Meet The Puritans…In Print! (1)

You’ve heard the labels: legalistic; morose; tedious; insufferable. Twentieth-century vocabulary has denigrated the very name Puritan as derogatory.

And unjustly so. The Puritans [c. 1550–1700] were vibrant with faith, abounding with hope, fervent in love. Their lives and writings wrote in capitals their large expectation in the God of the Christian faith. They caught the Pauline vision of the glory of God as the motive for living and the ground for dying. They were Calvinists in the true sense of the word: with heart, mind, and strength they feared, loved, and served God by grace. As all our Calvinist forebears, they aimed both to instruct and to be instructed; their motto was “intelligent piety.” Hence their emphasis on sanctified education. They were preeminently men of prayer, possessed by the Spirit. They yearned for God-sent revival and were sufficiently mature to separate wheat from chaff when signs of revival surfaced. They sought to bring the whole of their lives — personally, familially, ecclesiastically, and nationally — under the captivity of Christ (2 Cor. 10:5).

We owe more to the Puritans than we are prone to realize. Our Reformed roots are steeped in their theology and practice both directly and via the Dutch Nadere Reformatie (“Second Reformation”) divines who were influenced by, and intermingled with, the Puritans.

Read the Puritans yourself.… Almost without exception, their writings are teeming with accurate Bible exposition, precious doctrine, spiritual wisdom, and practical instruction.

For several months, we will let the real Puritan stand up. Happily, there are more Puritans in print today than ever before in church history! Since 1960 there has been a revival of Puritan literature. Alphabetically, you will meet those that have been in English print during the last 25 years.

Be not content to be merely introduced, however. Read the Puritans yourself. You will be pleasantly surprised. Almost without exception, their writings are teeming with accurate Bible exposition, precious doctrine, spiritual wisdom, and practical instruction. Buy, read, and pray for like grace. And for like spiritual vitality.

PURITAN REPRINTS IN ENGLISH (1960–1985)

*Alleine, Joseph. Alarm to the Unconverted.

Marshallton, DL: National Foundation for Christian Education, [1971]; Edinburgh: Banner of Truth Trust, 1983.

First printed in 1672 under present title; subsequently printed as A Sure Guide to Heaven (1675). Classic evangelistic work. Despite a spattering of questionable statements which may be misconstrued as promoting human ability, Alleine’s work remains a golden example of true evangelistic preaching, and a spur to personal evangelism. Worthy, solemn reading for both the believer and the unconverted.

Joseph Alleine (1634–1668) graduated from Oxford in 1653 and served as chaplain to his college until 1655 when he became assistant minister at Taunton. After being ejected for nonconformity in 1662 with the bulk of his Puritan associates, he continued to preach, was arrested twice, and spent his last years in constant danger of further arrest. Though now primarily remembered for Alarm to the Unconverted which has undergone more than 500 editions since 1672 and sold more copies than any Puritan classic except Bunyan’s Pilgrim Progress, Alleine was “a learned man, associated as an equal with the fellows of the Royal Society, and engaged in scientific study and experimenation” (Schaff-Herzog). He died at 33 years of age in full assurance of faith.

*Alleine, Richard. Heaven Opened: The Riches of God’s Covenant Grace. Grand Rapids: Baker, 1979.

A thorough, typical Puritan exposition of the covenant of grace. Views the covenant in relation to the Father (ch. 1), the Son (ch. 2), the Spirit (ch. 3), the earth (ch. 4), the angels (ch. 5), the devils (ch. 6), death (ch. 7), the kingdom (ch. 8), the means of grace (ch. 9), the new birth and sanctification (chs. 10–15), and perseverance (ch. 16). Concludes with two chapters on the covenant by Joseph Alleine (chs. 17–18), and personal exhortations to saints and sinners vis-à-vis the covenant (chs. 19–21).

Like Joseph, Richard Alleine (1611–1681) was educated at Oxford and ejected from the ministry in 1662. He continued to preach in private homes and subsequently in nearby Frame Selwood. He is most renowned for his four volume work, Vindication of Godliness (1663–1668), which ought to be reprinted.

*Ames, William. The Marrow of Theology. Trans. and ed. by John D. Eusden. Philadelphia: Pilgrim Press, 1968; Grand Rapids: Baker, 1985. Ames’s Marrow is a very readable Puritan compendium of theology. Outlined and indexed well, with an excellent introduction, this reprint is highly recommended for layman and theologian alike. Ames’s theology accents orthodox Calvinism conjoined with godly living. He defined theology as “living to God.” In Ames, the practical nature of Puritanism is merged with an accent on individual experience.

