QUESTIONS
AND ANSWERS
We are often asked questions about this
website, and we would like to share with you our answers to some of these
commonly asked questions:
1. How do you define yourself as a puritan?
The principles of Puritanism are most comprehensively
and magnificently expressed in the Westminster Standards, which include the Westminster Confession of Faith,
the Westminster Shorter Catechism,
and the Westminster Larger
Catechism . Their foundational
doctrine is this: " The whole counsel of God concerning all things
necessary for His own glory, man's salvation, faith and life, is either expressly
set down in Scripture, or by good and necessary consequence may be deduced from
Scripture: unto which nothing at any time is to be added, whether by new
revelations of the Spirit, or traditions of men." A puritan is one who believes
the Westminster Standards accurately summarize what Scripture teaches, and
seeks to live consistent with this belief.
2. What was the historical context of the
Westminster Standards?
The Westminster Standards were authored by an
assembly of puritan ministers and elders in the seventeenth century. The Parliaments of England and Scotland
commissioned this assembly to compose a confession of faith, catechisms, and a
church order to be used by the established churches of the united
kingdoms. They had covenanted in the Solemn League and Covenant of
1642 to follow Jesus Christ as nations in accordance with such a Reformed
confession. All nations of the earth
are to be so covenanted to Christ, even as Israel was of old.
The Westminster Standards are consistent with
earlier Reformed confessions of the Protestant Reformation, such as the Belgic Confession, the Heidelberg Catechism, and the Canons of Dordt.
3. Please explain what the aims of the puritan reform movement are, and the strategy that is being used to accomplish them.
The aim is to bring everything into subjection
to Jesus Christ, as He has revealed in His Word. This would include individuals, families, churches, and
states. This will only be achieved in
its fullest sense with Christ’s Return, for human sin will be present until the
Great Day of Judgment. Yet Scripture
promises a millennial restoration before Christ’s Return. It will be a period in which the nations of
the earth will be Reformed, and it will be grander in scope than even the
Protestant Reformation.
The primary method from a human standpoint to
bring this restoration about will be the proclamation of the Reformed Gospel,
through preaching and writing.
But the ultimate reason it will occur is
because God will convert people’s minds to embrace the Reformed Gospel and then
to implement it within the realms of their authority. So civil rulers will enforce the Ten Commandments appropriate to
their sphere of authority, ecclesiastical rulers will enforce them appropriate
to their sphere of authority, heads of families in theirs, etc.
4. Please tell me how many reformist puritans there are today. Where are they residing? National or International?
We have no numerical statistics. But we recommend the churches of the Free Presbyterian Church of Scotland,
believing they are the most consistent with the puritan principles of this
website. But there are certainly other
churches as well seeking these ends, such as The Free Church of Scotland
Continuing churches, WPCUS
churches, Heritage Netherlands Reformed churches, Presbyterian Reformed churches,
Reformed Presbyterian Church of Ireland
churches, etc. Puritanism has a truly
international presence.
5. Why do you especially recommend the Free Presbyterian Church of Scotland, and how do you defend its distinctive positions?
There are various articles available at this
website, as well as other websites, explaining why we especially recommend the
Free Presbyterian Church of Scotland (which we believe seeks to be the
successor of the historic Church of Scotland) and defending positions
consistent with the standards of the historic Church of Scotland. Below are some of the articles by topic:
These articles represent our personal beliefs
and rationale for those beliefs, and are in *no wise* official pronouncements or
statements of belief of the Free Presbyterian Church of Scotland.
6. Please define "historicism." I have seen that word mentioned in your writings. How does it relate to the puritans?
Historicism
was the standard interpretation of scriptural prophecy from Wycliffe to
Spurgeon (500 years) and is known as the Protestant interpretation in distinct
contrast to Preterism and Futurism, which were Jesuit interpretations,
contrived during the counterreformation.
Historicism teaches that biblical predictions are being fulfilled
throughout history and continue to be fulfilled today. The Book of Revelation
is a pre-written history of the Church from the time of its writing to the
future Second Advent of Christ, which shall usher in the new heaven and new earth.
