Word and Space, Time and Act: The Shaping of English Puritan Piety Michael A. G. Haykin

pirituality lies at the very core of Eng- ticular, “a constant and even distinctive concern” Slish Puritanism, that late sixteenth- and seven- with the person and work of the Holy Spirit.2 Ben- teenth-century movement that sought to reform jamin B. Warfield (1851–1921), the distinguished the Church of England and, failing American Presbyterian theologian, can actually Michael A. G. Haykin is to do so, splintered into a variety speak of Calvin as “preeminently the theologian Professor of Church History and 3 Biblical Spirituality at The Southern of denominations, such as English of the Holy Spirit.” Of his Puritan heirs and their Baptist Theological Seminary. He Presbyterian, Congregationalist, interest in the Spirit, Warfield has this to say: is also Adjunct Professor of Church Particular (i.e., Calvinistic) and History and Spirituality at Toronto 1 Baptist Seminary in Ontario, General (i.e., Arminian) Baptist. The formulation of the doctrine of the work of Canada. Whatever else the may the Spirit waited for the Reformation and for have been—social, political, and Calvin, and … the further working out of the Dr. Haykin is the author of many eccelsiastical Reformers—they details of this doctrine and its enrichment by books, including The Revived Puritan: The Spirituality of George were primarily men and women the profound study of Christian minds and Whitefield (Joshua Press, 2000), intensely passionate about piety meditation of Christian hearts has come down “At the Pure Fountain of Thy Word”: and Christian experience. By and from Calvin only to the Puritans.… [I]t is only

Andrew Fuller As an Apologist large united in their Calvinism, the the truth to say that Puritan thought was almost (Paternoster Press, 2004), Jonathan Edwards: The Holy Spirit in Revival Puritans believed that every aspect entirely occupied with loving study of the work of (Evangelical Press, 2005), and of their spiritual lives came from the Holy Spirit, and found its highest expression The God Who Draws Near: An the work of the Holy Spirit. They in dogmatico-practical expositions of the several Introduction to Biblical Spirituality 4 (Evangelical Press, 2007). had, in fact, inherited from the con- aspects of it. tinental Reformers of the sixteenth century, and from John Calvin (1506–64) in par- Now, this Puritan interest in the work of the

38 SBJT 14.4 (2010): 38-46. Spirit and spirituality can be examined along two edge of the Scriptures was, therefore, essential to central axes: first, the Puritan focus on the Word, Christian spirituality. in keeping with the Reformation assertion of sola Tyndale’s determination to give the people of scriptura, which led to an elevation of preaching as England the Word of God so gripped him that the primary means of grace and a distinct spiritu- from the mid-1520s till his martyrdom in 1536 his ality of space; and, second, a distinct spirituality life was directed to this sole end. What lay behind of time that was oriented around the Sabbath and this single-minded vision was a particular view that provided a context for worship and prayer, of God’s Word. In his “Prologue” to his transla- meditation and good deeds. tion of Genesis, which he wrote in 1530, Tyndale could state, “the Scripture is a light, and sheweth A Spirituality of the Word us the true way, both what to do and what to hope In 1994 the British Library paid the equivalent for; and a defence from all error, and a comfort of well over two million dollars for a book that the in adversity that we despair not, and feareth us library administration at the time deemed to be in prosperity that we sin not.”6 Despite opposi- the most important acquisition in the history of tion from church authorities and the martyrdom the library. The book? A copy of the New Testa- of Tyndale in 1536, the Word of God became ment. Of course, it was not just any copy. In fact, absolutely central to the English Reformation. As there are only two other New Testaments like this David Daniell has recently noted in what is the one in existence. The New Testament that the Brit- definitive biography of Tyndale, it was Tyndale’s ish Museum purchased was lodged for many years translation that made the English people a “People in the library of the oldest Baptist seminary in the of the Book.”7 world, Bristol Baptist College in Bristol, England. The Reformation thus involved a major shift of It was printed in the German town of Worms on emphasis in the cultivation of Christian spiritual- the press of Peter Schoeffer in 1526 and is known ity. Medieval Roman Catholicism had majored as the Tyndale New Testament. The first printed on symbols and images as the means for cultivat- New Testament to be translated into English out ing spirituality. The Reformation, coming as it did of the original Greek, it is indeed an invaluable hard on the heels of the invention of the printing book. Its translator, after whom it is named, was press, turned