Notes
h Notes Introduction 1 Daniel B. shea, Spiritual Autobiography in Early America (Princeton, N.J.: Princeton University Press, 1968), 94. 2 Cotton Mather, The Great Works of Christ in America: Magnalia Christi Americana (edinburgh: Banner of truth trust, 1979), 1:301. 3 ibid., 275. 4 ibid., 311–12. 5 Harry s. stout, The New England Soul: Preaching and Religious Culture in Colonial New England (New York: Oxford University Press, 1986), 4. 6 Jonathan Mitchell’s preface to Thomas shepard, The Parable of the Ten Virgins Opened and Applied: Being the Substance of Divers Sermons on Matt. 25:1–13 (lingonier, Pa.: soli Deo Gloria, 1990, 1852), 8. 7 lori anne Ferrell and Peter e. McCullough, eds., The English Sermon Revised: Religion, Literature and History 1600–1750 (Manchester: Manchester University Press, 2000), 3. The prominence of scholarship on the early modern english sermon has continued to grow in the past decade. By 2010, arnold Hunt could cite “a remarkable flowering of new scholarship devoted to preaching, making it more and more difficult to sustain the claim that sermons are languishing in critical disfavor,” a viewpoint bolstered by the 2011 publication of The Oxford Handbook of the Early Modern Sermon; arnold Hunt, The Art of Hearing: English Preachers and Their Audiences, 1590–1640 (Cambridge: Cambridge University Press, 2010), 2. see also Peter McCullough, Hugh adlington, and emma rhatigan , eds., The Oxford Handbook of the Early Modern Sermon (Oxford: Oxford University Press, 2011). 8 Despite the early example of larzer Ziff, who pointed out the inevitably “misty margin”of the term“Puritan,”american literary scholarship has largely been able to defer the core question that consumes much thought on the english side; larzer Ziff,“The literary Consequences of Puritanism,” ELH 30.3 (1963): 293–305. in a sense, the issue of orthodoxy is the more salient, contentious term. see, e.g., Philip Gura, A Glimpse of Sion’s Glory: Puritan Radicalism in New England, 1620–1660 (Middletown, Conn.: Wesleyan University Press, 1984); Janice Knight, Orthodoxies in Massachusetts: Rereading American Puritanism (Cambridge, Mass.: Harvard University Press, 1994); and Michael P. Winship, Making Her- 206 Notes to Pages 4–7 etics: Militant Protestantism and Free Grace in Massachusetts, 1636–1641 (Princeton, N.J.: Princeton University Press, 2002). 9 “saint” is the term used to distinguish a full member of the gathered churches of New england. a full confession of faith and persuasive narration of one’s spiritual narrative was typically required for admission to the church as a “Visible saint,” and participation in the sacraments of baptism (of one’s children) and of communion (invariably referred to as lord’s supper)—along with some civic rights—was restricted to full members. see edmund s. Morgan, Visible Saints: The History of a Puritan Idea (New York: New York University Press, 1963). 10 For a concise and perceptive overview of these two influential preaching manuals, see lisa M. Gordis, Opening Scripture: Bible Reading and Interpretive Authority in Puritan New England (Chicago: University of Chicago, 2003). 11 The late elizabethan Puritan divine William Perkins called his preaching manual The Arte of Prophecying, and scholars have noted the potential paradox in his title. On the one hand, as terese toulouse points out, the act of prophesying is simultaneously divinely inspired (as it is in the prophetic books of scripture) and simply the technical term for explicating biblical verses (as taught in english universities beginning in the late sixteenth century); terese toulouse, The Art of Prophesying: New England Sermons and the Shaping of Belief (athens: University of Georgia Press, 1987). For a detailed study of the intellectual training of first-generation ministers, see John Morgan, Godly Learning: Puritan Attitudes Towards Reason, Learning, and Education (New York: Cambridge University Press, 1986). 12 Hunt points out that english Puritans argued for the necessity of sermons to aid the proper application and understanding of scripture, inadvertently mirroring the roman Catholic position on the insufficiency of scripture on its own; Hunt, The Art of Hearing, 40–42. 13 robert Daly’s explication of this famous apology forms the basis of his foundational work on Puritan poetry: God’s Altar: The World and the Flesh in Puritan Poetry (Berkeley : University of California Press, 1978). 14 Mary rowlandson, A Narrative of the Captivity and Restoration of Mrs. Mary Rowlandson , in Women’s Indian Captivity Narratives, ed. Kathryn Zabelle Derounian-stodola (New York: Penguin, 1998), 43. 15 scholarship in the past few decades has succeeded wonderfully in revealing the true range of Puritan poetic achievement. see, e...
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