Westminster Assembly

Westminster Assembly

Acts 6:4

"But we will give ourselves continually to prayer, and to the ministry of the Word."

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1 Timothy 4:6-16

" If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. But refuse profane and old wives' fables, and exercise thyself rather unto godliness. For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. This is a faithful saying and worthy of all acceptation. For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. These things command and teach. Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. Till I come, give attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee." 1 Tim 4:6-16 (KJV)

Meet The Puritans!

An Introduction to the Puritans as well as their writings.  Periodically I will post a new "Spotlight Puritan", where there will be a short bio of the Puritan along with some of his writings, better known as well as lesser known.  I pray you will be edified in reading these great men of God from past centuries.  God raised these men up at a crucial time in history to teach us and mature us in our faith.  Today, we find ourselves in an ever increasingly pagan world where the teachings and values of the Puritans are shunned, but sorely needed.  It is up to us as Reformed believers to remind the world of these men, their contributions to the Church and to society.  We are at a cross roads in society, we can stand back and watch as this world is consumed completely by paganism or we go study the Puritans and learn how to show God to this fallen World!







The Puritan Way

  In the 18th Century, following the teaching of the English philosopher John Locke, emerges the influence of a group known as Puritans. John Locke's influential books include: "A Letter Concerning Toleration", "Two Treatises of Government", "Essay on Human Understanding", and "The Reasonableness of Christianity". Puritans rejected the rituals and extravagant buildings of the major denominations in Europe. Puritans emphasized individual conscience before God, and rejected the dogmas of organized religion.


 Puritans, sometimes called Separatists, are those who reject the organized denominations' claims of authority. Church of England Separatists made up one small group, which began breaking away as early as the 16th Century. By far the largest group of Puritans came out of the Presbyterian Church, while the second largest group came from the Baptists.  In a time when hatred and persecution existed between many denominations, every denomination in Europe hated and persecuted the Puritans. One small group after another boarded ships and came to America.


Common misconceptions about Puritans include:


1. The Salem witch trials: the Salem witch trials were not typical of Puritan life. In more than 400 years of Puritan history there were only two such incidents. In Europe such trials were common. The things that happened in Europe can happen here too, in fact they happen a lot more today than they did in Puritan times.


2. The Scarlet Letter: clearly, Nathaniel Hawthorne was a great author, but it is also clear that he disliked Puritans. He took a custom that existed in Spain and an incident which took place in Spain, translated them into a Puritan setting, and created a story that was entirely fictitious. His book is filled with misrepresentations about Puritan beliefs.


3. That Puritans don't like music: Puritans do like music, and Puritans do use music and poetry as tools for teaching the Scripture. Puritans believe that the Church is a meeting house for believers to fellowship and learn the Bible. Puritans disagree with the practice of using entertainment to entice into church people who are not interested in the study of Scripture. Other churches, not willing to deal with this issue, have accused Puritans of not liking music. If you thought that those people who are always attacking modern music were Puritans, you should ask them. They are members of the same denominations who are accusing Puritans of not liking music when we don't attend their programs.


Puritan intolerance: Having discussed the intolerance of the major denominations toward Puritans, we must admit that Puritans have also practiced intolerance. The puritans in Massachusetts wanted to live in a separated society. They did not want their children even exposed to the rituals of other denominations. They did not want Baptists or even Quakers from Pennsylvania to settle among them. The experiment by the Massachusetts colony to prevent other denominations from settling there failed and, along with the Salem Which Trials, represent a low point in Puritan civilization.
The Puritan writer John Locke wrote in his First Letter Concerning Toleration; "I esteem toleration to be the chief characteristical mark of the true church." Different denominations learning to live together with mutual tolerance and forbearance, without using the civil government to compel or suppress anyone's religion, is the real lesson of the Puritan experience and the real success story of America.


Puritans were/are leaders in the Abolition Movement. Individual conscience, individual choice, and individual enterprise are the lessons of Puritan history. Since our earliest days Puritans have been involved in the struggle against slavery. The famous preacher Jonathan Edwards (a Presbyterian, and a Calvinist, with strong Puritan ties) spoke often about the evil of slavery 35 years before the American Revolution. To illustrate the difference between denominational and Puritan thinking, let us look at the case of Abraham Lincoln: Abraham Lincoln read the Bible from cover to cover and discovered that slavery is evil, but never held a membership in any organized church. I have heard members of many churches say, "that was a description of a non-Christian". To me, that is the description of a Christian following a Puritan path.

The Puritan Way is to rediscover The Common Faith once held by the First Century Church. This was the purpose of the Pilgrims when they boarded the Mayflower. This is the purpose of any Puritan today who is worthy of the name, and anyone who does not accept that the Bible is the final authority in all things, or who makes a mockery of that principle, is not a Puritan or a Christian except in name only.



List of Puritans

The Puritans were originally members of a group of English Protestants seeking "purity" – that is, further reforms or even separation from the established church – during the Reformation. This group is also extended to include some early colonial American ministers.
Click on the names in Blue text for complete bio of that Puritan!

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                             Suggested Reading:

Books that you could justify buying before you buy clothes and food!


Initial Reading:

A Body of Divinity, by Thomas Watson
A Sure Guide to Heaven, by Joseph Alliene
A Treatise of Earthlimindedness, by Jeremiah Burroughs
A Treatise on Effectual Calling and Election, by Christopher Love
Heaven Taken by Storm, by Thomas Watson 
Michael and the Dragon, by Daniel Dyke
Pilgrim’s Progress, Parts I-II, by John Bunyan 
Pilgrim's Progress Part III, by John Bunyan  
Precious Remedies Against Satan's Devices, by Thomas Brooks 
Remedies for Wandering Thoughts in Worship, by Richard Steele 
The Almost Christian Discovered, by Matthew Mead 
The Bible and the Closet, by Thomas Watson 
The Doctrine of Repentance, by Thomas Watson  
The Evil of Evils, by Jeremiah Burroughs
The Mortified Christian, by Christopher Love  
The Practice of Piety, by Lewis Bayly 
The Rare Jewel of Christian Contentment, by Jeremiah Burroughs  
The Ten Commandments, by Thomas Watson  
The True Christian's Love for the Unseen Christ, by Thomas Vincent  
  
Advanced Reading 
A Beam of Divine Glory, by Edward Pearse 
A Christian Directory, by Richard Baxter
A Narrative of Surprising Conversions, by Jonathan Edwards
A Body of Divinity, by Dr. James Ussher
Biblical Theology, by John Owen
Charity and Its Fruit, by Jonathan Edwards
Disputations on Holy Scripture, by William Whitaker 
Gospel Fear, by Jeremiah Burroughs  
Gospel Worship, by Jeremiah Burroughs  
Humans Nature in It's Fourfold State, by Thomas Boston  
Logic: the Right Use of Reason after the Inquiry of Truth, by Isaac Watts  
Logic: Continuing Discourse  by Isaac Watts  
Solitude Improved By Divine Meditation, by Nathaniel Ranew
The Art of Prophesying, by William Perkins  
The Case and Cure of a Deserted Soul, by Joseph Symonds 
The Christian in Complete Armour, by William Gurnall  
The Marrow of Theology, by William Ames  
The Mind on Fire, Blaise Pascal, edited by Os Guiness  
The Parable of the Ten Virgins, by Thomas Shepherd  
The Reformed Pastor, by Richard Baxter  
The Westminster Confession of Faith, w/ Directory of Publick Worship   
The Works of John Owen, (16 Volumes)  
The Works of Jonathan Edwards, (2 Volumes) 
The Works of Augustus Toplady (1 Volume) 
The Works of Christopher Love  Volume 1  
The Works of Thomas Manton (6 Volumes) 
Theses Sabbaticae, by Thomas Shepherd  
Treatise on the Lord’s Supper, by Thomas Doolittle  

  
Post Puritan Writings
A Body of Practical Divinity, John Gill.  
A Guide for Young Disciples, J.G. Pike  
Consolation, J.W. Alexander  
Earnest Ministry, John Angell James  
Family Worship, J.W. Alexander  
Fasting, Samuel Miller  
God-Centered Evangelism, A.B. Kuiper  
Interpretation of Prophecy, Patrick Fairbain  
Primitive Theology, John Gerstner  
Persuasions to Early Piety, J.G. Pike  
Repent or Perish, John Gerstner  
Sermons of William Cunningham   
Select Sermons of George Whitefield   
Spiritual Depression, Martin Lloyd Jones  
The Christian Ministry, Charles Bridges  
The Doctrine of Endless Punishment, W.G.T. Shedd  
The Everlasting Righteousness, Andrew Bonar  
The Last Things, Herman Bavinck  
The Life of M'Cheyne, Andrew Bonar  
The Ruling Elder, Samuel Miller  
Thoughts on Preaching, J.W. Alexander  
Warnings to the Churches, J.C. Ryle  
  
Some books about or on the Puritans: 
A Puritan Golden Treasury, I.E.D. Thomas  
A Quest for Godliness, J.I. Packer  
Lives of the Puritans, Benjamin Brook  
John Owen on the Christian Life, Sinclair Fergusen  
Jonathan Edwards Evangelist, John Gerstner  
Jonathan Edwards a New Biography, Iain Murray  
Jonathan Edwards on Heaven and Hell, by John Gerstner 
Puritan Papers, Volume 1, edited by D. Martin Lloyd Jones 
Puritan Papers, Volume 2, edited by J.I. Packer 
Puritan Profiles, William Baker  
Revival and Revivalism, Ian Murray  
Spurgeon v. Hyper-Calvinism, Iain Murray  
The Genius of Puritanism, Peter Lewis  
The Grace of Law, Earnest Kevan  
The Puritans, Martin Lloyd Jones  
The Puritan Hope, Iain Murray  
The Protector, J.H. Merle D'Aubigne  
The Rational Biblical Theology of Jonathan Edwards, John Gerstner 3 Volumes  
The Valley of Vision, Puritan Devotional  
The Worship of the English Puritans, Horton Davies  
The Worship of the American Puritans, Horton Davies  
Why Read the Puritans Today?, Don Kistler  
Worldly Saints, Leland Ryken  
  

