bum ad elementum, et fit sacramentum; that is, when the word comes to the element or the natural object, it becomes a sacrament; that is, a holy, divine thing and evidence.

Therefore, we ever teach that the sacraments and all external things, which God orders and institutes, should be viewed, not according to the gross external forms, as we see the hull of a nut, but according to the manner in which the word of God is included in them. For thus we also speak in reference to the parental state, and civil magistrates. If we view these, as far as they have eyes, noses, skin and hair, flesh and bones, we see that they resemble Turks and heathens; and some one might come, and say: Why shall I hold these higher in estimation than others?" Because the commandment says: Thou shalt honor thy father and thy mother, we thus see another person, vested and adorned with the majesty and glory of God. This commandment, I say, is the golden chain which he bears around his neck, yes, the crown upon his head, which shows ine how and why I shall honor this flesh and blood.

Thus and much more should you honor and esteem baptism, for the sake of the word--an institution which God himself has honored both with words and deeds, and which he has confirmed, besides, with ostensible miracles from heaven. For, do you suppose that it was a jest, that, when Christ permitted himself to be baptized, the heavens opened, the Holy Ghost descended visibly, and there was nothing but divine glory and majesty? I therefore admonish again, in order that no one may by any means divide and separate these two, the word and the water. For if the word is separated from it, it is not other water than that used in culinary purposes, and it may well be styled a bathing baptism; but when it is connected with the word, as God has ordered it, it is a sacrament, and it is called the baptism of Christ. This is the first part, concerning the nature and value of this holy sacrament.

In the second place, inasmuch as we now know what baptism is, and how it is to be held, we must also learn the purpose and end for which it was instituted; that is, what it confers and effects. This we cannot better comprehend than from the words of Christ, quoted above, namely: "He that believeth and is baptized shall be saved," Mark 16, 16. Therefore, comprehend it in the most simple manner, thus, that the virtue, work, use, fruit, and end of baptism, is to save. For no one is baptized in order to become a prince, but, as the words say, in order to be saved. To be saved, however, it is well known, implies nothing else, than to be liberated from sin, death, and the devil, to come into the kingdom of Christ, and to live eternally with him.

Here you perceive again how precious and valuable baptism is to be held, since in it we obtain such an inestimable treasure-a thing which goes far to prove that baptism cannot be mere, simple water. For simple water could not effect this, but the word of God does it, and because, as previously said, the name of God is in it. But wherever the name of God is, there also must be life and salvation; hence it is truly a divine, blissful, fruitful, and gracious water; for through the word it obtains the power to become a washing of regeneration, as St. Paul terms it, Tit. 3, 5.

But in reply to our sophists, the new spirits, who assert that faith alone saves, and that works and external things add nothing to salvation, we say, it is true, that nothing in us, but faith does effect it, as we shall hear further still. But the blind leaders will not observe, that faith must have something which it believes, that is, to which it adheres, and upon which it rests and depends. Thus faith adheres to the water, and believes that in baptism are comprehended life and eternal happiness, not through any virtue of the water, as has been sufficiently stated, but through its being incorporated with the word and ordinance of God, and his name being vested in it. Now, if I believe this, in what else do I believe, but in God, as in him, who has given and implanted his name in baptism, and proposed to us this external thing, in which we are able to comprehend this treasure.

Now, these new spirits are so insane as to separate faith and the object to which it adheres, although external. Yes, it should and must be external, so that it can be perceived and comprehended with the senses, and conveyed to the heart through them, as we find the whole Gospel an external and oral sermon. In a word, whatever God does and performs in us, he wishes to work through such external ordinances. Now, wherever he speaks, yes, rather whithersoever or through what he speaks, there the eyes of faith are to be directed, and there it must cleave. Now, here we have the words: "He that believeth and is baptized shall be saved." In reference to what else are these words spoken, but to baptism; that is, the water comprehended in the ordinance of God? It follows, therefore, that whoever rejects baptism, rejects the word of God, faith, and Christ who refers us to it, and binds us to baptism.

In the third place, since we perceive the great benefit and virtue of baptism, let us proceed to inquire who is the person that receives what baptism confers and benefits; and this is also most beautifully and clearly expressed even in these words: " He that believeth and is baptized shall be saved." That is, faith alone makes the person worthy to receive this salutary, divine water beneficially. For since

this is presented and promised here in the words by and with the water, it cannot be received otherwise than by our believing it from our hearts. Without faith baptism benefits us nothing, although in itself it is a divine, superabundant treasure. Upon these few wordsHe that believeth-therefore, depends so much, that they exclude and reject all works that we can do, with a view to merit and obtain salvation through them. For it is irrevocably decreed that whatever is not faith, profits nothing in obtaining salvation, nor can it receive any thing.

