For our scripture reading, we turn to the book of Acts, Acts chapter two. We take note in this section, that is, this section is referred to with regard to the subject of baptism. We take note also that there's a reference in this section to sorrow for sin. those who feel convicted, and the comforting words that they hear, that we hear, and about the promise that's to us and to our children. We read verses 29 to the end of the chapter of Acts chapter 2. Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulcher is with us unto this day. Therefore, being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne, he seen this before, spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did seek corruption. This Jesus hath God raised up, whereof we all are witnesses. Therefore, being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear. For David is not ascended into the heavens, but he saith himself, the Lord said unto my Lord, sit thou on my right hand until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified, both Lord and Christ. And when they heard this, they were pricked in their heart and said unto Peter and to the rest of the apostles, men and brethren, what shall we do? And 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 for the promises unto you and to your children and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, save yourselves from this untoward generation. And they that gladly received his word were baptized. And the same day there were added unto them about 3,000 souls. And they continued steadfastly in the apostles' doctrine and fellowship. and in breaking of bread and in prayers. And fear came upon every soul, and many wonders and signs were done by the apostles. And all that believed were together and had all things common, and sold their possessions and goods, and parted them to all men as every man had need, and they continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God and having favor with all the people. And the Lord added to the church daily, such as should be saved. So far we read from the holy scriptures this morning. What we just read and the rest of scripture are the basis for the teaching of our Heidelberg Catechism in Lord's Day 27. There we read, is then the external baptism with water the washing away of sin itself? Not at all, for the blood of Jesus Christ only and the Holy Ghost cleanse us from all sin. Why then doth the Holy Ghost call baptism the washing of regeneration, and the washing away of sins. God speaks thus, not without great cause to it, not only thereby to teach us that as the filth of the body is purged away by water, so our sins are removed by the blood and spirit of Jesus Christ, but especially that by this divine pledge and sign he may assure us that we are spiritually cleansed from our sins as really as we are externally washed with water. Are infants also to be baptized? Yes, for since they, as well as the adult, are included in the covenant and Church of God, and since redemption from sin by the blood of Christ and the Holy Ghost, the author of faith, is promised to them no less than to the adult, they must therefore, by baptism, as a sign of the covenant, be also admitted into the Christian Church and be distinguished from the children of unbelievers, as was done in the Old Covenant or Testament by circumcision, instead of which baptism is instituted in the New Covenant. Dearly beloved in our Lord Jesus Christ, what a comfort it is for us to hear that our sins are forgiven. God assures us, what we just read, we are spiritually cleansed from our sins as really as we are externally washed with water. There's a physical cleansing. There's a washing with water. We frequently wash our bodies with water that our bodies might be cleaned. This talks about a spiritual cleansing, a spiritual cleansing from sin, and that our God assures us that we and our children are spiritually cleansed from our sins as really as we are externally washed. with water. What a comfort that is as we consider our own sins. As we consider the many times we've violated the commandments. We're ashamed of things that we've said. Ashamed of things we've done. There can be things that we've said that we've done that were years ago. And we still feel, we feel ashamed. We're so sorry that we did, that we said what we did. What a comfort to hear God say to us, you're washed. you're spiritually cleansed, that our sins are forgiven. And to know that God grants us the spirit and strengthens us inwardly to fight against our sin. So we hear the comfort of forgiveness and also to hear that the Spirit dwells in us and that he will sanctify us. He will apply unto us that which we have in Christ. And we look to God to continue to strengthen us in the battle. And we encourage our children As we are constantly involved in this battle, and so are our children, we see our children struggle with sin. And it's important that we bring God's comforting word to them, words of exhortation, words of admonishment, words of correction, disciplining them in love, and bringing to them the comforting good news about the forgiveness of sins, about salvation in Christ, unconditional salvation, salvation based on what Christ has done. The passage we read speaks about the covenant promise. And it speaks of the promise to one people, the people that have been chosen in Jesus Christ. One people, Jews and Gentiles together, one people of God. It speaks of the promise to us and to our children. We think on God's covenant. And when we talk about baptism and the baptism of infants, we think of the comforting truth concerning God's covenant that he has made with us and with our children. We consider this Lord's Day under the theme, the cleansing of us and our children. We consider first of all, the people. Who are the recipients of the promise? The promise is to whom? Acts 2 verse 39 speaks of that. For the promise is unto you