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Miller, Perry; Johnson, Thomas H., eds. (2014). The Puritans: A Sourcebook of Their Writings. Courier Corporation. The Puritan movement of Jacobean times became distinctive by adaptation and compromise, with the emergence of "semi-separatism", "moderate puritanism", the writings of William Bradshaw (who adopted the term "Puritan" for himself), and the beginnings of Congregationalism. [25] Most Puritans of this period were non-separating and remained within the Church of England; Separatists who left the Church of England altogether were numerically much fewer.
Puritans eliminated choral music and musical instruments in their religious services because these were associated with Roman Catholicism; however, singing the Psalms was considered appropriate (see Exclusive psalmody). [70] Church organs were commonly damaged or destroyed in the Civil War period, such as when an axe was taken to the organ of Worcester Cathedral in 1642. [71] Ecclesiology [ edit ] Polemical popular print with a Catalogue of Sects, 1647.
While most Puritans were members of the Church of England, they were critical of its worship practices. In the 17th century, Sunday worship in the established church took the form of the Morning Prayer service in the Book of Common Prayer. This may include a sermon, but Holy Communion or the Lord's Supper was only occasionally observed. Officially, lay people were only required to receive communion three times a year, but most people only received communion once a year at Easter. Puritans were concerned about biblical errors and Catholic remnants within the prayer book. Puritans objected to bowing at the name of Jesus, the requirement that priests wear the surplice, and the use of written, set prayers in place of improvised prayers. [59] Puritan millennialism has been placed in the broader context of European Reformed beliefs about the millennium and interpretation of biblical prophecy, for which representative figures of the period were Johannes Piscator, Thomas Brightman, Joseph Mede, Johannes Heinrich Alsted, and John Amos Comenius. [92] Like most English Protestants of the time, Puritans based their eschatological views on an historicist interpretation of the Book of Revelation and the Book of Daniel. Protestant theologians identified the sequential phases the world must pass through before the Last Judgment could occur and tended to place their own time period near the end. It was expected that tribulation and persecution would increase but eventually the church's enemies—the Antichrist (identified with the Roman Catholic Church) and the Ottoman Empire—would be defeated. [93] Based on Revelation 20, it was believed that a thousand-year period (the millennium) would occur, during which the saints would rule with Christ on earth. [94]
Harrison, Peter (2001). The Bible, Protestantism, and the Rise of Natural Science. Cambridge University Press. ISBN 978-0521000963. Archived from the original on 4 April 2023 . Retrieved 5 September 2016. Post Abbott, Margery (2011). Historical Dictionary of the Friends (Quakers). Scarecrow Press. pp. 102. ISBN 978-0-8108-7088-8. Archived from the original on 10 May 2016 – via Google Books.Some Puritans favored a presbyterian form of church organization; others, more radical, began to claim autonomy for individual congregations. Still, others were content to remain within the structure of the national church but set themselves against Catholic and episcopal authority. Anne Hutchinson was a Puritan woman noted for speaking freely about her religious views, which resulted in her banishment from Massachusetts Bay Colony. Non-separating Puritans" were dissatisfied with the Reformation of the Church of England but remained within it, advocating for further reform; they disagreed among themselves about how much further reformation was possible or even necessary. Others, who were later termed " Nonconformists", " Separatists", or "separating Puritans", thought the Church of England was so corrupt that true Christians should separate from it altogether. In its widest historical sense, the term Puritan includes both groups. [10] [11] Through the reigns of the Protestant King Edward VI (1547-1553), who introduced the first vernacular prayer book, and the Catholic Mary I (1553-1558), who sent some dissenting clergymen to their deaths and others into exile, the Puritan movement–whether tolerated or suppressed–continued to grow.
Mahoney, Kathleen A. (10 September 2003). Catholic Higher Education in Protestant America: The Jesuits and Harvard in the Age of the University. Johns Hopkins University Press. p.47. Marshall, Peter James (2005). The Making and Unmaking of Empires: Britain, India, and the United States C. 1750–1783. Oxford University Press. p.30. ISBN 978-0199278954. Archived from the original on 4 April 2023 . Retrieved 8 June 2018– via Google Books. As the late scholar Nazid Ahmed writes in the Encyclopedia of Islam, “Akbar was a universal man; he was more than any single group thought of him… (and was) the purest representation of that folk Islam that grew up in Asia after the destruction wrought by the Mongols.” The reign of Aurangzeb Norton, Mary Beth (2011). Separated by Their Sex: Women in Public and Private in the Colonial Atlantic World. Ithaca: Cornell University Press. Campbell, John Campbell Baron (1851). John Lord Campbell, The Lives of the Lords Chancellors and Keepers of the Great Seal of England , vol. 2, 1851, p. 412. Archived from the original on 4 April 2023 . Retrieved 19 June 2010– via Google Books.
Puritans should not be confused with other radical Protestant groups of the 16th and 17th centuries, such as Quakers, Seekers, and Familists, who believed that individuals could be directly guided by the Holy Spirit and prioritized direct revelation over the Bible. [12] London's 10 oldest theatres". The Daily Telegraph. Archived from the original on 11 January 2022 . Retrieved 6 April 2020. Confirming that such a conversion had actually happened often required prolonged and continual introspection. Historian Perry Miller wrote that the Puritans "liberated men from the treadmill of indulgences and penances, but cast them on the iron couch of introspection". [56] It was expected that conversion would be followed by sanctification—"the progressive growth in the saint's ability to better perceive and seek God's will, and thus to lead a holy life". [55] Some Puritans attempted to find assurance of their faith by keeping detailed records of their behavior and looking for the evidence of salvation in their lives. Puritan clergy wrote many spiritual guides to help their parishioners pursue personal piety and sanctification. These included Arthur Dent's The Plain Man's Pathway to Heaven (1601), Richard Rogers's Seven Treatises (1603), Henry Scudder's Christian's Daily Walk (1627) and Richard Sibbes's The Bruised Reed and Smoking Flax (1630). [57] The Puritan migration was overwhelmingly a migration of families (unlike other migrations to early America, which were composed largely of young unattached men). The literacy rate was high, and the intensity of devotional life, as recorded in the many surviving diaries, sermon notes, poems and letters, was seldom to be matched in American life. Puritans did not believe confirmation was necessary and thought candidates were poorly prepared since bishops did not have the time to examine them properly. [68] [69] The marriage service was criticised for using a wedding ring (which implied that marriage was a sacrament) and having the groom vow to his bride "with my body I thee worship", which Puritans considered blasphemous. In the funeral service, the priest committed the body to the ground "in sure and certain hope of resurrection to eternal life, through our Lord Jesus Christ." Puritans objected to this phrase because they did not believe it was true for everyone. They suggested it be rewritten as "we commit his body [etc.] believing a resurrection of the just and unjust, some to joy, and some to punishment." [69]
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