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Archive for the ‘Experimental Religion & the Cure of Souls’ Category

So this is the maiden episode of the West Port Experiment podcast. I have completed the first ten episodes before releasing any to make sure I wasn’t overcommitting or underperforming. But I’m hoping that this podcast fills a niche in a crowded digital area. While this site’s theme is about “parish missions, the care of souls, and all things reformed,” the first season is dedicated specifically to the Scottish Presbyterian tradition to which my denomination is devoted. God willing, I’ll continue to focus mainly in this area. But if it continues, I may branch off into other related areas, especially my great interest in Thomas Chalmers and the theory of practice of parish missions.

For now, the episodes focus on a text or texts for discussion with various friends as conversation partners from within and beyond my presbytery. In this first season, we will be dealing with John Willison, Samuel Rutherford, Hugh Binning, Alexander Henderson, David Dickson & the Stewarton Revival, James Guthrie, and Thomas Boston. I hope to release them about once per month.

In this episode, Matthew Vogan and I discuss John Willison’s Sacramental Meditations (1747). You can listen to a number of them here or read them here. We also reference Matthew’s article in the Historical Journal of the Scottish Reformation Society, “The Origins of John Willison’s Emphasis on the Lord’s Supper,” which is available here.

If you would like to be kept updated about WPE podcast releases, subscribe to this site at the right, just under the banner. If any links are broken, please drop me a note at michael@reformedparish.com.

[Instrumental music in podcast courtesy of Ernst Stolz.]

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The following are extracts of David Dickson’s (1583–1663) Therapeutica Sacra, Book 1, Chapter 4, “The Divine Covenants about the Eternal Salvation of Men; and in Special, Of the Covenant of Redemption,” etc. This chapter is both a high-water mark of Scottish federal theology and at the same time a tremendous glimpse into the high mystery of the psychological ordeal through which our Lord’s sinless soul had to pass. Behold, was there any sorrow like unto his sorrow? And truly, those vexed in their minds and even the psychologically tormented may take solace with the lengths to which God came down to “taste death for every man.”

I have also recorded the chapter here. Read or listen; then prostrate yourself before the “man of sorrows.”

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Objection. But did not this astonishing amazement of Christ’s soul, speak some imperfection of the human nature? Answer. It did no ways argue any imperfection, or lack of sanctity in him; but only a sinless and kindly infirmity, in regard of natural strength, in the days of his flesh. For the mind of a man, by any sudden and vehement commotion arising from a terrible object, may, without sinning, be so taken up, that the swift progress of his mind in discourse may for a while be stopped, and the act of reasoning suspended a while ; all the cogitations of the mind fleeing together to consult, and not being able to extricate themselves in an instant, may stand amazed, and sit down awhile, like Job’s friends astonished. Now our Lord, taking on our nature and our common sinless infirmities, became like unto us in all things except sin. Daniel’s infirmity at the sight of an angel, was not sin, (Dan. x).

Objection. But doth not this astonishing admiration, suddenly lighting upon Christ’s soul, prove that something unforeseen of him did befall him? Not at all; for he knew all things that should befall him, and told his disciples thereof, and \ras at a point, and resolved in every thing which was to come, before it came. But this astonishing amazement did only shew forth the natural difference between things preconceived in the mind, and these same things presented to sense: for there is in the mind a different impression of the preconceived heat of a burning iron, before it do touch the skin, from that powerful impression which a hot iron thrust into the flesh doth put upon the sense. In regard of which natural difference between foresight and feeling, between resolution and experience, this astonishment befell our Lord ; and in this regard, Christ is said to learn experimental obedience by these things which he suffered, (Heb. v. 8). . . .

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“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.

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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.

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The following is included as one of several appendices to Princeton Seminary’s first president and American Presbyterian worthy, Archibald Alexander. Entitled “Counsels to Christian Mothers,” this piece is worth the cost of the book, and the book itself truly worth its weight in gold. This is definitely one of my all-time favorites, a rich exploration of Christian experience in all its varieties, complexities, trials and triumphs, and all from a confessionally Reformed viewpoint and drawn from the heart of a seasoned physician of souls. The Banner of Truth has been continuously publishing it for I don’t know how long, and for good reason. Also, if you’d like to hear a recording of it, I did that several years back (I have improved in quality since then, so fair warning!). For more audio resources, visit WPE Audio here.