Addresses to Young Men,  by John Angell James
The Almost Christian Discovered,  by Matthew Mead
A Plea for the Godly and other sermons, by Thomas Watson
Altogether Lovely, by Jonathan Edwards
Annotations on the Pentateuch and Psalms,  by Henry Ainsworth, 2 volumes
The Arraignment of Error, by Samuel Bolton
The Art of Divine Contentment,  by Thomas Watson   
A Beam of Divine Glory, by Edward Pearse
The Best Match,  by Edward Pearse
Bible Thoughts,  by Joseph Caryl
Biblical Theology,  by John Owen
Call to the Unconverted (volume 2 of Practical Works), by Richard Baxter
The Carnal Professor & Christ Set Forth,  by Robert Bolton & Thomas Goodwin
The Case and Cure of a Deserted Soul,  by Joseph Symonds
Character of a Pastor According to God's Heart Considered, by John Shaw
Christ: the Way, the Truth, and the Life,  by John Brown
A Christian Directory,  by Richard Baxter
The Christian Father’s Present to His Children,  by John Angell James
The Christian Warrior, by Isaac Ambrose
The Christian’s Freedom: the Doctrine of Christian Liberty,  by George Downame
Christ's Counsel to His Languishing Church, by Obadiah Sedgwick
Christ's Last Disclosure of Himself, by William Greenhill
Christ's Sudden and Certain Appearances to Judgment, by Thomas Vincent
Commentary on Ecclesiastes: Volume 4 of the Works, by Edward Reynolds
The Dejected Soul's Cure, Christopher Love
A Discourse Concerning Love, by Nathaniel Vincent
Disputations on Holy Scripture, by William Whitaker
Divine and Moral Songs for Children, by Isaac Watts
The Doubting Believer,  by Obadiah Sedgwick
The Duty of Self-Denial and Ten Other Sermons,  by Thomas Watson
The Evil of Evils,  by Jeremiah Burroughs
The Exaltation of Christ: Volume 2 of the Works,  by Edward Reynolds
The Excellency of a Gracious Spirit,  by Jeremiah Burroughs
The Family Altar: Volume Four of the Works, by Oliver Heywood
The Fear of God, by John Bunyan
Female Piety (revised edition),  by John Angell James
The Fight of Faith Crowned, by Thomas Watson
Fire and Brimstone, by Thomas Vincent
The Four Last Things: Death, Judgment, Hell, Heaven,  by Robert Bolton
General Directions for a Comfortable Walking with God, by Robert Bolton
Gleanings from Thomas Watson
Gleanings from William Gurnall, selected by Hamilton Smith
The Godly Family: Essays on the Duties of Parents and Children, compilation
God's Terrible Voice in the City, by Thomas Vincent
The Good Work Begun, by Thomas Vincent
Gospel Conversation,  by Jeremiah Burroughs
Gospel Fear,  by Jeremiah Burroughs
Gospel Incense: A Practical Treatise on Prayer,  by Thomas Cobbet
Gospel Reconciliation, by Jeremiah Burroughs
Gospel Remission,  by Jeremiah Burroughs
Gospel Worship,  by Jeremiah Burroughs
Grace: The Truth, Growth, and Different Degrees, by Christopher Love
A Guide to Christ, by Solomon Stoddard
A Guide for Young Disciples,  by J.G. Pike   
Heart Treasure: Volume Two of the Works, by Oliver Heywood
Heaven Opened: The Riches of God's Covenant, by Richard Alleine
Heaven Taken by Storm,  by Thomas Watson
A Help to Domestic Happiness,  by John Angell James   
The Improvement of the Mind, by Isaac Watts
The Instructed Christian, by William Lyford
Irenicum: Healing the Divisions Among God's People, by Jeremiah Burroughs  
Keeping the Heart, by John Flavel  
Life in Jesus,  by Octavius Winslow
Lives of the Puritans,  by Benjamin Brooks, 3 volumes
Logic, or the Right Use of Reason, by Isaac Watts
Love to Christ Necessary to Escape the Curse at His Coming, by Thomas Doolittle   
Meditations on the Holy Sacrament of the Lord’s Last Supper(Volume 3 of the Works) by Reynolds, Edward
The Mischief of Sin,  by Thomas Watson
The Mortified Christian, by Christopher Love
The Mystery of Godliness, by John Calvin  
A Name in Heaven the Truest Ground of Joy,  by Matthew Mead
The Nature of Saving Conversion, by Solomon Stoddard  
Parable of the Ten Virgins, by Thomas Shepard
Persuasives to Early Piety,  by J.G. Pike
The Plain Man’s Pathway to Heaven,  by Arthur Dent
The Pleasantness of a Religious Life,  by Matthew Henry
The Poor Doubting Christian Drawn to Christ, by Thomas Hooker
The Practice of Piety,  by Lewis Bayly
Preacher of God's Word: Sermons by Christopher Love, by Christopher Love
Preaching Christ (Volume 5 of the Works of Edward Reynolds), by Edward Reynolds
The Precious Things of God,  by Octavius Winslow
Pressing into the Kingdom, by Jonathan Edwards
The Psalms and Hymns of Isaac Watts
Puritans on Conversion,  compilation
Puritans on the Lord's Supper, compilation
Puritans on Loving One Another, compilation
Puritans on Prayer,  compilation   
Quaint Sermons, by Samuel Rutherford .
The Quest for Meekness and Quietness of Spirit,  by Matthew Henry
The Reformed Pastor (volume 4 of Practical Works), by Richard Baxter,
A Sacramental Catechism, by John Willison
Safety of Appearing on the Day of Judgment in the Righteousness of Christ, by Solomon Stoddard
The Saint’s Encouragement to Diligence in Christ’s Service, by James Janeway
Saints' Everlasting Rest (volume 3 of Practical Works), by Richard Baxter
The Saint’s Happiness,  by Jeremiah Burroughs
Satan's Temptations (A Treatise on), by Richard Gilpin
The Select Works of Thomas Case
Sermons of the Log College, compiled by Archibald Alexander
Sermons of Matthew Mead
Sermons of Samuel Davies, 3 volumes
Sermons of Thomas Watson
The Sincere Convert and The Sound Believer (Volume 1 of the Works), by Thomas Shepard
Sinfulness of Sin: Volume 1 of the Works, by Edward Reynolds
Smooth Stones from Ancient Brooks: the Sayings of Thomas Brooks, compiled by Charles Spurgeon
Solitude Improved by Divine Meditation,  by Nathanael Ranew
A Spectacle Unto God: The Life and Death of Christopher Love, by Don Kistler
Spiritual Comfort, by John Colquhoun
A Token for Children,  by James Janeway and Cotton Mather
A Treatise Concerning the Lord's Supper, by Thomas Doolittle
A Treatise on Earthly-Mindedness,  by Jeremiah Burroughs
A Treatise of Effectual Calling and Election, by Christopher Love
A Treatise on the Law and the Gospel, by John Colquhoun
A Treatise on the Soul: Volume 6 of the Works,  by Edward Reynolds
The True Christian’s Love to the Unseen Christ,  by Thomas Vincent
The Way to True Happiness, by Robert Harris
The Widow Directed to the Widow’s God,  by John Angell James
A Woman’s Mission, by John Angell James 
The Works of Andrew Gray
The Works of Christopher Love: Volume 1
The Works of Edward Polhill
The Works of Edward Reynolds, 6 volumes
The Works of Ezekiel Hopkins, 3 volumes
The Works of John Boys
The Works of Thomas Shepard, 3 volumes
The World Conquered by the Faithful Christian, by Richard Alleine
The Wrath of Almighty God, by Jonathan Edwards

Puritan Paperback Series Published by Banner of Truth Trust 
All Loves Excelling, by John Bunyan 
Apostasy from the Gospel, by John Owen 
All Things for Good, by Thomas Watson 
Art of Prophesying, by William Perkins 
Christian's Great Interest, William Guthrie pad 
Doctrine of Repentance, by Thomas Watson 
Glory of Christ pad, by John Owen 
Heaven on Earth, by Thomas Brooks 
Learning in Christ's School, Ralph Venning 
Lifting Up for the Downcast, William Bridge 
Prayer, John Bunyan 
Puritan Golden Treasury, IDE Thomas 
Reformed Pastor, by Richard Baxter 
Sinfulness of Sin pad, Edward Reynolds 
Bruised Reed, Richard Sibbs 
Communion With God, by John Owen 
Glorious Freedom, Richard Sibbs  
Godly Man's Picture, by Thomas Watson 
Holy Spirit, by John Owen
Letters of Samuel Rutherford pad 
Mystery of Providence, by John Flavel pad 
Precious Remedies Against Satan's Devices, by Thomas Brooks pad 
Rare Jewel of Christian Contentment, by Jeremiah Burroughs pad 
Shorter Catechism Explained From Scripture, by Samuel Rutherford pad 
True Bounds of Christian Freedom, by Samuel Bolton 
  
Puritan Books Published by Banner of Truth Trust 
Advice For Seekers
Body Of Divinity, by Thomas Watson
Charity And Its Fruits, by Jonathan Edwards
Christian In Complete Armour, by William Gurnall
Christian's Great Interest, The, by William Guthrie
Death Of Death In The Death Of Christ, by John Owen
Epistle To The Hebrews, (7 Volumes) by John Owen
Ezekiel, by William Greenhill
Four Gospels, by John Brown
Glory Of Christ, by John Owen
Great Works Of Christ In America, by Cotton Mather
Hebrews, by John Brown
Interpretation Of Prophecy, The Patrick Fairbaine
James, by Thomas Manton
Jonathan Edwards On Knowing Christ
Jonathan Edwards On Revival
Jude, by Thomas Manton
Letters Of Henry Venn
 Letters Of John Newton
Letters Of Samuel Rutherford
Letters Of William Still
Life And Letters Of John Bunyan
Life And Sermons Of Edward Griffin
Lord's Prayer, by Thomas Watson
Memoirs Of The Westminster Divines
Pilgrim's Progress, by John Bunyan
Psalm 119, by Thomas Manton
Romans 8, by Thomas Jacomb
Samuel Rutherford And His Friends
Sermons Of Samuel Ward
Ten Commandments, by Thomas Watson
Vision For Missions, Puritan Prayers
Works Of David Clarkson
Works Of George Swinnock
Works Of John Bunyan
Works Of John Flavel
Works Of John Newton
Works Of John Owen
Works Of Jonathan Edwards
Works Of Richard Sibbes
Works Of Thomas Brooks
Works Of Thomas Manton
Writings Of John Bradford
  
