第四部分　圣洗礼

批注：洗礼不是人的作为，而是上帝的作为。它是上帝所赐的无价之宝，人藉着信心领受或获取它。洗礼是上帝的话语，在福音的应许中做成。当我们的罪指控我们，我们明白自己站在上帝面前是何等罪恶时，洗礼带给我们安慰与力量。所以路德这样讲，“基督徒都当说：『然而我已受洗了！』”在路德那个年代，如同今天，有些基督徒否定婴儿应领受这个宝贵的圣礼，所以路德特别诠释了婴儿洗礼。路德对婴儿洗礼的辩护相当有趣。他只简单地说，倘若上帝在圣洗礼中什么也没做，这个已受洗的孩子如何相信祂？对路德来说，即便是很小的孩子也能得着圣灵的恩赐，这个事实就足以证明上帝是透过洗礼且在洗礼中做工。此外，路德也解释了洗礼是涵括一般人所认知的“补赎”。对路德而言，认罪与赦罪是包含在洗礼和福音宣告之下。因为真正的悔改是每一天都回到洗礼中，洗礼就像我们日常穿着的衣服，我们藉着它克制我们的老亚当，并且穿上基督的义袍，在新亚当中成长。（请参考：〈奥斯堡信条〉第九条；〈施马加登信条〉第三部分第五条。）

1我们现在已经完成基督教要义的三个主要部分。除了这些之外，我们还必须谈基督所设立的两个圣礼。关于圣礼，每位基督徒至少应该有一简洁的认识，因为没有圣礼，人就不可能成为基督徒。然而不幸的是，在教会中到目前为止，还没有圣礼的相关教导。2不过，先从洗礼说明，因为我们是先藉这圣礼进入基督教会〔约翰福音3：5〕。但为了使大家更易理解洗礼，我们以系统的方式说明，而且只提出我们必须知晓的部分。有关洗礼教义该如何被持守，以及如何抵御异端和旁门左道的挑战，我们交给那些学者去处理！

3首先，我们尤其当充分了解圣经设立洗礼的话语，只要提到这些话，必定与这主题有关。正如主基督在马太福音28章19节说：

4所以，你们要去，使万民作我的门徒，奉父、子、圣灵的名给他们施洗。

同样的，马可福音16章16节也提到：

5信而受洗的，必然得救；不信的，必被定罪。

6第一，你要注意，这些话包含了上帝的命令且是上帝设立的。所以，我们不该怀疑洗礼的神圣，因为它不是人所捏造或发明的。正如我可以毫无疑问地说：“没有人可以从他的脑袋中虚构出十条诫、信经与主祷文，因为这些是上帝亲自启示并赐给我们的。”所以，我也可以夸口说，洗礼不是属人的把戏，而是上帝亲自设立的。再者，洗礼是最隆重与严谨的命令，所以我们必须受洗，否则不能得救。我之所以提出这一点，是不希望有人视洗礼为一件蠢事，好似穿上一件新的红色外套那样的稀松平常。7因为将洗礼视为卓越、荣耀、崇高，对我们来说是一件至关重要的事。而我们为洗礼奋战，主要是因为现今的世界充满了许多的旁门左道，他们辩说洗礼是一种外在行为，而一切的外在行为都不具任何益处。8不过，即使洗礼完全是外在行为，它仍包含了上帝的道和命令，并藉此得以设立、建造和坚固。因为上帝所设立和命令的，不可能是一件毫无益处的事，即使它看起来比一根稻草的价值还低，但它必定是一件最为宝贵的事。9长久以来，每当教宗发布书信和谕旨进行特赦，坚振圣坛和教堂，人们就单单因着这些书信和印玺而将其看为大事。如此，洗礼就更该被我们重视珍惜，因为这是上帝的命令。而且，洗礼是奉祂的圣名施行，因为经上说：“⋯⋯要去⋯⋯施洗。”不是以你的名字为他施洗，而是奉上帝的名施洗。

