1. Viner, Jacob, The Role of Providence in the Social Order: An Essay in Intellectual History (Philadelphia, 1972);Google ScholarThomas, Keith, Religion and the Decline of Magic (New York, 1971), pp. 78–112.Google Scholar For a discussion of providential matters in personal piety, see McGee, J. Sears, The Godly Man in Stuart England (New Haven, 1976), pp. 15–67.Google Scholar

2. Beard, Thomas, The Theatre of Gods Judgements: Or, a Collection of Histories out of Sacred Ecclesiastical, and Profane Authors concerning the admirable Judgements of God upon the transgressours of His commandments (London, 1597).Google Scholar The most significant change in the work was made in 1648 by Thomas Taylor, who enlarged it and significantly changed its title. For an introduction to the views of history in the early Stuart period see Hill, Christopher, Intellectual Origins of the English Revolution (Oxford, 1965).Google Scholar Hakewill is introduced in Hill, Christopher, God's Englishman: Oliver Cromwell and the English Revolution (New York, 1970),Google Scholar esp. Chapter 9. Also see Wailer, G. F., “The Popularization of Calvinism,” Theology 75 (1971): 176–187.CrossRefGoogle Scholar

3. Hill, , God's Englishman, pp. 39–40, 234;Google ScholarGardiner, S. R., OliverCromwell (London, 1901), p. 3;Google ScholarAbbott, Wilbur C., The Writings and Speeches of Oliver Cromwell (Cambridge, Massachusetts, 1937), pp. 1–22.Google Scholar

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5. Coolidge, John S., The Pauline Renaissance in England (Oxford, 1970), pp. 2, 54, 75, 145.Google Scholar

6. Miller, , The New England Mind, pp. 396–397;Google Scholaridem, “The Marrow of Puritan Divinity,” Errand into the Wilderness (Cambridge, Massachusetts, 1956), p. 33. For analysis of Miller's Understanding of the convenant see Marsden, George, “Perry Miller's Rehabilitation of the Puritans: A Critique,” Church History: Studies in Christianity and Culture 39 (1970): 91–105.CrossRefGoogle Scholar

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10. Calvin, , Institutes 1. 16. 4.Google Scholar This instruction was enunciated in the context of a warning against belief in either chance or the influence of the stars.

11. Ibid., 1. 16. 8.

12. Ibid., 1. 17. 9.

13. Ibid., 1. 17. 7.

14. Calvin, Two godly and notable sermons, sig. cii.

15. Calvin, , Institutes 1. 16. 9.Google Scholar See Forstman, H. Jackson, Word and Spirit: Calvin's Doctrine of Biblical Authority (Stanford, 1962),Google Scholar esp. chapter 6.

16. Calvin, , Commentaries on The Four Last Books of Moses Arranged in the Form ofa Harmony, 4 vols., Bingham, Charles, trans. (Grand Rapids, Michigan, 1950), 3:118, 123, 132.Google Scholar

17. Calvin, , A Defence, pp. 246–249.Google Scholar

18. Calvin, , Institutec, 3. 8. 1.Google Scholar

19. Ibid., 1, 16, 1, 4, 8.

20. Ibid., 2; Ibid., 1, 15, 7, 8.

21. Ibid., 2, 3, 7, 14, 15, 28, 29, 32, 33.

22. Ibid., 4. 13. 9; also see Forstman, Word and Spirit, chapter 6.

23. Calvin, Institutes, 1. 17. 3; also see Ibid., 1. 17. 5.

24. Ibid., 1. 17. 2.

25. Calvin, , Commentaries on the Epistle of Paul to the Romans, Owen, John, trans. (Grand Rapids, Michigan, 1955), p. 444.Google Scholar

26. Calvin, , Commentary on the Book of Palms, Anderson, James, trans., 5 vols., (Grand Rapids, Michigan, 1949), 2:94–96.Google Scholar

27. Knappen, Marshall M., Tudor Puritanism (Chicago, 1965),Google Scholar chap. 6; for an analysis which identifies ideological distinctions, see VanderMolen, Ronald J., “Anglican Against Puritan: Ideological Origins during the Marian Exile,” Church History: Studies in Christianity and Culture 42 (1973):45–57.Google Scholar

28. A Brief Discourse of the Troubles Begun at Frankfort in Germany Anno Domini 1554 (1575). Traditionally, William Whittingham is cited as the author of this anonymous work; its authorship is thoroughly discussed by Collinson, Patrick, “The Authorship of a Brief Discourse,” Journal of Ecclesiastical History 9 (1958): 188–208.CrossRefGoogle Scholar

