Paul Baynes, Brief Directions Unto a Godly life, Chapter Fourteen, Prayer

14 Wednesday May 2014

Posted by memoirandremains in Biblical Counseling, Confession, Ministry, Paul Baynes, Praise, Prayer, Richard Sibbes

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Brief Directions Onto a Godly Life, Confession, Daniel 9, James 4:8, James 6:1, John 15:26, John 16:24, Paul Bayne, Paul Baynes, Petition, Praise, Prayer, Psalm 111, Psalm 116:5, Psalm 126:1-2, Psalm 51, Request, Revelation 3:10

The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/05/13/paul-baynes-brief-directions-unto-a-godly-life-chapter-thirteen-spiritual-armor/

CHAPTER FOURTEEN: THE SPIRITUAL DISCIPLINE OF PRAYER

Now to comes to those helps either by ourselves alone or other also (for the other kind shall have another place) there are prayer and reading.

Prayer is calling upon God according to his will. It has two parts, thanksgiving amd request. Whereunto is added to be confession of sins.

Thanksgiving

Thanksgiving is that part of prayer in which we be comforted by some benefit, which in favor God bestows upon us, [and] are drawn to love and praise and show forth fruits thereof. In this direction there to be observed three things, and three motives onto them.

The first motivation is knowledge and due consideration of some particular benefit received or promised us. 1 Samuel 25:32, Genesis 24:27, Luke 17:15. Without these three can be no true and hearty thanks giving, howsoever and words there be a protestation for fashion’s sake.

The second is joy and gladness of heart, for the benefit which we think up or call to mind. Psalm 126:1-2. Except we find sweetness in the mercies, no duty of thanks can include sort be performed by them.

The third is a persuasion that the benefit for which we give thanks comes to us from God’s fatherly love. This is a far greater cause of gladness the benefit itself. Psalm 116:5

The Duty of Thanksgiving

The first duty is the continuance of our love to God. Psalm 126:1.

The second is a desire to set forth his glory and in words to profess and confess his goodness. For if we love the Lord, we cannot but be carried with this fervent desire to advance and magnify. Psalm 116:12, Psalm 111.

The third is a further preceding in obedience and walk worthy of his kindness. This is one if it be lacking from the rest, makes them all lame and main goodness odious to God as the mortlings which were offered to him and sacrifices. Deuteronomy 6:10 — 11, Psalm 50:16.

If in this manner we should frame ourselves to thankfulness, it must needs be a mighty and forcible means to mollify the hard heart and to hold under the sturdy corruptions of it^{^[1]}. So they may be subject to God, yea even went strong provocations to draw up to the contrary.
Confession

Thus much for Thanksgiving. Now for confession. Confession is an acknowledgment of ourselves to be guilty and worthily to deserve God’s wrath for our grievous offenses; together with a free and humble bewailing of them before God. [As for sins which are unknown, we confess them generally.] But those which we do know (according to the nature of them) particularly.

To the right practice of this, there are four things required:

The first, that we feel our sins odious and burdensome to us.

Secondly, that we accuse ourselves of them to God.

Thirdly, that we stand at his mercy, having deserved condemnation.

Fourthly, that we abase ourselves thereby, and so are weakened and our pride abated.

All these are in the confession of David, Psalm 51; of Daniel in Daniel 9; of the prodigal son in Luke 15:7.

Now this confession being from time to time often made onto God, will not suffer us to go far and live long in any sin. [Instead] hunt it out, before it be warm and nestled in us^{^[2]}. And therefore it must needs be of great force to strengthen us in a godly life.

Request

The last part of prayer is request. It is that part of prayer wherein we earnestly pour out our suits onto God, in contrition of heart, according to his will, with comfortable hope that through Christ we shall be heard, and therefore forsaking the sin which might hinder our suit.

The Duty of Requesting

In this duty also there are four things to be observed.

First, that we show this contrition of heart, by being pressed with feeling of our wants [that is what we lack, our], unworthiness, miserable estate, and manifold miseries, earnestly desiring to be pardoned and eased. 1 Samuel 1:15. Luke 18:3.

