The Power of the Puritans - Blessed Assurance

The Power of the Puritans - Blessed Assurance

Foreword

Examination of Self

Examination of Others

Jonathan Edwards on Assurance

Foreword:

A detailed look at Assurance of Salvation according to the Puritans would take many more that just one mere post; it would take the work of someone with more time and knowledge and wisdom than I possess. Nonetheless, it is beneficial, I think, to look at the Puritan view on this subject in a broader sense; to essentially paint in wide strokes a light picture of their thoughts and teachings.

The question of assurance has plagued many denominations of the church for centuries. How are we to know if a certain person is saved? How can any man know for certain that he is elect? Is it possible to lose salvation?

These questions are terrible ones for the Christian, for they are the questions from which spiritual despair and doubt arise. I cannot dare claim that I have never before doubted my own state in God’s kingdom; that is a claim that is often too great for anyone to make. I find that such times in my own spiritual life have been frightening, and yet I can look back and see how much closer I was drawn to God.

Part of what gave me encouragement during my times of doubt (and occasionally convicted my soul, causing within me an introspective look at my own salvation) was the works of the Puritans. I shall now go over the main points of what I have learned from them on this matter, and what I think you shall experience if you read Puritan literature.

Henceforth I am going to request that all comments or questions about the credibility / accusations against the Puritans be made in the first Power of the Puritans post (Introduction), where that topic is addressed. Please keep all comments in this post on topic in some way concerning assurance of salvation.

Examination of Self:

True conviction comes from a comparison of one’s sins to God’s perfection. Jonathan Edwards recognized this; moreover, he recognized that many “Christians” who assume that they are saved are really in dramatic danger of hellfire. His sermon “Sinners in the Hands of an Angry God” was given before a crowd composed of many people who claimed or thought themselves to be saved spiritually.

The thought that someone can believe that they are Christians when they really are not is troubling and terrifying. What does this mean for us? How do we know that we have not deceived ourselves spiritually? The Puritans pondered over these questions and found answers worthy of consideration.

“The natural man cannot, will not, and does not receive the things of the Spirit of God. He can know the literal sense of the doctrines presented to him. He can know that Jesus Christ was crucified. But there is a wide difference between receiving doctrines as mere statements presented to him and knowing the reality which those statements present. Some profess to believe the gospel but inwardly think it is foolish… a pretence of love for one part of the gospel will not shelter them from the punishment which will come on them due to their rejection of the whole gospel… all efforts to please God by good works [are] shown by the unregenerate, [but they] do not arise from any spiritual life in them… they are produced purely by God’s power through conscience, preaching, or godly example. Men who are spiritually dead may have strong desires not to die eternally, and do many things to prevent that awful judgment coming on them, but such desires to be saved are no evidence that they are indeed saved, or even that they desire to be regenerate.” (John Owen, The Holy Spirit (Abridged), pages 63-64 and 75, Puritan Paperbacks, The Banner of Truth Trust, 1998).

John Owen’s excellent quote, though taken from the abridged version of his work (I did not have an unabridged available), shows us several things. Firstly, we see that fallen man has no real desire to please God; he may think that he does, but this ‘desire’ is driven by selfish motives. Whether it is stemming from a conscience-induced fear of judgment or a desire for the praise and company of others, fallen man’s good works are never a certain evidence of his salvation.

I think we can reasonably infer from Owen several main points:

1) Whereas sinful actions are an evidence that a person is unregenerate, good deeds are not necessarily evidence of the person’s spiritual security.

2) Many claim or hope to be Christians but are driven by sinful, self-centered motives.

3) If only part of the gospel is professed by a ‘believer’, then this is not the gospel at all but foolishness.

That said, let us go more in depth. We know now that the Puritan view (and that of many of their contemporaries) was that mere trembling at God’s Word is not sufficient evidence of salvation:

“We read of Ahab that he was brought to tremble, and yet he hated the Word of God and the prophet. (1 Kings 22:8) But a gracious heart trembles at the Word of God and yet loves it…” (Jeremiah Burroughs, Gospel Fear, Soli Deo Gloria Publications, 1991)

Jeremiah Burroughs, a well-known and (in the days of early America) widely read Puritan of Congregationalist background, wrote Gospel Fear, a book that deals frequently with the question of what goes on in a real Christian’s heart, as compared to that of the unregenerate. We note that, unlike many modern churches claim, mere belief in God is not enough to assure salvation. A mere profession of faith does not make a man a Christian, though he may feel like one after the altar call. King Ahab trembled before the prophet of the Lord and yet hated God. Simon the Sorcerer believed in the power of the Holy Spirit but wrongly wanted to utilize the Spirit for personal gain. To say we believe in Christ’s work on the cross may lighten our consciences and boost our emotions so that we feel secure, but this mere thing alone does not secure regeneration.

