First half 1535.
Nicolaus Amsdorf to the reader.
My dear friends, I have let these sayings go out in German, for the reason that the enthusiasm from Münster is coming nearer and nearer to us every day; so that we may now be warned and know how to guard against them, I have wanted to do this little teaching to the best of my ability, for the benefit of pious hearts, which would gladly do right and believe if they knew it.
(2) Those of Münster also boast that if they err, they will let themselves be guided by God's word; whether they are serious and mean this from the heart, we will now see; for I have ever clearly shown from God's word, among other things, that the children are capable of the blessing that baptism gives, for which reason one should not nor can deny them baptism.
(3) And though they would not let themselves be wise, yet I believe that there will be some among them who are ignorantly deceived, who will be reformed and converted by it, or at least will preserve ours, so that they will not fall into their infatuation.
For if one wants to ward off the misfortune that is false doctrine, one must do it with God's word; by force of the sword one will accomplish little, for the sword may well compel the mouth and the tongue to speak and confess what the princes and bishops want, but no force can compel the heart, only God's word must move and persuade it to abandon error and believe rightly.
For this reason, God's word in the Gospel is compared to a fish net that sifts people,
The more one resists with the sword, the more it breaks down and spreads further. False doctrine takes hold of the heart in such a way, because the heart clings to it and believes that it is the right doctrine, that man cannot be resisted or forbidden by fire or sword, as we see in the poor people, the Anabaptists and Sacramentarians, Jews and Turks, who all let themselves be strangled and burned for the sake of their doctrine.
Against the Anabaptists in Münster and elsewhere.
Nicolaus von Amsdorf.
1. the baptism of Christ is nothing else than that one dips a person into water, soaks him with water, or washes him with water in the name of the Father, the Son, and the Holy Spirit by Christ's command.
2 And even if the baptized did not believe, it would still be a true baptism of Christ.
3. for the manner, nature and essence of baptism is based on Christ's word, command and order, not on the faith of the baptized.
(4) If baptism were founded and built on the faith of the baptized, no one would be sure whether he had been baptized correctly (even if it is an age),
5 Because the baptizer cannot be sure whether the baptized person has a true faith or not.
6 Similarly, baptism is not built or based on the faith of the baptizer.
*This writing appeared in 1535 at Magdeburg in quarto. Then it is found in the Wittenberg edition (1551), vol. II, p. 395d; after that we give the text. As it seems from the 14th and the 61st thesis, the Anabaptists were still at work in Münster; therefore, this writing must be placed in the first half of the year 1535.
7 Otherwise no one would know if he was baptized correctly, because he cannot know if his baptizer believed correctly.
8 Therefore, if a man is baptized by a sinner or a sinner's wife, he is truly baptized and shall not be baptized again.
9. it is enough that the Baptist is called to the ministry and service of Christ.
10 This same ministry, and not his faith, gives him authority and power to baptize whoever comes to him.
(11) Likewise, necessity makes every woman who is considered a Christian a baptizer of Christ.
(12) Therefore it is foolish and ungodly that the Anabaptists say that a man must be baptized one more time.
(13) In this way they make baptism completely uncertain, so that neither the baptizer nor the baptized can know whether baptism is right, even if one is baptized four times.
14 Even those at Münster cannot know, and Herrmannus Rottmann 1) himself cannot know, who was baptized correctly.
(15) For (this I know for certain) they cannot know who believes rightly or who does not believe.
(16) They are always uncertain of the matter, and must believe the words of the baptized.
(17) Now let no man be believed nor trusted, as it is written, Cursed be he that believeth a man.
18) Therefore, baptism should not be based on the 2) faith of the baptized.
19 But much less on his confession, lest the Baptist be deceived.
20. but on 3) Christ's word, commandment and order, one should baptize and command the faith of the baptized to God.
"The words of Christ do not lie or deceive us, but make us sure and certain that baptism is right, and that the baptized person is all right.
