Second half of the year 1535 or later.
(1) I have often taught before what are the main things that every Christian needs to know, as the Lord Christ himself indicates when he commands us to preach repentance and forgiveness of sins in Luc. 24. St. Paul also wants to show us the most important elements of Christian doctrine, when he says: "The main sum of the commandment is love from a pure heart, and from a good conscience, and from undimmed faith" 2c. These same principal things are also everywhere practiced by the prophets, and without this the whole Scripture holds before us these most noble causes, repentance, faith, love, patience, and other fruits of faith.
(2) These are the main things we must always keep in mind, and our hearts and minds must be trained in them, so that righteous fear of God, and true faith, and right and truthful beliefs, may increase in us daily.
God's knowledge, and whenever we deal with a place of Scripture, we are to look primarily for the main points therein, so that we may take and grasp the right summa of Christian doctrine correctly and intelligently.
(3) But at this time the Anabaptists and some others turn back, leaving the knowledge of Christ, which is the true wisdom, and quarreling about outward ceremonies, about the doctrine of men, without cessation; meanwhile true repentance, faith, the cross, patience, love, and other Christian fruits and works are kept silent. However, we have often discussed the main points and the summa of Christian doctrine.
4 Because so much ugly, harmful error and discord are occurring about the sacraments, we should stir them up here, so that we can make the simple and inexperienced resist such heresies, which are increasing in number from day to day.
*This writing appeared without indication of printer and year at Wittenberg. In the collections it is found only in the Wittenberg (1551), vol. II, p. 291. After that we give the text. The city of Münster had already been conquered and the rebels punished, so the writing, like the previous one, is to be placed in the second half of the year 1535 or later.
may increase, prepare. For it is very difficult to stay and hold on to the right truth when so much trouble, heresies and so much discord come in, and it usually happens that one error soon follows another, and one heresy gives birth to another, as 2 Tim. 3, 13 St. Paul indicates when he says: "The longer it goes on, the worse it gets with evil and seducing people, who seduce and are seduced.
5 First, we will speak in general about the sacred sacraments, what their proper use and benefit is, and how many of them there are; then we will speak in particular about baptism; item, about the difference between John's and Christ's baptism, and also about the baptism of young children.
From now on, the Münster Anabaptists will also be remembered in general, whose terrible history, how they became powerful in the city of Münster, raised a king there, practiced many diabolical blasphemies against God and unheard-of cruelty, sin and shame in the city, and how they were finally controlled and the alleged king and others punished, is better summarized in this book.
Of the Holy Sacraments.
(7) From the beginning of the world, God the Lord has always given, in addition to His divine promises, some outward signs that could be seen, so that His word would be the more clearly imprinted on the descendants and bequeathed to them. For such outward signs, which are seen, remind us somewhat more strongly than the teaching or the oral word alone.
8 Thus circumcision was a wonderful outward sign, reminding the Israelites of the divine promise of the blessed seed of Christ, and with the outward sign the divine promise remained all the more certain in the memory and was inherited by the descendants.
(9) Therefore, when we speak of such sacraments, we should not only look at the outward sign, but first of all take to heart and consider the divine promises to which such an outward sign is attached. For the word "sacrament" means an outward sign which God has given and instituted. Thus, two outward signs belong to baptism: the washing with water and the word of promise. In order that one may remember the divine promise and understand more clearly what sacrament is in general, I will speak of the custom of the sacraments.
First of all, all God-fearers are to be warned here against the ugly error of the unbelievers.
who teach that those who need the sacraments are justified only by the outward work done, ex opere operato, even if the heart is not involved. This false Pharisaic teaching should be eradicated from the Christian church with all seriousness, for it is strongly against the gospel and against faith; for such hypocrites teach that man is justified solely by the work and custom of the ceremonies, even if he does not believe. Yes, further they may impudently say, if he has not a good heart or devotion, only that he give not obloquy and hindrance, that is, that he be not in the intent of deadly sin.
