The Puritan Millennium

Puritanism was an intensely eschatological movement. From the beginnings of the movement, Puritan writers developed eschatological interests in distinct contexts and often for conflicting purposes. Their reformist agenda emphasized their eschatological hopes. In a series of readings of texts by John Foxe, James Usser, George Gillespie, John Rogers, John Milton and John Bunyan, this book provides an interdisciplinary exploration of Puritan thinking about the last things.

A collection of essays by several scholars, this book is an important study of the origins of post- and pre-millennialism in English theology. Initially, it is shown how the early Lutherans or reformers of the sixteenth century adopted the traditional Augustinian eschatology, a doctrine concerned with the end of the world or of humankind. It analyses how Luther paved the way for the interpretation of revelation not as heralding an apocalypse, but as an important historical and political event. For many Puritans this meant the collapse of the Papacy, the restoration of the Jews, and the dawn of a period of glory for the Church. This book traces the hopes and fears of Christians presented with the prophesised apocalypse, which was at this time felt to be imminent. It discusses the manner in which dogma was adapted to suit the interpretations of each religious sect, and the impact which historical events such as the thirty years war, exerted on these theologians. This is a clear discussion on the important elements of millennialism, and is particularly interesting set in the context of comparing these deeply religious views with our own modern thoughts upon entering a new millennium.

Prologue: The literary cosmopolis and its legal past -- The law of nations and the sources of the cosmopolis -- The cosmopolitan covenant -- The manufactured millennium -- Evidentiary cosmopolitanism -- Cosmopolitan communication and the discourse of pietism -- Epilogue: The law of the cosmopolis and its literary past

The Puritan Cosmopolis traces a sense of kinship that emerged from within the larger realm of Puritan law and literature in late seventeenth-century New England. Nan Goodman argues that these early modern Puritans-connected to the cosmopolis in part through travel, trade, and politics-were also thinking in terms that went beyond feeling affiliated with people in remote places, or what cosmopolitan theorists call "attachment at a distance." In this way Puritan writers and readers were not simply learning about others, but also cultivating an awareness of themselves as ethically related to people all around the world. Such thought experiments originated and advanced through the law, specifically the law of nations, a precursor to international law and an inspiration for much of the imagination and literary expression of cosmopolitanism among the Puritans. The Puritan Cosmopolis shows that by internalizing the legal theories that pertained to the world writ large, the Puritans were able to experiment with concepts of extended obligation, re-conceptualize war, contemplate new ways of cultivating peace, and rewrite the very meaning of Puritan living. Through a detailed consideration of Puritan legal thought, Goodman provides an unexpected link between the Puritans, Jews, and Ottomans in the early modern world and reveals how the Puritan legal and literary past relates to present concerns about globalism and cosmopolitanism.

"Shedding critical new light on the diverse forms of Puritan belief and practice in England, Scotland, and New England, Hall provides a multifaceted account of a cultural movement that judged the Protestant reforms of Elizabeth's reign to be unfinished"--Provided by publisher.

Seventeenth-century England was a confused world of conflicting religious thought, made more complex by the tumultuous events of the English Civil Wars and the Interregnum under Oliver Cromwell. Puritanism, a thoroughly Protestant off shoot of the Reformation in England, was to take centre stage in these years, coming to prominence as a direct result of the conflict that would see the execution of an English king. It is argued in 'The English Connection' that Seventh-day Adventism, established over two centuries later in nineteenth-century America, can trace its roots back to this distinct form of seventeenth-century English Puritanism. Dr. Ball explores the connection between Puritanism and Seventh-day Adventism by examining doctrinal tenets adopted in England, such as Gospel obedience and the sufficiency of Scripture. In this way, he dexterously proves the continuity and cohesion of Puritan ideas from their growth in the early-modern world to the thriving present-day community ofSeventh-day Adventists. This book will appeal to those with an academic or general interest in English Puritanism and seventeenth-century England, as well as to all practising Adventists and members of the wider Christian community intrigued by the relationship between contemporary Christian thought and traditional Puritan doctrine.

John Eliot (1604–90) has been called “the apostle to the Indians.” This book looks at Eliot not from the perspective of modern Protestant “mission” studies (the approach mainly adopted by previous research) but in the historical and theological context of seventeenth-century puritanism. Drawing on recent research on migration to New England, the book argues that Eliot, like many other migrants, went to New England primarily in search of a safe haven to practice pure reformed Christianity, not to convert Indians. Eliot’s Indian ministry started from a fundamental concern for the conversion of the unconverted, which he derived from his experience of the puritan movement in England. Consequently, for Eliot, the notion of New England Indian “mission” was essentially conversion-oriented, Word-centered, and pastorally focused, and (in common with the broader aims of New England churches) pursued a pure reformed Christianity. Eliot hoped to achieve this through the establishment of Praying Towns organized on a biblical model—where preaching, pastoral care, and the practice of piety could lead to conversion—leading to the formation of Indian churches composed of “sincere converts.”