Bibliography The place of publication for books is London unless otherwise stated. INTRODUCTION: THE PURITAN ETHOS, 1560-1700 Christopher Durston and Jacqueline Eales The historiography of puritanism is addressed in C. H. George, 'Puritanism as History and Historiography', Past and Present, 41 (1968) and in R. L. Greaves, 'The Puritan Non-Conformist Tradition in England, 1560-1700: Historiographical Reflections', Albion, 17 (1985). Any consideration of the corpus of modem research into the history and cultural expression of puritanism must start with the work of Patrick Collinson, who has dominated the field since the publication of The Elizabethan Puritan Movement (1967). Subsequent contributions by Collinson include The Religion of Protestants: The Church in English Society, 1559--1625 (Oxford, 1982) and The Birthpangs of Protestant England: Religious and Cultural Change in the Sixteenth and Seventeenth Centuries (1988). Many of his stimulating essays are to be found in Godly People: &says on English Protestantism and Puritanism (1983) and Elizabethan Essqys (1994). A useful introduction to Collinson's thought and work is contained in his essay English Puritanism, Historical Association General Series, 106 (1983). Collinson's work is complemented by a number of local studies; for example, W. J. Sheils, The Puritans in the Diocese of Peterborough, 1558-1610 Northamptonshire Record Society, 30 (1979) and R. C. Richardson, Puri­ tanism in North- West England: a Regional Study of the Diocese of Chester to 1642 (1972). An important starting point for considering contemporary concepts of puritanism is B. Hall, 'Puritanism: the Problem of Definition' in G. J. Cuming (ed.), Studies in Church History, vol. 2 (1965), which argues for the exclusion of separatism from the definition of puritanism. This theme is further explored in P. Collinson, 'A Comment: Concerning the Name Puritan', Journal of Ecclesiastical History, 31 (1980), which emphasises the importance of anti-puritanism in the process of definition. An important source of information on this latter point is to be found in W. Holden, Anti-Puritan Satire, 1572-1642 (1954). R. T. Kendall eschews the term 'puritan' in favour of 'experimental predestinarians' thus highlighting the importance of predestinarian theology 266 Bibliography 267 to individual puritans in Calvin and English Calvinism to 1649 (Oxford, 1979). The intellectual and theological basis of the puritan world-view is also the subject of Peter Lake, Moderate Puritans and the Eli::;abethan Church (Cambridge, 1982) and Anglicans and Puritans? Presbyterianism and English Conformist Thought from Whitgifl to Hooker (Cambridge, 1988). For the tensions between Calvin­ ism and the Anninian wing of the English church before the Civil War see Nicholas Tyacke, Anti-Calvinists: the Rise of English Arminianism, c. 1590-1640 (Oxford, 1987), which argues for the existence of a Calvinist consensus which was shattered by the growth of Anninianism from the mid 1620s. Many aspects of puritan culture are addressed in Christopher Hill's Society and Puritanism in Pre-Revolutionary England (1965), which has stimulated a lively debate about the originality of puritan theology and practical piety. The connections between social control and puritanism suggested by Hill are drawn in local contexts in K. Wrightson and D. Levine, Poverty and Piety in an English Village (New York, 1979) and William Hunt, The Puritan Moment: The Coming of Revolution in an English County (Cambridge, Mass., 1982), but are questioned by Margaret Spufford, 'Puritanism and Social Control?' in Anthony Fletcher and John Stevenson (eds), Order and Disorder in Early Modem England (1985) and Martin Ingram, 'The Reform of Popular Culture? Sex and Marriage in Early Modern England', in Barry Reay (ed.), Popular Culture in Seventeenth Century England (1985). Puritan reactions to popular culture are discussed in Jeremy Goring, Godly Exercises or the Devil's Dance? Puritanism and Popular Culture in pre-Civil War England, Dr Williams's Library Lecture (1983). The puritan responses to the years of Civil War are considered by W. Lamont, Godly Rule, Politics and Religion, 1603-1660 (1969), and W. Haller, Liberty and Riformation in the Puritan Revolution (New York, 1955). For the fate of puritanism after the Civil War see the wide-ranging collection of essays in O. P. Grell, J. I. Israel and N. Tyacke (eds), From Persecution to Toleration: the Glorious Revolution and Religion in England (Oxford, 1991) and M. R. Watts, The Dissenters: from the Riformation to the French Revolution (Oxford, 1978). 