A Daily Reorientation To God

“There,” he said, “a very simple adjustment. Humans want crumbs removed; mice are anxious to remove them…”     - Chapter 8, The Pendragon - That Hideous Strength by C.S. Lewis

Words spoken by Ransom in Lewis' final book of The Space Trilogy. Crumbs daily fall on the floor. The mess needs to be removed. Without a daily cleansing eventually filth accumulates! Ordering this adjustment to clean things up permits life in the house to carry on as intended.

The Order for Morning Prayer in the 1662 Book of Common Prayer is not just the opening service of the Cranmerian prayer book but, an indispensable part. It guides us through a daily adjustment or reorientation of our sinful heart to our God and Maker. It begins with a list of verses from the Old and New Testaments pointing to man's sin before the Law of God, i.e. law verses. It proceeds to a ministerial admonition for one to come humbly without dissembling. And then follows is a general Confession of sin, repentance, and petition for mercy. A pardon of sin is declared to all who "unfeignedly believe his holy Gospel." Cranmer's service shepherds the believer through a law/gospel dynamic of guilt and grace as the path of reconciliation to God.

At first glance, especially among Reformed, this hardly seems remarkable. One will find similar confessions of sin and proclamations of God's forgiveness in other church traditions. But I want to suggest something more profound is going on here. This prayer office is purposed as a restarting or redirecting of our wandering heart toward God. It is a daily reorientation that never expires, a necessary ritual for the redeemed in this life. It is a prayer of descent from pride to humility, guiding the believer from the default, illicit heights of his man-centered world to the intended and blessed God-centered kingdom that Christ has inaugurated. Created-out-of-nothing and prone to wander, we are re-adjusted to our Creator and Savior, ready to start the day.

Confessional Teachings With Which To Consider Infant Baptism

From the British side of the Channel... 

1.  The Thirty-Nine Articles of Religion

XVII. Of Predestination and Election
Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God, be called according to God's purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of his only-begotten Son Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity...

XXV. Of the Sacraments
Sacraments ordained of Christ be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses, and effectual signs of grace, and God's good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him...

XXVI. Of the Unworthiness of the Ministers, which hinders not the effect of the Sacraments

Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their Ministry, both in hearing the Word of God, and in receiving the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith, and rightly, do receive the Sacraments ministered unto them; which be effectual, because of Christ's institution and promise, although they be ministered by evil men...

XXVII. Of Baptism
Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or New-Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed, Faith is confirmed, and Grace increased by virtue of prayer unto God.

The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.

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2.  Westminster Confession of Faith

Chapter 3. Of God's Eternal Decree
1. God, from all eternity, did, by the most wise and holy counsel of his own will, freely, and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.

3. By the decree of God, for the manifestation of his glory, some men and angels are predestinated unto everlasting life; and others foreordained to everlasting death.

6. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through faith, unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

Chapter 5. Of Providence

2. Although, in relation to the foreknowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly; yet, by the same providence, he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.

Chapter 10. Of Effectual Calling

2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.

3. Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who worketh when, and where, and how he pleaseth: so also are all other elect persons who are incapable of being outwardly called by the ministry of the Word.

Chapter 11. Of Justification

4. God did, from all eternity, decree to justify all the elect, and Christ did, in the fullness of time, die for their sins, and rise again for their justification: nevertheless, they are not justified, until the Holy Spirit doth, in due time, actually apply Christ unto them.

Chapter 27. Of the Sacraments
3. The grace which is exhibited in or by the sacraments rightly used, is not conferred by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it: but upon the work of the Spirit, and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers.

Chapter 28. Of Baptism
1. Baptism is a sacrament of the new testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible church; but also, to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life. Which sacrament is, by Christ's own appointment, to be continued in his church until the end of the world.

4. Not only those that do actually profess faith in and obedience unto Christ, but also the infants of one, or both, believing parents, are to be baptized.

6. The efficacy of baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God's own will, in his appointed time.

Is the Covenant of Works Innate to Man?

The experience of every human being points to a remnant of the Moral Law's Covenant of Works (WLC 93 and WCF 4.2) written on the human heart; not just the moral sense of right and wrong but also of reward and punishment. 

Q. 93. What is the moral law? 

A. The moral law is the declaration of the will of God to mankind, directing and binding everyone to personal, perfect, and perpetual conformity and obedience thereunto, in the frame and disposition of the whole man, soul and body, and in performance of all those duties of holiness and righteousness which he oweth to God and man: promising life upon the fulfilling, and threatening death upon the breach of it.

WCF 4.2 -

2. After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after his own image; having the law of God written in their hearts, and power to fulfill it: and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. Beside this law written in their hearts, they received a command, not to eat of the tree of the knowledge of good and evil; which while they kept, they were happy in their communion with God, and had dominion over the creatures.

This innate covenant of works is revealed by the common experience of guilt everyone experiences upon getting caught doing something they know to be wrong and their effort to avoid blame. The subsequent attempt to self-justify in order to be declared in the right often follows. To escape a verdict of condemnation, to prove the worthiness of being in the right are as natural to man as breathing. They come to the surface between individuals with even the smallest of disagreements or offenses. Guilt, condemnation, measuring up to what is right and worthy of approval are interwoven parts of the human soul. If this is true, it stands to reason that this reality found in every human heart of Adam's posterity, i.e. to avoid punishment/rejection and win approval/acceptance, was woven by God into Adam's heart upon his creation. If this isn't the case and the Covenant of Works was only given to Adam as an external covenant in Genesis 2 after his creation, then how is it a part of every individual who follows after Adam? 

But the image of God in man principally consisted in his conformity to the moral perfections of God, or in the complete rectitude of his nature...

There was then no need that the moral law should be written on tables of stone, for it was engraved on the heart of man in fair and legible characters.

Shaw, Robert. The Reformed Faith, exposition on WCF 4

Even C.S. Lewis, an Anglican, alluded to this writing in The Problem of Pain,

 "All men alike stand contemned, not by alien [i.e. outside of himself]  codes of ethics, but by their own, and all men therefore are conscious of guilt."