The Fruits of Sola Scriptura: Water Baptism

Baptism is not just plain water, but it is the water included in God’s command and combined with God’s word.

Christ our Lord says in the last chapter of Matthew: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” (Matt. 28:19)

Christ our Lord says in the last chapter of Mark: “Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.” (Mark 16:16)

St. Paul writes in Romans chapter six: “We were therefore buried with Him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.” (Rom. 6:4)

Here a question occurs by which the devil through his sects, confuses the world, namely, Of Infant Baptism, whether children also believe, and are justly baptized. Concerning this we say briefly: Let the simple dismiss this question from their minds, and refer it to the learned. But if you wish to answer then answer thus: –

That the Baptism of infants is pleasing to Christ is sufficiently proved from His own work, namely, that God sanctifies many of them who have been thus baptized, and has given them the Holy Ghost; and that there are yet many even to-day in whom we perceive that they have the Holy Ghost both because of their doctrine and life; as it is also given to us by the grace of God that we can explain the Scriptures and come to the knowledge of Christ, which is impossible without the Holy Ghost. But if God did not accept the baptism of infants, He would not give the Holy Ghost nor any of His gifts to any of them; in short, during this long time unto this day no man upon earth could have been a Christian. Now, since God confirms Baptism by the gifts of His Holy Ghost as is plainly perceptible in some of the church fathers, as St. Bernard, Gerson, John Hus, and others, who were baptized in infancy, and since the holy Christian Church cannot perish until the end of the world, they must acknowledge that such infant baptism is pleasing to God. For He can never be opposed to Himself, or support falsehood and wickedness, or for its promotion impart His grace and Spirit. This is indeed the best and strongest proof for the simple-minded and unlearned. For they shall not take from us or overthrow this article: I believe a holy Christian Church, the communion of saints.

Further, we say that we are not so much concerned to know whether the person baptized believes or not; for on that account Baptism does not become invalid; but everything depends upon the Word and command of God. This now is perhaps somewhat acute but it rests entirely upon what I have said, that Baptism is nothing else than water and the Word of God in and with each other, that is when the Word is added to the water, Baptism is valid, even though faith be wanting. For my faith does not make Baptism, but receives it. Now, Baptism does not become invalid even though it be wrongly received or employed; since it is not bound (as stated) to our faith, but to the Word.

For even though a Jew should to-day come dishonestly and with evil purpose, and we should baptize him in all good faith, we must say that his baptism is nevertheless genuine. For here is the water together with the Word of God. even though he does not receive it as he should, just as those who unworthily go to the Sacrament receive the true Sacrament even though they do not believe.

Thus you see that the objection of the sectarians is vain. For (as we have said) even though infants did not believe, which however, is not the case, yet their baptism as now shown would be valid, and no one should rebaptize them; just as nothing is detracted from the Sacrament though some one approach it with evil purpose, and he could not be allowed on account of his abuse to take it a second time the selfsame hour, as though he had not received the true Sacrament at first; for that would mean to blaspheme and profane the Sacrament in the worst manner. How dare we think that God's Word and ordinance should be wrong and invalid because we make a wrong use of it?

Therefore I say, if you did not believe then believe now and say thus: The baptism indeed was right, but I, alas! did not receive it aright. For I myself also, and all who are baptized, must speak thus before God: I come hither in my faith and in that of others, yet I cannot rest in this, that I believe, and that many people pray for me; but in this I rest, that it is Thy Word and command. Just as I go to the Sacrament trusting not in my faith, but in the Word of Christ; whether I am strong or weak, that I commit to God. But this I know, that He bids me go, eat and drink, etc., and gives me His body and blood; that will not deceive me or prove false to me. 

Thus we do also in infant baptism. We bring the child in the conviction and hope that it believes, and we pray that God may grant it faith; but we do not baptize it upon that, but solely upon the command of God. Why so? Because we know that God does not lie. I and my neighbor and, in short, all men, may err and deceive, but the Word of God cannot err.

Therefore they are presumptuous, clumsy minds that draw such inferences and conclusions as these: Where there is not the true faith, there also can be no true Baptism. Just as if I would infer: If I do not believe, then Christ is nothing; or thus: If I am not obedient, then father, mother, and government are nothing. Is that a correct conclusion, that whenever any one does not do what he ought, the thing in itself shall be nothing and of no value? My dear, just invert the argument and rather draw this inference: For this very reason Baptism is something and is right, because it has been wrongly received. For if it were not right and true in itself, it could not be misused nor sinned against. The saying is: Abusus non tollit, sed confirmat substantiam, Abuse does not destroy the essence but confirms it. For gold is not the less gold though a harlot wear it in sin and shame. 

