# The Puritans had no assurance?



## Ron Henzel (Jan 5, 2018)

A couple of days ago I came across a video and article by Bob Wilkin of the Grace Evangelical Society where he says (in the article):

"Dr. R. T. Kendall in his book _Calvin and English Calvinism to 1649_ reports that nearly to a man the great Puritan theologians lamented on their death beds that they probably were going to hell because they did not see enough evidence in their works to convince them that they had fought the good fight, finished the race, and kept the faith."​
After vainly searching through my copy of Kendall's book for this statement, I contacted both Wilkin and Kendall (through his ministry web site) for the reference. Wilkin hasn't gotten back to me yet but Kendall has already graciously exchanged a few emails with me.

Kendall agreed that Wilkin is accurately representing him, but apologized for not being able to recall exactly where he wrote it. After a few emails I had enough clues to track down the following from his book:

"Thomas Fuller says that Perkins reportedly died 'in the conflict of a troubled conscience'. This is 'no wonder', for God 'seemingly leaves his saints when they leave the world, plunging them on their death-beds in deep temptations, and casting their souls, down to hell, to rebound to higher heaven'."

[Page 75]​
The quote from Fuller (1608-1661) comes from _The Holy State_ (1648), but when I checked the context through copies on Google Books and the Internet Archive it appears that Fuller doubted this account. In any case, this is only one Puritan and I haven't been able to substantiate the notion that lack of deathbed assurance was a general pattern for the rest of them.

Kendall informs me that the statement Wilkin refers to may have actually been cut from his doctoral thesis before it was published to meet the word limitation imposed by Oxford University Press, but I'm still searching, because Kendall is sticking by the gist of it.

I am quite familiar with the furor Kendall's book created in 1979 with its contribution to the ongoing "Calvin versus the Calvinists" controversy, but nearly all my knowledge of the Reformed response to Kendall is concerning his thesis that Calvin did not teach limited atonement. I know he made a big deal about the ground of assurance in the same book, but I'm not as familiar with how Reformed writers have responded to his contention that Beza and Perkins departed from Calvin on this point, nor did I realize that one of the contentions Kendall has made was that nearly all the Puritans (Kendall preferred "experimental predestianarians") died lacking assurance.

Does anyone here have more light they can throw on this?


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## Ed Walsh (Jan 5, 2018)

Ron Henzel said:


> Does anyone here have more light they can throw on this?



More light? Not directly, but I do have some insight on Perkins' doctrine of assurance.

You mentioned the report about William Perkins that he died without assurance so I thought this might be helpful.

Perkins in his life wrote a lot on the subject of assurance. I have attached a PDF of Chapter 37 of Beeke's book, Puritan Theology, Doctrine for Life, titled:

William Perkins and His Greatest Case of Conscience
Lord increase the number of them which may rejoice that their names are written in heaven.

I added chapter 38 on Perseverance since it is a related topic.

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## C. Matthew McMahon (Jan 5, 2018)

Read Beeke on The Quest for Full Assurance. He covers faith, assurance and full assurance from the perspective of puritanism. It will give source info on all their writings and what they believed about it.

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## Ron Henzel (Jan 5, 2018)

Ed Walsh said:


> More light? Not directly, but I do have some insight on Perkins' doctrine of assurance.
> 
> You mentioned the report about William Perkins that he died without assurance so I thought this might be helpful.
> 
> ...




Thanks, Ed. I have my own copy of the book, but the PDF is convenient.

Kendall also extensively covered Perkins' teachings on assurance in _Calvin and English Calvinism to 1649_, but perhaps Beeke will give a fuller picture.


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## Ron Henzel (Jan 5, 2018)

C. Matthew McMahon said:


> Read Beeke on The Quest for Full Assurance. He covers faith, assurance and full assurance from the perspective of puritaism. It will give source info on all their writings and what they believed about it.




