NOTES
NOTES
Chapter 2, The Anabaptists
1. Quoted in Roland H. Bainton, Studies on the Reformation (London: Hodder & Stoughton, 1964), pp. 41–42.
2. George H. Williams, ed., Spiritual and Anabaptist Writers, in Library of Christian Classics, vol. 25 (London: SCM/Philadelphia: Westminster, 1957), p. 30.
3. Bainton, Studies on the Reformation, p. 120.
4. Quoted in George H. Williams, The Radical Reformation (London and New York: Weidenfeld & Nicolson, 1962), pp. 122–23.
5. Quoted in Bainton, Studies on the Reformation, p. 22.
6. Ibid., p. 23.
7. Ibid., p. 37.
8. Ibid.
9. Quoted in Joseph Lecler, Toleration and Reformation, trans. T. L. Westow, 2 vols. (New York: Association, 1960), 1:316.
10. Williams, ed., Spiritual and Anabaptist Writers, p. 149.
11. Quoted in Robert J. Smithson, The Anabaptists: Their Contribution to Our Protestant Heritage (London: James Clarke, 1935), pp. 14–15.
12. Cf. Theron D. Price: “From the Anabaptist point of view the difference between the Reformers and themselves was the difference between reform and restitution.” In What Is the Church? A Symposium of Baptist Thought, ed. Duke K. McCall (Nashville: Broadman, 1958), p. 101.
13. Quoted in Lecler, Toleration and Reformation, 1:212.
14. Howell Harris, Selected Trevecka Letters, 1742–1747, ed. Gomer M. Roberts, Trevecka Records Series, vol. 1 (Caernarvon: Calvinistic Methodist Bookroom, 1956), p. 13.
15. J. H. Philpott, The Seceders: The Story of J. C. Philpott and William Tiptaft (London: Banner of Truth, 1964).
16. J. D. Douglas, ed., Evangelicals and Unity: Six Essays (Appleford: Marcham Manor, 1964), p. 6. The Presbyterian and Anglican Churches, writes Douglas, “have never worked on the ‘gathered church’ principle, except where circumstances have forced them to do so. This fact has perhaps no small significance in their attitude to ecumenism.”
Chapter 3, Martin Luther
1. Philip S. Watson, Let God Be God! An Interpretation of the Theology of Martin Luther (London: Epworth, 1947/Philadelphia: Muhlenberg, 1950).
2. Martin Luther, Martin Luther on the Bondage of the Will: A New Translation of . . . Luther’s Reply to Erasmus, trans. J. I. Packer and O. R. Johnston (London: James Clarke/Westwood, N.J.: Revell, 1957).
Chapter 6, Ecclesiola in Ecclesia
1. Philip Jacob Spener, Pia Desideria, trans. and ed. Theodore G. Tappert (Philadelphia: Fortress, 1964).
2. Josiah Woodward, Religious Societies: Dr. Woodward’s Account (Liverpool: H. Evans, 1935).
Chapter 7, Charles Finney on Revival
1. Charles G. Finney, Lectures on Revivals of Religion (New York: Leavitt, Lord, 1835).
2. Albert B. Dod, “On Revivals of Religion,” in Essays, Theological and Miscellaneous, Reprinted from the Princeton Review (New York: Wiley and Putnam, 1847), p. 141.
3. R. A. Torrey, How to Work for Christ: A Compendium of Effective Methods (Chicago: Revell, 1901).
4. Charles G. Finney, Charles G. Finney: An Autobiography (New York: Revell, [1908]). First published as Memoirs of Charles G. Finney (1876).
5. Ibid., p. 7.
6. B. B. Warfield, Perfectionism, ed. Samuel G. Craig (Philadelphia: Presbyterian and Reformed, 1958), pp. 14–15; P. H. Fowler, Historical Sketch of Presbyterianism within the Bounds of the Synod of Central New York (Utica, N.Y.: Curtiss & Childs, 1877), p. 190n.
