Podcast appearances and mentions of John Cotton

What did the Puritans really believe about the Old Testament, Mosaic law, Jews, and Israel? In this episode of the Biblical Mind Podcast, historian Dr. Yisroel Benporat explores the fascinating and often misunderstood relationship between Puritan theology and the Hebrew Bible.Benporat explains why Puritans attempted to apply biblical judicial laws to early American society, including laws concerning adultery, the Sabbath, and criminal punishment. He unpacks the distinction between moral, ceremonial, and judicial law and shows how Puritan thinkers wrestled with the relationship between the Old and New Testaments.The conversation also challenges the popular myth that Puritans were essentially “quasi-Jews.” Although Puritans were deeply fascinated by Hebrew Scripture and Jewish texts, their views of contemporary Jews were shaped by Christian supersessionism and a strong desire for Jewish conversion.Finally, Benporat examines Puritan eschatology and the restoration of Israel, exploring why some scholars see connections between Puritan thought and later Christian Zionism. The episode concludes by considering what Puritanism can teach us about biblical interpretation, Christian nationalism, theocracy, Jewish-Christian relations, and the enduring Hebraic roots of Christianity.For Dr. Yisroel Benporat's website Click HereHelpful Resources: "How Far Moses Judicialls Bind Mass[achusetts]" (ca. 1643), "John Cotton's Treatise on the Duration of the Lord's Day" (1611) , "Legislating the Lord's Day"Contact us at The Biblical Mind: Click HereWe are listener supported. Give to the cause here: https://thebiblicalmind.org/give/For more articles: https://thebiblicalmind.org/Social Links:Facebook: https://www.facebook.com/HebraicThoughtInstagram: https://www.instagram.com/hebraicthoughtThreads: https://www.threads.net/hebraicthoughtX: https://www.twitter.com/HebraicThoughtBluesky: https://bsky.app/profile/hebraicthought.orgChapters:00:00 Introduction to Puritans' biblical interpretation02:26 Yisrael Ben Parat's interest in Puritan New England03:26 Puritan laws: adultery and capital punishment06:46 Sabbath laws and biblical prohibitions08:17 Puritan use of scripture as political model11:36 Puritan views on Sabbath and Old Testament laws14:29 Categories of Mosaic law: moral, ceremonial, judicial16:21 Puritans' application of judicial laws21:13 Hermeneutic of continuity and abrogation in Puritan law24:10 Puritans' view of Jews and anti-Semitism27:29 Replacement theology and Puritan eschatology36:55 Puritan eschatological visions and Christian Zionism44:40 Puritans' objectification of Jews and cultural views49:36 Modern resurgence of Puritanism and its implicationsSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In this conversation, we speak with Stephen Yuille on John Cotton. Dr. Yuille recently edited the works of Cotton published by Reformation Heritage Books. You can purchase the set here: https://heritagebooks.org/products/the-works-of-john-cotton-5-volumes.html?srsltid=AfmBOoo42OHEIDA6qF4dzYcdiwIo4pQZVW1ZXjJEs_skoEYWy9bzKZ8a John Cotton shaped the doctrine, worship, and discipline of a fledgling society striving to live fully under God's Word. With clarity, conviction, and pastoral warmth, he addressed both the great ecclesiastical questions and the intimate personal wrestlings of his time. The Works of John Cotton gathers his most important treatises and sermons in a newly edited, cloth-bound set. It recovers a vital link in the chain of Reformed thought and reintroduces a voice that helped shape the American church before it had a name.

In this conversation, we speak with Stephen Yuille on John Cotton. Dr. Yuille recently edited the works of Cotton published by Reformation Heritage Books. You can purchase the set here: https://heritagebooks.org/products/the-works-of-john-cotton-5-volumes.html?srsltid=AfmBOoo42OHEIDA6qF4dzYcdiwIo4pQZVW1ZXjJEs_skoEYWy9bzKZ8a John Cotton shaped the doctrine, worship, and discipline of a fledgling society striving to live fully under God's Word. With clarity, conviction, and pastoral warmth, he addressed both the great ecclesiastical questions and the intimate personal wrestlings of his time. The Works of John Cotton gathers his most important treatises and sermons in a newly edited, cloth-bound set. It recovers a vital link in the chain of Reformed thought and reintroduces a voice that helped shape the American church before it had a name.

In this episode, Jason and Duffey are pleased to have intervied Stephen Yuille of Reformation Heritage Books on the subject of the puritan public figure and minister, John Cotton. Cotton's legacy is closely tied to the founding of America in the 17th century and his leadership had a cast a wide scope of influence both in early America and in Europe.   To purchase the newly published collected works of Cotton, follow this link: https://heritagebooks.org/products/the-works-of-john-cotton-5-volumes.html?gad_source=1&gad_campaignid=21619799276&gbraid=0AAAAAClRuhv5hQbjx528topiJoo702Fz-&gclid=CjwKCAjwnZfPBhAGEiwAzg-VzK7rIDxUHvHlqWuCKrPK8FKIiiaA8fd-k7_MFCVVx3xrS3iIkC4qnhoCwyMQAvD_BwE    ---------- Speaker Bio: Dr. Yuille serves as Professor of Church History in the School of Theology. Prior to his service at Southwestern, Dr. Yuille was the Vice President of Academics and Academic Dean of College at Heritage Baptist College and Seminary in Cambridge, Ontario. Additionally, he was Associate Professor of Biblical Spirituality at Southern Baptist Theological Seminary. Dr. Yuille is the author and editor of numerous books and book chapters on the Puritan theologians William Perkins, George Swinnock, John Flavel, and Thomas Manton. He has published journal articles in Themelios, Puritan Reformed Journal, and the Journal of Spiritual Formation and Soul Care. He is a member of the Evangelical Theological Society and the Association of Certified Biblical Counselors.

How did Puritan pastor John Cotton end up on England's most wanted list? Today, Stephen Nichols continues his conversation with Stephen Yuille, exploring Cotton's flight to New England and the convictions that shaped his ministry. Read the transcript: https://ligonier.org/podcasts/5-minutes-in-church-history-with-stephen-nichols/5-things-everyone-should-know-about-john-cotton-a-committed-congregationalist/ A donor-supported outreach of Ligonier Ministries. Donate: https://donate.ligonier.org/ Explore all of our podcasts: https://www.ligonier.org/podcasts

How did Puritan pastor John Cotton end up on England's most wanted list? Today, Stephen Nichols continues his conversation with Stephen Yuille, exploring Cotton's flight to New England and the convictions that shaped his ministry. Read the transcript: https://ligonier.org/podcasts/5-minutes-in-church-history-with-stephen-nichols/5-things-everyone-should-know-about-john-cotton-a-committed-congregationalist/ A donor-supported outreach of Ligonier Ministries. Donate: https://donate.ligonier.org/ Explore all of our podcasts: https://www.ligonier.org/podcasts

Who was John Cotton, and why was he such an influential Puritan pastor? Today, Stephen Nichols welcomes Stephen Yuille to discuss several key facts about Cotton's life, ministry, and legacy. Read the transcript: https://ligonier.org/podcasts/5-minutes-in-church-history-with-stephen-nichols/5-things-everyone-should-know-about-john-cotton-a-pastors-heart/ A donor-supported outreach of Ligonier Ministries. Donate: https://donate.ligonier.org/ Explore all of our podcasts: https://www.ligonier.org/podcasts

On this episode of Pastors Talk, Mark and Jonathan invite Stephen Yuille and Caleb Morell to talk about the writing of John Cotton, focusing on his perspective on Congregationalism.

A fitting summary and conclusion to John Cotton's treatise on Congregational church government. Here we see that, 1) Jesus Christ is the first and supreme subject of all "power of the keys". 2) The local church, has the ministerial power of the keys. 3) The Apostles were a unique, temporary office of ministerial power. 4) Church power is jointly held by the elders and the members. 5) The joint exercise of elders and the congregation is the complete expression of church power. 6) Ordination is valid within a local church alone. 7) The local church's censures, disciplines, are binding in heaven. 8) When a particular church falls into error or scandal, and a faction maintains it, an assembly of churches is to judge and correct it. 9) A church's spiritual authority is independent of the civil sword, but it must submit to civil government in things that concern civil peace—such as property, justice, taxes, and social order. 10) Independent churches ought to voluntarily associate in covenant and communion with other churches.

This episode features Dr. J. Stephen Yuille, Professor of Church History and Spiritual Formation at Southwestern Baptist Theological Seminary and Director of Puritan Publishing at Reformation Heritage Books. Yuille shares with the NBN about his new five-volume edition of The Works of John Cotton (Soli Deo Gloria, 2025). John Cotton (1585–1652) was among the most influential Puritan pastors of his age, shaping church life in both England and New England. Yuille explains how this new edition traces Cotton's thought across his major works—from his devotional classics, to his defense during the Antinomian Controversy, his exchanges on religious liberty, his writings on Congregational church government, and his apocalyptic sermons on Revelation and the Song of Solomon. Together, this 5 volume set Cotton's complete works, published together for the first time since their original printing 400 years ago, reveals his vision of grace, godliness, and community that helped define early American religion. Listen as Stephen Yuille reflects on John Cotton's enduring relevance for theology, history, and the study of faith in public life. Your host, Ryan Shelton (Ph.D. Queen's University Belfast 2024), is a historian of seventeenth-century Christian literature and theology. His research focuses the development of covenant theology in trans-Atlantic puritanism and the poetry of John Milton. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

This episode features Dr. J. Stephen Yuille, Professor of Church History and Spiritual Formation at Southwestern Baptist Theological Seminary and Director of Puritan Publishing at Reformation Heritage Books. Yuille shares with the NBN about his new five-volume edition of The Works of John Cotton (Soli Deo Gloria, 2025). John Cotton (1585–1652) was among the most influential Puritan pastors of his age, shaping church life in both England and New England. Yuille explains how this new edition traces Cotton's thought across his major works—from his devotional classics, to his defense during the Antinomian Controversy, his exchanges on religious liberty, his writings on Congregational church government, and his apocalyptic sermons on Revelation and the Song of Solomon. Together, this 5 volume set Cotton's complete works, published together for the first time since their original printing 400 years ago, reveals his vision of grace, godliness, and community that helped define early American religion. Listen as Stephen Yuille reflects on John Cotton's enduring relevance for theology, history, and the study of faith in public life. Your host, Ryan Shelton (Ph.D. Queen's University Belfast 2024), is a historian of seventeenth-century Christian literature and theology. His research focuses the development of covenant theology in trans-Atlantic puritanism and the poetry of John Milton. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Sunday School Hour: Chapter 5 of John Cotton's book, "The Keys of the Kingdom of Heaven" details the authority and rule that Christ has given pastors/elders in the church.

What authority of rule has Christ given pastors/elders? And what say, or rights, or privileges has Christ given church members in relation to the rule of pastors? Here we cover chapter 4 of John Cotton's book, The Keys of the Kingdom.