Thanks, Matthew. But the point by Kendall that I am addressing is not about what the Puritans believed and taught about assurance, but rather whether they themselves enjoyed it, especially on their deathbeds. I have _The Quest for Full Assurance _as well and checked it for any references to dying Puritans having troubled consciences or doubts about their own salvation, but came up empty.


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## timfost (Jan 5, 2018)

Here are some relevant passages from Dort.

1:12

"*The elect in due time, though in various degrees and in different measures, attain the assurance of this their eternal and unchangeable election*, not by inquisitively prying into the secret and deep things of God, but by observing in themselves with a spiritual joy and holy pleasure the infallible fruits of election pointed out in the Word of God—such as, a true faith in Christ, filial fear, a godly sorrow for sin, a hungering and thirsting after righteousness, etc."

5:11

"The Scripture moreover testifies that believers in this life have to struggle with various carnal doubts, and that under *grievous temptations they do not always feel this full assurance of faith and certainty of persevering.* But God, who is the Father of all consolation, does not suffer them to be tempted above that they are able, but will with the temptation make also the way of escape, that they may be able to endure it (1 Cor. 10:13), and by the Holy Spirit again inspires them with the *comfortable assurance of persevering*."

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## Ron Henzel (Jan 5, 2018)

timfost said:


> Here are some relevant passages from Dort.
> 
> 1:12
> 
> ...




Thanks, timfost. I get that. But the issue is not what the Puritans believed and taught, but what they experienced themselves. Did most of them die lacking assurance of salvation, as Kendall indicates? And what evidence is there for either an affirmation or denial of that assertion?


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## timfost (Jan 5, 2018)

Ron Henzel said:


> Thanks, timfost. I get that. But the issue is not what the Puritans believed and taught, but what they experienced themselves. Did most of them die lacking assurance of salvation, as Kendall indicates? And what evidence is there for either an affirmation or denial of that assertion?



Yes, I understand your point. My only point in writing these quotes is that they gave ample reason to have assurance. I doubt that there would be a lack of assurance on their deathbeds when their theology gave us every reason for assurance.


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## py3ak (Jan 5, 2018)

If he's not able to source it, as he isn't, it's quite irresponsible of Dr. Kendall to make such a sweeping claim. I don't know that anyone has gone through and compiled the deathbed relations of major Puritan theologians and ministers, but let me suggest two sources that seem to render Kendall's claim probably implausible.

First is the readily-available _Pilgrim's Progress. _There are several deathbed scenes, but doubt occasioned by unfruitfulness does not figure in all or most of them.

Second is Robert Bolton's _A Treatise on Comforting Afflicted Consciences. _This contains a significant excursus on the different sorts of deathbeds one might be called upon to attend. Bolton seems to be drawing on his own pastoral experience in that section, but he gives a salutary caution against emphasizing deathbeds in opposition to lifestyles, as well as an insightful classification of the kinds of deathbeds.

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## Cymro (Jan 6, 2018)

Ron, if you have or can get, Memoirs of the Westminster Divines, Banner of Truth, you will find how they died. Far from lacking assurance, they bore their illnesses and afflictions with meekness and fortitude and a blessed hope of the better country before them. As examples see Dr Twisse, Simeon Ashe and Joseph Caryl. It would be unthinkable that those who exhorted their hearers on the necessity of assurance, would fail to uphold their teaching in their own experience.

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## Cymro (Jan 6, 2018)

Written of Rev Herbert Palmer at his death, “he lived piously and died cheerfully, in the exercise of faith, patience and submission to the will oF God.” And said ,” I should act unworthily, if after I have preached to others, that they would cast their burdens upon God, I should not do so myself.”

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## Cymro (Jan 6, 2018)

Rev Stephen Marshall adying said, “I have so learned Christ, that I am not afraid to die.”
Dr Thomas Goodwin, when dying, “he discoursed with such strong faith, and assurance of Christ’s love, with such holy admiration of free grace and joy in believing, and with such heavenly expressions of gratitude and praise ,that it deeply affected all persons who heard him.——-with this assurance
of faith , and fullness of joy his soul left this world.”
But I must desist, as most of the deaths recorded show they died as they lived, with strong reliance upon the Christ who saved them.