7. William B. Sprague, Lectures on Revivals of Religion (Albany, N.Y.: Webster & Skinners, 1832).
8. Asa Mahan, Autobiography, Intellectual, Moral, and Spiritual (London: T. Woolmer, 1882), p. 29.
9. Finney, Charles G. Finney, p. 44.
10. Ibid., pp. 45–46.
11. Charles G. Finney, Lectures on Systematic Theology . . . (London: Tegg, 1851), p. 3.
12. William Henry Harding, “Introduction,” in Charles G. Finney, Revivals of Religion, ed. William Henry Harding (London: Morgan and Scott, 1910), p. v.
13. Arthur T. Pierson, Evangelistic Work in Principle and Practice, rev. ed. (London: Passmore & Alabaster, 1892), p. 140.
14. Finney, Revivals of Religion (1840), pp. vii–viii.
15. W. G. McLoughlin, Modern Revivalism: Charles Grandison Finney to Billy Graham (New York: Ronald, 1959), p. 11.
16. Bennet Tyler, Nettleton and His Labours, ed. Andrew A. Bonar (Edinburgh: T. & T. Clark, 1860), pp. 166–69.
17. Finney, Lectures on Systematic Theology, p. 411.
18. Ibid., p. 29.
19. Ibid., p. 153.
20. Finney, Revivals of Religion, pp. 314–22.
21. Mahan, Autobiography, pp. 227–28.
22. Finney, Revivals of Religion, p. 1.
23. Ibid., p. 13.
24. Ibid., p. 8.
25. Ibid., p. 5.
26. Ibid., pp. 197–221.
27. Ibid., p. 326.
28. Dod, “On Revivals of Religion,” p. 141.
29. Quoted in Warfield, Perfectionism, p. 26.
30. Mahan, Autobiography, pp. 227–31.
31. Charles G. Finney, Lectures on Revivals of Religion, rev. ed. (Oberlin: Goodrich, 1868).
32. Warfield, Perfectionism.
33. Fowler, Historical Sketch of Presbyterianism.
34. Mrs. [William Edwin] Boardman, Life and Labours of the Rev. W. E. Boardman (New York: D. Appleton, 1887), pp. 48ff.
35. Robert Allerton Parker, A Family of Friends: The Story of the Transatlantic Smiths (London: Museum, 1960), pp. 30–35; Warfield, Perfectionism, pp. 218–24, 256–57.
36. Tyler, Nettleton and His Labours, p. 235.
Chapter 8, John Owen on Communication from God
1. John Owen, Of the Divine Original, Authority, Self-Evidencing Light, and Power of the Scriptures: With an Answer to That Inquiry, How We Know the Scriptures to Be the Word of God (London, 1658). In John Owen, The Works of John Owen, ed. William H. Goold, 16 vols. (London: Banner of Truth, 1965–1968), 16:295–343.
2. John Owen, The Reason of Faith; or, An Answer unto That Inquiry, “Wherefore We Believe the Scripture to Be the Word of God”: With the Causes and Nature of That Faith Wherewith We Do So (London, 1677). In Owen, The Works of John Owen, 4:3–115.
3. John Owen, The Causes, Ways, and Means of Understanding the Mind of God as Revealed in His Word, with Assurance Therein: And a Declaration of the Perspicuity of the Scriptures, with the External Means of the Interpretation of Them (London, 1678). In Owen, The Works of John Owen, 4:117–234.
4. John Owen, Pneumatologia: A Discourse Concerning the Holy Spirit: Wherein an Account Is Given of His Name, Nature, Personality, Dispensation, Operations, and Effects . . . (London, 1674). In Owen, The Works of John Owen, 3:128.
5. Ibid., 3:197.
6. Ibid., 3:130.
7. Owen, The Reason of Faith, 4:11.
8. Owen, Pneumatologia, 3:197. From an exposition of John 16:13–15.
9. Owen, Of the Divine Original, 16:334.
10. Owen, Pneumatologia, 3:132–33.
11. Ibid., 3:144–45.
12. Owen, Of the Divine Original, 16:298.
13. Ibid., 16:306.
14. Owen, The Reason of Faith, 4:15.
15. Owen, Of the Divine Original, 16:308.
16. Owen, The Reason of Faith, 4:45.
17. Ibid., 4:102.
18. Owen cites John Calvin’s classic statement on the inner witness of the Spirit in the Institutes, 1.7.5. The Reason of Faith, 4:68–69.