Stephen Yuille • Selected Scriptures • Grace Community Church

Part 3 of our study of John Cotton's book, "The Keys of the Kingdom." Here, working off of Colossians 2:5-6, we consider the "key" of Faith and the "key" of Order within the church. The key of faith grants direct access to the kingdom of heaven for all believers, and the key of order empowers the congregation to maintain faith, discipline, and mutual responsibility toward one another.

Here we consider the introduction of John Cotton's book, "The Keys of the Kingdom". In endorsing this book, Thomas Goodwin and his colleagues advocate for a "middle way" of church government, and their goal is to resolve the long-standing conflicts in church history over who holds power within the church. The central argument is that church power, rather than being held solely by a few individuals (like the Pope or bishops), should be distributed among different groups within the local church, each group in the church is assigned a specific, share of input and authority, based upon the word of Jesus Christ.

How was Rhode Island founded, and what was the religious landscape like in this colony? Rev. Dr. Cameron A. MacKenzie, Professor of Historical Theology at Concordia Theological Seminary in Fort Wayne, Indiana, joins Andy and Sarah for our nine-episode series, “Pilgrims, Puritans, and the Founding of New England.” In episode 5, we learn about Anne Hutchinson and her religious beliefs, Thomas Hooker and his belief in Preparation, John Cotton and his religious beliefs, Roger Williams and his championing of religious liberty, and the founding of Rhode Island. Resources in this episode: All episodes in The Puritan Movement series Find more from Dr. MacKenzie here Recommended reading from Dr. MacKenzie includes: Worldly Saints by Leland Ryken, English Puritanism by John Spurr,  Reformation in England  by Peter Marshall,  Puritan Christianity in America: Religion and Life in 17th Century Massachusetts  by  John Carden, and  Pilgrim's Progress  by John Bunyan. As you grab your morning coffee (and pastry, let's be honest), join hosts Andy Bates and Sarah Gulseth as they bring you stories of the intersection of Lutheran life and a secular world. Catch real-life stories of mercy work of the LCMS and partners, updates from missionaries across the ocean, and practical talk about how to live boldly Lutheran. Have a topic you'd like to hear about on The Coffee Hour? Contact us at: listener@kfuo.org.

Listen in as Dr. Nathan Tarr, Associate Professor of Pastoral Theology at Phoenix Seminary, shares his knowledge and love of the Puritans. Dr. Tarr dives into the sermons of John Cotton and focuses on one, wherein Cotton expounds on Revelation 7:14. Be encouraged to see that the Puritans are for the church today and see how the believer is to trust in the sovereign God in the midst of suffering for the purpose of our sanctification. 

This is a free preview of a paid episode. To hear more, visit www.nymphetalumni.comIn this week's episode, we journey into a World of Pure Imagination to discuss fantasy, fairytales, and the endless revisitation of children's media. We investigate the historical influences of the fantasy genre, from classic feudalism to Victorian industrialization, and unpack common motifs from talking animals to hopecore orphans. We also discuss the turn to live-action realistic fairytales, the consequences of this aesthetic and conceptual darkening, the effects of AI on the storytelling and creativity, and more.Links:Spiritual Milk for Boston Babes by John Cotton (1656)The Golden Age of Children's Literature – The Literary EncyclopediaThe Aarne–Thompson–Uther Index of Folktale TypesUnder the Influence: Anna Biller on Donkey Skin – Criterion"Chapter 31: Fairy Tales" from All Things Considered by G. K. Chesterton "Out of Kansas: Revisiting the Wizard of Oz" by Salman Rushdie for The New YorkerHow Wicked Built Immersive Real-Life Sets, From Shiz To Emerald City – Architectural Digest Willy's Chocolate Experience (Glasgow, Scotland Scam Willy Wonka Event) ScriptPinnochio: A True Story (2022) Trailer

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But [the widow] said, “As the Lord your God lives, I have nothing baked, only a handful of meal in a jar and a little oil in a jug; I am now gathering a couple of sticks so that I may go home and prepare it for myself and my son, that we may eat it and die.” Elijah said to her, “Do not be afraid; go and do as you have said, but first make me a little cake of it and bring it to me, and afterward make something for yourself and your son.” ~1 Kings 17:1-16 An “election sermon” is actually a very old tradition in the Congregational Church. As best I can tell, the first one was preached by John Cotton in Boston in 1634, and they continued consistently all the way through the 18th century. And they were long—more than two hours. This will be my fourth election sermon here at FCC, and this one will not be that long. Though maybe it should be because our scripture for Sunday is about never running out. A widow in Zarephath looked at the world and saw that there wasn't enough for her and her son to live. It was a scary prospect. There is lots of fear as we face another national election day too. But Elijah says, “Do not be afraid! God has enough for everybody—especially when we put someone else first.” On Sunday I'll be reflecting on what it means to always have enough, no matter how bleak the future seems.

In Episode 163 of Theology In Particular, I'm joined by Dr. James Renihan to discuss John Cotton and his book, The Keys Of The Kingdom Of Heaven. This book influenced many in the seventeenth century, including John Owen. Owen credits this book with convincing him of the congregational way. Therefore, Cotton's Keys significantly impacted the Savoy Platform of Polity and chapter 26 of the Second London Confession Of Faith: Of The Church.   Contact: For information about International Reformed Baptist Seminary, go to irbsseminary.org. For feedback, questions, or suggestions, email Joe Anady at tip@irbsseminary.org.    Announcements: Southern California Reformed Baptist Pastors' Conference Dates: November 4-5, 2024 Location: Trinity Reformed Baptist Church, La Mirada, CA Topic: Second London Confession, Chapter 10: Of Effectual Calling For more information and to register, go to scrbpc.org.  

Este líder puritano de Nueva Inglaterra influenció profundamente la tradición bautista particular, cimentó el congregacionalismo y dejó un legado duradero en la Confesión Bautista de Fe de Londres de 1689. SÍGUENOS Sitio web: http://biteproject.com​​​ x: https://twitter.com/biteproject​​​ Podcast: https://anchor.fm/biteproject TikTok: https://www.tiktok.com/@biteproject Instagram: https://www.instagram.com/biteproject/ Facebook: https://www.facebook.com/biteproject/​​​ Créditos: Producido por: Giovanny Gómez Pérez. Música: Envato Elements. Generación de voces: Daniel Ángel. Edición de sonido y música: Jhon Montaña.

