How the Church Benefits From Pædobaptism

The practice of baptizing the children of God's people, is of essential service to the interests of religion.

1. It is a sensible and positive proof of two of the prominent doctrines of revelation, — the depravity of infants, and their need of grace. It is the natural tendency of things in this world, for men to deny and disbelieve the moral corruption of human nature altogether; and, especially, to maintain the spotless innocence of newborn infants. That such errors as these would undermine the very foundation of the gospel, is certain. The denial of human depravity necessarily terminates in the denial of divine mediation; and the denial of the depravity of infants, is but the first step to the maintenance of adult innocence. The history of the church, too, bears ample testimony to the fact, that all such abatements of total human corruption, has finally terminated in the most dangerous heresies. Now, in the baptism of infants, the sinfulness of their natures, and their need of divine grace, are strikingly exhibited, and put beyond the power of contradiction.

2. This practice also impresses on the minds of all, the great importance of the salvation of children. From mistaken views of the innocence of children, or from their inferiority in society, there is a very great tendency to neglect their souls altogether. Thus both the minister and his people are apt, in contemplating the larger forms of human existence around them, to overlook those smaller ones, every where diffused through their families and churches. We preach for adults — we pray for adults, but forget the children. We spend our lives, for the most part, in attempting to straighten the old and sturdy oaks of the forest, while we bestow but little attention upon the saplings and twigs by their side. But wherever the duty of baptizing children has been well understood, and uniformly practised, there their salvation has always been a matter of corresponding interest and effort.

3. The administration of this ordinance to infants, also strengthens the faith and increases the fidelity of parents. The salvation of his child, is that which should burden a parent's heart much more than any thing besides. His relationship to his child, his affection for him, his influence over him, all, should make him seek this object above every other. Now, in the baptism of his child, such parent has his duty defined, his work laid out before him, and the offer of divine help for its execution afforded. The parent may be regarded as properly enough entering into the following soliloquy: 'If my child were not depraved, why baptize him? If he needed not regeneration, why apply to him its sign? If grace were not offered him, why am I commanded to bring him to a gospel ordinance? And if God will not bless my efforts, why enter into covenant with me in behalf of my offspring?' Surely, no parent can possibly attend to this important duty, without feeling, in his own soul, his faith confirmed and his desires elevated.

4. Again. The baptism of the young, promotes the interests of the church, by securing for them a proper religious training. It secures this training in two ways: first, by the propinquity of baptized children to the church; and secondly, by the obligations this ordinance imposes. This end is effected by the propinquity of such children to the professing church. We have already shown, that they stand on the very threshold of the spiritual temple. They occupy a kind of nursery, in the very porch of the Christian community. This being the case, they are neither foreigners nor strangers; but the very seed and offspring of the kingdom of Christ. Their situation yields to them the very best advantages they could possibly have, for the attainment of Christian knowledge. They are like young Samuel, whom his mother dedicated to the Lord, and had raised in the very tabernacle itself.

All the doctrines and hopes of religion, its institutions and blessings, are all theirs by birthright. Over them piety sheds her constant and hallowed influence. Faith, with all her witnesses for the truth, is continually pleading with their hearts. The voice of the Redeemer, saying, 'Suffer little children to come unto me and forbid them not, for of such is the kingdom of heaven,' is continually rolling on their ears. For them, Hope is planting on the fair canopy of heaven an immortal star; and Charity, loveliest of the graces, is lightening in their tender countenances, the smiles of eternal joy, and spreading before them all the attractions of a life of holiness and peace. Thus circumstanced, how almost inevitable is the surrender of their youthful hearts to God.

But this practice also secures the religious training of the young, by the obligations it imposes. Obedience to divine commands is absolutely enjoined upon both those who administer and those who receive this ordinance. ' This is my covenant,' said God to Abraham, 'which ye shall keep.' And said Christ to his apostles, 'teach them to observe whatsoever I have commanded you.' There is an obligation, therefore, imposed upon the church, as well as upon the parent, to inculcate upon the young disciple the lessons of Christianity. There is also an obligation resting upon the child to receive and practise such instructions. Now it is evident, that, under such circumstances as these, the religious training of the child would be as effectually secured, as in the nature of things it could be in this life.

5. This practice also elevates the standard of piety in a church. This it does in at least three ways. First, by promoting the religion of the family. It awakens a deeper interest in the bosom of parents about the salvation of their offspring. It causes them to expect more, to undertake more. The consequence of this will be greater attainments of personal piety among parents themselves — more prayerfulness — more self-denial — more frequent fastings, and greater uniformity and consistency of deportment. And as he, who is most busy at home is most apt to be industrious abroad, so the domestic labors and piety of the parent, will but prepare him for entering into more extensive fields of usefulness and duty. But this end is also attained, by uniting and harmonizing the entire efforts of the whole church, in promoting the salvation of her children. From this field of enterprise no believer in Pædobaptism can feel himself excused: — the obligation is an universal one, the duty is common. The necessary consequence of this will be, the originating of all those schemes and plans, by which the minds of children may be reached and well indoctrinated in the truths of the gospel. Parents will teach at home — the Pastor and Elders will visit and catechise — Infant and Sabbath Schools will be gotten up and supported — ordinary schools and academics will be established on Christian principles — and every possible instrument wielded, in order to secure an object so grand and so obligatory. Now, in the carrying forward of such a work as this, consists the very vitality of religion in a church. A stagnant religion can have no existence. Piety is active and benevolent in her very nature. The more, therefore, that a church is usefully employed, the more vigorous will be the exercises of grace among her members. Nor will the good work terminate with the immediate children of the church. Christians would become, under such circumstances, 'nursing fathers and mothers' to the offspring of unbelieving parents. They would be ready to feel for wretchedness, wherever it existed; and thus to diffuse their prayers, their sympathies, and their alms, over the whole world. The other way in which this practice would accomplish the end contemplated is, by furnishing candidates for admission into the church with the most eminent qualifications. Being born and raised in the very nursery of piety, and enjoying the very best opportunities for the improvement of the mind, and the cultivation of the heart, the children of the church would not only be early introduced into full membership, but would come in with advantages for a pious life, which no others could possibly enjoy.

6. This practice also renders the preaching of the gospel more efficient. One of the greatest evils with which the ministry has to contend is, the encountering of that opposition which arises from the ignorance, stupidity, prejudices, errors, and profligacy, which result from the neglect of domestic training. To enlighten a mind long enshrouded in the grossest ignorance, to awaken a conscience long seared in stupidity and sin, to bend a will long accustomed to its own control, to purify affections polluted with the grossest indulgences, to unfetter a soul manacled and chained in impiety, thus to transform the very image of Satan into that of Christ, is a work as discouraging as it is difficult. The filling of the house of God with such hearers as these, is but to render preaching a most hopeless task. It is like sending for the physician when the patient is in the very agony of death. It is to expect reformation, when the principle to be reformed is itself almost entirely annihilated by a course of abandoned profligacy. It is but to tempt God, and require miracles. In this case, the ministry becomes almost an insupportable burden, and is likely to be attended with little or no success. On the contrary, where parents have been faithful in the discharge of their duty, and where, by his early baptism, the youth has been placed under the inspection and control of the church, the work of pulpit instruction becomes both easy and pleasant. In such cases, the conscience is tender, the heart impressible, and the disposition tractable. Long accustomed to venerate his spiritual teacher, the young man esteems him as a father and loves him as a friend. He values his counsels and receives his instructions. His place in the church is agreeable and easy; and every thing connected with religion has, to the view of his mind, a lovely aspect, and exerts upon him a softening influence. The triumphs of the gospel, under such circumstances, must always be great and glorious. The work of saving men is much more than half accomplished in the family. Thus, while the pulpit upholds and sustains the piety of the family, in its turn the latter upholds and sustains that of the pulpit.

