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They originally came from England

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The Puritans was forced to leave England, because they are being persecuted for their religious belief

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They were called Puritans that's what their enemies first called them

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Puritans: A Definition

The roots of Puritanism are to be found in the beginnings of the English Reformation. The name "Puritans" (they were sometimes called "precisionists") was a term of contempt assigned to the movement by its enemies. Although the epithet first emerged in the 1560s, the movement began in the 1530s, when King Henry VIII repudiated papal authority and transformed the Church of Rome into a state Church of England. To Puritans, the Church of England retained too much of the liturgy and ritual of Roman Catholicism.

Did you know? In keeping with their focus on the home, Puritan migration to the New World usually consisted of entire families, rather than the young, single men who comprised many other early European settlements.

Well into the 16th century, many priests were barely literate and often very poor. Employment by more than one parish was common, so they moved often, preventing them from forming deep roots in their communities. Priests were immune to certain penalties of the civil law, further feeding anticlerical hostility and contributing to their isolation from the spiritual needs of the people.

The Church of England

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.

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.

As they gained strength, Puritans were portrayed by their enemies as hairsplitters who slavishly followed their Bibles as guides to daily life or hypocrites who cheated the very neighbors they judged inadequate Christians.

Yet the Puritan attack on the established church gained popular strength, especially in East Anglia and among the lawyers and merchants of London. The movement found wide support among these new professional classes, who saw in it a mirror for their growing discontent with economic restraints.

During the reign of Queen Elizabeth I, an uneasy peace prevailed within English religious life, but the struggle over the tone and purpose of the church continued. Many men and women were more and more forced to contend with the dislocations-emotional as well as physical-that accompanied the beginnings of a market economy.

Subsistence farmers were called upon to enter the world of production for profit. Under the rule of primogeniture, younger sons tended to enter the professions (especially the law) with increasing frequency and seek their livelihood in the burgeoning cities. The English countryside was plagued by scavengers, highwaymen and vagabonds-a newly visible class of the poor who strained the ancient charity laws and pressed upon the townsfolk new questions of social responsibility.

Puritans in New England

In the early decades of the 17th century, some groups of worshipers began to separate themselves from the main body of their local parish church where preaching was inadequate and to engage an energetic "lecturer," typically a young man with a fresh Cambridge degree, who was a lively speaker and steeped in reform theology. Some congregations went further, declared themselves separated from the national church, and remade themselves into communities of "visible saints," withdrawn from the English City of Man into a self-proclaimed City of God.

One such faction was a group of separatist believers in the Yorkshire village of Scrooby, who, fearing for their safety, moved to Holland in 1608 and then, in 1620, to the place they called Plymouth in New England. We know them now as the Pilgrims of Plymouth Rock.

A decade later, a larger, better-financed group, mostly from East Anglia, migrated to Massachusetts Bay. There, they set up gathered churches on much the same model as the transplanted church at Plymouth (with deacons, preaching elders and, though not right away, a communion restricted to full church members, or "saints").

Differences Between Pilgrims and Puritans

The main difference between the Pilgrims and the Puritans is that the Puritans did not consider themselves separatists. They called themselves "nonseparating congregationalists," by which they meant that they had not repudiated the Church of England as a false church. But in practice they acted-from the point of view of Episcopalians and even Presbyterians at home-exactly as the separatists were acting.

By the 1640s, their enterprise at Massachusetts Bay had grown to about 10,000 people. They soon outgrew the bounds of the original settlement and spread into what would become Connecticut, New Hampshire, Rhode Island and Maine, and eventually beyond the limits of New England.

Who Were the Puritans?

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.

The Puritans' ecclesiastical order was as intolerant as the one they had fled. Yet, as a loosely confederated collection of gathered churches, Puritanism contained within itself the seed of its own fragmentation. Following hard upon the arrival in New England, dissident groups within the Puritan sect began to proliferate- Quakers, Antinomians, Baptists-fierce believers who carried the essential Puritan idea of the aloneness of each believer with an inscrutable God so far that even the ministry became an obstruction to faith.

Puritanism in American Life

Puritanism gave Americans a sense of history as a progressive drama under the direction of God, in which they played a role akin to, if not prophetically aligned with, that of the Old Testament Jews as a new chosen people.

Perhaps most important, as Max Weber profoundly understood, was the strength of Puritanism as a way of coping with the contradictory requirements of Christian ethics in a world on the verge of modernity. It supplied ethics that somehow balanced charity and self-discipline. It counseled moderation within psychology that saw worldly prosperity as a sign of divine favor. Such ethics were particularly urgent in a New World where opportunity was rich, but the source of moral authority was obscure.

By the beginning of the 18th century, Puritanism had both declined and shown its tenacity. Though "the New England Way" evolved into a relatively minor system of organizing religious experience within the broader American scene, its central themes recur in the related religious communities of Quakers, Baptists, Presbyterians, Methodists and a whole range of evangelical Protestants.

More recently, the word "Puritan" has once again become a pejorative epithet, meaning prudish, constricted and cold-as in H. L. Mencken's famous remark that a Puritan is one who suspects "somewhere someone is having a good time."

Puritanism, however, had a more significant persistence in American life than as the religion of black-frocked caricatures. It survived, perhaps most conspicuously, in the secular form of self-reliance, moral rigor and political localism that became, by the Age of Enlightenment, virtually the definition of Americanism.

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The Puritans were members of a religious reform movement that arose in the late 16th century and held that the Church of England should eliminate ceremonies and practices not rooted in the Bible.

