Puritan Rhetoric: The Issue of Emotion in Religion

Notes to Part One

Notes to Part One The pagination cited here is frequently irregular for a few of the volumes containing several treatises. In such instances, to assis't the reader to find the passage with minimal difficulty, the page references have been placed directly after the title of the particular treatise, indicating that the reader should flrst flnd the title and then follow the pagination to the correct location in the specific volume. 1. See Eugene E. White, "Puritan Preaching and the Authority of God," in Preaching in Am81'ican IIistory, ed. DeWitte HoUand(Nashville, 1969), pp. 36-73· 2. As Leonard J. Trinterud points out, however, both Luther and Calvin eventually rejected the "basic patterns of the Augustian piety." "The Origins of Puritanism," Church History, 20 (March 1951), 40. See B. A. Gerrish, Grace and Reason: A Study in the Theology of Luther (Oxford, 1962). 3. Originally published in Basel, 1536, the Institutes bas been given many later printings. For an excellent modern version, see The Library of Christian Classics edition, Calvin: Institutes Of the Christian Rell-. gion, trans. Ford Lewis Battles and ed. John T. McNeill (Philadelphia, 1960), 2 vols. 4. Of course, in his other writings Calvin did add specificity and detail to the intellectual formulations enunciated in the Institutes. For example , see his The Acts of the Aposties, trans. John W. Fraser and W. J. G. McDonald, ed. David W. Torrance and Thomas F. Torrance (Edinburgh, 1965-66),2 vols.; The Epistles of Paul the Apostle to the Galatians, Ephesians, Philippians and Colossians, trans. T. H. L. Parker, ed. David W. Torrance and Thomas F. Torrance (Edinburgh, 1965); The Gospel Accol'ding to Isaiah, trans. Leroy Nixon (Grand Rapids, 1953); The Gospel According to St. John, ll-fJ.l, and the First Epistle of John, trans. T. H. L. Parker, ed. David W. Torrance and Thomas F. Torrance (Edinburgh, 1961); The DeitlJ of Christ and Other Sermons, trans. Leroy Nixon (Grand Rapids, 1950), 5. Heinrich Heppe, Reformed Dogmatics, trans. G. T. Thompson, ed. Ernst Bizer (London, 1950). 197 Notes to pages 9-10 6. See Everette H. Emerson, "Calvin and Covenant Theology," Church History, .25 (June 1956), 136-44; Trinterud, "'TIle Origins of Puritanism ," pp. 37-57; Jens J. Moller, "The Beginnings of Puritan Covenant Theology," The Jou1'na~ of Ecclesiastical RistOl'Y, 14 (April 1963), 46-67; John Von Rohr, "Covenant and Assurance in Early English Puritanism," Church lIist01'Y, 34 (June 1965), 195--203; George M. Marsden, "Peny Miller's Rellabllitation of the Puritans: A Critique," Church Histo1'Y, 39 (March 1970), 91-105; Anthony Hoekema, "The Covenant of Grace in Calvin's Teacbing," Calvin Theological Journal, 2 (1967); Benjamin C. Milner, Jr., Calvin's Doctl'ine of the Church (Leiden, 1970}. 7. For e~amples of ooetaneous treatments of covenant concepts, see John Preston, l~ife Etemal (London, 1634), pp. 85-89 (second set of paginations), and The New Covenant (London, 1634), throughout and esp. pp. 313-486; William Perkins, The Foundation of Christian Religion, pp. 1-8, and A Golden Chaine, esp. pp. 31-32, in Workes (London, 1616), 1; William Ames, The Marrow of Sacred Divinity. esp. pp. 44-48, 175-80, in Workes (London, 1643); Peter Bulkeley. l'he Gospel-Covenant (London, 1651); Thomas Hooker, The Covenant of Grace Opened (London, 1649). 8. Although; the English Puritans sometimes preached imprecatory sermons (e.g., William Perkins, A Powerful Exhortation to Repentance , esp. pp. 411-27, in Workes [London, 1618], 3, pt. z) and repeatedly emphasized the absolute values of the covenant (e.g., Pres. ton, The New Covenant, pp. 37-66, and William Perkins, A Treatise of Gods Free Gmce and Mans Free Will, pp. 7ZD-46, in Workes, 1), they also came close at times to proclaiming a universal calling. For instance , Perkins almost seemed to argue that man could "will" himself to salvation, when he stated that "if any man have a willingnessand a desire to obey all Gods commandments, he hath the spirit, and he who hath tbe spirit is in Christ, and he who is in Christ shall never see damnation" (A Treatise Tending Unto a Declaration, Whether a Man Be in the Estate of Damnation, or in the Estate of Grace, p. 37Z, in Workes, 1). Preston seemed almost to equate knowledge and right thinking with salvation when he wrote, "All the grace a man hath, it passes through his Understanding; and therefore, if a man would be strong in grace, let him labour to get much light...