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## Ask Mr. Religion (Jan 6, 2018)

C. Matthew McMahon said:


> Read Beeke on The Quest for Full Assurance. He covers faith, assurance and full assurance from the perspective of puritaism. It will give source info on all their writings and what they believed about it.


Indeed.

I emailed Dr. Beeke about the issue discussed (deathbed) in the OP. Hoping he will respond.


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## Ed Walsh (Jan 6, 2018)

Ron Henzel said:


> Does anyone here have more light they can throw on this?



Here's some history on death and dying in, *The Puritan Way of Death*, by David E. Stannard.
It covers the Puritans in New England. Here's a search of Google Books that will take you to a link to chapter 4, *Death and Dying*, pg 72
https://goo.gl/buuyeH

Here's the book on Amazon
https://goo.gl/EKo9pP


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## Ed Walsh (Jan 6, 2018)

Ron Henzel said:


> "Dr. R. T. Kendall in his book _Calvin and English Calvinism to 1649_ reports that nearly to a man the great Puritan theologians lamented on their death beds that they probably were going to hell because they did not see enough evidence in their works to convince them that they had fought the good fight, finished the race, and kept the faith."



Here's an excerpt from The Puritan Way of Death where the author seems to agree, although he only presents one supporting story in some detail. He relates the doubts of Increase Mather as told by his son Cotton.

...Or, as Allan I.Ludwig has more recently-and somewhat more dramatically-put it: "In the midst of darkness and confusion there was light, the triumph of Death was overcome by eternity. The fear of death gave way to the thrill of spiritual pleasures yet to come as archangels trumpeted the glorious day." _The evidence does not confirm this interpretation. Instead, it suggests that the Puritans were gripped individually and collectively by an intense and unremitting fear of death_, while simultaneously clinging to the traditional Christian rhetoric of viewing death as a release and relief for the earth-bound soul.

*Note by me*: Although the author _suggests_ that most Puritans had a great fear of dying, he later says,

"None of this is to suggest, of course, that all New England Puritans faced the ends of their lives in desperate fear and trembling. Many of them did not, and, at least as reported in the didactic postmortem expositions of their ministers, perhaps most even gasped a sigh of personal conviction as their final breath escaped."​
Increase Mather provides a clear-cut example of this duality. Mather was fond of the kind of declaration cited earlier, indicating that believers should long for the deliverance of death. Indeed, in one of his sermons published in 1715, he cried, "I know that the time of my departure out of this World is now very near at hand.... And now that I am Preaching Christ, how glad should I be, if I might dye before I stir out of this pulpit!" But eight years later, when death was in fact near at hand, his reaction was quite different. As his son Cotton relates and explains it:

And in the Minutes of the Darkness wherein he lay thus feeble and sore broken, he sometimes let fall expressions of some Fear lest he might after all be Deceived in his Hope of the Future Blessedness. His Holy Ministry having very much insisted on that Point, that no care could be too much to prevent our being Deceived in that Important Matter; tis no wonder, that as the Dark Vapours which assaulted and fettered his Intellectual Powers, broke in upon him, his Head should run much upon the Horror of being Deceived at the last. Yea, had there not been anything at all of a Natural Debilitation and Obnubilation in it, yet it were a very Supposeable thing, and not at all to be wondered at, if the Serpent be let loose to vex a Servant of GOD in the Heel of his Life; and if the Powers of Darkness, knowing the Time to be short, fall with Great Wrath on the Great Opposers of their Kingdom, and make a very Dark Time for them just before the Break of the Eternal Day upon them. And how justly might it awaken the rest of us to Work out our own Salvation with Fear and Trembling, when we see such a man as Dr. Mather, concerned with so much Fear and Trembling, lest he should be Deceived at the Last?... The best Judges of Things have agreed in this Judgment; That going to Heaven in the way of Repentence, is much safer and surer than going in the way of Extasy.​
Not only does this passage illustrate the difference between Increase's earlier pronouncements and his actual deathbed behavior, but with equal force, it points out the dissonant nature of the father's experience of death and the son's "rhetorical" interpretation of it. Cotton, after all, remained clearly convinced of his father's salvation, despite the force of his father's despair.