19. Ibid., 4:72–73.
20. Owen, Of the Divine Original, 16:307.
21. Ibid., 16:320.
22. Ibid., 16:328.
23. Ibid., 16:318.
24. Ibid., 16:328.
25. Owen, The Reason of Faith, 4:107.
26. Owen, Of the Divine Original, 16:327.
27. Owen, The Reason of Faith, 4:64.
28. Ibid., 4:60.
29. Ibid., 4:103.
30. Ibid., 4:13.
31. Owen, The Causes, Ways, and Means, 4:199–209.
32. Ibid., 4:188.
Chapter 9, Catechisms and the Puritans
1. John Calvin, An Epistle of Godly Consolation to the Duke of Somerset (1548), sig. C.1 verso–C.3.
2. Philip Nye, Beams of Former Light: Discovering How Evil It Is to Impose Doubtful and Disputable Forms . . . upon Ministers . . . (1659), pp. 85–86.
3. Stephen Egerton, A Brief Method of Catechizing . . . (London, 1610).
4. E.g., Karl Barth, The Heidelberg Catechism for Today, trans. Shirley C. Guthrie (London: Epworth, 1964).
5. The School of Faith: The Catechisms of the Reformed Church, trans. and ed. T. F. Torrance (London: James Clarke, 1959).
6. Josef Andreas Jungmann, Katechetik: Handing on the Faith: A Manual of Catechetics, trans. and ed. A. N. Fuerst (London: Burns & Oates, 1959).
7. Edward Dering, A Brief and Necessary Instruction, Very Needfull to Be Known of All Householders . . . (London, 1572); Richard Baxter, The Poor Man’s Family Book (London, 1674).
8. H. R. McAdoo, The Structure of Caroline Moral Theology (London: Longmans, Green, 1949), pp. 168–71.
9. Richard Greenham, The Works of the Reverend . . . Richard Greenham . . ., 5th ed. (London, 1612), p. 665.
10. Thomas Cranmer, Catechismus: . . . A Short Instruction into Christian Religion for the Singular Commodity and Profit of Children and Young People (London, 1548), preface.
11. Thomas Gataker, David’s Instructor: A Sermon [on Psalm 34:11] . . . (London, 1620), p. 18. Vid. William A. L. Vincent, The State and School Education, 1640–1660, in England and Wales (London: SPCK, 1950), p. 109; John E. C. Hill, Economic Problems of the Church: From Archbishop Whitgift to the Long Parliament (Oxford: Clarendon, 1956), p. 239. See also B. Simon, “Leicestershire Schools, 1625–1640,” British Journal of Educational Studies (Nov. 1954): 47–51, for reference to the work of Francis Higginson, John Barnsley, Richard Vines, Thomas Horne, Simon Humphrey, and William Chauncey.
12. Richard Baxter, The Catechizing of Families: A Teacher of Householders How to Teach Their Households (London, 1683), p. 5.
13. James Ussher, The Principles of Christian Religion: With a Large Body of Divinity (London, 1678), p. 6.
14. Richard Rogers, A Garden of Spiritual Flowers (London, 1643), pp. 2, 197–98.
15. William Perkins, The Foundation of Christian Religion, Gathered into Six Principles . . . (London, 1591), sig. A.8.
16. Ussher, The Principles of Christian Religion, p. 7.
17. Richard Baxter, The Practical Works of the Late Reverend and Pious Mr. Richard Baxter . . . With a Life of the Author . . . by the Rev. William Orme, 23 vols. (London: James Duncan, 1830), 8:21. I owe this reference to J. I. Packer, “The Redemption and Restoration of Man in the Thought of Richard Baxter,” D.Phil. thesis, Oxford University (1954), p. 173.
18. Rogers, A Garden of Spiritual Flowers, p. 197.
19. John Preston, The Position of John Preston . . . Concerning the Irresistibleness of Converting Grace (London, 1654), p. 6 or sig. B.3 verso.
20. Arthur Dent, A Pastime for Parents; or, A Recreation, to Pass Away the Time: Containing the Most Principal Grounds of Christian Religion (London, 1606), sig. C.6 verso.
