Glory for the Newborn Child of God

Source

Monday the 10th of December

in Meditations I

Psalm 63:11

    A beautiful truth that a born again child of God can and will sing is stated in these words (PRC Psalter):

    My Savior ‘neath Thy sheltering wings,
    My soul delights to dwell;
    Still closer to Thy side I press,
    For near Thee all is well.
    My soul shall conquer every foe,
    Upholden by Thy hand;
    Thy people shall rejoice in God,
    Thy saints in glory stand.

    This is the versification of Psalm 63:11. In this verse David wrote: But the king shall rejoice in God; every one that sweareth by Him shall glory: but the mouth of them that speak lies shall be stopped.”

    We should note two elements here. The born again child of God will “rejoice in God” and “shall glory.” For the last step in the work of salvation for the child of God is that God glorifies him and gives him the heavenly joy of a covenant life of fellowship with God.

    Now glory is the radiation, the shining forth of virtue. That lies ahead for every child of God. Not only will he receive a glorified body, like that of Christ, wherein his new man in Christ shall have a life of bliss, but he will rejoice in fellowship with God.

    Glory makes us rejoice. The curse brings us tears and sorrow. That will all be behind us when we reach the glory promised us. Now already we have protection. As David wrote in verse 7: “Because Thou hast been my help, therefore in the shadow of Thy wings will I rejoice.” Satan and his servants cannot keep the reborn child of God from reaching that heavenly glory. And reaching that glory with both body and soul, he will have an endless life of heavenly bliss.

    Our new life wants that covenant fellowship with God. That is the blessedness that every reborn child of God hopes to obtain. That he will reach, and then he will rejoice in the Lord and shall have glory that never fades.

    What a work of salvation it is then that God wrought in Christ! What a great praise and thanksgiving we owe Him and will in that glory be able to bring to Him!

Read: Psalm 63
Psalter versification: #163:3

Meditations on the Heidelberg Catechism

Song for Meditation: Psalter #21
Why not sing along??

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Through the Bible in One Year
Read today:
Amos 1 ; Amos 2 ; Amos 3:1-15
Revelation 2:1-17
Psalm 129:1-8
Proverbs 29:19-20 
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Quote for Reflection:

How sweet is it to godly minds to be assured, not only by word, but by sight, that they obtain so much favour with the Heavenly Father that their offspring are within His care?” ~ John Calvin

Spiritual Formation & Discipline

Some encouragement I found on a forum. tornbible

  • Prayer (Matthew 6:9; 1 Thessalonians 5:17; Ephesians 6:18; Colossians 4:2; Acts 6:4)
  • Meditation (Philippians 4:8; Psalms 119:97; Psalms 1:2; Joshua 1:8)
  • Fasting (Matthew 6:16-18; Luke 5:35)
  • Study (2 Timothy 2:15; 2 Timothy 3:16-17)
  • Scripture Memorization (Colossians 3:16; Psalms 119:11; Psalms 119:16)
  • Simplicity (1 Thessalonians 4:11; Philippians 4:11; Matthew 6:33)
  • Silence (Psalms 62:5; Psalms 46:10; James 1:19)
  • Solitude (Matthew 14:23; Mark 1:35; Mark 6:31; Luke 5:15)
  • Submission (Ephesians 5:21; Mark 8:34-35; Luke 22:42)
  • Service (Mark 10:45; John 13:12-17; 1 Peter 4:10)
  • Giving (Matthew 5:42; Matthew 6:19-21; 2 Corinthians 9:6-8; Deuteronomy 16:17)
  • Fellowship (Hebrews 10:24-25; Acts 2:42; 1 Corinthians 14:26)
  • Celebration (John 15:11; Philippians 4:4)
  • Worship (Matthew 4:10; John 4:23-24)

Union with God

red maple

“The soul cannot live unless it is ineffably and without confusion united to God, who is truly the life eternal (1 John 5:20). Before this union in knowledge, vision, and perception it is dead, even though it is endowed with intellect and is by nature immortal…” Symeon the New Theologian (949 – 1022)

Detachment, Reconstruction & Purity

mystic

When I preach, I usually speak of detachment and say that a man should be empty of self and all things; and secondly, that he should be reconstructed in the simple good that God is; and thirdly, that he should consider the great aristocracy which God has set up in the soul, such that by means of it man may wonderfully attain to God; and fourthly, of the purity of the divine nature. – Meister Eckhart

Good Friday

good friday

Who has believed what we have heard?
And to whom has the arm of the Lord been revealed?