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When I address myself to Christian mothers, I do not mean to intimate non-Christian mothers stand in no need of admonition. Alas! that in a Christian country there should be mothers who have nothing of the spirit of Christ! Young people often promise themselves that they will attend to true religion after they are married and settled in the world. How preposterous is this! It ought rather to be their resolution not to think of entering into a state involving such weighty responsibilities, and the exercise of so many virtues—until they have become the possessors of true religion! Without vital piety how is it possible for any woman rightly to fulfill the duties of a wife, and especially of a mother? I feel that no woman destitute of religion is fit to become a wife and mother. Only think of it—an impious mother! If it were not so common, the very expression would excite emotions similar to those which we experience when we hear of an impious minister.

I address Christian mothers, because from them alone can I expect a patient hearing. I address Christian mothers, because all mothers ought to be sincere Christians. Is there a person on earth, whose mind is so perverted by prejudice, as not to perceive a congruity between piety and this tender relation? It was formerly a current opinion, even among infidels that religion was an ornament and safeguard to a woman. I knew one distinguished man who had renounced all belief in the Christian religion himself, who encouraged it in his wife, and furnished her with all the necessary means of attending church; and when one of his friends complained to him, that his wife was becoming pious, which gave him great concern, he told him that he was a fool, for that nothing was more suitable and desirable than that a wife should be pious. Even infidels are constrained, like the demons of old, to give their testimony in favor of Christ. Many ungodly men desire to obtain wives of genuine piety, and few intelligent men in our country would be pleased with a female infidel. Such a character was so rare in Virginia forty years ago, when infidelity abounded among the higher classes of men, that when a certain lady was pointed out as the advocate of deistical opinions, it created a revulsion of feeling in almost every mind.

Here I take pleasure in saying that in no class of society anywhere have I found examples of more pure and elevated piety than among the ladies of Virginia. And I have reason to believe that these examples have rather been increased than diminished since I left my native State. It may, in an important sense, be said that the Commonwealth has been preserved from utter destruction by the prudence, purity and piety of Virginian mothers. They have been the salt which has arrested the progress of moral corruption in the mass of society. Accordingly there is no country in the world, perhaps, where mothers are so much respected by their children, and have so great an influence over them. Ask almost any young Virginian where he will look for the brightest examples of moral excellence, and his thoughts will turn at once to the character of pious females, and perhaps to his own mother, if she happens to be pious.

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The way of the Lord on which the Christian walks “hath all the properties of a good way, none so pleasant and plain;—how sweet and pleasant sights all the way! It is an alley of delight,—the way of his commandments; it wants not accommodation in it to refresh the traveller. The most delightful company is here; the Father and the Son, who sought no other company from all eternity, but were abundantly satisfied and rejoiced in one another. This fellowship the Christian hath to solace himself with, and he is admitted to be partaker of that joy. There is nothing that doth disburden the soul so of care and anxiety, nothing doth rid a man of so many perplexities and troubles, as this way. But the way of sin in itself is most laborious, most difficult. It hath infinite by-ways that it leads a man into, and he must turn and return, and run in a circle all the day, all his time, to satisfy the infinite lusts and insatiable desires of sin. O how painful and laborious is it to fulfil the lusts of the flesh! How much service doth it impose! How serious attention! What perplexing cares and tormenting thoughts! How many sorrows and griefs are in every step of this way! Do you not perceive what drudges and slaves sin makes you,—how much labour you have to satisfy your lusts? And you are always to begin, as near that which you seek in the end of your years, as in the beginning. How thorny, how miry is the way of covetousness! Are you not always out of one thorn into another, and cut asunder, or pierced through with many sorrows? 1 Tim. vi. 10; Matt. xiii. 22. Is that a pleasant and easy way, I pray you, that makes all your sorrow and your travail grief, and suffers not your heart to take rest in the night? Eccl. ii. 22, 23. What pains of body! What plotting of mind! What labour and vexation of both must a sinner have as his constant attendance in this way! The way is intricate, deep, unpassable, that leads to that satisfaction you desire to your lusts. Your desires are impotent and impatient, the means to carry you on are weak and lame, nowise accommodated or fit for such a journey, and this puts you always, as it were, on the rack, tormented between the impatience of your lusts, and the impotency of means, and impossibility to fulfil them. Desires and disappointments, hopes and fears, divide your souls between them. Such is the way after the flesh, an endless labyrinth of woes and miseries, of pains and cares, ever while here.”

Hugh Binning, The Sinner’s Sanctuary

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“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!

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“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.”

John Willison

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