7. Another advantage which this practice renders the church is, that it offers the greatest possible inducement to unbelievers to embrace religion. The command to them is like that to Noah, 'Come thou and all thy house into the ark.' The same covenant that embraces the parent, is also extended to the children; the same seal by which grace is offered and confirmed to him, is likewise applied to his offspring. When, therefore, an ungodly father sees, on the one hand, the great injury he is rendering his family, through his impenitence and unbelief; and on the other, the great advantage he may be to them by becoming truly pious; how irresistible are the reasons that thus operate upon his mind? And how powerful must be those appeals, from the sacred desk, to such parents, which represent them as placed in the fearful alternatives, of either bearing their children along with them to hell; or lifting them up by their faith to the abodes of blessedness! What parent's heart can be steeled to such entreaties and motives as these?

Samuel Jones Cassels, Lectures on Pædobaptism (1834), Lecture 12: The Reception of Children into Church-Membership

Household Religion (Part 1)

HOUSEHOLD RELIGION

Rev. James Wood, D.D.

When Joshua, the renowned leader of the Israelites in the con quest of Canaan, was drawing near the close of his long and eventful life, he "gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God." Joshua recounted in their hearing the many instances of God's kindness towards them and their ancestors, from the calling of Abraham to their exodus from Egypt; the numerous miracles wrought in the wilderness for their benefit; and the extraordinary victories which he had enabled them to achieve in taking possession of their ancient inheritance.

This historical notice of God's mercies Joshua employs as the basis of an earnest exhortation to them to serve the Lord. "Now, therefore, fear the Lord, and serve him in sincerity and truth, and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the Lord." They had seen enough of Jehovah's power and majesty, to prove him to be infinitely superior to the gods of the heathen; and they had experienced in their own history, such manifestations of his kindness and mercy, as to place them under the strongest obligations to love and serve him.

But if after all their minds were vacillating between the true and the false; if they were still undetermined whether they would worship God alone, or would blend therewith the idolatrous worship of their heathen neighbours, he desired them distinctly to understand that his own mind was fully made up; that irrespective of the course which they might choose to pursue, he and his household would ad here to the service of the true God. "If it be evil unto you to serve the Lord, choose you this day whom you will serve; whether the gods whom your fathers served, that were on the other side of the flood, or the gods of the Amorites in whose land ye dwell: but AS FOR ME AND MT HOUSE, WE WILL SERVE THE LORD."

This resolution of Joshua contains what we properly denominate household religion. Let us notice

1. The constituent elements of household religion, as expressed or implied in Joshua's resolution to serve the Lord; and

2. Some motives to influence parents and heads of families to adopt this resolution as their own, and to carry it into practical effect.

1. Household religion involves the possession of personal piety by the head of the family. Joshua expressly mentions himself as well as his house; and if he had not, his resolution to influence them to be religious, implies a sense of moral obligation with regard to their principles and practice, never found in parents who are not truly pious. The forms of religion had better be maintained in our families by chaplains, or other proxies, than to live as many house holds do, without any visible recognition of the Divine being. But the employment of chaplains is seldom practicable, and other per sons willing to officiate arc not always at hand. Hence it is often an alternative, either for the head of the family to lead in their devotions, and perform other duties belonging to household religion, or to have them neglected altogether. Even if it were otherwise, parents are the constituted guardians and overseers of their families; and they are required to provide for their spiritual wants, as much as for their temporal; for their daily religious training, no less than for their daily bread. But how can they fulfil the Scripture direction, to bring up their children "in the nurture and admonition of the Lord," unless they first devote themselves to the Lord's service? The experiment, if made, would be a failure. It follows, therefore, that a resolution to maintain household religion requires of parents and heads of families a serious attention to their own souls; such an attention as shall secure for themselves a saving interest in Christ.

In Joshua's determination to serve the Lord, he was doubtless influenced in part by personal considerations, irrespective of its effect upon others. He regarded his own duty as clear, whatever course his household or the people generally might choose to pursue. Even though his endeavours to influence and control the decision of those under his immediate care might be unsuccessful, he would still say "as for me." "Though all Israel, not excepting my own family, should turn away to idolatry, I will stand alone in the reasonable and glorious service of the true God." And so ought each of us to feel now, whatever may be our relations to society. Especially should it be so with partners in organizing the family relation. Their marriage contract should be accompanied by a solemn covenant to serve the Lord, — a covenant made first individually and alone between each of them and his God, and then conjointly with each other, as the most sacred tie of their nuptial bond; thus be coming "heirs together of the grace of life." 

 

But though Joshua was so decided with regard to his own personal duty and purpose, no matter what others might think or do, yet he evidently hoped by announcing his decision, to influence his hearers to do likewise; and he was not disappointed. Particularly did he design and expect to influence his household, and to caution others net to tempt them to idolatry; thus placing around them a cordon sanitaire, to secure their safety and protection against the moral malaria to which they were exposed. It is in this light that we now consider his pious resolution; and it sustains our position, that piety in parents and heads of families, is the first requisite for qualifying them to perform, in a successful manner, the duties of household religion.

2. The maintenance of household religion implies a public religious profession. Secret piety stands first on the list of religious duties. "When thou prayest, enter into thy closet." In this re tired sanctuary we should offer our daily devotions, like Nathaniel under the fig-tree, who, though unseen by mortal eye, was noticed and approved by our divine, omniscient Lord. But though secret devotion is enjoined as a necessary Christian duty, our piety must not be confined to the closet. Ostentation in religion is indeed rebuked by Christ; and yet he teaches that he also disapproves of concealment. Our being ashamed to confess him before men, involves the fearful consequence of his being ashamed of us in the presence of the angels of God. Household religion relates especially to duties of a social character; and hence those heads of families who are resolved to maintain it, must necessarily express in some visible form their faith in Christ, and their purpose to obey and serve him.

By a public profession of religion, we mean to include a union with the visible Church, which is a duty incumbent on all who love the Redeemer. But we intend more than this, viz., such a course of conversation and conduct as proceed from a pious heart, and evince the sincerity and genuineness of a religious profession. Zacharias and Elizabeth "were both righteous before God, walking in all the commandments and ordinances of the Lord blame less." They were not only pious in the sight of God, but also in the sight of men. They were conscientious in the discharge of all the duties enjoined, both in the moral and ceremonial law. They were, in short, worthy members of the Church; and the spirit of their religious profession was carried into their households, and gave tone and character to their family devotions. Similar re marks may be made concerning Joshua. He publicly declared his veneration for Jehovah, the only true God, and he habitually practised those personal and relative duties which had been revealed to him as a servant of the Most High. True, he was a public man — a military leader, and a civil judge. But though this circumstance gave greater publicity and notoriety to his words and actions than would have been done if he had moved in a more humble sphere, yet his religious profession was substantially the same as was made by every pious father in Israel; the same, likewise, as is virtually made now by every pious father who erects the domestic altar, and offers upon it, in the presence of his household, the sacrifice of prayer and praise.

Joshua's high social position ought to render his example especially forcible with public men. Let them not entertain the thought that experimental piety, or its profession before the world, or its maintenance in their households, is unimportant to them, or un- worthy of their elevated positions. The chief reason for the appointment of Joshua to succeed Moses in the government of Israel was, that he was a man having within him "the Spirit" of God; and the most honourable testimony made concerning him at his decease was, that he was " the servant of the Lord," — a memorial which was divinely indited for his epitaph; not General Joshua, nor Judge Joshua, nor Prince Joshua, but "Joshua, the servant of the Lord."

3. Household religion involves the daily performance of family worship. The first instance of religious devotion after the fall occurred in the family of Adam, when Cain and Abel brought their offerings to the Lord, and Adam officiated as their priest. The first altar erected after the flood was built by Noah, for him self and his household. Wherever Abraham sojourned, he no sooner pitched his tent to shelter his family from the noonday sun and the evening dews, than he "built an altar, and called on the name of the Lord." Job "rose up early in the morning, and offered burnt offerings, according to the number of his sons and daughters." "Thus did Job continually." When David had re moved the ark from the house of Obededom, and placed it in a tabernacle which he had prepared for it in Jerusalem, he "returned to bless his household;" i. e., says Henry, "to pray with them and for them, and to offer up his family-thanksgiving for this national mercy." These several examples may be justly regarded as a true exposition of the import of Joshua's resolution, with respect to its devotional character. And the duty thus implied in it is virtually inculcated and solemnly enforced in the inspired imprecation of Jeremiah, "Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name."

