sins, finds nothing more difficult to believe than that it is saved or will be saved; and yet unless it does believe this, it cannot be saved, because it does not believe the truth of G.o.d that promiseth salvation.

This message should have been untiringly impressed upon the people and this promise dinned without ceasing in their ears; their baptism should have been called again and again to their mind, and faith constantly awakened and nourished. For, just as the truth of this divine promise, once p.r.o.nounced over us, continues unto death, so our faith in the same ought never to cease, but to be nourished and strengthened until death, by the continual remembrance of this promise made to us in baptism. Therefore, when we rise from sins, or repent, we do but return to the power and the faith of baptism from whence we fell, and find our way back to the promise then made to us, from which we departed when we sinned. For the truth of the promise once made remains steadfast, ever ready to receive us back with open arms when we return. This, if I mistake not, is the real meaning of the obscure saying, that baptism is the beginning and foundation of all the sacraments, without which none of the others may be received.

It will, therefore, be no small gain or a penitent to lay hold before all else on the memory of his baptism, confidently to call to mind the promise of G.o.d, which he has forsaken, and to plead it with His Lord, rejoicing that he is baptised and therefore is yet within the fortress of salvation, and abhorring his wicked ingrat.i.tude in falling away from its faith and truth. His soul will find wondrous comfort, and will be encouraged to hope or mercy, when he considers that the divine promise which G.o.d made to him and which cannot possibly lie, still stands unbroken and unchanged, yea, unchangeable by any sins; as Paul says in 1I Timothy ii, "If we believe not. He continueth faithful, He cannot deny Himself." [2 Tim. 2:13] Ay, this truth of G.o.d will sustain him, so that if all else should sink in ruins, this truth, if he believe it, will not ail him. For in it he has a s.h.i.+eld against all a.s.saults of the enemy, an answer to the sins that disturb his conscience, an antidote for the dread of death and judgment, and a comfort in every temptation,--namely, this one truth,--and he can say, "G.o.d is faithful that promised [Heb. 10:23], Whose sign I have received in my baptism. If G.o.d be for me, who is against me?" [Rom.

8:31]

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 G.o.d 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 was.h.i.+ng of regeneration [t.i.tus 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 a.s.sisted 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 G.o.d's promise[85].

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 G.o.d'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 G.o.d, 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 satisfaction[86],--with all those carefully thought-out exercises of men,--if you turn your attention to them and neglect this truth of G.o.d, they will suddenly fail you and leave you more wretched than before. For whatever is done without faith in the truth of G.o.d, 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 s.h.i.+pwreck! How harmful an error it is to believe that the power of baptism is broken, and the s.h.i.+p has foundered, because we have sinned! Nay; that one, solid and unsinkable s.h.i.+p 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 G.o.d 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 s.h.i.+p herself remains intact and holds her steady course; and if one be able somehow to return to the s.h.i.+p, it is not on any plank but in the good s.h.i.+p herself that he is borne to life. Such an one is he who through faith returns to the sure promise of G.o.d 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 ingrat.i.tude 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 inst.i.tuted for the purpose of nouris.h.i.+ng faith, but these G.o.dless men so completely pa.s.s over this faith that they even a.s.sert 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, circ.u.mstances[87], satisfactions, works and endless other absurdities. Read, therefore, with great caution the Master of the Sentences[88] in his fourth book, or, better yet, despise him together with all his commentators, who at their best write only of the material and form[87] of the sacraments, that is, they treat of the dead and death-dealing letter of the sacraments, but pa.s.s 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 G.o.d, 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 G.o.d 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 G.o.d. Hence, we ought to receive baptism at the hands of a man just as if Christ Himself, nay, G.o.d Himself, were baptising us with His own hands. For it is not man's baptism, but Christ's and G.o.d'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 G.o.d's alone. Therefore beware of dividing baptism in such a way as to ascribe the outward part to man and the inward part to G.o.d. Ascribe both to G.o.d alone, and look upon the person administering it as the instrument in G.o.d'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 G.o.d, 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 apostles.h.i.+p 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 G.o.d 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 a.s.sert 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 G.o.d. 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 ill.u.s.tration in the case of the play-actor who was baptised in jest[92]. 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.

[Sidenote: The Second Part of Baptism: The Sign, or Sacrament]

The second part of baptism is the sign, or sacrament, which is that immersion into water whence also it derives its name; for the Greek _baptizo_ means I immerse, and _baptisma_ means immersion. For, as has been said[93], 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 G.o.d 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 G.o.d alone, Who according to His covenant aids the sacraments He has inst.i.tuted[94]. 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 surpa.s.sed 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 G.o.dless 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 G.o.d Who now saves me by baptism saved Abel by his sacrifice, Noah by the bow, Abraham by circ.u.mcision, 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 G.o.d 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 inst.i.tuted 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 G.o.d 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 G.o.d 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 circ.u.mcision 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 circ.u.mcision was added, justified him and fulfilled that which circ.u.mcision signified. For faith was the spiritual circ.u.mcision of the foreskin of the heart [Deut. 10:16; Jer. 4:4], which was symbolised by the literal circ.u.mcision 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 G.o.d 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 grace[95]. All such a.s.sertions 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 G.o.dless 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 inst.i.tuted and commanded by G.o.d. 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 sign[98], 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 d.a.m.nation. Thus Christ says: "He that believeth and is baptised, shall be saved; he that believe not shall be d.a.m.ned." [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 G.o.d 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 was.h.i.+ng 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 word[99] 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 inst.i.tuted 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.

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 signifies[100] 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 vanis.h.i.+ng point as to say that the grace of G.o.d 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 signifies[101] 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 mult.i.tude 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.

[Sidenote: 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 sacraments[101], of G.o.d." [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 G.o.d's name, does the pope impose his laws upon us? to say nothing of his wicked and d.a.m.nable 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 pa.s.s 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 pa.s.s 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 pa.s.sage 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 G.o.d. 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 G.o.dless 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 G.o.dlessness 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]