The Puritans, as Owen and Burrough’s quotes above show, clearly understood the difference between belief and understanding. Many believe in Christ, and take their belief as a free ticket to heaven or a way of avoiding hell. They do some good deeds and perhaps give up many sins, but not every sin; some pet sin remains to plague their souls. Those who understand Christ’s work on the cross (and their own sinfulness and helplessness) regard Christ with a sense of gratitude. They do not seek to please God for merely selfish reasons (though it does rightly please them to please God), but out of their gratitude for what Christ did for them. Their salvation is not that of hollow doctrine - yes, doctrine is useful, but alone it is no more than academic trivia if it has no application - their salvation is that of gratitude, of an understanding of their own depravity and God’s glory.

A further example of a man who professed belief in Christ but was not willing to go the entire way is the rich man. Consider Matthew 19:16-22:

“Now behold, one came and said to Him, ‘Good Teacher, what good thing shall I do that I may have eternal life?’ So He said to him, ‘Why do you call Me good? No one is good but One, that is, God. But if you want to enter into life, keep the commandments.’ He said to Him, ‘Which ones?’ Jesus said, ‘You shall not murder, you shall not commit adultery, you shall not steal, you shall not bear false witness, honor your father and your mother, and you shall love your neighbor as yourself.’ The young man said to Him, ‘All these things I have kept from my youth. What do I still lack?’ Jesus said to him, ‘If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me.’ But when the young man heard that saying, he went away sorrowful, for he had great possessions.”

I think this passage provides some Biblical basis to the Puritan quotes that we have looked at thus far. Let us do a small step-by-step analysis exegetically. A rich young ruler comes to Christ, hoping to find some way to merit heaven. Christ immediately cuts to the chase with “why do you call Me good?” Obviously Christ’s intent here is not to say that He is imperfect, rather to show the man the futility of suggesting that anyone is good but God. The point in Christ’s statement is to show that no man can merit salvation by good works. Christ then lists some of the commandments, knowing that no man could have perfectly kept them all. The rich young ruler claims to have done so, however. So Jesus cuts to the rich young ruler’s motives rather than his works. The ruler has probably been content in the past with obeying the law to the limits of his comfort, but now Jesus requests the uncomfortable - a selfless giving of possessions to the poor in a way that is unlimited, that is, all his possessions. The rich young man cannot find the selfless motive in his own heart, and his selfish desire for eternity does not even drive him to obedience. He goes away sorrowful.

Compare this then to the calling of the apostles James and John in Mark 1:16-20. These men immediately give up all they have (including their family business of fishing, which was prosperous enough to employ hired servants) and follow Christ, who it seems they have only just met. In an instant they are willing to sacrifice all for their Lord. This is obviously not fallen human action - this is the work of the Spirit in their hearts.

A selfish introspective examination is deceiving. We cannot look at ourselves and dare say that we obey God in even the slightest of His commandments. We are constant sinners in need of mercy. If we find our assurance of salvation in our own perception of our good works and thoughts, then this is a hollow assurance indeed. What we really must ask ourselves is this:

1) Do I truly fear God and respect Him, seeing Him not merely as an object or means by which I might obtain eternal life, but as a sovereign, ultimate Being with whom I have a relationship?

2) Do my small amounts of good works stem from selfish desires or out of bursting gratitude for what my Savior accomplished for me?

3) Do I seek eternity for the mere nature of its longevity or because God is present in heaven and is pleased with the servants whom He calls there?

4) Do I see that every single thing that I do is imperfect and that every single thing that God does is perfect?

5) Would I be willing to sacrifice all for Christ? Am I ceasing those habitual sins that plagued me when I was unregenerate, or am I futilely trying to serve two masters?

These are all five questions based off of what I have learned from my experience with Puritan literature. Yet even these questions do not provide perfect assurance. Yes, they can show evidences of faith, but our ultimate comfort will not come from our evidences that are found in ourselves, but in Christ’s promises. The five questions above are the “I” questions, but they are not always certain or reliable (remember also that we are fallible humans examining ourselves - our examination is not unaffected by our natures). God is always reliable.

This post is notably long thus far, but we have much more to go into. If you would like to stop here and come back later, note that I have chapter tabs at the beginning of this post so that you can find where you left off quickly and easily. Thank you for your patience in reading through this thus far.

Examination of Others:

“[The Puritans] recognized that while every man must examine himself, yet there are those who need to observe restraint even in this excellent practice. ‘Spend more time in doing your duty than in trying your estate’ is the Puritan advice to the unduly introspective Christian.” (G.A. Hemming, page 35, The Puritan Papers Vol. I, Presbyterian and Reformed Publishing, 2000).