Today on the show Scott joins jD to talk all about song number 31, don't worry we get to his origin story too! Transcript: Track 1[1:02] At track 32, we have the song, Grave Architecture. Come on in. Sorry.I was trying to stick that in, yeah. Oh, damn. I stepped on it.That's okay. I should have prepared you.What are your initial thoughts of Grave Architecture? This was a funny one thatwhen you said it to me, I have a long,like I think I said before, I think the album that I really kind of really feltlike really grabbed me was was wowie zowie and um and yeah this song is likethe come on in like right away like oh yeah,hey this is westy from the rock and roll.Track 3[1:41] Band pavement and you're listening to the countdown,hey it's jd here back for another episode ofour top 50 countdown for seminal indie rockband pavement week over weekwe're going to count down the 50 essential pavement tracks that youselected with your very own top 20 ballots ithen tabulated the results using an abacus and an old pair of socks you knowthe kind that have toes in them how will your favorite song fare in the rankingyou will need to tune in to find out so there's that this week i'm joined bypavement Pavement superfan, Scott from North Dakota.Track 3[2:19] Scott, how are you doing, motherfucker? I'm doing well, and you, sir?I am excellent. I'm always excellent when I get to talk Pavement with somebody. Absolutely.Track 3[2:29] So tell me a little bit about yourself. So, you know, grew up in Minnesota,a small town, but not that far from the Twin Cities.And it's small towns. You don't things come slowly.And I was I don't want to say a late adopter to pavement, but I graduated in1996 from high school and I was all about the grunge movement.You know, Nirvana, Pearl Jam, all of that. And I didn't know much about indierock at all or any indie anything until I went to college.I had heard of Pavement when I was in high school. I had friends who were intothem, but I was so set on grunge that it's like, this is what we're going to listen to.And I kind of wrote them off at first without hearing them because I for whateverreason, I was like, oh, Pavement.It's like going to be heavy, more industrial, you know, maybe like East GermanKMFDM or, you know, something really that I might not enjoy.Yeah. And then I was completely wrong about that.A friend, a friend had, I was just riding with a friend and he had,it was right when Brighton the Corners came out and we were just riding in hiscar and I was like, what is this?And he's like, this is pavement. And I was like, no.Track 3[3:46] And I was like, this is not what Pavement sounds like. And it literally fromthere was just a beeline to the store to pick up everything I could get my hands on.And, you know, it was, it was, would have been my last, you know,two years of college, give or take.Track 3[4:01] And it was obviously Pavement was up there. And then right at that same time,Built to Spill, Modest Mouse, all these, you know, other indie bands.But Pavement was the one that I was just like, oh my God, where has this been my whole life? Oh, yeah.Track 3[4:45] On the internet so you just had to go and buy andsee what happened and i picked upterror twilight which divisive record you know for some people for me absolutelyloved it there's so much same stuff in there that was just jangly and interestingand different and fun but also i mean,It's hard to explain, but I remember growing up as a kid, and radio was all we had.And every song was about love, and it was just straight up hitting you over the head with it.And here was something that you had to go decipher these lyrics,and you could decipher them in a thousand different ways.And if you got sick of the lyrics, you could just go and listen to the music itself.Track 3[5:35] And that was just something that I had been looking for forever.So that would have been roughly like 1998, 99.And I was living in Minneapolis. I got an internship and I got to see them on that last tour.So the first time- In 99? Yeah. I got to, I saw them.I remember this too, because they played two dates and I only could go to onebecause the other date I was seeing Slater Kinney.They were like back to back nights. So I was an intern at the time.So, you know, I was working during the day and then as much as I can,I'd go to First Avenue where the show was.And I remember very little because it was, again, 1999.Track 3[6:17] But I remember they opened with Here, which I thought was just such an odd openerbecause it's just such a chill, just laid back, you know, didn't come out with a big punch.And it just set the tone.And i i remember um what i remember about that gig is steven or malchmus haduh like uh christmas lights but they weren't around his microphone stand andthat was that was just about it for,stage presence and again this is the first time i've seen this band uh wheni'd only seen pictures before that i actually when i looked at them i didn'tknow who the singer was and i thought i I thought, uh, I thought Mark was the singer.Cause he stands in the center. Yeah. I was like, oh yeah, that he's gotta bethe singer and nope. You get there and I'm like, oh, okay.Track 3[7:08] And you know, I, I remember, you know, buying after that, you know,the, the major league EP or the single with, with the additional ones.And, you know, I got very into them and then they went away and I was like,oh, well, this sucks, you know?And they never were far from my playlist.They were always there. And...Track 3[7:35] It was the first band that I really remember going, oh, I won't get to see these guys again.And that was frustrating because I had felt like I had only gotten into thema year or a year and a half before.And yes, could I have gotten to them earlier? Sure. If I had been born in abigger town with better radio, with better, you know, a college town,maybe where that could have been a lot, a lot more easily found.But, uh, you know, growing up in rural Minnesota, you got AM radio,you got farm reports, and then you got pop radio.So it was very difficult to find those, but yeah, that's, that's kind of mybeginning with the band and, uh, just becoming infatuated with them.Track 3[8:16] So question yeah um oh shit it slipped my mind oh no what was the question ohthe question was so did that lead you to sm solo work or psoi or anything likethat yeah uh i was and and that's,what we'll get to that uh we'll get to i have some linkage there but that'sokay um yeah i i I immediately went out and followed the solo work,which again, the first record just blew me away.And I listened to it on just repeat forever.And I would say at least with the solo stuff, the first four albums, I just ate up.Um, and after that, it wasn't because I thought the music was any different.It's more that I just got older and I was listening to less new music.And that's something I've been. Weird how that happens. I hate it though.You know, I, I, I'm finally, I finally figured out that if, you know,and it took me till here that if you keep listening to new music,if you make time for it, it comes right back the enjoyment,you know, and I've tried to set aside and, you know, just shut the TV off andlisten to music for an hour and it's really helped.Track 3[9:30] I do that every morning, every morning I get up around five 30 and I listenedto at least one record, um, you know, or a playlist or whatnot.And that sort of sets the tone for my day.Yeah. See it. And I'm, uh, I'm an accountant and a teacher by, by trade.So I teach at a local community college, but I do taxes on the side and thisis busiest time of year for me,but I can can pour through you knowsix seven albums in a sitting youknow just having the music on while i work and justpound away and pound away and work work work work work and themusic will still just kind of seep in and upon youknow second or third listenings all of a sudden i'm going back and i'm like igotta hear this song particularly again because there's something inthere and that that's really helped but long storylonger uh yeah those solo records were and andwhether it was you know technically him or him with the jicksand i saw him i don't knowa couple times on those tours when he would come throughminneapolis and again loved it loved itabsolutely loved it um yeah and you know he did it in store uh at the electricfetus in minneapolis a pretty famous record store for minneapolis and uh i rememberbeing intimidated because that just the stuff you read oh he's he's He's aloof.He's kind of standoffish, you know, but he's, he's very intelligent.Track 3[10:55] And he played, I don't know, three or four songs off whatever record that was.And then you sign up and you shake hands.And he talked to me for like fiveminutes and he couldn't have been more gracious with everyone in line.And I was like, Oh, this is, this is great. You know, they say,don't meet your heroes. And I'm like, well, no, this was, this was fantastic.This was a really nice situation so yeah i've only ever had good experiencesbut i'm like you very nervous because he's just so goddamn cool you know likethat's like you can't you can't plan for that intangible right the coolness factor you know.Track 3[11:35] It's it's difficult to relate to especially forme i'm cool and underqualified oh yeah i didn't andi'm just like like grew up southern californiayou know playing tennis and you know doing doing all these things and you knowbut also with skateboarding and then you know he was in bands like still whenhe was in high school and stuff and it's all these stuff that you know i hadkids like that in high school too but i felt the same way i'm like ah theseguys are cool and i mean i I took piano lessons forever,but I never translated that into,you know, thinking about, oh, you could be in a band or you could do something.And it was just like, nope, it's piano.It's nerdy. It's never going to work. And it's like, eh, you know.Ben Volz would argue with you. Oh yeah. Yeah. Yeah. That's true. That's very true.So what's your go-to record at this point? Is it Brighton still?Like, because that was your first or.No. Obviously it changes over the years. Uh, for, for the longest, for the longest time.It was crooked rain, crooked rain, just because it is a masterpiece.Yeah. It, it, and again, just out the, out the gate, just how,just how the shambling start of that record and then, you know,the, the, the cowbell kicks in and just.Track 3[12:51] Yeah i stillget goosebumps from that and for a long time that was it andmy least favorite not least favorite but i thoughtwowie zowie for the longest time was there'sso many weird songs on there like you takeyou take a song like half a canyon which i adore but.Track 3[13:11] It is weird it is out there and he'sjust you know screaming and it's kind of nonsense andi find myself now going to wowiezowie um because it is so imean just starting off with we dancewhich is again just this kind of slow burning kindof almost ballady at points yes andthen just the rest of that record with you know gravearchitecture and pueblo and and grounded anduh you know those are just the ones off the top of myhead but again uh at&t andit's top to bottom and it's a little bitlonger record which i like as wellum yeah when you've only got five lps tosort of satiate yourself now there's lots of epstoo but yes five main lps along isnice right right right which againjust to i always have liked that in in uh i'm a modest mouse fan as well notthat you know we need to get into that but their first modest mouse's firsttwo albums were like both 74 minutes and wow this is also back yeah this isalso back when like a cd would cost 15 to 18 dollars and.Track 3[14:26] I didn't have a lot of money so you knowi would buy these records that had so much music on itum when i could and i just appreciated thatbut that longer album uh and it really ebbsand flows as well which which i love and it can gofrom just something that's really simple and straightforward forward to somethingthat other bands it might endup as a b-side or on the cutting room floor because it isthat different but absolutely love thatrecord now that's that's my go-to yeah yeah it'sa good one and it harkens back to those original three eps with some of themore you know minute and a half uh like noise art sort of um gems that are onthere which which again um,You know, getting into watery domestic and all of that, you know,like the first time I heard like forklift, I'm like, what is this?And you compare that to, you know.Track 3[15:27] Anything off the later stuff and it's a weird transition butyou know a lot of bands do that uh you knowthey're they start off you know either fast and punky orweird or they don't know what they're doing and the songs are likea minute and a half but you can still sense the structurethere you can sense that this could be you know building tosomething and like a lot of thosefirst i don't go back to a ton of thestuff prior to slanted i think becauseof that because i didn't find out about a lot ofthese i didn't have access to them you know you couldn't downloadthem most of it was out of print uh you'd belucky if you could find it in a second hand bin um andif you did hooray you know uh really hunting for records and uh yeah i don'tthose are the ones i don't revisit a ton but there are also so many gems inthere as well that i'm like you really need to do give that give that a betterchance it's nice that it's on vinyl now too yes the westing compilation is onvinyl that's a treat absolutely yeah.Track 3[16:30] Because those eps are especially sight tracks is tough to get your hands onyeah yeah and i i i don't i don't buy as much vinyl as i used to but i usedto have a big problem of going on to ebay and just any seven inch i could getmy hands on you know know,um, like anything that I could really, really knock down.And, you know, if it's a reasonable price, I bought it because why not?And I've, I've, I've tapered that a little bit, but I have, I don't know ifI'm missing like at least a U S single.I'm not sure. I can't, I can't remember. I haven't looked in a while,but, um, I, I grabbed as many of those as I could, uh, just because I couldn'tget them anywhere else. Right. Right.Track 3[17:15] Yeah. Did you, did you go to any of the reunion shows like in 2010 or in 2022?Yep. Uh, in 2010, um, they played at a terrible venue in Minneapolis calledthe Roy Wilkins auditorium, which is, um, it's an auditorium that was built,I don't know, in the twenties or thirties.It's, it's just concrete. The sound is miserable.Track 3[17:38] Um, it has a huge main floor, which givesyou room to spread out which was fun and theyopened with cut your hair which i waslike yep perfect perfect you know just get itlet not get it out of the way but so tongue-in-cheek that i i just loved itand i got to see them there and then i went to pitchfork fest that year as welluh to see them so i got to see them to twice there where was the pitchfork festin chicago yep Yep. Yep. In Chicago.And I'd been to that a couple of times. Well, I lived in Minneapolis and I hadmy, uh, I was, I was seeing someone whose brother, uh, lived,he was going to grad school down there.So we had a free place to stay, which makes, oh, look, yeah,Chicago is reasonable now. Yeah.We can drive down, we can take the L and, uh, just have a great time.And you know, it's a festival, so you're far away.Track 3[18:33] But I, you know, had my stupid little digital camerai still have videos somewhere you knowof that but no wow well itwas one of those things where it's like this is a band that was so importantto me at when they were a bandlike in a two three year period and like there'sstill stuff i'm listening to it's still always going backto it but now they're coming back and again itwas it was a thing i'd never thought wouldhappen so it's like that the pixies were never going to happen just likethe replacements were were never going to happen and those happened soi was yeah ecstatic never yeahexactly exactly so what do you think we get to track 31 uh give it a spin andcome back on the other side and talk about track number 31 sounds like a planall right we'll be right back hey this is bob mistandovich from pavement uh thanks for listening.Track 1[19:27] And now on with a countdown down. 31...Track 3[22:09] Well, there it is, track 31, Give It a Day, the first track from the PacificTrim EP, also available on theSorted Sentinels edition of the Wowie Zowie reissue. This is a great song.Track 3[22:49] At 31 give it a day what doyou think scott from north dakota this isa gem and ilove it so much i love the whole ep becauseagain this would have been this wouldhave been something i did not discover until you knowwell after i knew all of wowie zowieall of right in the corners and it wasn't somethingi easily could uh you know haveit and they theysaid we're not going to waste this time so they came together andi mean the whole the whole ep itself less than 10minutes but it is so much funthe entire time and give ita day itself like i i don'ti love lyrics i love knowing the lyrics and idon't often put too much thought into that but when you go read i mean aboutthe people that are in the song you know referencing uh increase mather andand john John Cotton and Cotton Mather and the Puritans.And it's like, it's almost like was somebody reading a book about the Puritansand the Salem Witch Trials and these people. And we're like, you know what?We can actually, I just read something about this. We can throw it together.Track 3[24:09] And it's just top to bottom, just lick after lick after lick and the poppinessand the looseness of it. And yes, I mean. Total pop jam.Track 3[24:20] Total pop jam. I mean. and the melody is infectiousand it it's oneof those two where it clocks in i got wikipedia i'mlooking at here but it clocks in at 237 and i'll find myself listening to justthat song for like 10 15 minutes in a row because it's it's and and every timeyou know whether it's the chorus whether it's the very beginning where the lyricsstart right away whether it's the the last the last line of the song,what did you do to him to make him think.Track 3[24:51] Which again, it's, it's kind of like the, I think it's at the end of crookedrain, crooked rain, or maybe it's the other one where it just kind of trails off.It's like almost a sentence, but not. Yeah. And, and.Track 3[25:04] Top to bottom, just fun. And again, on that EP with followed up with Gangstersand Pranksters, which another gem that's just very, very fun.Track 3[25:15] They were in a fun mood, weren't they? yeah andand it does and this is this is the kind ofthing too where it does it it brings me to someof his early solo work thatthere's just fun songs in itand these are fun songs it's not you know there's a certain way i feel wheni hear grounded or you know we dance that it's almost like this not solemn buti'm not happy when i'm listening to it like if if grounded comes on at a certain time, it cripples me.And this will never cripple me. This will always pick me up. And I love that in a song.You can just put it on and be happy. Do you remember Nike used to have thisapp that you could have on your phone and you could program a power song.So if you were running and you got to the near end, you could click right toyour power song and it would drive you through the finish line.My power song happens to be Walking on Sunshine by Katrina and the Waves. Wow, that's amazing.Because it's so bouncy and so fun. But I could easily see it being Give It aDay because it's also very bouncy and fun.Now, obviously, the lyrics are darker, but the way he's singing them,the cadence of the way he's singing them, like the phrasing is just sublime.Track 3[26:41] And again, like you said, there is a ton of dark, you know, connotations inthere that unless like, again, I went and looked up Wikipedia cause I was like,I know these names and I think they have something to do with this.And then I read about it and I'm like, oh yeah, this is a, this is a,I mean, this is a dark part of American history.And it's just like, no, it's just, just, you know, eyes and eyes and teeth toteeth, but mine are rotten underneath.It's like just the wordsmithing. ah yeah i love it yeah and the funny thingis he probably some of it like melodically.Track 3[27:19] Came up with it on the fly you know like uh like in that in that session likei don't know how many days they they recorded but i don't think it was manyi thought they said it was four okay i mean even to come up with anything andone and they did again i learned this reading but they the the, uh,no more Kings, which is on that schoolhouse rock record.Oh, they did at the same time, I guess, which that was news to me.So, um, but that's, I mean, that they got that much done in that little time.And yes, there were only three of them, you know, uh, spiral and,and Mark weren't there, which, which again, kind of leans me into his solo work a little bit.Cause there are things that, you know, you look at Jenny and the S dog,which is, you know, just a gem.You know, it tells this story and same thing here.We got this really light and poppy and just repetitive, like a song that youcan repeat really quickly and easily.But if you dig into it, it's like, oh no.Track 3[28:22] So yeah, I'm with you. I'm with you. 110%.Is there anything else about the song that you want to discuss? Yes.I think it's, I think it's interesting that there's only one chorus.Yeah. It's, it's just in the middle and it's just, it's repeated and,and how he does it and how he staggers that I've always loved,you know, cause it's, it's like, it's all, it's each one is slightly different.Yeah. And the last one just kind of fades out and it's like,could we have added another section to that? And would that have added or taken away from the song?Cause I, I, I'm not a huge short song person because I like,I get to the end and I'm like, I got to hear that again. I got to hear it again.Track 3[29:11] But if you give me something that's 12 or 15 minutes, sometimes I can,I can just kind of get lost in it.Right you know certain things you know like old mogwaiand you know old old other stuff that isa huge just really dense chunkof material that i can't see trimming down butif you added to this would it take away from it as welli think i don't know but the one thing i can ican venture a guess on is if ithad another 45 seconds this would belike a single like a like i i don't knowif it would have been a smash hit single but to me it's got singlewritten all over it it's it's so catchy it's sogoddamn catchy yeah yeah and againso that's this uh that you said this is 31 31 so is it properly rated in yourbook or should it be higher rated should be lower rated it it's it's tough iti always find that tough with with any band ranking them when you look at eps and you you know,maybe split singles because it's, it's not an album release.And this is, I mean, someone quoted that, Oh, it's right here.It isn't much more of a, than a throwaway, but an extremely enjoyable one.Track 3[30:26] And yeah, I think, I think where it is, it's, I don't think it's overachieving.I think it's really close.I don't know if, I don't think it would make my top20 just because i was so ingrained onthe lps for so long and i i mean i didn'teven have an actual copy of this until uh thethe expanded edition of wowie zowie came out umi had heard it plenty of times but i never had owned a copy so i didn't havethe repetition with it like i did everything else so i think it's pretty closei think for it to for it to be a two minute and 37 second song that is justenjoyable front to back. No, all killer, no filler.I think it's pretty close to where it should be. Nice.Well, that's what I've got for you. I really want to thank you so much,Scott, from North Dakota. Yeah. Do you have anything you want to plug at all? Not really.Track 3[31:22] I just did a music enjoyer that, you know, I'm so happy that these guys didanother reunion tour as well, which now that I had, well, I had time and a littlebit of money, so I got to see them three more times on this tour, which.Oh, brilliant. Just, yeah, I got to see him in St. Paul and then I just wentto Chicago for two shows.And again, what, what amazed me about those shows too, is the,you know, the first tour they went through the set list, I guess, didn't move that much.And about the only song I didn't get to hear that I wanted to three nights ina row, they didn't play frontwards and I was dying to hear frontwards.They played it the night before and the night after. character um butnight to night to night i think theset switched because huge sets toothey're playing three and a half hours yeah and i thinkthe songs changed almost 50 percent night to night to night which if i'm gonnado themself oh my god if i'm gonna go three nights in a row and i'm gonna getyou know sure i'm gonna get maybe cut your hair all three nights which is fineit's not my favorite song but you know i got pueblo i got grounded twice i got uh folk jam whichi love folk jam just such a weird funky little song and i get the hex yes wegot the hex the fuck out of that right oh my god and that's that's the thing like i used to think.Track 3[32:45] Finn was my favorite closing song and going back and listening to the hex withthe guitar solos like i love finn because i love how it fades out and just keepsfading and fading and i just keepturning up the volume until it's absolutely gone.And the hex is just this beast of a sprawling thing and just do,do, do, do, do, do, do. Oh yeah. Yeah.Love that. So, um, and the, the last night I.Track 3[33:16] I treated myself. Uh, I literally was orchestra pit front row center.Oh, I was like, I, I'm a single guy.I don't have anything, you know, outside of, you know, I don't,I don't have kids or anything to spend money on except myself.So I can be, be a little bit, uh, no, no, no, whatever, but absolutely worth it.Uh, just being right up front and hope, hopefully whatever these guys keep doing,they keep doing it. but they seem to be enjoying it.They're obviously due for a break and to get back to, you know,Preston school industry and Malcolm's solo stuff and whatever the other,and, you know, and the Stanovich doing horse stuff.Track 3[33:57] You know, they, they have other interests, but that they've been able to dothis for now, you know, two years.Yeah. That's fantastic. Dan, I couldn't be happier with it.If I had, if I was a man of unlimited means, I'd be going to South America forsure. Absolutely. Yeah. Yep.I mean, luck, luckily for me, it happened during its, well, um,it was in Chicago. And again, I teach, I get two personal days a year.I used them both in September because of course I'm not going to miss pavement.So for the rest of the year, I had no personal days. I'm fine with that.Absolutely fine with that. No problem at all. You, you, you did,you did well and you did well today too.I really want to thank you so much. Yeah, this was awesome.So take good care of yourself and make sure to wash your goddamn hands.Support this podcast at — https://redcircle.com/meeting-malkmus-a-pavement-podcast/exclusive-contentAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