David E. Stannard. The Puritan Way of Death: A Study in Religion, Culture, and Social Change (Kindle Locations 814-816). Kindle Edition.​

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## bookslover (Jan 6, 2018)

As for Bob Wilkin and the Grace Evangelical Society, they represent what could be called the New Antinomianism (if there is such a thing). They, among others, had their knives out (so to speak) against John MacArthur during the Lordship Controversy of the 1980s and 1990s. So, I wouldn't put a lot of stock in Wilkin's assertions.

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## Wayne (Jan 6, 2018)

Two good sources in refutation of the claim:

Accounts of the Covenanters, during the Killing Times.
and
The Non-Conformists Memorial 
[being available in digital form, it would be simple to search for examples like this:

From the latter, Vol. II, p. 59, quoting the Rev. George Hughes of Devonshire [where Flavel also ministered]:

"Nature would not willingly go where it must and shall go; yet I will wait all the days of my appointed time for my change. Oh! when wilt it once come, that I shall put off this earthly tabernacle, and be clothed with my house from heaven! I desire to be dissolved, and at home with Christ. I thank God I am not ashamed to live, nor afraid to die." . . . . The evening before he died, he ordered his watch to lie by him, and desired a relation to observe when it was two o'clock, "for (says he) that is my hour." And accordingly, just at that time he expired, in 1667, in the 64th year of his age.


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## arapahoepark (Jan 6, 2018)

So a couple of anecdotes along with bald assertions from a "scholar" that contributes little is to call into question Puritan theology that says the opposite?


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## KMK (Jan 7, 2018)

I have a book of testimonials by all the Puritans who came back to life to write about their death bed experiences. If I can find it I will provide you with some evidence.

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## Ask Mr. Religion (Jan 7, 2018)

Ask Mr. Religion said:


> Indeed.
> 
> I emailed Dr. Beeke about the issue discussed (deathbed) in the OP. Hoping he will respond.


Dr. Beeke responded:

I have never read anything like this in my life. As far as I know, most Puritan theologians and ministers died well and in sweet assurance of faith just as they lived well in sweet assurance.​

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## Ron Henzel (Jan 7, 2018)

Ed Walsh said:


> Here's some history on death and dying in, *The Puritan Way of Death*, by David E. Stannard.
> It covers the Puritans in New England. Here's a search of Google Books that will take you to a link to chapter 4, *Death and Dying*, pg 72
> https://goo.gl/buuyeH
> 
> ...



Thanks, brother!


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## Ron Henzel (Jan 7, 2018)

Ed Walsh said:


> Here's an excerpt from The Puritan Way of Death where the author seems to agree, although he only presents one supporting story in some detail. He relates the doubts of Increase Mather as told by his son Cotton.
> 
> ...Or, as Allan I.Ludwig has more recently-and somewhat more dramatically-put it: "In the midst of darkness and confusion there was light, the triumph of Death was overcome by eternity. The fear of death gave way to the thrill of spiritual pleasures yet to come as archangels trumpeted the glorious day." _The evidence does not confirm this interpretation. Instead, it suggests that the Puritans were gripped individually and collectively by an intense and unremitting fear of death_, while simultaneously clinging to the traditional Christian rhetoric of viewing death as a release and relief for the earth-bound soul.
> 
> ...



Thank you for taking the time to share this. It's quite helpful!