Puritan (and other) Books Published by International Outreach 
Spiritual Refining: The Anatomy of True and False Conversion, Volume 1, by Anthony Burgess 
Spiritual Refining: The Anatomy of True and False Conversion, Volume 2, by Anthony Burgess 
Sin, the Law, and the Glory of the Gospel, by Joseph Bellamy 
Private Thoughts on Religion, by Thomas Adam 
The Soul's Humiliation, by Thomas Hooker 
True Religion Delineated, by Joseph Bellamy 
The Soul's Preparation for Christ, by Thomas Hooker 
The Christian's Two Chief Lessons: Self-Denial & Self-Trial, by Thomas Hooker 
  
Puritan (and other) Books Published by Sprinkle Publications 
The Nonsuch Professor, by William Secker 
The Grace of Christ, by William S. Plumer 
The Law of God, by William S. Plumer 
The Rock of Our Salvation, by William S. Plumer 
The Sympathy of Christ, by Octavius Winslow 
Vital Godliness: A Treatise on Experimental and Practical Piety, by William S. Plumer 
Jehovah Jireh: A Treatise on Providence, by William S. Plumer 
The Bible and the Closet, by Thomas Watson and Samuel Lee 
The Christian, by William S. Plumer 
Thoughts on Public Prayer, by Samuel Miller 
The Complete Works of William Bates 
The Complete Works of Edward Payson 
The Complete Works of Augustus M. Toplady 
The Complete Works of Andrew Fuller 
Riches Increased by Giving, by William Gouge 
The Religious Tradesman, by Richard Steele 
The Life of God in the Soul of Man, by Henry Scougal 
The Christian’s Daily Walk, by Henry Scudder 
Looking Unto Jesus, by Isaac Ambrose 
A Remedy for Wandering Thoughts in Worship, by Richard Steele 
Aaron’s Rod Blossoming, by George Gillespie 
Lex Rex, by Samuel Rutherford 

The English Puritans: Christian History Timeline
1509 Henry VIII becomes king of England
1526 William Tyndale's English New Testament published
1534 Henry VIII leads Parliament in break with Roman Catholic Church and becomes 'supreme head of the Church of England"

1547 Edward VI becomes king and advances Protestantism
1549 First version of Book of Common Prayer published
1553 Mary Tudor becomes queen and labors to reestablish Roman Catholicism; nearly 300 Protestants are martyred during her reign, including Thomas Cranmer
1558 Elizabeth inherits throne and restores Anglicanism
1558 William Perkins is born
1559 Act of Uniformity requires use of Book of Common Prayer for public worship
1567 Controversy over clerical vestments is symptom of Puritans' desire for further reformation
1570 Puritan leader Thomas Cartwright deprived of teaching post at Cambridge for criticizing Anglican liturgy and government
1571 Parliament approves Thirty-Nine Articles of Religion stating doctrinal beliefs of English church
1583 John Whitgift becomes Archbishop of Canterbury and enforces uniformity in public worship
1588 England's navy defeats the Spanish Armada
1599 Oliver Cromwell is born
1602 Death of William Perkins
1603 James VI of Scotland becomes James I of England
1604 James I rejects most Puritan requests for reform included in their "Millenary Petition"
1608 John Milton is born
1611 King James Version published
1616 Richard Baxter and john Owen are born; William Shakespeare dies
1618 James I advocates Sunday recreation in opposition to Puritan Sabbatarianism
1618 Thirty Years War begins in central Europe
1620 The "Pilgrims," Puritan Separatists who had fled to the Netherlands, sail to America and found colony at Plymouth, Massachusetts
1625 Charles I becomes king
1628 Oliver Cromwell becomes Member of Parliament
1628 John Bunyan is born
1633 William Laud appointed Archbishop of Canterbury; "Great Migration" of Puritans to New England
1641 The House of Commons presents Charles I with Grand Remonstrance
1641 Richard Baxter becomes pastor in Kidderminster
1642 English Civil War begins; most Puritans side with Parliament against King Charles I
1643 Parliament calls assembly of Puritan leaders, who produce Westminster Confession of Faith, Larger and Shorter Catechisms, and Directory of Worship
1645 Archbishop William Laud executed by Puritan-run Parliament
1645 Charles I defeated by Oliver Cromwell's Parliamentary army
1646 George Fox founds the Quaker movement
1647 John Owen's The Death of Death in the Death of Christ espouses limited atonement
1649 Charles I is beheaded by Parliament; Commonwealth begins under leadership of Oliver Cromwell
1649 Cromwell massacres 3,500 Irishmen at Drogheda
1653 Cromwell becomes England's "Lord Protector," dissolves Parliament, and advances Puritan objectives
1656 Richard Baxter publishes The Reformed Pastor
1658 Death of Oliver Cromwell on September 3
1660 Parliament restores the monarchy; Charles II becomes king
1660 Richard Baxter moves to London and is appointed chaplain to Charles II
1662 Act of Uniformity passed and 2,000 clergy, including Richard Baxter, ejected from parishes
1662 Richard Baxter marries Margaret Charlton
1665 Great Plague kills nearly 70,000 in London
1665 Five Mile Act forbids nonconformists from coming within five miles of former parishes or corporate towns
1667 John Milton's Paradise Lost published
1672 Declaration of Indulgence pardons some imprisoned nonconformists
1674 Death of John Milton
1678 John Bunyan's Pilgrim's Progress published
1681 Death of Margaret Baxter, wife of Richard Baxter
1683 Death of John Owen
1685 Charles's Catholic brother James II takes throne; persecution of nonconformists intensifies
1685 Richard Baxter imprisoned until November 1686
1688 Glorious Revolution: William and Mary become king and queen of England
1688 Death of John Bunyan
1689 Puritans regain freedom of worship through Act of Toleration
1691 Death of Richard Baxter on December 8