From the early days of the American Republic to the present, Christian jurists have played pivotal roles in shaping American law, drawing inspiration from their faith. Figures like Roger Williams, John Cotton, Mary Ann Glendon, and Antonin Scalia, among others, have left enduring marks on our jurisprudence through their remarkable lives and legal contributions rooted in Christianity.The Heritage Foundation and the Project on Constitutional Originalism and the Catholic Intellectual Tradition (CIT) are delighted to host Mark David Hall, author of Great Christian Jurists in American History, and Judge Kyle Duncan of the U.S. Court of Appeals for the Fifth Circuit as they explore the profound influence of Christian jurists on American law. Hosted on Acast. See acast.com/privacy for more information.

In this episode we return to a former subject of this podcast, Cotton Mather and tear another chapter from his life story. We first met Cotton in the episode, A Pox to You, where Cotton was the voice of reason, the man of science who stood up to superstitious misgivings and disinformation. He was, not to put too finer point on it, the hero of that story. So how does our man of science and reasoning acquit himself at the Salem Witch Trials? Spoiler alert. Not good. This episode features special guest star appearances from Richard Mather, John Cotton, Harvard University, Doogie Howser, Anne ‘Goody' Glover, Martha Goodwin, Thomas Oakes, Abigail Williams, Elizabeth Parris, Massachusetts, Ann Putnam Jr, Arthur Miller, The Crucible, Susanna Wallcott, Doctor Griggs, George Burroughs, Robert Calef, William Phips, Dorothy Good, Sarah Good, Margret Atwood, Handmaid's Tale, Peter Miller, Samuel Sewell and Danvers. Sauceshttps://salem.lib.virginia.edu/people/c_mather.htmlhttps://famous-trials.com/salem/2037-sal-bmathttps://famous-trials.com/salem/2075-asal-chhttps://thehistoryjunkie.com/cotton-mather-and-the-salem-witch-trials/ https://quod.lib.umich.edu/e/eebo/A50139.0001.001/1:1?rgn=div1;view=fulltexthttps://quod.lib.umich.edu/e/eebo/A70086.0001.001/1:9.1?rgn=div2;view=fulltexthttps://salem.lib.virginia.edu/letters/to_richards1.html

A lecture given at the 2023 National Convivium entitled “The New England Dilemma: John Cotton, Increase Mather, and the Perils of Puritan Political Theology” by Flynn Evans. This talk was a break-out session on the theme of this convivium, “Christ and the Nations: A Protestant Theology of Statecraft.” University of Mississippi). Flynn is a graduate student in history at the University of Mississippi.

Legendary Dj,Mc & Producer John "JC" Cotton joined me on Zoom to discuss all things music, life, G-bar, Festivals and what he likes on his chips.....

The Antinomian crisis in the Massachusetts Bay Colony is escalating, threatening to tear it apart just as its leaders perceive a military threat from the Pequots. Anne Hutchinson has been teaching an extreme version of the "covenant of grace" in her after-church discussion group, which has swelled to eighty people or more, including some of the leading men of Boston. Her ideas attack the authority of the conventional Puritan clergy of the Bay. She accuses all but two of them, John Cotton and her brother-in-law, John Wheelwright, of preaching a "covenant of works," fighting words in those days. Needing to end the division, John Winthrop tries diplomacy and reconciliation, but neither Hutchinson nor her opponents show any inclination to compromise. After more than a year of theological debate, the General Court of Massachusetts banishes Wheelwright and brings Hutchinson to trial. She runs rings around them. Twitter: @TheHistoryOfTh2 Facebook: The History of the Americans Podcast Selected references for this episode Francis J. Bremer, John Winthrop: America's Forgotten Founding Father Eve LaPlante, American Jezebel: The Uncommon Life of Anne Hutchinson, the Woman Who Defied the Puritans Edmund S. Morgan, The Puritan Dilemma: The Story of John Winthrop Edmund S. Morgan, "The Case Against Anne Hutchinson," The New England Quarterly, December 1937.