1. ELIZABETHAN AND JACOBEAN PURITANISM AS FORMS OF POPULAR RELIGIOUS CULTURE Patrick Collinson For all aspects of the onslaught on traditional rituals, pastimes and festivity, puritan or otherwise, see Ronald Hutton, The Rise and Fall of Merry England: the Ritual Year 1400-1700 (Oxford, 1994). The local politics ofthis repression can be investigated in David Underdown's two books, Revel, Riot, and Rebellion: Popular Politics and Culture in England 1603-1660 (Oxford, 1985), and Fire From Heaven: Life in an English Town in the Seventeenth Century (1992). See also Patrick Collinson, The Birthpangs of Protestant England: Religious and Cultural Change in the Sixteenth and Seventeenth Centuries (1988); and C. J. Sisson, Lost Plays of Shakespeare's Age (1936). The fullest and most recent account of the sabbatarianism of the period is Kenneth Parker, The English Sabbath: A Study of Doctrine and Disciplinefrom the Riformation to the Civil War (Cambridge, 1988). Parker is perhaps excessively 'revisionist' in minimising what was distinctive­ ly puritan about the hard-line sabbatarian position. The original source 268 Bibliography materials to be found in the many volumes of the great (and continuing) Toronto series Records if Early English Drama are very accessible to students at all stages and levels and deserve to be better known among historians. The definitive account of the new, Protestant calendar and ritual festivities of Elizabethan and post-Elizabethan England is David Cressy, Borifires and Bells: National Memory and the Protestant Calendar in Elizabethan and Stuart England (Berkeley and Los Angeles, 1989). The Protestant and puritan sermon as (in Clifford Geertzian terms) a cultural institution is so far a neglected topic, although one shortly to be addressed by Arnold Hunt of Trinity College, Cambridge. But see Patrick Collinson, The Elizabethan Puritan Movement (London and Berkeley, 1967, and Oxford, 1989). For a more extensive account of puritan fasts than The Elizabethan Puritan Movement furnishes (including a very fully documented account of the Stamford fast of 1580), see Patrick Collinson's unpublished London PhD thesis of 1957, 'The Puritan Classical Movement in the Reign of Elizabeth 1'. Puritan fasts as exorcism can be investigated in Keith Thomas, Religion and the Decline if Magic (1971) and Witchcraft and Hysteria in Elizabethan London: Edward Jorden and the Mary Glover Case, ed. Michael MacDonald (1990). Some aspects of puritan culture neglected in this essay, particularly those having to do with language, will be found in the pioneering study by the German Shakespearean, Levin L. Schucking, The Puritan Family: A Social Study from the Literary Sources (originally published in 1929), trs. B. Battershaw (1969). Two books on Scottish-Irish-American religious culture have wider horizons than any English studies yet attempted. They are Leigh Eric Schmidt, Holy Fairs: Scottish Communions and American Revivals in the Early Modem Period (Princeton, l'{J, 1989); and David Hall, Worlds if Wonder, Days ifJudgment: Popular Religious Beliif in Early New England (Cambridge, Mass., 1990). 2. PURITANS AND THE CHURCH COURTS, 1560-1640 Martin Ingram Older views on the relationship between puritans and the church courts, based in an adverse assessment of ecclesiastical justice, are best illustrated by Christopher Hill, Society and Puritanism in Pre-Revolutionary England (1964), esp. chs 8-10. For more recent assessments of the church courts see Ronald A. Marchant, The Church under the Law: Justice, Administration and Discipline in the Diocese if York, 1560-1640 (Cambridge, 1969); Ralph Houlbrooke, Church Courts and the People during the English Riformation, 1520-1570 (Oxford, 1979); and Martin Ingram, Church Courts, Sex and Marriage in England, 1570-1640 (Cambridge, 1987). Consistory courts and ecclesiastical visitations are help­ fully located in the wider context of episcopal activities in Kenneth Fincham, Prelate as Pastor: the Episcopate if James I (Oxford, 1990). The relationship between the courts and puritans has been explored in detail, and with varying emphases, in a number of local or regional studies: see in particular Ronald Marchant, The Puritans and the Church Courts in the Diocese if York, 1560-1642 (1960); Roger B. Manning, Religion and Society in Elizabethan Bibliography 269 Sussex: a Stutfy qf the Eriforcement qf the Religious Settlement, 1558-1603 (Leicester, 1969); R. C. Richardson, Puritanism in North-West England: a Regional Stutfy qf the Diocese qf Chester to 1642 (Manchester, 1972); Richardson, 'Puritanism and the Ecclesiastical Authorities: the Case of the Diocese of Chester', in Brian Manning (ed.), Politics, Religion and the English Civil War (1973), pp. 3-33; W. J. Sheils (ed.), The Puritans in the Diocese qf Peterborough, 1558-1610, Northamptonshire Record Society, xxx (Northampton, 1979); Sheils, 'Some Problems of Government in a New Diocese: the Bishop and the