“Know ye not that your souls are created for eternity; that they will eternally survive all these present things? Now how do ye imagine they shall live after this life? Your thoughts and projects and designs are confined within the poor narrow bounds of your time. When you die, in that day your thoughts shall perish. All your imaginations and purposes and providences shall have an end then; they reach no farther than that time. And if you should wholly perish too, it were not so much matter. But for all your purposes and projects to come to an end, when you are but beginning to live, and enter eternity, that is lamentable indeed! Therefore I say, consider what ye are doing, weigh these in a balance,—eternal life and the present life; if there were no more difference but the continuance of the one, and the shortness of the other,—that the world’s standing is but as one day, one moment to eternity,—that ought to preponderate in your souls. Do we not here flee away as a shadow upon the mountains? Are we not as a vapour that ascends, and for a little time appears a solid body, and then presently vanisheth? Do we not come all into the stage of the world, as for an hour, to act our part and be gone; now then, what is this to endless eternity? When you have continued as long as since the world began, you are no nearer the end of it. Ought not that estate then to be most in your eyes, how to lay up a foundation for the time to come? But then, compare the misery and the vexation of this life with the glory and felicity of this eternal life. What are our days? But few and full of trouble. Or, if you will, take the most blessed estate you have seen and heard of in this world, of kings and rich men, and help all the defects of it by your imaginations; suppose unto yourselves the height and pitch of glory and abundance and power that is attainable on earth; and when your fancy hath busked up such a felicity, compare it with an eternal life: O how will that vanish out of your imaginations! If so be you know any thing of the life to come, you will even think that an odious comparison,—you will think all that earthly felicity but light as vanity, “every man at his best estate is altogether vanity.” Eternal life will weigh down eternally, 2 Cor. iv. 17, 18. O but it hath an exceeding weight in itself,—one moment of it, one hour’s possession and taste of it! but then what shall the endless endurance of it add to its weight?”
Hugh Binning, The Common Principles of the Christian Religion, Clearly Proved, and Singularly Improved; Or, A Practical Catechism.
B. B. Warfield’s “On the Emotional Life of our Lord” is simply a masterpiece of exegesis, theology, and psychology on the high mystery of the God-man’s emotions as the Gospels depict them. Especially profound are his insights on His holy anger and fear, where the “holy, harmless, undefiled” Savior gives full play to this side of His sanctified humanity without the slightest breach of God’s law. “Behold, and see if there be any sorrow like unto my sorrow!” And so we may appreciate all the more deeply the sympathy of our High Priest who can be “touched with the feeling of our infirmities, yet without sin.” This is an absolute must-read—I know of nothing else like it on the subject. You can read it below or listen to my recording here. Let me also suggest my recording of Richard Baxter’s “On the Government of the Passions;” and visit full WPE Audio library for more titles.
“Let a man examine himself, and so let him eat of that bread and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation [judgment] to himself, not discerning the Lord’s body” (1 Cor. 11:27-28).
How should you prepare for the Lord’s Supper? A few thoughts for those who have come to appreciate the theology, practice, and piety of confessional Presbyterianism around the celebration Communion.
First, dedicate time ahead of time. You cannot put things off until Saturday night. Nor can you just let attendance at a midweek preparatory service ‘check the box.’ You need to begin to schedule in some meaningful time, in addition to your regular personal and family seasons of worship, to be one on one with God. Adjust your week’s schedule early, especially if you have more responsibilities surrounding the weekend, such as food preparation, etc. And husbands, be especially mindful of your wives. Help plan ahead and streamline things so that preparation doesn’t get eclipsed, helping the children step up–and even stepping up yourself!
“As the Sabbath Day is the most excellent of all the Days in the week; so a Communion Sabbath is the most desireable of all the Sabbaths in the Year; for, that is a Day in God’s Courts, in an eminent Manner, and is truly better than a Thousand. . . . If ordinary Sabbaths do require great Care and Diligence in preparing for, and improving them; then much more do Communion Sabbaths, being solemn and high Days; wherein we make most near Approaches unto God, and he makes near Approaches unto us: They are Days of Heaven upon Earth, and do most eminently represent the Employments and Enjoyments of the Glorified in Heaven.”
The following is the text of a rather insightful, inspiring, and challenging firsthand vignette of English Puritanism, by John Geree, “The Character of an Old English Puritan, or Non-Conformist.” Listen to a recording of it here; and visit the entire WPE audio library. A digital facsimile is below.