(11) Against this are some clever and unintelligent people who want to speak politely of ceremonies, who teach and say that the sacraments are not signs of God's gracious will toward us, but only outward signs and slogans, so that God's people are known to other pagans, as the Romans are known to the Greeks by their clothing; item, as the monks are known to others by their clothing. But this does not yet indicate the proper use of the sacraments. For although they are signs by which Christians or God's people are known, they are not the noblest custom, nor do they help or comfort consciences. But we Christians should know and seek the noblest custom of the sacraments.
The third opinion is that of the blasphemous Anabaptists, who speak of it even more clumsily and foolishly, saying that the sacraments are only signs of good works. They say that circumcision was a sign that one should control and resist the flesh and evil desires. Baptism is a sign that Christians must be immersed in the world, bear and suffer all kinds of great danger and persecution; this means that water was poured over them. The sacrament of the Lord's Supper is a sign of brotherly, Christian love and unity, because among all other peoples eating and drinking with one another is a sign of friendship, love and unity.
(13) Although the sacraments signify all this, it does not indicate the proper use of the sacraments, for the sacraments are not primarily signs of Christian love and peace among us, but they are holy, sacred seals by which faith is strengthened, signs of divine will and grace toward us. For the gospel does not preach works alone, but primarily faith and the knowledge of divine grace, divine will toward us.
The first part, and in addition the least part of the Christian being, namely the works.
The fourth opinion is the right reason, namely, that the sacraments of the New Testament are primarily instituted to be signs of God's will toward us, that they stand before our eyes to remind us to believe the more strongly the divine promise preached in the Gospel. For God attaches these two to each other, His divine promise and outward signs.
(15) If the divine promise is to be grasped by faith, then there should also be faith in the right use of the sacraments, so that the heart may look upon the Savior Christ in the word of promise, and certainly conclude that you may obtain forgiveness of sins, which is offered by the divine promise.
16 Such use of the sacraments is highly necessary and useful for the God-fearing in the right fight against the devil and sin. Thus says St. Paul: Circumcision was a seal of the righteousness of faith, that is, a divine sign that God gave, so that we might believe the promise more surely and firmly; item, so that every troubled conscience might take comfort in the promise; for 1) we see that God has not only given His word and promise, but has also painted and written His word and promise on our bodies when we are immersed in water through baptism; item, when we bodily enjoy the sacrament of the body and blood of Christ.
17 Augustine finely compares the outward sign with the word, since he says: "The sacrament is a visible word; that is, just as the word is a voice that one grasps with the ears, so also the sacrament (that is, the outward sign) is a painting and memorial sign before the eyes. Just as the divine Word is a testimony and outward sign of the invisible God and His will, and just as God is known through the Word when we believe, so we also know God and His will through the outward sign when we believe.
18 Therefore, just as the Word and Gospel is an outward instrument through which the Holy Spirit works and is powerful, as St. Paul says: "The Gospel is God's power to all who believe in it"; item, Rom. 10: "Faith comes from hearing": so also the Holy Spirit works through the outward sign, if we receive it in faith. For the outward signs are given and set before the eyes for this reason, that they may
1) Wittenberger: when.
Against our weakness we should strengthen the faith in our hearts, imagining God's will as the gospel and [God's] word is given, that it may move us to believe.
19 From this it may be inferred what is the proper use and benefit of the sacraments, namely, that this is their ultimate use and fruit, that they are to lift up and comfort the hearts and consciences in temptations.
The apostles, as well as the ancient fathers and teachers of the Church, teach this right and noblest use of the sacraments. St. Paul says Titus 3: "He made us blessed through the bath of regeneration." Therefore, God works through 2) the outward sign, through the water of Holy Baptism.
21 And St. Peter speaks of it as a right, learned, high preacher, 1 Peter 3, when he says: "that baptism is not only a washing away of the filth of the flesh, but a covenant of a good conscience with God through the resurrection of Jesus Christ"; that is, baptism is a covenant, seal and sign of the covenant, by which God testifies that He is gracious to us for the sake of Christ, who suffered for our sake and rose from the dead. Again, the heart also becomes certain that it has a gracious God, and that we are righteous before God for Christ's sake.
22. and Apost. 2. St. Peter says: "Let everyone be baptized in the name of Jesus Christ for the forgiveness of sins. Peter calls baptism a testimony and sign of the forgiveness of sins and the Holy Spirit.