The Major English Puritans
  1. Thomas Adams (1612-1653) Anglican. Writer of very popular devotional theology, including a massive commentary on 2 Peter. Praised for mastery of English language.
  2. Joseph Alleine (1634-1668). Presbyterian. Wrote the enormously best-selling An Alarm to the Unconverted, a good example of Puritan evangelism.
  3. Isaac Ambrose (1604-1662). Anglican, then Presbyterian. Renown for an exceptionally holy life such as spending one month a year in solitary meditation and prayer. Wrote numerous devotional books, such as the popular Looking Unto Jesus.
  4. William Ames (1576-1633). Anglican, then Presbyterian. Ministered in England as Cambridge Calvinist and in Holland as pastor and professor and advisor at the Synod of Dort. Closest disciple of William Perkins. Greatly influenced American Puritans. Wrote The Marrow of Theolgy, the standard Puritan systematic theology; and Cases of Conscience, important work on Biblical ethics; many others. Supralapsarian,
  5. John Ball (1585-1640). Presbyterian. Wrote A Treatise of the Covenant of Grace, an early and important work on Covenant Theology.
  6. Richard Baxter (1615-1691). Presbyterian. By far and away the most prolific Puritan writer, wrote on a host of subjects (systematic theology, ethics, politics, pastoral theology, ecclesiology, devotionals, evangelism, history, etc.), such as The Saints Everlastinq Rest; A Call to the Unconverted; The Reformed Pastor; Aphorisms of Justification; The Christian Directory; and over 100 other books, plus sermons, an autobiography, etc. One of Cromwell's Chaplains. Considered a model pastor. Irenic and conciliatory for true ecumenism, though he was a leading opponent of Antinomianism. Founder of Neonomianism error. A '4 Point Calvinist'. Helped in the recall of King Charles II.
  7. Paul Baynes (c.1560-1617). Anglican. An early Cambridge Calvinist and seminal Experimentalist. Succeeded Perkins at Cambridge. Wrote Commentary on Ephesians. Converted and taught Richard Sibbes, who became the next torchbearer.
  8. Samuel Bolton (1606-1654). Became Vice-Chancellor of Cambridge. His brother Robert also a major Puritan. Wrote The True Bounds of Christian Liberty against Antinomians.
  9. Thomas Brooks (1608-1680). Independent. Studied at Cambridge, developed a devotional Experimentalism in a sweet and pithy style. Wrote Precious Remedies Against Satan's Devices; The Mute Christian Under the Smarting Rod; Apples of Gold, etc. One of the most quoted Puritans because of his masterful, proverbial English style.
  10. Robert Browne (1550-1633). Independent. Studied at Cambridge. Originally Calvinist, but decreasingly so. The first major Separatist, leader of the Brownists and early Independents. Somewhat eccentric. More known as a preacher than a writer.
  11. John Bunyan (1628-1688). Baptist. Soldier in the Civil War, became a tinker (metal-worker) by trade. Four-point Calvinist. While imprisoned for 12 years for refusing to conform to the re-established Church of England, Bunyan wrote Pilqrim's Proqress - not only hailed as one of the greatest masterpieces of English literature, but was destined to become the second best-selling Christian book of all time. He also wrote another allegory, The Holy War, plus many other books, some of which are systematic theology or devotional, including his autobiography entitled Grace Abounding to the Chief of Sinners.
  12. Jeremiah Burroughes (1599-1646). Independent. Studied at Cambridge. One of the Westminster divines. Wrote a massive Exposition of Hosea and the Experimentalist classic, The Rare Jewel of Christian Contentment.
  13. Edmund Calamy (1600-1666). Presbyterian. A Cambridge Calvinist and Westminster divine. Helped recall Charles II to the throne. His grandson of the same name wrote an important history of the Great Ejection.
  14. Thomas Cartwright (1535-1603). Presbyterian. Expelled from teaching at Cambridge for advocating Presbyterianism. Imprisoned several times for his beliefs. The first major English Presbyterian. Studied under Beza at Geneva.
  15. Joseph Caryl (1602-1673). Independent. One of the Westminster divines. Succeeded John Owen as pastor in London. Wrote a famous 12 volume exposition of Job.
  16. Stephen Charnock (1628-1680). Presbyterian. Studied at Cambridge. One of Cromwell's chaplains. Wrote The Existence and Attributes of God, the fullest Calvinist theology of God ever written, considered the definitive work in the field. Also wrote Discources on Regeneration and other theological and Experimental works.
  17. Isaac Chauncy (1632-1712). Independent. The leading opponent of Neonomianism. Supralapsarian. Opened the door from semi-Antinomianism to Hyper-Calvinism.
  18. David Clarkson (1622-1686). Independent. Studied at Cambridge. Assistant and immediate successor to John Owen as pastor. Wrote on Experimental theology.
  19. Tobias Crisp (1600-1643). Independent. Originally an Arminian, later became a Supralapsarian Calvinist and the leading Calvinistic 'Antinomian'. Exaggerated subjects like Christ was made sin, believers not under the Law, eternal justification before faith, immediate witness of the Spirit, etc. Much influenced the rise of Hyper-Calvinism. Wrote Christ Alone Exalted. Other Antinomians: John Eaton, John Saltmarsh., William Dell.
  20. Oliver Cromwell (1599-1658). Independent. Represented Cambridge in Parliament. Organized the New Model Army, which won the English Civil War. Powerful leader but tolerant of other churches. Close friend of John Owen. Commissioned many leading Puritans to be his chaplains. Reluctantly approved the execution of Charles II, but refused the crown offered him by Parliament; instead became Lord Protector (1653). Buried in Westminster Abbey, but at the Restoration his corpse was exhumed and publicly hanged. Strong Puritan religious principles.
  21. John Davenant (1576-1641). Anglican. Bishop of Salisbury. Delegate to Synod of Dort. Taught Christ died for all, especially the elect. Very low doctrine of reprobation. Wrote The Death of Christ and a much hailed commentary on Colossians.
  22. Edward Fisher (1627-1656). Little known about him; some reports say he was a barber or surgeon. Famous for writing The Marrow of Modern Divinity, a dialogue on the leading theological issues of the day with extensive quotes from leading Puritans. The Marrow would cause a major controversy in the early 18th-century Scotland.
  23. John Flavel (1630-1691). Presbyterian. Pastored in Dartmouth. Wrote Experimental and systematic theology, such as The Method of Grace and The Fountain of Life.
  24. Thomas Gataker (1574-1654). Anglican. Cambridge Calvinist and Westminster divine. A leading anti-Antinomian and major contributor to the Westminster Annotations .
  25. Thomas Goodwin (1600-1680). Independent. London pastor and President of Magdalen College, Cambridge University. A leading Westminster divine and organizer of the Savoy Declaration. One of the most important and precise Puritan theologians. Wrote The Holy Spirit; Justifying Faith; Christ the Mediator; other works mainly in systematic theology. Supralapsarian. Taught the sealing of the Spirit was a second work of grace bringing assurance of salvation.
  26. William Gouge (1578-1653). Presbyterian. Studied at Cambridge. Very influential Westminster divine, he alternated as successor of Twisse as Prolocutor. Wrote a large Exposition of Hebrews and contributed to the Westminster Annotations.
  27. William Gurnall (1617-1679). Anglican. Studied at Cambridge. Wrote the classic The Christian in Complete Armour based on Ephesians 6.
  28. Joseph Hall (1574-1656). Anglican. Bishop. Delegate to Synod of Dort. Moderate Calvinist like Davenant and Ussher. Famous devotional writer, such as his Contemplations Upon the Principal Passages of the Old and New Testaments.
  29. Matthew Henry (1662-1714). Presbyterian. Author of the best-selling commentary on the Bible ever written, a standard devotional and experimental work. Also wrote several other devotional pieces. His father Phillip Henry was also a noted Puritan.
  30. John Howe (1630-1705). Anglican, then Presbyterian. Briefly one of Cromwell's chaplains. Irenical and non-controversial. Wrote many popular devotional works.
  31. Benjamin Keach (1640-1704). Baptist. Adapted the Westminster Confession and Shorter Catechism for Baptists. The major organizer of Baptists after the Act of Toleration. Wrote Tropologia (reprinted as Preaching from the Types and Metaphors of the Bible), the largest work on Bible typology ever written. Later succeeded by John Gill and C.H. Spurgeon. Promoted congregational hymn singing.
  32. Hanserd Knollys (1599-1691). Baptist. One of the major early 'Particular' (i.e., Calvinist) Baptists in England. Studied at Cambdridge. One of Cromwell's chaplains.
  33. John Lightfoot (1602-1675). Anglican, then Presbyterian. Cambridge Calvinist. One of the most important Westminster divines, he never missed a session. Famous as a scholar of ancient Jewish customs, language and literature.
  34. Thomas Manton (1620-1677). Presbyterian. One of the three scribes at Westminster Assembly. One of the most famous Puritan preachers. Published an enormous number of sermons, and popular expositions of James and Jude.
  35. Joseph Mede (1586-1638). Anglican. Professor at Cambridge. Moderate Calvinist. A leading scholar on many subjects. Especially noted for a large commentary on Revelation, one of the few espousing Pre-Millenialism. Somewhat mystical.
  36. John Milton (1608-1674). Anglican, then Presbyterian, then Independent. Moderate Calvinist, then Arminian, then Arian. Wrote a systematic theology, but famous as a major English poet: Paradise Lost; Paradise Regained; Samson Agonistones; etc. Went blind in 1651.
  37. John Owen (1616-1683). Independent. Chaplain to Cromwell, London pastor, leader of the Independents, vice-chancellor (President) of Oxford University. Entered Oxford at 12, earned Master's degree at 19. Important in drawing up the Savoy Declaration. Often preached before the Long Parliament. Second only to Perkins in influence, second to none in scholarship. Prolific writer on systematic, Experimental and Biblical theology: Commentary on Hebrews (7 vols.); The Death of Death (the standard on limited atonement); The Holy Spirit; A Display of Arminianism; The Grace and Duty of Being Spiritually Minded, others. Of Welsh ancestry. Often in controversy with Baxter. Detailed, prolix writing style.
  38. William Perkins (1558-1602). Anglican. The most influential of all Puritan theologians and the leading Cambridge Calvinist. A close follower of Beza; Ames was his closest disciple. Opposed by Arminius. Prolific writer on systematic and experimental theology. His The Golden Chain was the standard work on 'High' Calvinism. A major Supralapsarian. His famous chart on the order of the decrees and of historical salvation was the classic. Fervent opponent of Romanizing tendencies in the Church of England. Very logical and ordered, somewhat Scholastic. Wrote Cases of Conscience on ethics, Experimentalism.
  39. Matthew Poole (1624-1679). Presbyterian, sympathetic to Anglicanism. Studied at Cambridge. Wrote a very popular Commentary on the Bible, often reprinted, which sums up Puritan exegesis. Also compiled the Latin Synopsis Bible Commentary.
  40. John Preston (1587-1628). Anglican. A leading Cambridge Calvinist and theological Experimentalist. Wrote the important The Breastplate of Faith and Love.
  41. John Rainolds (1549-1607). Anglican. President of Christ Church College, Oxford University. An important early Puritan. One of the leading Bible scholars of the day and major translators of the King James Version, died before its completion.
  42. Edward Reynolds (1599-1676). Anglican. Bishop. Dean of Christ Church College, Oxford University. Important Westminster divine.
  43. Richard Sibbes (1577-1635). Anglican. A leading Cambridge Calvinist. Influenced by Paul Baynes, in turn influenced Richard Baxter. Noted as preacher and theologian and especially as Experimentalist. Wrote The Bruised Reed, others.
  44. John Smyth (1554-1612). Baptist. Originally an Anglican, then Separatist and 'Se-Baptist' (he baptized himself). Started the first Baptist church in England. Originally a Cambridge Calvinist, then turned Arminian.
  45. Robert Traill (1642-1716). Presbyterian. Originally Scottish, ordained and preached in England. Supralapsarian. A close associate of Chauncy against Neonomianism. Wrote The Throne of Grace, others.
  46. John Trapp (1601-1669). Anglican with Presbyterian sympathies. Wrote a large and very popular commentary on the Bible, famous for its pithy, quotable style.
  47. William Twisse (1578-1646). Moderate Anglican. Prolocutor (president) of the Westminster Assembly and influential divine. Wrote the definitive work on Supralapsarianism, The Riches of God's Love Unto the Vessels of Mercy. Tolerated Crisp against assaults. Of German ancestry.
  48. James Ussher (1581-1656). Anglican. Archbishop. Irish. Invited to be divine at Westminster Assembly, but did not attend. His Irish Articles were the basis for the Westminster Confession. One of the leading scholars of the century. A prolific writer: A Body of Divinity; a work on Gottschalk and predestination; Bible chronology (his date for Creation at 4004 BC is still popular); others. A moderate Calvinist similar to Davenant, '4 � Point Calvinist'.
  49. Thomas Watson (c. 1620-1686). Presbyterian. Studied at Cambridge. One of the most famous Puritan preachers. Popular writer: A Body of Divinity (a systematic theology based on the Westminster Shorter Catechism); The Lord's Prayer; The Ten Commandments; The Beatitudes; A Divine Cordial; Repentance; others.
  50. Daniel Williams (1643-1716). Presbyterian. The leading Neonomian. Influenced by Baxter, taught '4-point Calvinism' with serious modifications. Taught that the Gospel is a 'new law', obedience to which is justifying righteousness. Wrote The Gospel Truth. Wealthy, left his library as the permanent Dr.Williams Library, London.
Other notable English Puritans:
Samuel Ward, Christopher Ness, Sir Richard Baker, William Bridge, Robert Bolton, John Arrowsmith, John Downame, Richard Rogers, George Swinnock, Richard Greenham, Walter Marshal, William Pemble, Ezekiel Hopkins, Vavasor Powell, Francis Roberts, John Eaton, John Saltmarsh, Robert Towne, Obadiah Sedgewick, John Sedgewick, Thomas Taylor, Andrew Willet, William Greenhill, Henry Scudder, Phillip Nye, William Jenkyn, Matthew Mead, Elisha Coles, George Downame. Time fails us to list such heroes (cf. Hebrews 11:32). As Spurgeon said, "There were giants in the land in those days."