and to your children we consider, first of all, the people. Looking specifically at the fact that there is one people, one people of God. The children, the fact that the children are included, which this Lord's Day makes a specific reference to. And then thirdly, the comfort, the cleansing of us and our children, the people, the children and the comfort. The passage that we read, We read the last part of the chapter, and this passage speaks about pouring out of the Spirit at Pentecost. Earlier we read the first part of the chapter, not that long ago. When we think of the Spirit's work, the work of the Holy Spirit, We talked about the speaking in tongues and the preaching of Peter. The Spirit worked in Peter to proclaim that good news of the gospel and how the gospel was going to go forth to the nations, as was indicated by the fact that they spoke in tongues in these different languages. Now as we get to the end of what Peter was saying when he makes that statement, therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified, both Lord and Christ. There were those that heard that. that were pricked in their heart. Then you go back to the verse before, you read that. What had been just said. God made Jesus the same Jesus that ye crucified. Ye crucified. God made that same Jesus both Lord and Christ. And then there were those that were there that were pricked in their heart, convicted of their sin. We see the Spirit's work there too. The conviction. And they say to Peter, And they said to the rest of the apostles, men, and note they say brethren, men, brethren, what should we do? And he tells them, repent. And that term repent has the idea of the turning of one's mind Bringing out that repentance does not mean simply making an outward change. There are those that will sometimes make an outward change in their life. There's something that before they were doing and that outwardly they won't do it again. They'll make some outward changes. Repentance refers to something that's taking place inward, a turning of the mind. The one with sorrow inwardly turns from sin, turns to God, turns to Christ the Savior. confessing one's sins with sorrow and asking for forgiveness. He said, repent and be baptized, every one of you, in the name of Jesus Christ for the remission of sins, the forgiveness of sins, the comfort of hearing that those who turn to God in sorrow, confessing their sins, that they are comforted with the truth that they are forgiven. The disciples had been told to preach repentance and forgiveness. You can see the connection between what they were told that you read in Luke 24, verse 47, for example, where Jesus said that, quote, repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem, repentance and remission of sins should be preached in his name." Well, you see how that goes with what Peter says here. Repent and be baptized, every one of you, in the name of Jesus Christ for the remission of sins. And that promise That promise is to God's elect from all the nations of the world. We read that what is promised is to both Jew and Gentile. He says, for the promise, he goes on and says, for the promise is unto you and to your children and to all that are afar off. So he makes a reference to both the Jews and the Gentiles. all that are far off in harmony with what Jesus said about repentance and remission of sins be preached in his name among all nations. And here Peter speaks of to you and to your children and to all that are a far off, Jew and Gentile. That idea of being a far off, And referring that to the Gentiles is found elsewhere, like in Ephesians 2, verse 13. But now in Christ Jesus, ye who were sometimes far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, referring to Jew, and Gentile together, both one in Jesus Christ. No distinction. The believing Jews receiving the Spirit. Elsewhere you read about Gentiles receiving the Spirit, bringing out the idea that there's no distinction. The promise is to the Jew and to the Gentiles, they are one people. If they receive the one spirit of Christ, all those in whom the spirit of Christ dwells, all of them are one people. We all have the same head. We're all members of the same body. Jew and Gentile. Abraham is called the father of believers. As we read in Romans four, for example, believers are called the real Jews. We are. the Jews. In Romans 2, verse 28 and 29, he is a Jew who is one inwardly and circumcision is that of the heart. Galatians 3 speaks of how there's one seed of Abraham and that seed is Christ. and all those who are in Christ are in that one seed of Abraham and are one people. That's Galatians 3, verses 16 and 29. The difference between the Old Testament and the New is set forth in the book of Galatians as the difference between the church in her childhood and the church in adulthood. But just as a child going to adult is still the same, so it is one people gathered in the old dispensation and in the new. Just as it's the same child that goes from childhood and then is an adult, so it's one people on people of God in both the Old Dispensation and the New. The promise is particular. Notice that it says, even as many as the Lord our God shall call. It does not speak of the promise to all human beings. Some people change the promise to an offer. and they speak of an offer to all human beings. A promise is different, and a promise is not to all human beings. A promise, when God promises blessings to someone, that person receives the blessings that are promised. If God promises salvation to someone, that person is saved. The passage speaks of all those whom God calls. Even as many as the Lord our God shall call, all those whom God graciously calls come. In them You see a sorrow for sin. Pricked in their heart. Men and brethren, what shall we do? In them you see that they gladly receive the word. The ones that are graciously called gladly receive the word. That's what