Martin Luther's Writings

18. In this place, then, belongs the common question whether baptism, and the vow which we there make to God, is something more or greater than the vows of chastity, of the priesthood, or of the clergy. Since baptism is common to all Christians, it is supposed that the clergy have taken a special and a higher vow.

I answer: From what has been said, this is an easy question to answer. For in baptism we all make one and the same vow: to slay sin and to become holy through the work and grace of God, to whom we yield and offer ourselves, as clay to the potter [Jer. 18:4–6]. In this no one is any better than another. But for a life in accordance with baptism, for the slaying of sin, there can be no one method and no special estate in life. This is why I said that each man must test himself that he may know in what estate he may best slay sin and put a check upon his nature. It is true, then, that there is no vow higher, better, or greater than the vow of baptism. What more can we promise than to drive out sin, to die, to hate this life, and to become holy?

Over and above this vow, a person may indeed bind himself to an estate which will be suitable to him and helpful for the completion of his baptism. It is just as though two men went to the same city, and the one went by the footpath, the other by the highway, just as each thought best. So he who binds himself to the estate of matrimony, walks in the toils and sufferings which belong to that estate and lays upon himself its burdens, in order that he may grow used to pleasure and sorrow, avoid sin, and prepare himself for death better than he could do outside of that estate.

But he who seeks more suffering, and by much exercise would speedily prepare himself for death and soon attain the goal of his baptism, let him bind himself to chastity or to the spiritual order. For the spiritual estate, if it is as it ought to be, should be full of torment and suffering in order that he who belongs to it may have more exercise in the work of his baptism than the man who is in the estate of matrimony, and through such torment quickly grow used to welcoming death with joy, and so attain the purpose of his baptism. Now above this estate there is yet a higher one, that which rules in the spiritual order: the estate of bishop, priest, and so forth. These men should be well practiced in sufferings and works, and at every hour be ready for death—to die not only for their own sake, but also for the sake of those who are their subjects.

Yet in all these estates the standard, of which we spoke above, should never be forgotten, namely, that a man should so exercise himself only to the end that sin may be driven out. He should not be guided by the number or the greatness of the works. But, alas! how we have forgotten our baptism and what it means, what vows we made there, and that we are supposed to walk in its works and to attain its purpose! So, too, we have forgotten about the ways to that goal and about the estates. We hardly know to what end these estates were instituted, or how we are to act in them for the fulfilling of our baptism. They have been made a sparkling show, and little more remains of them than a worldly display. As Isaiah [1:22] says, "Your silver has become dross, your wine mixed with water." On this mayGod have mercy! Amen.

19. If, then, the holy sacrament of baptism is a matter so great, gracious, and full of comfort, we should diligently see to it that we ceaselessly, joyfully, and from the heart thank, praise, and honor God for it. For I fear that by our thanklessness we have deserved our blindness and become unworthy of recognizing such grace. The whole world was, and still is, full of baptism and the grace of God. But we have been led astray into our own anxious works, and then into indulgences and other similar false comforts. We have thought that we are not to trust God until we are righteous and have made satisfaction for our sin, as though we would buy God's grace from him or pay him for it.

In truth, he who does not see in God's grace how it bears with him as a sinner and will make him blessed, he who looks forward only to God's judgment, will never be joyful in God, and can neither love nor praise him. But if we hear and firmly believe that in the covenant of baptism God receives us sinners, spares us, and makes us pure from day to day, then our heart must be joyful, and love and praise God. Thus God says through the prophet, "I will spare them as a manspares his son" [Mal. 3:17]. Wherefore it is needful that we give thanks to the Blessed Majesty, who shows himself so gracious and merciful toward us poor condemned worms. And the work itself we must magnify and acknowledge.

20. At the same time, however, we must also beware lest a false security creep in and say to itself, "If baptism is so gracious and great a thing that God will not count our sins against us, and as soon as we turn again from sin everything is right by virtue of baptism, then for the present I will live and do my own will. Afterward, or when about to die, I will remember my baptism and remind God of his covenant, and then fulfil the work and purpose of my baptism."

Baptism is indeed that great a thing, that if you turn again from sins and appeal to the covenant of baptism, your sins are forgiven. But watch out, if you thus wickedly and wantonly sin [and go presuming] on God's grace, that the judgment does not lay hold upon you and anticipate your turning back. Beware lest, even if you then desired to believe or trust in your baptism, your trial [anfechtung] be, by God's decree, so great that your faith is not able to stand. If they scarcely remain who do not sin or who only fall because of sheer weakness, where shall your wickedness remain, which has tempted and mocked God's grace?

Let us therefore walk with fear, that with a firm faith we may hold fast to the riches of God's grace and joyfully give thanks to his mercy forever and ever. Amen.