Confession Of Thomas Van ImbrœCk, Concerning Baptism.

A. D. 1558.—At this time a godfearing and pious hero of Jesus Christ, named Thomas van Imbrœck, made a most excellent and explicit confession of holy baptism, as also a refutation of the opponents, which he delivered to the lords of Cologne, where he was imprisoned for the faith. It reads as follows:

I believe and confess that there is a Christian baptism, which must take place externally and internally; internally with the Holy Ghost and with fire, externally with water, in the name of the Father, the Son, and the Holy Ghost.

Internal baptism is imparted by Christ to the penitent, as John the Baptist said: “I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I; whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire.” Matt. 3:11; Mark 1:8.

Christ confirms these words when he says to his disciples, “That they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.” And this promise was fulfilled on the day of Pentecost. Acts 1:4,5; 2, etc.

Thus was also the house of Cornelius baptized when they believed what Peter spake: they received the Holy Ghost, and all spake with tongues, and magnified God. Acts 10:44,46.

But the external baptism of water, which is a witness of the spiritual baptism, and indication of true repentance, and a sign of faith in Jesus Christ, is administered, by the command of the Almighty Father, and his Son Jesus Christ, and the Holy Ghost, and in the name of the only God, by a true servant of the Lord, to those who have repented and reformed, believe the Gospel,207 confess their faith, and desire baptism; willingly offer themselves up to God, and yield themselves servants unto righteousness, yea, to the service of God, and the communion of Jesus Christ and all the saints.

This is fully comprehended and contained in the words which Christ speaks to his disciples: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you.” Matt. 28:19,20. In Mark we read thus: “Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” Mark 16:15,16.

These words of Christ fully comprise the ordination and institution of the Christian baptism, and all that pertains to it; for Christ, who is the eternal wisdom of the Father, has expressly and completely thus commanded it. Now, as he is the Light and the Savior of the world, we find in this command, that teaching and believing must precede baptism. John 8:12; 3:17.

The Scriptures cannot be broken, neither are we to take away from, or add to, the word of God; nay, not even the smallest tittle or letter of the Gospel may be changed. Hence, the ordinance of the Lord, respecting baptism must remain unaltered; for it is the word of God, which abideth for ever. Deut. 4:2; Matt. 5:18; John 10:35.

Hence, the words of Christ declare, that teaching must take place before and after baptism, in order that the person baptized may use diligence to observe, after baptism, the Gospel (which was presented to him before baptism), and all things commanded him; for he is no more lord over himself; but, as a bride surrenders herself to her bridegroom, so he, after receiving baptism, surrenders himself to Christ, and loses his will, is resigned in all things, without name, without will, but leaving the name to Christ, and letting him reign in him. For this is the signification of baptism, that the Christian’s life is nothing but pure dying and suffering; because we are like unto the image of Christ, and baptized with him, must die and suffer, if we would reign and live with him. Rom. 6:4.

With this ordinance of Christ, accord also the apostles, as faithful stewards and dispensers of the manifold grace of God; for thus did Peter and the other disciples preach the Gospel at Jerusalem, and they that heard it, were pricked in their heart by the word, and said unto Peter and the rest of the apostles; “Men and brethren, what shall we do? Then Peter said unto them: Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.” Acts 2:37,38. Thus did also Philip, when he expounded the Scripture to the eunuch. And the latter, when he had accepted it, said: “What doth hinder me to be baptized? Philip answered: If thou believest with all thine heart, thou mayest.” Acts 8:35–37. Thus also those of Samaria were baptized, when they believed the words of Philip. Verse 12.

Again, when Peter preached Christ to the house of Cornelius, and spake the word of life, the Holy Ghost fell on all them that heard the word. “Then said Peter: Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord.” Acts 10:44,47,48.

Thus, Paul also found certain disciples at Ephesus, to whom he said: “Have ye received the Holy Ghost, since ye believed? They answered: We have not so much as heard whether there be any Holy Ghost. Then said Paul: Unto what then were ye baptized? They said: Unto John’s baptism. Paul said: John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were 356 baptized in the name of the Lord Jesus.” So we read in the 19th chapter of Acts.