we read in 41. than they that gladly received his word were baptized. And the same day there were added unto them about 3,000 souls. There you see the work of the Spirit. All those whom God graciously calls, they come. The promise is particular. That promise cleansing refers to the forgiveness of sins and also deliverance from the dominion of sin. When it says in answer 72 Is then the external baptism with water the washing away of sin itself? It says no, the sign signifies that, but that does not mean that everybody that receives the sign receives what it signifies. It isn't that the sign, the external baptism, is what it signifies, the washing away of sins, that everybody that receives the sign receives what it signifies. That's not the case. Some receive the sign and do not receive what it signifies. The external baptism is not the washing away of sin itself. The blood of Jesus Christ only and the Holy Ghost cleanse us of all sin. And that brings us back to what we had in the last Lord's Day. What does it mean to be washed with the blood and spirit of Christ? And then with regard to the blood of Christ, it says to receive the remission of sins for the sake of Christ's blood, which he shed for us by his sacrifice upon the cross. But then it makes a reference to the Spirit. And also to be renewed by the Holy Ghost. This is what it means to be washed. Also to be renewed by the Holy Ghost and sanctified to be members of Christ that so we may what? More and more die unto sin. and lead holy and unblameable lives. In the fifth head of the Canons on the Preservation of the Saints, the very first article says, just reading the first part, whom God calls according to his purpose to the communion of his Son, the subject of the call again, whom God calls, according to his purpose, to the communion of his Son, our Lord Jesus Christ, and regenerates by the Holy Spirit, he delivers also. These are the ones he has regenerated. Regeneration referring to receiving a new heart. having the law of God in your heart, which only some people do. Those who are regenerated by the Spirit, he delivers also from the dominion and slavery of sin in this life. He delivers from the dominion and slavery of sin in this life. It then goes on and says that doesn't mean we don't constantly struggle with our sin. We struggle constantly. And it adds that though not altogether from the body of sin and from the infirmities of the flesh, so long as they continue in this world, our enemies continue to assault us. We have only a small beginning of the new obedience. We struggle with our threefold enemy constantly, night and day. But it is still true, that is true what it says here. That we're regenerated by the spirit and the spirit delivers us from the dominion and slavery of sin. Dominion and slavery. And that's what's brought out here. What does it mean to be washed? And it talks about those who more and more die into sin. It's still a struggle. It's an ongoing battle. But those who more and more die into sins and lead holy and unblameable lives. That's the work of the spirit that we're talking about. And the promise. is unto us and to our children. Not only to the adults, but also to the children. There are many who reject the teaching of infant baptism. It is important to understand the truth concerning the covenant and how it relates to the subject of the baptism of infants. And when the question is asked, why do you baptize infants? We answer, they're included in the covenant. We're quick to add that doesn't mean head for head. And then we also add that was the case in the Old Testament days too. God made his covenant with Abraham and his seed. That did not mean all of his blood descendants. You think of, for example, Jacob and Esau. Esau was an unbeliever. It was not the case that the covenant was with all of his blood descendants. God had said to Abraham, the promise is unto you and to your seed. That gets back to what we mentioned earlier about Galatians 3. We so often speak of that, because it's so clear. There's one seed of Abraham, and that is Christ. And all those who are chosen in Christ, all those who are Christ's, who are in him, are in the one who is Abraham's seed. That was true in the old dispensation. That's also true in the new dispensation. And the fact that they're in the covenant means that redemption is promised to them. They are promised redemption and the Holy Spirit. Notice what is mentioned with regard to what is promised to the children. Again, it makes a reference to the blood and the spirit. The first part of the answer is that they, as well as the adult, are included in the covenant and church of God. And since redemption from sin by the blood of Christ is promised to them, as well as to the adult, To deny them baptism would be really to say that redemption is not promised to them as it is to the adult. Secondly, it says, and the Holy Ghost is promised to them. And it refers to the Holy Ghost as the author of faith. There are those that speak of the covenant as conditional. And we stress the covenant is not conditional. And some people say, well, you have to believe. Well, it is true that only the believers are saved. But who believes? Faith is a gift. Completely a gift. The Holy Spirit is the author. He's the author of faith. And the Holy Spirit, the one who is the author of faith, he is promised to the child no less than to the adult. Then it says, they must therefore, by baptism as a sign of the covenant, be also admitted into the Christian church and be distinguished from the children of unbelievers. which was done in the Old Covenant or Testament by circumcision. Instead of which, baptism is instituted in the New Covenant. Baptism replaced circumcision. Proof that God's promise is also to our children. We often cite the reference to the fact that Jesus spoke of such children as the kingdom of heaven. We read, for example, that Jesus said