There are many reasons to believe that the Book of Revelation, along with other
prophetic portions of scripture, outline the entire history of Christ’s Church
between His First and Second Advents, and do not merely focus on the beginning
or ending of that time period.
Historicists agree on the following unique concepts:
For more information
about historicism, you are encouraged to visit our sister website- the website
of Historicism Research Foundation
.
Puritans were
historicists, and post-millennial historicism is incorporated into the
Westminster Standards.
7. What is your philosophy of history?
The glory of Jesus Christ is the end of all
history. Jesus Christ is glorified in
His Church. The life and ministry of
Jesus Christ was foreshadowed in the history of the Old Testament Church, and
it is mirrored in the history of the New Testament Church. For a brief outline of these histories read
the article Parallel
Histories .
8. What is your philosophy of ethics?
'Good', 'bad', 'right', and 'wrong' (in their
absolute sense) are universally understood and employed concepts among
mankind. Their universal
comprehensibility is the reason people from all over the world can and do
become Christians. Even communists,
fascists, and other secular humanists use the terms, though the terms are
really contrary to their philosophies.
If man, as well as a carrot, are simply the product of a materialistic
evolutionary process of chance atomic activity, then killing a man and eating
him is no more wrong in any absolute sense than killing a carrot and eating
it. Yet even secular humanists assert
that various forms of harm to mankind (or at least to certain humans) are
wrong.
For Reformed Christianity, the Word of God is
the ultimate source of authority on ethics.
And according to the Word of God, morality is summarized in the Ten
Commandments. True ethics not only
considers how men treat other men, but also how men treat God. Moral goodness means loving God as well as
loving men, in truth. True love to God
and men is manifested when we obey the Ten Commandments.
Roman Catholic ethics differs from Reformed
(or puritan) ethics. In Roman
Catholicism, the Church and its supposedly infallible Pope are the ultimate
source of authority on ethics. Even
though such practices as Lent, prayer to the saints, adoration of Mary,
recognition of Papal authority, etc. are absent from Scripture, their
observance is incorporated into Roman Catholic ethics because Roman Catholicism
looks to a different foundation of moral authority from Reformed Protestantism.
9. What would Cotton Mather have to say about modern America? What things about our culture would he be or not be pleased with? How have our values as Americans changed since the 1600's?
It is safe to say that he would regard us as
a modern day version of Sodom and Babylon.
Modern America is in flagrant rebellion against every one of the Ten
Commandments, and hence has rejected Puritanism. It consists of rampant false religion, idolatry, blasphemies,
Sabbath desecration, disregard of authority, murderous abortion, adultery,
divorce, sodomy, theft, lying (such as government sponsored indoctrination in
Darwinian evolution), and materialism.
Most of these ills occur with impunity.
This is quite a contrast with Puritan New
England (led by such men as John Winthrop), Calvin's Geneva , Knox's Scotland,
etc. In all of these places Reformed
Protestantism was the established religion.
And the political philosophy was reflected in this statement from the Westminster Confession:
"God, the Supreme Lord and King of all the
world, hath ordained civil magistrates to be under him over the people, for his
own glory and the public good; and to this end, hath armed them with the power
of the sword, for the defense and encouragement of them that are good, and for
the punishment of evil-doers… The civil magistrate may not assume to himself
the administration of the Word and sacraments, or the power of the keys of the
kingdom of heaven: yet he hath authority, and it is his duty, to take order,
that unity and peace be preserved in the Church, that the truth of God be kept
pure and entire; that all blasphemies and heresies be suppressed; all
corruptions and abuses in worship and discipline prevented or reformed; and all
the ordinances of God duly settled, administered, and observed."
On the other hand, Cotton Mather may not have
been so surprised by the spiritual declension in America, and the Puritan
Jonathan Edwards certainly would not have been. Indeed, Jonathan Edwards predicted there would be a general
spiritual declension before the millennial restoration, writing: "We
have all reason to conclude from the Scriptures, that just before this work of
God begins, it will be a very dark time with respect to the interests of
religion in his world. It has been so before preceding glorious revivals of
religion: when Christ came, it was an exceeding degenerate time among the Jews;
and so it was a very dark time before the Reformation." ( The
History of Redemption by Edwards).