29. A Brief Discourse, p. 22.

30. Cox was a schoolmaster at Eton during the 1520s, a humanist in the court of Henry VIII in the 1530s and head tutor of Prince Edward in the 1540s. Chancellor of Oxford and promoter of reformed exiles in England during King Edward's reign, exile leader and promoter of a unique English church during the Marian exile, he ended his career as a disillusioned bishop and acrimonious opponent of Puritans (1559–1581). See VanderMolen, Ronald J., “Richard Cox (1499–1581): An Intelleitual Biography of a Renaissance and Reformation Administrator” (Ph.D. diss., Michigan State University, 1969).Google Scholar

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32. A most cogent example of this is to be found in the Anglican Book of Homilies, Certaine Sermons or Homilies (London, 1623).Google Scholar The edition used is a reprint of the 1562 edition, and contains sermons and homilies published from 1547 to 1571.

33. R. Cox to R. Gualter, February 21, 1571, in The Zurich Letters, Hastings Robinson, ed. (Cambridge, 1842), 1:237.Google Scholar

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35. Ibid., pp. 321–322. Allusions of judgments on rebels are made in the “Prayer of Thanksgiving.”

36. Hakewill, George, An Answere to a Treatise Written by Dr. Caner (London, 1616).Google Scholar In reply to what he considered the generally accepted view that the universe and all within it were decaying, Hakewill, wrote An Apologie of the Power and Providence of God in the Government of the World (Oxford, 1627).Google Scholar For a brief summary of this dispute in the Context of early modern millenialism, see Tuveson, Ernest L., Millenium and Utopia (New York, 1964). pp. 71–74, 138.Google Scholar

37. Bastinguis, Jeremias, An Exposition or Commentarie upon the Catechisme of Christian religion which is taught in the Scholes and Churches both of the Low Countries, and of the dominion of the Countries Palatine (Cambridge, 1593).Google Scholar This work was printed in England five times between 1589 and 1614.

38. Ibid., sig. A3;

39. Ibid., p. 46b.

40. Ibid., p. 47 a, b.

41. Ibid., pp. 496, 51b.

42. See the discussion of Beard below. Also see, Wilson, John, Pulpit in Parliament (Princeton, 1969), pp. 181–183.Google Scholar Wilson cites sermons by Stephen Marshall, E. Staunton, W. Jenkyn, S. Hibson, and five others who cited judgments of God in contemporary events.

43. Bastinguis, , An Exposition, p. 50a.Google Scholar

44. Hakewill, , An Answere, p. 30.Google Scholar Throughout his attack on Caner, Hakewill professed loyalty to Calvin and emphasized the difference between Calvin and many later Calvinists, apparently alluding to the Puritans. See Ibid., pp. 30, 100, 134, 136, 173, 285.

45. Harris, Victor, All Coherence Gone: A Study of the Seventeenth Century Controversy Over Disorder and Deay in the Universe (London, 1966).Google Scholar

46. Hakewill, An Apologie, sig. 64.

47. Ibid., p. 21.

48. Ibid., pp. 12, 441, 446–447.

49. Ibid., pp. 45, 216. Hakewill defines circular progress as follows: “[all rhings] have their birth, their growth, their flourishing, their fayling, their fading, and within a while after, their resurrection and reflourishing againe” (p. 216).

50. Ibid., sig. C5, pp. 232–237.

51. Ibid., sig. 84.

52. Ibid., p. 47.

53. Ibid., p. 295.

54. Ibid.

55. Ibid., p. 454.

56. Ibid., p. 471 ff.

57. Beard, The Theatre, sig. A4.

58. Ibid., p. 139.

59. Ibid., p. 139.

60. A Brief Discourse, pp. 38–40; for an analysis of Elizabethan prophesying see Lehmberg, S. E. ed., “Archbishop Grindal and the Prophesyings,” Historical Magazine of the Protestant Epocopal Church 34 (1965):90;Google ScholarNew, John, Anglican and Puritan (Stanford, California, 1965). pp. 106–107,Google Scholar and Collinson, Patrick, The Elizabethan Puritan Movement (London, 1967), pp. 168–176.Google Scholar Meetings were also known as prophesyings, but prophesying as a method or technique involved exegesis and application. I would emphasize the later.