to “words” as the primary vehicle of William Tyndale (d. 1536). Of his overall signifi- cultivation, both spoken words and written words. cance in the history of the church, the article on The Puritans were the sons and daughters of the him in the eleventh edition of the Encyclopedia Reformation, and thus not surprisingly “Puritan- Britannica rightly states that he was “one of the ism was first and foremost a movement centered greatest forces of the English Reformation,” a man in Scripture.”8 whose writings “helped to shape the thought of the Puritan party in England.”5 Tyndale’s influence on Challenging the Puritan the Puritans is nowhere clearer than in his view of Focus on the Word the Scriptures, for he helped to give them a spiri- The Puritan spirituality of the Word was tuality of the Word. challenged, though, by radicals to their left. For In strong contrast to medieval Roman Catholi- instance, there were the Muggletonians, founded cism where piety was focused on the proper per- by Lodowick Muggleton (1609–98) and his cousin formance of certain external rituals, Tyndale, like John Reeve (1608–58), who believed that they the rest of the Reformers, emphasized that at the were the two witnesses of Rev 11:3-6, denied the heart of was faith, which presupposed Trinity, rejected preaching and prayer, and argued an understanding of what was believed. Knowl- that the revelation given to them was God’s final

39 word to mankind. Even more dangerous to the lives and thinking, Penington was convinced that Puritan cause were the Quakers, in some ways the indwelling Spirit of life is “nearer and more the counterpart to the charismatic movement of powerful, than the words, or outward relations the modern era. concerning those things in the Scriptures.” As The Quaker movement, which would become Penington noted, a major alternative to Puritanism, had started in the late 1640s when George Fox (1624–91), The Lord, in the gospel state, hath promised to a shoemaker and part-time shepherd, began to be present with his people; not as a wayfaring win converts to a perspective on the Christian man, for a night, but to dwell in them and walk faith which rejected much of orthodox Puritan in them. Yea, if they be tempted and in danger theology. Fox and the early Quakers proclaimed of erring, they shall hear a voice behind them, the possibility of salvation for all humanity, and saying, “This is the way, walk in it.” Will they not urged men and women to turn to the light within grant this to be a rule, as well as the Scriptures? them to find salvation. We “call All men to look Nay, is not this a more full direction to the heart, to the Light within their own consciences,” wrote in that state, than it can pick to itself out of the Samuel Fisher (1605–65), a General Baptist Scriptures? … [T]he Spirit, which gave forth turned Quaker; “by the leadings of that Light … the words, is greater than the words; therefore they may come to God, and work out their Salva- we cannot but prize Him himself, and set Him tion.”9 Thus, when some in Huntingdon- higher in our heart and thoughts, than the words shire and Cambridgeshire became Quakers and which testify of Him, though they also are very declared that the “light in their consciences was sweet and precious to our taste.12 the rule they desire to walk by,” not the Scriptures, they were simply expressing what was implicit in Penington here affirmed that the Quakers the entire Quaker movement.10 esteemed the Scriptures as “sweet and precious,” Isaac Penington the Younger (1616–79) is one but he was equally adamant that the indwelling early Quaker author who well illustrates this ten- Spirit was to be regarded as the supreme author- dency to make the indwelling Spirit rather than ity when it came to direction for Christian living the Scriptures the touchstone and final author- and thinking.13 ity for thought and practice. Penington was born In response to this threat to scriptural authority into a Puritan household and for a while was a the Puritans argued that the nature of the Spirit’s Congregationalist. Converted to Quakerism in work in the authors of Scripture was unique and 1658 after hearing George Fox preach the pre- definitely a thing of the past. The Spirit was now vious year, Penington became an important illuminating that which he had inspired and their figure in the movement. In the words of J. W. experiences of the Spirit were to be tried by the Frost, Penington “remains a prime example of Scriptures. As Richard Baxter (1615–91), the mod- the intellectual sophistication of the second gen- erate Puritan author and Presbyterian, declared, eration of Quaker converts.”11 In a letter that he wrote a fellow Quaker by the name of Nathanael We must not try the Scriptures by our most Stonar in 1670, Penington told his correspondent spiritual apprehensions, but our apprehen- that one of the main differences between them- sions by the Scriptures: that is, we must prefer selves and other “professors,” namely Calvinistic the Spirit’s inspiring the apostles to indite the Puritans, was “concerning the rule.” While the Scriptures before the Spirit’s illuminating of us to latter asserted that the Scriptures were the rule understand them, or before any present inspira- by which men and women ought to direct their tions, the former being the more perfect; because

