The Origins of Puritanism in England III

Following Mary's death her half-sister Elizabeth became queen. With Elizabeth came a period of greater political stablility but a resistance to thorough-going reform of the church. She was content with just a certain amount of Protestantism, enough to suit her own needs yet keep the church tightly bound to the crown. Parliament and the Anglican bishops passed the Act of Uniformity in 1559, the year after she became queen. This law stipulated that High Church Anglicanism was the only official church in England and that all others were suppressed. Everyone was required to subscribe to the Thirty-Nine Articles and the Book of Common Prayer along with all the other practices of the state church. The idea was to prevent the more extensive reform seen in Geneva and Edinburgh; the result was a church that continued to resemble Roman Catholicism in most of its points. Within the Church of England there developed a body of Christians that sought to "purify" it of all traces of Romanism and bring about a greater sanctity among the people--hence the name "Puritan." Through most of Elizabeth's reign the Puritans grew as an opposition party, particularly in defense of religious and civil liberties upon which the state increasingly encroached.

Tomorrow: Cambridge as the epicenter of Puritanism.

The Origins of Puritanism in England II

When Edward VI died childless, his thoroughly Roman Catholic sister Mary ascended to the throne (after a brief interregnum involving a most unfortunate young woman named Jane Gray). Along with her Spanish husband Philip she sought to return England to the Roman fold and used some rather drastic means to accomplish this. Over three hundred Protestant leaders, mostly Calvinists, were killed. Those whom she did not kill, some eight hundred strong, were driven out of England, often finding a safe and inviting haven in Calvin's Geneva, where they were exposed to a higher form of Christian teaching than they had previously known. Many of these refugees, such as John Knox, later returned to England and Scotland after Mary's death. They formed the core of a Calvinistic reforming force that sought to duplicate Geneva on their home soil. As it happened, the Scots took to this more quickly and enthusiastically than the English.

Tomorrow: The rise of Puritanism under Elizabeth I.

The Origins of Puritanism in England I

The early years of the Reformation in England were centered around the policies of Henry VIII. Although his motivation was chiefly that of dynastic succession, Henry inaugurated the official reformation of the English church. His contribution was to establish the English sovereign as the head of the church in place of the pope. He had no interest in doctrinal reform--he was to remain Roman Catholic in belief and practice to the end of his life and fought bitterly against what he considered Luther's "innovations." But inevitably his split from Roman headship brought a more reforming spirit into the English church leadership, a trend that accelerated under the short reign of the more conscientiously Protestant Edward VI and his advisors.

Tomorrow: Mary Tudor.

What Is a Puritan?

The Baltimore journalist and "professional curmudgeon" H. L. Mencken famously and derisively defined Puritanism as "the haunting fear that someone, somewhere, may be happy." While amusing in its way, this definition is wide of the mark.

The popular mis-conception of Puritans is that they were a dour lot who never had any fun, never wanted anyone else to have any fun, and dressed in dowdy dark colors. They were probably constipated, too. In the contemporary imagination, which probably borrows from its ideas of Christian fundamentalism and conflates the two, the Puritans were also anti-intellectual pietists.

All of these ideas are woefully wrong. Certainly the modern hedonistic materialistic pagan American would find he has little in common with the Puritans. They were the leading intellectuals of the late 16th and early 17th century in Great Britain and the godliest Christians in the land for several generations. They were nearly all Calvinists (of some degree) by theological persuasion, but of varying opinions on matters of church government, except that they were almost all opposed to episcopacy, especially as that polity was expressed in Roman Catholicism. The literature they have left behind indicates that they had a vibrant and loving home life and excellent senses of humor.

And they were natty dressers, too.

Tomorrow: The origins of Puritanism in England--the Henrician Reformation.

Of the Last Judgment, XXXIII:3

As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin; and for the greater consolation of the godly in their adversity: so will He have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come Lord Jesus, come quickly. Amen.

Of that day and hour no one knows but the Father only (Matthew 24:36, paraphrased). That this day is coming is certain--our Lord has assured us of this and we may rely upon it. Furthermore, knowing this provides a source of comfort and consolation. No matter how grim circumstances may appear to us we may certainly lean upon this precious truth. Furthermore, the uncertainty of the timing (not, again, of the actuality) of the coming judgment affords us no opportunity to be "at ease in Zion," or worse indulging the sinful nature under the pretense that judgment is still far off. At all times and in all ways it behooves the Christian to be prepared to enter into the presence of his divine glory. All the more does it behoove the unbeliever to examine himself in light of the many truths we have discussed these eight months. Every knee will bow and every tongue will confess the lordship of Jesus Christ; whether one does such with joy or with grief depends upon the decisions that are made now. What say you of Christ? Whose Son is he?

Thus we have come to the conclusion of our examination of the teachings of the Westminster Confession of Faith. It is my sincere hope that readers have been blessed in some measure by the reading of the Confession itself if not necessarily by my insignificant comments and summaries. If nothing else perhaps the reader's mind and heart have been elevated by contemplating some of the magnificent truths affirmed in this document. I pray that you have been driven back upon the Word of God itself, perhaps to confirm in Berean-like fashion against that un-normed Norm the claims that have been made herein. Even more, I pray that you have been driven back to the Author of that Word, for in him alone is life and light.

For the next several posts I will provide some additional historical background and introduce readers to some of the men who participated in the Westminster Assembly and contributed to the Confession as well as to the Catechisms.

Tomorrow: What is a Puritan?

Of the Last Judgment, XXXIII:2

The end of God's appointing this day is for the manifestation of the glory of His mercy, in the eternal salvation of the elect; and of His justice, in the damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fullness of joy and refreshing, which shall come from the presence of the Lord: but the wicked, who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of His power.

God's purpose in all that he does is the manifestation of his glory. The salvation of his people redounds to the glory of his grace and mercy (Ephesians 1:14). Likewise, the exercise of his holy justice is glorious, for God will be seen to be pure and holy, before whose eyes sin cannot parade itself. And so the wicked will go into eternal damnation.

The Confession knows only two eternal destinies, and the destiny of the wicked is one of torments and "everlasting destruction." They are not annihilated, but suffer destruction eternally. To our limited minds by our limited experience a finite thing cannot be destroyed forever--at some point its destruction must be complete. But this is not what we are told happens to the wicked, and all the more cause for fear and trembling to contemplate such a fate!

Tomorrow: The timing of the last day hidden.

Of the Last Judgment, XXXIII:1

God has appointed a day, wherein He will judge the world, in righteousness, by Jesus Christ, to whom all power and judgment is given of the Father. In which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil.

Fittingly, the end of our progress through the Westminster Confession of Faith brings us to the matter of the last things, specifically the coming judgment. The divines affirmed that judgment is coming without regard to appearances, that God knows the day he has appointed (even if no one else does) and the one whom he has appointed to be judge, even Jesus Christ. The Son has been given all authority. Every creature will come to him, either in grace or in wrath. The apostate angels will receive their due recompense. All persons who have ever lived will meet him and bow the knee. They will give an account and they will be responsible for the way in which they have lived their lives. All those who meet Jesus having already been united with him by faith and the prior appointment of the Father will receive his loving mercy; all others who do not have faith in him will receive justice.

Tomorrow: The purposes of judgment.