For he grew up before him like a young plant,
and like a root out of dry ground;
he had no form or majesty that we should look at him,
nothing in his appearance that we should desire him.

He was despised and rejected by others;
a man of suffering and acquainted with infirmity;
and as one from whom others hide their faces
he was despised, and we held him of no account.

Surely he has borne our infirmities
and carried our diseases;
yet we accounted him stricken,
struck down by God, and afflicted.

But he was wounded for our transgressions,
crushed for our iniquities;
upon him was the punishment that made us whole,
and by his bruises we are healed.

All we like sheep have gone astray;
we have all turned to our own way,
and the Lord has laid on him
the iniquity of us all.

He was oppressed, and he was afflicted,
yet he did not open his mouth;
like a lamb that is led to the slaughter,
and like a sheep that before its shearers is silent,
so he did not open his mouth.

By a perversion of justice he was taken away.
Who could have imagined his future?
For he was cut off from the land of the living,
stricken for the transgression of my people.

They made his grave with the wicked
and his tomb with the rich,
although he had done no violence,
and there was no deceit in his mouth.

Yet it was the will of the Lord to crush him with pain.
When you make his life an offering for sin,
he shall see his offspring, and shall prolong his days;
through him the will of the Lord shall prosper.

Out of his anguish he shall see light;
he shall find satisfaction through his knowledge.
The righteous one,[h] my servant, shall make many righteous,
and he shall bear their iniquities.

Therefore I will allot him a portion with the great,
and he shall divide the spoil with the strong;
because he poured out himself to death,
and was numbered with the transgressors;
yet he bore the sin of many,
and made intercession for the transgressors.

divider

My previous experiences with traditional churches was less than impressive as they were seeking to modernize their services to suit cultural tastes and draw in new members. As a Reformed Christian in somewhat of a transition, to what I don’t know, I’ve attended to the worship of God without images. No incense. No cross or crucifix. Simple or plain music. But last night, last nights Maundy Thursday service, was offered in the most solemn manner and respect. With shiny crosses covered in purple, candles and choral music…it was sensory overload. The entire service left me speechless and enraptured.

As the Priest washed the feet of random worshippers I was struck at the humility of both Priest and laity, and understand why some Baptists practice foot washing. The Lord’s Supper was celebrated and the sanctuary striped of its crosses and candles. The organ was not played nor were we dismissed, but invited to stay and pray, to keep vigil until midnight. The sanctuary darkened except for a few lights allowing the darkness to impact us as we contemplated a world without Christ and His promise to raise up again.

Yours in the Lord,

jm

Anglican Rosary

 

“Pray without ceasing.” 1 Thessalonians 5.17

Years ago, when I was new to the Christian faith and a member of the Anglican Church, I purchased a string of beads called the Anglican rosary. When I left the communion they sat unused with other religious paraphernalia until this year. I have recently decided to throw myself into Anglicanism, observing Lent and attending the Lord’s Supper on a weekly basis. I have also decided to pray using beads and have still found them beneficial as an aid to prayer. I thought it might be a good to share how I have been using the beads and include some of the prayers and meditations I’ve found most useful.

beads

There is no set form of prayers like you would find with the Roman Catholic rosary so I have been free to choose more biblical prayers for my prayer times.

The Anglican rosary begins with the cross. I hold the cross in my hand and recite the Nicene Creed from the Book of Common Prayer taking time to reflect upon the words of the creed.

On the invitatory bead I make a confession of sins and ask for forgiveness. The Book of Common Prayer has a beautiful confession from the liturgy of the Lord’s Supper that I like to use before beginning the “weeks.”

Throughout the weeks I say the ancient Jesus Prayer, “Lord Jesus Christ Son of God, Have mercy on me a Sinner.” This is a prayer that I have used for almost 20 years without beads and one that I have found leads to a deeper sense of communion with Christ. As I pray I inhale and silently say, “Lord Jesus Christ Son of God” and exhale, “Have mercy upon me a sinner.” This slows down the prayer and allows me to focus on Jesus Christ.

On each cruciform bead I like to pray the Our Father (Matt. 6). I find consistency the best way to pray so I use the same prayers changing little if at all.IMG_20180321_203432_230

The final invitatory bead is the conclusion of the rosary and I finish with, “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer.” Psalm 19.14

While holding the cross I use the final moments of my prayer time to think of the Gospel readings from the Lectionary or some other theological work I’ve recently read. The prayers and the final meditation draw one closer to Christ by driving home biblical passages and concept.