If this be so (as will soon follow upon right confession), we shall neither pray in lip labor which God abhors^{^[3]}; nor think ourselves too good to wait upon God’s leisure, if at first he grant not a request, but continue them as he commands.

But we ask only those things which we have a word for, and in such sort as he has promised them^{^[4]}. 1 John 5:14.

That we quicken ourselves^{^[5]} to come in faith and confidence in ofttimes to come cheerfully to this duty. James 6:1. John 16:24.

The Fruits of Requesting

Now to the end that we may come with cheerful the light onto this duty, let us consider the fruits which are especially three.

First, that by prayer we are made in a sort acquainted and familiar with God, and know his mind and will, and how he is affected to us, being admitted to speak to him. James 4:8, John 15:26, Revelation 3:10.

Secondly, that ot gives life to God’s graces in us, which before lay half dead. As we may see an example of Esther.

Thirdly, it reaches out to us in our greatest need, the good things and gifts of God which our-selves desire. Matthew 7:7.

A Final Note
The fourth and last property of prayer is that we bring not with us the sins which will turn away the ears of God from hearing us. Such are any sins not repented of, but laid in, secretly at the least, and not renounced. Proverbs 28:19, Psalm 7:4.

These are the parts of prayer which if they be reverently and humbly at joined together, as they ought, accompanied with the aforementioned properties; if we be fallen, they will raise us up; if we be heavy, they will comfort us; if we be dull, they will quicken us; they are a present remedy to the oppressed heart, preserver of the godly life, a giver of strength to the weak, a special means to make a man live in every estate wherein God has set him. Therefore prayer must needs be a strong and mighty help to the godly life for if we pray well, and keep ourselves in case fit to perform this duty, we shall not need fear in our life teeny great annoyance.

[1] To mollify a hard heart would be to make a hard heart soft. To hold under corruptions would be resist and force out corruptions.

[2] Discover and expose your own sins before you become comfortable with your sins.

[3] Bare outward formality, conduct without a true corresponding frame of heart, is condemned by God. Isaiah 1:12-14. The Puritans repeatedly condemned such formality. They rather commended “heart religion” (to use the phrase of John Wesley from the next century). “God requires the heart; and religion is most in managing and tuning the affections, for they are the wind that carries the soul to every duty. A man is like the dead sea without affections.” “The Spiritual Favorite”, by Richard Sibbes in vol. 6 of the collected works, page 97.

[4] Our prayers must be such as accord with the revelation of God in Scripture.

[5] Strengthen and make ourselves more alive.

Study Guide, The Godly Man’s Picture.2 (Godliness is a Real Thing)

27 Tuesday Aug 2013

Posted by memoirandremains in Biblical Counseling, Thomas Watson

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2 Peter 1, Biblical Counseling, Create in a Clean Heart, Discipleship, Ephesians 2:1-3, Faith, Galatians 3:1-6, Godly Man's Picture, Holiness, Homework, Keith Green, Memorization, Mortification, Psalm 119, Psalm 51, Repentance, Thomas Watson

(The previous entry in this series is found here: https://memoirandremains.wordpress.com/2013/05/30/study-guide-godly-mans-picture-1-godliness-begins-with-forgiveness/)

Read Chapter 2 (pp. 12-14).

1. What is the definition of godliness?

2. By “carnal”, Watson means, that which a human being is by birth without the work of regeneration. To understand this concept read Ephesians 2:1-3.

A. What is the status of a human being outside of Christ (2:1)?

B. What are the characteristics of death (2:1-2)?

C. Whom does one “follow”?

D. What is the controlling aspect of a human being in this state (2:3)?

E. What does Paul name such people (2:3)?

F. To see the nature of the transformation wrought by God, read Ephesians 2:4-10.

3. How does Watson describe the transformation wrought at salvation?

4. What does Watson mean by stating godliness is a “fact”?

5. In contrasting godliness with a “fantasy” and “feverish conceit” and a “fancy”, what does Watson hope to achieve? How might someone wrongly think about godliness?

6. Watson quotes Psalm 119:30 (“the way of truth”; ESV, “the way of faithfulness”). Read through Psalm 119 (at least read 119:1-32). Is the godliness to which a Christian is called a substantial, coherent thing? Is there an objective nature of godliness (as opposed to an emotional desire for some vague change)? What is the substance and basis of this way of truth? What are the facts of this godliness?