21. Robert Bolton, Some General Directions for a Comfortable Walking with God . . . (London, 1625), p. 310.
22. William Gouge, A Short Catechism, Wherein Are Briefly Laid Down the Fundamental Principles of Christian Religion (1621), sig. B.5.
23. Stephen Marshall, A Sermon Preached before the Honourable House of Commons, at Their Public Fast, Nov. 17, 1640 (London, 1641), p. 33.
24. Martin Luther, The German Mass and Order of Service, ed. Luther D. Reed, trans. A. Steimle, in Martin Luther, Works of Martin Luther: With Introductions and Notes, Philadelphia Edition, 6 vols. (Philadelphia: Muhlenberg, 1930–1943), 6:176.
25. Perkins, The Foundation of Christian Religion.
26. Zachary Crofton, Catechizing God’s Ordinance; or, A Short Treatise Concerning That Ancient . . . Exercise of Catechizing (London, 1656), p. 37.
27. Perkins, The Foundation of Christian Religion.
28. John Calvin, Letters of John Calvin Compiled from the Original Manuscripts, ed. Jules Bonnet, trans. David Constable, 2 vols. (Edinburgh: Constable, 1855–1857), 1:260.
29. William Hopkinson, A Preparation into the Way of Life with a Direction into the Right Use of the Lord’s Supper (London, 1583), sig. A.3.
30. Richard Baxter, The Reformed Pastor: Showing the Nature of the Pastoral Work, Especially in Private Instruction and Catechizing . . . (London, 1657), pp. 112–13.
31. Greenham, Works, p. 799.
32. John Stockwood, A Sermon Preached at Paul’s Cross . . . (London, 1578), p. 98.
33. Robert Openshaw, Short Questions and Answers, Containing the Sum of Christian Religion (London, 1580), preface A.4 verso.
34. John Strype, The Life and Acts of . . . John Whitgift, Archbishop of Canterbury (London, 1718), 3:152.
35. Baxter, The Reformed Pastor, preface sig. B.7 verso f.
36. A Catechism with a Prayer Annexed (1583) (c 123 a 12 British Museum) sig. A.4 verso. This catechism bears no name, but is considered to be by Edmund Chapman.
37. William Wood, A Form of Catechising in the True Religion (1581), copy at Sion College, London.
38. Herbert Palmer, An Endeavour of Making the Principles of Christian Religion . . . Plain and Easy . . . (Cambridge, 1640).
39. Edward Dering, Lectures upon Hebrews, in Edward Dering, M. Dering’s Works, 3 pts (London, 1614), sig. C.2; Elnathan Parr, The Grounds of Divinity, Plainly Discovering the Mysteries of Christian Religion . . ., 3d ed. (London, 1619), p. 307.
40. Matthew Virel, A Learned and Excellent Treatise, Containing All the Principal Grounds of Christian Religion . . . (London, 1594), pp. 267–68.
41. Parr, The Grounds of Divinity, pp. 300–301. “Maister Beza and some other are flat contrary to this my opinion and exposition.”
42. Minutes of the Sessions of the Westminster Assembly of Divines . . ., ed. Alexander Ferrier Mitchell and John Paterson Struthers (Edinburgh: Blackwood, 1874), p. 154; B. B. Warfield, The Westminster Assembly and Its Work (New York: Oxford University, 1931), p. 56.
43. Stephen Egerton, A Brief Method, 25th ed. At Folger-Shakespeare Library; microfilm copy at British Museum.
44. John Dod and Robert Cleaver, A Plaine and Familiar Exposition of the Ten Commandements: With a Methodicall Short Catechisme, Containing Brieflie All the Principall Grounds of Christian Religion (London, 1619), sig. B.1.
45. Warfield, The Westminster Assembly.
46. Catechisms of the Scottish Reformation, ed. Horatius Bonar (London: J. Nisbet, 1866), p. 8.
47. Richard Baxter, The Poor Man’s Family Book (London, 1674).
Chapter 10, Oliver Heywood, the Northern Puritan
1. Oliver Heywood, Heart-Treasure: . . . Being the Substance of Some Sermons . . . on Matthew 12:35 (London, 1667); Oliver Heywood, Closet Prayer, a Christian Duty; or, A Treatise upon Matthew 6:6 (London, 1671); and Oliver Heywood, The Sure Mercies of David; or, A Second Part of Heart-Treasure . . . Being the Fruit of Some Meditations upon Isaiah 55:3 (London, 1672).
