…this whole life is nothing else than a spiritual baptism which does not cease till death, and he who is baptized is condemned to die. It is as if the priest, when he baptizes, were to say, “Lo, you are sinful flesh. Therefore I drown you in God’s name and in his name condemn you to death, so that with you all your sins may die and be destroyed.” Wherefore St. Paul, in Romans 6[:4], says, “We were buried with Christ by baptism into death.” The sooner a person dies after baptism, the sooner is his baptism completed. For sin never ceases entirely while the body lives, which is so wholly conceived in sin that sin is its very nature, as the prophet says [Ps. 51:5], “Behold I was conceived in sin, and in iniquity did my mother bear me.” There is no help for the sinful nature unless it dies and is destroyed with all its sin. Therefore the life of a Christian, from baptism to the grave, is nothing else than the beginning of a blessed death. For at the Last Day God will make him altogether new (LW 35:30-31).
…when someone comes forth out of baptism, he is truly pure, without sin, and wholly guiltless. Still, there are many who do not properly understand this. They think that sin is no longer present, and so they become remiss and negligent in the killing of their sinful nature, even as some do when they have gone to confession. For this reason, as I have said above, it should be properly understood and known that our flesh, so long as it lives here, is by nature wicked and sinful.
To correct this wickedness God has devised the plan of making our flesh altogether new, even as Jeremiah [18:4–6] shows. For the potter, when the vessel “was spoiled in his hand,” thrust it again into the lump of clay and kneaded it, and afterward made another vessel, as seemed good to him. “So,” says God, “are you in my hands.” In the first birth we are spoiled; therefore he thrusts us into the earth again by death, and makes us over at the Last Day, that we may be perfect and without sin.
This plan, as has been said, begins in baptism, which signifies death and the resurrection at the Last Day. Therefore so far as the sign of the sacrament and its significance are concerned, sins and the man are both already dead, and he has risen again; and so the sacrament has taken place. But the work of the sacrament has not yet been fully done, which is to say that death and the resurrection at the Last Day are still before us (LW 35:32).
…you pledge yourself to continue in this desire, and to slay your sin more and more as long as you live, even until your dying day. This too God accepts. He trains and tests you all your life long, with many good works and with all kinds of sufferings. Thereby he accomplishes what you in baptism have desired, namely, that you may become free from sin, die, and rise again at the Last Day, and so fulfill your baptism (LW 35:33-34).
Now if this covenant did not exist, and God were not so merciful as to wink at our sins, there could be no sin so small but it would condemn us. For the judgment of God can endure no sin. Therefore there is no greater comfort on earth than baptism. For it is through baptism that we come under the judgment of grace and mercy, which does not condemn our sins but drives them out by many trials (LW 35:34).
And so in baptism, to the words of promise he adds the sign of immersion in water. We may learn from this that in every promise of God two things are presented to us, the word and the sign, so that we are to understand the word to be the testament, but the sign to be the sacrament (LW 36:44).
Blessed be God and the Father of our Lord Jesus Christ, who according to the riches of his mercy [Eph. 1:3, 7] has preserved in his church this sacrament at least, untouched and untainted by the ordinances of men, and has made it free to all nations and classes of mankind, and has not permitted it to be oppressed by the filthy and godless monsters of greed and superstition. For he desired that by it little children, who were incapable of greed and superstition, might be initiated and sanctified in the simple faith of his Word; even today baptism has its chief blessing for them. (LW 36:57).
For man baptizes, and yet does not baptize. He baptizes in that he performs the work of immersing the person to be baptized; he does not baptize, because in so doing he acts not on his own authority but in God’s stead. Hence we ought to receive baptism at human hands just as if Christ himself, indeed, God himself, were baptizing us with his own hands. For it is not man’s baptism, but Christ’s and God’s baptism, which we receive by the hand of a man, just as everything else that we have through the hand of somebody else is God’s alone (LW 36:62).
Therefore let us open our eyes and learn to pay heed more to the word than to the sign, more to faith than to the work or use of the sign. We know that wherever there is a divine promise, there faith is required, and that these two are so necessary to each other that neither can be effective apart from the other. For it is not possible to believe unless there is a promise, and the promise is not established unless it is believed. But where these two meet, they give a real and most certain efficacy to the sacraments. Hence, to seek the efficacy of the sacrament apart from the promise and apart from the faith is to labor in vain and to find condemnation (LW 36:67).
Baptism, then, signifies two things—death and resurrection, that is, full and complete justification. When the minister immerses the child in the water it signifies death, and when he draws it forth again it signifies life. Thus Paul expounds it in Rom. 6[:4]: “We were buried therefore with Christ by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.” This death and resurrection we call the new creation, regeneration, and spiritual birth. This should not be understood only allegorically as the death of sin and the life of grace, as many understand it, but as actual death and resurrection. For baptism is not a false sign. Neither does sin completely die, nor grace completely rise, until the sinful body that we carry about in this life is destroyed, as the Apostle says in the same passage [Rom. 6:6–7]. For as long as we are in the flesh, the desires of the flesh stir and are stirred. For this reason, as soon as we begin to believe, we also begin to die to this world and live to God in the life to come; so that faith is truly a death and a resurrection, that is, it is that spiritual baptism into which we are submerged and from which we rise (LW 36:67-68).