The ancient teachers also called the sacraments signa gratiae, that is, external seals and signs of divine will toward us. Therefore, they are not mere signs or slogans by which Christians are known to other peoples. For this reason, it is false and ungodly to teach that the sacred sacraments should be made into mere signs or slogans by which people are known, even though their proper use is to remind and comfort the hearts and consciences when they are in trouble.
(24) If we have this right and noblest use of the sacraments, then we may also consider other fruits and benefits of the sacraments, namely, that they are testimonies of confession, by which we publicly show before others that we call upon the Savior Christ, that we adhere to the gospel, which confession is also a high worship.
(25) After that, they may also be images and signs of Christian love, life and being, as the ancient fathers often described Christians in their sermons.
2) "by" is missing in the Wittenberger.
exhorts to Christian love. For when we receive the body and blood of the Lord over the table of the Lord, we make a brotherly holy covenant of Christian peace, unity and love, and show that we are all one body under the head Christ, and all members of one body. The holy fathers have often used this argument.
From number of sacraments.
(26) There is no need to quarrel about the seven sacraments or a certain number of sacraments. For if one wants to call sacraments not only the ceremonies instituted in the Gospel, but also other works to which a divine promise is attached, then there are many sacraments to be counted; as, "prayer" one would call a sacrament, for it is a Christian divine work, and divine promises are attached to it, since Christ says: "All things whatsoever ye shall ask the Father in my name, that will he give you."
27 Thus affliction, cross-bearing, almsgiving may be called sacraments, for these works have attached to them glorious, divine promises, as the Lord says: "Pray, and it shall be given you. And it would be good, and not useless, to give such noble works such high and comforting titles, so that we might learn to see and esteem the comforting, divine promises, and thereby be stimulated to Christian walk and good fruits.
Thus the marriage state may also be called a sacrament, for it is an outward state which God has honored and adorned with His word and promise. It is also a sacred sign, as St. Paul indicates in Eph. 5, of spiritual union, since Christ is the Church or our Bridegroom, and we are His bride. But all these things I have said are not ceremonies instituted in the New Testament.
(29) If we call sacraments only the ceremonies instituted in the gospel and the outward signs given and attached to the divine promise of the forgiveness of sins, it will soon be noted which are the most prominent sacraments in the New Testament, as baptism, the Lord's Supper, and the Absolutio. For these outward signs are instituted in the Gospel and are used to indicate the promise of the Gospel. For this reason we received the sacrament of baptism, that we believe the divine promise that our sins are forgiven. Therefore we received the sacrament of the body and blood of Christ, and hear the consolation
Word of absolution that we believe the divine; promise that our sin is forgiven.
(30) Confirmation and oelung were not considered necessary or required works by the ancient teachers themselves, and as they are now used, they are dead images of confirmation and oelung, which were common among the apostles.
Confirmatio was used by the apostles in this way: If anyone had been baptized and now had a fair understanding of the doctrine of Christ, he was interrogated and had to confess his faith. And if he confessed well and had good testimony, the apostle laid his hand on his head, prayed for him and gave him the gift of the Holy Spirit for a special work, such as healing diseases or speaking foreign languages, so that he could preach in other countries. This custom is now extinct.
32) But it would be desirable to arrange the confirmation in such a way that the young people were interrogated and made to confess the right faith, punished the indolent and careless; but to the disciplined, diligent and godly the priest laid his hands on their heads and prayed for them; this would not be unfruitful.
But the confirmation, which is now used by the papal bishops without interrogation 2c., is an abuse that is reprehensible and should be changed.
34) The present calling of the saints is to be rejected altogether; but it is a very old custom that the holy preachers, as Noah, Abraham, Isaac, Jacob, Isaiah 2c., and after them the apostles, were preachers and physicians at the same time, and God gave his blessing and gift to their art, so that they helped many people wonderfully. For God wanted to give testimony to His preaching, He also wanted to give His servants an art, so that they would have access to many people. Thus Abraham was a physician, and because of this art he was required to preach to noble people; thus he had cause to preach with it.