In our modern secular culture, to be called puritanical conjures up negative emotions. If you are puritanical, you a sexually repressed, a stick in the mud, you have no joy, too heavenly minded to be of any earthly good. It would seem that whatever this culture accuses people of being, probably the complete opposite is the truth. So, let CHM introduce you to the true Puritans. They were anything but “puritanical”, they were a dynamic, evangelistic, deeply spiritual and compassionate group of people that wore colorful clothes and loved to party in a pious sort of way. I would like to first read to you the "Did you know" section of the magazine and then read to you the second half of the article: "Gifted Founders" by Mark Galli. This episode, I will tell you about John Cotton, America's first Poet Anne Bradstreet, and Thomas Hooker.This article can be found here in Issue 41https://christianhistoryinstitute.org/magazine/issue/the-american-puritans

In this episode John Rowe.  John is currently a student at Fresno State majoring in Agriculture Education with an emphasis in Agrcitultural Mechanics.  John is from the Merced area and was a very invovled in the agriculture program at Merced High when he was student.  He has been taking lots of Mechanics classes to further his eduction and with his knowledge and enthusiasm we know John will make a teacher.   If you have topic ideas or want to reach out to us our email is SGRpodcast@gmail.com  Check out the podcast website at you can also check out the last episode in full length using the link https://safetyglassesrequired.libsyn.com/  Check out our YouTube pages: John  Chris 

"Certain Proposals made by Lord Say, Lord Brooke, and other Persons of quality, as conditions of their removing to New-England, with the answers thereto", by John Cotton

Back by popular demand, the second-rate light entertainment show to conclude our year. Steve Haynes and Jen Hemingway take on John Cotton and Luke John Davies in the grudge match everyone is talking about. Support us on Patreon.com/NotEnoughChampagne James Cram designed our logo and Dave Depper composed our theme tune.

Cory and Steve are joined by Luke John Davies, John Cotton and Jen Hemmingway to look back on 2022 in British Politics. Support us: Patreon.com/NotEnoughChampagne James Cram designed our logo and Dave Depper composed our theme tune.

Meet one of the men who is considered to be a founding father of the United States. He was judicious, knowledgeable in many respects, and a persuasive nonconformist. Support this podcast at — https://redcircle.com/the-lives-of-the-puritans/donations

Hello! It's good to be back after a short break! On this episode of History and Christianity and I want to focus on a little sentence, in this little book -- but I'll get to that in a little bit.FIRST, I have a question: What would YOU say to someone who had abandoned you at a critical moment -- what would be the first thing you would say to them if you had a chance to run into them AFTER they had abandoned you?This question came to mind as I was reading Thomas Goodwin's little book, "A Habitual Sight of Him." Today Thomas Goodwin was a minister, writer and teacher who was born in the year 1600 in a coastal community in England.Now I know what you're thinking -- I never heard of Thomas Goodwin, why should I care about what he has to say about anything? That's a good question. He's not well-known today, but he influenced people whose names you're probably familiar with --  John Cotton, the guy who influenced the development of New England along the East Coat in what was then known as the New World. Goodwin influenced Jonathan Edwards -- When hear his name you probably think "the Great Awakening"--that's right--- and there he also influenced George Whitefield, an important leader of the Methodist movement of the 1700s.But the reason Thomas Goodwin was popular was because he was very Christ-centered, as I think you'll see.The question I raised about abandonment stems from my reading of his insights regarding Jesus after the Resurrection, when Christ first appears to His disciples. So let's just dive right in. Today young people talk about "ghosting," which is a form of abandonment. Psychologists tell us the impact on us can vary depending on how we react to it. Jesus felt abandoned, too, but this is a very different form of abandonment. He had "been subjected to an exhausting series of late-night inquests, brutalized by Roman guards and marched through the streets of Jerusalem under a crushing weight; he is now nailed to the wood and suffering excruciating pain." We can't relate to that and neither could his friends because we are told in the New Testament that when they saw the Lord Jesus get arrested "they all abandoned Him and fled." They ran off to save themselves rather than admit allegiance to Jesus, which would have likely meant they, too, would have been crucified along with Jesus on a cross. Imagine that.Now with this context in mind, let's fast-forward to the first appearance of Jesus after he had been abandoned by the disciples --Thomas Goodwin writes: Now when Christ comes first out of the OTHER world -- that is, from the dead, and he appears first to a woman named Mary Magdalene, he is --get this -- clothed with that heart and body which he was to wear in heaven -- and Goodwin asks, what message does He send first to them? Goodwin says since the disciples could not relate to Him in His sufferings -- the phrase he uses is -- they did not know Him in His sufferings -- remember they didn't understand why the Messiah had to die, they fled -- so how could they relate to Him in his glory?This is a reference to Jesus' body after the Resurrection. Now, to quote Don Stewart on this point:"The body Jesus possessed, though like His pre-resurrection body, was in some aspects different. He could suddenly appear and disappear. In the locked upper room, Jesus suddenly appeared in the midst of His disciples. His new body had abilities the previous one either did not have or did not demonstrate. He did not have to eat or rest. He also ascended into heaven when his earthly ministry was finished. Consequently there are similarities, as well as differences, between the body that Jesus had while upon the earth and the one in which he was raised."So Thomas Goodwin notes, "We would all think that as the disciples would not know Him in

Brigid Jones and Steve Haynes square off against John Cotton and Luke John Davies in the titanic end of year quiz. Features T-Rex, extensive knowledge of House of Commons hats and predictions. Support us: Patreon.com/NotEnoughChampagne James Cram designed our logo and Dave Depper composed our theme tune.

Steve and Cory are joined by Luke John Davies, John Cotton and Brigid Jones to look back on British Politics in 2021 and cast a glance forward to 2022. Support us: Patreon.com/NotEnoughChampagne James Cram designed our logo and Dave Depper composed our theme tune.

Waar haalden de puriteinen hun ideeën over Psalmberijmingen vandaan? En wie waren de grote mannen achter deze berijmingen? In deze aflevering van de PuriteinenPodcast duiken we in dit thema. Albert-Jan Regterschot verdiepte zich in de eerste psalmberijmingen waarvan puriteinen gebruik maakten in Noord-Amerika. In deze Podcast worden eveneens verbindingen gelegd met ontwikkelingen rondom de psalmen, na de Reformatie in Nederland.  

John Cotton expresses the need to limit governmental power because of the corrupt nature of human beings. Similarly human beings cannot be allowed complete freedom or liberty because of their corruption. - And they that have liberty to speak great things, you will find it to be true, they will speak great blasphemies. -Drawn from John Cotton, An Exposition upon the 13th Chapter of -Revelation -London- 1656-,

