Puritan Evangelism - by Rev. J. I. Packer, M.A.
In the report of the Archbishop's Committee on
Evangelism, published in 1945 under the title: Towards the Conversion of
England, the work of evangelism is conveniently defined as follows: 'so to
present Christ Jesus in the power of the Holy Spirit, that men shall come to
put their trust in God through Him, to accept Him as their Saviour, and serve
Him as their King in fellowship of His Church.'
Did the Puritans tackle the
task of evangelism at all? At first sight, it might seem not. They agreed with
Calvin in regarding the 'evangelists' mentioned in the New Testament as all
order of assistants to the apostles, now extinct; and as for 'missions,'
'crusades' and 'campaigns,' they knew neither the name nor the thing.
But
we must not be misled into supposing that evangelism was not one of their chief
concerns. It was. Many of them were outstandingly successful as preachers to
the unconverted. Richard Baxter, the apostle of Kidderminster, is perhaps the
only one of these that is widely remembered today; but in contemporary records
it is common to read statements like this, of Hugh Clark: 'he begat many Sons
and Daughters unto God;' or this, of John Cotton, 'the presence of the
Lord'crowning his labours with the Conversion of many Souls' (S. Clarke, Lives
of 52 Divines, pp.131, 222, etc.) Moreover, it was the Puritans who invented
evangelistic literature. One has only to think of Baxter's classic 'Call to the
Unconverted', and Alleine's 'Alarm to the Unconverted', which were pioneer
works in this class of writing. And the elaborate practical 'handling' of the
subject of conversion in Puritan books was regarded by the rest of the
seventeenth-century Protestant world as something of unique value. 'It hath
been one of the glories of the Protestant religion that it revived the doctrine
of Saving Conversion, and of the New Creature brought forth thereby'
But in
a more eminent manner, God hath cast the honour hereof upon the Ministers and
Preachers of this Nation, who are renowned abroad for their more accurate
search into and discoveries hereof.' (T. Goodwin and P. Nye, Preface to T.
Hooker, The Application of Redemption, 1656).
The truth is that two
distinct conceptions and types of evangelism have been developed in Protestant
Christendom during the course of its history. We may call them the 'Puritan'
type and the 'modern' type. Today we are so accustomed to evangelism of the
modern type that we scarcely recognize the other is evangelism at all. In order
that we may fully grasp the character of the Puritan type of evangelism, I
shall here set it in contrast with the modern type, which has so largely
superseded it at the present time.
Let us begin, therefore, by
characterizing evangelism of the modern type. It seems to presuppose a
conception of the life of the local church as an alternating cycle of
converting and edifying. Evangelism almost takes on the character of a
periodical recruiting campaign. It is all extraordinary and occasional
activity, additional and auxiliary to the regular functioning of the local
congregation. Special gatherings of a special sort are arranged, and special
preachers are commonly secured to conduct them. Often they are called
'meetings' rather than 'services;' in any case, they are thought of as
something distinct in some way from the regular public worship of God. In the
meetings, everything is directly aimed at securing from the unconverted all
immediate, conscious, decisive act of faith in Christ. At the close of the
meeting, those who have responded or wish to do so are asked to come to the
front, or raise a hand, or something similar, as an act of public testimony to
their new resolutions. This, it is claimed, is good for those who do it, since
it helps to make their 'decision' definite, and it has the further advantage of
making them declare themselves, so that they may be contacted individually by
'personal workers.' Such persons may then be advised and drafted forthwith into
local churches as converts.
This type of evangelism was invented by Charles
G. Finney in the 1820's. He introduced the 'protracted meeting,' or, as we
should call it, the intensive evangelistic campaign, and the 'anxious seat,' a
front pew left vacant where at the end of the meeting 'the anxious may come and
be addressed particularly'and sometimes be conversed with individually.' At the
end of his sermon, he would say, 'There is the anxious seat; come out, and avow
determination to be on the Lord's side.' (See Revivals of Religion, especially
chapter xiv). These were Finney's much opposed 'new measures.'
