Meet The Puritans...In Print! (4)

PURITAN REPRINTS IN ENGLISH (1960-1985)

FROM GOUGE TO JENKYN

*Gouge, William. Commentary on Hebrews.

Grand Rapids: Kregel Publications, 1980.

William Gouge (1575-1653) was born into a godly family, received a classical education, and was converted as a youth under the ministry of his renowned uncle, Ezekiel Culverwell. Throughout his teen-age years, he gave himself fully to study, prayer, and the searching of Cod’s Word. In his nine years of college, it was said of him that he had never missed one of the chapel services conducted every morning at 5:30! Throughout these years, he resolved to read fifteen Bible chapters daily: five in the morning (before going to chapel), five after dinner, and five before he went to bed. Through his diligence and long hours of study (i.e., daily from 6:00 a.m. to 11:00 p.m.), William Gouge soon became a leading Hebrew scholar, and was chosen as lecturer in logic and philosophy at the college. In 1608 he relinquished his teaching office for the pastoral office, and was ordained in the parish of Black Friars, London, where he remained for the rest of his life.

Gouge’s pastoral labors were greatly blessed to the edification of believers, the conversion of sinners, and the glory of God’s name. Dr. Gouge became renowned for his humility and “singleness of heart unto the Lord lesus Christ.” A contemporary wrote of him: “He studied much to magnify Christ, and to debase himself.” Gouge was accustomed to say, “When I look upon myself, I see nothing but emptiness and weakness; but when I look upon Christ, I see nothing but fulness and sufficiency.” He was particularly known as “a sweet comforter of dejected souls, and distressed consciences.” He became a spiritual father to many London ministers.

Throughout his pastoral years, he continued studying and obtained his doctorate in 1628. Subsequently, he was nominated to the Westminster Assembly (1643), and gained such a reputation there that he often led the sessions when the president, Dr. William Twisse, was not able to be present.

Dr. Gouge’s deathbed was one of prolonged suffering and rich testimony. His faith held firm. His constant saying was, “A great sinner, but I comfort myself in a great Savior.” Often he repeated Job’s words: “Shall we receive good from the hand of God, and shall we not receive evil?” When any friend by his bedside would attempt to comfort him by pointing to the grace he had received or the works he had been graced to perform, he inevitably answered: “I dare not think of any such things for comfort. Jesus Christ, and what He hath done and endured, is the only ground of my sure comfort.” Among his last words on death’s day were these: “Death, next to Jesus Christ, you are my best friend.... When I die, I am sure to be with Jesus Christ....Jesus Christ is my rejoicing....” Finally, at 78, after a 45-year ministry at Black Friars, the renowned scholar-saint, Dr. William Gouge, entered into the joy of his Lord.

Exposition of Hebrews is a massive volume of 1148 double-column, oversized pages, originally printed in three volumes. It is the fruit of thirty years of weeknight lectures given to large crowds at Blackfriar’s! Scripturally, practically, and experientially, Gouge’s work on Flebrews is a golden exposition of the fulness of Christ.

Dr. Gouge also penned several additional works, two of which became justly renowned and are worthy of reprint: The Whole Armour of God and Eight Treatises on Domestic Duties (written, we may presume, out of experience as Dr. Gouge had seven sons and six daughters!).

Gouge was accustomed to say, "When I look upon myself, I see nothing but emptiness and weakness; but when I look upon Christ, I see nothing but fulness and sufficiency."

*Gurnall, William. The Christian in Complete Armour. 3 vols, in 1 with biographical introduction by J.C. Ryle. Edinburgh: Banner of Truth Trust, 1974.

After graduating from the then justly reputable and renowned Emmanuel College, Cambridge, with a B.A. in 1635 and an MA. in 1639, William Gurnall (1616-1679) ministered to a wealthy congregation in the small town of Lavenham for thirty-six years with considerable accompanying blessing until his death.

Despite the bulkiness of 1200 double-columned pages on eleven verses of Scripture (Eph. 6:10-20), Gurnall’s edifying classic is free of both longwinded-ness and repetition! Rightly, J.C. Ryle wrote: “You will often find in a line and a half some great truth, put so concisely, and yet so fully, that you really marvel how so much thought could be got into so few words.” John Newton testified: “If I might read only one book beside the Bible, I would choose The Christian in Complete Armour.” And CH. Spurgeon confessed: “In our judgment, the best thought-breeder in all our library.”

