Abstract
Puritan religion was the product of theological ideas and spiritual experience. Although it seems alien to many of us today, there is no reason to shy away from puritan theology. Theology connects an objective account of how God operates with the Christian’s own subjective experience of God’s dealing with them. Theology is created in an engagement between divine revelation, principally the bible, and the human mind; its terms are usually, but not always, formulated by highly trained clerical experts; but, like any other language, it constantly changes and develops as it is used. The users of theology are not simply the theologians who debate the more technical points, but also, and far more importantly, the ordinary believers, whose worship, piety and spiritual aspirations are expressed in and by theology and theological categories. These lay users can mould theology by their response. As they question what they are taught or go off the orthodox rails, they prompt the theologians to further explanation and refinement. In seventeenth-century England this process of challenge and response was all the more pronounced because the laity constantly had the raw material, the bible, in their minds and mouths.
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Notes and References
John Bunyan, Grace Abounding to the Chief of Sinners (1666: Everyman paperback reprint, 1976), p. 28;
C. Hambrick-Stowe, The Practice of Piety (Chapel Hill, NC, 1982), p. 31.
P. Miller, The New England Mind (Cambridge, MA, 1939; 2nd edn 1954), p. 25;
J. von Rohr, The Covenant of Grace in Puritan Thought (Atlanta, GA, 1986), pp. 100–1, 64, 67, 70, 65–6;
Keeble, Literary Culture, p. 178.
Perkins quoted in A. E. McGrath, Iustitia Dei, 2 vols (Cambridge, 1986), II, 114.
Rohr, Covenant, p. 13.
Rohr, Covenant, p. 45;
N. Pettit, The Heart Prepared (New Haven, 1966), p. 219.
Rohr, Covenant, pp. 55, 82.
R. T. Kendall, Calvin and English Calvinism to 1649 (Oxford, 1979), p. 8.
I. Green, The Christian’s ABC (Oxford, 1996), p. 392.
McGee, Godly Man, p. 65.
Louis Du Moulin, Moral Reflections upon the Number of the Elect (1680), p. 25.
M. McGiffert (ed.), God’s Plot (Amherst, MA, 1972), p. 73.
J. Porter, The Holy Seed (1711), p. 29.
O. C. Watkins, The Puritan Experience (1972), pp. 84–5.
Bunyan, Grace Abounding, pp. 15–16, 82; Henry, Diaries, p. 19.
Hambrick-Stowe, Practice of Piety, p. 6.
Hinde, Faithful Remonstrance, pp. 42–3.
Trosse, Life, p. 77; Staunton, A Sermon…, pp. 32–3.
Hambrick-Stowe, Practice of Piety, p. 7.
Trosse, Life, appended life by Gilley, p. 117.
Rohr, Covenant, p. 66.
McGiffert (ed.), God’s Plot, pp. 172, 198, 20.
Barrington Letters, pp. 129–30.
McGee, Godly Man, p. 64.
Staunton, A Sermon …, p. 23.
Greaves, Bunyan and Nonconformity, p. 24.
Baxter, Reliquiae, III, 195.
McGrath, Iustitia Dei, II, 117.
William Kiffin, Remarkable Passages in the Life of William Kiffin, Written by Himself, ed. W. Orme (1823), pp. 9–11.
James Janeway, Death Unstung (1671 edn), pp. 103, 104, 97, 99, 110.
Storey (ed.), Two East Anglian Diaries, p. 59; Bunyan, Grace Abounding, p. 100.
Jane Turner, Choice Experiences (1653), pp. 22, 26–7, 38–9, 75–6, 58.
Turner, Choice Experiences, pp. 114, 199, 151.
Green, Christian’s ABC, pp. 392–3.
On this difficult and under-researched subject see E. S. More, ‘John Goodwin and the Origins of the New Arminianism’, JBS, 22 (1982);
W. M. Lamont, ‘The Rise of Arminianism Reconsidered’, P&P, 107 (1985);
W. M. Lamont, ‘Arminianism: The Controversy that Never Was’, in N. Phillipson and Q. Skinner (eds), Political Discourse in Early Modern Britain (Cambridge, 1993).
Dudley Ryder, The Diary of Dudley Ryder, 1715–1716, ed. W. R. Matthews (1939), p. 170.
Dent, Plaine Mans Pathway, p. 307; Du Moulin, Moral Reflections, title page.
Joseph Allaine, A Most Familiar Explanation of the Assemblies Shorter Catechism (1674), p. 167.
Josselin, Diary, p. 434.
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© 1998 John Spurr
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Spurr, J. (1998). Puritans and the Promise. In: English Puritanism 1603–1689. Social History in Perspective. Palgrave, London. https://doi.org/10.1007/978-1-349-26854-2_10
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