10奉上帝的名受洗，并不是受人的洗，而是上帝亲自施行的洗。所以，虽然洗礼是藉由人的手施行，但是它确实是上帝自己的作为。从这个事实来看，每个人应容易判断，洗礼比任何人或圣徒所施行的工作更为崇高。人所做的工哪一件会比上帝的工伟大？

11然而魔鬼在此忙于以伪装的外表欺骗我们，并引诱我们远离上帝的工作，要我们只单单重视自己的行为。所以当一个卡督新派修士做了许多重大且艰难的工作时，就更引人注目。这都是因为我们只看重自己所做的并能给我们赚取功德的事。12但是圣经却这么教导：即使我们将所有修士所做的工作收集成堆，而且不论它们是如何光鲜亮丽，它们绝比不上上帝所拾起的一根稻草高贵美好。为什么？因为做事的位格要比所做的事更好更崇高。因此，我们不以人所做的事来评定人，而是以这个人是谁，来评价他所做之事的价值〔马太福音7：16-20〕，那么这人必能得到崇高的评价。13然而，我们疯狂的理性并不这么认为，因为洗礼并不像我们的善工那么耀眼，所以就遭轻看鄙视。

14现在，我们从这点开始，学习洗礼这个主题并认识相关问题。洗礼的水并不只是一般的水，这水乃包含在上帝的道与命令之中，并藉着上帝的道与命令已成为圣洁〔以弗所书5：26-27〕。所以洗礼的水是神圣的水。这并不是说这水本身比其他的水更高贵，而是因为附上了上帝的道与命令。

15那些“新灵派”嘲弄洗礼，并将上帝的道与祂所设立的洗礼排除在外，这是魔鬼的邪恶作为与亵渎。他们看待洗礼的水就只是从井里打上来的水。然后就胡诌：“这点水怎能治愈灵魂？”16的确，我的朋友啊！谁不知道这水本身就是普通的水(若与我们所强调的圣道和命令分开）？然而，你怎敢干扰上帝的命令呢？你又怎敢将上帝已经连结且置入洗礼中那最珍贵的宝藏（上帝的道）从其中分离出去，上帝岂不是严厉禁止这样做吗？因为重点是，在这洗礼的水中有上帝的道或命令，和上帝的名。祂的名是更崇高的宝藏且大过天和地。

17了解此差异，就能明白，洗礼的水与其他的水完全不同。并不是因为这水的本质，而是因为这水加了更崇高的东西，上帝亲自投入了祂的尊荣、权柄与能力。因此，洗礼的水不只是普通的水，而是神圣、属天、圣洁与蒙福的水，我们可用任何找得到的词藻赞美这水。这全都是因为上帝的道，这道是属天圣洁的道，人再多的赞美也不够。因为这圣洗礼拥有上帝的一切，能做成上帝要成就的事。〔以赛亚书55：10-11〕。18如此，洗礼因圣道而成为圣礼，圣奥古斯丁也如此教导：“当圣道与这天然元素或物质结合时，它就成为圣礼”，即一件神圣圣事与记号。

19我们一再教导：圣礼与上帝所制定并设立的一切外在事物，皆不应按其外在表象对待，像看坚果壳那样，相反我们应该尊重它们，因为上帝的道包含在其中。20我们也以相同的方式来讨论我们的父母与公民政府的职分。假设我们只想认出他们有鼻子、眼睛、皮肤、头发、肉体和骨头，那么他们和土耳其人或外邦人外貌是一样的。于是可能有人会说：“我为什么应看重他们甚于其他人？”因为上帝的诫命在此：“当孝敬父母。”〔出埃及记20：12〕因着这诫命，我就看到一个不同的人，他穿戴了上帝的尊贵与荣耀。所以我说，这诫命是他项上的金链，也是他头上的冠冕，表明人为何及如何孝敬这血肉之躯。

21所以，我们更应尊崇洗礼并因上帝的道而视之为荣耀。上帝已经用祂的话语和作为尊荣了它。祂已从天上用神迹来确认了洗礼。当基督受洗时，天就开了，圣灵以看得见的方式降临在祂身上，一切都是上帝的荣耀与尊贵〔路加福音3：21-22〕，你还认为这是玩笑？