William Ames (1576–1633) studied at Christ’s College, Cambridge (B.A., 1598; MA, 1601), where he was converted under the preaching of the renowned “father” of Puritanism, William Perkins. From 1601–1610 he served Christ’s College first as a fellow and then as a professor, until expelled on account of the zealousness of his Puritanism. He took refuge in the Netherlands in 1611, going first to Leyden and then to The Hague. Noted for his thoroughgoing Calvinism, he subsequently played a significant role at the Synod of Dordt (1618–1619) as secretary to the chairman, Johannes Bogerman. He became professor of theology at the University of Franeker in 1622, and president (rector) in 1626, and earned his doctorate there as well. On account of his intellectual stature and spiritual reputation as a Puritan among Puritans, he was often fondly called by his colleagues “the Learned Doctor Ames.” Shortly before his death, Dr. Ames accepted a call to return to the pastorate (as copastor with Hugh Peter) in the English church at Rotterdam.

Dr. Ames was perhaps the key figure used by Cod in disseminating early Calvinistic Puritanism on both sides of the Atlantic. His three major spheres of influence may be summed as follows:

First, his greatest influence was in New England. Here his Marrow of Theology played a significant role as major theological text for several generations of Puritans, until it was supplanted by Francis Turretin’s Inslitutio Theologieae Elencticae (“Theological Institutes,” largely translated into English by George M. Giger [1954], and available in manuscript form at Princeton Theological Seminary. Turretin, in turn, was used at Princeton as prime text until Charles Hodge published his own 3-volume Systematic Theology in 1871.). New England Puritanism quoted Ames’s Marrow more than Luther and Calvin’s writings combined!

Ames’s stature in New England, however, was more comprehensive than his Marrow. His mode of thinking was eagerly embraced and became representative of the essence of, and dominated, New England Puritanism until the American Revolution. In an excellent 70-page introduction to this 1968 printing of the Marrow, John Eusden rightly notes that in New England “his covenant theology, church polity, Ramist thought, understanding of the Scriptures, and conception of faith and religious experiences were accepted” in full (p. 65). Cotton Mather of Boston called him “that profound, that sublime, that subtil, that irrefragable— yea, that angelical doctor.”

Second, Ames’s next largest input was in the Netherlands. Here he gained noteriety for his opposition to Arminianism while simultaneously maintaining more strongly than some of his associates that grace produces response in the convicted sinner. He contributed much to Dutch thinking also by way of his science of Puritan casuistry (i.e., how to deal with specific “cases of conscience”). Moreover, Gisbertus Voetius (1589–1676), professor at Utrecht and leader of the Reformed pietistic movement, was profoundly influenced by the experiential ideas of Ames. And the renowned Dutch theologian, Peter Van Mastricht (1630–1706), whose systematic theology Jonathan Edwards thought even surpassed that of Turretin’s for usefulness, also drew heavily from Ames —particularly in the area of covenantal thinking.

Thirdly and ironically, Ames’s smallest influence was in his home land of England, where his Marrow and Cases of Conscience were banned prior to the 1640s. Nevertheless, even here Ames was widely regarded as inheriting Perkins’s mantle as “father” of the Puritan movement though physically absent!

Baxter, Richard. A Call to the Unconverted.

Grand Rapids: Baker, 1983.

An earnest and reasoned appeal to the unconverted to turn to Cod and receive His mercy. Similar in nature to Joseph Alleine’s Alarm noted above. Traces of Richard Baxter’s (1615–1691) unsound views in certain areas of theology do surface in this work. Baxter is one of the very few Puritans who was not thoroughly Calvinistic, and must be read with caution. He frequently showed sympathies towards Arminian thinking, particularly in developing his own brand of universal redemption (by which he offended Calvinists), but retained acceptance of personal election (by which he offended Arminians). Nevertheless, Baxter’s ministry was greatly blessed by Cod, especially at Kidderminster (1641–1660) where numerous persons were converted. In the post-1660 years he was imprisoned twice for his preaching, and never regained a pastoral charge. By the time of his death, he had written 168 treatises, of which no complete edition has ever been published, although his practical works were collected by Orme and published in 23 volumes in 1830.

*Baxter, Richard. Dying Thoughts: The Christian’s Hope for the Life Hereafter. Grand Rapids: Baker, 1976.

Based on Philippians 1:23, “For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better.” Baxter first sets forth a proper attitude to the here-and-now, pointing toward the necessity of God-centered living, and then focuses on the certainty and joy of the believer’s hope in the face of eternal destiny.

For assistance in obtaining new books at discount prices, try Bible Truth Books, P.O. Box 2373, Kalamazoo, Ml 49003 and/or Puritan Reformed Discount Book Service, 1319 Newport Cap Pike, Plaza 41, Wilmington, Delaware 19804.

Written just prior to his death and forty years after Saint’s Rest. Both volumes are seriously abridged; both breathe the same spirit of vital faith placed in the promises of God.

*Baxter, Richard. The Reformed Pastor. Grand Rapids: Sovereign Grace Publishers, 1971; Edinburgh: Banner of Truth Trust, 1983.

Describes the oversight pastors are to exercise first over themselves and then over their flock. Still eminently practical.

Baxter, Richard. The Saint’s Everlasting Rest.

Grand Rapids: Zondervan, 1962; Grand Rapids: Christian Classics, [1972].