BECOME A PRODUCER! http://www.patreon.com/themidnighttrainpodcast   Find The Midnight Train Podcast: www.themidnighttrainpodcast.com www.facebook.com/themidnighttrainpodcast www.twitter.com/themidnighttrainpc www.instagram.com/themidnighttrainpodcast www.discord.com/themidnighttrainpodcast www.tiktok.com/themidnighttrainp   And wherever you listen to your favorite podcasts.   Subscribe to our official YouTube channel: OUR YOUTUBE 7pm  Rumour was loose in the air,hunting for some neck to land on.I was milking the cow, the barn door open to the sunset.I didn’t feel the aimed word hit,and go in like a soft bullet.I didn’t feel the smashed flesh,closing over it like water over a thrown stone. I was hanged for living alone for having blue eyes and a sunburned skin, tattered skirts, few buttons,a weedy farm in my own name, and a surefire cure for warts; Oh yes, and breasts, and a sweet pear hidden in my body. Whenever there’s talk of demons these come in handy. 8pm The rope was an improvisation. With time they’d have thought of axes. Up I go like a windfall in reverse, a blackened apple stuck back onto the tree. Trussed hands, rag in my mouth, a flag raised to salute the moon, old bone‐faced goddess, old original, who once took blood in return for food.The men of the town stalk homeward, excited by their show of hate, their own evil turned inside out like a glove, and me wearing it. 9pm The bonnets come to stare, the dark skirts also, the upturned faces in between, mouths closed so tight they’re lipless. I can see down into their eyeholes and nostrils. I can see their fear. You were my friend, you too. I cured your baby, Mrs., and flushed yours out of you, Non‐wife, to save your life. Help me down? You don’t dare. I might rub off on you, like soot or gossip. Birds of a feather burn together, though as a rule ravens are singular. In a gathering like this one the safe place is the background, pretending you can’t dance, the safe stance pointing a finger. I understand. You can’t spare anything, a hand, a piece of bread, a shawl against the cold, a good word. Lord knows there isn’t much to go around. You need it all. 10pm Well God, now that I’m up here with maybe some time to kill away from the daily fingerwork, legwork, work at the hen level, we can continue our quarrel, the one about free will. Is it my choice that I’m dangling like a turkey’s wattles from this more than indifferent tree? If Nature is Your alphabet, what letter is this rope? Does my twisting body spell out Grace? I hurt, therefore I am. Faith, Charity, and Hope are three dead angels falling like meteors or burning owls across the profound blank sky of Your face. 12 midnight My throat is taut against the rope choking off words and air; I’m reduced to knotted muscle. Blood bulges in my skull, my clenched teeth hold it in; I bite down on despair Death sits on my shoulder like a crow waiting for my squeezed beet of a heart to burst so he can eat my eyes or like a judge muttering about sluts and punishment and licking his lips or like a dark angel insidious in his glossy feathers whispering to me to be easy on myself. To breathe out finally. Trust me, he says, caressing me. Why suffer? A temptation, to sink down into these definitions. To become a martyr in reverse, or food, or trash. To give up my own words for myself, my own refusals. To give up knowing. To give up pain. To let go. 2am Out of my mouth is coming, at some distance from me, a thin gnawing sound which you could confuse with prayer except that praying is not constrained. Or is it, Lord? Maybe it’s more like being strangled than I once thought. Maybe it’s a gasp for air, prayer. Did those men at Pentecost want flames to shoot out of their heads? Did they ask to be tossed on the ground, gabbling like holy poultry, eyeballs bulging? As mine are, as mine are. There is only one prayer; it is not the knees in the clean nightgown on the hooked rug I want this, I want that. Oh far beyond. Call it Please. Call it Mercy. Call it Not yet, not yet, as Heaven threatens to explode inwards in fire and shredded flesh, and the angels caw. 3am Wind seethes in the leaves around me the tree exude night birds night birds yell inside my ears like stabbed hearts my heart stutters in my fluttering cloth body I dangle with strength going out of me the wind seethes in my body tattering the words I clench my fists hold No talisman or silver disc my lungs flail as if drowning I call on you as witness I did no crime I was born I have borne I bear I will be born this is a crime I will not acknowledge leaves and wind hold onto me I will not give in 6am Sun comes up, huge and blaring, no longer a simile for God. Wrong address. I’ve been out there. Time is relative, let me tell you I have lived a millennium. I would like to say my hair turned white overnight, but it didn’t. Instead it was my heart: bleached out like meat in water. Also, I’m about three inches taller. This is what happens when you drift in space listening to the gospel of the red‐hot stars. Pinpoints of infinity riddle my brain, a revelation of deafness. At the end of my rope I testify to silence. Don’t say I’m not grateful. Most will have only one death. I will have two. 8am When they came to harvest my corpse (open your mouth, close your eyes) cut my body from the rope, surprise, surprise: I was still alive. Tough luck, folks, I know the law: you can’t execute me twice for the same thing. How nice. I fell to the clover, breathed it in, and bared my teeth at them in a filthy grin. You can imagine how that went over. Now I only need to look out at them through my sky‐blue eyes. They see their own ill will staring them in the forehead and turn tail Before, I was not a witch. But now I am one.  Later My body of skin waxes and wanes around my true body, a tender nimbus. I skitter over the paths and fields mumbling to myself like crazy, mouth full of juicy adjectives and purple berries. The townsfolk dive headfirst into the bushes to get out of my way. My first death orbits my head, an ambiguous nimbus, medallion of my ordeal. No one crosses that circle. Having been hanged for something I never said, I can now say anything I can say. Holiness gleams on my dirty fingers, I eat flowers and dung, two forms of the same thing, I eat mice and give thanks, blasphemies gleam and burst in my wake like lovely bubbles. I speak in tongues, my audience is owls. My audience is God, because who the hell else could understand me? Who else has been dead twice? The words boil out of me, coil after coil of sinuous possibility. The cosmos unravels from my mouth, all fullness, all vacancy.   Creepy… That was a poem written by Margaret Atwood about today's subject, Half hanged mary webster.  We figured it would be a good way to set the tone of the episode. Kind of lengthy but awesome nonetheless.  So who exactly is Mary webster? Why do they call her half hanged? Well let's find out shall we!!  Mary’ Webster was born Mary Reeve, daughter of Thomas Reeve and Hannah Rowe Reeve, in England around 1624. The family migrated to Springfield in the Massachusetts Bay Colony, and Mary married William Webster in 1670. He was 53 and she was about 46. They lived in the Puritan town of Hadley, Mass., 20 miles north of Springfield along the Connecticut River.      William and Mary Webster had little money, lived in a small house and sometimes needed help from the town to survive. No records exist of Webster having had any children.  Poverty and neglect did not improve Mary’s fiery temper, and she spoke harshly when offended, wrote Sylvester Judd in his 1905 History of Hadley. “Despised and sometimes ill-treated, she was soured with the world, and rendered spiteful towards some of her neighbors; they began to call her a witch, and to abuse her,” Judd wrote. Mary Webster supposedly put a spell on cattle and horses so they couldn’t go past her house. The drivers found her and beat her so the animals could pass. She once walked into a house and a hen fell down a chimney into a pot of boiling water. She had a scald mark on her body, probably from the hot water, but her neighbors called it the witches’ mark.  All of this was happening here years before the infamous Salem witch trials. Essentially this was one of the big precursors to the witch trials as Cotton Mather, who was a New England Puritan minister, prolific author, and pamphleteer. One of the most important intellectual figures in English-speaking colonial America, Mather is remembered today chiefly for his Magnalia Christi Americana (1702) and other works of history, for his scientific contributions to plant hybridization and to the promotion of inoculation as a means of preventing smallpox and other infectious diseases, and for his involvement in the events surrounding the Salem witch trials of 1692–3. He would write about an incident with Mary Webster and Philip Smith. Smith was a judge, deacon, and a  representative of the town of Hadley. These writings by Matters plus a few others would serve as the catalyst that pushed people to the insanity that was the witch trials. We’ll talk a little about the consequences of these writings a little later but let's look at the incident that Cotton Mather would write about first.    Given the stories from earlier about her supposedly causing animals to not be able to pass by her house, and the witches mark, plus her overall “go fuck yourself” attitude, it's not a wonder given the times that thing's would get kinda crazy. Eventually, the various stories and Mary’s apparently unpleasant behavior reached a critical mass: Mary was examined on suspicion of witchcraft by the county court magistrates at Northampton on March 27, 1683.  The following is from the record:   "Mary, wife of William Webster of Hadley, being under strong suspicion of having familiarity with the devil, or using witchcraft, [had] many testimonies brought in against her, or that did seem to centre upon her, relating to such a thing;"   The courts at Northampton, as they had done in the previous case of Mary Parsons, decided that they were not equipped to handle such a case, so it should be sent to the Court of Assistants in Boston.  She was sent to Boston in April of 1683, where she waited in jail until her court date on May 22nd 1683; Gov. Bradstreet, Deputy Gov. Danforth and nine Assistants were present.  The record of the court reads:   "The grand-jury being impannelled, they, on perusal of the evidences, returned that they did indict Mary Webster, for that she, not having the fear of God before her eyes, and being instigated by the devil, hath entered into covenant and had familiarity with him in the shape of a warraneage, [fisher or wild black cat of the woods] and had his imps sucking her, and teats or marks found on her, as in and by several testimonies may appear, contrary to the peace of our sovereign lord, the king, his crown and dignity, the laws of God and of this jurisdiction -- The court on their serious consideration of the testimonies, did leave her to further trial."   After the indictment, Mary was returned to jail again to await her trial on June 1st, 1683.  The record of this court appearance reads:   "Mary Webster was now called and brought to the bar, and was indicted To which indictment she pleaded not guilty, making no exception against any of the jury, leaving herself to be tried by God and the country.  The indictment and evidence in the case were read and committed to the jury, and the jury brought in their verdict that they found her -- not guilty."   Thus Mary was decreed innocent, although her neighbors were perhaps less than overjoyed to have her return to Hadley.  Perhaps in an early example of Western Massachusetts’ discontent with decisions made by Boston, the residents of Hadley clearly disagreed with the Boston court’s verdict. On January 10th, 1685,  Lieut. Philip Smith died under supposedly mysterious circumstances.  Smith was a prominent member of the Hadley community, and had probably had encounters with Webster.  Apparently Mary was suspected of having caused the death, and some residents attempted to hang her for it.  At this point, the explanations of what happened vary depending on the source.   Philip Smith's accusations, afflictions, and death were described within a few years in a publication by Cotton Mather “Memorable Providences, Relating to Witchcrafts”. Mather names Smith but not Mary Webster. Mather describes how some friends of Smith "did three or four times in one night go and give Disturbance to the Woman."  A little bit about Cotton Mather real quick. Born on Feb. 12th 1663 into a family of renown New England Puritan ministers, including Rev. John Cotton and Rev. Richard Mather, Cotton Mather seemed destined to achieve fame. His own father, Rev. Increase Mather, also held a position of prominence as a well-admired political leader, minister of the South Church in Boston, as well as the presidency of Harvard College. Excelling in his entrance exams in Latin and Greek, young Cotton began his schooling at Harvard at only 12 years of age. After receiving his M.A. at age 18, he felt called to a life of service in the clergy. A terrible stutter, however, forced him to delay entering the ministry and the demands of preaching, and instead he entertained the notion of becoming a doctor. Encouragement from a friend eventually pulled him over this speech impediment and back to his calling, although medicine remained a key interest throughout his life. Mather preached his first sermon in August of 1680, and went on to be ordained by 1685 at age 22. Besides his involvement with the witch trials in Salem during the 1690s, Cotton Mather is remembered as one of the most influential Puritan ministers of his day. Never achieving his father's success as a political leader or president of Harvard, Cotton made his mark through his efforts as a master of the pen. By the end of his life, he had published over 400 of his works, ranging from the subject of witchcraft to smallpox inoculation. His publication, Curiosa Americana(1712-24), demonstrated his abilities as an accomplished scientist, and earned him election to the prestigious Royal Society of London, England. Although his efforts of encouragement in smallpox inoculation were met with much resistance and nearly killed his own son, he is recognized as having been a progressive medical advocate for his day. n regard to the Salem witch trials, however, it was Mather's interest in the craft and actions of Satan that won him an audience with the most powerful figures involved in the trial proceedings, several of the judges and the local ministers in Salem. Before the outbreak of accusations in Salem Village, Mather had already published his account, Remarkable Providences (1684), describing in detail he possession of the children of the Goodwin family of Boston. Mather actually took the eldest of the children, 13-year-old Martha, into his home to make a more intense study of the phenomenon. Later scholars have suggested that this book in fact outlined the symptoms of clinical hysteria. It was this same hysteria that provided the behavioral model for the circle of "afflicted" girls during the trials in Salem. Mather, however, used his experience with Goodwins to further his notion that New England was in fact a battleground with Satan. Similar themes appear in his sermons and in the Preface to one of his children's books, in which he warns young readers: "They which lie, must go to their father, the devil, into everlasting burning; they which never pray, God will pour out his wrath upon them; and when they bed and pray in hell fire, God will not forgive them, but there [they] must lie forever. Are you willing to go to hell and burn with the devil and his angels?". Thus, the subject of eternal damnation weighed constantly upon Mather's mind, and it resonates in his own diary accounts. Scholars suggest that Mather's dramatic descriptions the devil's activity upon the young Goodwin children may have led to the first cry of witchcraft among the young girls in Salem Village Although Mather was not directly involved in the proceedings of the Salem witch trials, he wrote a letter to one of the magistrates in the trials, John Richards of Boston, urging caution in the use of spectral evidence. Mather was also the author of the "Return of the Several Ministers," a report sent to the judges of the Salem court. This carefully-worded document advised caution in the use of spectral evidence, saying that the devil could indeed assume the shape of an innocent person, and decrying the use of spectral evidence in the trials, their "noise, company, and openness", and the utilization of witch tests such as the recitation of the Lord's Prayer. However, the final paragraph of the document appears to undercut this cautionary statement in recommending "the detection of witchcrafts". Thus, in Bernard Rosenthal and Perry Miller's opinions, the courts interpreted the letter as Mather's seal of approval for the trials to go on. Ok so back to the Mather at hand…. That's The kind of man we're dealing with when it comes to his feelings and beliefs. Mather claims that it was only during this night of vigilante violence perpetrated against Mary Webster that Smith was able to sleep peacefully. "Upon the whole, it appeared unquestionable that witchcraft had brought a period unto the life of so good a man," Mather concludes. Cotton Mather's book was published in 1689 only a few years before the infamous witchcraft trials of 1692 and it followed a similar book recently published by his father, Harvard president Increase Mather in 1684. As early as 1681, Increase Mather had met with "ministers in this colony" and begun soliciting far and wide for instances and anecdotes of witchcraft. It is not known to what extent Increase Mather's solicitations (and the implied doctrinal views in support of the real power of witchcraft) may have directly influenced the circumstances in Hadley in 1683-4. According to Thomas Hutchinson, prior to Increase Mather's book, it had been decades since anyone had been executed for witchcraft in New England, despite the occasional slur or spurious accusation. While many would go on to say they regretted their actions during the witch trials, Mather would stubbornly stick to his guns and repeatedly call for more trials and executions. As late as 1702 Mather would use the incidents of the Mary Webster Philip smith incident to try and rile up the people about witchcraft. Mather claims that Mary Webster had it out for Smith because:   "He was, by his office concerned about relieving the indigences of a wretched woman in the town; who being dissatisfied at some of his just cares about her, expressed herself unto him in such a manner, that he declared himself thenceforward apprehensive of receiving mischief at her hands." Smith’s illness is described at length, and perhaps most important are Smith’s own suspicions about what has caused it.  From Mather’s telling, it is easy to imagine how distraught and suspicious Smith’s family and friends would have been:   “About the beginning of January, 1684-5, he began to be very valetudinarian. He shewed such weakness from and weariness of the world, that he knew not (he said) whether he might pray for his continuance here: and such assurance he had of the Divine love unto him, that in raptures he would cry out, Lord, stay thy hand; it is enough, it is more than thy frail servant can bear.  But in the midst of these things he still uttered a hard suspicion that the ill woman who had threatened him, had made impressions with inchantments upon him.  While he remained yet of a sound mind, he solemnly charged his brother to look well after him.  Be sure, (said he) to have a care of me; for you shall see strange things.  There shall be a wonder in Hadley! I shall not be dead when it is thought I am! He pressed this charge over and over.”   From the description, it is obvious that Smith is suffering in the extreme, and the very visible struggle he endured with his illness no doubt appeared to the Puritan audience as a fight with the devil.  Whatever the cause, he suffered fits and delirium, sure to frighten not only him but also his nurses and watchers:   “Being become delirious, he had a speech incessant and voluble beyond all imagination, and this in divers tones and sundry voices, and (as was thought) in various languages.”   He cried out not only of sore pain, but also of sharp pins, pricking of him: sometimes in his tow, sometimes in his arm, as if there had been hundreds of them.  But the people upon search never found any more than one.   Mather explains that some of the witnesses to Smith’s outcries tried to test the theory that Webster was involved in an interesting way:   "Some of the young men in the town being out of their wits at the strange calamities thus upon one of their most beloved neighbors, went three or four times to give disturbance unto the woman thus complained of: and all the while they were disturbing of her, he was at ease, and slept as a weary man: yea, these were the only times that they perceived him to take any sleep in all his illness." There were continuous strange occurrences in the man’s sick room: (We’ll go through these and break them down)     Gally pots of medicines provided for the sick man, were unaccountably emptied     audible scratchings were made about the bed, when his hands and feet lay wholly still, and were held by others.   They beheld fire sometimes on the bed; and when the beholders began to discourse of it, it vanished away. Divers people actually felt something often stir in the bed, at a considerable distance from the man: it seemed as big as a cat, but they could never grasp it. All of these strange incidents, combined with the strange occurrences after his death:     The jury that viewed his corpse, found a swelling on one breast, his back full of bruises, and several holes that seemed made with awls.     After the opinion of all had pronounced him dead, his countenance continued as lively as if he had been alive; his eyes closed as in a slumber, and his nether jaw not falling down. Although he died on Saturday morning, on Sunday afternoon, “those who took him out of the bed, found him still warm, tho' the season was as cold as had almost been known in any age”     On Monday morning they found the face extremely tumified and discolored. It was black and blue, and fresh blood seemed running down his cheek upon the hairs. Divers' noises were also heard in the room where the corpse lay; as the clattering of chairs and stools, whereof no account could be given. These symptoms would have been pretty fucked up and disturbing to anyone, especially the Puritans with their limited understanding of disease and death.  In this culture, the only reason one got sick – especially in such a visible and painful way – was because of a punishment from God, or the involvement of the Devil.  If bad things were happening to good people, then witchcraft was afoot.  Mather ends his discussion of the case with the sentence: “Upon the whole, it appeared unquestionable that witchcraft had brought a period unto the life of so good a man.” So getting back to what the men had to "disturb" Mary and supposedly get Philip smith to finally rest, we find out how she was really treated, being accused of being a witch and the rumors of her involvement in Smith's death.  The practice of beating or restraining a suspected witch to prevent her from further mischief was a popular practice.  Similar activities are referred to in the Salem witch trials.  In referring to the “disturbing” of Mary Webster, Thomas Hutchinson, in his History of the Massachusetts Bay Colony, describes the incident like this:   "While [Philip Smith] lay ill, a number of brisk lads tried an experiment upon the old woman.  Having dragged her out of the house, they hung her up until she was near dead, let her down, rolled her sometime in the snow, and at last buried her in it, and there left her; but it happened that she survived, and the melancholy man died." There are various stories and takes off this incident. The most popular of which seems to be that she was hung and left overnight and when the men came back the next day she was still alive. They cut her down and she was let go. The stories say that she lived for anywhere between 11 and 14 more years. But from what it seems 11 is the most accurate as her death is reported to be 1696. This date is pretty interesting because after all she had gone through she then would live throughout the incidents of the Salem Witch Trials. Although the trial took place about 130 miles away, we figure she would still be a little wary of the goings on and, rightfully so, stay the mother fuck OUT of Salem. There is no record of her thoughts or feelings on the witch trials but we would imagine she was very on edge. Especially considering that her experience helped directly contribute to the hysteria that lead to the trials. Years later Margaret Atwood would write the poem we read in the opening of the episode and also if her name sounds familiar outside of that poem, it's probably because you are a fan of The Handmaid's Tale. You see Atwood is actually one of Mary's ancestors and dedicated her novel to Mary Webster and would say "But she is slightly a symbol of hope because they didn't actually manage to kill her. She made it through." Scariest movies about witches https://www.ranker.com/list/scariest-horror-films-about-witches/ranker-film    