40 Christ gave the Apostles the Spirit to deliver He steered his whole course by the compass of us infallibly his own commands, and to indite the word, making Scripture precept or example a rule for following ages: but he giveth us the his constant rule in matters of religion. Other Spirit but to understand and use that rule aright. men’s opinions or interpretations were not the This trying the Spirit by the Scriptures is not a standard by which he went; but, through the setting of the Scriptures above the Spirit itself; assistance of the Holy Spirit, he laboured to find but it is only a trying of the Spirit by the Spirit; out what the Lord himself had said in his word.17 that is, the Spirit’s operations in themselves and his revelations to any pretenders now, by the A Spirituality of Space Spirit’s operations in the Apostles and by their Focused on the Pulpit revelations recorded for our use.14 Given this estimation of the Scriptures, it is not surprising that the preaching of the Word was From the Puritan point of view, the Quakers made regarded by the Puritans as utterly vital to both an unbiblical cleavage between the Spirit and the worship and spirituality. As Irwony Morgan puts Word, as the Puritan author Benjamin Keach it, “the essential thing in understanding the puri- (1640–1704), the most important Baptist theo- tans is that they were preachers before they were logian of his generation, pointed out in 1681 in a anything else.”18 For the Puritans the pulpit was direct allusion to the Quakers: “Many are confi- “a place of nurture, of fire and light,”19 a place that dent they have the Spirit, Light, and Power, when stirred up hearts to follow after Christ, a place that ’tis all meer Delusion. The Spirit always leads and brought sight to the blind and further enlighten- directs according to the written Word: “He shall ment to believers. bring my Word,” saith Christ, “to your remem- Nicholas Bound, a Suffolk Puritan minister, brance” [cf. John 14:26].”15 who published the first major Puritan exposition Lest it be thought that the Puritans, in their of Sunday as the Sabbath, A True Doctrine of the desire to safeguard a spirituality of the Word, Sabbath (1595), could declare that preaching the went to the opposite extreme and depreciated the Word of God is “the greatest part of God’s ser- importance of the work of the Spirit in the Chris- vice.”20 The Elizabethan Puritan Richard Sibbes tian life, one needs to note the words of the Second (1577–1635) was just as enthusiastic about Confession 1.5, where it is stated that “our preaching. “It is a gift of all gifts,” he wrote, “God full perswasion, and assurance of the infallible esteems it so, Christ esteems it so, and so should truth” of the Scriptures comes neither from “the we esteem it.”21 Again, Arthur Hildersham (1563– testimony of the Church of God” nor from the 1632), the son of zealous Roman Catholics who “heavenliness of the matter” of the Scriptures, the had hoped that their son would become a Roman “efficacy of [their] Doctrine,” and “the Majesty of Catholic priest and who was disinherited after his [their] Stile.” Rather it is only “the inward work of conversion, could state, “Preaching … is the chief the Holy Spirit, bearing witness by and with the work that we are called of God to exercise our- Word in our Hearts” that convinces believers that selves in.”22 And in the association records of the God’s Word is indeed what it claims to be.16 Northern Baptist Association, which was com- In essence, then, Puritan spirituality was a bib- posed of Baptist churches in the old counties of liocentric spirituality. The London Baptist Wil- Northumberland, Cumberland, Westmoreland, liam Kiffin (1616–1701), writing about a fellow and Durham, we read the following answer to the Puritan and Baptist, John Norcott (1621–76), well question posed in 1701 as to whether “any Preach- captures the heart of this Word-centered spiritual- ing disciple may Administer the Ordinance of the ity when he states, Lords Supper and Baptisme”: “Those Persons that