Prayer and praise are expressly enjoined in the New Testament. "I would that men pray everywhere, lifting up holy hands without wrath and doubting." "Speaking to yourselves in psalms, and hymns, and spiritual songs, singing, and making melody in your hearts to the Lord; giving thanks always for all things unto God and the father, in the name of our Lord Jesus Christ." These directions are general; but we have good authority for asserting that they were understood by the early Christians as including daily religious worship in the family. In those palmy days of Christianity, we are informed that, "at an early hour in the morning, the family was assembled, when a portion of Scripture was read, which was followed by a hymn and prayer." "In the evening, before retiring to rest, the family again assembled, when the same form of worship was observed as in the morning, with this difference, that the service was considerably protracted beyond the time which could be conveniently allotted to it in the commencement of the day." Much more to the same effect might be quoted from reliable authorities, with interesting and instructive details, including the practice of asking a blessing and returning thanks at their meals. The habitual neglect of religious worship in the household would have been considered as being little short of a practical renunciation of Christianity.

The excellent Directory for Worship which forms a part of the Constitution of the Presbyterian Church, ought to receive more attention than we fear is given to it by many in our communion. That which pertains to family worship is as follows: "Family worship, which ought to be performed by every family, ordinarily, morning and evening, consists in prayer, reading the Scriptures, and singing praises. The head of the family, who is to lead in this service, ought to be careful that all the members of his house hold duly attend, and that none withdraw themselves unnecessarily from any part of family worship, and that all refrain from their common business while the Scriptures are read, and gravely attend to the same, no less than when prayer or praise is offered up."

4. Household religion includes faithful religious instruction. This was enjoined by Moses in explicit terms. "These words which I command thee this day shall be in thy heart; and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates." Joshua was present when these injunctions were uttered; and there can be no question that he was faithful in carrying them into effect in his own house hold. Without it, his family could not have served the Lord intelligently. The words of Moses enjoin not only frequent formal instruction in the divine law, but daily religious conversation. They must give "line upon line, line upon line, precept upon precept, precept upon precept, here a little and there a little." They must also write down his words (the Pentateuch was not then printed) and let them occupy conspicuous places on their persons and premises, in order that their own recollections might be kept constantly awake, and that their children and servants might always have before them the great truths of God's holy law. It is not surprising that a people thus instructed should, as Josephus testifies, become as familiar with the sacred oracles as they were with their own names.

From the practice of Jewish parents, we may learn the spirit of our Lord's injunction, "Search the Scriptures." We should do this privately, for our own personal benefit, and in the presence of our households, with a view to their instruction in divine things. We will quote again from our Directory for Worship. "Let the heads of families be careful to instruct their children and servants in the principles of religion. Every proper opportunity ought to be embraced for such instruction. But we are of opinion, that the Sabbath evenings, after public worship, should be sacredly preserved for this purpose. Therefore, we highly disapprove of paying unnecessary visits on the Lord's Day, admitting strangers into the families, except when necessity or charity requires it; or any other practices, whatever plausible pretences may be offered in their favour, if they interfere with the above important and necessary duty."

Household religion implies proper parental restraint and correction. Joshua could not secure the fulfilment of his resolution that his house should serve the Lord, except by the exercise of his legitimate authority over them, in connection with the use of other appropriate means for promoting their spiritual good. He must keep them from idol-temples. He must restrain them from vice and immorality, and from unnecessary exposures to temptation. He must rebuke and chastise them, if he saw them going astray. This course was pursued by Abraham, the father of the faithful, and God approved of his conduct. "I know Abraham," said Jehovah, "that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment." Solomon was inspired to give similar directions to parents, "Train up a child in the way he should go;" not in the way he would go, for to err is the natural tendency of our fallen humanity; but in the way he should go; "and when he is old, he will not de part from it." Again, "Withhold not correction from the child, for if thou beatest him with the rod, he shall not die. Thou shalt beat him with the rod, and shall deliver his soul from hell."

5. Kind parental counsels are to be employed, either with or with out the use of authority and correction, according to circumstances; and correction is not to be resorted to until reproof and counsel fail. But experience and observation show that children cannot always be restrained from sin, and kept in the path of virtue, with out the exercise of more or less severity. Eli's "sons made themselves vile, and he restrained them not." He counselled and re proved them; he expostulated with them; but to no effect. If, in addition to these remonstrances, he had firmly and faithfully interposed his parental and official authority, and had proceeded to punish his wicked sons as their offences deserved, and particularly if lie had done this when they were children, he might have rescued his family, his office, and the cause of religion from much reproach and injury. It is reported of the eldest son of President Edwards, that while congratulating a friend on having a family of sons, he said to him with much earnestness, "Remember, there is but one mode of family government. I have brought up and educated fourteen boys; two I suffered to grow up without the rod. One of these was my youngest brother, and the other was Aaron Burr, my sister's only son — both having lost their parents in their childhood; and from both my observation and experience, I tell you, sir, a maple sugar treatment will never answer. Beware how you let the first act of disobedience go unpunished."

We need scarcely remark (it is so obvious), that punishment ought never to be inflicted in a passion, or out of due proportion to the nature of the offence. It should be performed conscientiously and religiously, in a kind and benevolent spirit, and with earnest prayer to God that he would bless the chastisement for their spiritual and eternal good. We know a lady who was successful in family government, concerning whom it was said by one of her friends, that she kissed her children into subjection. This remark was true so far as it described her kindness and affection towards them. But kissing did not always produce the desired effect, and then she resorted to the rod, or some other mode of punishment. But when she inflicted chastisement, it was done as a religious duty, accompanied by prayer with and for them, that the Lord would subdue their wills and give them new hearts.

6. Household religion requires of parents a pious dedication of their children to God in the ordinance of baptism; and a diligent use of all the other means of grace appointed in God's word. The seal of infant dedication in the Old Testament Church was circumcision, but in the New it is baptism. The two ordinances agree in this, that they are both signs and seals of the covenant of grace, and involve a solemn engagement to be the Lord's. In the ad ministration of the ordinance to infants, the parents make this engagement in their behalf; and as a part of what is implied in it, they promise to maintain household religion. The Church has always been composed of families, embracing parents who profess the true religion, and their offspring. Hence circumcision, though an initiatory ecclesiastical rite, belonged to the household. And so of baptism. In three instances household baptism is distinctly mentioned in Scripture. The prompt and pious observance of this ordinance is therefore a part of household religion, and a suitable introduction to the other religious duties which devolve on Christian parents with regard to their children.

As soon as children are old enough to understand, they should be taught the nature and design of their baptism, and how they ought to improve it as a means of grace. The relation of baptism to the Lord's Supper, should also be explained to them. They should be told of their obligations to devote the morning of their lives to the service of God: be earnestly exhorted to trust in Jesus Christ, as their Redeemer, and to ratify their baptismal dedication to him in their infancy, by a public profession of their faith, and a devout reception of the Lord's Supper. The relation of circumcision to the Passover, was analogous to that which exists between baptism and the Lord's Supper; and the Passover, though a public church ordinance, was celebrated in a household capacity, and by all the members thereof, who had been circumcised, and were otherwise qualified to partake of it. And for their being duly prepared, the heads of Jewish households were, in a great measure, responsible. Preparation for the Passover was, therefore, an important part of household religion, and this was accordingly implied in Joshua's resolution, that his house should serve the Lord. The paschal lamb was a type of Christ, and those who partook of that ordinance, expressed their faith, not only in the true God, but in the Messiah, and in his atoning sacrifice. Hence, the resolution of Joshua involved a solemn purpose to make his house, as far as he might be able, worshippers of God, and believers in his Son. In harmony with this, Christian parents ought to bring before the minds of their children what is implied in the worthy partaking of the Lord's Supper, and their duty with regard to it, and to endeavour to prepare them, by the aid of the Holy Spirit, for receiving this holy ordinance in the exercise of a true and living faith.