*Cuthrie, William. The Christian’s Great Interest.

Edinburgh: Banner of Truth Trust, 1982.

This classic work describes the Christian faith and how it may be obtained. The most renowned Puritan theologian, John Owen, stated (albeit in exaggerated, self-defacing fashion) that this little book contained more divinity in it than all his own writings. And of its author, Owen added: “He is one of the greatest divines that ever wrote.”

*Hindson, Edward, ed. Introduction to Puritan Theology: A Reader. Grand Rapids: Baker, 1976. The dustjacket describes this volume well:

“The theological writings of the Puritans for too long have been neglected by contemporary theologians and studied only by students of literature. Only recently has interest in the theological content of the Puritans’ works revived, and it is to encourage this that the present symposium has been compiled. It is directed to both the general reader and the more advanced student of theology. The Puritan authors represented in this reader, and their subjects, are:

John Preston on natural theology
John Jewel on Scripture
Stephen Charnock on God
Thomas Manton on man and sin
James Ussher on Christ
William Perkins on salvation
John Owen on atonement
Samuel Hopkins on regeneration
George Downame on justification
John Bunyan on sanctification
Richard Baxter on the church
Jonathan Edwards on eschatology.

“Adding to the value of this volume are an introduction to Puritan piety and doctrine, biographical sketches and pictures of the Puritan authors, a reproduction of Perkins’s Golden Chain of salvation, a lengthy bibliography, and an index to all Scripture references.”

Highly recommended. Includes excellent foreword by Dr. James I. Packer.

*Hooker, Thomas. The Application of Redemption by the Effectual Work of the Word and Spirit of Christ, for the Bringing Home of Lost Sinners to God. New York: Arno Press, 1972. Thomas Hooker (1586-1647) was converted in his upper teens while studying at Cambridge. Shortly thereafter, he transferred to Emmanuel College, a school regarded by friend and foe as a nursery of Puritans. At Emmanuel, Hooker’s spiritual distress under “(he Spirit of bondage” became acute. He was assisted much by Simeon Ash, servant in the College. Day and night, Hooker cleaved to the promises of Scripture as he wrestled to come to Christ. With a certainty born of experience, he would later advise others, “That the promise was the boat which was to carry a perishing sinner over into the Lord Jesus Christ.”

After experiencing deliverance in Jesus Christ, Hooker received opportunity to lecture at Cambridge until 1618. Many of England’s future spiritual leaders (including Stephen Marshall, Anthony Burgess, Jeremiah Burroughs, and William Bridges) had opportunity to hear him. From the outset, Hooker emphasized with his students (and subsequently, his parishioners) the application of salvation. Cotton Mather explains why: “[Hooker’s] storm of soul had helped him unto a most experimental acquaintance with the truths of the gospel, |so that from the first] he entertained a special inclination to those principles of divinity which concerned the application of redemption.” Students transcribed and preserved many notes of these lectures, some of which were later printed without Hooker’s prior agreement.

In 1619, Hooker moved from the divinity professorship to the pastorate, accepting a call from Esher in Surrey, England. From there, he moved to Essex (1625) with his bride, Susannah. Between 1626 and 1629, the Hookers were to lose two daughters in infancy.

In Essex, Hooker filled a dual calling as lecturer in theology and pastor at St. Mary’s in Chelmsford. Hooker’s four years of preaching here had an astonishing influence in the spiritual history of that county. “If any of our late preachers and divines came in the spirit and power of John Baptist,” wrote Goodwin and Nye, “this man did.” Fruitfulness abounded, as Mather testifies: “There was a great reformation wrought, not only in the town, but in the adjacent country, from all parts whereof they came to ‘hear the wisdom of the Lord Jesus Christ’ in his gospel, by this worthy man dispensed. [The Holy Spirit] gave a wonderful and unusual success unto the ministry wherein he breathed so remarkably.”