41 the Church approves of to Preach the Gospel we There were very few Puritans who argued that the think it safe to Approve likewise for ye Admin- day of worship had to be the actual Sabbath of istering other Ordinances Preaching being the the old covenant. For instance, Edward Stennett greater work.” In 1703, when a similar question (d. 1691), the first of a long-line of Stennetts who was asked, it was stated that “those whom the were pastors of Seventh-Day Baptist congrega- Church Approves to preach the Gospel may also tions, could write a book entitled The Royal Law Administer the Ordinances of Baptism and the Contended for (1667), of which part of the sub- Lord’s Supper Preaching being the main and princi- title was The Seventh-Day-Sabbath proved from the pall Work of the Gospel.”23 Beginning, from the Law, from the Prophets, from The architecture of seventeenth-century Puri- Christ, from his Apostles, to be a duty yet incumbent tan churches also bespoke this emphasis on the upon all men.26 preached word in worship: the central feature But such a position was in a definite minority. of these simple structures was the pulpit. Early The bulk of the Puritans maintained that one of Puritan chapels were “meeting houses designed the aspects of the coming of the new covenant was for preaching.”24 These meeting-houses were gen- the transformation of Sunday into the Sabbath. In erally square or rectangular structures, some of fact, in the words of J. I. Packer, it was they who them from the outside even resembling barns.25 “created the English Christian Sunday.”27 More- Inside the meeting-house the pulpit was made over, they devoted what at first sight seems to be prominent and was well within the sight and an inordinate amount of literature to this subject. sound of the entire congregation. Sometimes a The depth of this interest in the Sabbath must first sounding board was placed behind the pulpit so be understood before one can come to any appre- as to help project the preacher’s voice throughout ciation of the Puritan Sabbath spirituality. the building. There was a noticeable lack of adorn- If, as has been noted above, the Puritans ment in Puritan meeting-houses, with nothing to regarded the preaching of the Word of God as distract the attention of the worshippers. It was such a primary means of grace, if not the primary the Puritan spirituality of the Word that shaped means, then the context in which that word was this way of using space for worship and for the cul- preached, namely, on Sunday, was also vitally tivation of Christian piety. important. Thus Puritan author after Puritan author declared that growth in grace and sanc- “Good Sabbaths Make Good tification depended upon proper observance of Christians”: The Puritan the Sabbath. “The very life of piety is preserved Spirituality of Time by a due sanctification of the Lord’s day. They It was also this bibliocentric spirituality that put a knife to the throat of religion, that hinder shaped the Puritan understanding of time. The the same,” writes William Gouge (1578–1653), a Puritans radically excised from their calendars Puritan leader in the city of London who ranked all non-biblical festivals—not only saints’ feast- alongside Richard Sibbes as one of the most sig- days but also Easter and Christmas—and instead nificant Puritan figures of the early Stuart period. focused on one day, the Sabbath. In their reading Again, here is William Perkins (1558–1602), the of the fourth commandment—“Remember the prominent Elizabethan Puritan: “We must learn Sabbath day to keep it holy” (Exod 20:8), or as it to sanctify the Sabbath of the Lord, for else we appears in Deut 5:12: “Observe the Sabbath day shall never increase in faith, knowledge, or obedi- to keep it holy”—this command now applies to ence as we should.”28 what is the first day of the week, i.e., Sunday, so It is this controlling vision of the Sabbath that that it has in effect become the Christian Sabbath. prompted many of the Puritans to label it the

42 marctura animae, the market day of the soul. Sun- Observing the Sabbath day was the day when the soul was nourished by How then was the day to actually be observed? products from the market of the Word. In a tract Well, a good place to begin answering this ques- entitled The Law and Gospell Reconciled (1631), tion is by looking at the Westminster Confession Henry Burton (1578–1648) could write, Sunday of Faith 21.7, which J. I. Packer has identified as is “the market day of our souls, wherein we come containing the essence of the Puritan perspective to God’s house the market place, to buy the wine on the observance of the Sabbath.33 There we read, and milk of the word, without money, or money worth. How is that? By hearing and harkening to This Sabbath is then kept holy unto the Lord, God’s word.”29 when men, after a due preparing of their hearts, Although the Puritans believed that all time and ordering of their common affairs beforehand, was holy, since all time belonged to God, they were do not only observe an holy rest, all the day, from realists who—with what the American historian their own works, words, and thoughts about their John Primus has called “a keenness unsurpassed worldly employments and recreations, but also in Christian history”30—realized that acts of cor- are taken up, the whole time, in the public and porate worship and the various disciplines of spiri- private exercises of his worship, and in the duties tuality demand time. If some time is not set aside of necessity and mercy.34 for them, they will not get done. In the words of Benjamin Keach, if the Devil “can perswade men Obviously, public worship took pride of place. that