A Note on Repetitive Prayer: 

Our Lord gives the warning that is often applied to those who use prayer beads and rosaries, one doesn’t apply to the Anglican Rosary,

But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Matt. 6.7

Let’s add some context. The footnote in the Geneva Bible reads on Matthew 6.7, “Long prayers are not condemned, but vain, needless, and superstitious ones. ” I believe this is actuate. Setting aside a specific time isn’t the issue but the motive is the issue. If one was to believe we could trade our prayers to earn a reward we would be in violation of the Lord’s command and acting superstitiously.

The People’s New Testament Commentary reads, “What is forbidden is not much praying, nor praying in the same words (the Lord did both), but making the number of prayers, length of prayers, or time spent in praying, a point of observance and of merit. 1 Kings 18:26 gives an example of the repetitions of the heathen. Mahometans and Catholics still hold that there is merit in repeating certain prayers a set number of times.” (emphasis added) I do not believe Matthew 6.7 is condemning rosary style prayers but pagan prayers performed to earn something and prayer done out of a superstitious need for comfort.

Christians are instructed to avoid “vain repetitions” when praying, but I must contend the Jesus Prayer or similar prayers are not in vain. The time I spend in prayer is not superstitious but soul nourishing. When I pray, each and every time, the words of the prayer are new. They strike me with fresh force and meaning. Prayer is needful to the spiritual life and must be meaningful so choose your prayers wisely. The prayers you choose should be taken from or relating to scripture with a motive to love the Lord Jesus more. May God through Jesus Christ forgive me if I am in error on this subject.

Yours in the Lord,

jm

Tau Malachi: Quotes on Gnosticism

feileadhmor.wordpress.com

Interesting stuff – just thought I’d share.

“Gnostics, in general, are not trying to delineate a set of beliefs. The intent is to inspire the sacred quest for true gnosis and to provide keys through which true gnosis might be acquired.”

“Whether heaven or hell or a world of admixture, it is all a state of mind, a condition of consciousness-being. The kingdom of heaven is not a place, but a spaciousness in consciousness, just as hell is a severe confinement and limitation upon consciousness. There are worlds within worlds and worlds beyond, heavens and hells and spaces in between. All are an expression of consciousness-being, which is the radiant nature of consciousness, and all exist within consciousness.”

“It is, in effect, as though we forget who and what we most truly are, and thus must labor to remember ourselves and reintegrate ourselves to the state of the person of light who is united with divine being in the light-continuum.”

“The nature of one’s own consciousness is the same as the nature of God and Godhead and, therefore, to know God, one must seek to know oneself.”

“Death will come, as it has for all prophets and saints, but it will just be an appearance of departure-a transition to another mode of existence, no more or less real than falling asleep, only to dream and awaken again. Death, for the Gnostic, is not an end as much as a new beginning. Ultimately, death has no substantial reality, but is merely a natural moment of transition. Knowing this changes everything.”

“When seeking is based upon preconception, precondition, and expectations, upon who and what you think you are and who and what you believe reality or God to be, then seeking itself becomes an obstruction and what is sought cannot be discovered.”

“We share many of the same essential points of faith with sisters and brothers in mainstream churches, but we tend to venture deeper into esoteric and metaphysical dimensions of the Gospel, and as much as viewing Christ as the Savior, we also view Christ as the Gnostic Revealer, a teacher of a path to self-realization or enlightement. You might say we share advanced teachings of Christianity. We do have some views, beliefs, significantly different than those of mainstream Christianity, but we do not view differences as a conflict or contradiction – there is an outer, inner and secret Gospel, and for us the outer, inner and secret are completely interwoven. In our extended community, the EPS, we have some members who attend other, mainstream churches, as well as being members of our gnostic church.”

 

Simply Let Them Go

-Beloved, have unity of spirit in prayer...- 1 Peter 3.8

How should one pray? John Tauler answers the question:

Every good person, when he intends to pray, should gather together to himself his external senses and look into his heart and mind to see that they are well focused on God. A person can do this in the highest, lowest, or intermediate manner. and to this end it is good for a person to examine very carefully what is most suitable and what most moves him to proper, true devotion; and let him then make use of his manner of work. But you should realize that whatever good person wants to engage in true, proper prayer, so that his prayer will truly be heard, must have already turned his back on all temporal and external things and on whatever is not divine, whether it be friend or foe, and on all vanity, whether it be clothes or jewels or anything of which God is not the true source. And he must separate his words and actions from all disorder, internal or external.

