Holy Baptism (3)

By which baptism is signified

Perhaps this portion of a sentence is well known to you. Every time the sacrament of baptism is administered, in a very personal manner prayer is offered for “this child.” How many years have already passed by from when we could only cry or soil ourselves? Before there was even a thought of God.

The core of the prayer which is spoken before the administration of the sacrament asks” if the Lord in His infinite mercy, will graciously look upon this child(ren) and incorporate them by His Holy Spirit into His Son Jesus Christ, that they may be buried with Him into His death, and be raised with Him in newness of life, that they may daily follow Him, joyfully bearing their cross, and cleave unto Him in true faith, firm hope, and ardent love, and with a comfortable sense of Thy favor, leave this life which is nothing but a continual death, and at the last day may appear without terror before the judgment seat of Christ.”

You can hear it; a comprehensive prayer has been offered up for you for a living bond with the Saviour in your life, upon your death, and in the day of judgment—a prayer for someone who has never yet had a thought of God, one who did not ask after God and was also not able to pray. Should we not think about this more often and sincerely?

The prayer for the incorporating of the child to be baptized into Christ, is preceded by a lengthy address. That address ends with the words which are written above our discourse, “by which baptism was signified.” How often have you heard these words? Have you prayed along? Do we understand what we hear and pray? It is surprising how clear our forefathers were in their baptismal instruction. It is tender, simple, and according to Scripture. Even in the introduction of the baptismal prayer, they give instruction about the meaning of infant baptism. “By which baptism was signified” is mentioned on two occasions in the Old Testament. Our forefathers here make confession that these two instances in the Old Testament point to the “meaning” of infant baptism in the New Testament. They do that upon the grounds of a careful exegesis of 1 Peter 3:20-21 and 1 Corinthians 10:1-5. We therefore receive instruction about the meaning of baptism in the history of the flood and the passage through the Red Sea. These are the two “proof texts” for the words “by which baptism was signified.”

• The God of Noah is called upon for this child with the following words: “Thou, who hast according to Thy severe judgment punished the unbelieving and unrepentant world with the flood, and hast according to Thy great mercy saved and protected believing Noah and his family…” Here the conclusion is drawn, “by which baptism was signified.” This is done upon the words of Peter, “…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.” It was just as if this family had received Holy Baptism, for the water makes a separation.

• Following that, the prayer by renewal pointed to an event in the Old Testament; Thou, who hast drowned the obstinate Pharaoh and his host in the Red Sea, and hast led Thy people Israel through the mist of the Sea upon dry ground.” Also, here the conclusion is made that there is instruction regarding infant baptism. We read in the first epistle to the Corinthians, “…And were all baptized unto Moses in the cloud and in the sea.” Paul compares living under the cloud and the passage through the Red Sea to Holy Baptism, for the water makes separation. That is a separation which takes place between the Church and the world, between you and the heathens.

Is that visible and realized? Here we note the oneness in the Old and New Testament regarding the revelation of God. We see the continuous thread between circumcision and baptism and the unique oneness of Scripture and the administration of the covenant. We also confess the same in the closing of Article 34 of the Confession of Faith, “…as the children of Israel formerly were circumcised upon the same promises which are made to our children,” which is the reason that Paul calls baptism the circumcision of Christ (Colossians 2:11). What a significant expression is found written in Colossians 2:11—the circumcision of Christ; He who underwent both circumcision and baptism has united both within Himself—baptism in place of circumcision, correct?

We receive much instruction when we respectfully read the Form for Baptism, time and again, when the sacrament is administered. The Form is not a required item but is expressly meant to instruct the congregation about the significance of Holy Baptism. Both young and old must learn to understand baptism not only with their head but especially with their heart. Both the reading and the address along with it should be directed to that end. In this manner we receive instruction about baptism where one may least expect it.

Parents presenting a child for baptism, and you with your baptized forehead, pay close attention to what has happened with the flood and at the Red Sea. Let us delve into this history by reading our forefathers, whose writings are permeated with the testimony of Scripture. If there has been anyone who has foreseen the terrible dangers of the rejection of infant baptism, it was Guido de Brès. In his short life he has grasped and lived through what is lost when we reject infant baptism. That is much more involved than what we think superficially. It concerns the experiential riches of God’s statutes. Rejection of infant baptism begins with a lack of knowledge about infant baptism. Parents and children, we must be well informed regarding the phrase “by which baptism is signified.”

(To be continued)

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