22 But men lie and deceive and can miss, therefore they only make the Baptist uncertain.
1) "Rottmann", written by Amsdorf instead of: Rothmann. This refers to the preacher at Münster, M. Bernhard Rothmann. Compare the note to the superscription of No. 38 in this volume. - It seems to us that in this thesis instead of: "who is not baptized" should be read: "who is rightly baptized"; therefore we have put this.
2) "Baptized" put by us instead: Baptist.
3) Wittenberger: "from". We have taken the reading "on" from the old edition of Walch, because it seems to us to be the correct one after the 45th thesis.
when he places and builds baptism on the word and confession of men.
(23) It follows irrefutably that baptism is right in itself, even without the faith of the baptizer and the baptized.
(24) But faith is necessary for the baptized, so that baptism may work its own work in him by its power.
25 For without faith, baptism cannot come to its work and effect.
26 Although it has its power from God's order and command, not from the faith of the baptized.
27 But it is prevented by the unbelief of the baptized, so that it cannot use its power in it.
(28) The work of baptism is to cleanse the heart from all sins.
(29) It cannot do this because of the faith of the one who is baptized.
(30) But to the aged, pretending to believe, she cannot forgive their sin.
(31) Nevertheless they are truly baptized, and shall not be baptized again, neither can they,
32 Although baptism cannot work in them because of their unbelief.
Otherwise, the old people who did not believe in their baptism would have to be baptized again.
34 As you are now baptized much, not only at Münster and otherwise, without faith.
35 For it is not possible that in such a great multitude all should be rightly believing.
(36) Even in the time of Christ, the smallest number and the least part have always been believers.
37 Therefore, if the Anabaptists at Münster and elsewhere were right, they would have to baptize the majority again for the third and fourth time.
(38) It is not because they can be spiritual and speak much of Christ; the devil can also be spiritual and preach much of Christ, and much better than those at Münster.
(39) From this it follows that no one should be baptized again, but if anyone did not believe correctly in his baptism, he still believes.
(40) Such a one must not be led back to the water, but to the word, to preaching, that he may believe.
41 Thus baptism comes into its own and does its work, namely the forgiveness of sin, even though it has already taken place.
Baptism has its effect from the faith of the baptized,
43. because the baptized person after his baptism
If a man believes, the baptism that has taken place is useful and blessed for him.
(44) Therefore it is unjust, ungodly, to the great shame and dishonor of Christ and his household, that people should be rebaptized,
(45) Since baptism is founded and built on Christ's word, commandment and order.
46 From this it follows that children should not be baptized again when they grow old.
(47) Though they believed not, yet shall they not be baptized again.
It would be enough that they believed in their time, as is indicated above by the ancients.
(49) Now that we are sure and certain that the children have believed, there is no need to baptize them again.
5V. And even if they do not believe by hearing, like the ancients, they believe in another way, if God is well known.
51 For Christ says, "Such is the kingdom of heaven," which cannot be 1) anyone's but his who believes.
52 By the word that Christ himself speaks, he does not exclude the children, but means the same.
53. if the kingdom of heaven is of those who are like children, how much more is it of the children themselves.
54. as clearly follows in the text, Christ laid hands on them and blessed them, not outwardly in the body, as the priests are consecrated, but inwardly in spirit and conscience.
55. that they may be blessed truly in soul before God, not in hypocrisy before men.
(56) Therefore, since infants are capable of the blessing and benediction that baptism gives, why should they not be baptized?
57 If they are blessed and given by Christ, the kingdom of heaven is theirs.
(58) If the kingdom of heaven is theirs, they must certainly believe, for without faith no one can be a child of the kingdom of heaven.
59 If John believed in his mother's womb, why should the faith of our children be taken away, if Christ has brought them to him?
(60) From this it is certain that there is another way to believe than by hearing, as St. John believed.
(61) Therefore, if the children do not hear the word, it cannot take away their faith, no matter how wicked Rottmann may be.
1) "niemands" put by us instead of "nobody" in the Wittenberger.
(62) Therefore mate shall baptize the children, and shall not baptize again those that are baptized in any way.
63) One must not despise the word of Christ, "Let the children come to me," as those at Münster do.
64 It is said: "Let them come to me", not only bodily, since he lived on earth, but spiritually to his sacrament.
This indicates the work of Christ in blessing and benedicting them with the same blessing that baptism gives.