This art and gift was renewed by the Lord Christ and given to the apostles; it remains in the true church of Christ, and it is right to pray for the sick. There is no doubt that many are helped by such prayer, as I know from many examples. But these are gifts of the true church of Christ, and the papal ointment should not be colored with them, which is an abuse to be punished and to be retracted.
I am very pleased that the ordination of priests is included in the number of sacraments.
But so that by such ordinatio one understands the calling to the ministry of preaching and the administration of the sacraments, and thus the ministry itself. For it is highly necessary and almost useful that the office of preaching in the church be held in high esteem, honorable and holy, and that the people be taught that God wants to give the Holy Spirit through hearing the sermon and reading the Word of God and the Holy Scriptures, so that no one seeks other revelation and enlightenment outside the office of preaching, as the Anabaptists claim.
The ministry of preaching is established by God's high command; God wants the gospel to be preached and heard diligently. He has also given a glorious promise of comfort to those who teach or hear the gospel, for St. Paul says: "The gospel is the power of God to all who believe in it.
38 It is also very necessary to know about the preaching ministry and profession that such a calling is based on God's word and command, and that God considers the pastors and preachers who are Christianly called to be his servants, as if he had called them from heaven with his own voice, wants to be with them, and to be pastor and teacher through them. This is a precious treasure among Christians; they know well that they should be grateful for it without ceasing, and help to promote, honor and preserve the ministry of preaching for the sake of the divine command.
(39) In this way it is useful to include the office of priests and ministers among the sacraments. For it is the highest, most sacred office, the highest, most excellent, most holy service in the whole church; therefore, those are not Christians who do not hold the priest and the chair of the church sacred as God's office and servant.
(40) But the adversaries speak of the sacrament of ordination or consecration in such a way that they do not remember the ministry of preaching with a single word. They want to think that through ordination or consecration the ministers are called to sacrifice in the mass for the living and the dead. They still invent this false doctrine and abomination, as if there would be no forgiveness of sins in the church if there were not, above the sacrifice on the cross, the daily sacrifice of the mass. They continue to teach impudent lies that the priests earn forgiveness of sins from others with such sacrifice.
41 These ugly blasphemous teachings have all flowed from the fact that some hypocrites and monks have had foolish thoughts that the New Testament must be like the Old Testament with its sacrifices and ceremonies. The priesthood and sacrifices in the New Testament, however, are much and often discussed elsewhere. That is enough about the number of sacraments.
From baptism.
42) That baptism is an outward sign and seal of the divine promise in the New Testament is indicated by these words of Christ, Marc. 16: "He that believeth and is baptized shall be saved. Therefore, when we are baptized, this promise is immediately written and painted on our bodies.
And because such outward signs also have their spiritual interpretation, holy baptism signifies repentance and forgiveness of sins through Christ, or, as St. Paul says, the new birth, and Christ, John 3, the new birth through water and the Holy Spirit. For that we are immersed in the water indicates that the old Adam and sin in us must be killed, which happens in the anguish when the conscience is frightened, sin feels God's judgment and wrath 2c. That we are drawn out of the water means that we now, washed and renewed by the water and Holy Spirit, await a new and eternal righteousness and life, which Christ has purchased for us.
44) Now the right custom of baptism is indicated by the two outward signs and the promise: "He who believes and is baptized will be saved"; item the words used in baptism: "I baptize you in the name of the Father, the Son and the Holy Spirit", that is, by this outward sign I make a covenant with you and testify that you are reconciled to God and accepted by God, who is God the Father, the Son and the Holy Spirit. The Father accepts you for the sake of the Son, and promises you the Holy Spirit, through whom He will renew you, make you alive, comfort you and sanctify you. Thus, in the words are high, glorious, holy, comforting promises of God and the summa of the whole Gospel.
45 This is the right custom of holy baptism throughout our lives, so that we may be certain that God is reconciled to us and wants to be reconciled to us and forgive sin through Christ, and that he has made baptism a sign and seal of this covenant. For even if we fall into sin immediately afterward, the divine covenant remains firm for all who turn to it again with right faith, seek comfort there, and amend themselves again. Thus we will understand the fruit and power of baptism more and more, if we diligently consider the words of the comforting divine promise, exercise our faith in them, and thereby strengthen ourselves in all kinds of temptations, in fears of death, against the devil and sin.