In 1629, Hooker’s Puritanical objections to Anglican ritual brought him into conflict with William Laud, arch-opponent of Puritanism. Though never officially silenced, Hooker finally tired of renewed complaints against his preaching, which caused him to leave England for Holland by 1630. For three years, he preached successively in Amsterdam, Delft, and Rotterdam. He left a significant mark on the Dutch Nadere Reformatie movement, which in turn influenced him as well.

In 1633, Hooker sailed for America with John Cotton. He was soon chosen pastor of the first church of Newtowne (now Cambridge). His influence was such that within one year he became a chief opponent of Roger Williams. Subsequent trouble caused him to settle in the Connecticut valley, where Hartford was founded in 1636. In 1637, Hooker was an influential moderator at the renowned Cambridge synod where the Antinomian doctrines of Anne Hutchinson were condemned. In 1639, he wrote Governor John Winthrop of Massachusetts, advocating a confederation of New England colonies for mutual protection. This proposal resulted in the organization of the “United Colonies of New England”—the earliest system of federal government in America. In 1642, Hooker was invited to be a delegate to the Westminster Assembly, but declined.

Five years later, Thomas Hooker lay on his deathbed. His last words were spoken to a close friend who stood beside him, and said with tears, “Sir, you are going to receive the reward of all your labors.” “No, brother,” replied Hooker, “I am going to receive mercy.” In a few moments, this humble saint and scholar died in peace in Christ Jesus on his 61st birthday, July 7, 1647.

After his death, Hooker was frequently nicknamed, “New England’s Luther.” “The fruits of his labours in both Englands,” wrote Governor Winthrop in his renowned journal, “shall preserve an honourable and happy remembrance of him forever.”

Hooker was a prolific writer. Typically, this 1972 reprint, The Application of Redemption, is a series of experiential sermons, profoundly spiritual and practical in nature, based on Hooker’s regular pulpit ministry.

Additional Hooker volumes include: The Christian’s Two Chief Lessons, viz. Self-denial, and Self-trial, as also the Privilege of Adoption and Trial thereof; Comments Upon Christ’s Last Prayer in the Seventeenth of lohn; The Covenant of Grace Opened; The Poor Doubting Christian Drawn unto Christ, wherein the main Lets and Hindrances which keep Men from Coming to Christ are Discovered with Special Helps to recover Cod’s Favor; The Soul’s Exaltation; The Soul’s Humiliation; The Soul’s Implantation; The Soul’s Vocation or Effectual Calling to Christ; Survey of the Sum of Church-Discipline, etc.

The best bibliographical source for Hooker is Hubert Pellman, “Thomas Hooker: A Study in Puritan Ideals” (Ph. D. dissertation, University of Pennsylvania, 1958). For Hooker’s pre-New England writings and helpful commentary on them, consult the excellently edited volume compiled by GH. Williams, N. Pettit, W. Herget and S. Bush, Jr., Thomas Hooker, Writings in England and Holland, 1626-1633, Harvard Theological Studies XXVIII (Harvard University Press, 1975).

*Hooker, Thomas. The Poor Doubting Christian Drawn to Christ. Worthington, PA: Maranatha Publications, [1977].

This volume—Hooker’s first in print (1629)—was largely drawn from pastoral experience in connection with a despairing woman, Joan Drake, wife of the patron of his first pastorate. Together with John Dod, Hooker spent many long hours counselling Mrs. Drake, and ultimately witnessed her wonderful deliverance prior to her death in 1625.

Frequently reprinted, Poor Doubting Christian Drawn to Christ has been blessed to many hearts throughout the past three and one-half centuries. Especially suitable for the spiritually distressed and/or concerned, but non-established, believer.

'7 expect my salvation" Howe said, "not as a profitable servant, but as a pardoned sinner."

*Howe, John. The Redeemer’s Tears Wept Over Lost Souls. Grand Rapids: Baker, 1978.

John Howe (1630-1705) studied at Christ’s College, Cambridge, and at Magdalene College, Oxford (B.A., 1650; M.A., 1652), where he also became college chaplain. In 1654 he accepted the pastorate of Great Torrington, Devonshire, but in 1656 was prevailed upon by Oliver Cromwell to become one of his chaplains. Subsequently, he returned to his former pastorate until the Act of Uniformity was passed. For some years he continued to preach in private houses. In 1671 he became chaplain to Lord Massereene, of Ireland, but returned to a London charge in 1676. On account of persecution against the dissenters, he left England for the continent in 1685, settling in Utrecht. He returned to London in 1687 when James II issued his declaration for liberty of conscience. From then to his death, Howe was on the cutting edge of current discussions on predestination, the Trinity, and conformity.