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The Puritans set sail to America in the 1630's using a ship to get there.

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The Pilgrims

The Pilgrims

During the reign of Elizabeth I, the English Parliament introduced a series of measures intended to reform the theology and rituals of the Church of England established during the reign of her father, Henry VIII. But some Protestants believed that these reforms had not gone far enough. These Protestants believed that the Church of England was hopelessly corrupt and incapable of reform. They felt their only option was to leave the church and create new, separate churches.

Known as "separatists," these Puritans left their homeland and in 1609 moved to Leiden, Holland, where they hoped to worship freely, without harassment from church authorities. Some members of the Leiden church returned to England, and on Aug. 5, 1620, they sailed for America on the ship the Mayflower. Only 44 of these passengers were Pilgrims, or "Saints," as they called themselves.

Over time, the Pilgrims who clung to Plymouth's rocky shores were absorbed into the Puritans of the Massachusetts Bay Colony. Like the Pilgrims, the Puritans believed that the Church of England needed to be reformed, but they elected to remain within the church, rather than separate from it. They arrived by the thousands, then the tens of thousands, building a thriving religious community that profoundly shaped American ideas of liberty of conscience, the nature of individual spiritual experience and the notion of Americans as a chosen people. The Pilgrims' legacy is less robust, yet they live on in historical memory, immortalized by a national holiday that commemorates their thanksgiving, but forgets the hardships they suffered and their eventual betrayal of their Indian allies.

The Puritans

Like the Pilgrims, the Puritans were English Protestants who believed that the reforms of the Church of England did not go far enough. In their view, the liturgy was still too Catholic. Bishops lived like princes. Ecclesiastical courts were corrupt. Because the king of England was head of both church and state, the Puritans' opposition to religious authority meant they also defied the civil authority of the state.

In 1630, the Puritans set sail for America. Unlike the Pilgrims who had left 10 years earlier, the Puritans did not break with the Church of England, but instead sought to reform it. Seeking comfort and reassurance in the Bible, they imagined themselves re-enacting the story of the Exodus. Onboard the flagship Arbella, their leader John Winthrop reminded them of their duties and obligations under the covenant. If they honored their obligations to God, they would be blessed; if they failed, they would be punished.

Arriving in New England, the Puritans established the Massachusetts Bay Colony in a town they named Boston. Life was hard, but in this stern and unforgiving place they were free to worship as they chose. The Bible was central to their worship. Their church services were simple. The organ and all musical instruments were forbidden. Puritans sang psalms a cappella.

The Puritans believed God had chosen a few people, "the elect," for salvation. The rest of humanity was condemned to eternal damnation. But no one really knew if he or she was saved or damned; Puritans lived in a constant state of spiritual anxiety, searching for signs of God's favor or anger. The experience of conversion was considered an important sign that an individual had been saved. Faith, not works, was the key to salvation.

But it was not only individual salvation that mattered; the spiritual health and welfare of the community as a whole was paramount as well, for it was the community that honored and kept the covenant.

Over time this religious fervor diminished. Scholars disagree about when and why this happened. The Puritans themselves found it difficult to maintain a society in a state of creative uncertainty.

The Pueblos

Following Christopher Columbus' voyage, Spain moved swiftly to claim and expand her territories in the New World, embarking on a moral crusade to spread Spanish culture and Catholicism to the non-Christians in present-day Mexico and the American Southwest. Here in the brooding desert and high mesas, two sacred worlds collided: the Catholicism of the Spanish friars and the spirit-filled religion of the indigenous peoples known as the Pueblos.

The Pueblos' religious rituals, beliefs and practices were deeply embedded in their culture and way of life. As Porter Swentzell of the Santa Clara Pueblo observes, "Our whole world around us is our religion -- our way of life is our religion. ... The very moment we wake up in the morning to the moment we go to bed, even when we are asleep, that's our religion."

The Pueblos first encountered Franciscan friars in the 15th century, but in 1630 the friars began a period of intense mission building and conversion. Thousands of Pueblos converted, but most did not abandon their old religion; they simply added new elements to it. But for the friars, there was only one true religion: the Catholic faith. When persuasion failed to get the Pueblo people to abandon their old rituals, the friars reverted to coercion and force. In the friars' view, their all-consuming goal of saving souls justified these extremely harsh means.

By the 1670s, Pueblos began to stage sporadic revolts. The Spanish cracked down, rounding up Native shamans, whipping them and choosing several for execution. Following the arrest and hanging of spiritual leaders, one of those leaders, a man named Po'pay, organized an uprising. Not all Pueblo communities chose to participate, but those that did killed 400 Spanish and 21 friars. The Spanish fled, and the Pueblos could once again honor the religious practices that their ancestors had sustained for generations.

Twelve years later, the Spanish friars returned; this time, they were more willing to accommodate Native religious rituals and practices.

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People and Ideas: Early American Groups | American Experience | PBS

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During the reign of Elizabeth I, the English Parliament introduced a series of measures intended to reform the theology and rituals of the Church of England established during the reign of her father, Henry VIII. But some Protestants believed that these reforms had not gone far enough.

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There one and only goal was to purify religion and government corruption.

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Their religious life and anything related is the most important thing in there life for them

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They lived a very busy life. Because they believed that when you do nothing that is the devil playgrounds. Their lives starts at dawn and ended at dusk. Their lives focused on religion and following god

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Puritan Daily Life in the Colonies

The daily life of a Puritan in Colonial America New England during the 17th century was a busy one. Puritans believed that idle hands were the devil's playground! A typical day started at dawn and ended at dusk. Their lives focused on religion and following God's plan - attending church was mandatory. Puritans focused on living simple and peaceful lives.