2. Oliver Heywood, Life in God’s Favour . . . Being the Substance of Sunday Sermons upon Psalm 30:5 (London, 1679); Oliver Heywood, A Family-Altar Erected to the Honour of the Eternal God . . . Being Some Meditations on Genesis 35:2–3 (London, 1693); and Oliver Heywood, Heavenly Converse (London, n.d.).
Chapter 11, Henry Jacob and the First Congregational Church
1. Basil Hall, “Puritanism: The Problem of Definition,” in G. J. Cuming, ed., Studies in Church History, vol. 2, Papers Read at the Second Winter and Summer Meetings of the Ecclesiastical History Society (London: Nelson, 1965), pp. 283–96.
2. Daniel Neal, The History of the Puritans or Protestant Non-Conformists, from the Reformation (to the Act of Toleration . . . in 1689): With an Account of Their Principles, 4 vols. (London, 1732–38).
3. Champlin Burrage, The Early English Dissenters in Light of Recent Research, 1550–1641, 2 vols. (Cambridge: Cambridge University, 1912).
4. Robert Browne, A Treatise of Reformation without Tarrying for Any, ed. T. G. Crippen (Middelburgh, 1582).
5. Henry Jacob, A Defence of the Churches and Ministry of England Written in Two Treatises against the Reasons and Objections of Mr. F. Johnson, and Others of the Separation Commonly Called Brownists, 2 pts. (Middelburgh, 1599).
6. Henry Jacob, Reasons Taken Out of God’s Word and the Best Human Testimonies Proving a Necessity of Reforming Our Churches in England (Middelburg[?], 1604).
7. Henry Jacob, The Divine Beginning and Institution of Christ’s True, Visible, or Ministerial Church (Leyden: Hastings, 1610).
8. Henry Jacob et al., A Confession and Protestation in the Name of Certain Christians Showing Therein Wherein They Consent in Doctrine with the Church of England, and Wherein They Were Bound to Dissent, with Their Evidence from the Holy Scriptures for Their Dissent in About Twenty-Eight Particulars (1606).
9. Henry Jacob, A Confession and Protestation of the Faith of Certain Christians in England, Holding It Necessary to Observe, and Keep All Christ’s True Substantial Ordinances for His Church Visible and Political (That Is, Endued with Power of Outward Spiritual Government) under the Gospel; Though the Same Do Differ from the Common Order of the Land: Published for the Clearing of the Said Christians from the Slander of Schism, and Novelty, and Also of Separation, and Undutifulness to the Magistrate, Which Their Rash Adversaries Do Falsely Cast upon Them (1616).
Chapter 12, The Christian Mind of Abraham Kuyper
1. Sir Isaiah Berlin, BBC radio talks on “Some Sources of Romanticism,” 1966.
2. Quoted by J. H. Mckay, Religious Thought in Holland during the Nineteenth Century (London: Hodder and Stoughton, 1911), p. 198.
3. Charlotte Yonge, The Heir of Redclyffe (London: John W. Parker, 1853).
4. See Catherine M. E. Kuyper, “Abraham Kuyper: His Early Life and Conversion,” International Reformed Bulletin, no. 5 (April 1960).
5. Abraham Kuyper, Calvinism: Being the Six “Stone” Lectures Given at Princeton Theological Seminary, U.S.A. (London: Sovereign Grace Union, 1932), p. 80.
6. Ibid., p. 30.
7. Ibid., pp. 50–51.
8. Kuyper does not seem to have been aware of the extreme difficulty of establishing an historical thesis of this general kind. However, a similar thesis was to be forcefully argued by Ralph B. Perry, Puritanism and Democracy (New York: Vanguard, 1944). Cf. Max Weber, The Protestant Ethic and the Spirit of Capitalism (London: Allen & Unwin, 1930), and R. H. Tawney, Religion and the Rise of Capitalism: A Historical Study (London: J. Murray, 1926).