We have already spoken of family prayer as a part of house hold religion. We add now the further remark, that parents ought not only to pray with and for their children, but to enjoin upon their children, the duty of praying for themselves. Philip Henry, father of the commentator, Matthew Henry, frequently gave his children this advice: "Be sure you look to your secret duty" [i.e., prayer]; "keep that up, whatever you do; the soul cannot prosper in the neglect of it. Apostasy generally begins at the closet door." Prayer is offering up to God our desires, and not a mere form of words. Yet it is difficult to pray without language; and more so for children than adults. Hence, in teaching them how to perform this duty, parents will find it necessary to prescribe suitable words, in the use of which their children may be trained to the habit of devotion. They should, of course, be taught that their hearts must be engaged as well as their lips, in order to render their prayers acceptable to God. But the serious repetition of devotional words, is often blessed of God to affect the heart; sometimes in producing a saving change, and at others in making a valuable and permanent, if not a saving impression. The distinguished American statesman, John Randolph, once said to an intimate friend, "I used to be called a Frenchman, because I took the French side in politics; and, though this was unjust, yet the truth is, I should have been a French atheist, if it had not been for one recollection, and that was, the memory of the time when my departed mother used to take my little hands in hers, and cause me on my knees to say, 'Our Father which art in heaven.'"

A further means of grace which parents ought to employ for the benefit of their households, is to require of them the proper observance of the Christian Sabbath, by a suspension of business and worldly recreations, by reading God's Word, and a regular attendance upon the public ministrations of the Gospel. The divine command, "remember the Sabbath day to keep it holy," is as obligatory on households, as on individuals. Heads of families are required not only to sanctify the day themselves, but to take good care to have it sacredly observed by their children and servants. This is distinctly enjoined in the original law of the Sabbath: "In it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates." This law was designed to prohibit worldly recreations, as well as secular business. It is thus interpreted by Divine inspiration: "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words." (Isa. 58: 13.) But in addition to abstaining from labour and amusements, the proper sanctification of the Sabbath requires us to spend the day in religious services. They are both mentioned together in the divine command, "Ye shall keep my Sabbaths, and reverence my sanctuary: I am the Lord." This statute was conscientiously observed by pious Israelites; and it received the sanction of our Lord; who " as his custom was, went into the Synagogue on the Sabbath day, and stood up for to read." This was practised also by his disciples, not only during his sojourn on earth, but after his death and resurrection. Christ appeared to them several times, on the evening of the first day of the week, as they were assembled for worship. Paul preached again and again on that day, directed that Christians should not forsake the assembling of themselves together, and that collections should then be made for charitable uses. John calls it the "Lord's day," and he observed it in a devout and holy manner. The law of the Sabbath thus expounded by the practice of Christ and his Apostles, was regarded by the primitive Church as being of perpetual obligation. In the famous letter of Pliny to the Roman Emperor, he says, that they were accustomed to assemble on the first day of the week, and sing hymns to Christ, as to God. And we add, that with regard to their families, they followed the example of Old Testament believers, who, when they publicly appeared before the Lord, took with them their " wives, and children, and little ones." This noble example ought to be imitated now, by every Christian community. The great congregation of worshippers in the sanctuary, should consist of households; and these should be whole and entire, and not broken fragments — the parents for instance, while their children are permitted to remain at home; or one or two members of the family, while the remainder spend the Sabbath in recreation. "The Lord loveth the gates of Zion, more than all the dwellings of Jacob." And he accordingly loves the dwellings of Jacob, when their inmates show the sincerity and fervour of their household devotions, by delighting to throng the gates of Zion. The sacred fire on their domestic altars, when thus kindled afresh in the temple, is made to burn with a purer and more heavenly flame, and on their return, they carry back the coals of a new consecration, to render more holy and sanctifying their household worship. 

The above article was originally published The Home, The School, and The Church, Volume 8 (1858)

The Demand of a Good Conscience - A Sermon by Richard Sibbes

THE DEMAND OF A GOOD CONSCIENCE.

The like figure whereunto even baptism doth also now save us (not the putting away the filth of the flesh, but the answer o f a good conscience toward God) by the resurrection of Jesus Christ. — 1 Pet. III. 21.

The dependence of these words upon the former is this. The blessed apostle had spoken before of those that were before the flood, and of Noah's saving in the ark, whereupon he mentions baptism: 'The like figure whereunto is baptism, which also saveth us.' 'Christ was yesterday, to-day, and the same for ever,' Heb. xiii. 8. He was the same unto them before his incarnation, and the same unto them that lived in his time, and to us that shall be for ever. All were saved by Christ, and all had several sacrifices that were types of Christ. As there were two cities of the world from the beginning of the world figured out in Cain and Abel, the beginners of both, so God hath carried himself differently to the citizens of bpth. He always had a care to save his Noahs in the midst of destruction; he had an ark alway for his Noahs. 'God knoweth how to deliver his,' saith the apostle Peter, 2 Pet. ii. 9. It is a work that he hath practised a long time, since the beginning of the world; and for the other that are not his, that are of Cain's posterity, God carries himself in a contrary way to them; he destroys them. But to come to the words, 'The like figure whereunto even baptism doth now save us,' &c. The saving of Noah in the ark was a correspondent answerable type to baptism; for as baptism figures Christ, so did the saving of Noah in the ark. They are correspondent in many things.

1. As all that were without the ark perished, so all that are without Christ, that are not engrafted into Christ by faith, whereof baptism was a seal, they perish.
2. And as the same water in the flood preserved Noah in the ark, and destroyed all the old world, so the same blood and death of Christ, and his sufferings, it kills all our spiritual enemies. They are all drowned in the Bed Sea of Christ's blood, but [it] preserves his children. There were three main waters and deluges, which did all typify out Christ: the flood, that drowned the old world; the passing through the Red Sea; and the waters of Jordan. In all these God's people were saved, and the enemies of God's church destroyed, whereunto Micah the prophet alludes when he saith, 'He shall drown our sins in the bottom of the sea,' chap. vii. 19. He alludes to Pharaoh and his host drowned in the bottom of the sea. They sank as lead; so all our sins, which are our enemies, if we be in Christ, they sink as lead.
3. As Noah, when he went to make the ark and to get into it, was mocked of the wretched world, so all that labour to get into Christ and to be saved, they are derided. Yet notwithstanding, Noah was thought a wise man when the flood came; so when destruction comes, then they are wise that get into the ark, that get into Christ before. Many such resemblances there be. I name but a few, because I go on.

'The like figure whereunto baptism also saveth us,' &c.

Here, first of all, in a word, is a description of the means of salvation, how we are saved: 'baptism saveth us.'

Then there is a prevention of an objection, 'not the putting away of the filth of the flesh,' the outward part of baptism.

Then he sets down how baptism saves us, but 'the answer of a good conscience'

And then the ground of it, 'by the resurrection of Jesus Christ.'

The former I pass over, that I may come to that which I specially intend. I come, therefore, to the prevention [i.e., anticipation - aku] of the objection, which I will not speak much of, but somewhat, because it is a useful point. When he said that baptism saves us, he saith, not that baptism which is a putting away 'the filth of the flesh; ' insinuating this, that baptism hath two parts. There is a double baptism: the outward, which is the washing of the body; the inward, which is the washing of the soul; the outward doth not save without the inward. Therefore he prevents them, lest they should think that all are saved by Christ that are baptized, that have their bodies washed outwardly with water. The apostle knew this, that people are naturally prone to give too much to outward things. The devil in people is in extremes; he labours to bring people to extremes, to make the sacraments idols or idle, to make the outward sacrament a mere idol, to give all to that, or to make them idle signs. The devil hath what he would in both. The apostle knew the disease of the times, especially in his time, they attributed too much to outward things. St Paul, writing to the Galatians, he is fain twice to repeat it, 'Neither circumcision availeth anything, or uncircumcision, but a new creature,' (Gal. v. 6. You stand too much on outward things. That that God requires especially is the 'new creature'

So in the Old Testament, when God prescribed both outward and inward worship, they attributed too much to the outward, and let the inward alone. As in Ps. 1. 16, God complains how they served him; therefore, saith he, 'What hast thou to do to take my covenant into thy mouth, and hatest to be reformed?' And so in Isa. i. 13, and Isa. lxvi. 3, we see God's peremptory dealing with them: 'I will none of your new moons, I abhor your offerings.' And in Isa. lxvi. 3, 'It was as the cutting off of a dog's neck, the offering of sacrifice;' and yet they were sacrifices appointed by God himself. What was the reason of this? They played the hypocrite with God, and gave him only the shell; they brought him outward performances, they attributed too much to that, and left the spiritual part that God most esteems. So our Saviour Christ to the Pharisees, we see how he takes them up: 'Say not with yourselves, We have Abraham to our father,' Mat. iii. 9. They boasted too much of their outward privileges. You see through the current of the Scriptures, those especially that belong not to God, they are apt to attribute too much to outward things. It were well if they would join the inward too, which they neglect. There are two parts of God's service, outward and inward, that is harsh to flesh and blood. As in baptism there are two parts, out ward and inward washing; and in hearing the word, is the outward man and inward soul, when it bows to hear what God saith; so in the Lord's Supper, there is outward receiving of bread and wine, and inward making of a covenant with God. Now people give too much to the outward, and think that God is beholding to them for it; but now for the inward, be cause they are conscious of their lust, they care not for that.

