A word may be added indicative of the literary and intellectual niche which the names of these distinguished men deserve to occupy. Dr. Arnold said of the Church Divines of the seventeenth century, “I cannot find in any of them a really great man.”[548] Without adopting the opinion so expressed, I am constrained to say that we can find little of what may be called genius in some of the most renowned. No one could ascribe that high gift to Thorndike, with all his stores of learning and powers of reflection. No one would think of ascribing it to Bull or Pearson. Nor, if we include Puritans, can it be attributed in any high degree to Goodwin or Owen. Perhaps not one of the whole class of theological writers at the time, able as they were, could be justly esteemed the equal of that magnificent moral philosopher and theologian in the days of Queen Elizabeth, Richard Hooker, or the compeer even of Thomas Jackson, whose power, learning, and eloquence so brightly adorned the Church in the reign of James I. Jeremy Taylor, no doubt, had received Heaven’s gift of genius in the form of imagination, and a power of musical expression in prose such as no one else could rival, not even John Milton; but, in my opinion, the two theologians of that age who possessed most of original power were Richard Baxter and John Howe.
Moreover, there was in both of these men a breadth of human sympathy—always closely allied to the highest order of intellect—which redeemed them from the narrowness of some of their contemporaries. Baxter and Howe evinced none of the restricted Churchmanship which blinded the Anglicans to all goodness not seen in their own communion; and none of the exclusive Calvinism which made some Puritans virtually shut up God’s love to a few like themselves, and hand over to reprobation the remainder of the race. Baxter, although not an accomplished scholar, was a man of wide and varied reading, and had a decided taste for history, politics, and especially metaphysics, as well as for theology; and Howe, who seems to have known much more of Greek than his friend, was at home amongst the ancient masters of philosophy, and perhaps with none of his brethren, except Theophilus Gale, was Plato such an intimate acquaintance, and such a thorough favourite. It has been justly remarked that the man who is only a theological scholar is a very poor one.[549] The remark may detract from the reputation of some of the Puritans, but not from the reputation of the two Divines we have last described.
Before I close this imperfect survey of the theology of the Puritans, it is desirable to bring together, in some distinct form, the characteristics of their teaching in reference to certain points which have not been noticed in the foregoing detailed account of their opinions.
Here we notice first what they say upon the nature of sacraments.
Goodwin and Owen refer to the subject of baptism incidentally, the former speaking of it as the sign of salvation, and as the sealing of our calling, our justification, our renewal, and our union with Christ; the latter alluding to it chiefly for the purpose of denying that it has the regenerating or purifying power ascribed to it by Catholics. But he says a cleansing in profession and signification accompanies baptism, when it is rightly administered.[550]
PURITAN VIEWS OF SACRAMENTS.
Baxter enters at large upon the subject, and discusses, in reference to it, such questions as are particularly interesting to Catholics; and one question at least—“Is baptism by laymen or women lawful in cases of necessity?”—he answers after a manner resembling that of the highest Anglican. He denies that there can be such necessity, yet he does not absolutely pronounce lay baptism a nullity; although he adds, If the baptizer “were in no possession or pretence of the office, I would be baptized again if it were my case; because I should fear that what is done in Christ’s name by one that notoriously had no authority from Him to do it, is not owned by Christ as His deed, and so is a nullity.”[551] Again, he remarks, “All that the minister warrantably baptizeth are sacramentally regenerate, and are, in foro ecclesiæ, members of Christ, and children of God, and heirs of heaven.” “Therefore it is not unfit that the minister call the baptized regenerate and pardoned members of Christ, and children of God, and heirs of heaven, supposing that in foro ecclesiæ they were the due subjects of baptism.” What so subtle a dialectician exactly meant by some things he said upon this subject, I do not undertake to say; but certainly Baxter showed, like Thorndike, a strong disposition to connect the functions of faith with a baptismal covenant. Baxter’s theory was one which, upon a comparison of his theology in general with that of Thorndike, must have materially differed from it; and the qualifications introduced by the former in immediate connection with the sentences quoted—which qualifications I have deferred citing until now, in order that their force may be more clearly seen—must be considered, if we would avoid misapprehending the drift of his sentiments. “It is only those that are sincerely delivered up in covenant to God in Christ, that are spiritually and really regenerate, and are such as shall be owned for members of Christ and children of God in foro cœli.”[552] Those readers who are familiar with the controversy on baptismal regeneration will see at once that Baxter’s statements, with his qualifications, may be so explained as to point to a condition of Divine privilege, possibilities, and opportunities, rather than to anything else. He further made a distinction between some baptized children and others; a distinction which seems to shift the conveyance of spiritual benefit from the rite itself to the relation sustained by the child to a godly parent. “Not,” he says, “that all the baptized, but that all the baptized seed of true Christians are pardoned, justified, adopted, and have a title to the Spirit and salvation.”[553] And in his Now or Never (published in 1663), there occurs a very strong passage against baptismal regeneration as held by some Episcopalians.[554]
Howe touches upon the subject of baptism in his Living Temple, and speaks of it as a taking on of Christ’s badge and cognizance, as the fit and enjoined sign and token of becoming Christians, and as a federal rite by which remission of sin is openly confirmed and sealed.[555]
Dr. Jacomb, in his treatise on Holy Dedication, uses, as already noticed, very strong expressions relative to the nature and effects of the ordinance; and I may observe that generally the writings of the Puritans on the whole subject are pervaded by a mystic and sacramental tone such as would not evoke the sympathies of their religious descendants.
PURITAN VIEWS OF SACRAMENTS.