A Christian cannot and will not, in other words, grow on introspective spiritual analysis alone. He must spend time with other believers, encouraging them and receiving encouragement in turn. While self-examination is useful to bring to the soul conviction and repentance, it can be overdone. The true Christian understands that his duty is not only to his own spiritual wellbeing, but to that of the people around him. Encouraging other Christians, preaching the gospel, and worshiping with fellow believers are all useful and necessary activities for the Christian. We must love our neighbors as we love ourselves - the time we spend on our own spiritual health must and should also be spent on the health of others.

That does not, of course, condone spiritual obtrusiveness or intrusiveness, nor nosiness. We need not examine others souls so closely as to harden people’s hearts; indeed, who are we to examine a man’s soul when we have planks in our own eyes! Yet words of encouragement or prayer can help our fellow believers in profound ways.

The hard matter comes to us, then: how are we to know if another person is or is not saved? Obviously, if the person is living immorally without repentance, then his/her spiritual state is in danger. They are in grave peril in such a situation. Yet, when a brother comes to us, unsure of his own salvation but looking for hope, how do we proceed?

G.A. Hemming in The Puritan Papers Vol. I (quoted above), outlines what Puritan pastors did when a member of their congregation approached them, bearing the weight of spiritual doubt or agony. First, Hemming writes, “He considered the possibility that the man coming to him is not truly converted.”

“To this end he looked for two things. First, a true and deep sense of sin… the second thing for which they looked was a genuine love towards God. This will be evidenced by a genuine desire to please God, out of love, not fear.” (G.A. Hemming, page 32, The Puritan Papers Vol. I, Presbyterian and Reformed Publishing, 2000)

Secondly, Hemming says the pastor “considered the possibility that the man’s distress might be due to non-spiritual causes.”

“The Puritans recognized that a man might be deeply distressed through what we should call psychological troubles, but which they termed ‘Melancholy.’ They recognized that it was no good seeking to apply spiritual remedies to psychological maladies.” (G.A. Hemming, page 34, The Puritan Papers Vol. I, Presbyterian and Reformed Publishing, 2000)

Finally, says Hemming, they considered the “genuine spiritual distress of the genuine child of God.”

“The Puritans realized that the child of God does not walk in a state of unbroken joy; there come times when clouds intervene and the Christian loses the sense of God’s favor… [they] recognized that few worse things could befall a child of God than to lose the sense of God’s gracious presence.” (G.A. Hemming, pages 31 and 37, The Puritan Papers Vol. I, Presbyterian and Reformed Publishing, 2000)

G.A. Hemming’s work on this is quite well-done, and I do not wish to over-quote him here. Mere quotes do not do his work justice. So I will paraphrase the final point that I wish to bring to your attention from Hemming’s work: many of the Puritans believed that God did often ‘desert’ or ‘forsake’ Christians in times of sin. In this case God does not forsake man totally or permanently, but to a degree that is necessary and profitable for chastisement and spiritual growth. Here is my last, beautiful quote from Hemming:

“[The] desertions are not the interruptions of God’s love, they are rather the acts of God’s love. God’s love of benevolence or intention remains ever unchanged, but God’s love of beneficence or execution does change.” (G.A. Hemming, page 36, The Puritan Papers Vol. I, Presbyterian and Reformed Publishing, 2000)

And to think that with my small quotes I have only scratched the surface of Hemming’s work! Hemming’s analysis of Purtian viewpoints on this topic (found in The Puritan Papers, as shown above) is well worth reading. I encourage you to read it in full.

Obviously, the doubting believer needs assurance that God is still working for his benefit (out of God’s pleasure). If the believer has a sin in this case of which he is unrepentant, he needs to turn away from such activity. This ‘desertion’ of God, claimed the Puritans, would stimulate such wholesome repentance in the Christian’s heart. Ultimately the despairing Christian needs to be encouraged to have faith in God, and not in himself or his emotions alone.

I would like to close with a look at one more ‘Puritans’ views on the subject of assurance.

Jonathan Edwards on Assurance:

My spiritual life has been profoundly and immeasurably impacted by Jonathan Edwards, as I have stated in previous posts. His works on assurance of salvation introduced me to most of the Puritan views on the subject, and I am grateful that the Lord directed me to these writings at times when I severely needed them.

Because I have been so impressed upon by Edward’s views on assurance, I cannot end this post without briefly going over them here. This last part of my post will be the conclusion.