22所以我要再次地劝勉：绝不能将水与圣道这两样分开。因为若是将圣道与水分离，这水就与佣人煮饭时所用的水是一样的，就可称为公共浴室搓澡者的洗礼。但是当水加上圣道时，正如上帝所制定的，这就是圣礼。这是圣礼本质与尊荣的首要部分！

23第二，既然我们现在知道洗礼是什么以及该如何看待它，我们也必须学习为什么要设立洗礼以及洗礼的目的。我们也当了解它的益处、赐予与功用。就这部分，没有比基督的这句话更适当的了：“信而受洗的，必然得救”〔马可福音16：16〕。24因此，用最简洁的说明就是：洗礼的能力、作用、益处、果效与目的就是：使人得救〔彼得前书3：21〕。没有人为了要成为王侯而受洗礼，正如这句话，洗礼必使他“得救”。25因为我们知道，得救就是使人脱离罪恶、死亡与魔鬼的权势〔歌罗西书1：13-14〕，也意味着：进入基督的国度〔约翰福音3：5〕，并与祂一同永远活着。

26这里再次看到，我们当如何珍视洗礼，因为在洗礼中，我们领受的是言语难以形容的宝藏。而且也证明了普通的水不能行出这样的事来，上帝的道有此功效，正如我在先前所提到的，上帝的圣名也包含在洗礼中。27因为上帝的圣名在哪里，那里就必定有生命与救恩〔诗篇54：1〕。所以，洗礼绝对可以称得上是神圣、蒙福、有效与恩慈的水，然而，这样的能力是藉由圣道赐给洗礼的，亦即重生的洗，如圣保罗在提多书3章5节所说的一样。

28我们那些自诩为明智的“新灵派”朋友们宣称：惟独信心才能拯救人，而外在的事物和工作则是无关紧要。我们的回答是：“这是事实，的确，除了在我们里面的信心以外，其他的没有任何益处，这部分我们稍后会再加以说明。”29但是这些瞎眼领路的却不愿意承认：信心必须有相信的东西，亦即信心需有可紧抓的对象〔提摩太后书1：13；提多书1：9〕，也就是信心能紧握与倚靠的对象〔哥林多前书2：5〕。所以信心依附着水并相信：在洗礼中，有完全的救赎与生命。但并非藉着水，我们已经充分说明了，而是藉着洗礼的水包含了上帝的道与设立，并且上帝的圣名亦在其中这个事实。如今，我若相信这一点，除了相信上帝就是那位赏赐并将圣道种子撒在〔马可福音4：14〕这圣礼中，并将这外表事物赐给我们，藉此我们获得这宝藏，还会有什么其他的吗？

30然而，这些“新灵派”的朋友们愚蠢地将信心与其所依附与绑定的对象分开，只因为这信心的对象是外在的。是的，它应当也必须是外在的，因为这样我们才能感受与了解，并透过它们带入我们的心中，事实上，整个福音就是外在的，是口头的宣讲〔罗马书10：17；哥林多前书1：21〕。简言之，上帝在我们里面的作为，都定意要藉着这样的外在制度来施行。因此，无论祂在何处说话，事实上，不论祂在何处或以何种方式说话，我们的信心就必在那儿仰望祂，31一定要紧紧抓住那个外在对象。现在，我们有基督的道：“信而受洗的，必然得救。”〔马可福音16：16〕这话除了指洗礼，即包含在上帝的命令和制度中的水，还会有其他意思吗？所以，我们可以说：若有人拒绝洗礼，他就是拒绝上帝的圣道、信心，以及引导我们接受洗礼并使我们与洗礼连结在一起的基督。

32第三，既然我们已经得知洗礼的极大好处与能力，让我们更进一步学习：谁能领受洗礼的恩赐与益处呢？33再一次，最美且最明确的表达就在这句话中：“信而受洗的，必然得救。”〔马可福音16：16〕也就是说，惟独信心使人配领受这有效的拯救之水。藉着道在水中与水连结，赐下所应许的福，我们除了用心相信之外，没有其他方法可以接受这福气〔罗马书10：9〕。34离了信心，洗礼即使本身是神圣超凡的宝藏，也不能给你带来益处。所以，“凡相信的人”这词表达得极为贴切，因为当我们认为是靠着自己的善行取得和赚取救恩时，这句话就将我们所能做的一切排除在外。因为没有信心，什么都做不到，或者什么也领受不到，这是非常肯定的〔希伯来书11：6〕。

