The Seventh Petition

112] But deliver us from evil. Amen.

113] In the Greek text this petition reads thus: Deliver or preserve us from the Evil One, or

the Malicious One; and it looks as if He were speaking of the devil, as though He would

comprehend everything in one, so that the entire substance of all our prayer is directed

against our chief enemy. For it is he who hinders among us everything that we pray for: the

name or honor of God, God's kingdom and will, our daily bread, a cheerful good conscience,

etc. 114] Therefore we finally sum it all up and say: Dear Father, pray, help that we be rid of

all these calamities. 115] But there is nevertheless also included whatever evil may happen to

us under the devil's kingdom—poverty, shame, death, and, in short, all the agonizing misery

and heartache of which there is such an unnumbered multitude on the earth. For since the

devil is not only a liar, but also a murderer, he constantly seeks our life, and wreaks his anger

whenever he can afflict our bodies with misfortune and harm. Hence it comes that he often

breaks men's necks or drives them to insanity, drowns some, and incites many to commit

suicide, and to many other terrible calamities. 116] Therefore there is nothing for us to do

upon earth but to pray against this arch‐enemy without ceasing. For unless God preserved us,

we would not be safe from him even for an hour.

117] Hence you see again how God wishes us to pray to Him also for all the things which

affect our bodily interests, so that we seek and expect help nowhere else except in Him. 118]

But this matter He has put last; for if we are to be preserved and delivered from all evil, the

name of God must first be hallowed in us, His kingdom must be with us, and His will be done.

After that He will finally preserve us from sin and shame, and, besides, from everything that

may hurt or injure us.

119] Thus God has briefly placed before us all the distress which may ever come upon us, so

that we might have no excuse whatever for not praying. But all depends upon this, that we

learn also to say Amen, that is, that we do not doubt that our prayer is surely heard, and

[what we pray] shall be done. For this is nothing else than the word of undoubting faith,

which does not pray at a venture, but knows that God does not lie to him, since He has

promised to grant it. 120] Therefore, where there is no such faith, there cannot be true

prayer either.

121] It is, therefore, a pernicious delusion of those who pray in such a manner that they dare

not from the heart say yea and positively conclude that God hears them, but remain in doubt

and say, How should I be so bold as to boast that God hears my prayer? For I am but a poor

sinner, etc.

122] The reason for this is, they regard not the promise of God, but their own work and

worthiness, whereby they despise God and reproach Him with lying, and therefore they

receive nothing. 123] As St. James 1, 6 says: But let him ask in faith, nothing wavering; for he

that wavereth is like a wave of the sea, driven with the wind and tossed. For let not that man

think that he shall receive anything of the Lord. 124] Behold, such importance God attaches

to the fact that we are sure we do not pray in vain, and that we do not in any way despise our

prayer.

Large Catechism

Parth Fourth: Of 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 front 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 bathkeeper'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.