Just as ancient Israel fell into spiritual
declension and even Babylonian captivity following the glorious days of King
David, so the world has fallen since the days of the Protestant
Reformation. Yet, just as ancient
Israel enjoyed a restoration following its hard days, so the world will
experience a restoration. But we should
not be surprised if there is first more spiritual declension.
10.What role did education serve to our Puritan ancestors? What function does education play in the lives of modern puritans, young and old? How important is education considered?
Education was and is vital to
Puritanism. As the Westminster Shorter Catechism
notes, “man’s chief end is to glorify God and to enjoy Him forever.” Scripture-based education is necessary so
that man might glorify God in truth. Men
are by nature foolish and depraved, not glorifying God in the manner He
commands. While only God can regenerate
the mind of man from this native depravity, education is the human means
employed to inform and mold the mind in the right direction. This education will only be successful
though if God chooses to bless the means and regenerate the mind and
heart.
11. I noticed in The Puritans’ Homeschool Curriculum, classic works such as the Bay Psalm Book and the New England Primer are used in teaching young children. I have heard that the New England Primer is the very first mass-produced school text book created in America. Is this true? Did you revise these works or is the original text used in the curriculum? Why do you consider these important works to expose people to at an early age?
Puritans dominated British North America in literature, education, and scholarship. The Bay Psalm Book was both the first book printed in British North America and it was also the first book entirely written in the Colonies. The first printing press in New England was purchased and imported specifically to print this book. The Puritans’ Homeschool Curriculum builds the learning of psalm singing into its curriculum.
The New England Primer was first published before 1690. It was the book from which most of the children of colonial America learned to read, the first mass-produced school textbook created in America. The book was reprinted many times, with various changes in text and even in title. It properly combined instruction in elementary grammar with instruction in the foundations of the Christian faith, both being necessary elements to train up a child in the way he should go. The Puritans’ Homeschool Curriculum incorporates sections from various editions of the New England Primer into its textbooks.
12. Many people will cite the Salem witch trials of 1692 as the downfall of the powerful puritan status quo that had existed. What do you think about the witch trials?
People are right to condemn the witch trials as they were conducted, but they are wrong in some of their conclusions about the trials. To their credit, the puritans themselves repented of the way the trials were conducted. In fact, in 1697 all parties, including ministers and government officials, agreed to a colony-wide "Day of Prayer and Fasting" for this sinful error. This confession was then made:
"...as to the Guilt contracted, upon the opening of the late Commission of Oyer and Terminer at Salem (to which the order for this Day relates) he is, upon many accounts, more concerned that any that he knows of, Desires to take the Blame and Shame of it, Asking pardon of Men, And especially desiring prayers that God, who has an Unlimited Authority, would pardon that Sin and all other his Sins; personal and Relative: And according to his infinite Benignity, and Sovereignty, Not Visit the Sin of him, or of any other, upon himself or any of his, nor upon the Land. . . "
Governor William Phips put an end to the Salem witch trials precisely because there was the recognition that innocent people were being prosecuted without sufficient tangible evidence of their guilt. Innocent people were being incriminated based upon unsubstantiated accusation.