9. Here again, Kuyper’s argument needs the support of careful historical analysis. See e.g. Herbert Butterfield, The Origins of Modern Science, 1300–1800 (London: G. Bell, 1957); T. F. Torrance, “The Influence of Reformed Theology on the Development of Scientific Method,” in Theology in Reconstruction (London: SCM, 1965).
10. Abraham Kuyper, E Voto Dordraceno: Toelichting op den Heidelbergschen Catechismus, 4 vols. (Amsterdam, 1892–1895), 3:465.
11. Ibid., vol. 1, p. 191. Cf. C. Veenhof, In Kuyper’s Lijn: Enkele Opmerkingen over den Invloed van Dr. A. Kuyper op de “Wijsbegeerte der Wetsidee (Goes: Oosterbaan & Le Cointre, 1939), p. 31.
12. Abraham Kuyper, “Ons Program,” in Abraham Kuyper, Architectonische Critiek: Fragmenten uit de Sociaal-Politieke Geschriften van A. Kuyper, ed. W. F. de Gaay Fortman (Amsterdam: H. J. Paris, 1956), 198.
13. See his lecture “Souvereiniteit in Eigen Kring” (1880), published in Kuyper, Architectonische Critiek. For a general discussion of this doctrine in historical perspective, see J. D. Dengerink, Critisch-historisch Onderzoek naar de Sociologische Ontwikkeling van het Beginsel der “Souvereiniteit in Eigen Kring” in de 19e en 20e Eeuw (Kampen: J. H. Kok, 1948), pp. 95–161, and English summary, pp. 264–76.
14. Kuyper, Calvinism, p. 143.
15. Fortman, ed., Architectonische Critiek, “Introduction,” p. 14.
16. Ibid., p. 18.
17. Quoted by Frank Vandenberg in his biography, Abraham Kuyper (Grand Rapids: Eerdmans, 1960), p. 80.
18. Kuyper, Calvinism, pp. 89–90.
Chapter 13, The Puritans and Spiritual Gifts
1. John Owen, Discourse of Spiritual Gifts, in John Owen, Works, ed. W. H. Goold, 4:420ff. (1693; reprint ed., London: Banner of Truth, 1967). In his Inquiry Concerning . . . Evangelical Churches, written after the publication of Edward Stillingfleet’s sermon The Mischief of Separation (preached May 2, 1680), and before Stillingfleet’s larger work The Unreasonableness of Separation appeared in the following year (Owen, Works, 15:221–22, 375), Owen refers to his Discourse of Spiritual Gifts as already written (p. 249). In the preface to The Work of the Spirit in Prayer, published in 1682, he mentions a treatise on spiritual gifts as something he proposes to write (4:246). This indicates that The Work of the Spirit in Prayer, which follows Causes, Ways and Means of Understanding the Mind of God (published 1678) in the sequence of Owen’s treatises on the Holy Spirit, was written perhaps three years before it was published, since by 1680 its promised successor had already been completed.
2. The only Protestant tongue-speakers in the 17th century appear to have been Camisards, Huguenot refugees who fled to the Cevennes after the Edict of Nantes was revoked in 1685. In other ways the Camisard movement was unquestionably fanatical (see F. L. Cross, ed., The Oxford Dictionary of the Christian Church [London: Oxford University, 1957], s.v. and literature there cited).
3. “The air was thick with reports of prophecies and miracles, and there were men of all parties who lived on the border land between sanity and insanity” (Robert Barclay, The Inner Life of the Religious Societies of the Commonwealth: Considered Principally with Reference to the Influence of Church Organization on the Spread of Christianity [London: Hodder and Stoughton, 1876], p. 216). Barclay gives a number of instances.
4. Owen, Discourses of Spiritual Gifts, 4:518.
5. See B. B. Warfield, Counterfeit Miracles (New York; C. Scribner’s, 1918), chap. 1. Reprinted as Miracles, Yesterday and Today, True and False (Grand Rapids: Eerdmans, 1965).
6. Matthew Henry calls tongues “the most useless and insignificant of all these gifts” (on 1 Cor. 12:28). It is unlikely that Owen would have quarreled with this verdict.
