# Der Lutheraner_St. Louis Missouri_1850 09 03_S6
# AI translation — CHI Digital Archive (demonstration)

6

Dr. Martin Luther's Letter
to Two Pastors,
on Re-Baptism.
Anno 1528.

(Conclusion.)

86. Secondly, this is a great sign. No heresy has ever finally stood, but always, and that in a short time, says St. Peter, has come to light and been put to shame; as St. Paul introduces Jannes and Jambres, and their like, that their "folly finally was made manifest unto all men," etc. 2 Tim. 3, 8. 9. Now if infant baptism were not right, verily God would not have let it pass so long, nor have let it be kept so universally in all Christendom through and through; it too would finally have had to be put to shame before every man. For that the Anabaptists now put it to shame is as yet unaccomplished, and is not yet to be called being put to shame.

87. Just as God has preserved it, that Christendom in all the world holds the Biblia for Biblia, the Our Father for Our Father, the children's creed for the Creed: so has he preserved infant baptism, and not let it perish; and yet beside it all heresies have perished, which were much younger and newer than infant baptism. Such a miracle of God shows that infant baptism must be right. For such a thing he has not practiced with the papacy, which moreover is also a new thing; but never yet so received by all Christians in all the world, as infant baptism, Biblia, the Creed, Our Father, etc.

88. Sayest thou: This concludes nothing, that infant baptism is certain; for there is no passage from the Scripture. Answer: That is true, it does not conclude strongly enough with passages, that thou mightest begin infant baptism upon them among the first Christians after the Apostles: but it concludes nevertheless so much, that now in our time no one with a good conscience may reject infant baptism, which has come down so long, or let it fall; since God not only tolerates it in deed, but also maintains it, from the beginning, so that it has never yet perished. For where one sees God's work, one must yield and believe just as well as where one hears his Word; unless it be that open Scripture point out to us such work as to be avoided. As, the papacy I would indeed let go and stand as a work of God; but because the Scripture is against it, I hold it indeed for a work of God, but not for a work of grace, but of wrath, which is to be fled; as all other plagues also are God's work, but in wrath and disfavor.

89. Thirdly, it is likewise God's work, that GOD has at all times given great holy gifts to many who [as] children were baptized, has enlightened and strengthened them with the Holy Ghost and understanding of the Scripture, and has done great things through them in Christendom; as to John Huss and his companions in their time, and before him to many other saints: as he now also does to almost many of his people, and yet drives none of them before to re-baptism. Which he would without doubt do, if he held that his command concerning baptism had not been rightly kept. For he does nothing against himself: so he also does not confirm with his gifts the disobedience of his command.

90. Since then he gives such gifts, which we must confess are God's holy gifts, he therefore confirms the first baptism, and holds us for rightly baptized. Thus we prove by this work that the first baptism is right, and re-baptism wrong; as St. Peter and Paul, Acts 15, 8. 9. also from the miracle, when God gave the Holy Ghost to the Gentiles, proved this will of God, that the Gentiles need not keep the law of Moses.

91. Fourthly, if the first or infant baptism were not right, it would follow that for longer than a thousand years there had been no baptism and no Christendom; which is impossible. For thereby the article of the Creed would be false: I believe one holy Christian Church. For for over a thousand years it has been almost nothing but infant baptism. If baptism be now wrong, then Christendom has for so long a time been without baptism. If it has been without baptism, then it has not been Christendom: for Christendom is Christ's bride, subject and obedient to him, has his Spirit, his Word, his baptism, his Sacrament, and all that Christ has.

92. And indeed, if infant baptism were not common in all the world, but were received among some only [like the papacy], the Anabaptists might have some appearance, and rebuke those who so receive it; just as we rebuke the clergy for making the Sacrament a sacrifice, which among the laity nevertheless has remained a Sacrament. But since in all the world, through the whole of Christendom, infant baptism has gone on to this day, there is no appearance that it is wrong, but a strong indication that it is right.

93. Fifthly, to this the Scripture also agrees, where St. Paul says of the Antichrist, 2 Thess. 2, 4. that he "sitteth in the temple of God," of which we have heard more above. If it is "the temple of God," then it is not a den of heretics, but the true Christendom, which must verily have the true baptism, of which there can be no doubt. Now we see and hear no other than infant baptism, both under the Pope, the Turks, and in all the world. Likewise, that "Christ bids the little children come unto him," and bring them, Matt. 19, 14. and says, "of such is the kingdom of God;" likewise, that the Apostles baptized whole "households," Acts 16, 15. 1 Cor. 1, 16. Likewise, that John writes to the "little children," 1 John 2, 14. Likewise, that John became believing in his mother's womb, Luke 1, 41. as was said above.

94. Whether some of these passages do not satisfy the fanatics, I care not; it is enough for me that they nevertheless stop everyone's mouth, so that they cannot say infant baptism is nothing. Let it be equally uncertain with them: then I have enough, that they must henceforth not so bring it to nought, but let it remain in doubt among themselves. But to us it is certain enough, since it is nowhere against the Scripture, but according to the Scripture.

95. Sixthly, since GOD makes his covenant with all the Gentiles through the Gospel, and appoints baptism as the sign, who can exclude the little children? Now if the old covenant and the sign of the circumcision made Abraham's children believing, so that they were and were called God's people, as he says: "I will be the God of thy seed," Gen. 17, 7; then much more must this new covenant and sign be so powerful, and make those God's people who accept it. Now he commands that all the world should accept it. On such command [since no one is excluded], we baptize surely and freely everyone, no one excluded, except those who set themselves against it, and will not accept such a covenant. If we baptize everyone according to his command, then we leave it to him to care how the baptized believe. We have done enough when we preach and baptize. If we have, then, no special passages that speak of baptizing children; so little also have they passages that command the baptizing of old people: yet we have the common Gospel and common baptism in command, to give to everyone; in which the children also must be included. "We plant and water, and let GOD give the increase," 1 Cor. 3, 6.

96. In sum, the Anabaptists are too wanton and bold. For they do not regard baptism as a divine ordinance or command, but as if it were a human trifle; like the many other church customs under the Pope, such as the blessing of salt, water, herbs. For if they held it for a divine ordinance and command, they would not speak of it so blasphemously and shamefully, even if it were wrongly used. But now they are in the mad opinion that baptizing is one thing like blessing water and salt, or wearing hoods and tonsures; so they break out, and call it a dog's bath, likewise, a handful of water, and many more such horrible words.

97. Just as he who holds the Gospel for truly God's Word does not blaspheme it, even though there are many who do not believe it, nor accept it, or also misuse it. But he who did not hold it for God's Word would easily also so fly out, blaspheme and say, it is a fable, a tale, or idle talk, and the like; and it should easily happen that