Where Did the Puritans Come From?

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In England in 1530, the English separated from the Roman Catholic Church and reformed their beliefs. The Church of England became the English Protestant Church. After 1560, those who wanted to continue the "purification" of the church were called Puritans. If a practice or hierarch was not in the Bible, the Puritans wanted to eliminate it. However, the Puritans could not agree on how far or to what degree to "purify." Those who wanted more purification broke away. A group came to America in 1620; the great migration to New England started in 1630. Once the Puritans arrived, they worked in the New England Colonies and placed the church and God at the center of their lives. The ministers of the church were very influential people in these colonies. Ideas for Further Research The following is a list of possible research topics for your class to research. Very basic information is included in this article. However, you will need to complete additional research for a research paper or project. There is a list of resources/references at the end of this article where you can start your research. Family Life: The family was very important to the Puritans and most were farming families. The average Puritans lived longer than their counterparts in England, and many lived long enough to be grandparents, which was not common. Many kept journals of their daily lives. Clothing: The Puritans wanted simplicity in their clothing and many times wore dark clothing. Homes: Early on, families lived in single room mud homes with thatched roofs. Food: They farmed and fished. A feast may include fish (fresh or salted), meats, and a stew with vegetables from their gardens. For dessert, there might be custard or sugared almonds. And, surprisingly, they would drink wine and ale, just not to excess. Female Roles: Women were not allowed to vote or make decisions in the church. They worked in the home and the garden. Male Roles/Jobs: Men who followed the church and were "chosen" were allowed to vote. A male might have the occupation of minister, cooper, hunter, miller, tanner, furrier, surveyor, farmer, etc. Education: The literacy rate amongst Puritans was rather high due to the fact that they wanted their children to be able to read the Bible. If a community in Massachusetts had 50 families or more, a school supported by taxes was mandatory. Church: Puritans attended church at least two times a week. Government meetings would sometimes follow church meetings. All church members had to pay tithes to the church and attend regularly. Punishment: Those who did not follow God's laws would be punished. The punishment was harsh, such as hanging, public whippings, cutting off ears, boring holes in tongues, stockades, etc. Once you have chosen a topic and completed your research paper on Puritan daily life, you can share it with your teacher. Make sure to follow the proper format, such as MLA or APA style. And, edit and revise your work before typing or writing your final copy. Resources/references: Daily Life of Puritans Puritan Clothing/ Puritan Life Puritan Food, Puritan Homes The Puritans Photo Reference: By engraved by L.S. Punderson [Public domain], via Wikimedia Commons

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The Puritan Daily Life - Research Topic Ideas on Life as a Puritan

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The daily life of a Puritan in Colonial America New England during the 17th century was a busy one. Puritans believed that idle hands were the devil's playground! A typical day started at dawn and ended at dusk. Their lives focused on religion and following God's plan - attending church was mandatory.

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Thomas

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Thomas Adams, Joseph Alleine, and Isaac Ambrose

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1. Thomas Adams (1612-1653). Anglican. Writer of very popular devotional theology, including a massive commentary on 2 Peter. Praised for mastery of English language.

2. Joseph Alleine (1634-1668). Presbyterian. Wrote the enormously best-selling An Alarm to the Unconverted, a good example of Puritan evangelism.

3. Isaac Ambrose (1604-1662). Anglican, then Presbyterian. Renown for an exceptionally holy life such as spending one month a year in solitary meditation and prayer. Wrote numerous devotional books, such as the popular Looking Unto Jesus.

5. John Ball (1585-1640). Presbyterian. Wrote A Treatise of the Covenant of Grace, an early and important work on Covenant Theology.

6. Richard Baxter (1615-1691). Presbyterian. By far and away the most prolific Puritan writer, wrote on a host of subjects (systematic theology, ethics, politics, pastoral theology, ecclesiology, devotionals, evangelism, history, etc.), such as The Saints Everlastinq Rest; A Call to the Unconverted; The Reformed P astor;Aphorisms of Justification; The Christian Directory; and over 100 other books, plus sermons, an autobiography, etc. One of Cromwell's Chaplains. Considered a model pastor. Irenic and conciliatory for true ecumenism, though he was a leading opponent of Antinomianism. Founder of Neonomianism error. Helped in the recall of King Charles II.

7. Paul Baynes (c.1560-1617). Anglican. An early Cambridge Calvinist and seminal Experimentalist. Succeeded Perkins at Cambridge. Wrote Commentary on Ephesians. Converted and taught Richard Sibbes, who became the next torchbearer.

8. Samuel Bolton (1606-1654). Became Vice-Chancellor of Cambridge. His brother Robert also a major Puritan. Wrote The True Bounds of Christian Liberty against Antinomians.

9. Thomas Brooks (1608-1680). Independent. Studied at Cambridge, developed a devotional Experimentalism in a sweet and pithy style. Wrote Precious Remedies Against Satan's Devices; The Mute Christian Under the Smarting Rod; Apples of Gold, etc. One of the most quoted Puritans because of his masterful, proverbial English style.

10. Robert Browne (1550-1633). Independent. Studied at Cambridge. Originally Calvinist, but decreasingly so. The first major Separatist, leader of the Brownists and early Independents. Somewhat eccentric. More known as a preacher than a writer.