                                             More Information on the Puritans!


I. Basic Puritan Beliefs
1. Total Depravity - through Adam's fall, every human is born sinful - concept of Original Sin.2. Unconditional Election - God "saves" those he wishes - only a few are selected for salvation - concept of predestination.
3. Limited Atonement - Jesus died for the chosen only, not for everyone.
4. Irresistible Grace - God's grace is freely given, it cannot be earned or denied. Grace is defined as the saving and transfiguring power of God.
5. Perseverance of the "saints" - those elected by God have full power to interpret the will of God, and to live uprightly. If anyone rejects grace after feeling its power in his life, he will be going against the will of God - something impossible in Puritanism.
II. The Function of Puritan Writers
1. To transform a mysterious God - mysterious because he is separate from the world.2. To make him more relevant to the universe.
3. To glorify God.
III. The Style of Puritan Writing
1. Protestant - against ornateness; reverence for the Bible.2. Purposiveness - there was a purpose to Puritan writing - described in Part II above.
3. Puritan writing reflected the character and scope of the reading public, which was literate and well-grounded in religion.
IV. Reasons for Puritan Literary Dominance over the Virginians
1. Puritans were basically middle class and fairly well-educated.2. Virginians were tradesmen and separated from English writing.
3. Puritans were children of the covenant; gave them a drive and a purpose to write.
V. Common Themes in Early Puritan Writing
1. Idealism - both religious and political.2. Pragmaticism - practicality and purposiveness.


Two Important New England Settlements

The Plymouth Colony
Flagship Mayflower arrives - 1620
Leader - William Bradford
Settlers known as Pilgrim Fathers
The Mayflower Compact provides for
social, religious, and economic freedom,
while still maintaining ties to Great Britain.
The Separatists - Pilgrims		The Massachusetts Bay Colony
Flagship Arbella arrives - 1630
Leader - John Winthrop
Settlers are mostly Puritans
The Arbella Covenant clearly establishes
a religious and theocratic settlement,
free of ties to Great Britain.
The Congregational Puritans

The Mayflower Compact (1620)

In the name of God, Amen. We, whose names are underwritten, the Loyal Subjects of our dread Sovereign Lord King James, by the Grace of God, of Great Britain. France, and Ireland, King, Defender of the Faith, & etc. Having undertaken for the Glory of God, and the advancement of the Christian Faith, and the Honour of our King and Country, a Voyage to plant the first Colony in the northern parts of Virginia; do by these Presents, solemnly and mutually in the Presence of God and one another, covenant and combine ourselves together in a civil body politick, for our better ordering and preservation, and the of the ends aforesaid: and by virtue hereof do enact, constitute, and frame such just and equal laws, ordinances, acts, constitutions, and offices, from time to time, as shall be thought most meet and convenient of the general good of the Colony; unto which we promise all due submission and obedience. In witness whereof we have hereunto subscribed our names at Cape Cod, the eleventh of November, in the reign of our Sovereign Lord King James of England, France, and Ireland, the eighteenth, and of Scotland, the fifty-fourth. Anno Domini 1620.

From The Arbella Covenant or "A Modell of Christian Charity" (1630)


God Almighty in His most holy and wise providence, hath so disposed of the condition of mankind as in all times some must be rich, some poor; some high and eminent in power and dignity, others mean and in subjection. First, to hold conformity with rest of His works, ... Secondly, that He might have the more occasion to manifest the work of His spirit, ... Thirdly, that every man might have need of other, ... All men thus (by divine providence) ranked into two sorts, rich and poor, under the first are comprehended all such as are able to live comfortably by their own means duly improved, and all others are poor, according to the former distribution. There are two rules whereby we are to walk, one toward another; justice and mercy. ... There is likewise a double law by which we are regulated in our conversation, one towards another; in both the former respects, the law of nature and the law of grace, or the moral law of the Gospel. (1) For the persons, we are a company professing ourselves fellow members of Christ; (2) the care of the public must oversway all private respects by which not only conscience but mere civil policy doth bind us; (3) the end is to improve our lives to do more service to the Lord, the comfort and increase of the body of Christ whereof we are members; (4) for the means whereby this must be effected, they are twofold: a conformity with the work and the end we aim at. ... Thus stands the cause between God and us: we are entered into covenant with Him for this work; we have taken out a commission, the Lord hath given us leave to draw our own articles, ... if we shall neglect the observation of these articles ... the Lord will surely break out in wrath against us. ... Therefore, let us choose life, that we, and our seed may live; by obeying. His voice and cleaving to Him, for He is our life and our prosperity.
(John Winthrop is supposed to be the principal author of the Covenant)

Notable American Puritans and Pilgrims

1. William Bradford (1590-1657)
One of the leaders of colonial America, Bradford arrived at Cape Cod on November 11, 1620, on the flagship Mayflower. He was one of the authors of The Mayflower Compact. His greatest contribution to early writing is his History of Plymouth Plantation, 1620-1647.

2. John Winthrop (1588-1649)
One of the founders of the Massachusetts Bay Colony, Winthrop arrived in 1630 aboard the flagship Arbella. As governor of the Colony, he established the center of government at Boston. Winthrop began writing his Journal in 1630 and continued it till his death. On board the Arbella, he prepared his famous sermon "A Model of Christian Charity."

3. Anne Bradstreet(1612?-1672)
Famous as the first American poet, Bradstreet's first work, published in London in 1650, was called The Tenth Muse Lately Sprung Up in America. Her complete works are available in The Works of Anne Bradstreet in Prose and Verse, edited by J. H. Ellis, 1932.

4. Michael Wigglesworth (1631-1705)
A minister, Wigglesworth is today remembered for two works -The Day of Doom (1662) and God's Controversy with New England (written in 1662 but published more than two hundred years later). The first book is known as the first American bestseller. It contains an expression of the basic Puritan beliefs.

5. Edward Taylor (1645?-1729)
Known as the best writer of the Puritan times, Taylor's works were not published until 1939. A minister for sixty years, Taylor's poetry captures the attitudes of the second generation Puritans in its emphasis on self-examination, particularly in an individual's relations to God.

6. Samuel Sewall (1652-1730)
Famous for his Diary, Sewall was a representative of a new breed of Puritans who took more interest in secular matters like business, politics, and good living. Sewall kept a diary for almost fifty-seven years (1673-1729).


7. Cotton Mather (1663-1728)
A member of the powerful Mather family, Cotton Mather produced 444 volumes of written work. Although his writing is didactic, moralistic, and filled with references to the Bible, it reveals important information on the history and society of his time. His best known work is the Magnalia Christi Americana (1702) which gives an insight into Mather's views on Puritan society. 


We would be in error to post all this on the Puritans and not make available one of the greatest sermons ever given by a man many consider to be "The Last Puritan" Jonathan Edwards.  