35但是倘若那些“新灵派”的朋友们用他们一贯的说法问：“不过洗礼本身就是一种“作为”，而你却说“作为”对救恩没有用处。那么，信心又算什么？”我们的回答是：“的确，我们的作为实际上对救恩毫无用处。然而，洗礼不是我们的行为，却是上帝的作为。”就如我们先前所说明的，我们必须彻底地将基督的洗礼与公共浴室搓澡者的洗礼分辨清楚。上帝的作为是拯救，而洗礼是救恩所必须的。上帝的工作并不排除信心，反而需要信心，因为没有信心，人便不能领会上帝的作为。36倘若只是将水倾倒在你身上，你一点也领受不到洗礼所赏赐的各种福气。但是，你的想法若是：洗礼是依据上帝的命令与设立，并且是奉上帝的名受洗。洗礼对你就是有益的。这样，你就能领受受洗所应许的救恩。你的手不能成就这事，你的身体也不能；只有用你的心相信才能领受〔以西结书36：25-26；希伯来书10：22〕。

37所以你当清楚了解，洗礼不是我们所做的善工，而是上帝赏赐给我们的珍宝，且必须藉着信心领受〔以弗所书2：8-9〕。这就好比主耶稣基督在十架上牺牲所带给我们的益处一样，因为这不是我们的行为，而是在圣道中赐予的一份珍宝。然而，上帝将这份珍宝赏赐我们，需要我们藉着信心来领受。因此，这些“新灵派”的朋友们叫嚣搅扰我们，好像我们在宣讲反对信心的道。事实上，我们坚持信心是必要的，因为若无信心，我们就不能领受或享受一切的福气。

38所以要了解圣礼这三个部分，尤其当以全部尊崇高举上帝的命令。单就这个圣礼，就足够我们尊重，虽然洗礼完全是一种外在的事。好比诫命也说：“你当孝敬父母”，虽然是指着孝敬血肉之躯，但这句话，我们思考的不是这血肉之躯，而是上帝的诫命在这血肉之躯中，也因此我们才称这血肉之躯为父母。同样的，即使我们只有这么一句话说：“要去......施洗”，我们也必要接受这话并遵行，按照上帝的吩咐去做。39但是，洗礼不仅有上帝的命令与指示，它还有上帝所赐下的应许。正因如此，洗礼远比上帝所命令与制定的任何其他事情更为荣耀。简言之，它是如此满有安慰与恩典，就连天和地都无法理解它。40但是，它要求人去相信它，因为缺乏的不是这珍宝，而是人的领受与持守。

41每位基督徒的一生在洗礼上都会有足够的学习与操练。他若坚信洗礼的应许及益处：战胜死亡与魔鬼〔罗马书6：3-6〕、罪得赦免〔使徒行传2：38〕、上帝的恩典〔提多书3：5-6〕、全部的基督、圣灵和一切的恩赐〔哥林多前书6：11〕，必会因此有做不完的善工。42总之，洗礼是远远超过我们所能理解的，纵使我们胆怯的本性能意识到，但还是会疑惑它的真实性。43想想看，假设某处有位医生深知一种医术能救人脱离死亡，甚或即便病人已死亡，亦能很快地医治他们使其复生，而且还能永远活着。喔！世界必会将钱像雪花和雨水般倾倒给这个医生！以致于他身边的钱财堆得太高，没有人可以触及他这个人了。然而洗礼是白白地将这么宝贵的珍宝和解药带到每个人的家门前，它能完全摧毁死亡，又能保守所有人生命永续。