Often we are caught up in temporal matters and forget to set temporal things aside and focus on God. That has been happening to me over the last year. My study of the scriptures and historic theology became an idol and obscured my view of Jesus Christ and with Christ obscured my prayer life suffered. Pride in my own ability to hash out the deeper meaning of a text or passage left my soul barren and lifeless. Being focused on temporal things, like dispelling doubt or proving to others the truthfulness of the Reformed Confessions, was causing me to doubt and lack faith. The last few months I’ve focused my time on prayer instead of polemics, devotion instead of study, and just as He promised I was graciously brought back to prayer. 

This is how a person should prepare himself for true prayer. This is what St. Peter calls being one of spirit – that the heart and mind are attached completely to God alone, and that a person have the focus of his ground and spirit completely turned to God as present, and have a tender, benevolent attachment to God.

Children, everything we have, after all, we have from God. And how could it ever be otherwise than that we offer back completely everything that we have ever received from him with our interior focus and spirit, undivided and simple, turned toward him. And then one should engage all one’s facilities, interior and exterior, and should carry them up entirely into God.

A warning against ritualism and lack of zeal in prayer:

This is the proper manner of true prayer. And do not imagine that true prayer is when one babbles away outwardly with the mouth, reads the Psalter a lot, keeps vigils often, and fingers a rosary while one’s heart is running hither and yon. You should realize truly: all prayers or actions that hinder your spirit from praying should simply be let go, whatever they might be or be called, or however great or good they might seem, with the sole exception of prayers prescribed for those obliged by order or holy church.  Except for that, simply let go whatever else keeps you from true, essential prayer.

Yours in the Lord,

jm

“A 14th century Dominican, John Tauler was a renowned preacher of the middle ages. Although not as speculative or poetic as some of his contemporaries, Tauler’s sermons are among the noblest, showing his gift for clearly expressing spiritual truths. Inner Way is a collection of his festival sermons. Often called a Christian mystic, Tauler emphasized the “blessed contemplation” of God. However, his emphasis on divine contemplation was always tempered with practical advice for daily Christian living. Inner Way is consequently a true gem. It is historically valuable, spiritually enriching, and ideal for the liturgical season. Many believers–including Martin Luther–have found these sermons engaging and instructive. They are well worth the read.” Tim Perrine CCEL Staff Writer

“Mystical” Experience

This is a difficult subject to discuss considering my Reformed leanings, I mean, really…mystical experiences? These experiences started more than 15 years ago when I was young in the faith. I would spend every spare minute pouring over the scriptures, following scripture chains, reading tracts, short Bible studies, etc. always attended with repentance and prayer, sometimes even tears of sorrow over sin, or joy for the forgiveness I have in Christ. Over the years these experiences would happen after intense periods of prayer or intense studying of the sacred scriptures and theological works, but not always, that’s enough of an introduction.

hand sun

Here goes…

I’ll jump right in by explaining the very first experience I had over 15 years ago. At the time I had a job which allowed me to read throughout the day so I brought my Bible to work every shift and spent the majority of the day reading it. At the end of each day, after family time and everyone settled in, I would set time aside for prayer. Nothing crazy, just 30 minutes to pray and meditate. The first “mystical” experience I had took place after a time of fervent prayer. I wouldn’t say I did anything different, it was just time aside, a pattern I had been using for a few months at this point. I finished praying, and took the dog for her last walk of the day, this was my usual routine. As we walked our accustomed path I noticed a warmth or radiance to my surroundings. It was a pleasant fall evening, the sky was full of stars and I felt as if I was touching or apart of all that surrounded me including the stars above. It wasn’t trace like – just an experience.

When I looked up into the night sky it was as if I was united with all of creation and I lost my sense of time or space, just a deep connected-ness to God and creation. It’s difficult to describe or place into words, but it was similar to what you experience when you swim to the bottom of a pool and feel the water surrounding you, the water touching every part of your body. That night I felt as if I was rooted to the world with God and creation touching every part of my being. Throughout the experience I was overwhelmed with thankfulness to Jesus Christ. It was as if I was standing before my Lord, that I had entered the Holy of Holies and found myself complete in Him, in union with Jesus. The unity I felt with my Lord Jesus was humbling and overpowering. It’s difficult to say with any certainty how long this experience lasted, but it was a very happy, pleasing experience that really encouraged me fall deeper in love with Christ. After a time the experience faded somewhat. I wasn’t let down or disappointed when the experience was over, but I was further convinced of my need for Jesus Christ.