046 And as circumcision was a sign for ever, that one should not be circumcised more than once: so he that is baptized once shall not be baptized again. And this for this reason, which is certainly right and constant: The other commandment teaches that one should not take God's name in vain, nor blaspheme the right custom. Now the rebaptizers reject the first baptism, saying that the name of God is useless, falsely and unjustly invoked and called over them; this is blaspheming the name of God. Therefore, rebaptism is a terrible, evil error and blasphemy of God's name. Moreover, the rebaptizers who have now gone astray in the world add much more error to it.
From the Baptism of John and the Apostles
Both of these baptisms were outward signs and testimonies of the New Testament. There is no difference between the baptism of John and that of the apostles, except that John's baptism points to the future Christ. The baptism of the apostles points to Christ, who is now coming and has been revealed. Both baptisms are the same ministry and require faith in the Savior Christ; and through faith both those baptized by John and those baptized by the apostles were sanctified and saved at the same time.
48 But when John says, "I baptize you with water unto repentance, but he that shall come after me shall baptize you with the Holy Ghost and fire," he is not distinguishing the offices or ceremonies, but the persons of the ministers from the person of Christ, and is signifying that Christ is the Savior and the Lord himself, through whom baptism has divine efficacy and power, and who gives life, righteousness, the Holy Ghost, and eternal blessedness. 2c, and that he, John, is a servant to it, who alone administers the outward sign, the water, and preaches the word. This outward ministry of baptizing and preaching is the same in John and the apostles, and is equally powerful in those who believe the promise of Christ.
But it is true that after the resurrection of Christ there are more and clearer examples of the Holy Spirit being given to the baptized, as the stories of the apostles show in public.
From the young children baptism.
St. John commands and instructs with great seriousness and diligence that spirits should be tested to see if they are from God. And Christ sets this rule in Matthew 7: "By their fruits you shall know them." But it is a certain indication of a
Heretic's false ungodly doctrine. Therefore, we should pay close and diligent attention to the rebaptizers, who reject the baptism of young children, to perceive such signs, so that they can be known.
But in the Anabaptist doctrine one finds all kinds of ugly, horrible errors, lies and blasphemies. Lies and blasphemy. For they teach wrongly not only about baptism, but about many other highly important articles of the whole Christian doctrine; they say that Christians cannot be in regiments, princes or lords, 2c., that they should have nothing of their own, but everything in common, that they should not take oaths, 2c., and thus teach seditiously against the proper regiments.
From this and the like it is clear that they do not know what Christian righteousness or life is; they do not know anything about the knowledge of Christ or faith; they want to think that Christianity is only an outward monasticism. In addition, the new Anabaptists at Münster teach even more ugly and insolently that one married person may leave the other if he does not want to accept the sect 2c. Above this, they are possessed by the devil, chasing away and daring to destroy the proper authorities. They invent and teach unashamedly that before the last day there will be such a kingdom of Christ on earth, in which only the saints will rule and destroy and subdue all the ungodly 2c.
These are vile errors, seditious doctrine, Jewish fables, and the true stains and black marks of the devil, by which such fanatics can be known and tested. Because the Anabaptists publicly teach against the Scriptures, they are to be condemned and to flee.
54 Also, in their articles, when they forbid the baptism of young children, there is much more terrible, abominable devilish doctrine and error against the whole of Holy Scripture. As when they say and teach that there is no original sin. This is once again a mark of the devil, who is a liar and a murderer, that they do not know about the highest, most necessary articles of Christian doctrine and the holy scriptures. They neither know what sin or righteousness is, but think that only the gross and outward vices are sin.
(55) Therefore, if it is certain that the Anabaptists teach from an evil spirit, the devil, their teaching should not move us to depart from this common teaching of the Christian church, that young children should be baptized, and that this baptism is Christian.
But in order that it may be known that infant baptism was also in the first and pure church, I will draw together some testimonies from the ancients.
