# Defense Against The Opponents By Thomas Van ImbrœCk.

16th century (source section) · Historical source

Source: Martyrs’ Mirror. Original heading: DEFENSE AGAINST THE OPPONENTS BY THOMAS VAN IMBRŒCK.

Century of containing source section; exact event date not assigned

In the first place, our opponents say, it is written:
“Suffer little children to come unto me; for of such
is the kingdom of heaven.” Matt. 19:14. Now, if
they have the promise, why should they not also
receive baptism, which is less than the promise?

Answer.—We believe and confess that infants
are saved on account of the promise; but that salvation
depends on baptism, we do not confess; for
when Christ promised the children the kingdom of
God, they were not baptized, nor did he baptize
them, but he embraced them, and spoke kindly to,
or blessed, them. Mark 9:36,37. Christ also states
the reason why the children are acceptable to God,
since he sets them as examples for adults, and admonishes
us, that we should be like them, for thus
he says to his disciples: “Verily I say unto you,
except ye be converted, and become as little children,
ye shall not enter into the kingdom of heaven.
Whosoever therefore shall humble himself as this
358
little child, the same is the greatest in the kingdom
of heaven. Matt. 18:3,4.

Hence, since we are admonished to become as
children, it is incontrovertible, that as long as they
remain in a state of innocence, God holds them
guiltless, and no sin is imputed to them; and although
they are of a sinful nature, partaking of the
nature of Adam, there still remains something in
them which is pleasing to God, namely, innocence
and humility; however, they are saved only through
the grace of Christ.

But if some condemn infants, if they die without
baptism, it is a despising of the blood of Christ; for
the sin of Adam and of the whole world, is reconciled
through the sacrifice of Christ, and no sin from
Adam is imputed to children; how then can children
be damned?

Who will accuse the children, for whom Christ
shed his blood? Who will condemn them, to whom
Christ has promised the kingdom of God? Who
will deny the holy Scriptures, which declare so emphatically,
that the sin of Adam and of the whole
world has been taken away; the handwriting of the
law, which was against us, blotted out, and nailed
to the cross, and that grace has abounded over sin,
and the life of Christ conquered death?

Hence, he who says that children are condemned,
or accuses them on account of original sin, denies
the death and blood of Christ. For, if the children
are condemned because of Adam’s death, then
Christ died in vain, Adam’s guilt is still upon us,
and not reconciled through Christ, and grace has
not abounded over sin through Christ. God forbid.

For the grace of God has richly appeared to all
men. Tit. 2:11; Rom. 5:18. All malediction, curse,
and the sin of the whole world have been taken
away through Christ, and as adults are saved
through faith, so children are saved through their
innocence; but all through grace.

An answer, then, remains yet to be given, why,
if they are saved, they should not be baptized.

In the first place, because we have no command
from Christ for it. Abraham had received a command
from the Lord, to circumcise all males on the
eighth day. Now, he had received no command
respecting females, nor did he follow his own opinion,
but, according to the command of God, caused
only the male children to be circumcised; and circumcision
was the sign of the covenant which God
had established with Abraham; and still, the women
were included in the covenant as well as the men.

And afterwards, when Israel was in the wilderness,
and had grossly sinned against the Lord, so
that God said, they should not enter into the promised
land, and this on account of their unbelief, he
(the Lord) said: But your children which now
know neither good nor evil, they shall possess it.

Now, if the children, whom the Lord had commanded
to be circumcised on the eighth day,210 obtained
mercy from him, and he promised to give
them the land, and that they should possess it, how
much more should now his grace be upon the children
for whom Christ died?

In the second place, our opponents say, that the
Lord said to Nicodemus: “Except a man be born
of water and of the Spirit, he cannot enter into the
kingdom of God.” John 3:5. From this, they say,
it follows, that no one can enter into the kingdom
of God, except he be baptized with water.

Answer.—These words of Christ must not be
understood with reference to children; for the passage
which the Lord spake to Nicodemus, namely:
Verily, verily, I say unto thee, except a man be
born from above, he cannot see the kingdom of
God, declares differently; for here we hear that
Christ presented to Nicodemus regeneration, which
takes place only through the word of God, as has
above, in my confession, been sufficiently explained;
and then Nicodemus said: How can a man, when
he is old, enter the second time into his mother’s
womb, and be born again?

Mark, he says, when he is old;211 from which we
well perceive, that the Lord did not speak of children.
And thereupon Christ says: “Except a man
be born of water and of the Spirit, he cannot enter
into the kingdom of God.”