“First, some hypocritically pretend to believe, but actually resist. Second, still others are so affected by their convictions that they seem willing to respond, at least somewhat, but they remain neutral persons who cannot decide whether to accept or reject the invitations of the gospel. Third, others actually comply with the demands of God to a considerable extent, but not quite thoroughly or completely.” (Jonathan Edwards, Evangelist, John H. Gerstner, Soli Deo Gloria, page 56, 1996).

Compare that quote to the Owen quote given at the start of this blog post, and you will note many similarities in thought. Edwards understood that many (he references the rich young ruler as an example) are not ready to give up all for Christ. These people, according to Edwards, have deceived themselves. A true Christian is not such a person.

“That religion which God requires, and will accept, does not consist in weak, dull and lifeless wouldings, raising us but a little above a state of indifference: God, in His Word, greatly insists upon it, that we be in good earnest, fervent in spirit, and our hearts vigorously engaged in religion: ‘Be ye fervent in spirit, serving the Lord’ (Romans 12:11)… every true disciple of Christ, loves Him above father or mother, wife and children, brethren and sisters, houses and lands; yea, than his own life.” (Jonathan Edwards, A Jonathan Edwards Reader, Yale University Press, pages 143-144, 2003).

Obviously, this fervent spirit does not come from mere emotional boosts that fade away, but from honest and true devotion to God. Therefore, it is lasting rather than temporary.

Edwards continues:

“Sincerity in religion, as has been observed already; consists in setting God highest in the heart, in choosing Him before other things… sincerity consists of forsaking all for Christ in heart; but to forsake all for Christ in heart, is the very same things as to have an heart to forsake all for Christ… the main and most proper proof of a man’s having a heart to anything, concerning which he is at liberty to follow his own inclinations, and either to do or do not as he pleases, is his doing of it. Godliness consists not in a heart to intend to do the will of God, but in a heart to do it.” (Jonathan Edwards, A Jonathan Edwards Reader, Yale University Press, page 169, 2003).

Again this brings to mind the rich young ruler; but perhaps it also brings to mind personal experience. I know that I have often prayed to God about my struggles with sin and claimed that I had a heart only to follow His will, but I have found such a claim to be ludicrous. Surely if I had a heart all for God then I would not be trying to serve two masters! These times have awoken great conviction in me - conviction that I would not otherwise have experienced if not for the grace of God.

There is much more that I could talk about concerning Edward’s view on this, but I shall perhaps save that for a future post.

In summary, then, the Puritans believed that

1) Many claim or believe that they are saved but are deceived.

2) The true Christian is willing to give all for Christ.

3) The true Christian has a fervent desire for the ways and Word of God.

4) We should be concerned not only with our own spiritual wellbeing, but with that of those around us.

5) We should understand that we are sinners in desperate need of God.

6) There are times in a Christian’s life when he feels ‘forsaken’ by God, perhaps due to some sin or lack of repentance. This is a temporary and incomplete desertion, however, for God is using it to chastise the spirit and bring it back to Him.

7) Introspective looks at the state of our own souls can be profitable and a good practice, but should not be overdone.

Many more points could be referenced, but I think those are the main ones.

The Puritans have been a blessing to me in times when I doubted my own spiritual status and looked for encouragement or conviction. Even today God uses them to impact people in dramatic ways. I would like to end with this quote:

“Someone has said, ‘You become like those with whom you spend your time.’ Reading the Puritans, then, would be the best possible use of time. Oh, that we might become like them in the ways that they set Christ forth for all to adore and worship!” (Rev. Don Kistler, Why Read the Puritans Today?, Soli Deo Gloria Publications, 1999)

God be with you,

A. Shepherd
The Aspiring Theologian Read more...

The Power of the Puritans - A Final Overview

The Power of the Puritans - A Final Overview



Foreword:

In my last post I laid the basis for our studies in Puritan literature. I went over that critical set of doctrines that the Puritans founded all their writings upon, i.e. the Puritan view on the gospel. We noted a number of things. Firstly, that the Puritan gospel was primarily Calvinistic, and secondly, that they had an understanding of the fallibility and fallen nature of man and of the wrath of God. It is an understanding of these two things that I personally believe is so lacking in modern churches.

To tell you the truth, the previous two posts were really introductions to Puritan literature. This third post will end that introduction of sorts. Note that as "A Final Overview" this is not the last post in the Power of the Puritans series, rather, it is the last overview or introductory post. The purpose of my introduction thus far has been to create a thirst in your own soul for Puritan literature. Now my introduction will finish that, by showing you

A) How Puritan literature has helped and strengthened me spiritually.

B) What sorts of helpful content can be found in the works of the Puritans.

In B) I do not mean that I will go over every single helpful thing in Puritan literature, but rather that I will show you examples of things that may interest you.

That said, let us get into the real meat of this post.