The experience I had that night stayed with me for a few days, the feeling of connected-ness, unity with God and creation through Jesus Christ, it all remained with me. Being somewhat of a bookworm I started to read up on mystical experience and found some confirmation of what had taken place in the writings of the Saints, especially the strangely beautiful experiences of God’s presence revealed to us in scripture. This mystical communion with Christ happened early in my Christian walk, I didn’t try to recreate the experience or avoid them. At the time I believed it was best to just let things happen, trusting in God. My reading and prayer routine continued and the experiences would continue to take place – often taking me by surprise. It could be during my walk home from work or while performing a daily task like getting the kids ready for bed. The feeling of thankfulness to Christ and unity with my surroundings would flood in and fill my soul with a sense of love that both lifted me up spiritually and humbled me at the same time.

A few years passed by and, as any good theology nerd, I read B.B. Warfield’s work “Mysticism and Christianity.” I was already leaning in the Reformed direction due to a plain reading of Romans 9 (among other passages), so I decided to shun all things mystical, convinced by Warfield’s good logical sense. Warfield wrote that a mystic was mute because they have feelings and not concepts. Fair enough. But I can’t help believing I understand better what it means to, “Serve the LORD with fear, and rejoice with trembling” or to, “Kiss the Son, lest he be angry, and ye perish from the way…” The concept of, “Blessed are all they that put their trust in him” is more real to me because of the experiential knowledge of these concepts Jesus Christ has granted me. I am convinced He supplies both head knowledge and heart knowledge!

For the past 15 or more years these mystical experiences have continue to take place and I am now thankful for them. After all, experiencing the risen Christ has deepen my love for Him, the scriptures and frequent participation in the Lord’s Supper. It sets me on my knees in a state of deeper repentance and prayer. If this makes me heterodox and I’m not convinced it does, or even that I am unique, may God have mercy upon me. May He guide me back to the narrow way. I’m not convinced I’m my experiences place me outside of the pale of Christian orthodoxy and so I’m ready to explore these experiences further. This confession may lead to more posts that many may consider heterodox, but please know that I still consider myself Reformed just not one that can walk in tight unanimity on the issue of my experiences of God.  May God forgive me where I error.

Yours in the Lord Jesus Christ who saves to the uttermost,

jm

PS: If you have any comments or thoughts on my post please leave them below.

PPS: No I have never done acid or any other illegal drugs. lol

PPPS: I’m hold on to some details – I’m not ready to share them yet.

Short Prayers

Wiki:Jacob-Böhme

Jakob Böhme (/ˈbməˈb-/;[2] 1575 – 17 November 1624) was a German Christian mystic and theologian. He was considered an original thinker by many of his contemporaries[3] within the Lutheran tradition, and his first book, commonly known as Aurora, caused a great scandal. In contemporary English, his name may be spelled Jacob Boehme; in seventeenth-century England it was also spelled Behmen, approximating the contemporary English pronunciation of the German Böhme.

Re-blog:

A Short Form of Prayer Before the Eyes of God

O great, unsearchable, holy God, Lord of all being, who in Christ Jesus, out of pure love for us, revealed your holy being in our humanity, I, a poor, unworthy, sinful man, come before your revealed face, in the humanity of Jesus Christ, even though I am unworthy to raise my eyes to You, and I implore You, and confess to You that I have been faithless and disloyal to Your great love and grace that You have given us.  I have forsaken the covenant that You, out of pure grace, made with me in baptism, in which You took me as a child and heir of eternal life.  I have led my desire into the vanity of this world, and defiled my soul thereby, and made it completely bestial and earthly, so that, because of the mire of the sin, my soul does not know itself, and sees itself wholly as a strange child before Your sight, unworthy to desire Your grace.  I lie as deep as my soul’s lips in the mire of sin and in the vanity of my corrupted flesh, and have only a small spark of breath in me that seeks Your grace.  In vanity I have thus become dead to myself so that, in this vanity, I dare not raise my eyes to You.

