that still allows for the unique distinctions within Puritanism is Finlayson’s
suggestion that envisions Puritans living along a “spectrum” or continuum rather than
being forced into rigid categories of demarcation.^49 Therefore, narrow categories of
differentiation are as likely to conceal insights, as they are to reveal them,
consequently this study will not attempt to parse the various streams of Puritanism.
More specifically this danger of creating distinctive boundaries will be shortly
illustrated in Simon Chan’s categories that ultimately distort his reading of Ambrose.
However, there is still value in drawing broader categories such as between moderate
and radical Puritans when seeking to illustrate the more diverse theological
perspectives that framed Puritan mysticism.
Defining Puritan Mysticism
The combination of the two previous key terms of mysticism and Puritanism
are now joined to ask if mysticism existed within Puritanism?^50 For many the idea of
Puritan mysticism is odd and incongruous. However, numerous expressions of
(^49) Finlayson, “Puritanism and Puritans,” 208, 211, 223. (^)
(^50) The best-published sources for tracing Puritan mysticism are Winthrop Hudson,
“Mystical Liberalism”; Brauer, “Types of Puritan Piety“; Maclear, “Heart of New England Religion in Puritan Commonwealth”; Brauer, “Puritan Mysticism and
Rent”; Wakefield, Puritan Devotion, esp. 101-8; Wakefield “Mysticism and its
Puritan Types”; Nuttall, “Puritan and Quaker Mysticism”; Nuttall, Holy Spirit in
Puritan Faith; Stoeffler, Rise of Evangelical Pietism; Rupp, “Rapture of Devotion in
English Puritans”; Lovelace, American Pietism of Cotton Mather; Hambrick-Stowe,
Practice of Piety, Hambrick-Stowe, Early New England Meditative Poetry; B. R.
White, “Echoes of Medieval Christendom”; Dewey Wallace, Puritans; King, “Affective Spirituality of John Owen”; Williams, “Puritanism: Piety Spirituality of Later
of Joy”; van den Berg, “English Puritan Francis Rous”; Belden Lane, “Two Schools
of Desire”; Dever, Richard Sibbes; Schwanda, “Gazing at God”; and de Reuver,
Sweet Communion. Dissertations focusing on Puritan mysticism include: Brauer,
“Francis Rous, Puritan Mystic”; Chan, “Puritan Meditative Tradition” and Williams,
“Puritan Enjoyment of God.” Ronald Frost devotes one chapter to mystical marriage
within the writings of Richard Sibbes, “Richard Sibbes’ Theology of Grace.”
Additionally the following dissertations explore the possibility of Puritan mysticism: Won, “Communion with Christ” and Yeoman, Heart-Work.”