44我们必须这样思想洗礼并且如此使用它来获益。当我们的罪和良心折磨我们时，我们就能从中支取力量与安慰，并对自己说：“没错，我已受洗了。既然我已受了洗，就得着应许，我的灵魂与身体必要得救，享受永生。”45这就是为什么这两件事必须在洗礼中实现的原因：一是使水撒在身上，因为身体除了水以外，其他什么也不能领受；二是使灵魂能领悟所宣讲的圣道。46既然水与圣道这两样联合成为一个洗礼，身体与灵魂就必得救，且要永远活着〔哥林多前书15：53〕。灵魂之所以能活着，乃是藉着相信圣道；而身体能活着，则是因为与灵魂联合，且抓住洗礼，而身体能够触摸得到洗礼。因此，除了洗礼这珍宝，我们的身体与灵魂再也没有其他珍宝。因为藉着洗礼，我们成为圣洁且蒙拯救〔哥林多前书6：11〕。在这世上，没有任何的生命与作为可以成就这事。关于洗礼的本质、福气与用处的讲解到此足矣，且满足了现阶段的目的。

婴儿洗礼

47这儿有一个问题，魔鬼藉着他的党羽以此困惑世人，所以我们接着要讨论的是婴孩洗礼。孩童也相信吗？他们适合接受洗礼吗？48关于这一点，我们简单地说明：惟愿那些单纯的人，脑中打消对这问题的疑虑，并将此留给学者们去研究！但若你想回答这问题，答案如下：

49婴儿洗礼是基督所喜悦的，因为从祂自己的事工中就已充分地证明。上帝也使许多接受婴孩洗礼的人成圣，并已将圣灵赐给了他们。即使在现今，我们仍可从许多人的教义和生活中知道他们是有圣灵的。同样的，藉着上帝的恩典，祂将圣灵赏赐给我们，使我们能解释圣经并认识基督，若无圣灵的帮助，这一切都是不可能的〔哥林多前书12：3〕。50倘若上帝不认可婴儿洗礼，祂就不会赐下圣灵，也不会将任何恩赐给他们任何一位曾受婴儿洗的人。一言以蔽之，如果婴儿洗是错误的，那么从古至今，这世上就不会有任何基督徒。现在我们看见，上帝藉圣灵恩赐确认洗礼，就像我们在一些教父身上清楚得见的：圣伯尔纳、格尔森，以及约翰胡司等等。这些人都是在婴儿时期领受洗礼的，而且既然我们这一圣基督教会要存在直到世界的末了，那些反对婴孩洗礼的旁门左道就当承认：这婴孩洗礼是上帝所喜悦的。因为上帝断不能反对祂自己，也不可能支持谬误与邪恶，或为助长这些恶行而赐下恩典与圣灵。51对于那些单纯与未受教育的人而言，这的确就是最佳有力的论证。因为那些反对婴孩洗礼的教派，绝不能从我们当中夺走或废除这一信条：“我信⋯⋯一圣基督教会，圣徒一体。”

52再者，我们认为我们不是非常想要知道这受洗之人是否相信，因为洗礼本身并不会因为不信而变为虚妄。53相反的，一切都是依靠上帝的道与命令。这一点或许有些难以令人接受，但是这个论点完全建立在我曾经提到的：洗礼就是水与上帝的道彼此的连结〔以弗所书5：26〕。也就是说，当圣道与水连结时，即便没有信心，洗礼本身仍旧做成了。因为我的信心并不能产生洗礼，而只能接受它。所以，即使是不正当地领受或使用它，也不能使洗礼成为虚妄。如上所述，洗礼不在于我们的信心，而在于上帝的道。

54假设今天有一个犹太人以不诚实且带着邪恶的意念前来领受洗礼，我们仍当以所有良善的信念来为他施洗。而且我们必须说，即便他没有以正确的态度来领受这洗礼，他的洗礼仍然是真实的，因为这当中水连结了上帝的道。这就好比那些不配领受主的晚餐的人一样，即使他们不相信，但是他们所领受的仍是真实的圣礼〔哥林多前书11：27〕。

