THE PURITANS
The Puritans were a group of English Protestants in the 16th and 17th centuries, including, but not limited to, English Calvinists. Puritanism in this sense was founded by some Marian exiles from the clergy shortly after the accession of Elizabeth I of England in 1558, as an activist movement within the Church of England.
In modern times, the word 'puritan' is often used to mean 'against pleasure'. Historically, the word was used pejoratively to characterize the Protestant group as extremists, similar to the Cathars of France and, according to Thomas Fuller in his Church History, dated back to 1564. Archbishop Matthew Parker of that time used it and 'precisian' with the sense of the modern 'stickler'.
Puritans were blocked from changing the established church from within, and were severely restricted in England by laws controlling the practice of religion. Their beliefs, however, were transported by the emigration of congregations to the Netherlands (and later to New England), and by evangelical clergy to Ireland (and later into Wales), and were spread into lay society and parts of the educational system, particularly certain colleges of the University of Cambridge. They took on distinctive beliefs about clerical dress and in opposition to theepiscopal system, particularly after the 1619 conclusions of the Synod of Dort they were resisted by the English bishops. They largely adopted Sabbatarianism in the 17th century, and were influenced by millennialism.
In alliance with the growing commercial world, the parliamentary opposition to the royal prerogative, and in the late 1630s with the Scottish Presbyterians with whom they had much in common, the Puritans became a major political force in England and came to power as a result of the First English Civil War (1642–46). After the Restoration of 1660 and the 1662 Uniformity Act, almost all Puritan clergy left the Church of England, some becoming nonconformist ministers. The nature of the movement in England changed radically, although it retained its character for a much longer period in New England.
Puritans, by definition, were dissatisfied with the limited extent of the English Reformation, and the Church of England's tolerance of practices which they associated with the Catholic Church. They formed, and identified with, various religious groups advocating greater purity of worship and doctrine, as well as personal and group piety. Puritans adopted a Reformed theology and, in that sense, were Calvinists (as were many of their earlier opponents), but they also took note of radical criticisms of Zwingli in Zurich and Calvin in Geneva. In church polity, some advocated for separation from all other Christians, in favor of autonomous gathered churches. These separatist andindependent strands of Puritanism became prominent in the 1640s, when the supporters of a Presbyterian polity in the Westminster Assembly were unable to forge a new English national church.
In modern times, the word 'puritan' is often used to mean 'against pleasure'. Historically, the word was used pejoratively to characterize the Protestant group as extremists, similar to the Cathars of France and, according to Thomas Fuller in his Church History, dated back to 1564. Archbishop Matthew Parker of that time used it and 'precisian' with the sense of the modern 'stickler'.
Puritans were blocked from changing the established church from within, and were severely restricted in England by laws controlling the practice of religion. Their beliefs, however, were transported by the emigration of congregations to the Netherlands (and later to New England), and by evangelical clergy to Ireland (and later into Wales), and were spread into lay society and parts of the educational system, particularly certain colleges of the University of Cambridge. They took on distinctive beliefs about clerical dress and in opposition to theepiscopal system, particularly after the 1619 conclusions of the Synod of Dort they were resisted by the English bishops. They largely adopted Sabbatarianism in the 17th century, and were influenced by millennialism.
In alliance with the growing commercial world, the parliamentary opposition to the royal prerogative, and in the late 1630s with the Scottish Presbyterians with whom they had much in common, the Puritans became a major political force in England and came to power as a result of the First English Civil War (1642–46). After the Restoration of 1660 and the 1662 Uniformity Act, almost all Puritan clergy left the Church of England, some becoming nonconformist ministers. The nature of the movement in England changed radically, although it retained its character for a much longer period in New England.
Puritans, by definition, were dissatisfied with the limited extent of the English Reformation, and the Church of England's tolerance of practices which they associated with the Catholic Church. They formed, and identified with, various religious groups advocating greater purity of worship and doctrine, as well as personal and group piety. Puritans adopted a Reformed theology and, in that sense, were Calvinists (as were many of their earlier opponents), but they also took note of radical criticisms of Zwingli in Zurich and Calvin in Geneva. In church polity, some advocated for separation from all other Christians, in favor of autonomous gathered churches. These separatist andindependent strands of Puritanism became prominent in the 1640s, when the supporters of a Presbyterian polity in the Westminster Assembly were unable to forge a new English national church.