there is no such thing as a Sacred Rest, or any For the Puritans, public worship was the heart one day required by Authority from Christ, [he] and soul of Sunday, and thus the most important will soon bring them to observe no day at all; and aspect of the Christian life. Accordingly Benjamin so all Gospel-worship, Religion, Piety, and the spe- Keach maintained that during public worship the cial Day of Worship will soon fall together.”31 And believer can experience “the nearest Resemblance here again is Henry Burton: of Heaven” and receive the “clearest manifesta- tions of God’s Beauty.” More of God’s “effectual” And were it not, that the Lord’s day did succeed and “intimate presence” is known in this context in place of the Sabbath, the Sabbath day of the of corporate worship than anywhere else. So, with Jews being abolished; what time for the means Ps 87:2 (“The Lord loveth the gates of Zion more of our sanctification and salvation were left unto than all the dwellings of Jacob”) cited as proof, us? Were it not for the Lord’s day, we should be the Puritan divine unequivocally declared that in a far worse case, than the Jews of old, as being “the publick Worship of God ought to be preferred left without opportunity and means of sanctifica- before private,” though the latter should certainly tion, all which the Lord’s day ministreth unto us; not be neglected. In fact, the place where “God is without this, we should have no market day for most Glorified” is in the midst of a worshipping our spiritual provision and merchandise of our congregation.35 souls, where to buy the pearl of the kingdom, and Then, according to the Westminster Confession, to supply all our spiritual wants.32 there should be “private exercises” of worship. The focus of these exercises is God. What sort of Thus, for the Puritans, the fourth commandment exercises? Well, first of all there was prayer, which became the most important of the moral laws con- John Owen (1616–83), who was rightly described trolling the Christian life. by his contemporaries as the “Calvin of Eng- land,” described as “the principal means whereby we express our universal dependence on God in

43 Christ.”36 As the Owen’s fellow Congregationalist The key term here is the word “pleasures.” The theologian Thomas Goodwin (1600–80) simi- Puritan perspective on this point is well expressed larly remarked, “our speaking to God by prayers, by (1697–1771), the Calvinistic Bap- and his speaking to us by answers thereunto, is tist commentator of the eighteenth century, who, one great part of our walking with God.”37 Other though not strictly a Puritan, was certainly one “private exercises” would include family prayer, immersed in the Puritan mentalité. In his com- catechizing, and meditation—all very much lost mentary on Isa 58:13 he states that the believer is arts among contemporary evangelicals. to “abstain … from recreations and amusements, Third, there should be involvement in “duties which may be lawfully indulged on another of necessity and mercy.” The Confession here rec- day.”38 Thus, we find Benjamin Keach stating ognizes that there are certain activities that must that some profane the Lord’s Day by “walking be carried out, even on the Sabbath—in their con- in the Fields for their own carnal pleasure and text, various farm chores; in ours, work in hospi- recreation”—something that he describes as “an tals, firefighters, the police. The other side of this abominable Evil”—and by “gaming and playing, statement, though, is found earlier in the Confes- or sporting.”39 sion. There it is emphasized that believers should However, the Hebrew word that underlies the “observe an holy rest, all the day, from their own term “pleasure” does not have the connotation works, words, and thoughts about their worldly that the English word has for this contempo- employments and recreations.” Here, there is a rary generation and that it had for the Puritans, genuine desire to prevent unnecessary work and namely, delights and pleasure arising from rec- commerce clogging up the time of the Sabbath reation. Rather, the term in Isaiah 58 probably and thus robbing the believer of his or her spiritual has in view the pleasures arising from commer- joys which are brought through corporate worship cial gain.40 The implication is that recreational and worship in the home. The statement regard- pursuits are not necessarily incongruent with ing work is certainly one that contemporary evan- the keeping of the Sabbath. In fact, since human gelicals, living in a deeply materialistic culture, beings have been created a psychosomatic whole, can take to heart. But what about the question of it is hard to imagine that the rest and refreshment “worldly … recreations”? of the Sabbath does not include the body as well as the soul. In this regard, a much better explana- The Question of “Worldly … tion of the meaning of the fourth commandment Recreations” for Christians is given by the late seventeenth- The biblical basis upon which the Puritans felt