on Christ. Gal. 3:27.
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.
[209] For ye are dead, and your life is hid with Christ in God. Col.
3:3.
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 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.
DEFENSE AGAINST THE OPPONENTS BY THOMAS VAN IMBRŒCK.
_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
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?
[210] From this our opponents, nevertheless, form an argument, which
they, though without foundation, bring against us.
_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.”
[211] Nicodemus, though ignorant in the matter itself, understood
well enough, that this did not have reference to children; hence he
asked: How can a man be born, when he is old?
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]
[212] From the words: “That which is born of the flesh is flesh,”
Thomas concludes that this relates only to the adult; since no
newborn infants, but only the adult can live after the flesh, and,
consequently, must be born again.
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]
[213] The descent of every one is known by his peculiar nature; for
like produces like. Hence, if infants are truly regenerated of the
Holy Spirit, the fruits of the latter must be evident in them from
the workings of their nature. The fruit of the Spirit is love, joy,
peace, longsuffering, etc. Gal. 5:22.
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 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 passages[214] 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,
[214] Understand, those which were the most important in his time;
for afterwards many others were, to the detriment of truth, imagined
in addition to them.
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]
[215] He adduces the prophecy of Joel for the purpose of showing,
that the latter speaks of the prophesying of sons and daughters, and
not of infants. Chap. 2, verse 28.
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_.