# Confession Of Thomas Van ImbrœCk, Concerning Baptism.

16th century (source section) · Historical source

Source: Martyrs’ Mirror. Original heading: CONFESSION OF THOMAS VAN IMBRŒCK, CONCERNING BAPTISM.

Century of containing source section; exact event date not assigned

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
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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
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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.





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