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The Old English Puritan was such an one, that honored God above all, and under God gave every one his due. His first care was to serve God, and therein he did not what was good in his own, but in God’s sight, making the word of God the rule of his worship. He highly esteemed order in the House of God: but would not under color of that submit to superstitious rites, which are superfluous, and perish in their use. He reverenced Authority keeping within its sphere: but durst not under pretence of subjection to the higher powers, worship God after the traditions of men. He made conscience of all God’s ordinances, though some he esteemed of more consequence. He was much in prayer; with it he began and closed the day. It is he was much exercised in his closet, family and public assembly. He esteemed that manner of prayer best, whereby the gift of God, expressions were varied according to present wants and occasions; yet did he not account set forms unlawful. Therefore in that circumstance of the church he did not wholly reject the liturgy, but the corruption of it. He esteemed reading of the word an ordinance of God both in private and public but did not account reading to be preaching. The word read he esteemed of more authority, but the word preached of more efficiency. He accounted preaching as necessary now as in the Primitive Church, God’s pleasure being still by the foolishness of preaching to save those that believe. He esteemed the preaching best wherein was most of God, least of man, when vain flourishes of wit and words were declined, and the demonstration of God’s Spirit and power studied: yet could he distinguish between studied plainness and negligent rudeness. He accounted perspicuity the best grace of a preacher: And that method best, which was most helpful to the understanding, affection, and memory. To which ordinarily he esteemed none so conducible as that by doctrine, reason and use. He esteemed those sermons best that came closest to the conscience: yet would he have men’s consciences awakened, not their persons disgraced. He was a man of good spiritual appetite, and could not be contented with one meal a day. An afternoon sermon did relish as well to him as one in the morning. He was not satisfied with prayers without preaching: which if it were wanting at home, he would seek abroad: yet would he not by absence discourage his minister, if faithful, though another might have quicker gifts. A lecture he esteemed, though not necessary, yet a blessing, and would read such an opportunity with some pains and loss. The Lord’s Day he esteemed a divine ordinance, and rest on it necessary, so far as it conduced to holiness. He was very conscientious in observance of that day as the mart day of the soul. He was careful to remember it, to get house, and heart in order for it and when it came, he was studious to improve it. He redeems the morning from superfluous sleep, and watches the whole day over his thoughts and words, not only to restrain them from wickedness, but worldliness. All parts of the day were like holy to him, and his care was continued in it in variety of holy duties: what he heard in public, he repeated in private, to whet it upon himself and family. Lawful recreations he thought this day unseasonable, and unlawful ones much more abominable: yet he knew the liberty God gave him for needful refreshing, which he neither did refuse nor abuse. The sacrament of baptism he received in infancy, which he looked back to in age to answer his engagements, and claim his privileges. The Lord’s Supper he accounted part of his soul’s food: to which he labored to keep an appetite. He esteemed it an ordinance of nearest communion with Christ, and so requiring most exact preparation. His first care was in the examination of himself: yet as an act of office or charity, he had an eye on others.
He endeavored to have the scandalous cast out of communion: but he cast not out himself, because the scandalous were suffered by the negligence of others. He condemned that superstition and vanity of Popish mock-fasts; yet neglected not an occasion to humble his soul by right fasting: He abhorred the popish doctrine of opus operatum in the action. And in practice rested in no performance, but what was done in spirit and truth. He thought God had left a rule in his word for discipline, and that aristocratical by elders, not monarchical by bishops, nor democratical by the people. Right discipline he judged pertaining not to the being, but to the well-being of a church. Therefore he esteemed those churches most pure where government is by elders, yet unchurched not those where it was otherwise. Perfection in churches he thought a thing rather to be desired, than hoped for. And so he expected not a church state without all defects. The corruptions that were in churches he thought his duty to bewail, with endeavors of amendment: yet he would not separate, where he might partake in the worship, and not in the corruption. He put not holiness in churches, as in the temple of the Jews; but counted them convenient like their synagogues. He would have them kept decent, not magnificent: knowing that the gospel requires not outward pomp. His chief music was singing of psalms wherein though he neglected not the melody of the voice, yet he chiefly looked after that of the heart. He disliked such church music as moved sensual delight, and was as hinderance to spiritual enlargements. He accounted subjection to the higher powers to be part of pure religion, as well as to visit the fatherless and widows: yet did he distinguish between authority and lusts of magistrates, to that he submitted, but in these he durst not be a servant of men, being bought with a price. Just laws and commands he willingly obeyed not only for fear but for conscience also; but such as were unjust he refused to observe, choosing rather to obey God than man; yet his refusal was modest and with submission to penalties, unless he could procure indulgence from authority. He was careful in all relations to know, and to duty, and that with singleness of heart as unto Christ. He accounted religion an engagement to duty, that the best Christians should be best husbands, best wives, best parents, best children, best masters, best servants, best magistrates, best subjects, that the doctrine of God might be adorned, not blasphemed. His family he endeavors to make a church, both in regard of persons and exercises, admitting none into it but such as feared God; and laboring that those that were borne in it, might be born again unto God. He blessed his family morning and evening by the word and prayer and took care to perform those ordinances in the best season. He brought up his children in the nurture and admonition of the Lord and commanded his servants to keep the way of the Lord. He set up discipline in his family, as he desired it in the church, not only reproving but restraining vileness in his. He was conscientious of equity as well as piety knowing that unrighteousness is abomination as well as ungodliness. He was cautious in promising, but careful in performing, counting his word no less engagement than his bond. He was a man of tender heart, not only in regard of his own sin, but others misery, not counting mercy arbitrary, but a necessary duty wherein as he prayed for wisdom to direct him, so he studied for cheerfulness and bounty to act. He was sober in the use of things of this life, rather beating down the body, than pampering it, yet he denied not himself the use of God’s blessing, lest he should be unthankful, but avoid excess lest he should be forgetful of the Donor. In his habit he avoided costliness and vanity, neither exceeding his degree in civility, nor declining what suited with Christianity, desiring in all things to express gravity. He own life he accounted a warfare, wherein Christ was his captain, his arms, prayers, and tears. The Cross his banner, and his word, Vincit qui patitur.