The Godly
The word "Puritan" is applied unevenly to a number of Protestant churches (and religious groups within the Anglican Church) from the late 16th century onwards. Puritans did not originally use the term for themselves. The practitioners knew themselves as members of particular churches or movements, and not by a single term. "Precisemen" and "Precisians" were other early derogatory terms for Puritans, who preferred to call themselves "the godly". The 17th century English Puritan preacher Thomas Watson used "the godly" to describe Puritans in the title of one of his more famous works, The Godly Man's Picture.
The term "Puritan" cannot strictly be used to describe any new religious group after the 17th century.[citation needed]
Puritans and Separatists
For more details on this topic, see English Dissenters.
Puritans who were not satisfied with the Reformation of the Church of England, but who remained within the Church of England advocating further reforms, are known as "non-separating Puritans". This group disagreed among themselves about how much further Reformation was necessary. Those who thought that the Church of England was so corrupt that true Christians should separate from it altogether are known as "separating Puritans" or simply "Separatists". "Puritan," in the wider sense, includes both groups.
Separatists were a group who advocated complete separation from the Church of England, but had no particular Church title. Many of the Mayflower Pilgrims were referred to only as Separatists.
John Winthrop and the other main leaders of emigration to New England in 1629 were non-separating Puritans. However, John Robinson and William Brewster, the Pilgrim leaders, were separatists. There is no current consensus among historians whether Separatists can properly be counted as Puritans.
Especially after the English Restoration of 1660, separating Puritans were called "Dissenters". The 1662 Uniformity Act caused almost all Puritan clergy to leave the Church of England. Some became nonconformist ministers. The movement in England changed radically at this time, though this change was not as immediate for Puritans in New England.
Puritans
In modern usage, the word "puritan" is often used to describe someone who adheres to strict moral or religious principles. In this usage, Hedonism and puritanism are antonyms. Peter Gay writes of the Puritans' standard reputation for "dour prudery" as a "misreading that went unquestioned in the nineteenth century", commenting how unpuritanical they were in favour of married sexuality, and in opposition to the Catholic veneration of virginity, citing Edward Taylor and John Cotton.
The word "Puritan" is applied unevenly to a number of Protestant churches (and religious groups within the Anglican Church) from the late 16th century onwards. Puritans did not originally use the term for themselves. The practitioners knew themselves as members of particular churches or movements, and not by a single term. "Precisemen" and "Precisians" were other early derogatory terms for Puritans, who preferred to call themselves "the godly". The 17th century English Puritan preacher Thomas Watson used "the godly" to describe Puritans in the title of one of his more famous works, The Godly Man's Picture.
The term "Puritan" cannot strictly be used to describe any new religious group after the 17th century.[citation needed]
Puritans and Separatists
For more details on this topic, see English Dissenters.
Puritans who were not satisfied with the Reformation of the Church of England, but who remained within the Church of England advocating further reforms, are known as "non-separating Puritans". This group disagreed among themselves about how much further Reformation was necessary. Those who thought that the Church of England was so corrupt that true Christians should separate from it altogether are known as "separating Puritans" or simply "Separatists". "Puritan," in the wider sense, includes both groups.
Separatists were a group who advocated complete separation from the Church of England, but had no particular Church title. Many of the Mayflower Pilgrims were referred to only as Separatists.
John Winthrop and the other main leaders of emigration to New England in 1629 were non-separating Puritans. However, John Robinson and William Brewster, the Pilgrim leaders, were separatists. There is no current consensus among historians whether Separatists can properly be counted as Puritans.
Especially after the English Restoration of 1660, separating Puritans were called "Dissenters". The 1662 Uniformity Act caused almost all Puritan clergy to leave the Church of England. Some became nonconformist ministers. The movement in England changed radically at this time, though this change was not as immediate for Puritans in New England.