Thus also Paul himself, when he had been prostrated on the way, by the Lord, and had heard at Damascus, by the command of the Lord, from Ananias, what he should do; had again received his sight, and was filled with the Holy Ghost, in short, had become a chosen vessel and fit instrument, was baptized, and called upon the name of the Lord; as Luke writes, Acts 9:18.

From these and other passages it is evident, that the apostles first taught, and that from teaching follow repentance and faith. For, how shall they believe, says Paul, without hearing. Faith cometh by hearing, and hearing by the word of God. Rom. 10:17. Hence, penitent faith is confessed and, so to speak, sealed by Christian baptism. For, after baptism, a constantly good and godly life should follow;208 this is the true ordinance of the Lord Jesus Christ, and his apostles, as you may read everywhere throughout the Acts of the Apostles.

Lastly, as the apostles established the church of God through the Gospel, so they all unanimously declare in their epistles the aforesaid foundation of Christ. For, thus says Paul to the Romans: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin.” Rom. 6:3–7.

With these words, Paul tells us what the baptism of believers signifies, namely, the dying of the flesh, or mortifying of the old Adam, the burying of sin, the putting off of the sinful flesh, and the resurrection of the new man and life; and this for this reason: since Christ died for our sins, was buried, and rose from the dead for our justification, and we, through the spirit of faith, have been incorporated or grafted into him, and hence, have become entitled to the merits of his death, yea, are made partakers of all that is his, and thus, in and through hope, are confirmed in his fellowship (unto which we are called through grace); therefore we must also, for his name’s sake, die unto sin,209 bury it, and live unto righteousness, that we may be a true branch on the vine.

In this manner the apostle Paul speaks also to the Colossians: “Ye are complete in him, which is the head of all principality and power: in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him.” Chap. 2, verses 10–13, compared with Eph. 2:4–6.

These words, in the first place, declare, that circumcision is not a figure of baptism, but of the circumcision of Christ, which is not done on the foreskin of the flesh, but on that of the heart, not with hands, nor with a knife of stone, but without hands, through the word of God, in the Spirit.

These words of Paul sufficiently indicate, that in baptism the past life must be buried with Christ, and, through faith, rise to a new life; for the outward sign alone is of no value in the sight of God; but faith, the new birth, a true Christian life—by these, man is united with God, incorporated into Christ Jesus, and becomes a partaker of the Holy Ghost.

Hence, external baptism does not conduce to salvation, if the internal baptism is wanting, namely, the transformation and renewing of the mind. Once more Paul says to the Galatians: “For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ.” Gal. 3:26,27.

I hope that my lords will reflect a little on these excellent and explicit words; for when viewed aright, they are easily comprehended. Even as a man that is naked, hides himself and would not be seen because he is ashamed of his nakedness; but when he has covered his shame, he comes forth without hesitation. So it was also with Adam; when God called him, he hid himself, and said: “Lord, I am naked.” Nevertheless, he had covered himself with a fig-leaf; but it availed him nothing; for the Lord could well see his shame, that is, his sin. Gen. 3.

But when he knew himself, God clothed him with skins, which signified the sign of grace of Christ. Now when he had on the skin, his nakedness was no longer seen. So it is also with Christians; when they have put on the coat of skins (Christ), our sin is seen no longer, and the garment which we have on is manifest to all. Compare Gen. 3:21 with Gal. 3:27. Therefore, he that is baptized aright, has put on Christ, and nothing is seen on him, but Christ and the life of Christ. Thus Paul says to the Ephesians: “Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word.” Eph. 5:25,26.

Here we plainly perceive, that the washing of water is joined to the word; for no one is cleansed by the washing of water, but by the word; as the Lord says: “Now ye are clean through the word which I have spoken unto you.” John 15:3.

In another place, Paul calls baptism a washing of regeneration, Tit. 3:5, because baptism represents regeneration; even as circumcision is called a covenant, because it represented a covenant. Thus also, the paschal lamb is called pascha, that is, a passing over, though it was simply a memorial of the passover. Thus, is baptism called a washing of regeneration, because it belongs to the regenerated children of God, who are born of incorruptible seed, namely, the living word of God, or, as James says: “Who 357 are regenerated by the will of God, by the word of truth.” 1 Pet. 1:23; James 1:18.