Classic exposition of “the blessed state of the saints in their enjoyment of God in glory.” This is Baxter’s most renowned work. Here he is at his best, and thoroughly sound. Uplifting; edifying.

All recent reprintings are abridged. Original edition numbered 648 folio pages!

*Bennett, Arthur, ed. The Valley of Vision: A collection of Puritan Prayers and Devotions.

Edinburgh: The Banner of Truth Trust, 1975. Excellent devotional guide, full of edifying prayers gleaned and adapted to poetic format from the Puritans. Outlined well. Well worth the price.

*Bolton, Samuel. The True Bounds of Christian Freedom. Edinburgh: Banner of Truth Trust, 1982.

A clear, scriptural exposition of Christian liberty and the place of the law in the life of the believer. Carefully steers between the Scylla of Antinomianism and the Charybdis of legalism. Practical and searching. Addresses six major questions:

1. Does our being made free by Christ free us from the law?

2. Does our being made free by Christ deliver us from all punishments or chastisements for sin?

3. Is it consistent with Christian freedom to be under obligation to perform duties because God has commanded them?

4. May Christ’s freemen come into bondage again through sin?

5. Is it consistent with Christian freedom to perform duties out of respect for the recompense of the reward?

6. Does the freedom of a Christian free him from all obedience to men?

Samuel Bolton (1606–1654) was pastor of three London congregations successively prior to becoming Master of Christ’s College and later Vice-Chancellor of Cambridge University.

*Bridge, William. A Lifting Up for the Downcast.

London: Banner of Truth Trust, 1983.

Rich encouragements for the spiritually depressed relative to great sins, weak grace, miscarriage of duties, lack of assurance, temptation, desertion, affliction, and unserviceableness. These thirteen sermons on Psalm 42:11, preached at Stepney, London, in 1648 are the work of a true physician of souls.

Upon graduation from Emmanuel College, Cambridge, William Bridge (1600-1670) lectured for six years in Colchester, Essex and in Norwich (England). When persecuted for his preaching, Bridge took refuge in the Netherlands and became one of the pastors of the English church gathered at Rotterdam. In 1642 he returned to England, and settled in Yarmouth as town pastor to the newly gathered Congregational church. During his 17-year pastorate there, Bridge was renowned as a studious minister (“seventeen hours’ study a day was commonplace with him”), as well as for being one of the influential Independents at the Westminster Assembly of divines and later as a prominent member of the Savoy Conference.

Under God’s blessing, Bridge’s long hours of study reaped rich dividends. Many of his numerous writings were published during his life and more after his death. All of his writings are devout, full of practical and sound doctrine, and encouraging to seeking souls. His collected Works of five volumes have long begged reprinting.

*Brooks, Thomas. The Works of Thomas Brooks.

Edited with memoir by Alexander B. Grosart 6 vols. Edinburgh: Banner of Truth Trust, 1980.

Of all the Puritan divines reprinted by )ames Nichol in the 1860s, Brooks was the most popular, and for good reason. Both the practical subjects he undertakes, and the manner of his presentation, make “his sentences as memorable as melodies.” Moreover, his spiritual depth — always presented directly, fervently, replete with Scripture—is unsurpassed. As one of Brooks’s fellow ministers summed: “He had a body of divinity in his head and the power of it in his heart,” and writes Peter Lewis, “we may add, in his books too” (Genius of Puritanism, p. 29). All twenty of Thomas Brooks’s writings in these six volumes are gold mines of scriptural, experiential, and practical truth. Spurgeon rightly notes, “In mind, soul, and grace, Brooks was of the race of the giants.”

Little is known of Thomas Brooks’s (1608–1680) life. As with many Puritans, he graduated from Emmanuel College, Cambridge, and was subsequently licensed as a preacher (by 1640). After being a chaplain at sea for some years, he spent the rest of his life pastoring two churches in London and engaging in a writing ministry. A mere sampling of Brooks’s titles is certainly sufficient to whet the appetite of all exercised in the truths of Scripture: The Mute Christian Under the Smarting Rod (on spiritual growth under affliction); A String of Pearls (on the joys of heaven); An Ark lor all God’s Noahs (on having God as our portion); The Privy Key of Heaven (on private prayer); The Unsearchable Riches of Christ (on benefits of Jesus — profoundly Christ-centered and experimental simultaneously!); A Cabinet of Jewels (on the marks of grace); Crown and Clory of Christianity (on personal holiness); The Golden Key to Open Hid Treasures and Paradise Opened (on saving faith and the judgment day); A Word in Season (on the presence of God with His suffering people).

We cannot recommend Thomas Brooks too highly. He is very readable for youth and adults, communicating profound truths in a simple manner. Brooks has not one dry, dusty page. Small wonder he was one of Puritanism’s most powerful preachers and writers. His writings virtually teem with spiritual life and power. Particularly comforting for true believers. If limited to the purchase of one set of Puritan works, buy Brooks.

To be continued next month, DM

*Recommended for church libraries.

Questions on religious books may be addressed to 55 Robin Hood Way, Wayne, NJ 07470.

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