The original is in the Anhaltisches Gesammt-Archiv. Printed in Aurifaber, vol. II, p. 67; in De Wette, vol. II, p. 201 and in Erlanger Briefwechsel, vol. Ill, p. 377.
His friend in the Lord, Georg Spalatin, ecclesiastics at the court of Saxony.
Jesus.
1. grace and peace in Christ! That the doctrine of Thomas (Muenzer) of the infant-
1) The Elector Frederick died in peace (on May 5, 1525), like Josiah f2 Kings 22:20], at the beginning of the Peasants' War. The battle of Frankenhausen was on May 15.
I know that baptism has driven its roots very deep, and yet one does not take care that it is torn out of all hearts, because there has been no ungodliness or error that has not finally adhered to the greater part all the more stubbornly. Would to God that it could be torn out of the hearts of some! But their reasons of proof do not force anything.
First of all the one of Marcus 2) [Marc. 16, 16.]: "Whoever believes and is baptized" etc. How do they want to prove that the little children do not believe? By the fact that they do not show their faith? But according to this way 3) we would not be believers either, while we sleep, eat, work, or do something else than believe. What sleep is for us, we consider childlike age for them, and that Satan is summoned by the word of God with the prayer of the church, we believe, because the word of God does not go out of his mouth in vain, as Isaiah testifies, Cap. 55, 11. With me it makes no difference whether an adult or a child is converted by the word; indeed, with an adult there is more opposition to the word, namely reason, wisdom, experience etc. But to be baptized with fire and with the Holy Spirit is the same thing, that is, that the Holy Spirit be given to believers, so that by him all sins be drowned, and if any remain, they be accounted sunk for his sake. Read Philip's loci communes of water baptisms. John by his baptism only gave a sign and signified the teaching of the law. Christ gives both the sign and the thing, which is the grace of the Holy Spirit imparted by the doctrine of the Evaugelii; therefore we say that as the children believe, so they are baptized with fire.
But the fact that the children of Israel were circumcised on the eighth day contradicts them. This circumcision was the sign of faith in the future Christ who was in Abraham. Therefore, when they also say here
2) Marcus Thomä Stübner.
3) In the Erlanger Briefwechsel oratione, in the other editions: ratious. The former seems to us to be a printing error.
If they would say that the children did not believe, so they were circumcised in vain, then Christ will meet them Matth. 19, 14. When little children were brought to him, that he touched them and prayed for them, and the disciples resisted them, he said: "Let the little children come to me, for such is the kingdom of heaven. Here Christ does not have to lie or speak figuratively, since he speaks of these little children brought to him, and the kingdom of heaven can only belong to those who believe.
Baptism, then, is the sign of faith in Christ who reigns at the present time; therefore the infants who receive it must be held equal to those who were circumcised. If circumcision gave them the kingdom of heaven, why not also baptism? Especially since here sanctification is added through the word and prayer and through the faith of the church, which brings these infants to Christ and asks that he lay his hands on them and intercede for them. But we will do this more widely when they begin to press us publicly.
I am sending here the petition of the Altenburgers, who request me to write for them, so that they may obtain Gabriel; but I have already written about him before, and I fully believe that the letter has been handed over to the prince. I am of the opinion that Gabriel is called there, and have therefore commanded him not to leave until the prince has sent another there and thus expels him by force, and he should not leave there either on my advice or with my help, for he will be forced. I know what the prince fears; I also know that we are still in the flesh and fear many things where there is nothing to fear. In short, the prince and the court may do what they want in this matter; I will not resist the Holy Spirit, they may watch for themselves. My opinion is that I do not approve, nor do I agree, that Gabriel should be removed from there; again, I do not intend to recommend him further, or to protect him in that place against force; you may see. Fare well in the Lord. Hurry, on the day of the Ascension [May 29]. 1)
1) In the original without year and signature.
No. 110.
Luther to Gabriel Zwilling in Altenburg.
Luther writes to him that he is now free to leave Altenburg after the Elector has appointed someone else to take his place. Expert opinion in two cases of betrothal.
Printed in Aurifaber, vol. II, p. 80; in De Wette, vol. II, p. 219 and in Erlanger Briefwechsel, vol. III, p. 428.
Jesus.
Grace and peace! Since the prince has thus, according to God's will, put another in your place, you are free to go away and return either to us or to your former place; 2) therefore do what pleases you until you are called elsewhere, and in the meantime, like Elijah, be guided by your will [1 Kings 19:3].
In these betrothals, freedom must be used according to the parents' determination, so the former betrothal may be null and void if the parents so wish and consent, even though they sin, one against the other, 3) with lies and deceit. This is also my opinion in the second betrothal case, after the mother has absolved the young man and the girl has finally consented. But they are to be punished because of their recklessness, inconstancy and lies. Fare well in the Lord. 1522, Thursday after Ulrich [July 10].
Your Martin Luther.