But more particularly, the reason is in corrupt nature.

First, Because the outward part is easy and glorious to the eye of the world. Every one can see the sacrament administered, every one can see when one comes and attends, and hears the word of God. They are easy and glorious in the eye of the world.

Second, And then again, people rest in them, because somewhat is done by it to daub conscience, that would clamour if they should do nothing, if they were direct atheists. Therefore, say they, we will hear the word, and perform outward things, and being loath to search into the bottom of their conscience, rest in outward things, and satisfy conscience by it. These and the like reasons there are.

Use. Let us take notice of it, and take heed of the corruption of nature in it; let us know that God regards not the outward without the inward, nay, he abhors it. He abhors his own worship that he hath appointed himself, if the inward be not there, much more devices and ceremonies of men's own devising. Popery is but an outside of religion. They labour to put off God with the work done. They have an opinion fit to corrupt nature; that is, that the sacrament administered confers grace, without any disposing of the party. One of the chief of them, a great scholar, he will have the water itself to be elevated above its own nature to confer grace, as if grace had any communion with a dead element. And thus they speak, to make people doat too much upon outward things. I will not stand to confute this opinion. This very text sheweth that the outward part of baptism, without the inward, is nothing; not the washing of the body, but 'the answer of a good conscience,' saith St Peter.

Let us labour, therefore, in all our services of God, to bring especially the spiritual part. The prophet Hosea finds fault with Ephraim: 'They loved to tread out the corn, but not to wear the yoke,' Hosea x. 11. Now the ox that wears no yoke, it is no trouble to tread out the corn; they fed upon the corn as they trod it. 'Thou shalt not muzzle the mouth of the ox that treadeth out the corn,' Deut. xxv. 4. So Christians are like Ephraim. They are content to take the easy part of religion, but to take the yoke, that which is hard, that they love not. Now we must labour to bear the yoke of religion. What the heart doth is done in religion; what the heart doth not, is not done; and there is a kind of divinity, a divine power in all the parts of God's worship that is requisite besides the bringing of the outward man. As in hearing there is required a divine power to make a man hear as he ought to do, to bow the neck of the inward man of the soul. And so to' receive the sacrament, more is required than the outward man. There is a form and power in all the parts of religion. Let us not rest in the form, but labour for the power. There is a power in hearing of the word to transform us into the obedience of it, and a power in the sacrament to renew our covenants with God for a new life, and to cast ourselves altogether upon God's mercy in Jesus Christ — besides the outward elements — to have further communion with Christ.

We see what kind of persons those were in 2 Tim. iii. 5, that practised 'a form of religion, without the power.' He names a catalogue of sins there: 'they were lovers of pleasures more than lovers of God.' Yet these people will have a form of religion notwithstanding, but they deny the power of it. But I hasten to that that I will more dwell on.

Use 2. The ministers likewise are to learn their duty hence, to observe the dispositions of people, and what bars they lay to their own salvation. If we see them superstitious, that they swell in outward performances, and so are deluded by Satan in an ill state, and feed themselves with husks, then we are to take away such objections as much as we can, as St Peter here, when he had said that baptism answers to the flood. Both shew the deliverance of God's people by the blood of Christ. Ay, saith he, not the outward baptism, the washing of the body, but 'the answer of a good conscience.'

So Christ takes away a secret objection. Say not with yourselves, 'We have Abraham to our father,' Mat. iii 9. And to feed people in their ill humours, this is not the way, but to labour to make them spiritual, for God is a Spirit, and he loves that part of his worship that is spiritual and in ward. We shall have no man damned in the church if there were not an inward spiritual part of God's worship, for the worst men of all will be busiest in outward performances, and glory most in it of any other. It is a delusion that brings thousands to hell; and that made me a little dwell upon it. But I go on. 'Not the washing away the filth of the body,'

'But the answer of a good conscience.'

Upon the preventing of an objection and removing their false confidence, he positively sets down what that is that doth save in baptism. saith he, it is 'the answer of a good conscience.' The scope of the words should have moved the holy apostle to have said thus, 'not the putting off the filth of the body, but the putting off the filth of the soul.' But instead of that he sets down the act of the soul, which is an 'answer of a good con science to God,' by the resurrection of Jesus Christ.

Where, first of all, you must know this for a ground. Indeed, it is a hard place of Scripture. I will only take that that I think fittest, and raise what observations I think fit for you, that out of that you must know for a ground that—

There is a covenant of grace.

Since God and man brake in the creation, there is a covenant which we call a 'covenant of grace.' God hath stooped so low, he hath condescended to enter into terms of covenant with us. Now, the foundation of this covenant is, that God will be our God, and give us grace and glory, and all good in Christ, the mediator of the new covenant, Christ is the foundation of the covenant, the mediator of the covenant, a friend to both: to God as God, to man as man, God and man in himself and by office; such is his office, as to procure love and agreement between God and man. He being the foundation of the covenant, there must be agreement in him. Now Christ is the foundation of the covenant, by satisfying God's justice, else God and we could never have come to good terms, nor conscience could ever have been satisfied; for God must be satisfied before conscience be satisfied. Conscience else would think God is angry, and he hath not received full satisfaction; and conscience will never be satisfied but with that that God is satisfied with. God is satisfied with the death of the mediator; so conscience being sprinkled with the blood of Christ, applying the death of Christ, conscience is satisfied too. Now, what doth shew that the death of the Mediator is a sufficient sacrifice and satisfaction? The resurrection of Christ; for Christ our surety should have lain in the grave to this day, if our sins had not been fully satisfied for.

Christ is the foundation of the covenant of grace, by his humiliation and by his exaltation, whereof the resurrection was the first degree. Now, in this as in other covenants, there is the party promising, making the covenant, and the parties that answer in the covenant. God promises life everlasting, forgiveness of sins, through the death of Christ, the mediator. We answer by faith, that we rely upon God's mercy in Christ; this is the answer of conscience. Now, this sound answer of conscience, it doth save us, because it doth lay hold on Christ that doth save us. Christ properly saveth us, by his death and passion. An argument of the sufficiency of his salvation was his resurrection. He is now in heaven triumphing; but because there is somewhat in us that must lay hold of this salvation, it is attributed to that that is the instrument of salvation, that is, to the answer of a good conscience. Now, this answer of a good conscience doth afford us this observation, that

There must be something in us before we can make use of what good is in God or Christ.

In a covenant, both parties must agree. There must be somewhat wrought in us that must answer, or else we cannot claim any good by the promises in Christ, or by any good that Christ hath wrought: that is the answer of a good conscience. Or else Christ should save all, if there were not the answer of a good conscience required, that only God's elect children have. But to shew the reasons of this, that there must on our part be this answer.

Reason 1. The reason is partly from the nature of the covenant. There must be consent on both sides, or else the covenant cannot hold; there are indentures drawn up between God and us. God promiseth all good, if we believe and rest on Christ; we again rest upon Christ, and so have interest in all that is good. There is a mutual engagement then in the covenant. God engageth himself to us, and we engage ourselves to God in Christ; and where this mutual engagement is, there the covenant is perfect; as here, there is 'the answer of a good conscience.' That is the first reason, then, from the nature of the covenant, there must be this answer.