My Puritan Experience:

My first real encounter with Puritan literature was that of Jonathan Edwards. Though Edwards did not live in the time of the Puritans, his theology and works resemble theirs in many aspects.

I was awestruck by Edwards. It was not the power of his sermons like “Sinners in the Hands of an Angry God” that so affected me (although those sermons were impressive); it was his ability to convict the soul and to speak plainly and passionately about the truth. Edwards understood man’s fallen nature and how feeble we are before God. Reading Edwards strengthened my sense of my own lowliness, sinfulness, and need of God’s mercy, while at the same time building up my fear and respect and awe of God and His majesty.

After some decent exposure to Edward’s writings I decided to learn more about the man himself. I picked up John H. Gerstner’s Jonathan Edwards, Evangelist (a book that I have quoted in past Power of the Puritans posts) and devoured it. I was convicted especially by this:

“[Certain persons] have decided to flee wrath, to abandon the old road, to break with sin. And indeed they do break with sins, with many sins, with almost all their sins, but not all. It is as if they had begun to flee the city of destruction and have hesitated at the very gates.” (John H. Gerstner, Jonathan Edwards, Evangelist, Soli Deo Gloria, 1995)

I was much moved by this statement. I saw in myself that person that Edwards referred to. I resisted breaking with all my sins, and my spiritual life suffered because of it. After reading this, I immediately tried to begin correcting my ways.

Thus was the beginning of my personal spiritual journey with Puritan literature. After being convicted, heartened, and encouraged again and again by the works of the Puritans, I began reading any Puritan work I could get hold of - short snippets on the web, books that I own, etc. I have been restrained by budget, but that has not made me lose any zeal for Puritan literature. Puritans have affected me greatly, Puritans such as Jeremiah Burroughs, whose book Gospel Fear recently had a profound impact on me personally and inspired two of my earlier blog posts: Are You A Christian... A Real Christian? Part I & Part II.

With Edwards and the Puritans, I have felt myself grow spiritually in ways that I never had before imagined to be possible. Somehow many modern works do not have such an effect on me. They do not address the very issues that tear in my soul. Modern books seem concerned with making the reader feel comfortable. Such a goal was often the last thing on the minds of the Puritans. Yes, they loved their readers and listeners, and that is why they spoke of judgment, sin, and false assurance. They warned those who they cared about of the dangers of sin. They encouraged those who were already Christians to combat sin. They preached and wrote with an amazing view of the glory and majesty of God so that those who heard would be filled with a love for Him.

Such was the power of the Puritans over me. Their writings still soothe me and invigorate me spiritually. I think that they will do the same for you.

Themes that Have Been Useful:

Several themes throughout Puritan works have been useful to me. They are:

1) The Majesty of God

Too often we think too lowly of God, as if He is some distant, uncaring old man. The works of the Puritans have helped me to grow in my understanding of God’s power and glory, and I have deepened my relationship and love of Him because of that.

2) Assurance of Salvation

The Puritans often write about assurance of salvation and with pinpoint accuracy address the very doubts on my own soul. I have many many times doubted my own salvation. Sometimes the works of the Puritans convict me and show me how to correct my ways; sometimes they encourage me by showing me how to combat doubt and despair. God has used their writings to have a profound influence on me and strengthen my faith and trust in Him for salvation, rather than in myself.

3) The Depth of Man’s Sin

I thought I understood the depth of my own sins. Then I read the Puritans. Their works definitely filled me with a better understanding of how wretched I am without the grace of God.

4) The Proper Relationship with God

A relationship with God is coram deo, before God, all the time. I wrote about this in my post Coram Deo. My understanding of this came from reading the Puritans.


The Puritans have also deepened my understanding of proper worship, family, how to treat others, ministry, and evangelism. I cannot possibly list all of the ways in which I have been positively impacted by the Puritans. You will be impacted greatly as well.


In my next few Power of the Puritans posts I will go more in depth on the topics above. I next plan on talking about the Puritans and their views on sin and assurance. Stay tuned.

God be with you all,

A. Shepherd
The Aspiring Theologian


Note: Picture of Puritan male from Clipart ETC Read more...

The Power of the Puritans - On the Gospel

The Power of the Puritans - On the Gospel





Foreword:

In my last post I had an introduction of sorts to Puritan literature. In brief I outlined why Puritan literature was important to me personally and hinted at how it could be helpful for Christians and churches today. I also went over objections to Puritan literature (i.e. prejudices and misconceptions against the Puritans) and carefully tried to explain why I thought these objections were either exaggerated or based on false information.