That this is not spoken of children, the following
words prove, namely: “That which is born of the
flesh is flesh; and that which is born of the Spirit is
spirit. Marvel not that I said unto thee, Ye must
be born again. The wind bloweth where it listeth,
and thou hearest the sound thereof, but canst not
tell whence it cometh, and whither it goeth: so is
every one that is born of the Spirit.212

By these words Christ indicates that the regenerated
man becomes spiritual, and is born of the
Spirit, and of a spiritual nature; as Peter says: “We
are become partakers of the divine nature, if we flee
the corruptible lusts of this world.” By this every
one may know whether he is born of the Spirit,
namely, if he has the nature of the Spirit, even as
one that is born of the flesh, has the nature of the
flesh, each in his order. Birds have their peculiar
nature; so also wild animals; likewise man; each is
minded like him of whom he is born.213

Thus, he that is born of the Spirit, is also spiritually
minded; hence Paul says: “For as many as
are led by the Spirit of God, they are the sons of
God.”

Finally Christ says to Nicodemus: If I have told
you earthly things, and ye cannot comprehend or
believe, how shall ye believe, if I tell you of heavenly
things?

Here the Lord deems it greater to comprehend
heavenly things, than earthly things; but children
comprehend nothing of earthly things, how much
less of heavenly.

Hence Paul says: Be not children in understanding;
howbeit in malice be ye children, but in understanding
359
be men. For, faith cannot be comprehended
without understanding, even as Paul says
to the Hebrews: Faith is a sure confidence of things
hoped for, and conforms itself to things not seen; so
that faith has such a power in itself, that it always
conforms to heavenly things, and seeks those things
which are above, where Christ sitteth on the right
hand of God.

That children do not have such faith, experience
and the holy Scriptures teach, though some say:
God can easily give children this faith. So say I;
and not only faith, but also understanding, by which
faith is comprehended; yea, even language to confess
it; but what sort of faith children have, they
show by their life and fruits. But though God is
almighty, and does according to his will, which
none can resist, he nevertheless observes order in
all his works, according to his pleasure. Hence, let
every one see well to it, that he do not prescribe
to God according to his own opinion; for he has
made all things well. To him be eternal praise and
honor. Amen.

Since these are the most important passages214
with which it is sought to prove infant baptism,
I have, in my weakness and simplicity, answered
them. But that you, my noble sirs, may not become
weary of my long writing, I will conclude;
nevertheless, if my noble sirs desire a fuller answer,
I am willing and ready to answer, as much as lies
in my power. May God give his grace to us all.
Amen. Your humble servant,

Thomas van Imbroeck.

A. D. 1569.—Now when the papists sat in such
darkness, that they immediately put to death those
who, having been baptized in infancy, were, when
arriving at riper years and understanding, baptized
upon faith, a godfearing teacher of the church of
Jesus Christ, named Jacob de Roore, did nevertheless
not hesitate to make, with regard to this matter,
a salutary and good confession, writing in his bonds
and imprisonment at Bruges, in Flanders, the following
words: “Furthermore, I confess a Christian
baptism, according to the tenor of the word of God,
as Christ commanded his apostles, saying: “Go,
and teach all nations, baptizing them,” etc.

Afterwards he relates how the apostles executed
this command of Christ, saying: “Thus did the
apostles, according to their Lord’s command,” etc.

Continuing, he explains the words of Peter, Acts
2:39: “For the promise is unto you, and to your
children,” etc.; from which the opponents were frequently
wont to prove (in their manner) infant baptism,
or at least, to give it some plausibility. Thereupon
he says as follows: “By this the apostle shows
that the gift of the Holy Ghost was to be given, not
only to the Jews and their children, but also to the
Gentiles, who were far from the kingdom of God,
and whom God should also call, as the prophet Joel
had foretold.215

Thus, he says finally, baptism must be received
upon faith, for a burial of sin, a washing of regeneration,
a covenant of the Christian life, a putting on
of the body of Christ, an ingrafting into the true
olive tree and vine of Christ, an entrance into the
spiritual ark of Noah, of which Christ is the true
householder, as is written of him (this he says of
his church): “Behold, here am I, and the children
(the true believers) which thou hast given me.”
See in Martyrs Mirror, page 537, col. 2, 3, and
afterwards, in the Account of the Martyrs, for the
year 1569.

It is not necessary here to say anything more;
since the views of this man, regarding this matter,
are well known and in the memory of almost every
one. Hence we will conclude this, and proceed to
others of like confession.

A. D. 1572.—At this time there was imprisoned
at Dort, in Holland, a man of great virtue and piety,
named John Wouterss van Kuyck, who, in a letter
written to his wife, relates what happened to him in
prison on account of the faith. Among other things
he speaks of what the bailiff, in his presence, demanded
of the judges, namely: That pursuant to
the decree of the King, he should be burnt alive
at the stake; because he had departed from the
Roman Catholic faith, and had (as he said), been
rebaptized by the Anabaptists.