http://quintapress.webmate.me/PDF_Books/John_Cotton/Laws_of_New_England_1641_v1.pdf (An Abstract of the Laws of New England, 1641. John Cotton) https://www.dropbox.com/s/sjo01kapxecvhf2/The%20New%20England%20Pulpit%20And%20The%20American%20Revolution%20copy.pdf?dl=0 (The New England Pulpit And The American Revolution) https://oll.libertyfund.org/title/sandoz-political-sermons-of-the-american-founding-era-vol-1-1730-1788--5 (Political Sermons of the Founding Era)

Welcome to the fourth part of our Eschatology series: A look at the end times. In part 1, we covered WHY you should care about Eschatology and why it’s worth spending our time on. Then in part 2 we covered the Premillennial viewpoint and part 3 we covered the Amillennial viewpoint.  Now we are going to deep dive into the Postmillennial viewpoint. Then we will wrap up the series with a Q&A episode (and where do we go from here)?  Let’s dive in! Listen to the Podcast: And don’t forget to subscribe to the podcast in iTunes. Right click here and save-as to download this episode to your computer. A note on this series: In no way are Jason and I an expert in this topic. But we’ve greatly enjoyed diving into eschatology this year and are excited to share what we’ve learned. We are covering the 3 main views of the end times, but even within those 3, there are countless smaller viewpoints of those. So what we are attempting to do here is a broad overview of each point. Please forgive us if we over generalize any areas or if we make a mistake on any of these. Please come dialogue with us on Instagram if you want to share anything! Overview of the Postmillennial Viewpoint: This is the view that Christ will return after the Millennium here on earth (hence the post part). This is a partial preterest viewpoint which means that they view many of the events prophesied in the book of Revelation as already have happened (i.e. the great Tribulation, the Antichrist and so forth). Because of this (and Bible verses from both the Old and New Testament), they take the most optimistic view of human history. They believe that the Gospel will flourish (from the times of the Apostles and the Early Church) now through until when the Millennium is ushered in here on earth. They think the world will get "better and better" because of the triumph and influence of the Gospel in the world. They see the world becoming more and more Christian until even the nations bow to Christ. Once the Gospel has spread that far, the Millennium here on earth will be ushered in and Christ will return after that. Graphs from The Blue Letter Bible Proponents of Postmill: Rousas J. Rushdoony, Greg L. Bahnsen, Douglas Wilson. Jeff Durbin, James White, Kenneth L. Gentry Jr., David Chilton, Gary North, Eusibius, Athanasius, Samuel Rutherford, John Owen, Isaac Watts, Jonathan Edwards, Richard Sibbes, John Cotton, BB Warfield, Loraine Boettner, Iain Murray, Ligon Duncan. Postmill resources: The Puritan Hope by Murray, Iain H. Eschatology of Victory Kik, J. Marcellus He Shall Have Dominion: An Eschatology of Victory Gentry Jr., Kenneth L. Millennium Boettner, Loraine. Postmillennialism: An Eschatology of Hope Mathison, Keith A. Before Jerusalem Fell Kenneth Gentry Allie Stuckey Relatable Episodes with Jeff Durbin (Part 1 and Part 2) Postmill documentary: On Earth as It Is in Heaven

Welcome to the fourth part of our Eschatology series: A look at the end times. In part 1, we covered WHY you should care about Eschatology and why it’s worth spending our time on. Then in part 2 we covered the Premillennial viewpoint and part 3 we covered the Amillennial viewpoint.  Now we are going to deep dive into the Postmillennial viewpoint. Then we will wrap up the series with a Q&A episode (and where do we go from here)?  Let’s dive in! Listen to the Podcast: And don’t forget to subscribe to the podcast in iTunes. Right click here and save-as to download this episode to your computer. A note on this series: In no way are Jason and I an expert in this topic. But we’ve greatly enjoyed diving into eschatology this year and are excited to share what we’ve learned. We are covering the 3 main views of the end times, but even within those 3, there are countless smaller viewpoints of those. So what we are attempting to do here is a broad overview of each point. Please forgive us if we over generalize any areas or if we make a mistake on any of these. Please come dialogue with us on Instagram if you want to share anything! Overview of the Postmillennial Viewpoint: This is the view that Christ will return after the Millennium here on earth (hence the post part). This is a partial preterest viewpoint which means that they view many of the events prophesied in the book of Revelation as already have happened (i.e. the great Tribulation, the Antichrist and so forth). Because of this (and Bible verses from both the Old and New Testament), they take the most optimistic view of human history. They believe that the Gospel will flourish (from the times of the Apostles and the Early Church) now through until when the Millennium is ushered in here on earth. They think the world will get "better and better" because of the triumph and influence of the Gospel in the world. They see the world becoming more and more Christian until even the nations bow to Christ. Once the Gospel has spread that far, the Millennium here on earth will be ushered in and Christ will return after that. Graphs from The Blue Letter Bible Proponents of Postmill: Rousas J. Rushdoony, Greg L. Bahnsen, Douglas Wilson. Jeff Durbin, James White, Kenneth L. Gentry Jr., David Chilton, Gary North, Eusibius, Athanasius, Samuel Rutherford, John Owen, Isaac Watts, Jonathan Edwards, Richard Sibbes, John Cotton, BB Warfield, Loraine Boettner, Iain Murray, Ligon Duncan. Postmill resources: The Puritan Hope by Murray, Iain H. Eschatology of Victory Kik, J. Marcellus He Shall Have Dominion: An Eschatology of Victory Gentry Jr., Kenneth L. Millennium Boettner, Loraine. Postmillennialism: An Eschatology of Hope Mathison, Keith A. Before Jerusalem Fell Kenneth Gentry Allie Stuckey Relatable Episodes with Jeff Durbin (Part 1 and Part 2) Postmill documentary: On Earth as It Is in Heaven

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: Singing of Psalms a Gospel Ordinance 2: The Matter to Be Sung Subtitle: New England Heritage Speaker: John Cotton Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 1/18/2021 Bible: James 5:13; Psalm 95:1-2 Length: 64 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: Singing of Psalms a Gospel Ordinance 2: The Matter to Be Sung Subtitle: New England Heritage Speaker: John Cotton Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 1/18/2021 Bible: James 5:13; Psalm 95:1-2 Length: 64 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: Singing of Psalms a Gospel Ordinance 1: The Duty Itself Subtitle: New England Heritage Speaker: John Cotton Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 12/28/2020 Bible: James 5:13; Psalm 95:1-2 Length: 41 min.