Today I am going to go over one particular facet of Puritan literature, that is, literature dealing with the gospel and how it should be preached. I will reference Jonathan Edwards somewhat frequently in this post. Although he lived on the tail end of the Puritan era, his thoughts and theology undeniably had Puritan influences. In many regards, Edward’s views on the gospel were the Puritan views, fully developed and passed down through generations.

Of course, I will also be talking about the Puritan views on the gospel in their pre-Edwards literature as well.

The Puritan Gospel Message:

The Puritans were strongly Calvinistic. Iain Murray, in the opening chapter of The Puritan Papers Vol. I, puts it like this:

“…an even clearer difference between their [the Puritans] time and ours is in matters of doctrine, and no doctrine so unquestionably proves this as the doctrine of election. Of all the doctrines of the gospel, the one about which Christians today have become most unlike the Puritans in their view of it, is the doctrine of election… the doctrine of election was vital to the Puritans… and they asserted that a departure from this truth would bring a visible church under God‘s judgment and indignation. No subject could have a more direct reference to us and to our times.” (Iain Murray, pages 4-5, The Puritan Papers Vol. I , P&R Publishing, 2000.)

I will go into differences between the Puritan gospel and our modern gospel shortly, but for now that quote goes to show that the Puritans had a definite belief in election and the doctrines of grace.

Though some fanatics took the doctrine to extremes, the common, majority view of the Puritans on election was not that of Hypercalvinism; and though some Puritans are said to have held Amyraldian views, they were still distanced from Arminianism. Most Puritans rejected the two extremes, and professed the doctrines of grace - true Calvinism at perfection, held in high regard as a doctrine and as truth.

Anyone who studies the Puritans in depth will notice the Calvinistic influence that permeated all their writings. The Calvinism of the Puritans was not a hope-deadening fatalism, but rather an emphasis on the majesty and power of God. As a result, the writings of the Puritans are almost without exception encouraging to the Christian, not discouraging. They give great insight into the nature of man and the nature of God, and thus much comes from their writings that is beneficial to spiritual health. Yes, the Puritans do bring great conviction of sin to their readers, but this later gives hope to the repentant, not lingering despair.

Edwards obviously carried this Puritan view of election into the next generation, although Calvinism began to deteriorate in popularity and widespread acceptance shortly after Edward’s death.

As I just noted, the Puritan gospel message often began with a theme of sin and conviction:

“Puritan evangelism was a far cry from the easy believism of modern times. It sought… to apply the law of God to the conscience to bring conviction of sin - and then present Jesus Christ as God’s remedy, to be received by faith.” (Alan Cairns, Dictionary of Theological Terms, Ambassador-Emerald International, 1998)

The Puritans were accomplished evangelists. Their message of conviction and then of the hope of Christ was not only Biblical, but was preached by talented men to great effect. This message became prevalent in Edward’s own sermons and writings, most notably in the famous ‘Sinners in the Hands of an Angry God.’ On the foundations of this Puritan message was built the Great Awakening in America, which had a profound and positive impact on our country.

Some object to the Edwards/Puritan message:

“To those who protested against Edward’s preaching in his own day - these objections did not originate in the twentieth century - he vindicated his [message] in the following manner: ‘Some talk of it as an unreasonable thing to fright persons to heaven, but I think it is a reasonable thing to endeavor to fright persons away from hell. They stand upon its brink, and are just ready to fall into it, and are senseless of their danger. Is it not a reasonable thing to fright a person out of a house on fire?’” (John H. Gerstner, Jonathan Edwards, Evangelist, Soli Deo Gloria, 1995)

Gerstner, in the work cited above, then goes on to show us that Edwards did not believe any man could be 'scared' into heaven. Indeed, he believed that man could do nothing on his own to be saved. Yet he did hope to cause them to seek the Lord, that God might use even this selfish motive of protection from hell to begin to sow the seeds of the Spirit.

Now that I have outlined Puritan views on election and spiritual conviction, I will expound some more on these views as I compare them to the gospel message of our day.

Puritan Evangelism Compared to Modern Evangelism:

“Unlike most modern evangelists, who would either let the matter rest once they had advised men to be born again or would assure them, in Arminian fashion, that they would be born again if they would believe, Edwards tells his hearers to repair to God if, peradventure, He may give them the gift of the new birth. There is nothing that they can do to produce regeneration. But they can seek God (and Edwards always encourages them) in order that God may, if it is his sovereign pleasure, bestow this gift upon them.” (John H. Gerstner, Jonathan Edwards, Evangelist, Soli Deo Gloria, 1995)

Our modern churches, the majority having rejected Calvinism, preach a Gospel not of conviction, but of comfort. The themes of modern gospel messages are not the conscience - stirring burdens that sent Christian crying “what shall I do to be saved?” in The Pilgrim’s Progress (the work of a man with strong Puritan beliefs: John Bunyan), but rather themes of being born again, leading happy lives, and having no worries. The seriousness of sin is a topic that is largely avoided by mainstream churches today. When new ‘converts’ in our day speak of being saved, they often do not understand that the true gospel is primarily about being saved from God’s wrath, not merely from guilty consciences.