Puritans
In modern usage, the word "puritan" is often used to describe someone who adheres to strict moral or religious principles. In this usage, Hedonism and puritanism are antonyms. Peter Gay writes of the Puritans' standard reputation for "dour prudery" as a "misreading that went unquestioned in the nineteenth century", commenting how unpuritanical they were in favour of married sexuality, and in opposition to the Catholic veneration of virginity, citing Edward Taylor and John Cotton.
Elizabethan Puritanism
Elizabethan Puritanism contended with the Elizabethan religious settlement, with little to show for it. The Lambeth Articles of 1595, a high-water mark for Calvinism within the Church of England, failed to receive royal approval.
Jacobean Puritanism
The accession of James I brought the Millenary Petition, a Puritan manifesto of 1603 for reform of the English church, but James wanted a new religious settlement along different lines. He called the Hampton Court Conference in 1604, and heard the teachings of four prominent Puritan leaders there, including Laurence Chaderton, but largely sided with his bishops. Well informed by his education and Scottish upbringing on theological matters, he dealt shortly with the peevish legacy of Elizabethan Puritanism, and tried to pursue an eirenic religious policy, in which he was arbiter.
Many of his episcopal appointments were Calvinists, notably James Montague, who was an influential courtier. Puritans still opposed much of the Catholic summation in the Church of England, notably the Book of Common Prayer, but also the use of non-secular vestments (cap and gown) during services, the sign of the Cross in baptism, and kneeling to receive Holy Communion. Although the Puritan movement was subjected to repression by some of the bishops under both Elizabeth and James, other bishops were more tolerant and, in many places, individual ministers were able to omit disliked portions of the Book of Common Prayer.
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" as self-identification, and the beginnings of congregationalism. Most Puritans of this period were non-separating and remained within the Church of England, and Separatists who left the Church of England altogether were numerically much fewer.
The Puritan movement in England was riven over decades by emigration and inconsistent interpretations of Scripture, and some political differences that surfaced at that time.
The Westminster Assembly, an assembly of clergy of the Church of England, was called in 1643. Doctrinally, the Assembly was able to agree to the Westminster Confession of Faith, a consistent Reformed theological position. The Directory of Public Worship was made official in 1645, and the larger framework (now called the Westminster Standards) was adopted by the Church of Scotland. In England, the Standards were contested by Independents up to 1660.
The Westminster Divines were, on the other hand, divided over questions of church polity, and split into factions supporting a reformedepiscopacy, presbyterianism, congregationalism, and Erastianism. Although the membership of the Assembly was heavily weighted towards the Presbyterians, Oliver Cromwell was a Congregationalist separatist who imposed his doctrines upon them. The Church of England of theInterregnum was run along Presbyterian lines, but never became a national Presbyterian church, such as existed in Scotland, and England was not the theocratic state which leading Puritans had called for as "godly rule".
Great Ejection and Dissenters[edit]For more details on this topic, see History of the Puritans from 1649.
At the time of the English Restoration in 1660, the Savoy Conference was called to determine a new religious settlement for England and Wales. With only minor changes, the Church of England was restored to its pre-Civil War constitution under the Act of Uniformity 1662, and the Puritans found themselves sidelined. A traditional estimate of the historian Calamy is that around 2,400 Puritan clergy left the Church in the "Great Ejection" of 1662.At this point, the term "Dissenter" came to include "Puritan," but more accurately describes those (clergy or lay) who "dissented" from the 1662 Book of Common Prayer.[citation needed]
Dividing themselves from all Christians in the Church of England, the Dissenters established their own separatist congregations in the 1660s and 1670s. An estimated 1,800 of the ejected clergy continued in some fashion as ministers of religion, according to Richard Baxter. The government initially attempted to suppress these schismatic organisations by the Clarendon Code. There followed a period in which schemes of "comprehension" were proposed, under which Presbyterians could be brought back into the Church of England; nothing resulted from them. The Whigs, opposing the court religious policies, argued that the Dissenters should be allowed to worship separately from the established Church, and this position ultimately prevailed when the Toleration Act was passed in the wake of the Glorious Revolution in 1689. This permitted the licensing of Dissenting ministers and the building of chapels. The term "Nonconformist" generally replaced the term "Dissenter" from the middle of the 18th century.