Now, Finney
was a clear-headed and self-confessed Pelagian in his doctrine of man; and this
is the reason why his 'new measures' were evolved. Finney denied that fallen
man is totally unable to repent, believe or do anything spiritually good
without grace, and affirmed instead that all men have plenary ability to turn
to God at any time. Man is a rebel, but is perfectly free at any time to lay
down his arms in surrender. Accordingly, the whole work of the Spirit of God in
conversion is to present vividly to man's mind reasons for making this
surrender - that is to say, the Spirit's work is confined to moral persuasion.
Man is always free to reject this persuasion: 'Sinners can go to hell in spite
of God.' But the stronger the persuasion is, the more likely it is to succeed
in the breaking down of man's resistance. Every means, therefore, of increasing
the force and vividness with which truth impinged on the mind - the most
frenzied excitement, the most narrowing emotionalism, the most nerve-racking
commotion in evangelistic meetings - was a right and proper means of
evangelism. Finney gave expression to this principle in the first of his
lectures on Revivals of Religion. 'To expect to promote religion without
excitements is unphilosophical and absurd, until there is sufficient religious
principle in the world to put down irreligious excitements, it is in vain to
try to promote religion, except by counteracting excitements' There must be
excitement sufficient to wake up the dormant moral powers'' And, since every
man, if he will only rouse up his 'dormant moral powers,' can at any time yield
to God and become a Christian, it is the evangelist's work and duty always to
preach for immediate decision, to tell men that it is their duty to come to
Christ that instant, and to use all means ' such as the rousing appeal and the
'anxious seat' - for persuading them to do so. 'I tried to shut them up,' he
says of a typical mission sermon, 'to present faith and repentance, as the
thing which God required of them: present and instant acceptance of His will,
present and instant acceptance of Christ' (Autobiography, p. 64). It is hardly
too much to say that Finney regarded evangelistic preaching as a battle of
wills between himself and his hearers, in which it was his responsibility to
bring them to breaking point.
Now, if Finney's doctrine of the natural
state of sinful man is right, then his evangelistic methods must be judged
right also, for, as he often insisted, the 'new measures' were means well
adapted to what he held to be the end in view. 'It is in such practices that a
Pelagian system naturally expresses itself if it seeks to become aggressively
evangelistic' (B. B. Warfield). But if his view of man is wrong, then his
methods, as we shall see, must be judged disastrous. And this is an issue of
the first importance at the present time; for it is Finney's methods, modified
and adapted, which characterize most evangelism today. We do not suggest that
all who use them are Pelagians. But we do raise the question, whether the use
of such methods is consistent with any other doctrine than Finney's, and we
shall try to show that, if Finney's doctrine is rejected, then such methods
must be judged inappropriate and, indeed, detrimental to the real work of
evangelism. It may be said that results justify their use; but the truth is
that the majority of Finney's 'converts' backslid and fell away, and so, it
seems, have the majority of those since Finney's day whose 'decision' has been
secured by the use of such methods. Most modern evangelists seem to have given
up expecting more than a small percentage of their 'converts' to survive. It is
not at all obvious that results justify such methods. We shall suggest later
that they have a natural tendency to produce such a crop of false converts as
has in fact resulted from their use.
The Puritan type of evangelism, on the
other hand, was the consistent expression in practice of the Puritans'
conviction that the conversion of a sinner is a gracious sovereign work of
Divine power. We shall spend a little time elaborating this.
The Puritans
did not use 'conversion' and 'regeneration' as technical terms, and so there
are slight variations in usage. Perhaps the majority treated the words as
synonyms, each denoting the whole process whereby God brings the sinner to his
first act of faith. Their technical term for the process was effectual calling;
calling being the Scriptural word used to describe the process in Rom. 8:30, 2
Th. 2:14, 2 Tim. 1:9, etc., and the adjective effectual being added to
distinguish it from the ineffectual, external calling mentioned in Mt. 20:16,
22:14. Westminster Confession, X. i., puts 'calling,' into its theological
perspective by an interpretative paraphrase of Rom. 8:30: 'All those whom God
hath predestinated unto life, and those only, he is pleased, in his appointed
and accepted time, effectually to call, by his Word and Spirit, out of that
state of sin and death in which they are by nature, to grace and salvation by
Jesus Christ.' The Westminster Shorter Catechism analyses the concept of
'calling' in its answer to Q. 31: 'Effectual calling is the work of God's
Spirit whereby, convincing us of our sin and misery, enlightening our minds in
the knowledge of Christ, and renewing our wills, he doth persuade and enable us
to embrace Jesus Christ, freely offered to us in the gospel.'