Therefore let it be decided that Baptism always remains true, retains its full essence, even though a single person should be baptized, and he, in addition, should not believe truly. For God's ordinance and Word cannot be made variable or be altered by men. But these people, the fanatics, are so blinded that they do not see the Word and command of God, and regard Baptism and the magistrates only as they regard water in the brook or in pots, or as any other man; and because they do not see faith nor obedience, they conclude that they are to be regarded as invalid. Here lurks a concealed seditious devil, who would like to tear the crown from the head of authority and then trample it under foot, and, in addition, pervert and bring to naught all the works and ordinances of God. Therefore we must be watchful and well armed, and not allow ourselves to be directed nor turned away from the Word, in order that we may not regard Baptism as a mere empty sign, as the fanatics dream.

Lastly, we must also know what Baptism signifies, and why God has ordained just such external sign and ceremony for the Sacrament by which we are first received into the Christian Church. But the act or ceremony is this, that we are sunk under the water, which passes over us, and afterwards are drawn out again. These two parts, to be sunk under the water and drawn out again, signify the power and operation of Baptism, which is nothing else than putting to death the old Adam, and after that the resurrection of the new man, both of which must take place in us all our lives, so that a truly Christian life is nothing else than a daily baptism, once begun and ever to be continued. For this must be practised without ceasing, that we ever keep purging away whatever is of the old Adam, and that that which belongs to the new man come forth. But what is the old man? It is that which is born in us from Adam, angry, hateful, envious, unchaste, stingy, lazy, haughty, yea, unbelieving, infected with all vices, and having by nature nothing good in it. Now, when we are come into the kingdom of Christ, these things must daily decrease, that the longer we live we become more gentle, more patient more meek, and ever withdraw more and more from unbelief, avarice, hatred, envy, haughtiness.

This is the true use of Baptism among Christians, as signified by baptizing with water. Where this, therefore, is not practised but the old man is left unbridled, so as to continually become stronger, that is not using Baptism, but striving against Baptism. For those who are without Christ cannot but daily become worse, according to the proverb which expresses the truth, "Worse and worse -- the longer, the worse." If a year ago one was proud and avaricious, then he is much prouder and more avaricious this year, so that the vice grows and increases with him from his youth up. A young child has no special vice; but when it grows up, it becomes unchaste and impure, and when it reaches maturity real vices begin to prevail the longer, the more.

Therefore the old man goes unrestrained in his nature if he is not checked and suppressed by the power of Baptism. On the other hand where men have become Christians, he daily decreases until he finally perishes. That is truly to be buried in Baptism, and daily to come forth again. Therefore the external sign is appointed not only for a powerful effect, but also for a signification. Where, therefore, faith flourishes with its fruits, there it has no empty signification, but the work [of mortifying the flesh] accompanies it; but where faith is wanting, it remains a mere unfruitful sign.

And here you see that Baptism, both in its power and signification, comprehends also the third Sacrament, which has been called repentance, as it is really nothing else than Baptism. For what else is repentance but an earnest attack upon the old man [that his lusts be restrained] and entering upon a new life? Therefore, if you live in repentance, you walk in Baptism, which not only signifies such a new life, but also produces, begins, and exercises it. For therein are given grace, the Spirit, and power to suppress the old man, so that the new man may come forth and become strong. 

Therefore our Baptism abides forever; and even though some one should fall from it and sin, nevertheless we always have access thereto, that we may again subdue the old man. But we need not again be sprinkled with water; for though we were put under the water a hundred times, it would nevertheless be only one Baptism, although the operation and signification continue and remain. Repentance, therefore, is nothing else than a return and approach to Baptism, that we repeat and practise what we began before, but abandoned.

This I say lest we fall into the opinion in which we were for a long time, imagining that our Baptism is something past, which we can no longer use after we have fallen again into sin. The reason is, that it is regarded only according to the external act once performed [and completed]. And this arose from the fact that St. Jerome wrote that repentance is the second plank by which we must swim forth and cross over after the ship is broken, on which we step and are carried across when we come into the Christian Church. Thereby the use of Baptism has been abolished so that it can profit us no longer. Therefore the statement is not correct, or at any rate not rightly understood. For the ship never breaks because (as we have said) it is the ordinance of God, and not a work of ours; but it happens, indeed, that we slip and fall out of the ship. Yet if any one fall out, let him see to it that he swim up and cling to it till he again come into it and live in it, as he had formerly begun. 

Thus it appears what a great, excellent thing Baptism is, which delivers us from the jaws of the devil and makes us God's own, suppresses and takes away sin, and then daily strengthens the new man, and is and remains ever efficacious until we pass from this estate of misery to eternal glory. 