But most people in subsequent centuries have drawn erroneous conclusions about the trials. One erroneous conclusion is that the Salem witch trials totally discredit puritan society in general. There is no society in human history that has been free of blemishes. One way to judge a society is how it responds to the blemish- whether it denies the blemish or whether it recognizes and corrects the blemish. As noted, Puritan New England acknowledged the sin and repented of it. Another erroneous conclusion is that the trials brought down Puritanism in New England, which is really not the case. Although it weakened conservative Puritanism, established Puritanism lasted for decades in New England following the trials. Finally, some err by suggesting that the Salem witch trials discredit any form of trial for witchcraft. This suggestion is directly contrary to Scripture, which says: “There shall not be found among you [any one] that maketh his son or his daughter to pass through the fire, [or] that useth divination, [or] an observer of times, or an enchanter, or a witch, Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things [are] an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee.” (Exodus 22:18, Deuteronomy 18:10). Every society in human history which has failed to suppress false religion, has been given over by God in judgment to horrible sins against man, including sins like murderous abortion and covenant-breaking adultery. As God’s Word declares, “And even as they did not like to retain God in [their] knowledge, God gave them over to a reprobate mind, to do those things which are not convenient: Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, Without understanding, covenantbreakers, without natural affection, implacable, unmerciful…”
13. How did the thinking of the Enlightenment affect Puritanism? Did Voltaire, Franklin, and Jefferson hurt the image of puritans with their writings?
Erroneous ideas associated with the
Enlightenment movement virtually destroyed Puritanism. Voltaire, Franklin, and Jefferson hated
Puritanism. Indeed, Franklin ran away
from it, leaving New England for Pennsylvania.
Slowly over time Enlightenment ideas were accepted within Puritan
society in the British Isles as well as America, and Puritanism consequently
declined.
Puritanism is premised upon the infallibility
of Scripture and the depravity of man, whereas the Enlightenment was premised
upon the fallibility of Scripture and the soundness of human rationality. Puritanism says depraved man needs Scripture
to think correctly, whereas the Enlightenment held that man can derive a true,
holistic philosophy through his own reason and apart from Scripture. So Puritanism said government needs
Scripture to govern rightly, whereas the Enlightenment said human reason is
sufficient. The two are diametrically
opposed.
14. Why are the written works of Dr. Seuss considered to be morally and spiritually degrading, according to The Puritans’ Homeschool Curriculum?
In a list of morally corrupt literature, Dr.
Seuss would hardly be at the top.
Nevertheless, neither should it appear on a list of highly recommended
literature. The reality is that Theodor
Seuss Geisel (“Dr. Seuss”) did not write from a Biblical perspective. Consequently, his definitions of ‘good’ and
‘bad’, as implied in his plots, are not in accordance with Scriptural
definitions. Take, for instance, the
case of How the Grinch Stole Christmas!
The book implies that observance of Christmas is good, and rejection
of Christmas observance is bad. Yet
the puritans rightly rejected Christmas observance, as explained in The Regulative
Principle of Worship and Christmas and The
Religious Observance of Christmas and ‘Holy Days’ in American
Presbyterianism. What is true in the case of this Dr. Seuss
book is generally true with his other books as well. Biblically inappropriate behavior is treated as acceptable and
funny.
15. Is "Harry Potter" a harmful influence as well?
Yes, and much more so. J.K. Rowling is much more overt about
treating what God’s Word defines as evil, as if it were good and
acceptable. Scripture treats witchcraft
and sorcery as evil, yet Rowling does not.
Indeed, God destroyed ancient Babylon, among other reasons, because of
the widespread presence of sorcery in the kingdom (Isaiah 47:9). The modern view of God is naïve in the
extreme, for it assumes He is like their image of Santa Claus. But this fails to take into account the
obvious existence of war, death and disease in the world- all things which God
is sovereign over and ordains.
16. How is feminism viewed by a new puritan?
To a great extent feminism is a response to
male irresponsibility. Many men in our society have been allowed to abuse their
wives with impunity, or to abandon them to destitution. To that extent,
feminism is an understandable but mistaken response. Civil government should punish abusers and should criminalize
adultery. And it should protect women
and orphans who are in desperate circumstances through no fault of their
own. Not only should abusers and
adulterers like former President Clinton and California Governor
Schwarzenegger be refused civil office,
they should be severely punished by the state.
The puritans rightly put properly convicted adulterers to death, which
is consistent with Scripture.
Feminism also fails to understand how God
views occupations. From a Biblical and
Puritan perspective, homemaking and childrearing are as honorable an occupation
as engineering, accounting, and law.