57 Origen, in the 6th chapter to the Romans, writes: "Therefore the church received this teaching from the apostles, that even young children should be baptized. For they who had been commanded the mysteries of divine things knew well that in all men there was original sin and inherent pestilence, which must be washed away by water and the Spirit." These are the words of Origen, as he confesses and teaches both that young children should be baptized, and that through baptism they receive forgiveness of sins, that is, that they are reconciled to God 2c.
58 Cyprian writes that in the Concilio this doctrine is condemned, since some prescribe that children should not be baptized before the eighth day, since the Concilium concludes that they should be baptized and not expected before the certain time of the eighth day.
59 Augustine on Baptism, against the Donatists, Iib. 4, gives a fine clear word about infant baptism (as he says): "This article of infant baptism, which the whole church holds, is not instituted in the Conciliis, and yet is always held in the churches. Therefore, it is rightly believed that this was started by the apostles themselves and is customary"; item further: "What the sacrament of baptism does to the young children, we can truly take from the circumcision, which was commanded by God to the former people".
(60) These and similar sayings clearly show that the whole Christian church has considered the baptism of young children to be Christian and right from the beginning. This should therefore be diligently remembered, for some deceivers want to deceive the unintelligent, as if the old fathers taught against infant baptism, when they are doing them great injustice. All God-fearing people should also take great care to remember that this is an annual practice, and no one should dare to accept a doctrine that has no evidence in the first old Christian church.
(61) We will also give more reasons from the Scriptures for baptizing young children. My first reason is this:
(62) It is certain that the kingdom of God, the gospel, and the promise of grace also pertain to children; for it is certain that outside the church (since there is neither word nor sacrament) there is neither salvation nor forgiveness of sins. Therefore we must also incorporate the children into the church and give them the outward sign, which indicates that the forgiveness of sins and the promise also apply to them. 1)
1) So put by us instead of "angehöre" in the Wittenberg, because this word "angeht" is repeated immediately in the following paragraph, but "sie angehöre" is linguistically wrong.
The first, that the promise and the kingdom of God also pertain to the children, is certain, for Christ Himself says in Marc. 10: "Such is the kingdom of heaven"; item: "It is not the will of My Father who is in heaven that one of these little ones should perish.
(64) These sayings cannot be made pale by the fictitious gloss, as if no promise were made to children, but as if Christ alone admonishes us to become like children in simplicity. The gloss is strange, sought after and nothing, and it is certain that Christ speaks of children and little ones, who are small in age, infants or the like. And Christ says: "Their angels always see the face of my Father who is in heaven." Therefore, He indicates that they please God and are protected by the angels. And even more clearly Christ says, "It is not the will of GOD that any of these little ones should perish."
These sayings clearly give the church the comfort that is to be held dear and cherished by us, so that the children may be saved. And the comforting sayings should be diligently instilled in the youth, so that they keep them throughout their lives and learn to comfort themselves with the divine promise.
66. Infant baptism also confirms the law of circumcision, since God the Lord says, "I will be their God. God indicates that He will be gracious to those whom He calls circumcised, and commands the young children to be circumcised. No one will be able to deny that the young children should not be excluded from the Gospel and from God's kingdom.
Secondly, it is also certain that outside the church, where there is no gospel, no sacrament, no true invocation of God, there is no forgiveness of sins, grace or blessedness, as there is among Turks, Jews, and pagans. For God alone wants to give us such gifts in His Church and through His Word and Sacrament. Therefore he says: "Whoever is not born by water and the Holy Spirit cannot enter the kingdom of heaven." This is a clear speech, which indicates that apart from the Church, since there are no sacraments, indeed, persecution of the sacraments, God does not give beatitude.
68) In Ephesians 5, St. Paul teaches what the church is, namely a people purified by God's word and baptism, from which it is clear that there is no church apart from God's word and baptism.
69 And this is taught even more clearly in St. Peter's Apostle 4: "There is no other name given to men, that they may be saved, but the name of Jesus Christ. 4: "There is no other name given to men, that they should be saved, but the name of Jesus Christ. Therefore
is certain that there is no blessedness apart from the church, that is, in those over whom the name of Christ is not invoked.