For this reason let every one esteem his Baptism as a daily dress in which he is to walk constantly, that he may ever be found in the faith and its fruits, that he suppress the old man and grow up in the new. For if we would be Christians, we must practise the work whereby we are Christians. But if any one fall away from it, let him again come into it. For just as Christ, the Mercy-seat does not recede from us or forbid us to come to Him again, even though we sin, so all His treasure and gifts also remain. If, therefore we have once in Baptism obtained forgiveness of sin, it will remain every day, as long as we live, that is, as long as we carry the old man about our neck.

The outward and visible sign is water, in which candidates are baptized “in the Name of the Father, and of the Son, and of the Holy Spirit.” (Book of Common Prayer 2019; see also Genesis 9:8–17; Matthew 28:19–20; 1 Peter 3:18–22)

I. Baptism is a sacrament of the New Testament, ordained by Jesus Christ,^a not only for the solemn admission of the party baptized into the visible Church,^b but also to be unto him a sign and seal of the covenant of grace,^c of his ingrafting into Christ,^d of regeneration,^e of remission of sins,^f and of his giving up unto God, through Jesus Christ, to walk in newness of life:^g which sacrament is, by Christ’s own appointment, to be continued in his Church until the end of the world.^h

II. The outward element to be used in this sacrament is water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gospel lawfully called thereunto.

III. Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring or sprinkling water upon the person.^a

IV. Not only those that do actually profess faith in and obedience unto Christ,^a but also the infants of one or both believing parents are to be baptized.^b

V. Although IT BE A GREAT SIN to contemn or neglect this ordinance,^a yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved without it,^b or that all that are baptized are undoubtedly regenerated.^c

“Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your uncleanness and from all your idols. Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh.” Ezekiel 36:25-26

“And He said to them, ‘Go into all the world and preach the gospel to all creation. He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned.’” Mark 16:15-16

“Jesus answered and said to him, ‘Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.’ Nicodemus said to Him, ‘How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?’ Jesus answered, ‘Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God.” John 3:3-5

“Now if we died with Christ, we believe that we shall also live with Him, knowing that Christ, having been raised from the dead, is never to die again; death no longer is master over Him. For the death that He died, He died to sin once for all, but the life that He lives, He lives to God. Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus.” Romans 6:1-11  

“For in Him all the fullness of Deity dwells bodily, and in Him you have been filled, who is the head over all rule and authority; in whom you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh, in the circumcision of Christ, having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead. And you being dead in your transgressions and the uncircumcision of your flesh, He made you alive with Him, having graciously forgiven us all our transgressions. Having canceled out the certificate of debt consisting of decrees against us which was hostile to us, He also has taken it out of the way, having nailed it to the cross.” Colossians 2:9-14

“He saved us, not by works which we did in righteousness, but according to His mercy, through the washing of regeneration and renewing by the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior, so that having been justified by His grace, we would become heirs according to the hope of eternal life. This is a trustworthy saying. And concerning these things I want you to speak confidently, so that those who have believed God will be intent to lead in good works. These things are good and profitable for men.” Titus 3:5-8

(11) Therefore our body is the body of sin, for it is not written that Adam knew his wife Eve and became the father of Cain until after the sin.⁵⁰⁴ After all, even in the law it is commanded that sacrifices be offered for the child who was born: a pair of turtledoves or two young doves; one of which was offered for sin and the other as a burnt offering.⁵⁰⁵ For which sin is this one dove offered?

Was a newly born child able to sin? And yet it has a sin for which sacrifices are commanded to be offered, and from which it is denied that anyone is pure, even if his life should be one day long.⁵⁰⁶ It has to be believed, therefore, that concerning this David also said what we recorded above, “in sins my mother conceived me.”⁵⁰⁷

For according to the historical narrative no sin of his mother is declared. It is on this account as well that the Church has received the tradition from the apostles to give baptism even to little children.⁵⁰⁸

For they to whom the secrets of the divine mysteries were committed⁵⁰⁹ were aware that in everyone was sin’s innate defilement, which needed to be washed away through water and the Spirit.⁵¹⁰

Because of this defilement as well, the body itself is called the body of sin; it is not because of sins the soul committed when it was in another body, as they who introduce the doctrine of metensomatosis imagine.⁵¹¹

But because the soul was fashioned into the body of sin, and the body of death and lowliness,512 and just as he said, “You have lowered our soul to the dust.”⁵¹³

For the present these are the things which could come to us concerning “the body of sin.” But which explanation of the two may agree with the apostolic meaning, or if it be neither, let the reader examine.

I believe in one, holy, catholic and apostolic Church.
I confess one Baptism for the forgiveness of sins
and I look forward to the resurrection of the deadand the life of the world to come. Amen. (What We Believe |The Nicene Creed)