Concerning
this effectual calling, three things must be said if we are to grasp the
Puritan view:
(i) It is a work of Divine grace; it is not something a man
can do for himself or for another. It is the first stage in the application of
redemption to those for whom it was won; it is the time when, on the grounds of
his eternal, federal, representative union with Christ, the elect sinner is
brought by the Holy Ghost into a real, vital, personal union with his Covenant
Head and Redeemer. It is thus a gift of free Divine grace.
(ii) It is a
work of Divine power. It is effected by the Holy Ghost, who acts both
mediately, by the Word, in the mind, giving understanding and conviction, and
at the same time immediately, with the Word, in the hidden depths of the heart,
implanting new life and power, effectively dethroning sin, and making the
sinner both able and willing to respond to the gospel invitation. The Spirit's
work is thus both moral, by persuasion (which all Arminians and Pelagians would
allow), and also physical, by power (which they would not).
Owen said,
'There is not only a moral, but a physical immediate operation of the Spirit
upon the minds or souls of men in their regeneration' The work of grace in
conversion is constantly expressed by words denoting a real internal efficacy;
such as creating, quickening, forming, giving a new heart' Wherever this work
is spoken of with respect unto an active efficacy, it is ascribed to God. He
creates us anew, he quickens us, he begets us of His own will; but when it is
spoken of with respect to us, there it is passively expressed; we are created
in Christ Jesus, we are new creatures, we are born again, and the like; which
one observation is sufficient to avert the whole hypothesis of Arminian grace.'
(Works, ed. Russell 1,1, II. 369). ' 'Ministers knock at the door of men's
hearts (persuasion), the Spirit comes with a key and opens the door' (T.
Watson, Body of Div., 1869, p. 154). The Spirit's regenerating action, Owen
goes on, is 'infallible, victorious, irresistable, or always efficacious' (loc
cit.); it 'removeth all obstacles, overcomes all oppositions, and infallibly
produceth the effect intended.' Grace is irresistible, not because it drags man
to Christ against his will, but because it changes men's hearts so that they
come most freely, being made willing by His grace.' (West. Conf. X. i). The
Puritans loved to dwell on the Scriptural thought of the Divine power put forth
in effectual calling, which Goodwin regularly described as the one 'standing
miracle' in the Church. They agreed that in the normal course of events
conversion was not commonly a spectacular affair; but Goodwin notes that
sometimes it is, and affirms that thereby God shows us how great an exercise of
power every man's effectual calling involves.
'In the calling of some there
shoots up very suddenly an election-conversion (I use to call it so). You
shall, as it were, see election take hold of a man, pull him out with a mighty
power, stamp upon him, the divine nature, stub up corrupt nature by the roots,
root up self-love, put in a principle of love to God, and launch him forth a
new creature the first day ... He did so with Paul, and it is not without
example in others after him.' (Works, ed.. Miller IX. 279). Such dramatic
conversions, says Goodwin, are 'visible tokens of election by such a work of
calling, as all the powers in heaven and earth could not have wrought upon a
man's soul so, nor changed a man so on a sudden, but only that divine power
that created the world (and) raised Christ from the dead.'
The reason why
the Puritans thus magnified the quickening power of God is plain from the
passages quoted:it was because they took so seriously the Bible teaching that
man is dead in sin, radically depraved, sin's helpless bondslave. There is,
they held, such a strength in sin that only omnipotence can break its bond; and
only the Author of Life can raise the dead. Where Finney assumed plenary
ability, the Puritans taught total inability in fallen man.
