Thieleman J. van Braght · 53 of 210

Account of Holy Baptism in the Sixteenth Century · Part 2

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,* 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 tc salvation, if the internal baptism is wanting, name ly, the transformation and renewing of the mind Once more Paul says to the Galatians: "For ye arf 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 then excellent and explicit words; for when viewer aright, they are easily comprehended. Even as man that is naked, hides himself and would not b~ seen because he is ashamed of his nakedness; bu

* For ye are dead, and your life is hid with Christ in God Col. 3:3.

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." I 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.

Finall~1, Peter says also in his epistle: "When once the longsuffering 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" (I 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. I 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 savour of Christ, in them that are saved, and in them that perish: to the one we are the savour of death unto death; and to the other the savour of life unto life" (II 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 1-3:24; 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 ail, 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 1 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 erect 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 f rom 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

PAN IMBROECK

In the first place, our opponents say, it is writ ten: "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 circumcize 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 signed 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,* 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

* From this our opponents, nevertheless, form an argument, which they, though without foundation, bring against us.

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;* 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."**

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 everyone 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.***

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 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."

* 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?

** 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.

*** The descent of every one is known by his peculiar nature for like produces like. Hence, if infants are truly regenerated of the Holy Sprit, 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.

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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 everyone 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* 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 IMBRMCK.

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 God fearing 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.**

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

* 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.

** 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.

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 everyone. 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." Sane 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.

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 before mentioned 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 maintain 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 Saviour. 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.

CONFESSION OF FAITH, ACCORDING TO THE HOLY

WORD of GOD

ARTICLE I

Of the only God of heaven and earth. By the grace of God, according to the import of the holy Scriptures, we believe with the heart, and confess with the mouth, that there is one only, eternal, almighty, and true God; who is the Creator of heaven and earth, with all things visible and invisible; so that all things derive their origin and being from Him alone, and are all sustained, governed and upheld by His almighty word. He is a just, perfect, holy, incomprehensible and indescribable, spiritual Being; consisting of or through Himself, Ex. 3:14, and not needing the help or assistance of anything; but is Himself the origin and fountain of every good thing. From His overflowing goodness every good and perfect gift proceeds and descends. And He is the living One, eternal, without beginning or end, an almighty, true God and Lord of Hosts, a commanding King over all, and above us all in heaven and earth, a terrible judge and an avenging, consuming fire; the true Light, just, righteous and holy, full of grace and peace, and a God of love and of all comfort, longsuffering and of great mercy.