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## Ron Henzel (Jan 7, 2018)

bookslover said:


> As for Bob Wilkin and the Grace Evangelical Society, they represent what could be called the New Antinomianism (if there is such a thing). They, among others, had their knives out (so to speak) against John MacArthur during the Lordship Controversy of the 1980s and 1990s. So, I wouldn't put a lot of stock in Wilkin's assertions.




Yes, and thanks! It's something that I've been aware of, but didn't point out, although it has great significance in this context.

I am concerned that those who oppose Calvinism may also be spreading misrepresentations of it. Of course, I can't stop them from doing that, but I can alert others to it when it comes to my attention. But I want to tread carefully, because I've heard similar things about the Puritans from other Calvinists. It's possible that they may have been unwittingly misled by anti-Calvinists, but I thought I should do my due diligence before coming to that conclusion.

So Wilkin does have an ax to grind, and it is good of you to point that out. Thanks!


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## Ron Henzel (Jan 7, 2018)

Wayne said:


> Two good sources in refutation of the claim:
> 
> Accounts of the Covenanters, during the Killing Times.
> and
> ...




Thank you, brother, for this amazing and helpful quote! I'll be sure to follow up in the book you've recommended here.


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## Ron Henzel (Jan 7, 2018)

arapahoepark said:


> So a couple of anecdotes along with bald assertions from a "scholar" that contributes little is to call into question Puritan theology that says the opposite?




Agreed! Unfortunately, R.T. Kendall is a scholar of no small influence, especially among the enemies of consistent Calvinism. The published version of his 1979 doctoral thesis drew responses from the likes of Roger Nicole and others. As wrong as I believe him to be, he is someone to be reckoned with. Fortunately, he has maintained an irenic tone in our email dialogue, for which I am most thankful.


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## Ron Henzel (Jan 7, 2018)

KMK said:


> I have a book of testimonials by all the Puritans who came back to life to write about their death bed experiences. If I can find it I will provide you with some evidence.




"Came back to life?" Sounds interesting. I would love to hear more.

Thanks!


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## Ron Henzel (Jan 7, 2018)

Ask Mr. Religion said:


> Dr. Beeke responded:
> 
> I have never read anything like this in my life. As far as I know, most Puritan theologians and ministers died well and in sweet assurance of faith just as they lived well in sweet assurance.​




Brother, you beat me to it! Thanks so much for taking the time, and for sharing the response!

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## C. Matthew McMahon (Jan 7, 2018)

Ask Mr. Religion said:


> Dr. Beeke responded:
> 
> I have never read anything like this in my life. As far as I know, most Puritan theologians and ministers died well and in sweet assurance of faith just as they lived well in sweet assurance.​



...Which is why I posted Beeke's book. In all the bios I've written and read, I've not come across a puritan that didn't make me personally feel like, "I need what he has," both theologically and practically in their daily walk. They were, from my own studies, brimming with sweet communion with Christ, and overflowing with it.

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## Ron Henzel (Jan 7, 2018)

C. Matthew McMahon said:


> ...Which is why I posted Beeke's book. In all the bios I've written and read, I've not come across a puritan that didn't make me personally feel like, "I need what he has," both theologically and practically in their daily walk. They were, from my own studies, brimming with sweet communion with Christ, and overflowing with it.




Thanks! This is quite helpful!


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## moral necessity (Jan 7, 2018)

Ron Henzel said:


> ...But the point by Kendall that I am addressing is not about what the Puritans believed and taught about assurance, but rather whether they themselves enjoyed it, especially on their deathbeds. I have _The Quest for Full Assurance _as well and checked it for any references to dying Puritans having troubled consciences or doubts about their own salvation, but came up empty.



John Knox wrote some letters to his mother-in-law who apparently struggled a lot with her assurance. She was not on her deathbed, as far as I know. But, the subject is discussed and Knox is left to give some counsel.
You'll find his letters to her in Volume 3: p.331-402 in the Banner of Truth edition.