7. What does Watson emphasize the fact of godliness being a true thing? What prejudice do many people hold against the idea of godliness?

8. What does Paul mean by “circumcision of the heart” (Romans 2:9)?

9. Watson uses the image of true godliness being not merely in the leaf but also in the sap. What does he mean to convey by this image?

10. Watson quotes Psalm 51:6. First read the entire Psalm.

A. What is the main thrust of the Psalm?

B. Why does David seek “wisdom in the secret heart”?

C. What does David not want to be (Matthew 23:25-26)?

11. What is the true source of godliness?

12. From where can we not seek godliness?

13. Godliness is a fruit of the _____?

14. Read Galatians 3:1-6.

A. What is the wrong way to seek advancement in the Christian life?

B. What is the proper way to seek the work of the spirit (3:5)?

C. What then will be necessary for us to seek godliness?

15. Do you have the power to change yourself?

16. Does the work of the Spirit in rendering godliness only affect one part of a person’s life? Explain.

17. Does godliness work only occasionally? Is true godliness a casual, incidental thing?

18. What is happening in a human being who grows in godliness? 2 Peter 1:3-4.

19. Godliness is the seed of what?

20. Does one who is truly redeemed ever lose the seed of godliness?

21. Read 2 Peter 1:3-11.

A. What has been granted to us (v. 3).

B. What else has been granted to us (v. 4).

C. What must we seek (vv. 5-7)? Where does it all end?

D. What will be a blessing of such growth?

E. What must we conclude about someone who lacks such growth?

F. What is the end of this effort?

G. What is the spring, the source of this change (v. 5: the first element).

H. Compose a prayer asking God for such change in your life.

Memorization: Psalm 119:9,

How can a young man keep his way pure?

By guarding it according to your word.

Song: http://www.youtube.com/watch?v=rv16YUTCp9U

Create in me a clean heart, Keith Green

Redemption is a Romance

02 Friday Aug 2013

Posted by memoirandremains in Discipleship, Jeremiah, Preaching, Repentance

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Jeremiah 3, Philip Graham Ryken, Psalm 25:11, Psalm 51, Repentance

In his sermon on Jeremiah 3 (Jeremiah and Lamentations), Philip Graham Ryken lays out four aspects of true (as opposed to sham) repentance.

First, repentance must be wholehearted. “The believer’s relationship with God is a love-relationship. Redemption is a romance; true love requires an undivided heart” (56).

Second, repentance is God-directed.

Only acknowledge your guilt,
that you rebelled against the LORD your God
and scattered your favors among foreigners
under every green tree,
and that you have not obeyed my voice,
declares the LORD. Jeremiah 3:13

Repentance must be directed toward God. It must justify God’s judgment, “Only acknowledge your guilt.” Repentance is not based upon an argument that I am not so bad, therefore, God should forgive me. Rather, repentance says, I am so evil that I need forgiveness:

For your name’s sake, O LORD,
pardon my guilt, for it is great. Psalm 25:11

Third, true repentance is grace-responsive. The call for repentance begins with the offer of God’s grace:

Go, and proclaim these words toward the north, and say,
“‘Return, faithless Israel,
declares the LORD.
I will not look on you in anger,
for I am merciful, declares the LORD;
I will not be angry forever. Jeremiah 3:12

Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance? Romans 2:4

“[God] had every right to slam the door on your forever. But he is your loving, merciful, all-suffering husband. He keeps on welcoming you back home” (57).

Fourth, true repentance will produce obedience, it is “obedience-producing.

In Psalm 51, David prays out his repentance. He then prays that he will “teach transgressors your ways” (v. 13); and will offer praise to God (v. 15). John the Baptist instructs the people, “Bear fruit in keeping with repentance” (Matt. 3:8).

The Lord himself warned:

21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.
22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’
23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ Matthew 7:21-23

Thus, repentance begins with the grace of God, which brings a turning to God. In the turning to God there is a transformation: grace produces obedience.