Like so many of the Puritans, John Howe had a blessed deathbed despite excruciating pain. He longed to be with Christ. “I expect my salvation,” Howe said, “not as a profitable servant, but as a pardoned sinner.” Once he told his wife that “though he thought he loved her as well as it was fit for one creature to love another, yet if it were put to his choice, whether to die that moment, or to live that night, and the living that night would secure seven years to come, he would choose to die that moment.” Truly, he could confess, “Come, Lord Jesus, come quickly.”

For a treatment of Howe’s life, see the introductory, 50-page biography by Rev. W. Urwick included in the above reprint. (The details of a Howe biography are sadly scant due to the fact that when on his deathbed he compelled his son to destroy several bundles of lifelong autobiographical notes!)

Howe’s Works were issued with a biography by Edmund Calamy (2 vols., 1724), and edited by J. Hunt (8 vols., 1810-22). An American edition was printed in 1869 (2 vols.). Most of his writings appear tedious to the contemporary reader, but do reap rewards for the patient. The above reprint forms an exception on account of its brevity and rich, practical contents. The Redeemer’s Tears, a treatise on Luke 19:41-42, is perhaps Howe’s most edifying and searching work. It ably stresses the responsibility of man within the framework of divine sovereignty.

*Hutcheson, George. The Gospel of John. London: Banner of Truth Trust, 1972.

“Hutcheson (1626-74) ministered at Colmonell, Ayrshire and Tolbooth Parish, Edinburgh before being ejected by Parliament in 1662. After the indulgence he was settled in David Dickson’s former charge in Irvine, where he laboured until his death at the age of 58. Described as ‘a great preacher’ he exercised considerable influence among his brethren. His work on The Minor Prophets went through various editions between 1654 and 1657. This was followed by The Gospel of lohn, 1657, The Book of lob, 1669 and a posthumous work, Forty-Five Sermons on 130 Psalm, 1691.” [Dust-jacket.]

Excellent, edifying reading. Hutcheson’s exposition of John has been accurately described as “excellent beyond all praise. It is a full-stored treasury of sound theology, holy thought, and marrowy doctrine.”

*Jenkyn, William. An Exposition Upon the Epistle

of Jude. Minneapolis: James & Klock, 1976.

William Jenkyn (1612-1685) was born into a wealthy family, sent to Cambridge and tutored by the renowned Anthony Burgess when fourteen. He became known as a youth of eminent piety and rare intelligence. After earning his M.A. degree from Cambridge, he lectured for a few years in London prior to becoming the minister of Hythe (near Colchester), England. Later he returned to London, and in 1641 was chosen vicar of Christ Church and lecturer at St. Ann’s. Ten years later he was suspended from the ministry and banished twenty miles from London when he refused to observe the public thanksgivings appointed by Parliament. For many years he preached in private to his neighbors. From 1671-1682 he received license to preach and lecture again, but in 1684 he was arrested while preaching in secrecy with John Flavel and Bishop Reynolds (both of whom escaped), and treated severely (at the age of 71!).

Jenkyn’s final four month imprisonment brought on his death, but his faith remained firm to the end. To his friends, he said, “I am comforted beyond measure. The Lord sheds abroad His love in my heart; I have the assurance of it. Why weep ye for me? Christ lives; He is my Friend; a Friend born for adversity; a Friend that never dies.”

When the news of Jenkyn’s death in his seventysecond year (52 in the ministry!) reached the court, one nobleman received courage to say to the king: “May it please your Majesty, Jenkyn has got his liberty.”

In surprise, the king responded: “Who gave it to him?”

The nobleman replied, “A greater than your Majesty, the King of kings!”

Jenkyn’s Exposition of Jude, of all his works, best exhibits his piety and learning. It is the fruit of a series of sermons preached at Christ Church, Newgate Street. Spurgeon assesses it well: “Earnest and popular, but very full, and profoundly learned. A treasure-house of good things.” ?

*Recommended for church libraries.

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