Still another point is also to be considered here—that the apostles say, We must be regenerated by the word, that is, through the preaching of the Gospel. But by what will those who say that children are regenerated, prove this? since neither preaching nor word obtains with them.

Finally, Peter says also in his epistle: “When once the long suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God), by the resurrection of Jesus Christ.” 1 Pet. 3:20,21.

From the words of Peter we perceive, that baptism is represented by the flood, through which God punished the whole world; but Noah, with his house, whom God deemed righteous, was preserved in the ark from the water; even as Israel passed dry-shod through the Red Sea, and were thus delivered from their enemies; but Pharaoh, with his entire host, was drowned in it, so that not a single one escaped. 1 Cor. 10:1,2.

Thus it is with all the works of God; that which is life for the pious, is death for the ungodly, as Paul testifies with these words: “We are unto God a sweet savor of Christ, in them that are saved, and in them that perish: to the one we are the savor of death unto death; and to the other the savor of life unto life. 2 Cor. 2:15,16.

But in order rightly to understand the figure of the flood, we must consider Noah as the antitype of Christ; his house the antitype of believers; the ark, of the church; and the flood, of baptism. For, even as Noah, in his time, was a preacher of righteousness, so also Christ was a true preacher of righteousness, who proceeded from God, and came into the world. And as Noah prepared the ark, to preserve his household, so Christ prepared the spiritual ark, namely his church, built by the apostles, as wise master builders, to preserve his children and his household, of whom he himself says: “Behold, I and the children which God hath given me.” And as through the flood all flesh was destroyed and perished, so must also, through baptism, all carnal lusts and desires be destroyed and perish. And as only few, that is, eight souls, were preserved in the time of Noah, so it is also with men at this present time. Though it is proclaimed unto them, and the light shines forth clearly, still they love darkness rather than light; hence there are so few who truly believe, and are translated from the past life into a spiritual life, that they may enter into the church of Christ, and thus be baptized unto the dying of the flesh, and the resurrection to a new life.

For Christ himself says, that there are but few who find the true way; “for many are called, but few chosen;” few believe, and few shall be saved. Luke 13:24; Matt. 20:16. As also Luke says: “Nevertheless, when the Son of man cometh, shall he find faith on the earth?” Luke 18:8.

For, noble sir, and servant of God, I appeal to you, whether it is not now as it was in the time of Noah? They build; they plant; they buy one field after another; they feast; they drink; they marry, and are given in marriage; and all this without the fear of God; and they who do this are well known, yea, all corners of the world are full of abominations and idolatry. May the Lord convert them all, Amen. Luke 17:26,27; Matt. 24:37,38.

The reason why they live without the fear of God, and without care, is, that they have no example. They console themselves only with this, namely: I am a Christian; for I am baptized. Thus they speak, thinking that it is sufficient if one is only baptized; but they know little what baptism signifies; for they have not yet drank of the living fountain, of which Jeremiah speaks; but they drink of the wells which they have digged themselves; “For they have forsaken the true fountain, says the Lord.” Jer. 2:13.

So it is now also with baptism, as I have sufficiently shown above, that believers only are to be baptized. But now the command of Christ is ignored, and those who dig or devise a well, or baptism, of their own, are received; and thus is fulfilled what Christ says: “Thus have ye made the commandment of God of none effect by your tradition.” Matt. 15:6.

Still more might be shown from the Scriptures; for Paul writes very clearly to the Hebrews, concerning the preparation of Christians, declaring that those who would receive this Christian ordinance, must first learn the principles of the Christian doctrine, namely, repentance from dead works, then faith in God, and then baptism. Heb. 6:1.

I fear it might become tedious to my noble lord and servant of God; hence I will make it as brief as possible.

Now, since there are many who believe that children that die without baptism are damned, as also the priests maintain, we will, by the grace of God, give a brief answer to our opponents, so that my lords may be relieved on this point.