70 From all this it follows that infants should and must be baptized, for it is certain that the promise of eternal life belongs to the infants, and yet it does not belong to anyone apart from the church, since there is no salvation. It follows that children must be incorporated into the church through baptism and made members of the church. Whoever diligently considers this reason will find that it is solid and constant.
The other argument is very strong and clear. Over whom the name of Christ is not invoked, and are not marked with any sacrament, they are certainly not God's church; now some children must be a part of the church, therefore it is certain that over them the name of Christ must be invoked, and must be baptized.
(72) How wicked the Anabaptists are, that they want to make a part of the church a people, over whom the name of Christ is not called, when this saying is unchangeable: "There is no other name by which one is saved, but the name of Jesus Christ"; over whom this is not called, he is not a member of the church of God. Now this invocation and blessing takes place in baptism, which is why it is terrible that the devil exercises such courage, and will not let the name of Christ be invoked over the little children and bless them through baptism.
The third argument is that children need forgiveness of sins, because they bring with them the great misery of human weakness and innate disobedience. Now God has commanded the Church to forgive sin and to distribute such forgiveness through the sacraments. From this it follows that one also owes it to the children to communicate forgiveness through baptism,
The fourth argument: To whom the promise belongs, the sign certainly belongs. As, to whom the sold good belongs, to him also belongs the letter about it. Now it is quite certain and public that the promise of eternal life and the merit of Christ's death belong to the children; it follows that the sign also belongs to the children,
The Lord Christ, the Son of God, died not only for the elderly, but also for children. Since this great salvation belongs to the children, and Christ wants it to be distributed through the gospel and the sacraments, it is certain that the sign also belongs to the children.
76. the lying and poisonous devil in the
The Anabaptists pretend that there is no sin in the children, as if the Son of God had not become a sacrifice for the children as well. To prevent such a murderous error, one should not withdraw the sign of Christ's grace from the children.
The fifth: Baptism is clearly commanded to all without distinction: "Whosoever is not born again of water and the Spirit cannot enter the kingdom of heaven. This is a saying that concerns all, as the right, certain, natural understanding of this speech shows. From this it follows that the children should and must be baptized, and is contempt of baptism publicly against this saying, which has now been drawn from St. John.
78. and let the parents diligently consider the causes mentioned to awaken their faith themselves, namely, that they were also accepted by God through baptism, that God promised and pledged to them in their baptism that He, the eternal Father of the Mediator of Christ, would be gracious to you, make you blessed for the sake of His Son JEsu Christ, who also then accepted you, and would give you His Holy Spirit to work in you new righteousness and eternal life.
79. And if the parents thus consider their own baptism, they should also value the baptism of children, thanking God that He thereby accepts the children into His church and grace. And at the command of Christ, when He said: "Let the children come to Me, for such is the Kingdom of Heaven," they should bring their young children before the Lord Christ for baptism, so that they may be incorporated into the Church, and God accept them, give them forgiveness of original sin, and purify them.
And in this faith that God will surely accept the children, the parents should also call upon God over the children, command them to God with right earnest prayer, and then, when they learn to speak, draw and accustom them to God's and the Lord's invocation, and thus to the teaching of the Gospel for and for.
(81) But against this Christian report and consolation, the Anabaptists cry out: first, where there is no faith, baptism is not useful; now the infants who have not yet heard the teaching have no faith, therefore baptism is not useful to them.
82. Answer: The Holy Spirit is given to the children through baptism and in baptism, who works in them according to their measure, as he also worked in Johanne in the body of Elizabeth. And although there is a difference between the old and the young, that the old notice their works, yet the Holy Spirit's works in the old and the young are an inclination towards God.
That God works in the young, and only in those who are brought before Him and incorporated into the Church through baptism, is not a fictitious delusion, but it is certain for this reason: the children in the Church will be saved, as Christ speaks in clear words: "It is not the Father's will that any of these children should perish. Item: "Such is the kingdom of heaven," that is, forgiveness of sins, grace, the working of the Holy Spirit, new righteousness, and eternal life, for all these are to be summed up in this word "kingdom of heaven."