Reason 2. The second reason, that there must be somewhat in us, is because when two agree, there must be a like disposition. Now, there must be a sanctifying of our nature, from whence this blessed answer comes, before that God and we can agree. There must be a correspondency of disposition. Of necessity this must be, for we enter into terms of friend ship with God in the covenant of grace. Now, friends must have the same mind; there must be an answering. Now, this answer is especially faith, when we believe, and from faith, sanctified obedience. That is called the restipulation or engagement of a good conscience to God. When the promise is made, we engage ourselves to believe, and to live as Christians.

Use. Now from this, that there must be an answer in us, an engagement on our part, I beseech you, let us in general therefore know that we must search our own hearts for the evidence of our good estate in religion. Let us not so much search what Christ hath done, but search our own hearts how we have engaged ourselves to God in Christ, that we believe and witness our believing, that we lead a life answerable to our faith, renounce all but Christ. This mutual engagement is in the form in baptism, that was used by the apostles and by the ancient church; for we know that in the ancient church that they that were baptized, they were questioned, Do you believe? I do believe. Do you renounce the flesh, and the world, and devil? I do renounce them. These two questions were made. Now, when they answered this question from a good conscience, truly, faithfully, and sincerely, then they had right in all the good things by Christ. Some thing alway therefore in the church was required on our part. Not that we answer by our own strength, for it is the covenant of grace. Why is it a covenant of grace? Not only because the things promised are promised of grace, but because our part is of grace likewise. We believe of grace, and live holily of grace; every good thought is from grace; it is by grace that we are that we are. All is of grace in the new covenant, merely of grace. God requires not any answering by our strength, for then he should require light of darkness and life of death. There is nothing good in us. He requires obedience, that he may work it when he requires it. For his commands in the covenant of grace, they are operative and working. When he commands us to believe and obey, he gives us grace to believe and obey. It is ourselves that answer, but not from ourselves, but from grace. Yet notwithstanding let us make this use of it, let us search ourselves, though it be not from ourselves, that we answer God's promise by faith and his command by obedience; yet we must have this obedience, though from him, before we can challenge anything at God's hands. It is arrogant presumption to hope for heaven and salvation before we have grace to answer all God's promises and commands, by a good conscience.

To come more particularly to the words, some will have it, 'the questioning,' 'the demand' of a good conscience, but that follows the other; for when we answer truly the interrogatories in baptism, when we believe and renounce, then we may from a good conscience demand of God all the good in Christ. We may call upon him, and pray unto him, Hath not Christ died, and made peace between thee and us? And may we not triumph against all enemies when there is the answer of good conscience? If Satan lay anything to our charge, Christ died, and rose, and sits at the right hand of God: 'Who shall lay anything to the charge of God's people?' Rom. viii. 33. We may, with a heart sprinkled with the blood of Christ now ascended into heaven, answer all objections, and triumph against all enemies. We may go boldly to God, and demand the performance of his promises.

Hence comes all the spirit of boldness in prayer from the answer of a good conscience, for that draws all other after it. Now, to come more particularly to the words, 'the answer of a good conscience' It would take up all the time to speak of conscience in general, and it were not to much purpose. I will take it as it serves my purpose at this time. A good conscience, in this place, is a conscience peaceable and gracious. peace and purity make up a good conscience. To make this clearer, there be three degrees of a good conscience, though the last be here meant especially. There is, first, a good conscience that is troubled, a troubled good conscience; and then a pacified good conscience, and then a gracious good conscience.

1. A troubled good conscience is when the Spirit by conviction opens to us what we are in ourselves. He opens our sins, and the danger and foulness of our sins, whereupon our conscience is terrified and affrighted. Therefore this good conscience, whereby we are convinced of our estate by nature, in itself it is a good conscience, and tends to good; for it tends to drive us to Christ. There is a good conscience therefore that hath terror with it.
2. The second degree of a good conscience is that that comes from the other; when we are convinced of sin, and of the misery that comes by sin, then that good conscience speaks peace to us. When God shines upon the conscience by his Spirit, from whence there is peace, that is a peaceable good conscience, for God takes this course. After he hath terrified con science by his Spirit and word, then he offers in the gospel; and not only offers, but commands, us to believe. He offers all good in Christ, and commands us; and not only so, but invites us: 'Come unto me, all ye that are weary,' &c, Mat. xi. 28. Nay, he beseecheth us: 'We beseech you to be reconciled,' 2 Cor. v. 20. He takes all courses. Now, his Spirit going with these entreaties, he persuades the soul that he is our gracious Father in Christ Jesus. Christ hath suffered such great things; and he is God and man, he is willing and able to save us. Considering he is anointed of God for this purpose, hereupon conscience is satisfied, and doth willingly yield to these gracious promises. It yields to this command of believing, to these sweet invitings. This is a peaceable good conscience.
3. Hereupon comes, in the third place, a gracious good conscience, which is a conscience, after we have believed, that resolves to please God in all things; as the apostle saith, Heb. xiii. 18, 'We have a good conscience, studying to please God in all things.' We have a good conscience toward God and toward men. When the conscience is appeased and quieted, then it is fit to serve God, as an instrument that is in tune. An instrument out of tune yields nothing but harsh music; so when the soul and conscience is distempered, and not set at peace, it is not gracious. So now you see the order: there is a troubled good conscience, and a peace able good conscience, and then a gracious heart; for while conscience is not at peace by the blood and resurrection of Jesus Christ, by considering him, and by application of him, there is no grace nor service of God with that heart; but the heart shuns God, it hates God, and murmurs against God. Men think, why should they do good deeds when they believe not? When they cast not themselves upon Christ, and when conscience is not sprinkled with the blood of Christ, they are able to do nothing out of the love of God; and 'whatsoever is not of faith and love, it is sin,' Rom. xiv. 23. The heart cannot but be afraid of God, and wish there were no God, and murmur and repine till it be pacified. That is the reason why the apostles, in the latter part of their epistles, they press conscience of good duties when they had taught Christians before and established them in Christ, because all duties issue from faith; if they come not thence, they are nothing. If there be first faith in Christ, then there will be a good conscience in our lives and conversations.

And from the gracious conscience comes the increase of a peaceable conscience. There must be peace before we can graciously renew our covenants to please God; but when we have both these, faith in Christ and a resolution to please God in all things, there comes an increase of peace; for then there is an argument to satisfy conscience, when first of all conscience goes to Christ, to the foundation. I have answered God's command; I have believed, and cast myself upon Christ; I have answered God's promise. He hath promised, if I do so, he will give me Christ with all his benefits; I have yielded the obedience of faith. Hereupon comes some comforts; here is the foundation of this obedience. But then when conscience likewise from this resolves to please God in all things, in the duties to God and man, hereupon comes another increase of peace, when I look to the life of grace in my own heart. For a working, careful Christian hath a double ground of comfort: one, in the command to believe, and in the promise, whether he hath evidences of grace or no; but when he hath power by the Spirit to lead a godly life, and to keep a good conscience in all things, then he hath comfort from the evidence of grace in his own heart, from whence an increase of peace comes. You see what a good conscience is here in this place: 'the answer of a good conscience' I will not speak largely of it. To come a little further to the point.

Question: How know we that a man hath a good conscience, a peaceable good conscience, when it is troubled? For here is the difficulty, a con science is never so peaceable and gracious but there is a principle of rebellion in us, the flesh, that casts in doubtings, and stirs up objections, as indeed our flesh is full of objections against God's divine truth. There be seeds of infidelity to every promise, and of rebellion to every command in the word. How shall a man know that he hath a peaceable good con science in the midst of this rebellion?

