Puritans was the name given in the 16th century to the more extreme Protestants within the Church of England who thought the English Reformation had not gone far enough in reforming the doctrines and structure of the church; they wanted to purify their national church by eliminating every shred of Catholic influence. In the 17th century many Puritans emigrated to the New World, where they sought to found a holy Commonwealth in New England.清教徒是名称在16世纪，以更为极端的新教徒与英国教会谁以为英语改革已不够彻底，在改革的理论和结构的教堂， 他们希望以净化他们的民族教会，消除每一丝一毫天主教的影响力。在十七世纪，许多清教徒移民到新的世界，在那里他们试图发现一个神圣的英联邦在新英格兰。 Puritanism remained the dominant cultural force in that area into the 19th century.清教仍然占主导地位的文化力量在这一领域进入19世纪。
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After James I became king of England in 1603, Puritan leaders asked him to grant several reforms.詹姆斯后，我成了国王的英格兰在1603年，清教徒领袖问他给予几项改革。 At the Hampton Court Conference (1604), however, he rejected most of their proposals, which included abolition of bishops.在汉普顿法院会议（ 1604年） ，不过，他拒绝了他们的大部分建议，其中包括取消主教。 Puritanism, best expressed by William Ames and later by Richard Baxter, gained much popular support early in the 17th century.清教，最好的表达威廉埃姆斯和稍后由理查德巴克斯特，积累了很多民意支持早在17世纪。 The government and the church hierarchy, however, especially under Archbishop William Laud, became increasingly repressive, causing many Puritans to emigrate.政府和教会的层次，但是，尤其是在大主教威廉赞扬，成为越来越多的镇压，造成了许多清教徒移民。 Those who remained formed a powerful element within the parliamentarian party that defeated Charles I in the English Civil War.这些仍然是谁，形成了强大的元素议会党打败查尔斯一世在英国内战。 After the war the Puritans remained dominant in England until 1660, but they quarreled among themselves (Presbyterian dominance gave way to Independent, or congregational, control under Oliver Cromwell) and proved even more intolerant than the old hierarchy.战争结束后清教徒仍然主导在英格兰，直到1660年，但他们之间的吵架自己（长老会的主导权让位给了独立，或堂，控制下，奥利弗克伦威尔）和证明，更不能容忍较旧的等级。 The restoration of the monarchy (1660) also restored Anglicanism, and the Puritan clergy were expelled from the Church of England under the terms of the Act of Uniformity (1662). Thereafter English Puritans were classified as Nonconformists.恢复君主制（ 1660 ）也恢复了圣公宗，清教徒神职人员被驱逐出英国教会根据该法的条款的一致性（ 1662 ） 。 此后英语清教徒被列为nonconformists 。
Richard Mather and John Cotton provided clerical leadership in the dominant Puritan colony planted on Massachusetts Bay.理查德约翰马瑟和棉花提供的文职领导，在占主导地位的清教徒殖民地种植在马萨诸塞州湾。 Thomas Hooker was an example of those who settled new areas farther west according to traditional Puritan standards.托马斯胡克尔是一个例子，这些谁解决的新领域，远西根据传统清教徒的标准。 Even though he broke with the authorities of the Massachusetts colony over questions of religious freedom, Roger Williams was also a true Puritan in his zeal for personal godliness and doctrinal correctness.即使他打破了当局的马萨诸塞州的殖民地，超过的问题，宗教自由，罗杰威廉姆斯也是一个真正的清教徒在他的热情，为个人的虔诚和理论的正确性。 Most of these men held ideas in the mainstream of Calvinistic thought. In addition to believing in the absolute sovereignty of God, the total depravity of man, and the complete dependence of human beings on divine grace for salvation, they stressed the importance of personal religious experience. These Puritans insisted that they, as God's elect, had the duty to direct national affairs according to God's will as revealed in the Bible.大部分这些男子举行的观念的主流calvinistic思想， 在除了相信，在绝对主权的上帝，总堕落的男子，和完全依赖人类对神圣的恩典，为救亡，他们强调个人的重要性，宗教的经验，这些清教徒，他们坚持认为，作为上帝的选举，有责任向国家事务的直接根据上帝的意志为透露，在圣经中。 This union of church and state to form a holy commonwealth gave Puritanism direct and exclusive control over most colonial activity until commercial and political changes forced them to relinquish it at the end of the 17th century.这个联盟的教会与国家形成一个神圣的英联邦了清教直接和专属控制权最殖民活动，直到商业和政治的变化，迫使他们放弃它在17世纪末。