84. and it is quite certain that without divine action no man can attain eternal life, as John 3. says: "Whoever is not born again of water and the Spirit cannot enter the kingdom of heaven. Item Rom. 8: "Those who are led by the Spirit of God are children of God." Item 1 Cor. 15: "The flesh and blood that is corrupt and in death cannot have eternity," but must be regenerated through the Lord Christ, who is life and light, as John says.
And such grace and effect is not in the children of the Gentiles, Jews and Turks, because there is persecution of God and Christ, therefore God's name is not called upon them. Therefore in these words: "Let the children come to me, for such is the kingdom of heaven", there are two parts. Christ speaks before: one should let the children come to him. After that he adds: such, that is, those who are brought to Christ, is the kingdom of heaven; not those who persecute and despise God and his Son Christ, gospel and baptism.
Since it is certain that the children in the church will be saved, it certainly follows that they should be baptized and that God then accepts them and gives them the Holy Spirit, who works in them according to their measure, as also expressed in the Gospel that the Holy Spirit is given when one receives baptism, John 3, Titus 3, where baptism is clearly called "a bath of new birth through the Holy Spirit.
Therefore, baptized children are a large part of true Christianity and truly God's people, church and saints, which the elders should diligently consider to instruct, govern and preserve the children with greater earnestness, lest they be torn away from God, who has previously accepted them in baptism, by the devil's cunning, by their own imprudence, or by evil company.
88 Secondly, the Anabaptists cry out that nothing should be done without orders. Now you will find no
They say that because of the command in the Gospel about infant baptism, infants should not be baptized,
89 Answer: It is true that one should do nothing without a command. But that it is commanded to baptize all those who belong to the kingdom of Christ is quite public John 3: "Whosoever is not born again of water and the Spirit cannot enter into the kingdom of heaven. These words are a commandment, since no one is to be excluded, but it concerns all, young and old; as all those of understanding know that such speeches, so negative, are very strong.
90. This is also true: Everything that follows from God's word and command in a right and constant sequence is also called God's word and command. Now I have indicated above that it certainly follows from God's word that one should and must baptize children; for since it is certain that grace and eternal life are also promised to the children, it follows irrefutably that they must be incorporated into the church through baptism. For this blessing, grace and promise, is not apart from the Church of God, is not of the Jewish or Turkish children, or of other peoples who despise or persecute God and His Son Jesus Christ.
Here also the other arguments may be recovered, which I set above. From this it also follows that one should communicate baptism to the children. Because they need forgiveness of sins, the church should give them forgiveness through baptism. 2c. But there is this lie in the Anabaptists, that they think original sin is nothing, which is a great error, as is said elsewhere.
Third, the Anabaptists cry out that baptism is a covenant in which one commits oneself to the death of evil desires and to a strict life and patience in suffering. But this the children do not yet understand and do. Therefore, they say, baptism is not useful for children.
93 Answer. This 1) of the Anabaptists' speech is vain blindness, for baptism is first and foremost a testimony of divine grace towards us and a covenant, through which God promises us His grace; this is to be seen first. Therefore, when the minister says: "I baptize you in the name of God the Father, the Son and the Holy Spirit", it has this meaning: I testify with this work by command of God that God, the eternal Father, forgives your sin for the sake of His Son, Jesus Christ, who also accepts you, and wants to start a new light and righteousness and eternal life in you through His Holy Spirit, who also accepts you. This is what the words
1) Here, like Walch, we have omitted "and".
in baptism, and are not to be understood thus: I baptize you on your austere life, on your patience 2c.
94 I ask that the God-fearing diligently consider all these things, which are indicated for the protection of infant baptism, in order to strengthen themselves against the manifold errors of the Anabaptists. Also I ask God,
the eternal Father of our Savior Jesus Christ, that he may keep the hearts of all God-fearing people, so that they do not fall into Anabaptism or other errors. He also wants to eradicate all the aversions that miserably oppress his poor church, which was redeemed by the blood of our Savior Jesus Christ, and graciously enlighten, teach and govern us, amen.