7. The Duties of Pastors and People Distinguished is dated 1644, but Owen elsewhere states that this was the printer’s deliberate mistake (Owen, Works, 13:222).
8. Owen, The Duties of Pastors and People Distinguished, 13:44–45.
9. Ibid., 13:47.
10. Owen, Discourse of Spiritual Gifts, 4:518.
11. Ibid., 4:420–21.
12. Ibid., 4:432.
13. Ibid., 4:421.
14. Ibid.
15. Ibid., 4:428.
16. Ibid.
17. Ibid., 4:479–80.
18. Ibid., 4:426.
19. Ibid., 4:471.
20. Ibid., 4:421.
21. Ibid., 4:423.
22. Ibid., 4:421–22.
23. Ibid., 4:507.
24. Ibid., 4:482.
25. Ibid., 4:423.
26. Ibid., 4:424.
27. Ibid., 4:437.
28. “Helps” and “governments” were not identified with certainty by any Puritan exegete. Matthew Pool confessed it “very hard to determine” who they were—“whether he meaneth deacons, or widows . . . as helpful in the case of the poor, or some that assisted the pastors in the government of the church, or some that were extraordinary helps to the apostles in the first plantation of the church” (Annotations, ad loc.). Matthew Henry thought “helps” were sick visitors, and “governments” were, in effect, deacons, or “poor stewards” in the old Methodist sense, distributing the church’s charitable gifts to the needy. Richard Baxter thought “helps” were “eminent Helpers of the Churches by Charity and special Care, especially for Ministers and the Poor; Governments, to arbitrate Differences and keep Order” (Paraphrase of the New Testament, ad loc.). None of these writers, however, nor any other Puritan so far as I know, thought of a gift of helping and governing.
29. Owen, Discourse of Spiritual Gifts, 4:438.
30. Ibid., 4:442.
31. Owen’s remarks on prophets in the New Testament are worth noticing. “The names of prophet and prophecy are used variously in the New Testament: for, 1. Sometimes an extraordinary office and extraordinary gifts are signified by them; and, 2. Sometimes extraordinary gifts only; and, 3. Sometimes an ordinary office with ordinary gifts, and sometimes ordinary gifts only. And unto one of these heads may the use of the word be everywhere reduced.
“1. In the places mentioned (Eph. 4:11; 1 Cor. 12:28) extraordinary officers endued with extraordinary gifts are intended. . . . And two things are ascribed unto them: (1) that they received immediate revelations and directions from the Holy Ghost” (Owen cites Acts 13:2); “(2) They foretold things to come” (Acts 11:28ff.; 21:10–11).
“2. Sometimes an extraordinary gift without office is intended” (Acts 21:9; 19:6; 1 Cor. 14:29–33).
“3. Again, an ordinary office with ordinary gifts is intended by this expression” (Rom. 12:6—“prophecy here can intend nothing but teaching or preaching, in the exposition and application of the word; for the external rule is given unto it, that it must be done according to the ‘proportion of faith,’ or the sound doctrine of faith revealed in the Scriptures”). “Hence also those who are called unto offrice, who have yet received a gift enabling them to declare the mind of God in the Scripture unto the edification of others, may be said to ‘prophesy.’” Owen, Discourse of Spiritual Gifts, 4:451.
32. Ibid., 4:494.
33. Ibid., 4:495.
34. Ibid., 4:505.
35. Ibid., 4:509.
36. Ibid., 4:510.
37. Ibid., 4:510–11.
38. Ibid., 4:512.
39. Ibid., 4:512–13.
40. Ibid., 4:438.
Chapter 14, Daniel Rowland
1. A Second Letter to the Revd. Mr. George Whitefield (1751), pp. 4–5.
2. Journal of the Calvinistic Methodist Historical Society 12 (June 1927): 52, referring to John Evans, Some Account of the Welsh Charity Schools (1752).