in Mark, Chapter 10. Suffer the little children to come unto me, and forbid them not, for of such is the kingdom of God. They're heirs of the kingdom, we say, in our baptism form, heirs of the kingdom. And those who are heirs of the kingdom are by baptism also to be admitted into the Christian church. We also point to the fact that the promise, both in the Old and in the New Testament, you read of believers and their seed. To Abraham and to his seed, here you have the promises unto you and to your children, And there's references to the baptizing of households. In 1 Corinthians 1, for example, in verse 16, Paul says, I baptized also the household of Stephanas. The household. A reference to one's house. The promise is to Christ and to us who are in Christ. The promise is to Christ and to us who are called Christ's house. In Hebrews 3, verse 6, we're called Christ's house. We make clear that it doesn't mean that the promises to each and every child, as was already stated, we address each child as one of God's people. We speak to them that way, but we also teach them that not all the children of believers, head for head, are actually in the covenant. They're not all head for head regenerated. That wasn't the case in the old dispensation or the new. and our children are taught that repeatedly. It's not to each and every child. It isn't the case that every child that receives the sprinkling of water on his or her head also receives the reality that it signifies. They don't all receive the reality. The infants are joined to Christ and he blesses them. That even infants joined to Christ and blessed by him. And we turn now in the last place to looking at it from the viewpoint of how comforting that is. Going back to that Mark chapter 10, we read that frequently as proof for infant baptism. In fact, we hear the form read so many times that if somebody asked us where we were talking to a Baptist and they were asking us to prove our position, it may be that Mark 10 would come to remembrance. We hear that read so frequently. And so we look at this and we say, look, he took them up in his arms. He put his hands upon them and blessed them. And he said, of such as the kingdom of God, there's proof. Then we look at that again from the viewpoint of how comforting that is. They brought their children, and we know from a parallel passage on this, that that included infants. And here we read Jesus took them up in his arms. People bringing children, their children to Jesus and then to see Jesus take them up in his arms and put his hands on them and bless them. to think of their relationship to Christ. Even an infant, even while still in the womb, an infant could be engrafted into Christ by faith, joined to Christ, and receive what is found in Jesus Christ while consciously unaware of it, even an infant. We say too, you know, when we present our children for baptism, we speak of them being conceived and born in sin and subject to all misery, yea, to condemnation itself. Yet, that they are sanctified in Christ, and therefore as members of his church, ought to be baptized. And as we say that, or somebody else is saying it, we're reminded of the fact that's true. We and our children, we and our children are conceived and born in sin. We're subject to all miseries, yea, to condemnation itself. And we think of our sinfulness, going back to what we mentioned at the beginning. Our sinfulness, our very nature, depraved. We have a depraved nature. Think of all of our violations of the commandments. were conceived and born in sin, subject to all misery. And then we go on, yet that they are sanctified in Christ. They are members of His church. They're included in the covenant and church of God. Redemption from sin is promised to them to us. The Holy Spirit, the author of faith is promised to them to us. Covenant promise. What a comfort. As we constantly struggle with our own sin, As we grieve, we grow to see our sin. We tend to be proud and selfish. God convicts us of our sin. And we go to him and ask for forgiveness. Repeatedly we go to him asking for forgiveness and are comforted knowing that we're cleansed. And then applying that also to our children. seeing our own children also sorry for their sin. We point out their sins. We talk with them about their sin. And sometimes we rebuke them repeatedly for the same thing. It's with joy that we see their sorrow for sin, their confessing of their sin, and their going to our God in prayer for forgiveness. And we are to comfort them with the comfort, well, the way it's worded, In 2 Corinthians 1, God says that he comforts us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we ourselves are comforted of God. You think of the comfort wherewith you have been comforted of God, comforted in all your tribulations, that you may be able to comfort others that are in any trouble by the comfort wherewith ye yourselves are comforted of God. We speak to our children of the comfort that we have, how we ourselves are sinners, and how God has comforted us. And the comforting words that God speaks to us, we also say to our children. and express to them our love for them, and talk about the love of our God, telling them that God will forever be our gracious God and Father, our Father. We have one Father. We're one people. with God's people from all nations, thankful for our forgiveness. May we glorify our God together. May we comfort one another. May we encourage one another and together live to his honor. Amen. Let us pray. Our Lord, our God, and our Father, we are thankful for the forgiveness of sins. Lord, we confess our sins to Thee, and we're so thankful that Thou dost wash us and our children. May we be reminded of how much we have been forgiven, and in all of our conversation, in all that we do, in all that we say, May we express our love and thankfulness to thee. Grant that grace to us and to our children. For Christ's sake, amen.