55可见这些旁门反对婴儿洗礼毫无意义。正如我们之前所提到的，即便婴孩不相信（然而事实上并非如此），他们的洗礼也仍然真实的，我们现在已证明了这一点。而且，没有人应该为已领受婴孩洗礼的人重新施洗。同样的，即使人带着邪恶的目的领受也不能拆毁圣礼。然而基于他对圣礼的滥用，所以在同一时间内必不会允许他领取第二次，否则就表示他第一次所领取的不是真正的圣礼，而这会是亵渎和滥用圣礼最糟糕的方式。我们怎能因为自己不当的使用而胆敢认为上帝的道与其所设立的圣礼是错误且虚妄的？

56因此我要讲，若你那时不信，如今要信并且这么说：“我当时领受的洗礼的确是真实的。但是很不幸的，我没有正确地领受这圣礼。如今我自己，以及所有领受过洗礼的人都当在上帝面前说：『我凭着我的信心，也就是与其他人同样的信心来到你面前。然而我不能以我的相信以及许多人为我祷告作为我的依据，我要以洗礼是你的道与命令为根基。这就好比当我领受圣餐时，我所信靠的不是我自己的信心，而是基督的圣道。所以不论我或刚强或软弱，我都将这事交托给上帝。不过有一事我知道：祂吩咐我去吃和喝，又赐给我祂的身体与宝血〔马太福音26：26-28〕。祂绝不会以此事欺骗我，或失信于我。』”

57所以对于婴孩洗礼，我们的作法也是一样的。我们将婴孩带到洗礼中，是相信并期望这孩子信，而且我们也祈求上帝赐他信心〔路加福音17：2；以弗所书2：8〕。但是我们不是因此为婴孩施洗，而是单单为要顺服上帝的命令。为什么呢？因为我们知道上帝不说谎〔提多书1：2〕。我与我的邻舍，简单的说，就是所有的人都会犯错和欺骗，但是上帝的道永不会有差错。

58那些人的想法既傲慢又拙劣，才会将这样观念和结论结合：“没有真信心存在，就没有真洗礼。”这样就好像我断定：“若我不相信，基督就是虚妄的。”或是“若是我不顺服，我的父母和政府就什么也不是。”难道每当人不去做他应做的工作时，他当做的这些工作就会变得无意义且无价值？这样是正确的推论？59亲爱的朋友！倒不如我们将这争论反过来并得出这样的结论：正因为洗礼曾被人错误的领受，所以我们说：洗礼是极为重要的，并且是真实的。因为洗礼本身若不是正确且真实的，人就不可能会滥用或是亵渎它。有句话说：“对事物的妄用不会毁坏事物本身，反而证明它的存在。”这就好比娼妓在罪恶与羞辱中佩戴金饰，这金子不会因人的身份而有所变化，它仍然是金子。

60因此，我们的结论是：洗礼永远是真实的，且一直保有其完全的本质。即便全世界只有一个人要受洗，而且他还不是真实的相信，这洗礼仍然是真的。因为上帝的制度与圣道，不会因人而反复无常或更改。61可是这些狂热份子是如此的盲目，以致不明了上帝的道与命令。他们把洗礼当作小溪或是水壶的水，把施洗者当作任何一位普通的人。只因为他们看不到婴孩的信心或顺服，就断定婴孩洗礼是虚妄的。62哪知这背后潜伏着一个叛逆的魔鬼，他想要从掌权者的头上扯下其王冠，然后践踏在脚底下〔马太福音7：6〕。此外，他还想扭曲上帝一切的工作与所设立的圣礼，使之归于无有。63所以，我们一定要警醒并好好地装备自己〔哥林多后书10：4〕。并且切不可允许自己被误导或远离圣道，如此，我们才不会像那些狂热份子所做的梦〔耶利米书23：25〕，认为洗礼只是一个空洞的记号。