Answer:

1. Let him look if the conscience answer God in the midst of opposition and rebellion. My flesh and blood saith thus, My sins are great, and Satan lays it hard to my charge; yet notwithstanding, because God hath promised and commanded, I cast myself upon God. Let us ask our own hearts and consciences what they say to God, what is the answer to God. We see what Job saith: 'Though he kill me, yet I will trust in him,' Job xiii. 15; flesh and blood would have shewed its part in Job, as if God had neither respected nor loved him; yet when Job recovered himself, 'Though he kill me, I will trust in him.' So a man may know, though conscience be somewhat troubled; yet it is a gracious peaceable conscience if peace get the upper hand, and grace subdue corruption, when the conscience, so far as it is enlarged by God's Spirit, can check itself. 'Why art thou disquieted, O my soul? Ps. xlii. 5. Why art thou troubled? Trust in God. Trust in God reconciled now in Christ. When conscience can lay a charge upon itself, and check itself thus, it is a sign that conscience hath made this gracious answer.
2. Again, one may know, though conscience be troubled somewhat, yet it is a gracious peaceable conscience when it always allows of the truth of God in the inward man. Whatsoever the flesh say, the word is good, the commandment is good, the promise is good; as St Paul saith, 'I allow the law of God in my inward man,' Rom. vii. 22. By this a man may know, though his peace be somewhat troubled, that yet, notwithstanding, there is the answer of a good conscience.
3. Again, when a man can break out of trouble, and such an estate as the devil weakens our faith by; for he useth the troubles of the church, and our own troubles, to shake our faith, as if God did not regard us: now when conscience can rise out of this, as in Ps. lxxiii. 1, 'Yet God is good to Israel; yet, my soul, keep silence to the Lord.' Though things seem to go contrary to a man, as if God were not reconciled, as if he had not part in Christ, 'yet, my soul, keep silence, and God is good to Israel.' This conflict shews that there is a gracious part in the soul, and that conscience is a gracious conscience. It is said here, it is 'the answer of a good conscience towards God.' For conscience, indeed, hath reference to God, and that will answer another question; for conscience, as it performs holy duties, as it is a gracious conscience, it looks to God.

Question: Whether may a man know, or how shall he know, that he doth things of conscience? whether he be in the state of grace, and doth things graciously?

Answer: He may; for why is conscience set in man but to tell him what he doth, with what mind he doth it, in what state he is? This is a power of the soul which conscience shews. A man may know what estate he is in, and whether he perform things graciously or no.

Question: Now how shall a man know whether he doth things of conscience or no?

1. First, Whatsoever the answer of conscience is, it is towards God. If a man do things from reasons of religion, if a man be charitable to his neighbour, if he be just and good, if it be from reasons of religion, because God commands him, this is a good conscience. A good conscience respects God and his command. What we do for company or for custom is not from a good conscience. A good conscience doth things from God, with reasons from God, because he commands it. It is God's deputy in our hearts.
2. Again, what we do from a good conscience we do from the inward man, from an inward principle, from the inward judgment, because we think it is so, and from an inward affection. When we have not a right judgment of what we do, and do it not out of love, and from the inward man, we do it not out of a good conscience. What is done out of con science is done from the inner man. Therefore in all our performances let us examine ourselves, not what we do, but upon what ground we do it, in conscience to God, to obey him in all things.

I cannot dwell upon these things. The answer of a good conscience, that saves us, together with baptism; when there is the answer of a good conscience, then baptism seals salvation. To come more near to the answer of a good conscience in baptism.

Objection: You will object, If the answer of a good conscience in baptism do all, and not the outward washing of the body, why are children baptized then; they cannot make the answer of a good conscience?

Answer: I answer, The place must be understood of those of years of discretion. For infants that die in their infancy we have a double ground of comfort concerning them. First, they are within the covenant. Have they not received the seal of the covenant, which is baptism? And however they actually answer not the covenant of grace by actual believing, yet they have the seed of believing, the Spirit of God in them, and God doth comprehend them by his mercy, being not able to comprehend him. Nay, we that are at years of discretion are saved by God's comprehending and embracing us. We are comprehended of him, as the child is of the nurse or of the mother. The child holds the nurse, and the nurse the child. The child is more safe from falling by the nurse and the mother's holding of it, than by its holding of them. Those that are at years must clasp and grasp about Christ, but Christ holds and comprehends, them; much more doth God comprehend those that are children, that are not able to comprehend him. For those that live to years of discretion, their baptism is an engagement and obligation to them to believe, because they have undertaken, by those that answered for them, to believe when they come to years; and if, when they come to years, they answer not the covenant of grace and the answer of a good conscience, if they do not believe, and renounce Satan, all is frustrate. Their baptism doth them no good, if they make not good their covenant by believing and renouncing. It is spoken, therefore, of those that are of years of discretion. We leave infants to the mercy of God. Those, therefore, that are at years of discretion must have grace to answer the covenant of grace by believing and renouncing. To come, therefore, to ourselves.

We that will answer to the covenant made in baptism must perform it, especially that that we then covenanted. What was that? We answered that we would believe. Dost thou believe? I believe every article of the faith. And do you renounce the devil and all his works? I do. There fore, unless now we believe in Christ, and renounce the devil, we renounce our baptism. It doth us no good. There are divers kinds of people that overthrow their own baptism.

Those that live in sins against conscience, they do renounce their baptism in some sort, those that feed their corruptions; for in baptism we are consecrated in soul and body to God, we are given up to him, 'we are not our own,' 1 Cor. vi. 20; his name is called on us; we are called Christians. Therefore our eyes are not our own, our hands are not our own, our thoughts and affections are not our own. There must be a renouncing and a denial of all sin, as far as it is contrary to Christ's spirit. Those, there fore, that labour to feed their corruptions, what do they else so far but renounce their baptism, and under the livery of Christ serve the enemy of Christ, the devil, that they should renounce? Those that feed their eyes with seeing of vanity, and their ears with filthy discourse; those that suffer their feet to carry them to places where they infect their souls; those that, instead of renouncing their corruptions, feed them, and their hearts tell them they cherish those corruptions they should renounce by baptism: what shall we think of these? And yet they think to be saved by Christ; 'God is merciful,' and 'Christ died,' when they live in a continual renouncing of baptism.

For a use therefore of exhortation, if so be that this be the effectual baptism, the chief thing that we ought to stand on, this answer of a good conscience, then I beseech you let us all labour for this echo, for this answer: when God saith, 'Seek ye my face,' to answer, 'Thy face, Lord, will I seek,' Ps. xxvii. 8; when he saith, 'I will be your God,' to answer, 'We will be thy people.' When he saith in the ministry, 'Believe,' to answer, 'Lord, I believe, help my unbelief,' Mark ix. 24. Let us labour to echo: this holy echo is the answer in the covenant of grace.

This answer of our faith is set down in Scripture alway when it speaks of the estate of those that are in the covenant of grace. It is mentioned on our part that we take God for our God, and Christ for our Christ: 'My beloved is mine, and I am my beloved's,' Cant. ii. 16, and vi. 3. There is a mutual owning of both sides. Therefore, if we would answer the covenant of grace, let us work our hearts to answer. When we hear in the ministry, and in the covenant of grace, answer, Lord, I desire to believe this; and when there is anything commanded, let our hearts answer, and desire God to bow our inward man to obedience, that we may be pliable. Let us labour to have that free spirit that holy David prays for, Ps. li. 12. That was stopped by reason of his sin; for when we renew sins against conscience, we stop the mouth of our prayers, that we cannot go to God; we stop the mouth of conscience, that we cannot go boldly to God; therefore he had then lost that freedom of spirit. Let us labour to be pliable to the Spirit, ready to answer God in all that we are exhorted to, and to yield the obedience of faith to all the promises. That is the state of those that are in the covenant of grace; there is the answer of a good conscience. Therefore let us resolve to take this course, if we would attain the answer of a good conscience.

First of all, labour that our consciences may he convinced of the ill that is in us, that we may have a good troubled conscience: first, that we may know thoroughly what our estate by nature is; and then labour, in the second place, to have peace, and then raise and renew our purpose to serve God in all things; and to try the truth of this, let us put interrogatories to ourselves; let us ask ourselves, Do I believe? do I not daub with my heart? do I obey? do I willingly cast myself into the mould of God's word, and willingly obey all that I hear? do I not deceive myself? Let us propound these interrogatories: 'God is greater than our conscience' 1 John iii. 20. If we answer God with reservations, I will answer God in this, and not in this, - I will yield to religion as far as it may stand with my own lusts and advantage; - this is not the answer of a good conscience. What is done to God must be done all; what is done zealously and religiously, hath respect to all God's commandments and promises, to one thing as well as another. If our hearts tell us there are reservations from false grounds, here is not 'the answer of a good conscience' Therefore let us search ourselves, and propound questions to ourselves, whether we believe and obey or no, and from what ground we do it.

