approved by the Roman Church, and was continued in succeeding Orders.[1] Even when immersion was not used, the copious application of the water was a prominent feature of the ceremony. No one is better qualified to speak on this subject than Prof. Rietschel, himself formerly a Wittenberger: "The form of baptism at Wittenberg is manifest from the picture by L. Cranach on the altar of the Wittenberg Pfarrkirche, in which Melanchthon is administering baptism. At Melanchthon's left hand lies the completely naked child over the font. With his right hand he is pouring water upon the child's head, from which the water is copiously flowing."[2]
Nor should it be forgotten that the immersion which Luther had in mind was not that of adults, almost unknown at the time, and as he himself says, practically unknown for about a thousand years,[3] but that of infants. In the immersion of infants, he finds two things: first, the sinking of the child beneath the water, and, then, its being raised out, the one signifying death to sin and all its consequences, and the other, the new life into which the child is introduced. Four years later Luther introduced into the revised Order of Baptism which he prepared, the Collect of ancient form, but which the most diligent search of liturgical scholars has thus far been unable to discover in any of the prayers of the Ancient or Mediæval Church, expressing in condensed form this thought. We quote the introduction, as freely rendered by Cranmer in the First Prayer Book of Edward VI: "Almighty and Everlasting God, Which, of Thy justice, didst destroy by floods of water the whole world for sin, except eight persons, whom of Thy mercy Thou didst save, the same time, in the ark; and when Thou didst drown in the Red Sea wicked King Pharaoh with all his army, yet, the same time, Thou didst lead Thy people, the children of Israel, safely through the midst thereof; whereby Thou didst figure the washing of Thy holy baptism, and by the baptism of Thy well-beloved Son, Jesus Christ, didst sanctify the flood of Jordan, and all other waters, to the mystical washing away of sin," etc.[4]
The figure is to him not that of an act, but of a process extending throughout the entire earthly life of the one baptised. Sin is not drowned at once, or its consequences escaped in a moment. It is a graphic presentation in epitome of the entire work of grace with this subject.[5] Life, there-
- ↑ For formulas, see Höfling, Das Sacrament der Taufe, II, 40.
- ↑ Rietschel, Lehrbuch der Liturgik, II, 67 f.
- ↑ "If Infant Baptism were not right, then for one thousand years there was no baptism and no Christian Church," Erl. Ed., XXVI, 287.
- ↑ More literally, but with no great difference, in the Lutheran Church Book, p. 323. The Book of Common Prayer, following The II. Prayer-book of Edward VI, has abbreviated it.
- ↑ Small Catechism: "Baptism signifies that the old Adam in us is to be drowned and destroyed by daily sorrow and repentance, together with all sins and evil lusts; and that again the new man should daily come forth and rise, that shall live in the presence of God, in righteousness and purity for ever."