SINNERS IN THE HANDS OF AN ANGRY GOD
Jonathan Edwards
This is the classic sermon preached by Jonathan Edwards on July 8, 1741 in Enfield, Massachusetts (now Connecticut).
SERMON VI.
“. . .their foot shall slide in due time:” -Deuteronomy 32:35
In this verse is threatened the vengeance of God on the wicked unbelieving Israelites, who were God's visible people, and who lived under the means of grace; but who, notwithstanding all God's wonderful works towards them, remained (as vers 28.) void of counsel, having no understanding in them. Under all the cultivations of heaven, they brought forth bitter and poisonous fruit; as in the two verses next preceding the text. -- The expression I have chosen for my text, their foot shall slide in due time, seems to imply the following things, relating to the punishment and destruction to which these wicked Israelites were exposed.
1. That they were always exposed to destruction; as one that stands or walks in slippery places is always exposed to fall. This is implied in the manner of their destruction coming upon them, being represented by their foot sliding. The same is expressed, Psalm 72:18. "Surely thou didst set them in slippery places; thou castedst them down into destruction."
2. It implies, that they were always exposed to sudden unexpected destruction. As he that walks in slippery places is every moment liable to fall, he cannot foresee one moment whether he shall stand or fall the next; and when he does fall, he falls at once without warning: Which is also expressed in Psalm 73:18,19. "Surely thou didst set them in slippery places; thou castedst them down into destruction: How are they brought into desolation as in a moment!"
3. Another thing implied is, that they are liable to fall of themselves, without being thrown down by the hand of another; as he that stands or walks on slippery ground needs nothing but his own weight to throw him down.
4. That the reason why they are not fallen already and do not fall now is only that God's appointed time is not come. For it is said, that when that due time, or appointed time comes, their foot shall slide. Then they shall be left to fall, as they are inclined by their own weight. God will not hold them up in these slippery places any longer, but will let them go; and then, at that very instant, they shall fall into destruction; as he that stands on such slippery declining ground, on the edge of a pit, he cannot stand alone, when he is let go he immediately falls and is lost.
The observation from the words that I would now insist upon is this. -- "There is nothing that keeps wicked men at any one moment out of hell, but the mere pleasure of God." -- By the mere pleasure of God, I mean his sovereign pleasure, his arbitrary will, restrained by no obligation, hindered by no manner of difficulty, any more than if nothing else but God's mere will had in the least degree, or in any respect whatsoever, any hand in the preservation of wicked men one moment. -- The truth of this observation may appear by the following considerations.
There is nothing that keeps wicked men at any one moment out of hell, but the mere pleasure of God. By the mere pleasure of God, I mean His sovereign pleasure, his arbitrary will, restrained by no obligation, hindered by no manner of difficulty any more than if nothing else but Gods mere will had, in the last degree, or in any respect whatsoever, any hand in the preservation of wicked men one moment. The truth of this observation may appear by the following consideration:
1. There is no want of power in God to cast wicked men into hell at any moment. Men's hands cannot be strong, when God raises up. The strongest have no power to resist Him, nor can any deliver out of His hands. He is not only able to cast wicked men into hell, but he can most easily do it. Sometimes an earthly prince meets with a great deal of difficulty in subduing a rebel, who has found means to fortify himself, and has made himself strong by the number of his followers. But it is not so with God. There is no fortress that is any defense from the power of God. Though hand join in hand, and a vast multitude themselves, they are easily broken in pieces. They are as great heaps of light chaff before the whirlwind; or large quantities of dry stubble before devouring flames. We find it easy to tread on and crush a worm that we see crawling on the earth; so it is for us to cut or singe a slender thread that anything hangs by: thus easy is it for God when He pleases, to cast His enemies down to hell. What are we, that we should think to stand before Him, at whose rebuke the earth trembles, and before whom the rocks are thrown down?
2. They deserve the be cast into hell; so that divine justice never stands in the way; it makes no objection against Gods using His power at any moment to destroy them. Yea, on the contrary, justice calls aloud for an infinite punishment of their sins. Divine justice says of the tree that brings forth such grapes of Sodom, “. . .cut it down; why cumbereth it the ground?”—Luke 13:7. The sword of divine justice is every moment brandished over the hand of arbitrary mercy, and Gods mere will that holds it back.
3. They are already under a sentence of condemnation to hell. They do not only justly deserve to be cast down thither, but the sentence of the law of God, that eternal and immutable rule of righteousness that God has fixed between Him and mankind, is gone out against them, and stands against them; so that they are bound over already to hell. John 3:18—“. . .he that believeth not is condemned already,” So that every unconverted man properly belongs to hell; that is his place; from thence he is. John 8:23—”. . .Ye are from beneath;” and thither he is bound; it is the place that justice, and God’s Word, and sentence of His unchangeable law, assign to him.
4. They are now the objects of that very same anger and wrath of God, that is expressed in the torments of hell; and the reason why they do not go down to hell at each moment, is not because God, in whose power they are, is not at present very angry with them; as he is with many miserable creatures now tormented in hell, who there feel and bear the fierceness of His wrath. Yea, God is a great deal more angry with great numbers that are now on earth, yea doubtless with some who may be hearing me speak now, who, it may be are at ease, than he is with many of those that are now in the flames of hell. So it is not because God is unmindful of their wickedness, and does not resent it, that he does not let loose His hand, and cut them off. God is not altogether such a one as themselves, though they may imagine Him to be so. The wrath of God burns against them, their damnation does not slumber; the pit is prepared, the fire is made ready, the furnace is now hot, ready to receive them; the flames do now rage and glow. The glittering sword is whetted, and held over them, and the pit hath opened its mouth under them.
5. The devil stands ready to fall upon them, and seize them as his own, at what moment God shall permit him. They belong to him; he has their souls in his possession, and under his dominion. The Scripture represents them as his goals—Luke 11:21. The devils watch them; they are ever by them, at their right hand; they stand waiting for them; like greedy hungry lions, that see their prey, and expect to have it, but are for the present kept back. If God should withdraw His hand, by which they are restrained, they would in one moment fly upon their poor souls. The old Serpent is gaping for them; hell opens its mouth wide to receive them; and if God should permit it, they would be hastily swallowed up and lost.
6. There are in the souls of wicked men those hellish principles reigning, that would presently kindle and flame out into hell fire, if it were not for God’s restraints. There is laid in the very nature of carnal men, a foundation for the torments of hell. There are those corrupt principles, in reigning power in them, and in full possession of them, that are seeds of hell fire. The principles are active and powerful, exceedingly violent in their nature; and if it were not for the restraining hand of God upon them, they would soon break out; they would flame out after the same manner as the same corruption, the same enmity, does in the hearts of damned souls, and would beget the same torments as they do in them. The souls of the wicked are in Scriptures compared to the troubled sea—Isaiah 57:20. For the present, God restrains their wickedness by His mighty power, as He does the raging waves of the troubled sea, saying “Hitherto shalt thou come, and no further,” but if God should withdraw that restraining power, it would soon carry all before it. Sin is the ruin and misery of the soul; it is destructive in its nature; and if God should leave it without restraint, there would need nothing else to make the soul perfectly miserable. The corruption of the heart of the man is immoderate and boundless in its fury; and while wicked men live here, it is like fire pent up by the course of nature; and as the heart is now a sink of sin, so, if sin was not restrained, it would immediately turn the soul into a fiery oven, or furnace of fire and brimstone.
7. It is no security to wicked men for one moment, that there are no visible means of death at hand! It is no security to a natural man, that he is now in health, and that he does not see which way he should now immediately go out of the world by any accident, and that there is not visible danger, in any respect, in his circumstances. The manifold and continual experience of the world, in all ages, shows this is no evidence that a man is not on the very brink of eternity and that the next step will not be into another world. The unseen, unthought-of-ways and means of persons going suddenly out of the world are innumerable and inconceivable. Unconverted men walk over the pit of hell on a rotten covering, and there are innumerable places in this covering so weak that they will not bear their weight, and these places are not seen. The arrows of death fly unseen at noon-day; the sharpest sight cannot discern them. God has so many different unsearchable ways of taking wicked men out of the world and sending them to hell, that there is nothing to make it appear that God had need to be at the expense of a miracle, or to go out of the ordinary course of His providence to destroy any wicked man, at any moment. All the means that there are of sinners going out of the world, are so in God’s hands, and so universally and absolutely subject to His power and determination, that it does not depend at all the less on the mere will of God, whether sinners shall at any moment go to hell, than if means were never made use of, or at all concerned in the case.
8. Natural men’s prudence and care to preserve their own lives, or the care of others to preserve them, do not secure them a moment. To this, divine providence and universal experience do bear testimony. There is this clear evidence that men’s own wisdom is no security to them from death; that, if it were otherwise, we should see some difference between the wise and politic men of the world and others, with regard to their liableness to early and unexpected death; but how is it in fact? “. . .how dieth the wise man? as the fool.”— Ecclesiastes 2:16.
9. All wicked men’s pains and contrivances which they use to escape hell, while they continue to reject Christ, and so remain wicked men, do not secure them, from hell one moment. Almost every natural man that hears of hell, flatters himself that he shall escape it; he depends upon himself for his own security; he flatters himself in what he has done, in what he is now doing, or what he intends to do; every one lays out matters in his own mind, how he shall avoid damnation, and flatters himself that he contrives well for himself, and that his schemes will not fail. They hear indeed that there are but few saved, and that the greater part of men that have died heretofore, are gone to hell; but each one imagines that he forms plans to effect his escape better than others have done. He does not intend to go to that place of torment; he says within himself, that he intends to take effectual care, and to order matters so for himself as not to fail. But the foolish children of men miserably delude themselves in their own schemes, and in confidence in their own strength and wisdom; they trust to nothing but shadow. The greater part of those who heretofore have lived under the same means of grace, and are now dead, are undoubtedly gone to hell; and it was not because they were not as wise as those who are now alive, it was not because they did not lay out matters as well for themselves to secure their own escape. If we could come to speak with them, and inquire of them, one by one, whether they expected, when alive, and when they used to hear about hell, ever to be subjects of that misery, we, doubtless, should hear one and another reply, “No, I never intended to come here: I had arranged matters otherwise in my mind; I thought I should contrive well for myself; I thought my scheme good. I intended to take effectual care; but it came upon me unexpectedly; I did not look for it at that time, and in that manner; it came as a thief. Death outwitted me: God’s wrath was to quick for me O my cursed foolishness! I was flattering myself, and pleasing myself with vain dreams of what I would hereafter; and when I was saying peace and safety, then sudden destruction came upon me.”
10. God has laid himself under no obligation, by any promise, to keep any natural man out of hell one moment. God certainly has made no promises either of eternal life, or of any deliverance or preservation from eternal death, but what are contained in the covenant of grace, the promises that are given in Christ, in whom all the promises are yea and amen. But surely they have no interest in the promise of the covenant of grace who are not the children of the covenant, who do not believe in any of the promises, and have no interest in the Mediator of the covenant. So that, whatever some have imagined and pretended about promises made to natural men’s earnest seeking and knocking, it is plain and manifest, that whatever pains a natural man takes in religion, whatever prayers he makes, till he believes in Christ, God is under no manner of obligation to keep him a moment from eternal destruction. So that thus it is that natural men held in the hand of God over the pit of hell; they have deserved the fiery pit, and are already sentenced to it; and God is dreadfully provoked: His anger is as great towards them as those that are actually suffering the execution of the fierceness of His wrath in hell; and they have done nothing in the least to appease or abate that anger, neither is God in the least bound by any promise to hold them up for one moment. The devil is waiting for them, hell is gaping for them, the flames gather and flash about them, and would fain lay hold on them, and swallow them up; the fire pent up in their own hearts is struggling to break out; and they have no means within reach that can be any security to them. In short they have no refuge, nothing to take hold of; all that preserves them every moment is the mere arbitrary will, and uncovenanted, unobliged forbearance of an incensed God.
Application
The use of this awful subject may be for awakening unconverted persons to a conviction of their danger, this that you have heard is the case of every one out if Christ. That world of misery, that lake of burning brimstone, is extended abroad under you. There is the dreadful pit of the glowing flames of the wrath of God; there is hell’s wide gaping mouth open; and you have nothing to stand upon, nor anything between you and hell but the air; it is only the power and mere pleasure of God that holds you up.
You are probably not sensible of this; you find you are kept out of hell, but do not see the hand of God in it, but look at other things, as the good state of your bodily constitution, your care of your own life, and the means you use for your own preservation. But indeed these things are nothing; if God should withdraw His hand, they would avail no more to keep you from falling, than the thin air to hold up a person who is suspended in it.
Your wickedness makes you, as it were, heavy as lead, and to rend downwards with great weight and pressure towards hell, and if God should let you go, you would immediately sink, and swiftly descend and plunge into the bottomless gulf; and your healthy constitution, and your own care and prudence, and best contrivance, and all your righteousness, would have no more influence to uphold you, and keep you out of hell, than a spider’s web would have to stop a falling rock. Were it not for the sovereign pleasure of God, the earth would not bear you one moment, for you are a burden to it; the creation groans with you; the creature is made subject to the bondage of your corruption, not willingly; the sun does not willingly shine upon you, to give you light to serve sin and Satan; the earth does not willingly yield her increase, to satisfy your lusts; nor is it willingly to stage for your wickedness to be acted upon; the air does not willingly serve you for breath to maintain the flame of life in your vitals, while you spend your life in the service of God’s enemies. God’s creatures are good, and were made for men to serve God with; and do not willingly subserve any other purpose, so directly contrary to their nature and end. And the world would spew you out, were it not for the sovereign hand of Him who hath subject it in hope. There are the black clouds of God’s wrath now hanging directly over your heads, full of the dreadful storm, and big with thunder; and were it not for the restraining hand of God they would immediately burst forth upon you. The sovereign pleasure of God, for the present, stays His rough wind, otherwise it would come with fury; and your destruction would come like a whirlwind, and would be like the chaff of the summer threshing-floor.