(iii) Effectual
calling is and must be a work of Divine sovereignty. Only God can effect it,
and He does so at His own pleasure. 'It is not of him that willith, nor of him
that runneth, but of God that showeth mercy' (Rom. 9:16). Owen expounds this in
a sermon on Acts 16:9, 'A vision of unchangeable, free mercy in sending the
means of grace to undeserving sinners' (XV, I ff.). He first states the
following principle: 'All events and effects, especially concerning the
propagation of the gospel, and the Church of Christ, are in their greatest
variety regulated by the eternal purpose and counsel of God,' He then
illustrates it. Some are sent the gospel, some not. 'In this chapter'the gospel
is forbidden to be preached in Asia or Bithynia; which restraint, the Lord by
His providence as yet continueth to many parts of the world;' while 'to some
nations the gospel is sent' as in my text, Macedonia; and England'' Now, asks
Owen, why this discrimination' Why do some hear and others not' And when the
gospel is heard, why do we see 'various effects, some continuing in
impenitency, others in sincerity closing with Jesus Christ'' In effectual
working of grace'whence do you think it takes its rule and determination . . .
that it should be directed to John, not Judas; Simon Peter, not Simon Magus'
Why only from this discriminating counsel of God from eternity' Acts 13:48'The
purpose of God's election, is the rule of dispensing saving grace.'
Jonathan Edwards, a great Puritan evangelist, often makes the same point.
In a typical passage from a sermon on Rom. 9:18, he lists the following ways in
which God's sovereignty (defined as 'His absolute right of disposing of all
creatures according to His own pleasure') appears in the dispensations of
grace:' (1) In calling one nation or people, and giving them the means of
grace, and leaving others without them. (2) In the advantages He bestows upon
particular persons' (e.g. a Christian home, a powerful ministry, direct
spiritual influences, etc.); (4) In bestowing salvation on some who have had
few advantages' (e.g. children of ungodly parents, while the children of the
godly are not always saved); '(5) In calling some to salvation, who have been
heinously wicked, and leaving others, who have been very moral and religious
persons' (6) In saving some of those who seek salvation and not others (i.e.,
bringing some convicted sinners to saving faith while others never attain to
sincerity) (Works, 1838, II, 849 f.).' This display of sovereignty by God,
Edwards maintained, is glorious: 'it is part of the glory of God's mercy that
it is sovereign mercy.'
It is probably true that no preacher in the Puritan
tradition ever laid such sustained stress on the sovereignty of God as Edwards.
It may come as a surprise to modern readers to discover that such preaching as
his was evangelistically very fruitful; but such was the case. Revival swept
through his church under his ministry, and in the revival (to quote his own
testimony) 'I think I have found that no discourses have been more remarkably
blessed, than those in which the doctrine of God's absolute sovereignty, with
regard to the salvation of sinners, and his just liberty, with regard to
answering prayer, and succeeding the pains, of natural men, continuing such,
have been insisted on' (I. 353). There is much food for thought here.
God's
sovereignty appears also in the time of conversion. Scripture and experience
show that 'the great God for holy and glorious ends, but more especially 'to
make appear His love and kindness, His mercy and grace, hath ordained it so'
that many of His elect people 'should for some time remain in a condition of
sin and wrath, and then He renews them to Himself' (Goodwin, VI, 85). It is
never man, but always God, who determines when an elect sinner shall believe.