11. John Bunyan (1628-1688). Baptist. Soldier in the Civil War, became a tinker (metal-worker) by trade. Four-point Calvinist. While imprisoned for 12 years for refusing to conform to the re-established Church of England, Bunyan wrote Pilqrim's Proqress - not only hailed as one of the greatest masterpieces of English literature, but was destined to become the second best-selling Christian book of all time. He also wrote another allegory, The Holy War, plus many other books, some of which are systematic theology or devotional, including his autobiography entitled Grace Abounding to the Chief of Sinners.

13. Edmund Calamy (1600-1666). Presbyterian. A Cambridge Calvinist and Westminster divine. Helped recall Charles II to the throne. His grandson of the same name wrote an important history of the Great Ejection.

14. Thomas Cartwright (1535-1603). Presbyterian. Expelled from teaching at Cambridge for advocating Presbyterianism. Imprisoned several times for his beliefs. The first major English Presbyterian. Studied under Beza at Geneva.

15. Joseph Caryl (1602-1673). Independent. One of the Westminster divines. Succeeded John Owen as pastor in London. Wrote a famous 12 volume exposition of Job.

17. Isaac Chauncy (1632-1712). Independent. The leading opponent of Neonomianism. Supralapsarian. Opened the door from semi-Antinomianism to Hyper-Calvinism.

18. David Clarkson (1622-1686). Independent. Studied at Cambridge. Assistant and immediate successor to John Owen as pastor. Wrote on Experimental theology.

19. Tobias Crisp (1600-1643). Independent. Originally an Arminian, later became a Supralapsarian Calvinist and the leading Calvinistic 'Antinomian'. Exaggerated subjects like Christ was made sin, believers not under the Law, eternal justification before faith, immediate witness of the Spirit, etc. Much influenced the rise of Hyper-Calvinism. Wrote Christ Alone Exalted. Other Antinomians: John Eaton, John Saltmarsh., William Dell.

20.Oliver Cromwell (1599-1658). Independent. Represented Cambridge in Parliament. Organized the New Model Army, which won the English Civil War. Powerful leader but tolerant of other churches. Close friend of John Owen. Commissioned many leading Puritans to be his chaplains. Reluctantly approved the execution of Charles II, but refused the crown offered him by Parliament; instead became Lord Protector (1653). Buried in Westminster Abbey, but at the Restoration his corpse was exhumed and publicly hanged. Strong Puritan religious principles.

21. John Davenant (1576-1641). Anglican. Bishop of Salisbury. Delegate to Synod of Dort. Taught Christ died for all, especially the elect. Very low doctrine of reprobation. Wrote The Death of Christ and a much hailed commentary on Colossians.

22. Edward Fisher (1627-1656). Little known about him; some reports say he was a barber or surgeon. Famous for writing The Marrow of Modern Divinity, a dialogue on the leading theological issues of the day with extensive quotes from leading Puritans. The Marrow would cause a major controversy in the early 18th-century Scotland.

24. Thomas Gataker (1574-1654). Anglican. Cambridge Calvinist and Westminster divine. A leading anti-Antinomian and major contributor to the Westminster Annotations .

25. Thomas Goodwin (1600-1680). Independent. London pastor and President of Magdalen College, Cambridge University. A leading Westminster divine and organizer of the Savoy Declaration. One of the most important and precise Puritan theologians. Wrote The Holy Spirit; Justifying Faith; Christ the Mediator; other works mainly insystematic theology. Supralapsarian. Taught the sealing of the Spirit was a second work of grace bringing assurance of salvation.

27. William Gurnall (1617-1679). Anglican. Studied at Cambridge. Wrote the classic The Christian in Complete Armour based on Ephesians 6.

28. Joseph Hall (1574-1656). Anglican. Bishop. Delegate to Synod of Dort. Moderate Calvinist like Davenant and Ussher. Famous devotional writer, such as hisContemplations Upon the Principal Passages of the Old and New Testaments.

29. Matthew Henry (1662-1714). Presbyterian. Author of the best-selling commentary on the Bible ever written, a standard devotional and experimental work. Also wrote several other devotional pieces. His father Phillip Henry was also a noted Puritan.

30. John Howe (1630-1705). Anglican, then Presbyterian. Briefly one of Cromwell's chaplains. Irenical and non-controversial. Wrote many popular devotional works.

32. Hanserd Knollys (1599-1691). Baptist. One of the major early 'Particular' (i.e., Calvinist) Baptists in England. Studied at Cambdridge. One of Cromwell's chaplains.

33. John Lightfoot (1602-1675). Anglican, then Presbyterian. Cambridge Calvinist. One of the most important Westminster divines, he never missed a session. Famous as a scholar of ancient Jewish customs, language and literature.

34. Thomas Manton (1620-1677). Presbyterian. One of the three scribes at Westminster Assembly. One of the most famous Puritan preachers. Published an enormous number of sermons, and popular expositions of James and Jude.

35. Joseph Mede (1586-1638). Anglican. Professor at Cambridge. Moderate Calvinist. A leading scholar on many subjects. Especially noted for a large commentary on Revelation, one of the few espousing Pre-Millenialism. Somewhat mystical.

36. John Milton (1608-1674). Anglican, then Presbyterian, then Independent. Moderate Calvinist, then Arminian, then Arian. Wrote a systematic theology, but famous as a major English poet: Paradise Lost; Paradise Regained; Samson Agonistones; etc. Went blind in 1651.