This article references these Knox letters, but it is written from the perspective of a departure happening after Calvin regarding assurance. Some reformed might describe it differently. I'll post it here so you can see his use of the Knox quotes. http://archives.gcah.org/bitstream/handle/10516/6009/MH-1993-October-Reed.pdf?sequence=1

I suspect you'll find more of what you're looking for (if it exists) from authors who might differ from the puritans on assurance. Or, you'll find examples in letters of correspondence, or perhaps biographies.


Blessings!

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## Ron Henzel (Jan 12, 2018)

Ed Walsh said:


> Here's an excerpt from The Puritan Way of Death where the author seems to agree, although he only presents one supporting story in some detail. He relates the doubts of Increase Mather as told by his son Cotton.
> 
> ...Or, as Allan I.Ludwig has more recently-and somewhat more dramatically-put it: "In the midst of darkness and confusion there was light, the triumph of Death was overcome by eternity. The fear of death gave way to the thrill of spiritual pleasures yet to come as archangels trumpeted the glorious day." _The evidence does not confirm this interpretation. Instead, it suggests that the Puritans were gripped individually and collectively by an intense and unremitting fear of death_, while simultaneously clinging to the traditional Christian rhetoric of viewing death as a release and relief for the earth-bound soul.
> 
> ...




Ed,

Thanks so much for tracking down these quotes! I have purchased a copy of the Google Play edition of _The Puritan Way of Death._ Stannard seems to partially confirm Kendall's assessment. But to say, as he does, that "many did not" face "the ends of their lives in desperate fear and trembling" is pretty far from saying that "nearly to a man the great Puritan theologians lamented on their death beds that they probably were going to hell."

Although I haven't read his book yet, Stannard's comments seem limited to the New England Puritans, and Kendall's are not. I would be interested in finding out if there is much documentation with respect to how the English Puritans faced death, in addition to the reference to Perkins that I've already quoted.


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## Ron Henzel (Jan 26, 2018)

moral necessity said:


> John Knox wrote some letters to his mother-in-law who apparently struggled a lot with her assurance. She was not on her deathbed, as far as I know. But, the subject is discussed and Knox is left to give some counsel.
> You'll find his letters to her in Volume 3: p.331-402 in the Banner of Truth edition.
> 
> This article references these Knox letters, but it is written from the perspective of a departure happening after Calvin regarding assurance. Some reformed might describe it differently. I'll post it here so you can see his use of the Knox quotes. http://archives.gcah.org/bitstream/handle/10516/6009/MH-1993-October-Reed.pdf?sequence=1
> ...



Craig,

Thanks so much! This is extremely helpful!


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## Contra_Mundum (Jan 26, 2018)

It is perhaps worth considering how the_ experiential_ nature--to the point of* insistence*--of certain strains of Puritanism could lend itself to just such a loss of confidence in an hour of weakness.

If we go to the "other end" of these sorts of Puritans' spiritual life, to their conversion, we find a heavy emphasis in their culture on a proper and true _experience _(something even more pronounced in an American context, where they had to begin with a majority of influence in the colonies they began). It was not sufficient for many of these to "know what and in Whom they believed," but to have gone through some deep wrestling and craving for emotional release.

Which having, brought many of them comfort. And which not having, left many of them "unconfirmed" or non-communing in the churches they faithfully attended; and which led to later expedients such as the "half-way-covenant," where these uncertain members relied on the grandparents' full-communion for the right to baptize their own children.

So, imagine two scenarios. 1) Someone who has longed for an_ experience_ all his life, refusing to make one up, unsure if he had a right to assurance with out it, now dying not having had it; but his pastors have insisted he should keep seeking it his whole life long. 2) Someone who put a great stock in his_ approved experience,_ and at last on his deathbed finds he has put more confidence there than in the Person of the Savior, or finds it hard on the wisps of his life to hold what (when stronger) he thought of as a convenient brace.