“Many in our churches… have come to know their sinfulness later; others, however, continue in danger of falling away when a crisis tests their faith and exposes its shallow character. But most of these people have no doubt about their salvation. They have been given some psychological assurance… told to mistrust their feelings and led to believe that all uncertainty about the validity of their ‘decision’ shows lack of faith in God. We need to… eschew all methods [that] tend to produce this kind of convert.” (D. Mingard, writing about the differences between modern evangelism and that of the Puritans. Page 210, The Puritan Papers Vol. I , P&R Publishing, 2000.)

“Wrath, the Bible tells us, is an attribute of God. The modern habit throughout the Christian church is to play this subject down. Those who still believe in the wrath of God (not all do) say little about it… to an age which has unashamedly sold itself to the gods of greed, pride, sex, and self-will, the church mumbles on about God’s kindness but says virtually nothing about His judgment.” (J. I. Packer, Knowing God, 1993, InterVarsity Press)

I think it is apparent that the modern church desperately needs to read the literature of the Puritans and to recognize the powerful effect of the Puritan gospel message. If more pastors would read the words of Edwards or his Puritan forerunners, would not our gospel message be different today? Would it not have a more profound impact on our culture? The Puritan gospel is only the basis on which their great literature was built, and yet the majority of the church today lacks even this basis. The Puritan gospel is the gospel of Scripture - that is why is was successful in their day.

The power of the Puritans on the subject of the gospel and evangelism is only one reason why their literature should be read. In my next post on this topic, I will outline how I have personally been impacted by Puritan literature, and why I think you will be as well.



God be with you,

A. Shepherd
The Aspiring Theologian Read more...

The Power of the Puritans - Introduction

The Power of the Puritans: Introduction



Foreword:

In this new series of brief posts I will be discussing the Puritans and their literature. The main focus of this series will be to encourage my fellow brothers and sisters in Christ to read Puritan literature and books, because I am convinced that they will be beneficial for spiritual growth. I know this because I myself have been greatly edified and encouraged by the works of these historical saints.

I implore you, whatever your current opinion of the Puritans may be, to join me as we go over this topic. Because many people have a largely negative view of the Puritans, that shall be the first issue addressed. I will then go over in subsequent posts the literature of which I speak.

The Modern View of Puritanism:

“Puritanism has been controversial from the beginning. The great increase in knowledge about the Puritans and the recognition of their influence has done little… to change the widespread perception of the Puritans as busybodies who sought to eliminate pleasure from life, by force if necessary, in the service of their arbitrary and unattractive God.” (W. Robert Godfrey, Foreword to The Puritan Papers Vol. I, P&R Publishing, 2000)

Culture has loathed the Puritans. Labeled as ‘witch hunters’ and ‘killjoys’, the Puritans have suffered an extremely negative reputation throughout history. To be called ‘Puritan’ has been, for many, an insult. U.S. journalist H. L. Mencken painted the common idea of the Puritans as somber, self-righteous people who find all entertainment sinful: “Puritanism - The haunting fear that someone, somewhere, may be happy.” (Quote from H.L. Mencken in The Macmillan Dictionary of Quotations, 2000). His definition is one that many of his contemporaries - and ours - would have heartily agreed with.

Novels, books, and even movies have painted the Puritans as sour, unhappy people that go about stiffly through life, passing judgment on others. Hawthorne’s The Scarlet Letter is somewhat an example of this. History books add to the negative theme, and so it should be of no surprise to us that Puritanism is so scorned today.
Should the Puritans be so caricatured? Are these prejudices against Puritanism ill-founded? Or are they not prejudices at all, but opinions based in fact?

The Truth About The Puritans:

Despite prejudiced modern conceptions, the Puritans were not killjoys. They were, in fact, deeply religious and dedicated Christians of the Reformed faith. As with any sect, the Puritans had their fanatics, yes, but it is unfortunate that many modern historians have generalized the fanaticism as if it represented the entire group of Puritans, when it most certainly did not.

Any detailed look at Puritanism reveals that they were not killjoys, rather, they enjoyed everyday activity and the pleasures of life. However, they were rightfully careful in making sure that such joys, especially materialistic ones, did not become the primary focus of their minds. Puritans fervently desired to bring glory and pleasure to God in everything that they did, from their work to their entertainment. Because their joy came from pleasing God (something that a secular, atheistic culture cannot understand), the Puritans found happiness in even the basic parts of their livelihood. Instead of being killjoys, they brought the joy of serving God into everything that they did. This is shown dramatically in their writings and works.