37. John Owen (1616-1683). Independent. Chaplain to Cromwell, London pastor, leader of the Independents, vice-chancellor (President) of Oxford University. Entered Oxford at 12, earned Master's degree at 19. Important in drawing up the Savoy Declaration. Often preached before the Long Parliament. Second only to Perkins in influence, second to none in scholarship. Prolific writer on systematic, Experimental and Biblical theology: Commentary on Hebrews (7 vols.); The Death of Death(the standard on limited atonement); The Holy Spirit; A Display of Arminianism; The Grace and Duty of Being Spiritually Minded, others. Of Welsh ancestry. Often in controversy with Baxter. Detailed, prolix writing style.

40. John Preston (1587-1628). Anglican. A leading Cambridge Calvinist and theological Experimentalist. Wrote the important The Breastplate of Faith and Love.

41. John Rainolds (1549-1607). Anglican. President of Christ Church College, Oxford University. An important early Puritan. One of the leading Bible scholars of the day and major translators of the King James Version, died before its completion.

42. Edward Reynolds (1599-1676). Anglican. Bishop. Dean of Christ Church College, Oxford University. Important Westminster divine.

43. Richard Sibbes (1577-1635). Anglican. A leading Cambridge Calvinist. Influenced by Paul Baynes, in turn influenced Richard Baxter. Noted as preacher and theologian and especially as Experimentalist. Wrote The Bruised Reed, others.

44. John Smyth (1554-1612). Baptist. Originally an Anglican, then Separatist and 'Se-Baptist' (he baptized himself). Started the first Baptist church in England. Originally a Cambridge Calvinist, then turned Arminian.

45. Robert Traill (1642-1716). Presbyterian. Originally Scottish, ordained and preached in England. Supralapsarian. A close associate of Chauncy against Neonomianism. Wrote The Throne of Grace, others.

46. John Trapp (1601-1669). Anglican with Presbyterian sympathies. Wrote a large and very popular commentary on the Bible, famous for its pithy, quotable style.

47. William Twisse (1578-1646). Moderate Anglican. Prolocutor (president) of the Westminster Assembly and influential divine. Wrote the definitive work on Supralapsarianism, The Riches of God's Love Unto the Vessels of Mercy. Tolerated Crisp against assaults. Of German ancestry.

48. James Ussher (1581-1656). Anglican. Archbishop. Irish. Invited to be divine at Westminster Assembly, but did not attend. His Irish Articles were the basis for the Westminster Confession. One of the leading scholars of the century. Aprolific writer: A Body of Divinity; a work on Gottschalk and predestination; Bible chronology (his date for Creation at 4004 BC is still popular); others. A moderate Calvinist similar to Davenant, '4 ½ Point Calvinist'.

50. Daniel Williams (1643-1716). Presbyterian. The leading Neonomian. Influenced by Baxter, taught '4-point Calvinism' with serious modifications. Taught that the Gospel is a 'new law', obedience to which is justifying righteousness. Wrote The Gospel Truth. Wealthy, left his library as the permanent Dr.Williams Library, London.

Samuel Ward, Christopher Ness, Sir Richard Baker, William Bridge, Robert Bolton, John Arrowsmith, John Downame, Richard Rogers, George Swinnock, Richard Greenham, Walter Marshal, William Pemble, Ezekiel Hopkins, Vavasor Powell, Francis Roberts, John Eaton, John Saltmarsh, Robert Towne, Obadiah Sedgewick, John Sedgewick, Thomas Taylor, Andrew Willet, William Greenhill, Henry Scudder, Phillip Nye, William Jenkyn, Matthew Mead, Elisha Coles, George Downame. Time fails us to list such heroes (cf. Hebrews 11:32). As Spurgeon said, "There were giants in the land in those days."

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1. Thomas Adams (1612-1653). Anglican. Writer of very popular devotional theology, including a massive commentary on 2 Peter. Praised for mastery of English language. 2. Joseph Alleine (1634-1668). Presbyterian. Wrote the enormously best-selling An Alarm to the Unconverted, a good example of Puritan evangelism. 3. Isaac Ambrose (1604-1662). Anglican, then Presbyterian.

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Thomas Adams - Wrote a famous  devotional theology,  also was so good at english he was praised for it
Joseph Alleine - Wrote the best selling book it talks about puritanism evangelism
Isaac Ambrose - religious up to praying in solicitation for a month to a year, also wrote tones of famous books

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1. Thomas Adams (1612-1653). Anglican. Writer of very popular devotional theology, including a massive commentary on 2 Peter. Praised for mastery of English language.

2. Joseph Alleine (1634-1668). Presbyterian. Wrote the enormously best-selling An Alarm to the Unconverted, a good example of Puritan evangelism.

3. Isaac Ambrose (1604-1662). Anglican, then Presbyterian. Renown for an exceptionally holy life such as spending one month a year in solitary meditation and prayer. Wrote numerous devotional books, such as the popular Looking Unto Jesus.

5. John Ball (1585-1640). Presbyterian. Wrote A Treatise of the Covenant of Grace, an early and important work on Covenant Theology.

6. Richard Baxter (1615-1691). Presbyterian. By far and away the most prolific Puritan writer, wrote on a host of subjects (systematic theology, ethics, politics, pastoral theology, ecclesiology, devotionals, evangelism, history, etc.), such as The Saints Everlastinq Rest; A Call to the Unconverted; The Reformed P astor;Aphorisms of Justification; The Christian Directory; and over 100 other books, plus sermons, an autobiography, etc. One of Cromwell's Chaplains. Considered a model pastor. Irenic and conciliatory for true ecumenism, though he was a leading opponent of Antinomianism. Founder of Neonomianism error. Helped in the recall of King Charles II.