In neither case, would it be correct to assume the worst. The first case is a continuation of his earlier lack of assurance; the second a case of loss of assurance in that which never was properly a stay.

In no case would this be proper to the best Puritan theology. It would not be Westminsterian (but the WCF was not adopted in England, the Puritans fell from favor, and the American Puritans did not confess it). It would not be consistent with the best of the 16th & 17th century writers and pastors. It would only be consistent with whatever strains of Puritanism added an overabundance of experimentalism to their Reformed Faith.

Almost every Reformation Church developed strains of "pietism" of different strength and inclination. The Lutherans gave us the Pietists (capital P). The early English Puritans were simply aiming at finishing the Reformation in England, rather than settling for the half-measure Anglican Church. But after the high-water mark of the 1640s, and especially after the Great Ejection 1662, Puritanism was pushed to the margin. This is a condition ripe for an additional "inward thrust," an effort at validation for those who have been exiled from their religious home, yet keep God in their hearts. "They have the building, we have the faith," that sort of thing.

The Separatists (Pilgrims) and other Puritans were already colonizing North America when English Puritanism was dealt the blows; and those who went west over the sea would only reinforce the pietistic elements in the colonies. Finally, in time Puritanism becomes viewed as a monolith, without true regard for its origins, history, and variability. Find a deathbed agony, and (since this fits a certain caricature) it must be the norm, everywhere and always. Or the natural ending point for the movement.

Both the Scots and the Dutch had varieties of "Second Reformation" developments. What both these national churches had, which the English Puritans did not, were national church-Confessions. The Scots adopted the WCF (superseding their Scots Confession, 1560), and the Dutch had the Belgic, 1561. There is a tendency among some to feel as though the church of a settled Confession is insufficiently eager, disciplined, discriminating between the saved and the lost. And this will be true at times. And often the church needs a bit of stirring up to maintain its "edge." But it is not necessarily true.

The _experience_ of the Faith is something we should be happy to have; but not everyone who has the Faith will have the same experience. I knew a man who has been overcome with emotion thinking about a father-in-the-faith, and what that man endured; while his own statement of religious devotion was that he NEVER had an emotional experience in a sermon or a worship service. Does that make his profession suspect? I don't think so.

Where there were Puritans (or anyone else) who put too much stock in experiences and emotions, they should not be faulted for valuing experience, but maybe for overvaluing it, and making it* normative*. But there's no reason to put all the Puritans in that category, or for discounting the many testimonies of having wonderful assurance of Christ's final call to them in their last moments--as much as they ever knew while they had their strength.

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## moral necessity (Feb 3, 2018)

Ron Henzel said:


> Craig,
> 
> Thanks so much! This is extremely helpful!


I stumbled across another example...

Walter Marshall (of _The Gospel Mystery Of Sanctification_) apparently struggled with assurance for several years of his ministry. He sought counsel from various pastors, particularly Richard Baxter, whose works he had studied. Baxter's reply was interesting, in which he told Marshall that he had taken his writings "too legally."

This information is found in the original preface to the 1692 edition of _The Gospel Mystery Of Sanctification_, written by N.N. and T. Woodcock.
I read where N.N. was Marshall's biographer, but I'm not sure who the initials stand for.

You can read the preface here on pp.8-9: http://www.digitalpuritan.net/Digital Puritan Resources/Marshall, Walter/The Gospel Mystery of Sanctification Opened.pdf

I've copied the preface over to this post for a quicker perusal...


PREFACE.

