Sitting in on a Puritan Counseling Session
By: Lucas Sabatier Leite
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Have you ever wondered how a Puritan minister would counsel someone? What if we could be a fly on the wall to observe the Puritans doing the work of physicians of the soul? That would be pretty cool, wouldn’t it? Well, we can’t go back in time. But we do have access to writings that illustrate those counseling conversations. Here is an example.
William Perkins (1558–1602), known as the father of Puritanism, in his treatise concerning the “Consolations for the Troubled Consciences of Repentant Sinners,” described a dialogue between a minister and a Christian to illustrate his own practice in caring for souls.[1]
For Perkins, caring for souls meant caring for consciences, “the most tender part of the soul.”[2]_And_so,_in_that_conversation,_he_addressed_the_troubled_conscience_to_bring_assurance_and_rest_by_ministering_the_truth_of_Scripture_and_considering_the_affections.[3]
Identifying the Conversers
The conversation takes place when “Sinner” seeks the help of a minister, who is acknowledged as having received from God the ability to speak adequately and timely:
Sinner. Good sir, I know the Lord has given you the tongue of the learned, to be able to minister a word in time to him who is weary. Therefore, I pray you help me in my misery… . My poor heart has been troubled. My corruption so boils in me, and Satan will never let me alone.[4]
The sinner points out that such troubling of his mind started after God’s mercy had touched his heart, and Jesus, the good Shepherd, took hold of him. The response of the minister highlights the underlying truth that only the conscience of a true believer accuses properly:
Minister. Your case is a blessed case. For not to be troubled of Satan is to be possessed of him… for as long as the strong man keeps the hold, all things are in peace [Col. 1:13; Luke 11:24].[5]
From then on, the “sinner” seeking help is referred to as “Christian*.*”
The minister then compassionately avails himself to help, inviting Christian to continue the conversation with honesty and openness:
Minister. In your misery, I will be a Simon unto you, to help you to carry your cross, so be it you will reveal your mind unto me.[6]
Addressing Motives with Scripture
Christian willingly answers a series of questions asked by the minister, who carefully searches for the motives troubling Christian’s mind. Christian’s answers reveal that his doubts concerning his salvation lie behind his fears. His weak faith leads him to think about the possibility of cutting himself off from God’s favor.
Considering this, the minister brings the truth of Scripture to show Christian that true saving faith is not safe from doubts:
Minister. What will you then say of the man who said, “Lord I believe, Lord help my unbelief”? [Mark 9:24]. And of David who made his moan after this manner: “Is his mercy clean gone forever? Doth his promise fail forevermore? Hath God forgotten to be merciful? Hath he shut up his tender mercy in displeasure?” [Ps. 77:8–9]. Yea, he goes on further, as a man in despair: “And I said, this is my death” [v. 10]. Hereby it is manifest that a man endued with true faith may have not only assaults of doubting, but of desperation. This further appears in that he says in another place: “Why art thou cast down, my soul? Why art thou disquieted within me? Wait on God, for I will yet give thanks, he is my present help and my God” [Ps. 42:11].[7]
Because Christian seemed hesitant in comparing himself with David, the minister begins probing his affections, using them as evidence of the inclinations of Christian’s heart:
Let me know but one thing of you. These doubts which you feel, do you like them? Or do you take any pleasure in them? And do you cherish them?[8]
As one would expect, Christian vehemently denies this. To this, the minister offers a reflection on man’s state by nature and grace to contextualize Christian’s doubts in this earthly life.
Offering Practical Guidance
Next, the minister moves to provide practical suggestions for suppressing the doubts. He recommends the use of three meditations.
First, Christian is to meditate on the fact that God commands belief in Christ (1 John 3:23).
Second, Christian is to consider that the promises of salvation in Christ are general and exclude no one who believes. Here, the minister calls Christian to conclude by plain logic that because he believes, nothing would exclude him from God’s mercy. Also, he invites him to remember his baptism and participation in the Lord’s Supper as pieces of evidence of God’s saving grace for him.
Thirdly, Christian must remember that doubting and despairing offend God as much as other sins.[9]
To these three meditations, the minister adds this practice:
Minister. When your heart is toiled with unbelief and doubts, then in all haste draw yourself into some secret place, humble yourself before God, pour out your heart before Him. Desire Him of His endless mercy to work faith, and to suppress your unbelief, and you shall see that ‘the Lord over all is rich unto all that call upon his name’ [Rom. 10:12].[10]
Dependence and Proactiveness
It is clear to the minister that his work is insufficient. God must intervene to strengthen Christian’s faith. The three meditations and the practical exercise he recommends are not merely a mechanical, therapeutic method. They are focused on God. Christian must seek to please and depend on Him for his troubling doubts to be removed.