In their history book, The Light and the Glory, authors Peter Marshall and David Manuel reference a celebration in Lynn, 1682, as it was recorded by the town clerk. The record shows the Puritans celebrating, feasting, and fellowshipping in a way that certainly goes against the grain of the common caricature of Puritans as ‘killjoys’:

“The dedication dinner was had in the great barn of Mr. Hood… [which] was greatly adorned with green bows and other hangings and made very fair to look upon, the wreaths being mostly wrought by the young folk, they meeting together both maids and young men, and having a merry time in doing the work. Mr. Gerrish was in such a merry mood that he kept the end of the table where he sat in right jovial manner. So noble and savory a banquet was never before spread in this noble town, God be praised!” (The Light and the Glory, 1973, Fleming H. Revell Co., Quoting from Alice Morse Earle’s Sabbath in Puritan New England).

The words “merry” and “jovial” immediately jump out at us. The small selection that I provided above is hardly the bulk of the account. It is only a small part of the fun described. Obviously, the Puritans did have great moments of joy. They did not, however, allow normal human joys to replace the joy of serving God in every hour of the day.

Yes, but were Puritans not grim judges, accusing others of even the slightest sin?

It is true that Puritans were serious about sin - far more serious than culture today. The modern churches’ dismissal of sin’s status as a problem is much more frightening than anything I have read about the Puritans, however.

Yes, some Puritans were, again, fanatical about sin. The Salem Witch Trials are often pointed to as an example of an overly judgmental Puritan mindset, but it is important to remember that these trials were brought about by two misguided girls and several fanatical leaders. Even this mark on the reputation of Puritanism was restrained - hardly equal is harshness to the Swiss Witch trials in Vaud, where over three thousand ‘witches’ were purportedly burned alive. After the trials, many of the Salem leaders realized what they had done and came to true repentance. Yet, for the wild fanaticism of a few leaders, the entire host of Puritans are judged. To say that the Salem Witch trials show that all Puritans were fanatical about sin is just as illogical as saying that all Muslims are terrorists or that all Roman Catholics are inquisitors.

G.A. Hemming outlines, in one of his studies on Puritanism, the more common Puritan approach to matters of sin and spiritual turmoil:

“The Puritan pastor encouraged his people to come to him and disclose the state of their hearts so that counsel and advice could be given. The Puritan pastors made a point of detailing the ways in which their people might be falling into sin and did not hesitate to approach them and point out their failings. [Of course,] however gently and graciously a pastor admonishes or reproves an individual member of his flock… frequently his reproof is met with resentment rather than with amendment of life.”

Of course, these are the struggles that each good modern pastor faces as well, if he has a serious view of sin. Hemming continues:

“[Puritans] laid much stress on the keeping of short accounts with God; let a man, they said, make his peace with God at the close of each day. Let him be quick not only to recognize, but to confess and mourn for his sin. They saw, as few of us today have seen, all that was implied… by the prayer ‘Restore unto me the joy of my salvation.’” (G. A. Hemming, pages 31-39, The Puritan Papers Vol. I, P&R Publishing, 2000)

Puritans were not self-righteous judgers of other men, rather, they were concerned for the spiritual well-being of those around them, and constantly made sure that their relationship in God was not faltering. They helped each other, especially if a certain person felt for some reason that he had been temporarily forsaken by God or could not feel the presence of the Spirit. Such was a time for spiritual encouragement and reflection on sins, past and present.

What We Can Learn from the Puritans:

“The Puritans were strongest where Protestants today are weakest, and their writings can give us more real help than those of any other body of Christian teachers, past or present, since the days of the apostles.” (J. I. Packer, page 169 of The Puritan Papers Vol. I)

I have read only a small fraction of the wealth of Puritan material out there, and yet I can already tell you that I have benefited greatly from it. The Puritans write about profound and helpful truths concerning everyday spiritual life. The theology and power of Puritan thought was carried on through American history by religious giants such as Jonathan Edwards. Whether the issue is Assurance of Salvation or the Doctrines of Grace, Puritans have written on it and written well.

The Puritan lifestyle was indeed the lifestyle of a servant of Christ. If we wish to be great servants, we would do well to emulate the Puritans in many areas of our lives. In subsequent blog posts I wish (Lord willing), to go over the works and theology of various Puritans and contemporaries of the Puritans in order to give you a small glimpse into the magnificence of their writings. I hope you will bear with me in this endeavor - it shall certainly be worth it.

God be with you,

A. Shepherd
The Aspiring Theologian Read more...