64最后，我们也必须知道洗礼表明什么，并要知道上帝为何要订定这样的外在记号与礼仪，作为我们首先加入基督教会的圣礼。65洗礼的仪式或过程是：将我们这些受洗者浸在水里，使水淹过我们，之后再将我们从水中拉出来。这两部分，一、浸在水里，二、再从水中拉出来，表明了洗礼的能力与作用；也就是要治死老亚当，之后并要使新人复活〔罗马书6：4-6〕。这两件事都必须在我们这一生中不断地进行。所以真正的基督徒生活无非就是在洗礼中每日的死去活来，一旦开始了，就会永远继续下去。因为惟有不间断地活在洗礼中，我们才能持续不断地清除属于老亚当的一切，如此，属于新人的一切才会生发出来。66但是，旧人是什么？旧人就是人类自出生即从亚当那儿继承了的：发怒、仇恨、忌妒、不贞、吝啬、懒惰、傲慢⋯⋯是的，也包括了不信。旧人被所有的罪污染，且按其本性在他里面没有任何良善〔罗马书7：18〕。67所以，当我们进入基督的国度〔约翰福音3：5〕，这些事就必日益减少。这样我们活得愈久，才愈发改变更加温柔、有耐心、谦恭，也会不断地远离不信、贪婪、憎恨、忌妒和傲慢。

68这才是洗礼在基督徒当中的正确使用，也是藉水施洗的意义。所以，凡不如此行的，旧人就会肆无忌惮不受管控，愈发顽强。这就是错用洗礼，抵挡洗礼。69没有基督，人将日渐衰败，如这句谚语所要表达的真理：“姑息恶习、每况愈下。”70好比有个人，一年前他已是既傲又贪，今年他必定更骄更贪。因为从年幼起，这恶习就随着他的年纪增长不断地累积扩大。年幼的孩子不太会有特别的恶习。但长大后，就变得顽梗。及至成人，那些恶行就变本加厉。这人活得愈久，恶行就愈多。

71所以，若不藉由洗礼的力量来阻止和管制，我们的老我就会按其本性任意而为。但是，当我们成为基督徒之后，老我会日渐消逝直到我们最终死去。这是洗礼的真正意义，即埋葬老我，使新我日日不断再现。72因此，上帝设立这洗礼的外在记号，不仅是因其强大的内在功效，也是为了彰显新人的外在生命。73所以，凡信心活泼且多结善行果子的，洗礼就非空洞无意义，而是有<攻克己身的>功效相随〔罗马书8：13〕；相反的，若没有信心，洗礼就只是不结果实的记号！

74从洗礼的能力与意义这两方面，就可了解其同时也包括第三圣礼，亦称为悔改。其实，它就是洗礼。75悔改不就是认真打击老我<，使其情欲被克制>，并进入新生命吗？所以，我们若是活在悔改中，就是行走在洗礼中。因为洗礼不仅阐明这新生命，也产生、开始以及操练这生命。76在洗礼中，我们获得上帝所赐的恩典、圣灵与能力，好遏止我们的老我，以便新我显现，成长茁壮〔罗马书6：3-6〕。

77我们的洗礼存留到永远。即使我们背弃洗礼去犯罪，我们仍能随时回到洗礼中，好使我们能再次地制伏老我。78然而，不需要再用水撒在我们身上〔以西结书36：25-26；希伯来书10：22〕，因为即便我们浸入水中一百次，也仍然只有独一圣洗礼；但它的作为与果效仍然在继续。79所以，悔改无异就是不断归回洗礼中，重复我们之前所开始却被我们所放弃的事。

80我之所以谈论这些，是惟恐我们陷入那长久以来一直困扰我们的见解中。有人认为洗礼是过去式，若我们受洗之后又再犯罪，我们就不能从洗礼中获益了。因为大家仅仅以那曾经一次做成并完结的仪式来看待圣洗礼。81事实上，这论点源自于圣耶柔米，因他曾写道：“悔改是我们的另一块救生板，我们必须靠着它往前游，好渡到对岸去，因为我们乘坐驾驶进入基督国度的这艘船（就是洗礼）破了。”82这样的教导彻底地破坏了洗礼的作用，以致它对我们不再有任何的益处。所以耶柔米的说法并不正确，或至少不是正确的理解。理由是：洗礼的船永不会损坏，就如我们之前所说的，因为洗礼乃是上帝所设立的，不是我们的作为〔彼得前书3：20-22〕。但是，的确会发生从船上失足并掉落水中的情形。若有人失足掉入水中，他务要向着船游去并紧抓着它，直到他再次回到船上并立于其中，如他先前所做的一般。