7. Paul Baynes (c.1560-1617). Anglican. An early Cambridge Calvinist and seminal Experimentalist. Succeeded Perkins at Cambridge. Wrote Commentary on Ephesians. Converted and taught Richard Sibbes, who became the next torchbearer.

8. Samuel Bolton (1606-1654). Became Vice-Chancellor of Cambridge. His brother Robert also a major Puritan. Wrote The True Bounds of Christian Liberty against Antinomians.

9. Thomas Brooks (1608-1680). Independent. Studied at Cambridge, developed a devotional Experimentalism in a sweet and pithy style. Wrote Precious Remedies Against Satan's Devices; The Mute Christian Under the Smarting Rod; Apples of Gold, etc. One of the most quoted Puritans because of his masterful, proverbial English style.

10. Robert Browne (1550-1633). Independent. Studied at Cambridge. Originally Calvinist, but decreasingly so. The first major Separatist, leader of the Brownists and early Independents. Somewhat eccentric. More known as a preacher than a writer.

11. John Bunyan (1628-1688). Baptist. Soldier in the Civil War, became a tinker (metal-worker) by trade. Four-point Calvinist. While imprisoned for 12 years for refusing to conform to the re-established Church of England, Bunyan wrote Pilqrim's Proqress - not only hailed as one of the greatest masterpieces of English literature, but was destined to become the second best-selling Christian book of all time. He also wrote another allegory, The Holy War, plus many other books, some of which are systematic theology or devotional, including his autobiography entitled Grace Abounding to the Chief of Sinners.

13. Edmund Calamy (1600-1666). Presbyterian. A Cambridge Calvinist and Westminster divine. Helped recall Charles II to the throne. His grandson of the same name wrote an important history of the Great Ejection.

14. Thomas Cartwright (1535-1603). Presbyterian. Expelled from teaching at Cambridge for advocating Presbyterianism. Imprisoned several times for his beliefs. The first major English Presbyterian. Studied under Beza at Geneva.

15. Joseph Caryl (1602-1673). Independent. One of the Westminster divines. Succeeded John Owen as pastor in London. Wrote a famous 12 volume exposition of Job.

17. Isaac Chauncy (1632-1712). Independent. The leading opponent of Neonomianism. Supralapsarian. Opened the door from semi-Antinomianism to Hyper-Calvinism.

18. David Clarkson (1622-1686). Independent. Studied at Cambridge. Assistant and immediate successor to John Owen as pastor. Wrote on Experimental theology.

19. Tobias Crisp (1600-1643). Independent. Originally an Arminian, later became a Supralapsarian Calvinist and the leading Calvinistic 'Antinomian'. Exaggerated subjects like Christ was made sin, believers not under the Law, eternal justification before faith, immediate witness of the Spirit, etc. Much influenced the rise of Hyper-Calvinism. Wrote Christ Alone Exalted. Other Antinomians: John Eaton, John Saltmarsh., William Dell.

20.Oliver Cromwell (1599-1658). Independent. Represented Cambridge in Parliament. Organized the New Model Army, which won the English Civil War. Powerful leader but tolerant of other churches. Close friend of John Owen. Commissioned many leading Puritans to be his chaplains. Reluctantly approved the execution of Charles II, but refused the crown offered him by Parliament; instead became Lord Protector (1653). Buried in Westminster Abbey, but at the Restoration his corpse was exhumed and publicly hanged. Strong Puritan religious principles.

21. John Davenant (1576-1641). Anglican. Bishop of Salisbury. Delegate to Synod of Dort. Taught Christ died for all, especially the elect. Very low doctrine of reprobation. Wrote The Death of Christ and a much hailed commentary on Colossians.

22. Edward Fisher (1627-1656). Little known about him; some reports say he was a barber or surgeon. Famous for writing The Marrow of Modern Divinity, a dialogue on the leading theological issues of the day with extensive quotes from leading Puritans. The Marrow would cause a major controversy in the early 18th-century Scotland.

24. Thomas Gataker (1574-1654). Anglican. Cambridge Calvinist and Westminster divine. A leading anti-Antinomian and major contributor to the Westminster Annotations .

25. Thomas Goodwin (1600-1680). Independent. London pastor and President of Magdalen College, Cambridge University. A leading Westminster divine and organizer of the Savoy Declaration. One of the most important and precise Puritan theologians. Wrote The Holy Spirit; Justifying Faith; Christ the Mediator; other works mainly insystematic theology. Supralapsarian. Taught the sealing of the Spirit was a second work of grace bringing assurance of salvation.

27. William Gurnall (1617-1679). Anglican. Studied at Cambridge. Wrote the classic The Christian in Complete Armour based on Ephesians 6.

28. Joseph Hall (1574-1656). Anglican. Bishop. Delegate to Synod of Dort. Moderate Calvinist like Davenant and Ussher. Famous devotional writer, such as hisContemplations Upon the Principal Passages of the Old and New Testaments.

29. Matthew Henry (1662-1714). Presbyterian. Author of the best-selling commentary on the Bible ever written, a standard devotional and experimental work. Also wrote several other devotional pieces. His father Phillip Henry was also a noted Puritan.

30. John Howe (1630-1705). Anglican, then Presbyterian. Briefly one of Cromwell's chaplains. Irenical and non-controversial. Wrote many popular devotional works.

32. Hanserd Knollys (1599-1691). Baptist. One of the major early 'Particular' (i.e., Calvinist) Baptists in England. Studied at Cambdridge. One of Cromwell's chaplains.