3. National Library of Wales, Church in Wales Records, SD/BR/4, pp. 196, 201, 255; NLW MS. 9145F, pp. 10, 11, 14.
4. John Cennick to Howel Harris (1742), Emory University, Atlanta, Georgia (Special Collections).
5. Arch. Camb. pp. xcix, 155.
6. Journal of the Calvinistic Methodist Historical Society 29:34; 19:125.
7. J. C. Ryle, The Christian Leaders of England in the Eighteenth Century (London: Thynne & Jarvis, 1902), pp. 192–93.
8. Richard Bennett, The Early Life of Howell Harris (London: Banner of Truth, 1962), pp. 134, 153.
9. Howell Harris, A Brief Account of the Life of Howell Harris, Esq. (Trevecka, 1791), pp. 110, 113.
10. Journal of the Calvinistic Methodist Historical Society, MSS Supplement Series 1, p. 492.
11. Howell Harris, Selected Trevecka Letters, 1742–1747, ed. Gomer M. Roberts, Trevecka Records Series, vol. 1 (Caernarvon: Calvinistic Methodist Bookroom, 1956), pp. 81–82.
12. Edward Morgan, The Life and Times of Howel Harris, Esq., the First Itinerant Preacher in Wales: Whose Labours Were Very Extraordinary and Successful (Holywell: Morris, 1852), p. 130.
13. Selected Trevecka Letters, pp. 113–14.
14. Ibid., p. 164.
15. Journal of the Calvinistic Methodist Historical Society 29:95; Howell Harris, Howell Harris, Reformer and Soldier (1714–1773), ed. Tom Beynon (Caernarvon: Calvinistic Methodist Bookroom, 1958), p. 171.
16. David E. Jenkins, The Life of the Rev. Thomas Charles, B.A. of Bala: Promotor of Charity and Sunday Schools, Founder of the British and Foreign Bible Society . . ., 3 vols. (Denbigh: Llewelyn Jenkins, 1908), 1:35.
17. Ibid., 1:382.
18. Journal of the Calvinistic Methodist Historical Society, MSS Supplement Series 2, p. 97.
19. Arthur James Johnes, Johnes on the Causes Which Have Produced Dissent from the Established Church in the Principality of Wales (London: Houlston, 1870), pp. 42–43.
20. Harris, Howell Harris, p. 188.
21. Josiah Woodward, An Account of the Rise and Progress of the Religious Societies, 4th ed. (London: J. Downing, 1712).
22. Josiah Woodward, Religious Societies: Dr. Woodward’s “Account” (Liverpool: H. Evans, 1935), p. 15.
23. Bennett, The Early Life of Howell Harris, p. 80.
24. National Library of Wales, C.M. Archives, Howel Harris Diary; cf. Bennett, The Early Life of Howell Harris, pp. 105–6.
25. Bennett, The Early Life of Howell Harris, p. 83.
26. Luke Tyerman, The Life of the Rev. George Whitefield, 2d ed., vol. 1 (London: Hodder and Stoughton, 1890), pp. 318–19.
27. Sail, Dibenion a Rheolau, ’r Societies . . . (Bristol, 1742).
28. Morgan Hugh Jones, The Trevecka Letters; or, The Unpublished Mss. Correspondence of Howell Harris and His Contemporaries: An Inventory of the Letters with a Digest of Their Contents to Illustrate Certain Old and New Features of the Religious and Social Awakening in Wales during the 18th Century (Caernarvon: Welsh Calvinistic Methodist Church, 1932), pp. 252–53.
29. Harris, Selected Trevecka Letters, p. 32.
30. Journal of the Calvinistic Methodist Historical Society 27:3–4; 40:43; 27:162.
31. Ibid., 20:134.
Chapter 16, Sandemanianism
1. Robert Sandeman, Letters on Theron and Aspasia: Addressed to the Author (Edinburgh, 1759).
2. James Hervey, Dialogues between Theron and Aspasio: Upon the Most Important and Interesting Subjects, 3 vols. (London, 1755–1805).
3. Andrew Fuller, The Gospel Worthy of All Acceptation; or, The Duty of Sinners to Believe in Jesus Christ (London: Religious Tract Society, 1838).
4. Andrew Fuller, Strictures on Sandemanianism in Twelve Letters to a Friend (Nottingham: C. Sutton, 1810).
5. Thomas Scott, The Warrant and Nature of Faith in Christ Considered: With Some Reference to the Various Controversies on That Subject (London, 1797).