Thereupon this pious witness of Jesus answered
as he further writes, saying: “Then I replied: I have
never departed from the Christian faith; and I know
no Anabaptists. I have been baptized only once
upon my faith; infant baptism I do not consider
a baptism; and when I was a child, I did as a child,
as my parents led me.” See in the last-mentioned
Martyrs Mirror, page 692, col. 2, also in the following
account of the martyrs, for the year 1572.

In another letter delivered by him to the bailiff
and the council of said city, he makes this confession
of his own baptism: “Faith and inward baptism
constrained me to obedience toward his word,
to fulfill his righteousness. Hence I confess, that I
was baptized upon my faith, and this on my request,
according to the command of Christ, renouncing
the devil, the world, etc.” Same book, page 701.

Thus, this witness of Jesus openly, boldly, and
unfeignedly declared the truth of God in this matter,
according to the testimony of the word of God, and
his conscience; to show which has here been our
sole aim.

A. D. 1586.—At Ingolstadt, in Bavaria, one
Christian Gasteiger, after suffering much onset and
opposition from the Jesuits, was, among other things,
also assailed in regard to his belief respecting baptism;
since he held that it should be administered
to none but the believing and penitent. On a certain
day, therefore, there came to him, where he was
imprisoned, two of that order, saying. That a child
had to be baptized, or it would be damned. But he
contradicted them with arguments and the authority
of the holy Scriptures. This belief he held fast to
the end, since he died thereupon, as shall appear
more fully in the account of the martyrs, regarding
his death, for the year 1586. Also, in Mart. Mir.,
page 886, col. 2.

360

A. D. 1592.—We find, that besides a disputation
held against some papists who maintained infant
baptism, Bartholomew Panten, a pious brother, also
left, before his departure from this world, a testament,
as a last farewell, to his little daughter; in
which he, among other things, admonishes her,
how she, when arriving at maturity, should act with
regard to this matter, saying: “My dear child, take
this to heart, and when you attain your understanding,
my paternal request to you is, to join
those who fear God, who are by far the least among
all people, but who are nevertheless the true congregation
and church of God; who practice their rule
according to the ordinance of the Lord, and the
practice of the apostles, namely, a baptism which is
founded upon faith, and must be received as Christ
has commanded, and as is written in Matthew.”

Then, treating of the words of the holy evangelists,
respecting the unprepared condition in which
the Pharisees came to the baptism of John, and that
the latter rebuked them, saying: “O generation of
vipers, who hath warned you to flee from the wrath
to come? Bring forth therefore fruits meet for repentance,”
he says by way of explanation: “Here
it is to be well understood, that confession is not
sufficient, but that also sorrow of heart, and good
works, must be evinced. For, all outward actions,
without renewing the spirit, cannot please God.”
See the beforementioned Mart. Mirr., p. 924, col. 1.
This matter will be shown more circumstantially in
the account of his martyrdom, for the year 1592.

Note.—We could have filled this century with
a very great number of salutary confessors respecting
this article, had we not deemed this unnecessary
and to no purpose; for no one who has but a little
experience in history, will doubt it; since this was
not one of the least points, on account of which an
almost countless number of persons lost their lives
in the last persecution, early in this century, and
throughout to the close.

Now, in order to bring this account to an appropriate
conclusion, we deem it not inadvisable, to
add here a certain Confession of Faith, which very
probably, was once contained in the History of the
pious Anabaptist Martyrs, and is declared to have
been the summary of their faith; though it may be
(which we would not contradict), that they did not
confess all said articles in precisely this form, but
maintained more or less in regard to this or that
point; which, however, if the true foundation of the
same is retained, ought to, according to the nature
of love, be borne with; especially in such persons
who did not spare their dear lives, but gave them
unto death, for their God and Savior. Nevertheless,
we do not find that any of them entertained
contrary views, much less, that they opposed said
confession; which incited us the more to insert it
here; hoping that it will be productive of at least
some profit or good in these latter sorrowful and
perverted times; the more to confirm the steadfast
in the faith, as well as to give an occasion to the
weak, to prove themselves wherein they have become
weak, and how said weakness can be removed.

About A. D. 1600.—The time when this confession,
which we have just mentioned, was originated,
we have not been able definitely to ascertain;
but as it is stated concerning it, that, as far as the
sense is concerned, it was believed, taught, and
practiced, by those called Mennonites, already many
years ago, even as at the time, when it was committed
to the printer, namely, when the last persecution
was almost over. We have therefore given
it a place about the year 1600; that is about the
close of this century. The title of it is: Confession
of Faith according to the holy Word of God.





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