(66) There is no other blessing of Christ but this, that He may cleanse us from sins, and make us children of the kingdom.
67 Therefore, the words and history of Christ conclude powerfully that infants should be baptized.
68 For he says, "Let them come to me," and blesses them, which he also does by his holy baptism.
69. What more abominable thing could be said and devised against God and His mercy than to reject the eaves, done from His word, commandment and command? .
(70) And this for no other cause, but that the baptized man hath not had a right faith.
71. as if God's work and sacrament were built and founded on human faith.
O of the Sacrament, which is built on sand, that is, on man's doing!
The same would be as certain as the reason, which is quite uncertain, that no one would know when we would have Sacrament or not.
Man's unbelief and wickedness does not cancel God's work and sacrament based on His immovably firm Word.
75 Yes, the abuse rather confirms it, because one sins against it.
(76) Just as with unbelievers the gospel remains a true gospel and does not become false or unjust because of their unbelief:
Thus, baptism truly remains a true baptism and does not become false or unjust because of the unbelief of the baptized.
How would God have His order, commandment and commandment be broken or changed for the sake of our wickedness?
Thus, baptism is ever God's order and command, therefore it cannot be prevented by our wickedness.
(80) Although its power and effect are hindered by the unbelief of the baptized, it remains righteous and true in its nature and essence.
(81) Therefore, even if no one on earth believed, every order of Christ remains firm and certain in itself.
82 Therefore, whoever has been baptized once should not be baptized again in any way.
Against the Sacramentirans.
1. spirit and letter, as the enthusiasts speak of it, is one thing, but not as St. Paul speaks of it.
2 For as St. Paul writes of them, they are very far from each other.
We call the letter the sense of the holy scripture, so the letter gives.
4. but the spirit is the sense which the Holy Spirit wants to have in his letter.
5 And the meaning given by the letter is the meaning of the Holy Spirit.
6. and what the Holy Spirit wants, the letter brings.
7 And so the letter is truly the spiritual sense.
8 Now this is the meaning of the Holy Spirit, which the Spirit has given us through the Scriptures in the letter,
9 That we may be sure and certain of what the Holy Spirit wants us to base our faith on.
(10) For if the spiritual sense were a different sense than the letter gives, no one could be sure and certain what God wanted in His Scripture.
So no one would know for sure whom or what to believe.
12. each one would want to make a special one for him, and to conceive and seek a spiritual meaning.
13) As Zwinglius and Oecolampadius did with the words "this is my body.
14 So that we may be sure of the Holy Spirit's meaning and mind, we must let the letter remain the spiritual meaning.
(15) But the sense in which the words are interpreted differently than they are is not the spiritual sense,
16. but is the right carnal sense, invented by human reason, which the Holy Spirit never thought of.
Such senses may be conceived and changed in many ways by many minds.
18) But the spiritual sense is a certain unchangeable sense, which cannot be changed.
19. just as the letter, steady and firm, should and must remain immovable.
20. for both are one mind, of the Holy Spirit, which is like one sound in
all people around the world, so hear or read the words,
21. so that we have to fence against the heretics, fight, contend and overcome them again.
But the carnal senses, as figurae and tropi, do not respect, do not dispute, much less overcome the adversity.
(23) Nor is it a common sense among all men who hear or read the words.
How many are there in the world who could have taken Zwingel's interpretation or Oecolampadius' figure from these words "this is my body" if they had heard or read them ten times?
(25) But the sense of the Holy Spirit, if the letter gives it, can be understood and heard by anyone who hears or reads the words, if he knows the language otherwise.
(26) Therefore the letter should and must be taught and preached, and with it alone lay the foundation of faith.
For this reason, Sebastian Franks is a crude and unlearned fellow, since he writes in his Chronica: Luther teaches the letter and not the spiritual sense in the words "this is my body.
But we say that Luther teaches the right spiritual sense in the words "this is my body".
29 And Zwinglius and Oecolampadius teach the carnal sense in that they write and teach: This is the figure of my body, or: This means my body.