O God in Christ Jesus, who for the sake of poor sinners became man so that You could help them, to You I cry; I still have a spark of refuge for You in my soul.  I have not regarded Your purchased inheritance that through Your bitter death You purchased for us, and I have shared the inheritance of vanity in Your Father’s wrath, in the curse of the Earth, and am trapped by sin and half dead to Your kingdom.  I lie in weakness before your power, and angry death waits for me.  The devil has poisoned me so that I do not recognize my Savior.  I have become a wild shoot in Your tree and have devoured my inheritance from You with with the devil’s pits.  What shall I say before You, I who am not worthy of Your grace?  I lie in the sleep of death that has trapped me, and I am bound fast with three strong chains.  O help me, You Breaker of death.  I can and am able to do nothing.  I have become dead to myself and have no power before you, and dare not lift my eyes to you because of my great shame.  I am a defiled swineherd and have spent my inheritance with the false adulterous whore of vanity, wasting it in the lusts of the flesh.  In my own lust I have sought myself and not You.  Now I have become a fool in myself and am naked and bare; my shame stands before my eyes; I cannot hide it.  Your judgment waits for me.  What am I to say to You, You who are the judge of the world?  I have nothing more that I can bring to You.  Here I stand before You naked and bare, and fall down before Your face, and complain to You of my misery, and cry for Your great mercy.  Although I am not worthy, take me into Your death and let me die Your death in my death.  Strike down my assumed “I” and destroy by Your death my “I,” so that I no longer live, since in myself I only sin.  Kill the evil beast full of false cunning and self-desire, and redeem the poor soul from its heavy bondage.

O merciful God, it is because of Your love and patience that I am not already lying in hell.  I give myself up with my whole will, thought, and mind to Your grace, and ask for Your mercy.  By Your death I call out of the small spark of my life surrounded by death and hell, which open their jaws to me, and seek to swallow me up in death.  You have promised You will not put out the glimmering wick.  I have no other road by which to come to You than by Your suffering and death, because You have made our death life by means of Your humanity and have broken the chains of death.  Therefore I sink my soul’s desire into Your death, into the broken gates of Your death.

O great Fountain of the love of God, let me die to my vanity and sin in the death of my Redeemer Jesus Christ.

O Breath of the great love of God, revive my weak breath in me so that it may begin to hunger and thirst after You.  O Jesus, sweet power, in Your fountains of grace give my soul to drink the sweet water of eternal life so that it may wake from death and thirst after You.  O how it has become completely exhausted in Your power.  O merciful God, convert me; I cannot.  O Conqueror of death, help me to strive since the enemy holds me with his three chains and will not let my soul’s desire come before You.  Come, and take my soul’s desire into You.  Be my pull to the Father, and redeem me from the devil’s bonds.  Do not look upon my deformity, that I stand naked before You, and have lost my cloak.  Clothe my breath that lives in me and desires Your grace and let me once again see Your salvation.

O deepest Love of all, take my soul’s desire into You, and, by Your death, lead it into You out of death’s bonds through Your death into Your resurrection.  Revive me in Your power so that my desire and will begin to grow anew.  O Conqueror of death and God’s wrath, conquer my “I” in me.  Break its will, and crush my soul so that it is in fear before You, continually falling on the ground before You, and make it ashamed of its own will before Your judgment so that it may become an instrument obedient to You.  Bend it in death’s bonds; remove its power so that it wills nothing without You.

O God, Holy Spirit, my Savior in Christ, teach me what I ought to do so that I might turn to You.  Redirect my will in me to You.  Draw me, in Christ, to the Father, and help me so that from now on I might leave sin and vanity and nevermore enter into them.  Awake true sorrow for past sins in me.  Keep me in Your bonds, and do not let me loose from deaths.  Enlighten my spirit so that I may see the divine way, and continually walk in it.  Take me from myself and give me completely to Yourself alone.  Do not let me begin, will, think, nor do anything without You.  O how long, Lord, will I not be worthy of what I desire of You?  Let my soul’s desire dwell merely in the doorways of Your outer room.  Make it a servant to Your servants.  Preserve it from the horrible pit in which there is no solace or refreshment.

O God in Christ Jesus, I am blind to myself.  I do not know myself because of vanity.  In my blindness You are hidden from me, You who are yet close by me.  Yet Your anger that my own desire has ignited has made me dark.  Take the breath of my soul’s desire to Yourself.  Test it, Lord, and shatter it, so that my soul may reach Your beam of sweet grace.

I lie before You as a dead man whose life, like a small spark, hovers at his lips.  Ignite it, Lord.  Direct my soul’s breath to You.  Lord, I wait on Your promise, for You have said, As I truly live, I have no desire in the death of the sinner, but that he turn and live, (Ezekiel 33:11).  I sink myself into the death of my Savior Jesus Christ, and wait on You, Your word is truth and life.

Amen.