century Puritan pastor Hercules Collins (d. that they could outlaw “worldly recreations” was 1702). Basing his remarks upon the Heidelberg Isa 58:13–14: Catechism, a Reformed catechism compiled in 1562, he thus answers the question, “What are If thou turn away thy foot from the sabbath, from we taught by the fourth commandment?”: “that doing thy pleasure on my holy day; and call the … [the] Lord’s Day…be spent in private and pub- sabbath a delight, the holy of the Lord, honor- lique Devotion, as hearing the Word diligently, able; and shalt honor him, not doing thine own practising the Gospel-Sacraments zealously, and ways, nor finding thine own pleasure, nor speak- doing Deeds of Charity conscionably, and resting ing thine own words; then shalt thou delight from servil Works, cases of necessity excepted.”41 thyself in the Lord; and I will cause thee to ride Collins’ remarks, and the Heidelberg Catechism upon the high places of the earth, and feed thee which underlies them, shows a greater—and in with the heritage of Jacob thy father” (KJV). the opinion of this author, a more commend-

44 able—restraint than the confession when it comes The Man and His Work” and “John Calvin the Theo- to regulating the private lives of believers on the logian,” in Calvin and Augustine, 21, 487. Sabbath.42 4Benjamin B. Warfield, “Introductory Note” to Abra- This critique aside, much can be learned from ham Kuyper, The Work of the Holy Spirit (1900 ed.; the Puritan spirituality of the Sabbath. As Keach repr. Grand Rapids: Eerdmans, 1956), xxxv, xxviii. rightly noted, in the Sabbath “we have a Prize for 5“Tyndale, William,” The Encyclopedia Britannica (11th our Souls put into our hands, and may injoy God’s ed.; New York: Encyclopædia Britannica, 1911), 27: Presence…. This is the Queen of Days … which 499. Normally, this author follows the standard God hath crowned with Blessings; on which day advice given to college freshmen regarding scholarly the Spirit most gloriously descended, and the dew research: never cite from encyclopedias in academic of the same Spirit still falls upon our Souls.”43 papers. But the eleventh edition of The Encyclope- dia Britannica is rightly famous for the depth of its A Concluding Word from the scholarship. Puritans 6In Henry Walter, ed., Doctrinal Treatises and Intro- With Keach’s quote cited above we are back to ductions to Different Portions of the Holy Scriptures by one of the most perennial of all topics in Puritan William Tyndale (Cambridge: Cambridge University, piety, namely, the insistence that the Spirit’s pres- 1848), 399. ence and work are utterly vital for true spiritual- 7David Daniell, William Tyndale. A Biography (New ity. And the Puritans would urge contemporary Haven: Yale University, 1994), 3. Christians, along with seeking to practice the dis- 8Richard Dale Land, “Doctrinal Controversies of Eng- ciplines of the Christian life discussed in this arti- lish Particular Baptists (1644–1691) as Illustrated by cle, to, as once so aptly put it, “Pray the Career and Writings of Thomas Collier” (D.Phil. for the Spirit, that is, for more of [him], though Thesis, Regent’s Park College, Oxford University, God hath endued them with him already.”44 1979), 205. 9Cited in Barry Reay, The Quakers and the English Endnotes Revolution (New York: St. Martin’s Press, 1985), 33. 1Irvonwy Morgan, Puritan Spirituality (London: For a discussion of Fisher’s approach to Scripture, Epworth, 1973), 53–65, esp. 60; Dewey D. Wallace, see Dean Freiday, The Bible: Its Criticism, Interpreta- Jr., The Spirituality of the Later English Puritans. An tion and Use in 16th and 17th Century England (Pitts- Anthology (Macon, GA: Mercer University, 1987), burgh: Catholic and Quaker Studies, 1979), 97–102. xi–xiv; J. I. Packer, A Quest for Godliness: The Puri- 10Cited in ibid., 34. tan Vision of the Christian Life (Wheaton: Crossway, 11J. W. Frost, “Penington, Isaac (the Younger)” in Bio- 1990), 37–38. graphical Dictionary of British Radicals in the Seven- 2Richard B. Gaffin Jr., “The Holy Spirit,”The Westmin- teenth Century (ed. Richard L. Greaves and Robert ster Theological Journal 43 (1980): 61. See also the Zaller; Brighton, Sussex: The Harvester, 1984), 3:23. detailed discussion by Garth B. Wilson, “Doctrine of 12Letters of Isaac Penington (2nd ed.; repr., London: the Holy Spirit in the Reformed Tradition: A Critical Holdsworth and Ball, 1829), 202–3. For access to Overview,” in The Holy Spirit: Renewing and Empow- these letters I am indebted to Heinz G. Dschankilic ering Presence (ed. George Vandervele; Winfield, Brit- of Cambridge, Ontario. ish Columbia: Wood Lake, 1989), 57–62. 13See also the remarks by Land, “Doctrinal Controver- 3Benjamin B. Warfield, “Calvin’s Doctrine of the sies,” 205–11. Knowledge of God” in Calvin and Augustine (ed. 14Cited in Geoffrey F. Nuttall,The Holy Spirit in Puritan Samuel G. Craig; repr., Phillipsburg, NJ: Presbyte- Faith and Experience (2nd ed.; Oxford: Basil Black- rian & Reformed, 1980), 107. See also “John Calvin: well, 1947), 32.