In the manner of conversion too, God is sovereign. The Puritans taught
that, as a general rule, conviction of sin, induced by, the preaching of the
Law, must precede faith, since no man will or can come to Christ to be saved
from sin till he knows what sins he needs saving from. It is a distinctive
feature of the Puritan doctrine of conversion that this point, the need for
'preparation' for faith, is so stressed. Man's first step toward conversion
must be some knowledge, of God, of himself, of his duty and of his sin. The
second step is conviction, both of sinfulness and of particular sins; and the
wise minister, dealing with enquirers at this stage, will try to deepen
conviction and make it specific, since true and sound conviction of sin is
always to a greater or less degree particularised. This leads to contrition
(sorrow for and hatred of sin), which begins to burn the love of sinning out of
the heart and leads to real, though as yet ineffective, attempts to break off
the practice of sin in the life. Meanwhile, the wise minister, seeing that the
fallow ground is now ploughed up, urges the sinner to turn to Christ. This is
the right advice to give to a man who has shown that with all his heart he
desires to be saved from sin; for when a man wants to be saved from sin, then
it is possible for him genuinely and sincerely to receive the One who presents
Himself to man as the Saviour from sin. But it is not possible otherwise; and
therefore the Puritans over and over again beg ministers not to short-circuit
the essential preparatory process. They must not give false encouragement to
those in whom the Law has not yet done its work. It is the worst advice
possible to tell a man to stop worrying about his sins and trust Christ at once
if he does not yet know his sins and does not yet desire to leave them. That is
the way to encourage false peace and false hopes, and to produce 'gospel-
hypocrites.' Throughout the whole process of preparation, from the first
awakening of concern to the ultimate dawning of faith, however, the sovereignty
of God must be recognised. God converts no adult without preparing him; but
'God breaketh not all men's hearts alike' (Baxter). Some conversions, as
Goodwin said, are sudden; the preparation is done in a moment. Some are
long-drawn-out affairs; years may pass before the seeker finds Christ and
peace, as in Bunyan's case. Sometimes great sinners experience 'great meltings'
(Giles Firmin) at the outset of the work of grace, while upright persons spend
long periods in agonies of guilt and terror. No rule can be given as to how
long, or how intensely, God will flay each sinner with the lash of conviction.
Thus the work of effectual calling proceeds as fast, or as slow, as God wills;
and the minister's part is that of the midwife, whose task it is to see what is
happening and give appropriate help at each stage, but who cannot foretell, let
alone fix, how rapid the process of birth will be.
From these principles
the Puritans deduced their characteristic conception of the practice of
evangelism. Since God enlightens, convicts, humbles and converts through the
the Word, the task of His messengers is to communicate that word, preaching and
applying law and gospel. Preachers are to declare God's mind as set forth in
the texts they expound, to show the way of salvation, to exhort the unconverted
to learn the law, to meditate on the Word, to humble themselves, to pray that
God will show them their sins, and enable them to come to Christ. They are to
hold Christ forth as a perfect Saviour from sin to all who Heartily desire to
be saved from sin, and to invite such (the weary and burdened souls whom Christ
Himself invites, Mt. 11:28) to come to the Saviour who waits to receive them.
But they are not to do as Finney did, and demand immediate repentance and faith
of all and sundry. They are sent to tell all men that they must repent and
believe to be saved, but it is no part of the word and message of God if they
go further and tell all the unconverted that they ought to 'decide for for
Christ' (to use a common modern phrase) on the spot. God never sent any
preacher to tell a congregation that they were under obligation to receive
Christ at the close of the meeting. For in fact only those prepared by the
Spirit can believe; and it is only such whom God summons to believe.
There
is a common confusion here. The gospel of God requires an immediate response
from all; but it does not require the same response from all. The immediate
duty of the unprepared sinner is not to try and believe on Christ, which he is
not able to do, but to read, enquire, pray, use the means of grace and learn
what he needs to be saved from. It is not in his power to accept Christ at any
moment, as Finney supposed; and it is God's prerogative, not the evangelist's,
to fix the time when men shall first savingly believe. For the latter to try
and do so, by appealing to sinners to begin believing here and now, is for man
to take to himself the sovereign right of the Holy Ghost. It is an act of
presumption, however creditable the evangelist's motive's may be. Hereby he
goes beyond his commission as God's messenger; and hereby he risks doing
incalculable damage to the souls of men. If he tells men they are under
obligation to receive Christ on the spot, and demands in God's name that they
decide at once, some who are spiritually unprepared will try to do so; they
will will come forward and accept directions and 'go through the motions' and
go away thinking they have received Christ, when all the time they have not
done so because they were not yet able to do so. So a crop of false conversions
will result from making such appeals, in the nature of the case. Bullying for
'decisions' thus in fact impedes and thwarts the work of the Holy Spirit in the
heart. Man takes it on himself to try to bring that work to a precipitate
conclusion, to pick the fruit before it is ripe; and the result is 'false
conversions,' hypocrisy and hardening. 'For the appeal for immediate decision
presupposes that men are free to 'decide for Christ' at any time; and this
presupposition is the disastrous issue of a false, un-Scriptural view of sin.