Elizabethan Puritanism contended with the Elizabethan religious settlement, with little to show for it. The Lambeth Articles of 1595, a high-water mark for Calvinism within the Church of England, failed to receive royal approval.
Jacobean Puritanism
The accession of James I brought the Millenary Petition, a Puritan manifesto of 1603 for reform of the English church, but James wanted a new religious settlement along different lines. He called the Hampton Court Conference in 1604, and heard the teachings of four prominent Puritan leaders there, including Laurence Chaderton, but largely sided with his bishops. Well informed by his education and Scottish upbringing on theological matters, he dealt shortly with the peevish legacy of Elizabethan Puritanism, and tried to pursue an eirenic religious policy, in which he was arbiter.
Many of his episcopal appointments were Calvinists, notably James Montague, who was an influential courtier. Puritans still opposed much of the Catholic summation in the Church of England, notably the Book of Common Prayer, but also the use of non-secular vestments (cap and gown) during services, the sign of the Cross in baptism, and kneeling to receive Holy Communion. Although the Puritan movement was subjected to repression by some of the bishops under both Elizabeth and James, other bishops were more tolerant and, in many places, individual ministers were able to omit disliked portions of the Book of Common Prayer.
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" as self-identification, and the beginnings of congregationalism. Most Puritans of this period were non-separating and remained within the Church of England, and Separatists who left the Church of England altogether were numerically much fewer.
The Puritan movement in England was riven over decades by emigration and inconsistent interpretations of Scripture, and some political differences that surfaced at that time.
The Westminster Assembly, an assembly of clergy of the Church of England, was called in 1643. Doctrinally, the Assembly was able to agree to the Westminster Confession of Faith, a consistent Reformed theological position. The Directory of Public Worship was made official in 1645, and the larger framework (now called the Westminster Standards) was adopted by the Church of Scotland. In England, the Standards were contested by Independents up to 1660.
The Westminster Divines were, on the other hand, divided over questions of church polity, and split into factions supporting a reformedepiscopacy, presbyterianism, congregationalism, and Erastianism. Although the membership of the Assembly was heavily weighted towards the Presbyterians, Oliver Cromwell was a Congregationalist separatist who imposed his doctrines upon them. The Church of England of theInterregnum was run along Presbyterian lines, but never became a national Presbyterian church, such as existed in Scotland, and England was not the theocratic state which leading Puritans had called for as "godly rule".
Great Ejection and Dissenters[edit]For more details on this topic, see History of the Puritans from 1649.
At the time of the English Restoration in 1660, the Savoy Conference was called to determine a new religious settlement for England and Wales. With only minor changes, the Church of England was restored to its pre-Civil War constitution under the Act of Uniformity 1662, and the Puritans found themselves sidelined. A traditional estimate of the historian Calamy is that around 2,400 Puritan clergy left the Church in the "Great Ejection" of 1662.At this point, the term "Dissenter" came to include "Puritan," but more accurately describes those (clergy or lay) who "dissented" from the 1662 Book of Common Prayer.[citation needed]
Dividing themselves from all Christians in the Church of England, the Dissenters established their own separatist congregations in the 1660s and 1670s. An estimated 1,800 of the ejected clergy continued in some fashion as ministers of religion, according to Richard Baxter. The government initially attempted to suppress these schismatic organisations by the Clarendon Code. There followed a period in which schemes of "comprehension" were proposed, under which Presbyterians could be brought back into the Church of England; nothing resulted from them. The Whigs, opposing the court religious policies, argued that the Dissenters should be allowed to worship separately from the established Church, and this position ultimately prevailed when the Toleration Act was passed in the wake of the Glorious Revolution in 1689. This permitted the licensing of Dissenting ministers and the building of chapels. The term "Nonconformist" generally replaced the term "Dissenter" from the middle of the 18th century.