83这样，我们应能明了洗礼是何等伟大且美善！它将我们从魔鬼的爪牙中拯救出来，使我们归属于上帝。它压制并除去我们的罪恶，日日激励我们的新我。它且要不断地在我们里面运作，永不停歇，直到我们从这苦难的人生逝去，进入永恒的荣耀里。

84因此，盼望每个人都能看重他自己的洗礼如同看重他每天的穿著〔加拉太书3：27〕，人要穿着它四处行走。这样，他就能一直持有信心并且结果子，压制旧人和在新生命中成长。85倘若我们想要做基督徒，我们就必须去做那属于基督徒的善工。（拉丁文版本：倘若我们确实想要被看为基督徒，那么我们就必须操练属于圣洗礼的善工，如此我们才配得上基督徒的身份。）86但是，若有人背离了基督徒的生活，就要让他再次转回来。因为纵使我们犯了罪，基督这施恩座〔罗马书3：25和合本或翻译作“挽回祭”〕不会从我们身边离去，也不会禁止我们再次回到祂面前。同样的，祂一切的珍宝与恩赐也会为我们存留。所以，倘若我们已经在洗礼中领受过一次罪得赦免，只要我们还在世上活着，这赦罪的恩典会日日为我们存留。同样的，只要我们的老我仍缠扰着我们，洗礼就仍会一直存留给我们用。 

Holy Baptism

1 We have now finished the three chief parts of the common Christian doctrine. Besides these we have yet to speak of our two Sacraments instituted by Christ, of which also every Christian ought to have at least an ordinary, brief instruction, because without them there can be no Christian; although, alas! hitherto no instruction concerning them has been given. 2 But, in the first place, we take up Baptism, by which we are first received into the Christian Church. However, in order that it may be readily understood, we will treat of it in an orderly manner, and keep only to that which it is necessary for us to know. For how it is to be maintained and defended against heretics and sects we will commend to the learned.

3 In the first place, we must above all things know well the words upon which Baptism is founded, and to which everything refers that is to be said on the subject, namely, where the Lord Christ speaks in Matthew 28:19:

4 Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

Likewise in St. Mark 16:16: 5 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

6 In these words you must note, in the first place, that here stand 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. 7 For it is of the greatest importance that we esteem Baptism 8 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. 9 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.

10 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?

11 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. 12 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. 13 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.

14 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.

15 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? 16 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.

17 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]. 18 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.

19 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. 20 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.

21 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?

22 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.

23 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. 24 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. 25 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.

26 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. 27 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.

28 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. 29 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?

30 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. 31 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.

32 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. 33 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. 34 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.

35 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. 36 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.

37 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.

38 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. 39 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. 40 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.

41 Therefore every Christian has enough in Baptism to learn and to practise 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. 42 In short, it is so transcendent that if timid nature could realize it, it might well doubt whether it could be true. 43 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.

44 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. 45 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. 46 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.

Of Infant Baptism.

47 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: 48 Let the simple dismiss this question from their minds, and refer it to the learned. But if you wish to answer, 49 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. 50 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. 51 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.

52 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. 53 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.

54 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.

55 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?

56 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.

57 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.

58 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? 59 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.

60 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. 61 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. 62 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. 63 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.

64 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. 65 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. 66 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. 67 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.

68 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. 69 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.” 70 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.

71 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. 72 Therefore the external sign is appointed not only for a powerful effect, but also for a signification. 73 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.

74 And here you see that Baptism, both in its power and signification, comprehends also the third Sacrament, which has been called repentance, 75 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. 76 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.

77 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. 78 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. 79 Repentance, therefore, is nothing else than a return and approach to Baptism, that we repeat and practise what we began before, but abandoned.

80 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]. 81 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. 82 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.

83 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.

84 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. 85 For if we would be Christians, we must practise the work whereby we are Christians. 86 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 Sacrament of the Altar

1 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, 2 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:

3 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.

4 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. 5 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. 6 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. 7 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. (Source: https://bookofconcord.org/large-catechism/ )