45 15Benjamin Keach, Tropologia: A Key to Wales, 1600–1800 (Oxford: Clarendon, Open Scripture-Metaphors (London: Enoch 1994), 110. Prosser, 1681), 2:312. 27Packer, Quest for Godliness, 235. 16Second London Confession 1.5 in William L. 28Cited in Primus, Holy Time, 177. Lumpkin, Baptist Confessions of Faith (rev. 29Cited in ibid., 178. ed.; Valley Forge, PA: Judson, 1969), 250. 30Ibid., 179. 17Cited in Joseph Ivimey, A History of the 31Benjamin Keach, The Jewish Sabbath Abro- English Baptists (London: B. J. Holdsworth, gated (London, 1700), 269. 1823), 3:300. 32Cited in Primus, Holy Time, 179–80. 18Cited John H. Primus, Holy Time, Moderate 33Packer, Quest for Godliness, 238. Puritanism and the Sabbath (Macon, GA: 34The Confession of Faith of the Assembly of Mercer University, 1989), 170. Divines at Westminster (Glasgow: Free Pres- 19This description of the pulpit is that of byetrian, 1978), 18. Michael J. Walker, Baptists at the Table: 35Benjamin Keach, The Glory of a True The Theology of the Lord’s Supper amongst Church, and its Discipline display’d (Lon- English Baptists in the Nineteenth Century don, 1697), 63–68, passim. (Didcot, Oxfordshire: Baptist Historical 36John Owen, Exercitations on the Epistle to Society, 1992), 7. While Walker’s descrip- the Hebrews. Part V in The Works of John tion is of the Baptist pulpit in the nine- Owen (ed. William H. Goold; 1854–85 ed.; teenth century, it is also true of Puritan repr., Carlisle, PA: The Banner of Truth, preaching. 1991), 18:362. 20Cited in Primus, Holy Time, 174. 37Thomas Goodwin, The Return of Prayers in 21The Fountain Opened in Works of Richard The Works of Thomas Goodwin, D.D. (Edin- Sibbes (ed. Alexander B. Grosart; 1862–4 burgh: James Nichol, 1861), 3:362. ed.; repr., Carlisle, PA: The Banner of 38John Gill, Exposition of the Old Testament Truth, 2001), 5:509. (1810 ed.; repr., Paris, AR: The Baptist 22Cited in Peter Lewis, The Genius of Puri- Standard Bearer, 1989), 5:344. tanism (2nd ed.; Haywards Heath, Sussex: 39Keach, Jewish Sabbath Abrogated, 277. Carey, 1979), 35. 40Nigel Westhead, “Evangelicals and Sab- 23S. L. Copson, Association Life of the Particu- bath Keeping in the 1990s,” Evangel 13, no. lar Baptists of Northern England 1699–1732 2 (Summer 1995): 58. (London: Baptist Historical Society, 1991), 41Hercules Collins, An Orthodox Catechism 89, 95. Italics added. (London, 1680), 55-56. 24D. Mervyn Himbury, British Baptists: A 42Westhead, “Evangelicals and Sabbath Short History (London: The Carey Kings- Keeping,” 58. gate, 1962), 141. 43Keach, Jewish Sabbath Abrogated, 279. 25One critic of this tradition of Puritan archi- 44John Bunyan, I will pray with the Spirit in tecture in the early nineteenth century John Bunyan: The Doctrine of the Law and could describe their faith as “the religion of Grace unfolded and I will pray with the Spirit barns” (John Greene, Reminiscences of the (ed. Richard L. Greaves; Oxford: Claren- Rev. Robert Hall, A.M. [London: Frederick don, 1976), 271. Westley/A. H. Davis, 1834], 25). 26Bryan W. Ball, Seventh-day Men: Sabbatar- ians and Sabbatarianism in England and

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