61. Davis, Thomas M.. “The Traditions of Puritan Typology,” in Bercovitch, Sacvan, ed., Typology and Early American Literature (Boston, 1972), pp. 11–45;Google ScholarSeaver, Paul L., The Puritan Lectureships (Stanford, California, 1970);Google Scholar and Wilson, , Pulpit in Parliament (Princeton, 1969), esp. pp. 180–183;Google Scholar for an analysis of American Pulpit historiography and typology in the work of Cotton Mather, see Bercovitch, Sacvan, “New England Epic: Cotton Mather's Magnalia Christi Americana,” A Journal of English Literary History, 33 (1966):337–350;CrossRefGoogle Scholar also see Bercovitch, Sacvan, “The historiography of Johnsons Wonder-Working Providence,” Essex Institute Historical Collections 104 (1968): 138–161.Google Scholar

62. Beard, , Theatre, p. 62.Google Scholar Foxe is cited as the source of this story.

63. Ibid., pp. 195–197. Here the Magdenburg Centuries are cited.

64. Ibid., p. 28. Josephus is cited.

65. Ibid., p. 197.

66. Ibid., p. 198.

67. Gay, Peter, A Loss of Mastery: Puritan Historians in Colonial America (Berkeley, 1966.)Google Scholar The basis for Gay's judgment is his view that “I regard critical thinking as essentially superior to mythical thinking” (p. 121). In his work Gay deals, as the subtitle indicates, with American Puritan historiography; however, in his first chapter he alleges that American Puritans were essentially pursuing an Augustinian, medieval view like that used in Foxe's Acts and Monuments. He further alleges that though European historiography changed to a more virtuous enterprise, that is, though it became critical and left myth behind, American Puritan historiography did not change. Dr. Gay does not explain why mythical thinking is inferior; nor does he give evidence of self-examination on the part of secular historians. This latter enterprise would be helpful in discovering modern myths which have made critical thinking so acceptable. Critical thinking is not wrong, obviously, but there surely are values based in modern “myths” which make it so desirable a quality. Though critical thinking is desirable, it did not necessarily elude the Puritans; neither is its application uniformly evident in modern historiography. Also see Howard's, Alan B. “Art and History in Bradford's Of Plymouth Plantation,” William and Mary Quarterly 27 (1971):240–241.Google Scholar

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69. Ibid., p. 1.

70. Ibid., p. 8.

71. Ibid., pp. 466–470.

72. The extensive debate over political Calvinism is nicely summarized in Kingdon, Robert M. and Linder, Robert, eds., Calvinism, Sources of Democracy? (New York, 1970), pp. vvi–xii, 77–83.Google Scholar

73. Beard, , Theatre, p. 382.Google Scholar

74. Ibid., pp. 12–13.

75. Ibid., p. 18.

76. Ibid., p. 389. For an analysis see Charles, H. and George, Katherine, The Protestant Mind of the English Reformation, 1570–1640 (Princeton, 1961), p. 221.Google Scholar The authors appear to err when they assert that Beard did not develop a defense of property rights.

77. Beard, , Theatre, pp. 386–387.Google Scholar

78. Ibid., p. 387

79. Ibid., p. 389.

80. Beard, , Theatre (London, 1648).Google Scholar

81. Ibid., sig. A2.

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83. Ibid., p. 416; for John Calvin's views on usury see Calvin, , Commentaries on the Last Books of Moses, Bingham, Charles W., trans (Grand Rapids, 1950) 3:126–133,Google Scholar which contain his commentary on Exodus 23:13; Calvin, , Commentary on the Book of Psalms Anderson, James, trans. (Grand Rapids, 1949) 1:212–214,Google Scholar where Psalm 15 is analyzed; and Calvin, , Commentaries on the Book of Ezekiel, Myers, Thomas, trans. (Grand Rapids, 1948) 2:225–229,Google Scholar in which Calvin explains Ezekiel 18:8.

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85. Baxter, Richard, The Practical Works of Richard Baiter, 4 vols. (London, 1895), 1:514.Google Scholar

86. Brooks, Thomas, The Works of Thomas Brooks, 6 vols. (Edinburgh, 1866) 2:39;Google Scholar also see 3:103.

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89. Ibid., 7:140.

90. Weber, Max, The Protestant Ethic and the Spirit of Capitalism (New York, 1930), p. 11;Google ScholarTawney, R. H., Religion and The Rise of Capitalism (New York, 1948), pp. 219–226.Google Scholar

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