By Paul Chang Lim
Richard Baxter's ecclesiology is the focal point of this examine. Arguably one of many best-known Puritans of the 17th century, Baxter (1615-1691) lived during the British Civil Wars, the Regicide, the Interregnum, the recovery of monarchy and episcopacy in 1660, next ejection of various Puritan pastors, and the fantastic Revolution of 1689. His ecclesiology was once shaped inside those multifarious contexts. between others, 3 major points of purity, cohesion, and liberty are tested intimately. The ebook re-examines the crucial function of catechizing and congregational self-discipline in Baxter's figuring out of the genuine church, his insistence that the purity and solidarity of the church are to be pursued at the same time, the self-perceived identification of English Puritans, and the query of the real church within the latter-half of the 17th century.
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Thomas Goodwin and Philip Nye were at best ambivalent toward the preparationist teaching, of which Thomas Hooker was a leading practitioner. ”45 In fact, in a private correspondence to the pan-European intellectual Samuel Hartlib, Goodwin expressed his antipathy toward Hooker’s teaching more unreservedly: “Hooker is a severe and Crule man like John Baptist, urges too much and too farre the work of Humiliation . . ”46 In the meticulous self-scrutiny and inward-driven spiritual taxonomy of the Puritans, preaching of the Law before the Gospel could 44 John Stachniewski, The Persecutory Imagination: English Puritanism and the literature of religious despair (New York: Oxford University Press, 1991).
Tom Webster has pointed out that Stephen Marshall and John Rogers must have preached more than three thousand times during their Essex ministries. Juxtaposing that number with the total number of printed sermons—which do not even account for 20 per cent—for Marshall and Rogers immediately warns against drawing hasty conclusions about their preaching. Baxter was no exception. Considering the number of times he stood in the pulpit between 1638 and 1691— in Dudley, Bridgnorth, Coventry, Kidderminster, various parishes in pre- and post-Restoration London, monthly and weekly lectures as well as assize sermons in Worcestershire, and disparate locations whilst serving as a Civil War army chaplain—it is likely that he preached well over two thousand sermons, if not more.
Their people greatly needed help. . 27 24 Duffy, “The Godly and the Multitude in Stuart England,” SC 1 (1986), pp. 34–35. The idea of England’s metamorphosis from a Christian nation to a nation of minority Christians is well developed in Christopher Haigh, English Reformations: religion, politics, and society under the Tudors (New York: Oxford University Press, 1993), pp. 279–81. Cf. D. MacCulloch, “The Myth of the English Reformation,” JBS 30 (1991), pp. 1–19. 25 Letters, iv. 83. 26 Letters, iv.