Women do not need to prove their value by engaging in occupations
normally performed by men; God has declared their value and given them a noble
calling. And homemaking and
childrearing, if done right, require at least as much skill as any of these
other occupations.
17. Is the "American Dream" part of the puritan ethos?
No, not as it is generally understood. The “American Dream” is truly a dream,
seeking ultimate happiness in materialist pleasures and the things of this
world. But this world will pass away,
and the men in it will die. But God,
and the new heaven and new earth which He has planned for His elect, are
eternal.
18. How did puritans in the seventeenth century conceive of a model puritan?
It was perhaps best delineated by John Geree,
M.A. and Preacher of the Word at Tewksbury and St. Albons, in the following
article published in 1646:
The Character
of an Old English Puritan, or Non-Conformist
The Old English Puritan was such an one, that
honored God above all, and under God gave every one his due. His first care was
to serve God, and therein he did not what was good in his own, but in God's
sight, making the word of God the rule of his worship. He highly esteemed order
in the House of God: but would not under color of that submit to superstitious
rites, which are superfluous, and perish in their use. He reverenced Authority
keeping within its sphere: but durst not under pretence of subjection to the
higher powers, worship God after the traditions of men. He made conscience of
all God's ordinances, though some he esteemed of more consequence. He was much
in prayer; with it he began and closed the day. It is he was much exercised in
his closet, family and public assembly. He esteemed that manner of prayer best,
whereby the gift of God, expressions were varied according to present wants and
occasions; yet did he not account set forms unlawful. Therefore in that
circumstance of the church he did not wholly reject the liturgy, but the
corruption of it. He esteemed reading of the word an ordinance of God both in
private and public but did not account reading to be preaching. The word read
he esteemed of more authority, but the word preached of more efficiency. He
accounted preaching as necessary now as in the Primitive Church, God's pleasure
being still by the foolishness of preaching to save those that believe. He
esteemed the preaching best wherein was most of God, least of man, when vain
flourishes of wit and words were declined, and the demonstration of God's
Spirit and power studied: yet could he distinguish between studied plainness
and negligent rudeness. He accounted perspicuity the best grace of a preacher:
And that method best, which was most helpful to the understanding, affection,
and memory. To which ordinarily he esteemed none so conducible as that by
doctrine, reason and use. He esteemed those sermons best that came closest to
the conscience: yet would he have men's consciences awakened, not their persons
disgraced. He was a man of good spiritual appetite, and could not be contented
with one meal a day. An afternoon sermon did relish as well to him as one in
the morning. He was not satisfied with prayers without preaching: which if it
were wanting at home, he would seek abroad: yet would he not by absence
discourage his minister, if faithful, though another might have quicker gifts.
A lecture he esteemed, though not necessary, yet a blessing, and would read
such an opportunity with some pains and loss. The Lord's Day he esteemed a
divine ordinance, and rest on it necessary, so far as it conduced to holiness.
He was very conscientious in observance of that day as the mart day of the
soul. He was careful to remember it, to get house, and heart in order for it
and when it came, he was studious to improve it. He redeems the morning from
superfluous sleep, and watches the whole day over his thoughts and words, not
only to restrain them from wickedness, but worldliness. All parts of the day
were like holy to him, and his care was continued in it in variety of holy
duties: what he heard in public, he repeated in private, to whet it upon
himself and family. Lawful recreations he thought this day unseasonable, and
unlawful ones much more abominable: yet he knew the liberty God gave him for
needful refreshing, which he neither did refuse nor abuse. The sacrament of
baptism he received in infancy, which he looked back to in age to answer his
engagements, and claim his privileges. The Lord's Supper he accounted part of
his soul's food: to which he labored to keep an appetite. He esteemed it an
ordinance of nearest communion with Christ, and so requiring most exact
preparation. His first care was in the examination of himself: yet as an act of
office or charity, he had an eye on others.
