study of Christian mysticism. What were the roots, challenges, unique spiritual
practices, and writings of Puritan piety and how can their distinctive emphases
contribute to the study of Christian mysticism?
Jerald Brauer was the first to heed Nuttall’s invitation and in 1948 wrote a
dissertation on Francis Rous, the British Member of Parliament and devotional
writer.^52 Brauer defines a “Christian mystic, then, [as] a person who has had an
extremely intimate experience of being personally united with God and who follows
the threefold mystic path that he might repeat such an experience and exhibit the
results of the union in his daily life.”^53 Rous’ writings, especially on The Mysticall
Marriage, frequently employ the union with Christ or spiritual marriage metaphor.
However, according to Brauer, the presence of a “mystical element” does not make
one a mystic.^54 One must also have “mystical experience” and employ “mystical
theology.”^55 He further cautions readers not to be too hasty in using the term mystic
with the Puritans, “[t]he fact of a heavy mystical emphasis does not mean that any of
these Puritans became mystics or practiced the mystical life.”^56 Nonetheless, Brauer
maintains that there were numerous themes within Puritanism that prepared them for
mysticism including a strong doctrine of the Holy Spirit, immediacy of faith, and a
disciplined moral life that emphasized asceticism that relates to the principle of
spiritual marriage.^57
(^52) Brauer, “Francis Rous, Puritan Mystic.” (^)
(^53) Brauer, “Francis Rous, Puritan Mystic,” 13.
(^54) Brauer, “Francis Rous, Puritan Mystic,” 14.
(^55) Brauer, “Francis Rous, Puritan Mystic,” 127, cf. 147.
(^5657) Brauer, “Francis Rous, Puritan Mystic,” 49, cf. 14.
Brauer, “Francis Rous, Puritan Mystic,” 33-41, cf. 323.