And let us make use of our baptism upon all occasions, as thus,

1. Satan hath two ways of tempting. One is, he tempts to sin, and then he tempts for sin, to accuse our consciences to make a breach between God and us, that we dare not look upon God. When he tempts us, or our corruptions move us, or the world by allurements would draw us to any sin, let us think of our baptism, and the answer we have made there, and make use of it. Is this agreeable to the promise I made? Surely I have renounced this. Shall I overthrow my own promise? I make conscience to make good my promise to men, and shall I break with God? I have promised to God to renounce the flesh, the world, and the devil; to renounce all these corruptions. Let us have these thoughts when we are solicited to sin, when proud nature would have us set up the banner of pride. I have renounced these proud affections; I shall overthrow my baptism if I yield. And so for the enlarging of our estates, or for getting up to honour to please men's humours, to break the peace of my conscience. These things we have renounced, the world and the vanities of it in our baptism.

The life of many is nothing but a breach of their vow and covenant in baptism. How will they look at the hour of death, and the day of judgment, that God should keep his promise with them to give them life ever lasting, when they never had grace to keep troth with him, notwithstanding their engagements in baptism and their so often repeating it at the communion, and their renewing of their vows when they have been sick? how can we look for performance on God's part, when we have not had grace to perform our part, but our whole life hath been a satisfying of our base lusts! Let us make that use in temptations to sin; let us fetch arguments against sin from our baptism, from the answer that we made then; for we must make good now that that was made then, or else it is in vain.

2. Again, when we are solicited by Satan to be discouraged , let us consider that we are baptized 'in the name of the Father, and of the Son, and of the Holy Ghost;' and consider that the promise is made whensoever we repent, without any exception of time, nay, though we have broke with God, - for Satan will use that as a chief weapon, ' Thou hast fallen, thou hast fallen,' - yet as it is Jeremiah iii. 1, seq. Though a man will not take his wife after a breach, yet God transcends us; he is God, and not man. Therefore, after breaches, if we yet answer his command and his promise, - for the command of believing is upon us while we live, - if we believe, and 'confess our sins, we shall have mercy,' if we come and cast ourselves upon Christ. Therefore, after relapses, let not Satan abuse them to make us despair. Baptism is a seal of our faith, and faith is enjoined us all the days of our life. All this time of life is a time of grace, and we are commanded to repent and believe. Let not Satan therefore discourage us after sin; let us go to our baptism. It is a seal to us of faith and repentance whensoever we believe and repent.
3. When we are solicited to distrust in God for the things of this life any way, as if God cared not for us, let us consider that we have answered, that 'we believe in God the Father Almighty' therefore he is our Father, he knows what is good for us, and he loves us. He is an almighty God. It is an article of our faith that we have answered to: let us make it good upon all temptations in that kind. Doth not God care for us? He had an ark for Noah in the worst times, when the flood overwhelmed the whole world. So if there be the answer of a good conscience, he will have an ark for his Noahs, to save, and protect, and defend us; he is a Father Almighty. Let us know the grounds of our religion, the articles of our faith, the grounds and foundation of our faith. Let us consider the good things promised there, and consider withal that we have all engaged ourselves to believe those things, and to make use of our faith upon all occasions. Those that cannot read, if they have no other, let them look on these two books, the book of their baptism and the book of conscience. They would be sufficient to instruct them. Some people pretend ignorance. Consider what thou art baptized to: the grounds of religion; consider there what thou hast renounced; consider in particular whether this thing that thou art moved to be God's or the devil's command, and answer Satan and thy lusts by not answering of them; give them their answer, and tell them a good conscience must answer God's command and promise. But they must have their answer by denial, by this answer of a good con science. Those that cannot read, and are not learned, let them make use of the learning of their baptism. There is a world of instruction and comfort, a treasury of it in baptism. I dare be bold to say, if any Christian, when he is tempted to any sin, to despair or discouragement, if he consider what a solemn promise he hath made to God in baptism, it would be a means to strengthen his faith, and to arm him against all temptations. There is no man sins, but there is a breach with God first in wronging the promise he hath engaged himself to in baptism. We all that are here have been baptized, let us learn to make more conscience of this blessed sacrament than we have done, and let us labour to have the answer of a good conscience at all times. What a comfort is it when our hearts and consciences makes a gracious answer to God in believing and obeying, and in renouncing all God's and our enemies!

What a comfort is such a conscience! It will uphold us in sickness, in death, and at the day of judgment, in all ill times in this life. A conscience that hath answered God by believing his promises, and hath renewed the covenant to obey God in all things, what a wondrous peace hath it! Let the devil object what he can; let our unbelieving hearts object what they can, yet notwithstanding, if it be a renewed sanctified conscience, it can out of the privity of its own act say, I have believed; I have cast myself upon God's mercy in Christ; I have renounced these motions, and suggestions, and courses, and though I be overcome with temptations, yet I heartily hate them. What a comfort is this!

Conscience, it is either the greatest friend or the greatest enemy in the world. It is the chiefest friend when it is privy to itself of this resolute answer, that it hath obeyed God in all things. Then conscience is our friend, it speaks to God for us at all times. Then again at the hour of death, what a comfort it is that we have this answer of a good conscience, especially at the day of judgment, when we can look God in the face. A sincere heart, a conscience that hath laboured to obey the gospel, and to keep covenant with God, it can look God in the face. For what in the covenant of grace goes for perfect obedience, but sincerity and truth? God requires that. When the heart can say with Hezekiah, ' Lord, thou knowest that I have walked perfectly before thee,' Isa. xxxviii. 3; Lord, I have believed, and laboured to express it in my life and conversation, though with much weakness, yet in truth; this sincerity will make us look God in the face, in the hour of death, and at the day of judgment, and in all troubles in this life.

A Christian that hath the answer of a good conscience, he hath Christ to be his ark in all deluges (b). Christ saves us not only from hell and damnation, but in all the miseries of this life. If anything come upon us for the breach of God's covenant, — as God threateneth, Lev. xxvi. 21, seq. i to send war and famine,' &c, for the breach of his covenant, — what a comfort is it then for such as have kept the covenant! For then God hath an ark for such in ill times; for every deliverance in evil times, it comes from the same ground as the deliverance from hell doth. Why doth God deliver me from hell and damnation? Because he loves me in Christ, and that moves him to deliver me in evil times, if I keep a good conscience; and that love that gives me heaven, gives me the comforts of this life. If I labour to have this answer the apostle speaks of, what a comfort is this in the worst times?

Those that live in rebellion, and make no conscience of their vows and covenants to God, that they have made and repeated ofttimes, and renewed in taking of the Lord's supper, but go on still in their sins, alas! what comfort can such as these have! How can they look for an answer from God of any promise that he hath made, when their lives are rebellious. Their con science tells them that their lives do not witness for God in keeping covenant with him, but they rebel against him. Their hearts tell them they cannot look to heaven for comfort. They carry a hell in their bosom, a guilty conscience; they do not labour to be purged by the blood of Christ, nor labour for the Spirit of God to sanctify them, in renewing them to holy obedience to God. Those that have their conscience thus stained, especially that purpose to live in sin, they can look for nothing but vengeance from God. It is not known now who are the wisest people. In the times of trouble, and at the hour of death, at such times it will be known that they are the wisest people that have made conscience of keeping their covenant with God, of renewing their covenant with God, first, in all things that would serve him better, and then when they have renewed their covenant with God, as we have cause now indeed, if ever, to renew them, when we are warned by public dangers; or when we have cause to take occasion to renew our covenants that we made with God in baptism, to bind our consciences to closer obedience; and those that have renewed their covenant, and have grace to keep it, those are wise people. We see in the current of Scripture, in dangerous times there was still renewing of their covenants with God. And those that God delights in, he puts his Spirit into them, that they shall be able, by the help of his Spirit, to keep their covenant in some comfortable measure; and those God will choose and mark out in the worst times.