He endeavored to have the scandalous cast out
of communion: but he cast not out himself, because the scandalous were suffered
by the negligence of others. He condemned that superstition and vanity of
Popish mock-fasts; yet neglected not an occasion to humble his soul by right
fasting: He abhorred the popish doctrine of opus operatum in the action. And in
practice rested in no performance, but what was done in spirit and truth. He
thought God had left a rule in his word for discipline, and that aristocratical
by elders, not monarchical by bishops, nor democratical by the people. Right
discipline he judged pertaining not to the being, but to the well-being of a
church. Therefore he esteemed those churches most pure where government is by
elders, yet unchurched not those where it was otherwise. Perfection in churches
he thought a thing rather to be desired, than hoped for. And so he expected not
a church state without all defects. The corruptions that were in churches he
thought his duty to bewail, with endeavors of amendment: yet he would not
separate, where he might partake in the worship, and not in the corruption. He
put not holiness in churches, as in the temple of the Jews; but counted them
convenient like their synagogues. He would have them kept decent, not
magnificent: knowing that the gospel requires not outward pomp. His chief music
was singing of psalms wherein though he neglected not the melody of the voice,
yet he chiefly looked after that of the heart. He disliked such church music as
moved sensual delight, and was as hinderance to spiritual enlargements. He
accounted subjection to the higher powers to be part of pure religion, as well
as to visit the fatherless and widows: yet did he distinguish between authority
and lusts of magistrates, to that he submitted, but in these he durst not be a
servant of men, being bought with a price. Just laws and commands he willingly
obeyed not only for fear but for conscience also; but such as were unjust he
refused to observe, choosing rather to obey God than man; yet his refusal was
modest and with submission to penalties, unless he could procure indulgence
from authority. He was careful in all relations to know, and to duty, and that
with singleness of heart as unto Christ. He accounted religion an engagement to
duty, that the best Christians should be best husbands, best wives, best
parents, best children, best masters, best servants, best magistrates, best
subjects, that the doctrine of God might be adorned, not blasphemed. His family
he endeavors to make a church, both in regard of persons and exercises,
admitting none into it but such as feared God; and laboring that those that
were borne in it, might be born again unto God. He blessed his family morning
and evening by the word and prayer and took care to perform those ordinances in
the best season. He brought up his children in the nurture and admonition of
the Lord and commanded his servants to keep the way of the Lord. He set up
discipline in his family, as he desired it in the church, not only reproving
but restraining vileness in his. He was conscientious of equity as well as
piety knowing that unrighteousness is abomination as well as ungodliness. He
was cautious in promising, but careful in performing, counting his word no less
engagement than his bond. He was a man of tender heart, not only in regard of
his own sin, but others misery, not counting mercy arbitrary, but a necessary
duty wherein as he prayed for wisdom to direct him, so he studied for
cheerfulness and bounty to act. He was sober in the use of things of this life,
rather beating down the body, than pampering it, yet he denied not himself the
use of God's blessing, lest he should be unthankful, but avoid excess lest he
should be forgetful of the Donor. In his habit he avoided costliness and
vanity, neither exceeding his degree in civility, nor declining what suited
with Christianity, desiring in all things to express gravity. He own life he
accounted a warfare, wherein Christ was his captain, his arms, prayers, and
tears. The Cross his banner, and his word, Vincit qui patitur. He was immovable in all times, so that they
who in the midst of many opinions have lost the view of true religion, may
return to him and find it.
19. What course of study do you recommend to become acquainted with the systematic theology of the Bible?
Most importantly, there should be comprehensive study of the Bible itself. This is foundational, and there is no substitute.
To help understand the systematic theology of the Bible, I would recommend this course of study:
1. Westminster Shorter Catechism
2. Westminster Confession
3. Westminster Larger Catechism
4. The Canons of Dort
This provides a systematic understanding of the doctrines of scripture, composed by men persuaded that the Bible is the infallible word of God. They are ecclesiastical confessions, not merely individual confessions.
One drawback of many systematic theological textbooks is that they simply represent the understanding of one man. Not so with the recommended course of study above.
"There is wisdom in a multitude of counselors", where "iron has sharpened iron". "The church is the pillar and ground of truth", the true church upholding a sound Biblical confession.