What, then, were the principles that should govern evangelistic preaching'
In the first place, the Puritans would insist, it must be clearly understood
that evangelistic preaching is not a special kind of preaching, with its own
distinctive technique. It is a part of the ordinary public ministry of God's
Word.
This means, first, that the rules which govern it are the same rules
which must govern all public preaching of God's Word; and, second, that the
person whose task it primarily is is the local pastor. It is his duty in the
course of his public and private ministry of the Word, 'diligently to labour
for the conversion of souls to God' (Owen). What God requires of him is that he
should be faithful to the content of the gospel, and diligent in imparting it.
He is to seek by all means to make his sermon clear, memorable and relevant to
the lives of his hearers; he is to pray earnestly for God's blessing on his
preaching, that it may be 'in the demonstration of the Spirit and of power';
but it is no part of his business to study to 'dress up' the gospel and make it
'appeal' to the natural man. The preachers calling is very different from that
of the commercial traveller, and the 'quick sale' technique has no place in the
Christian pulpit. The preacher is not sent of God to make a quick sale, but to
deliver a message. When he has done that, his work in the pulpit is over. It is
not his business to try and extort 'decisions.' It is God's own sovereign
prerogative to make His Word effective, and the preachers's behaviour must be
governed by his recognition of, and subjection to, Divine sovereignty in this
matter.
Does not the abjuring of appeals, and the other devices of
high-pressure salesmanship which have intruded into the modern type of
evangelism, make the preaching of the gospel a somewhat forlorn undertaking'
Not at all, said the Puritan; those who argue so have reckoned without the
sovereignty of God. The Puritan pastor had the same quiet confidence in the
success of his evangelistic preaching as he had in the success of all his
preaching. He was in no feverish panic about it. He knew that God's Word does
not return void; that God has His elect everywhere, and that through the
preaching of His Word they will in due course be called out-not because of the
preachers's gifts and ingenuity, but by reason of God's sovereign operation. He
knew that God always has a remnant faithful to Himself, however bad the
times-which means that in every age some men will come to faith through the
preaching of the Word. This was the faith that sustained such Puritan pioneers
as Richard Greenham, who after twenty years of faithful ministry, ploughing up
the fallow ground in a Cambridgeshire country parish, could not point to any
converts bar a single family. This was the faith that God honoured in Richard
Baxter's Kidderminster ministry, during which, over a period of seventeen
years, by the use of no other means but sermons twice a week and catechetical
instruction from house to house, well over six hundred converts were gathered
in; of whom Baxter wrote, six years after his ejection, that, despite constant
exposure to ridicule and obloquy for their 'Puritanism,' not one that I know of
has fallen off from his sincerity. Soli Deo gloria!
The issue with which
we are confronted by our study of Puritan evangelism is clear. Which way are we
to take in our endeavours to spread the gospel to-day? Forward along the road
of modern evangelism, the intensive big-scale, short-term 'campaign,' with its
sustained wheedling for decisions and its streamlined machinery for handling
shoals of 'converts'' Or back to the old paths of Puritan evangelism, the
quieter, broader-based, long-term strategy based on the local church, according
to which man seeks simply to be faithful in delivering God's message and leaves
it to the sovereign Spirit to draw men to faith through that message in His own
way and at His own speed? Which is loyal to God's Word? Which is consistant
with the Bible doctrine of sin, and of conversion? Which glorifies God? These
are questions which demand the most urgent consideration at the present time.