John Cotton (1585-1662)One of the most popular Pilgrims in New England and a Powerful Preacher.
Today, many Christians are turning back to the puritans to, “walk in the old paths,” of God’s word, and to continue to proclaim old truth that glorifies Jesus Christ. There is no new theology. In our electronic age, more and more people are looking to add electronic books (ePubs, mobi and PDF formats) to their library – books from the Reformers and Puritans – in order to become a “digital puritan” themselves. Take a moment to visit Puritan Publications (click the banner below) to find the biggest selection of rare puritan works updated in modern English in both print form and in multiple electronic forms. There are new books published every month. All proceeds go to support A Puritan’s Mind.
“If it is lawful to translate Hebrew into English to read, then it is lawful to translate David’s verse into English verse to sing.”
The Works of John Cotton in old English: (Puritan Publications is working to publish some of Cotton’s key works that are Reformed in nature.)
1. “An Abstract of the Laws of New England.”
2. “The Bloudy Tenant of Persecution.”
3. “A Brief Exposition of the Whole Book of Canticles.”
4. “A Brief Exposition with Practical Observations Upon the Whole Book of Ecclesiastes.”
5. “Certain Queries Tending to Accomodation.”
6. “Christ the Fountain of Life.”
7. “The Correspondence of John Cotton.”
8. “The Covenant of God’s Free Grace.”
9. “Exposition Upon the Thirteenth Chapter of Revelation.”
10. “God’s Mercy Mixed with His Justice.”
11. “God’s Promises to His Plantations.” A sermon on 2 Samuel 7:10, delivered in 1630.
12. “The Grounds and Ends of the Baptism of Children.”
13. “Of the Holiness of Church Members.”
14. “The Keyes of the Kingdom of Heaven.”
15. “The Liberty of Conscience in Matters of Religion.”
16. “Milk for Babes.” Appended as part of the New England Primer.
17. “The Pouring Out of the Seven Vials.” An exposition of Revelation 16.
18. “A Practical Commentary or Exposition Upon the First Epistle of John.”
19. “Singing of Psalmes a Gospel-Ordinance.”
20. “A Treatise on the Covenant of Grace.”
21. “The True Constitution of a Particular Visible Church.”
22. “The Way of Life (or, God’s Way and Course).”
23. “The Way of Congregational Churches Cleared.”
24. “The Way of the Churches of Christ in New England.”
Biography of John Cotton (1585-1662):
John Cotton (1585-1662) was an English clergyman and colonist. He was a principal figure among the New England Puritan ministers, who also included Thomas Hooker, Increase Mather (who became his son-in-law), John Davenport, and Thomas Shepard and John Norton, who wrote his first biography. Cotton was the grandfather of Cotton Mather, who was named after him.
Born in England, he was educated at Derby School, in buildings which are now the Derby Heritage Centre, and attended Trinity College, Cambridge and Emmanuel College, Cambridge, where he became a Fellow in 1606. He became a long-serving minister in the English town of Boston, Lincolnshire before his Puritanism and criticism of hierarchy drew the hostile attention of Church of England authorities. In 1633 William Laud was appointed Archbishop of Canterbury, and like numerous other Puritan nonconformist figures, Cotton soon came under his close “eye of scrutiny”. In the same year Cotton, his family, and a few local followers sailed for the Massachusetts Bay Colony.
The Brownist congregational movement within the Church of England had by this stage, in effect at least, become a separate church. Because of his early views on the primacy of congregational government, his was an important role in Puritan aspirations to become an example to help reform the English church. He is best known among other things for his initial defense of Anne Hutchinson early in her trials during the Antinomian crisis, during which she mentioned him with respect, though he turned strongly against her with the further course of the trial. He is also remembered for his role in the banishment of Roger Williams regarding the role of democracy and the separation of church and state in the Puritan theonomic society, both of which Williams tended to advocate. Cotton grew still more conservative in his views with the years but always retained the estimation of his community.
He was invited to attend the Westminster Assembly of Divines. He was keen to go, though Winthrop said that he couldn’t see the point of “travelling 3,000 miles to agree with three men.” Cotton’s desire to attend changed with the unfolding events of the First English Civil War, and he came to believe that he could be more effective in influencing the Assembly through his writings. He died in Boston, Massachusetts on December 23, 1652; his cause of death is unknown.