The wrath of God is like great waters that are restrained for the present; but they increase more and more, and rise higher and higher, till an outlet is given; and the longer the stream is stopped the more rapid and mighty is its course when once it is let loose. It is true, that judgment against your evil works has not been executed hitherto; the floods of God’s vengeance have been withheld; but your guilt in the meantime is constantly increasing, and you are every day treasuring up more wrath; the waters are constantly rising and waxing more and more mighty; and there is nothing but the mere pleasure of God that holds the waters back, that are unwilling to be stopped, and press hard to go forward. If God should only withdraw His hand from the flood-gate, it would immediately fly open, and the fiery floods of the fierceness and wrath of God, would rush forth with inconceivable fury, and would come upon you with omnipotent power; and if your strength were ten thousand times greater than the strength of the stoutest, sturdiest devil in hell, it would be nothing to withstand or endure it.
The bow of God’s wrath is bent, and the arrow made ready on the string; and justice directs the bow to your heart, and strains at the bow: and it is nothing but the mere pleasure of God, and that of an angry God, without any promise or obligation at all, that keeps the arrow one moment from being made drunk with your blood.
Thus all you that never passed under a great change of heart, by the mighty power of the Spirit of God upon your souls; all you that were never born again, and made new creatures, and raised from being dead in sin, to a state of new, and before altogether unexperienced light and life, are in the hands of an angry God. However you may have reformed your life in many things and many have had religious affections, and may keep up a form of religion in your families and closets, and in the house of God, it is nothing but His mere pleasure that keeps you from being this moment swallowed up in everlasting destruction. However unconvinced you may now be of the truth of what you hear, by and by you will be fully convinced of it. Those that are gone from being in the like circumstances with you, see that it was so with them; for destruction came suddenly upon most of them; when they expected nothing of it, and while they were saying, Peace and safety, Now they see, that those things on which they depend for peace and safety, were nothing but thin air and empty shadows.
The God that holds you over the pit of hell, much in the same way as one holds a spider, or some loathsome insect, over the fire, abhors you, and is dreadfully provoked; His wrath towards you burns like fire; he looks upon you as worthy of nothing else but to be cast into the fire; He is of purer eyes than to bear to have you in His sight; you are ten thousand times more abominable in His eyes than the most hateful venomous serpent is in ours. You have offended Him infinitely more than ever a stubborn rebel did his prince; and yet, it is nothing but His hand that holds you from falling into the fire every moment. It is to be ascribed to nothing else, that you did not go to hell the last night; that you were suffered to awake again in this would, after you closed your eyes to sleep; and there is no other reason to be given, why you have not dropped into hell since you arouse in the morning, but that God's hand has held you up. There is no other reason to be given, but His mercy; yea, no other reason can be given why you do not this very moment drop down into hell.
O sinner, consider the fearful danger you are in! It is a great furnace of wrath, a wide and bottomless pit, full of the fire if the wrath that you are held over in the hand of that God whose wrath is provoked and incensed as much against you as against many of the damned in hell. You hang by a slender thread, with the flames of divine wrath flashing about it and ready every moment to singe it, and burn it asunder; and you have no interest in any Mediator, and nothing to lay hold of to save yourself, nothing to keep off the flames of wrath, nothing of your own, nothing that you have done, nothing that you can do, to induce God to spare you one moment. And consider here more particularly.
1. Whose wrath it is. It is the wrath of the infinite God. If it were only the wrath of man, though it were of the most potent prince, it would be comparatively little to be regarded. The wrath of kings is very much dreaded, especially of absolute monarchs, who have the possessions and lives of their subjects wholly in their power, to be disposed of at their mere will. Proverbs 20:2—“The fear of a king is as the roaring of a lion: whoso provoketh him to anger sinneth against his own soul.” The subject who very much enrages an arbitrary prince, is liable to suffer the most extreme torments that human art can invent, or human power can inflict. But the greatest earthly potentates, in their greatest majesty and strength, and when clothed in their greatest terrors are but feeble, despicable worms of the dust, in comparison with the great and almighty Creator and King of heaven and earth. It is but little that they can do, when most enraged, and when they have exerted the utmost of their fury. All the kings of the earth, before God, are as grasshoppers; they are nothing, and less than nothing: both their love and their hatred are to be despised. The wrath of the great King of kings, is as much more terrible than theirs, as His majesty is greater. “And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.”—Luke 12:4,5.
2. It is the fierceness of His wrath that you are exposed to. We often read of the fury of God; as in Isaiah 59:18 “According to their deeds, accordingly he will repay, fury to his adversaries,” So Isaiah 66:15— “For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.” And so also in many other places. Thus we read of “. . .the winepress of the fierceness and wrath of Almighty God.”—Revelation 19:15. The words are exceedingly terrible. If it had only been said, “the wrath of God,” the words would have implied that which is unspeakably dreadful; but it is said, “the fierceness and wrath of God;” the fury of God! The fierceness of Jehovah! Oh how dreadful must that be! Who can utter or conceive what such expressions carry in them? But it is also, “the fierceness and wrath of Almighty God.” As though there would be a very great manifestation of His almighty power in what the fierceness of His wrath should inflict; as though Omnipotence should be, as it were, enraged, and exerted, as men are wont to exert their strength in the fierceness of their wrath. O! Then, what will be the consequence? What will become of the poor worm that shall suffer it? Whose hands can be strong; and whose heart can endure? To what a dreadful inexpressible, inconceivable depth of misery must the poor creature be sunk, who shall be the subject of this! Consider this, you that yet remain in an unregenerate state. That God will execute the fierceness of His anger, implies, that He will inflict wrath without any pity. When God beholds the ineffable extremity of your case, and sees your torment to be so vastly disproportioned to your strength, and sees how your poor soul is crushed, and sinks down, as it were, into an infinite gloom; He will not forbear the execution of His wrath, or in the least lighten His hand: there shall be no moderation or mercy, nor will God then at all stay His rough wind: He will have no regard to your welfare, nor be at all careful lest you should suffer too much in any other sense, than only that you shall not suffer beyond what strict justice requires: nothing shall be withheld, because it is so hard for you to bear. “Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them.”—Ezekiel 8:18. Now, God stands ready to pity you; this is the day of mercy; you can cry now with some encouragement of obtaining mercy. But when once the day of mercy is passed, your most lamentable and dolorous cries and shrieks will be in vain; you will be wholly lost and thrown away of God, as to any regard to your welfare. God will have no other use to put you to, but to suffer misery; you may be continued in being to no other end! For you will be vessel of wrath fitted to destruction; and there will be no other use of this vessel, but only to be filled full of wrath. God will be so far from pitying you when you cry to Him, that it is said He will only “laugh and mock.” “Because I have called, and ye refused; I have stretched out my hand, and no man regarded; But ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh; When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: For that they hated knowledge, and did not choose the fear of the LORD: They would none of my counsel: they despised all my reproof. Therefore shall they eat of the fruit of their own way, and be filled with their own devices. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.”—Proverbs 1:24-32. How awful are those words of the great God. “. . .I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment:”—Isaiah 63:3. It is, perhaps, impossible to conceive of words that carry in them greater manifestations of these three things namely, contempt, hatred, and fierceness of indignation. If you cry to God to pity you, He will be so far from pitying you in your doleful case, or showing you the least reward or favor, that instead of that, He will only tread you under foot: and though He will know that you cannot bear the weight of Omnipotence treading upon you, yet He will not regard that, but He will crush you under His feet without mercy; He will crush out your blood, and make it fly, and it shall be sprinkled on His garments, so as to stain all His raiment. He will not only hate you, but He will have you in the utmost contempt; no place shall be thought fit for you, but under His feet, to be trodden down as the mire of the streets.
3. The misery you are exposed to is that which God will inflict, to the end that He might show what the wrath of Jehovah is. God hath had it on His heart to show to angels and men, both how excellent His love is, and also how terrible His wrath is. Sometimes earthly kings have a mind to show how terrible their wrath is, by the extreme punishments they would execute on those that provoke them. Nebuchadnezzar, that mighty and haughty monarch of the Chaldean empire, was willing to show his wrath, when enraged with Shadrach, Meshach, and Abednego; and accordingly gave order that the burning, fiery furnace should be heated seven times hotter than it was before; doubtless, it was raised to the utmost degree of fierceness that human art could raise it. But the great God is also willing to show His wrath, and magnify His awful majesty and mighty power in the extreme suffering of His enemies. “What if God, willing to show His wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction:”—Romans 9:22. And seeing this is His design, and what He has determined, even to show how terrible the unmixed, unrestrained wrath, the fury and fierceness of Jehovah is, He will do it to effect. There will be something accomplished and brought to pass that will be dreadful with a witness. When the great and angry God hath risen up and executed His awful vengeance on the poor sinner, and the wretch is actually suffering the infinite weight and power of His indignation, then will God call upon the whole universe to behold the awful majesty and mighty power that is to be seen in it. “And the people shall be as the burnings of lime, as thorns cut up shall they be burned in the fire. Hear, ye that are far off, what I have done; and, ye that are near, acknowledge my might. The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?”—Isaiah 33:12-14. Thus it will be with you that are in an unconverted state, if you continue in it; the infinite might, and majesty, and terribleness, of the omnipotent God, shall be magnified upon you in the ineffable strength of your torments. You shall be tormented in the presence of the holy angels, and in the presence of the Lamb; and when you shall be in this state of suffering, the glorious inhabitants of heaven shall go forth and look on the awful spectacle, that they may see what the wrath and fierceness of the Almighty is; and when they have seen it, they will fall down and adore that great power and majesty. “And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD. And they shall go forth, and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.”—Isaiah 66:23,24.
It is everlasting wrath. It would be dreadful to suffer this fierceness and wrath of Almighty God one moment; but you must suffer it to all eternity. There will be no end to this exquisite horrible misery. When you look forward, you shall see a long forever, a boundless duration, before you, which will swallow up your thoughts, and amaze your souls; and you will absolutely despair of ever having any deliverance's, and end, any mitigation, any rest at all; you will know certainly that you must wear out long ages, millions of millions of ages, in wrestling and conflicting with this almighty merciless vengeance; and then when you have so done, when many ages have actually been spent by you in this manner, you will know that all is but a point to what remains. So that your punishment will indeed be infinite. O, what can express what the state of a soul in such circumstances is! All that we can possibly say about it, gives but a very feeble, faint representation of it; it is inexpressible and inconceivable: for, “Who knoweth the power of God’s anger?” How dreadful is the state of those who are daily and hourly in danger of this great wrath and infinite misery! But this is the dismal case of every soul that has not been born again, however moral and strict, sober and religious, they may otherwise be. O that you would consider it, whether you be young or old! There is reason for fear that there are many who will hear this glorious Gospel, who will actually be the subjects of this very misery to all eternity. We know not who they are, or what thoughts they now have. It may be they are now at ease, and hear all these things without much disturbance, and are now flattering themselves that they are not the persons, promising themselves that they shall escape. If we knew that there was one person, and but one, of those that we know, that was to be the subject of this misery, what an awful thing would it be to think of! If we knew who it was, what an awful sight would it be to see such a person! How might every Christian lift up a lamentable and bitter cry over him! But alas! instead of one, how many is it likely will remember these solemn reflections in hell! And some may be in hell in a very short time, before this year is out. And it would be no wonder if some hearers, who are now in health, and quiet and secure, may be there before tomorrow morning. Those of you who finally continue in a natural condition who may keep out of hell longest, will be there in a little time! Your damnation does not slumber; it will come swiftly, and, in all probability, very suddenly, upon many of you. You have reason to wonder that you are not already in hell. It is doubtless the case of some whom you have seen and known, that never deserved hell more than you, and that heretofore appeared as likely to have been now alive as you. Their case is past all hope. They are crying in extreme misery and perfect despair; but here you are in the land of the living, blessed with Bibles and Sabbaths, and ministers, and have an opportunity to obtain salvation. What would not those poor damned, hopeless souls give for one day's opportunity such as you now enjoy? And now you have an extraordinary opportunity, a day wherein Christ has thrown the door of mercy wide open, and stands calling, and crying with a loud voice to poor sinners, a day wherein many are flocking to him, and pressing into the kingdom of God; many are daily coming from the east, west, north, and south; many that were very lately in the same miserable condition that you are in are now in a happy state with their hearts filled with love to Him who has loved them, and washed them from their sins in His own blood, and rejoicing in hope of the glory of God. How awful is it to be left behind at such a day to see so many others feasting, while you are pining and perishing! To see so many rejoicing and singing for joy of heart, while you have cause to mourn for sorrow of heart, and to howl for vexation of spirit! How can you rest one moment in such a condition? Are not your souls as precious as the souls of those who are flocking form day to day to Christ? Are there not many who have lived long in the would, who are not to this day born again, and so are aliens from the commonwealth of Israel, and have done nothing ever since they have lived, but treasure up wrath against the day of wrath? O sirs! Your case, in an especial manner, is extremely dangerous. Your guilt and hardness of heart are extremely great. Do not you see how generally persons of your years are passed over and left, in the dispensations of God's mercy? You had need to consider yourselves, and wake thoroughly out of sleep: you cannot bear the fierceness and wrath of the infinite God. And you, young man, and young woman, will you neglect this precious season which you now enjoy, when so many others of your age are renouncing all youthful vanities, and flocking to Christ? You especially have now an opportunity, but if you neglect it, it will soon be with you as it is with those persons who spent all the precious days of youth in sin, and are now come to such a dreadful pass in blindness and hardness. And you children, who are unconverted, do not you know that you are going down to hell, to bear the dreadful wrath of that God, who is now angry with you every day and every night? Will you be content to be the children of the devil, when so many of the children of the land are converted, and are becoming the holy and happy children of the King of kings? And let every one that is yet out of Christ, and hanging over the pit of hell, whether they be old men and women, or middle aged, or young people, or little children, now hearken to the loud calls of God’s word and providence. This acceptable year of the Lord, a day of great mercy to some, will doubtless be a day of as remarkable vengeance to others. Men’s hearts harden, and their guilt increases apace at such a day as this, if they neglect their souls. Never was there a period when so many means were employed for the salvation of souls, and if you entirely neglect them, you will eternally curse the day of your birth. Now, undoubtedly it is, as it was in the days of John the Baptist, the axe is laid at the root of the trees, and every tree which brings not forth good fruit, may be hewn down, and cast into the fire. Therefore, let every one that is out of Christ, now awake and flee from the wrath to come. The wrath of Almighty God is now undoubtedly hanging over every unregenerate sinner. Let every one flee out of Sodom: “Escape for your lives, Look not behind you, escape to the mountain, lest you be consumed.”