Edward Taylor: The Reflexion.3 (its weakness had appealed to my strength)

02 Tuesday Oct 2012

Posted by memoirandremains in Biblical Counseling, Confession, Desire, Discipleship, Edward Taylor, Isaiah, Prayer, Psalms, Repentance

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A.C. Dixon, Biblical Counseling, Confession, Desire, Discipleship, Edward Taylor, fawn, Isaiah, Isaiah 57:15, poem, Poetry, Prayer, Psalm 51, Psalms, Puritan Poetry, Repentance, Self-Examination, The Reflexion, weakness

The entire poem may be found here: https://memoirandremains.wordpress.com/2012/09/20/edward-taylor-the-reflexion-1/

Taylor also identifies the cause on which he cannot obtain the blessing he seeks. However, he does not go immediately to the cause. In the first stanza he begins the explanation:

Be n’t I a bidden guest? Oh! sweat mine eye.

O’reflow with tears: Oh! draw thy fountains dry.

He calls on his heart to weep for the loss of the enjoyment which he can see, which knows exists and which he does not experience. However, he does not yet explain why he cannot obtain that blessing.

In the second stanza, he develops his loss a bit more. At the end of the second line (line 8 in the poem), he asks, “Why?” The answer which begins is cryptic:

Shall thy sweet leaves their beauteous sweet upclose?

As half ashamed my sight should on them lie?

The blessing is there before him, but it seems to retreat when he looks upon it. The Rose folds in upon itself in “shame” to be seen by Taylor.

The third stanza draws the matter out further. It turns out that the reason blessing does not come does not lie in God’s willingness to bestow blessing, but in the poet’s ability to receive blessing:

Had not my soul’s – thy conduit — pipes stopped been

With mud, what ravishment would’st thou convey?

Taylor’s sin prevents his receipt of blessing. God would give, but Taylor cannot receive. The pipe has been filled with “mud”.

What then is the solution for Taylor’s loss? At this point, the first hint in the first stanza returns with explanation: Taylor must weep for his sin to so clean the soul and thus make room for the receipt of grace:

Let Grace’s golden spade dig till the spring

Of tears arise, and clear this filth away.

Lord, let thy spirit raise my sighings till

These pipes — my soul — do with thy sweetness fill.

Taylor must repent of his sin to become fit to receive the blessing of God. Notice in particular that Taylor does not owe penance to God, merely sorrow. In so praying and thinking, Taylor is perfect consonant with Psalm 51, which is the great Psalm of repentance. Two passages in the Psalm seem particularly appropriate to these lines:

7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. 8 Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. 9 Hide thy face from my sins, and blot out all mine iniquities. 10 Create in me a clean heart, O God; and renew a right spirit within me. 11 Cast me not away from thy presence; and take not thy holy spirit from me. 12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Psalm 51:7–12 (AV)

And:

16 For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. 17 The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. Psalm 51:16–17 (AV)

Perhaps the key element of Taylor’s repentance is that he seeks the Lord in his repentance. He is not sorry for some temporal punishment received; rather he is sorry that he has his God. Thus, Taylor ties sin to the loss of God and thus the loss of joy. Conversely, holiness is happiness because it permits unfettered communion with God. Therefore, Isaiah 57:15 seems to also lie behind Taylor’s desire and repentance: He knows that God cannot resist us in our humility:

For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. Isaiah 57:15 (AV)

This quotation by A.C. Dixon seems appropriate here:

“A dear friend of mine who was quite a lover of the chase, told me the following story: ‘Rising early one morning,’ he said, ‘I heard the baying of a score of deerhounds in pursuit of their quarry. Looking away to a broad, open field in front of me, I saw a young fawn making its way across, and giving signs, moreover, that its race was well-nigh run. Reaching the rails of the enclosure, it leaped over and crouched within ten feet from where I stood. A moment later two of the hounds came over, when the fawn ran in my direction and pushed its head between my legs. I lifted the little thing to my breast, and, swinging round and round, fought off the dogs. I felt, just then, that all the dogs in the West could not, and should not capture that fawn after its weakness had appealed to my strength.’ So is it, when human helplessness appeals to Almighty God. Well do I remember when the hounds of sin were after my soul, until, at last, I ran into the arms of Almighty God.” — A. C. DIXON.