A new MP3 sermon from Presbyterian Reformed Church of R.I. is now available on SermonAudio with the following details: Title: Singing of Psalms a Gospel Ordinance 1: The Duty Itself Subtitle: New England Heritage Speaker: John Cotton Broadcaster: Presbyterian Reformed Church of R.I. Event: Audio Book Date: 12/28/2020 Bible: James 5:13; Psalm 95:1-2 Length: 41 min.

On the four hundredth anniversary of the arrival in the new world of the Mayflower, Dustin Benge and Nate Pickowicz have written a lively and accessible account of America's earliest English immigrants. Their new book, The American Puritans (Reformation Heritage Books, 2020) presents nine mini-biographies that outline key events in the lives of individuals including Anne Bradstreet, John Eliot, John Cotton and Cotton Mather. Drawing on the rich body of scholarly work that has been developed to describe these contexts, The American Puritans offers a sympathetic account of these hotter sort of protestants and the enduring significance of their errand into the wilderness. Crawford Gribben is a professor of history at Queen's University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of An introduction to John Owen (Crossway, 2020). Learn more about your ad choices. Visit megaphone.fm/adchoices

This episode is titled, A City on a Hill, and returns to our look at the Propagation of the Christian Faith in the Americas.Back in Episodes 105 and 6, we breached the subject of Missions in the New World. We looked at the role the Jesuits played in the Western Hemisphere. While the post-modern view of this era tends to reduce all European missionaries in a monochromatic Euro-centrism that leveled native American cultures, that simply wasn't the case. Yes, there were plenty of Catholic, Orthodox, and Protestants who conflated the Gospel with their mother culture. But there were not a few missionaries who understood the difference and valued the uniqueness that was native American cultures. They sought to incarnate the Christian message in those cultures and languages. That often got them in trouble with officials back home who wanted to exploit indigenous peoples. In other words, it isn't just modern Liberation Theology advocates who sought to protect the peoples of the New World from the exploitive injustices of the Old. Many early missionaries did as well.So, we considered the work of men like Jean de Brébeuf and Madame de la Peltrie in the northeast of North America. We considered the work of the Russian Orthodox Church in the far northwest and down the west coast to California. They were met by the Spanish coming north out of Central America.Protestants were a bit late to the game. One of the first real attempts was near Rio de Janeiro when the French Huguenot Admiral Villegagnon established a short-lived Calvinist settlement in 1555. It folded when the French were expelled by the Portuguese. A more permanent settlement was made by the Dutch when they captured Pernambuco at the easternmost tip of Brazil. This settlement remained a Calvinist enclave for forty years.North America presented a very different scene for missions than Central and South America. The voyage of the Mayflower with its ‘Pilgrims' in 1620 was a historical pointer to the strong influence of Calvinism in what would become New England. The states of Massachusetts, Connecticut, and New Hampshire were strongly Congregationalist or Presbyterian in terms of church polity and heavily influenced by English Puritanism. At least some of these pioneers felt a responsibility for spreading the Christian faith to native Americans.In episode 106, we talked about John Eliot, the Mayhews, William Carey, David Livingstone, David Brainerd, and, Jonathan Edwards. Besides Presbyterians and Congregationalists, Episcopalians achieved some success in evangelizing the Indians.And again, for those who missed my earlier comment … While it's fashionable in some circles to eschew the use of the label “Indian” in favor of the assumed-moniker “Native American” for indigenous people of the New World, many of their modern day descendants have made clear their desire to be called “Indians” or referred to by their tribal identity, rather than “Native American.”  So please, those of non-New World descent who take umbrage at the label “Indian” on behalf of others, assuming you're defending People of Color, no nasty emails or snarky reviews because you speak that of which you know not.If some frustration came through in that >> Sorry, Not Sorry. It's just tiresome dealing with the comments of those who want to apply fleeting social concepts that appeared two-seconds ago as a blanket over hundreds and even thousands of years of history. It's simply unconscionable to apply contemporary values and untested, highly-questionable social theories on prior ages, as though just because we live now, we're somehow more enlightened, more civilized, in a word better than those who are thus cast as “worse” only because they lived before this moment of grand-enlightenment. The arrogance of that perspective is stunning.Okay, end of my tirade of personal pique …Being that we've just come up to the age of the Puritans in England, now would be a good time to take a little closer look at Puritanism in the New World.During the reign of James I, some Puritans grew discouraged at the pace of reform in England and separated entirely from the Church of England. After a sojourn of about eleven years in the Netherlands, a group of these “separating Puritans,” known to us as “Pilgrims,” set sail for the New World. The Dutch were generally welcoming of these English dissenters because they shared the same faith and as the English were such hard workers, added to their booming economy. But the English grew distressed after a little more than a decade that their children were becoming more Dutch, than English. They couldn't return to England where tension was thick between the Crown and Puritans. So they decided to set sail for the New World and try their fortune there. They established a colony at Plymouth in 1620 in what is now southeastern Massachusetts.While it struggled greatly, it eventually succeeded and became something of a model for other English settlements in the region.Back in England, when Archbishop Laud suppressed Puritans, emigration to the New World increased. As the Puritans' relationship with the new king soured, a Puritan lawyer named John Winthrop began plans for a colony in New England. In March 1629, Winthrop obtained a royal charter to establish the Massachusetts Bay Colony. A year later he was joined by 700 colonists on eleven ships and set sail.While aboard the Arbella, Winthrop preached a sermon declaring to his fellow travelers, “We shall be as a city upon a hill. The eyes of all people are upon us.” Others were soon captivated by this vision of a Christian commonwealth, and from 1630 to the beginning of the English Civil War, well over 20,000 Puritans settled in New England. “The Great Migration” had begun.These later Puritans were different from the Separatists Pilgrims of Plymouth. They regarded themselves as loyal members of the Church of England, now established in NEW England. They had the chance to install the reforms they'd ached to achieve back in England. They may have separated geographically, but not in loyalty to The Church of England.The New England Puritans held a vision, not just of a pure church, but of a purified society, one committed to Biblical principles, not just in church affairs but in all facets of public life. The idea of “covenant” between God and his people was at the center of their enterprise. Following the pattern of God's covenant with Israel, they promised to obey God and in turn, He'd bless them. This is why one often encounters the terminology that Massachusetts was a kind of New Israel. That required strict observance of the Sabbath. Families were structured as “little churches,” with the father bestowing blessing for obedience and vice-versa.This social structure required public piety. It prohibited what was called “secular entertainments”, like games of chance, dancing around maypoles, horse racing, bear-baiting, and the theater. Christmas celebrations were regarded as pagan rituals. Puritans adopted a rich view of piety that at times became excessive and became à What's the word? Let's just call it, odd.Following the Pietist tradition, New England Puritans required a genuine public declaration of conversion as a condition for church membership. Problems arose when children, who'd grown up in pious homes and had always counted themselves as Born Again, to give testimony to their dramatic conversion event. That led to many of them being excluded from membership in the Church, which was the heart and center of social life in the New England town. Divisions erupted, leading Puritan minister Richard Mather to developed the so-called “Half-Way Covenant” to solve the problem. The Half-Way Covenant gave a kind of quasi-membership that included baptism but not Communion to the children of church members. Puritan leaders hoped this would expose “halfway members” to an example that would see them having their own “born again” experience and usher them into full membership.Some historians assert the Puritans aimed for a theocracy. While Winthrop was governor, he certainly wanted to base the colony's laws on biblical principles, but he didn't permit clergy in civil governing. Church officials had no authority over civil magistrates. Winthrop and government officials sought the advice of ministers, but political authority rested in the hands of the laity. Theocratic tendencies certainly existed, but the colony's congregationalism restrained them. New England never had enough unity to be a theocracy.While a minority in England, Puritans were the majority in New England. A less careful recounting of American history would say they fled the Old World for the New to obtain religious liberty. Not really. They left so they could establish a PURITAN system of Church and State. There was no religious liberty as we conceive it today. Puritan New England was quite IN-tolerant of dissenters; like Roger Williams and Anne Hutchison.Historian Ed Morgan describes Roger Williams as a “charming, sweet-tempered, winning man, courageous, selfless, God-intoxicated — and stubborn.” Arriving in Boston just a year after Winthrop, he was quickly asked to be pastor of the local congregation. Williams refused. He was a staunch Separatist who vehemently disagreed with the Puritan connection to the Church of England. It stunned his neighbors that a man would turn down the invitation to be a pastor. This and other behaviors so infuriated the leaders of the Massachusetts Bay Colony, they expelled him.Five years later, Williams settled at the tip of Narragansett Bay on land purchased from the Indians. He named the settlement Providence and declared religious freedom — the first colony in the world in which religious liberty for all was genuine. Infant baptism was banned since Williams believed baptism was for those old enough to make a real profession of faith. He established the first Baptist Church in America in 1638.The Hutchinsons, William and Anne, arrived in Massachusetts in 1634. They'd followed their minister John Cotton, pastor of a Boston congregation. Like many Puritans, the Hutchinsons hosted a group in their home to discuss Pastor Cotton's sermon from the previous week. Anne excelled at breaking down the message into topics that were engaging. The group grew to upwards of eighty adults.Then, controversy arose when Anne began to argue that all people are under either a covenant of works or grace. She was reacting against the public piety of the people of Boston who assumed good works proved the presence of salvation. She posited that works and grace were opposites and those who depended on works were lost.But Anne crossed the line in 1637 when she denounced some ministers as preaching a Gospel of Good Works. Critics accused her of antinomianism; that is the idea that the elect don't have to obey God. It didn't help her case that a woman was teaching the Bible to men.Anne was called to give an account before the General Court. She was anything but contrite. Sparks flew when she proved more adept at citing Scripture than her judges. The die was cast when she said that her knowledge of the issue had come “by revelation.” The magistrates, already suspicious of her orthodoxy, seized on this to banish her from the colony.We'll pick it up at this point and the infamous Salem Witch Trials in the next episode.