READER,
Mr. Walter Marshall, composer of these Directions how to attain to that practice and manner of life which we call holiness, righteousness, or godliness, was educated in New College of Oxford, and was a fellow of said college, and afterwards he was chosen a fellow of the college of Winchester, but was put under the Bartholomew Bushel,* with near two thousand more lights, (a sin not yet repented of) whose illuminations made the land a Goshen. He was esteemed a Presbyterian, and was called to be pastor to a people at Gosport in Hampshire, where he shined, though he had not the public oil. The substance of these meditations were there spun out of his own experiences; he having been much exercised with troubled thoughts, and that for many years. He had, by many mortifying methods, sought peace of conscience; but notwithstanding all, his troubles still increased. Whereupon he consulted others, particularly Mr. Baxter, whose writings he had been much conversant with; who thereupon told Mr. Marshall, he took them too legally. He afterwards consulted an eminent divine, Dr. T. G. (_ie. Thomas Goodwin_) giving him an account of the state of his soul, and particularizing his sins, which lay heavy upon his conscience; who, in his reply, told him that he had forgot to mention the greatest sin of all, the sin of unbelief in not believing on the Lord Jesus for the remission of his sins, and sanctifying his nature. Hereupon he set himself to the studying and preaching Christ, and attained to eminent "holiness, great peace of conscience, and joy in the Holy Ghost."

Mr. Marshall's dying words were these, "The wages of sin is death, but the gift of God is eternal life, through Jesus Christ our Lord;" having but just before, said to those about him, "That he now died in the full persuasion of the truth, and in the comfort of that doctrine which he had preached." The sum whereof is contained in the ensuing Discourse.

Some time since he was translated by death, Elijah-like, dropping these sheets as his mantle for succeeding Elishas to go forth with, for the conversion of sinners, and comfort of drooping souls.

These papers, are the profound experiences of a studious holy soul, learned of the Father, coming from his very heart; and smell of no party or design, but for holiness and happiness. Yet, it is to be feared, they will scarcely go down with the heady notionalists of this age, who are of the tribe of Reuben, wavering with every wind of modish doctrine; but in Judah they will be praised. And we hope that many shrubs and cedars may hereby advance in knowledge and comfort.

But, not to detain you longer, read over all these Directions, that you may fully understand the Author, or read none. If you do it with the serious humble spirit in which they were wrote, it may be hoped, (the matter being so weighty, and from so able a hand) through the grace of God, they will sink into thy conscience, and, make thee a solid Christian, full of faith, holiness, and consolation,
N.N.
July 21, 1692.

* This alludes to the Act of Parliament, after the restoration of Charles II. 1660. ejecting a vast number of eminent faithful ministers from their charges, because they could not comply with prelacy.

«
The Author of these Directions was well known to me, and was with me in my house a month together, about twenty years past; and I esteem him a person deserving the character which this Preface giveth him.
T. Woodcock
July 21, 1692.


I also came across a doctoral thesis here about Walter Marshall's view of sanctification: https://chesterrep.openrepository.c...reation+in+Christ++PhD+Thesis++Final.docx.txt

This is fairly long. Skimming through it, however, I found an interesting quote giving Marshall's comments on Baxter's teachings: The thesis reads, "It is nearly certain that Marshall’s spiritual melancholy was occasioned by the writings of Richard Baxter. N.N. says that Marshall knew Baxter’s writings well, and given Baxter’s prominence at the time, this is not surprising. Marshall seems to indicate a past experience with Baxter’s theology when he says concerning a view held by Baxter, “For my part, I hate it with perfect hatred, and account it mine enemy, as I have found it to be.” It is most probable that Baxter’s Neonomianism was Marshall’s enemy that caused him profound spiritual distress."


Blessings!


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## Ron Henzel (Feb 16, 2018)

moral necessity said:


> I stumbled across another example...
> 
> Walter Marshall (of _The Gospel Mystery Of Sanctification_) apparently struggled with assurance for several years of his ministry. He sought counsel from various pastors, particularly Richard Baxter, whose works he had studied. Baxter's reply was interesting, in which he told Marshall that he had taken his writings "too legally."
> 
> ...



Thanks!

Of course, I'm still a long way from corroborating Kendall's contention, as channeled by Wilkin, that "nearly to a man the great Puritan theologians lamented on their death beds that they probably were going to hell." But I want to have as accurate a picture as I can get.


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