He was immovable in all times, so that they who in the midst of many opinions have lost the view of true religion, may return to him and find it.
You who are unconverted, if you do not give heed, know that He will not always speak to you. He will remove either His Word, His Spirit, or you, and then it will be too late. “To-day if ye will hear His voice, harden not your heart” (Ps 95:7-8). You who are converted, know also that if you are not diligent in listening to Him, in continually beseeching Him, in expecting His answer, nor in following His counsel, He will remain silent, hide Himself more and more, and leave you in darkness. The more attentively and persistently you hear His instruction, however, the more He will reveal His secrets to you, and grant deeper insight into that which you may know already. His voice of instruction will be more enduring and efficacious within you. Therefore, “Hear attentively the noise of His voice, and the sound that goeth out of His mouth” (Job 37:2). The Lord Jesus says, “Hearken diligently unto Me, and eat ye that which is good, and let your soul delight itself in fatness” (Isa 55:2); “Blessed is the man that heareth me, watching daily at My gates, waiting at the posts of My doors. For whoso findeth Me findeth life, and shall obtain favour of the Lord” (Prov 8:34-35). All of you who are conscious of your blindness and are desirous for spiritual light, come to this Prophet who can and will instruct you, in order that by His instruction you may make progress.
Pastors should be servants. In the spirit of their Lord who “came not to be served, but to serve” (Matt. 20:28), they should be the transparent ministers of the Savior. They should be the selfless hands, the beautiful feet, and above all, the trustworthy mouth of the Good Shepherd. To be faithful, they must be sheep and ever remain self-consciously aware that they never graduate from ‘sheep-hood.’ They must love, because they have first been loved. They must freely give, because they have first ever so freely received! “Simon, son of Jonas, lovest thou me more than these? …. Feed my lambs” (Jn. 21:15).
Read the full two-part article at Reformation 21: Part 1 & Part 2.
There we were in the manse on Saturday night, in that sleepy little Canadian town. The minister’s wife was giving him a haircut before his Sabbath labors the next day. He was, well, idiosyncratic. The thin-framed parson had quite the shock of unmanageable white hair, much like Doc Brown. He sat there with some smock-like cloth draped around him, his helpmate-hairdresser poised with bowl of water and comb. Soon she set to taming the wild mane with the moistened comb. Water applied, it seemed as though his head had shrunk by half.
As she went to work with her clippers, the old minister told me about The Days of the Fathers in Ross-Shire, an old classic of the glory days of 18th and 19th century Highlands-Islands Presbyterianism. His eyes beamed, and he cackled with boyish delight as he retold his favorite story about Samsonesque Aeneas Sage and his rather unconventional missionary exploits. There was something about this all that strongly impressed me. There was something of greatness, a romance and even a mystique about that legacy that lingered about the place. The old Scots-Irish town, its church, manse, and, of course, this amusing old minister still retained something of the glow of the “years of the right hand of the Most High.”
Suffice it to say, this green goyim just had to find and read the book. And I did, again and again. And having been ‘bit,’ I’ve retold the story of Rev. Sage over and over to anyone who would listen. My children can probably repeat it verbatim … with a few eye rolls thrown in for good measure! And as an old bookish minister friend of mine would sometimes say, “And if it isn’t true, it should be!”
Just finished reading and recording it. You can access it here. I also post a wide variety of classical Reformed, Puritan, and Scottish Presbyterian sermons, articles, and books. I aim to fill gaps with relatively quality audio recordings, especially for the benefit of pastors and elders who work with thinner margins of time.
West Port Experiment 