But if they exclaim, as they are accustomed to do: "Baptism itself is a work, and you say works are of no consequence in obtaining salvation, wherein then does faith consist?" Reply:-Yes, it is true, our works do nothing towards salvation, but baptism is not our work, it is the work of God; (for you must, as already said, draw a wide line of distinction between the baptism of Christ and that of a bath-keeper ;) but the works of God are salutary and essential to salvation, not excluding but requiring faith; for without faith we could not comprehend them. For, by permitting the water to be poured over you, you have not yet received, baptism in such a manner as to benefit you; but it becomes of salutary effect to you, if you permit yourself to be baptized under the persuasion that it is according to the order and command of God, and besides, in his name, so that you may receive in the water the promised salvation. Now, neither the hand nor the body can do this, but the heart must believe it. Thus you perceive clearly, that here there is no work performed by us, but a treasure received which God gives us, and which faith apprehends; even as Christ the Lord on the Cross is not a work, but a treasure comprehended in the word, and presented to us through it, and received through faith. Therefore, they do us injustice by crying out against us, that we preach in opposition to faith, when at the same time we insist upon it alone, as being so essentially necessary that without it we can neither receive nor enjoy any thing whatever.

Thus we have the three parts, which are necessary to be known concerning this sacrament, especially, that the order of God is to be held in all due honor, which alone would be sufficient to move us, even if it were wholly an external thing, like this commandment: Thou shalt honor thy father and thy mother-instituted concerning external flesh and blood alone; here we take into consideration not this flesh and blood but the commandment of God, in which they are included, and for the sake of which this flesh is called father and mother. Thus in like manner, even if we had nothing more than

these words: Go and baptize, &c.; we should even then accept, and do as the order of God directs. Now, here we have not only the command and precept of God, but also the promise; for which reason it is far more excellent than that which God has commanded and ordered at other places. In a word, it is so full of consolation and grace that heaven and earth cannot comprehend it. But it is requisite to believe this truly; for the deficiency is not in the treasure, but in comprehending and firmly maintaining it.

Each Christian, therefore, has enough to learn and to exercise in baptism while he continues in this life; for he must ever exert himself to maintain a firm faith in what it promises and brings himtriumph over the devil and death-the remission of sins, the grace of God, Christ with all his works, and the Holy Ghost with all his gifts. In short, it is so superabundant, that, if timid nature could but reflect on it, it would truly doubt its reality. For, imagine to yourself a physician, who possessed an art preventing persons from dying, or, even if they died, immediately restoring them to life so as to live eternally afterwards, how the world would rush and flock around him with money, while the poor could not approach him for the rich! Now, here in baptism is brought to the door of every one gratis, such a treasure, and such medicine as devours death, and preserves the life of all men.

Thus we should view baptism, and make it useful to ourselves, so that by it we may strengthen and console ourselves, when our sins or our consciences oppress us, and say: "I am, nevertheless, baptized, and if I am baptized, it is promised me that I shall be saved, and that I shall have eternal life, both in soul and body." For it is on this account that these two take place in baptism—that is, the body is perfused, which can perceive nothing more than the water, and besides, the words are spoken so that the soul may also comprehend. Now, since both water and word constitute one baptism, it follows that both body and soul must also be saved, and live eternally the soul through the word, in which it believes; the body, however, because it is united with the soul, and also apprehends baptism, as it is able to apprehend it. For this reason, we have nothing more precious in our bodies and souls; for through baptisin we become holy and felicitous,-a condition which otherwise no course of life, no works on earth can attain.

Let this suffice, then, with respect to the nature, benefit, and use of baptism, it being considered at sufficient length for the pres ent occasion.

OF INFANT BAPTISM.

Here a question arises, by which the devil through his followers confuses the world, with respect to infant baptism; and it is this: "Do they also believe, and is it right to baptize them?" In reply we briefly say:-Let every man who is inexperienced, decline this question, and leave it to the learned; but if you wish to answer, answer thus:

That infant baptism is pleasing to Christ, is sufficiently proved by his own acts; namely, that God sanctified many of those, and has granted them the Holy Spirit, who were thus baptized, and at the present day there are many still, in whom it is perceived that they have the Holy Spirit, both from their doctrines and their deportment of life; as it is also given to us through the grace of God to be able to expound the Scriptures, and to acknowledge Christ,—a thing which without the Holy Spirit could not be done. But if God did not approve of infant baptism, he would not grant even a particle of grace from the Holy Spirit. In a word, hitherto, down to the present day, there could not have been a Christian on earth. Now, since God confirms baptism by the communication of his Holy Spirit, as it is truly perceived in some of the Fathers, as, St. Bernard, Gerson, John Huss, and others, who were baptized in their infancy; and as the holy Christian church does not discontinue until the end of the world, it must indeed be acknowledged that such baptism of children is pleasing to God. For he cannot be against himself, or favor falsehood and knavery, or grant his grace and Spirit to this end. This is perhaps the best and strongest evidence for the inexperienced and unlearned. For this article: I believe in a holy Christian church, the communion of saints, &c.-can neither be withdrawn from us, nor can it be overthrown.

Here we further assert, that the greatest virtue of baptism does not depend on the circumstance, whether the person baptized believe or disbelieve; for baptism does not become wrong from this circumstance, but it depends entirely upon the word and command of God. Now this is indeed a little harsh, but it results from having said that baptism is nothing else than water and the word of God intimately connected; that is, when the word is connected with the water, then this baptism is a right one, although there be no simultaneous feeling of faith connected with it; for my faith does not make, but it reseives baptisin. Now baptism does not become wrong, even if it be