33. John Lightfoot (1602-1675). Anglican, then Presbyterian. Cambridge Calvinist. One of the most important Westminster divines, he never missed a session. Famous as a scholar of ancient Jewish customs, language and literature.

34. Thomas Manton (1620-1677). Presbyterian. One of the three scribes at Westminster Assembly. One of the most famous Puritan preachers. Published an enormous number of sermons, and popular expositions of James and Jude.

35. Joseph Mede (1586-1638). Anglican. Professor at Cambridge. Moderate Calvinist. A leading scholar on many subjects. Especially noted for a large commentary on Revelation, one of the few espousing Pre-Millenialism. Somewhat mystical.

36. John Milton (1608-1674). Anglican, then Presbyterian, then Independent. Moderate Calvinist, then Arminian, then Arian. Wrote a systematic theology, but famous as a major English poet: Paradise Lost; Paradise Regained; Samson Agonistones; etc. Went blind in 1651.

37. John Owen (1616-1683). Independent. Chaplain to Cromwell, London pastor, leader of the Independents, vice-chancellor (President) of Oxford University. Entered Oxford at 12, earned Master's degree at 19. Important in drawing up the Savoy Declaration. Often preached before the Long Parliament. Second only to Perkins in influence, second to none in scholarship. Prolific writer on systematic, Experimental and Biblical theology: Commentary on Hebrews (7 vols.); The Death of Death(the standard on limited atonement); The Holy Spirit; A Display of Arminianism; The Grace and Duty of Being Spiritually Minded, others. Of Welsh ancestry. Often in controversy with Baxter. Detailed, prolix writing style.

40. John Preston (1587-1628). Anglican. A leading Cambridge Calvinist and theological Experimentalist. Wrote the important The Breastplate of Faith and Love.

41. John Rainolds (1549-1607). Anglican. President of Christ Church College, Oxford University. An important early Puritan. One of the leading Bible scholars of the day and major translators of the King James Version, died before its completion.

42. Edward Reynolds (1599-1676). Anglican. Bishop. Dean of Christ Church College, Oxford University. Important Westminster divine.

43. Richard Sibbes (1577-1635). Anglican. A leading Cambridge Calvinist. Influenced by Paul Baynes, in turn influenced Richard Baxter. Noted as preacher and theologian and especially as Experimentalist. Wrote The Bruised Reed, others.

44. John Smyth (1554-1612). Baptist. Originally an Anglican, then Separatist and 'Se-Baptist' (he baptized himself). Started the first Baptist church in England. Originally a Cambridge Calvinist, then turned Arminian.

45. Robert Traill (1642-1716). Presbyterian. Originally Scottish, ordained and preached in England. Supralapsarian. A close associate of Chauncy against Neonomianism. Wrote The Throne of Grace, others.

46. John Trapp (1601-1669). Anglican with Presbyterian sympathies. Wrote a large and very popular commentary on the Bible, famous for its pithy, quotable style.

47. William Twisse (1578-1646). Moderate Anglican. Prolocutor (president) of the Westminster Assembly and influential divine. Wrote the definitive work on Supralapsarianism, The Riches of God's Love Unto the Vessels of Mercy. Tolerated Crisp against assaults. Of German ancestry.

48. James Ussher (1581-1656). Anglican. Archbishop. Irish. Invited to be divine at Westminster Assembly, but did not attend. His Irish Articles were the basis for the Westminster Confession. One of the leading scholars of the century. Aprolific writer: A Body of Divinity; a work on Gottschalk and predestination; Bible chronology (his date for Creation at 4004 BC is still popular); others. A moderate Calvinist similar to Davenant, '4 ½ Point Calvinist'.

50. Daniel Williams (1643-1716). Presbyterian. The leading Neonomian. Influenced by Baxter, taught '4-point Calvinism' with serious modifications. Taught that the Gospel is a 'new law', obedience to which is justifying righteousness. Wrote The Gospel Truth. Wealthy, left his library as the permanent Dr.Williams Library, London.

Samuel Ward, Christopher Ness, Sir Richard Baker, William Bridge, Robert Bolton, John Arrowsmith, John Downame, Richard Rogers, George Swinnock, Richard Greenham, Walter Marshal, William Pemble, Ezekiel Hopkins, Vavasor Powell, Francis Roberts, John Eaton, John Saltmarsh, Robert Towne, Obadiah Sedgewick, John Sedgewick, Thomas Taylor, Andrew Willet, William Greenhill, Henry Scudder, Phillip Nye, William Jenkyn, Matthew Mead, Elisha Coles, George Downame. Time fails us to list such heroes (cf. Hebrews 11:32). As Spurgeon said, "There were giants in the land in those days."

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1. Thomas Adams (1612-1653). Anglican. Writer of very popular devotional theology, including a massive commentary on 2 Peter. Praised for mastery of English language. 2. Joseph Alleine (1634-1668). Presbyterian. Wrote the enormously best-selling An Alarm to the Unconverted, a good example of Puritan evangelism. 3. Isaac Ambrose (1604-1662). Anglican, then Presbyterian.

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People thought some people were doing witchcraft so they put them on trials

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Table of Contents

1. What Caused the Salem Witch Trials?: Context & Origins

2. Salem Witch Trial Victims: How the Hysteria Spread

3. Salem Witch Trials: Conclusion and Legacy

The infamous Salem witch trials began during the spring of 1692, after a group of young girls in Salem Village, Massachusetts, claimed to be possessed by the devil and accused several local women of witchcraft. As a wave of hysteria spread throughout colonial Massachusetts, a special court convened in Salem to hear the cases; the first convicted witch, Bridget Bishop, was hanged that June. Eighteen others followed Bishop to Salem's Gallows Hill, while some 150 more men, women and children were accused over the next several months.