The minister, nonetheless, does not shy away from engaging him confidently. So much so that he calls Christian to approach God in humble prayer and with a holy desire for His endless mercy. Once again, the minister appeals to Christian’s affections so that they, being inclined toward God, may serve as confirmation of his saving faith:
Minister. Tell me one thing plainly, you say you feel no assurance of God’s mercy?
Christian. No indeed.
Minister. But do you desire with all your heart to feel it?
Christian. I do indeed.
Minister. Then doubt not, you shall feel it.
Christian. O blessed be the Lord, if this is true.
Minister. Why, it is most true, for the man that would have any grace of God tending to salvation, if he does truly desire it, he shall have it. For so Christ has promised, “I will give to him that is athirst of the well of the water of life freely” [Rev. 21:6]. Whereby I gather that if any wants the water of life, having an appetite after it, he shall have enough of it. And therefore fear you not. Only use the means which God has appointed to attain faith by, as earnest prayer, reverent hearing of God’s Word, and receiving of the sacraments. And then, you shall see this thing verified in yourself.[11]
Recognizing his desire for God’s mercy, Christian finds comfort in the truths presented by the minister. He acknowledges his hunger for righteousness and the heavenly kingdom. And so, the minister invites him to thank God for those things, for they are “motions of the Spirit of God dwelling in [him].”[12]
An Ongoing Process
However, as the conversation continues, Christian’s fears are again a troubling issue in his mind. Because of his continual awareness of being displeasing to God in his actions, Christian fears that he has not truly repented and that his profession of faith is hypocritical.
To this, the minister responds by appealing to the grace of the gospel:
Minister. You need not fear. “For where sin aboundeth (that is, the knowledge and feeling of sin) there grace aboundeth much more.”[13]
Then, once again engaging the affections, he adds:
Minister. Those corruptions which you feel and those sins that you commit, you hate them. You are displeased with yourself for them, and you endeavor yourself to leave them.[14]
So, as Christian understands the logic of the witness of his affections, he comes to find great comfort in the minister’s counsel. He states:
Christian. I am even heart sick of my manifold sins and infirmities; and these good words, which you speak, are as flagons of wine to refresh my weary, laden, and weltering soul [Song 2:5].[15]
Yet, Christian still recognizes a detachment between his desire to please God and the performance of his obedience. The minister then explains:
Minister. God regards more the affection to obey, than the obedience itself… For the perfection of a Christian man’s life stands in the feeling and confession of his imperfections.[16]
He also explains to Christian that those whom God sanctifies are still laboring under their infirmities in this life so that they may see the great need they have for Christ’s righteousness, that their pride may be subdued by grace, and that they may be exercised continually in fighting against sin and pursuing godliness.[17]
Conclusion: Comfort and Gratitude
In the end, Christian is thankful for the comfort of the minister’s words while also acknowledging the mercy and consolation of God behind his counsel:
Christian. Your comfortable answers have much refreshed my troubled mind. The God of all mercy and consolation requite you accordingly.[18]
And the minister recognizes with humility that he has given what is not his:
*Minister.*I have spoken that which God out of His Holy Word has opened unto.[19]
Questions for Reflection
- If it was possible, what Puritan or other figure from church history would you like to observe counseling? Why?
- What questions would you ask them?
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[1] Perkins served as the minister of the Great St. Andrew’s Church in Cambridge from 1584 until the year of his death.
[2] Perkins, “A Discourse of Conscience,” 8:93.
[3] Perkins, “A Treatise on Whether a Man is in Damnation or Grace,” 8:571.
[4] Ibid., 8:571.
[5] Ibid., 8:571.
[6] Ibid., 8:572.
[7] Ibid., 8:572.
[8] Ibid., 8:573.
[9] Ibid., 8:573–574.
[10] Ibid., 8:574.
[11] Ibid., 8:575.
[12] Ibid., 8:575.
[13] Ibid., 8:577.
[14] Ibid., 8:577.
[15] Ibid., 8:577.
[16] Ibid., 8:578.
[17] Ibid., 8:578.
[18] Ibid., 8:580.
[19] Ibid., 8:580.