Winfield Bevins, lead pastor of Church of the Outer Banks in Nags Head, NC, spoke at the Raleigh, NC Boot Camp recently about the pastor’s family and he drew from the timeless teachings of the Puritans to remind us about the value and importance of family ministry. According to Bevins, “Family worship was one of the hallmarks of the Puritan era and one of their greatest legacies for us today.”
Richard Baxter said, “We must have a special eye upon families, to see that they are well ordered, and the duties of each relation performed.  The life of religion, and the welfare and glory of both the Church and the State, depend much on family government and duty.  If we suffer the neglect of this, we shall undo all…. I beseech you, therefore, if you desire the reformation and welfare of your people, do all you can to promote family religion.” 
Lesson 1: The Family is a Church
The Puritans believed and taught that your family is your church. Every man has a responsibility to pastor his wife and his children.  Jonathan Edwards said, “Every Christian family ought to be as it were a little church, consecrated to Christ, and wholly influenced and governed by his rules. And family education and order are some of the chief means of grace.” George Whitefield said, “A man ought to look upon himself as obliged to act in three capacities:
  • As a prophet, to instruct:
  • As a priest, to pray for and with;
  • As a king, to govern, direct, and provide for them.”
Lesson 2: Love Your Wife as Christ Loved the Church
Pastoring your family begins with loving your wife as Christ loved the church. Through our marriage, we are examples of the gospel to our children and to our church. 
Lesson 3: Family is the Seminary of the Church
Puritan Thomas Manton said, “A family is the seminary of the church.” The Puritans believed that the home was the primary place of learning the Bible and moral instruction. They also believed that it was a parent’s spiritual responsibility to disciple and teach their children about the faith.  The Bible instructs us, “Train up a child in the way he should go; even when he is old he will not depart from it” (Proverbs 22:6).  It is important for children to begin learning about God and the Bible at home. 
Thomas Doolittle said, “Masters of families ought to read the Scripture to their families and instruct their children and servants in the matters and doctrines of salvation. Therefore, they are to pray in and with their families. No man that will not deny the Scripture can deny the unquestionable duty of reading the Scripture in our houses, governors of families teaching and instructing them out of the Word of God.”
Lesson 4: Regularly Practice a Family Day Off (this has personally saved my marriage and my ministry)
For the Puritans that day off was synonymous with family. Many church planters fail to take a day off by justifying their great ministry need. We are not leading our family well unless we take time to be together without work lingering in the background. This is a common sin that ministers need to repent for not keeping.
Ministers are burning out at an unbelievable rate. Nearly 90% of pastors feel overworked and 50% of those who go into fulltime service drop out in 5 years. Spiritual burnout occurs when we don’t give ourselves time to rest from our daily routine. Puritans were a great example for spiritual rest because they had a rhythm of work and rest and service and worship.
Lesson 5: We are Responsible to God for the Proper Stewardship of our Families
Puritans taught the gravity of the responsibility of shepherding your family. We are stewards of our families. Let us not sin in this area, let us repent for not leading well. Thomas Doolittle said, “If God be the Founder, Owner, Governor, and Benefactor of families, then families are jointly to worship God and pray unto Him.”


1 comments:

{ Andy } at: December 17, 2010 at 9:01 PM said...

Great Post! Wow, what a list! Now I see how anemic my personal library is.

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