By September 1692, the hysteria had begun to abate and public opinion turned against the trials. Though the Massachusetts General Court later annulled guilty verdicts against accused witches and granted indemnities to their families, bitterness lingered in the community, and the painful legacy of the Salem witch trials would endure for centuries.

What Caused the Salem Witch Trials?: Context & Origins

Belief in the supernatural-and specifically in the devil's practice of giving certain humans (witches) the power to harm others in return for their loyalty-had emerged in Europe as early as the 14th century, and was widespread in colonial New England. In addition, the harsh realities of life in the rural Puritan community of Salem Village (present-day Danvers, Massachusetts) at the time included the after-effects of a British war with France in the American colonies in 1689, a recent smallpox epidemic, fears of attacks from neighboring Native American tribes and a longstanding rivalry with the more affluent community of Salem Town (present-day Salem).

Amid these simmering tensions, the Salem witch trials would be fueled by residents' suspicions of and resentment toward their neighbors, as well as their fear of outsiders.

Did you know? In an effort to explain by scientific means the strange afflictions suffered by those "bewitched" Salem residents in 1692, a study published in Science magazine in 1976 cited the fungus ergot (found in rye, wheat and other cereals), which toxicologists say can cause symptoms such as delusions, vomiting and muscle spasms.

In January 1692, 9-year-old Elizabeth (Betty) Parris and 11-year-old Abigail Williams (the daughter and niece of Samuel Parris, minister of Salem Village) began having fits, including violent contortions and uncontrollable outbursts of screaming. After a local doctor, William Griggs, diagnosed bewitchment, other young girls in the community began to exhibit similar symptoms, including Ann Putnam Jr., Mercy Lewis, Elizabeth Hubbard, Mary Walcott and Mary Warren.

In late February, arrest warrants were issued for the Parris' Caribbean slave, Tituba, along with two other women-the homeless beggar Sarah Good and the poor, elderly Sarah Osborn-whom the girls accused of bewitching them.

Salem Witch Trial Victims: How the Hysteria Spread

The three accused witches were brought before the magistrates Jonathan Corwin and John Hathorne and questioned, even as their accusers appeared in the courtroom in a grand display of spasms, contortions, screaming and writhing. Though Good and Osborn denied their guilt, Tituba confessed. Likely seeking to save herself from certain conviction by acting as an informer, she claimed there were other witches acting alongside her in service of the devil against the Puritans.

As hysteria spread through the community and beyond into the rest of Massachusetts, a number of others were accused, including Martha Corey and Rebecca Nurse-both regarded as upstanding members of church and community-and the four-year-old daughter of Sarah Good.

Like Tituba, several accused "witches" confessed and named still others, and the trials soon began to overwhelm the local justice system. In May 1692, the newly appointed governor of Massachusetts, William Phips, ordered the establishment of a special Court of Oyer (to hear) and Terminer (to decide) on witchcraft cases for Suffolk, Essex and Middlesex counties.

Presided over by judges including Hathorne, Samuel Sewall and William Stoughton, the court handed down its first conviction, against Bridget Bishop, on June 2; she was hanged eight days later on what would become known as Gallows Hill in Salem Town. Five more people were hanged that July; five in August and eight more in September. In addition, seven other accused witches died in jail, while the elderly Giles Corey (Martha's husband) was pressed to death by stones after he refused to enter a plea at his arraignment.

Salem Witch Trials: Conclusion and Legacy

Though the respected minister Cotton Mather had warned of the dubious value of spectral evidence (or testimony about dreams and visions), his concerns went largely unheeded during the Salem witch trials. Increase Mather, president of Harvard College (and Cotton's father) later joined his son in urging that the standards of evidence for witchcraft must be equal to those for any other crime, concluding that "It would better that ten suspected witches may escape than one innocent person be condemned."

Amid waning public support for the trials, Governor Phips dissolved the Court of Oyer and Terminer in October and mandated that its successor disregard spectral evidence. Trials continued with dwindling intensity until early 1693, and by that May Phips had pardoned and released all those in prison on witchcraft charges.

In January 1697, the Massachusetts General Court declared a day of fasting for the tragedy of the Salem witch trials; the court later deemed the trials unlawful, and the leading justice Samuel Sewall publicly apologized for his role in the process. The damage to the community lingered, however, even after Massachusetts Colony passed legislation restoring the good names of the condemned and providing financial restitution to their heirs in 1711.

Indeed, the vivid and painful legacy of the Salem witch trials endured well into the 20th century, when Arthur Miller dramatized the events of 1692 in his play "The Crucible" (1953), using them as an allegory for the anti-Communist "witch hunts" led by Senator Joseph McCarthy in the 1950s. A memorial to the victims of the Salem witch trials was dedicated on August 5, 1992 by author and Holocaust survivor Elie Wiesel.

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Salem Witch Trials - Events, Facts & Victims | HISTORY

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The infamous Salem witch trials were a series of prosecutions for witchcraft starting in 1692 in Salem Village, Massachusetts. Learn about what led to the allegations and the hundreds of people who were were accused.

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It begin because several young girls from a village claimed that they were possessed by the demon, then started going around saying to locals that some women was doing witchcraft

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The True Christian’s Love to the Unseen Christ
The Anatomy of True and False Conversion
The Crown and Glory of Christianity

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They wrote books about puritans and how they should get purified and follow the religion that the puritans are following.