30 For this sense the letter does not give, the Holy Spirit does not will, but has been conceived by human wisdom and carried into Scripture.
31) For this reason, that Christ speaks clearly and brightly in his Scripture, without all figures and tropes, 2) so that everyone who hears the words "this is my body" can understand him.
32. when the Holy Spirit employs, 3) commands or commands something in His Scripture, He does not speak figuratively and tropice;
(33) But clearly and plainly, that even the laity (as the apostles were) may hear.
Even in the Old Testament, which is figura and umbra, he has never spoken in darkness and gloom, in parabolis and figuris, when he has commanded or ordered something.
1) In the Wittenberg: "Bastian Franü. Compare Tischreden, Cap. 37, § 99. Walch, St. Louis Edition, Vol. XXII, 1070.
2) Wittenberger: Tropis.
3) Wittenberger: "employed", which is probably erroneous.
(35) Then, in the New Testament, when Christ instituted a new sacrament and commanded and commanded us to keep it, should he speak figuratively or tropically?
That is why Sebastian Frank did not keep his promises in his chronicle.
37 He promises to write badly the Historia, as it happened, and not to fight anyone. 1)
38) From that time on he falls from Luther to Oecolampadio, as he has taken all the words from Oecolampadio, and says: Luther has caught the letter that makes heretics.
39 From this it follows that he smuggles, Oecolampadius teaches the spiritual sense that makes Christians.
40 O a fine theologian, who reveals his ignorance so clearly.
The letter never makes heretics, but the spiritual sense of the Franks always makes heretics.
Therefore, he would like to go to school with his Zwinglers and learn what is spirit or letter before they write against Luther.
43 But those at Strasbourg are cunning, do not want to confess their doctrine, but may write impudently, they keep it with Luther.
(44) If they lie publicly, as their book, which they ascribed to those at Munster, testifies publicly.
(45) If they are like Luther, why are the preachers in Strasbourg, and also the preachers in Frankfurt am Main, so hostile to Luther?
(46) Why are their people at odds with our people?
(47) Therefore, no matter how good the words of those at Strasbourg may be, they are not to be believed in any way.
48 Much less should they be accepted as brothers or Christians,
49. unless they confess and recant their error.
50. namely, that Oecolampadius and Zwinglius wrote wrongly and falsely about the Sacrament,
1) In the Wittenberg edition: "beföelhen"; in Walch's old edition "befehlen". Since we are not able to give a solution of the word "beföelhen", but Walch's interpretation does not seem to puff us, we have put our conjecture into the text.
51. that they have taught and preached wrongly, in that they preach: This means my body, or: This is the figure of my body.
Item 52: That they confess that they did violence and injustice to Luther, and that Luther wrote well, rightly, and Christianly.
(53) If they do this and ask for mercy, let us consider them dear brothers and Christians.
(54) For it is not fitting to receive sinners without repentance, much less to receive false teachers without repentance (that is, without correction and confession of sin) into the congregation of Christendom.
(55) If they were so badly received, everyone would say that we came to them and accepted their error.
(56) Thus we denied our doctrine and condemned ourselves.
(57) Therefore let them make such confessions that God and His Word may have glory, so that everyone may say that they have come to the truth and have forsaken their error.
58 Since Paul says, "The letter killeth, but the Spirit quickeneth," he does not speak of the spiritual sense, hoc est, de tropis, allegoriis et figuris.
The same spiritual, even carnal, senses kill as well as the letter.
60. but speaks of the Spirit who gives life to the letter and renews man,
61. who pours grace and faith into the heart and purifies it, making man a new creature,
62. who makes the evil tree a good tree, that it may bear good fruit.
The same Spirit makes God's Word, the letter, to be spirit and life through faith.
64 But he that believeth not the letter, though he be of the mind of the Holy Ghost, he helpeth not, but killeth or choketh.
Therefore, spirit and letter are one thing, as the Zwinglians speak of the spirit, but not as St. Paul speaks of it.
66. and the one thing, God's Word, is the letter, so kill if you do not believe in it.
67, And is also the spirit, so alive made who believes it from the heart.