Because of its diffuse nature, when Puritanism began to decline in America is difficult to say.因为它的弥漫性的性质，当清教徒开始下降，在美国是很难说。 Some would hold that it lost its influence in New England by the early 18th century, but Jonathan Edwards and his able disciple Samuel Hopkins revived Puritan thought and kept it alive until 1800.有些人会认为它失去了它的影响力，在新英格兰，由18世纪初，但乔纳森爱德华兹和他的弟子能够塞缪尔霍普金斯复苏清教徒思想和保持它活着，直到1800年。 Others would point to the gradual decline in power of Congregationalism, but Presbyterians under the leadership of Jonathan Dickinson and Baptists led by the example of Isaac Backus (1724 - 1806) revitalized Puritan ideals in several denominational forms through the 18th century.其他人则指向逐步下降，在电力的公理，但presbyterians的领导下，乔纳森迪金森和浸信会为首的例子，以撒巴库斯（ 1724 -1 806）振兴的清教徒理想，在几个教会的形式，通过1 8世纪。
During the whole colonial period Puritanism had direct impact on both religious thought and cultural patterns in America.在整个殖民时期的清教已直接影响到双方的宗教思想和文化模式在美国。 In the 19th century its influence was indirect, but it can still be seen at work stressing the importance of education in religious leadership and demanding that religious motivations be tested by applying them to practical situations.在十九世纪，其影响是间接的，但它仍然可以看到在工作时强调教育的重要性，在宗教的领导，并要求宗教动机测试应用他们的实际情况。
Henry Warner Bowden亨利华纳鲍登
Bibliography
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Puritanism was a loosely organized reform movement originating during the English Reformation of the sixteenth century.清教是一个组织松散的改革运动起源在英语改革的16世纪。 The name came from efforts to "purify" the Church of England by those who felt that the Reformation had not yet been completed.名称来自努力“净化”英国教会的那些谁认为，改革尚未完成。 Eventually the Puritans went on to attempt purification of the self and society as well.最终清教徒接着就企图纯化的自我和社会，以及。
Puritans achieved a measure of public acceptance in the early years of Queen Elizabeth's reign.清教徒所取得的一项措施，公众的接受，在最初几年的女王伊丽莎白二世的统治地位。 They then suffered a series of reverses that lasted through the reigns of her successors James I and Charles I. In the days of James I some Puritans grew discouraged about their reforming efforts and separated entirely from the Church of England.然后，他们遭受了一系列扭转了持续透过时期，她的接班人，詹姆斯一世和查尔斯一，在天的詹姆斯一世一些清教徒增长气馁，他们的改革努力和失散完全从英国教会。 These Separates included the "Pilgrims," who after a sojourn in Holland established in 1620 the Plymouth Colony in what is now southeastern Massachusetts.这些政企分开，包括“朝圣者”是谁之后，逗留在荷兰成立于1620年在普利茅斯殖民地，在现在的马萨诸塞州东南部。
When Charles I attempted to rule England without Parliament and its many Puritan members, and when he tried systematically to root Puritans out of the English church, a larger, less separatistic body emigrated to Massachusetts Bay (1630), where for the first time Puritans had the opportunity to construct churches and a society reflecting their grasp of the word of God.当查尔斯一世企图统治英格兰没有议会和它的许多清教徒的成员，当他试图系统地根清教徒出于对英语的教会，大，少分裂组织移民到马萨诸塞州湾（ 1630 ） ，其中为第一次清教徒了机会兴建教堂和社会反映他们掌握神的话语。 In England other Puritans continued the struggle for reform.在英格兰其他清教徒继续斗争，为改革。 When war with Scotland forced Charles I to recall Parliament in 1640, civil war was the ultimate result.当战争与苏格兰查尔斯一世被迫召回议会在1640年，内战的最终结果。
That conflict ended with the execution of the king (1649), the rise of Oliver Cromwell to the protectorate of England, the production of the Westminster Confession and Catechisms, and the erection of a Puritan Commonwealth.冲突结束与执行国王（ 1649年） ，崛起的奥利弗克伦威尔以保护英格兰，生产西敏寺认罪， catechisms ，并竖立一个清教徒英联邦。 Yet Cromwell, for all his abilities, found it impossible to establish a Puritan state.然而，克伦威尔，为所有他的能力，发现它不可能建立一个清教徒的国家。 After his death (1658), the people of England asked the son of Charles I to return, a restoration marking the collapse of organized Puritanism in England.在他死后（ 1658年） ，人民的英格兰问的儿子查尔斯一世返回，恢复标记的崩溃，有组织的清教徒在英格兰。 Across the Atlantic a vital Puritanism survived only a little longer.横渡大西洋的一个重要清教存活仅略高于更长的时间。 By the time of Cotton Mather (d. 1728) Indian warfare, the loss of the original Massachusetts charter, and a growing secularization had brought an end to Puritanism as a way of life in America.由时间的棉花马瑟（四1728 ）印度战争中，损失的原马萨诸塞州宪章，越来越世俗化带来了一结束清教主义作为一种生活方式在美国。
The Puritans believed that humankind was utterly dependent upon God for salvation. With their predecessors in England and with Luther and Calvin they believed that reconciliation with God came as a gift of his grace received by faith. 清教徒认为，人类完全是取决于上帝的救赎。与他们的前辈在英格兰和与路德和卡尔文他们认为，和解与上帝来作为礼物送给他的宽限期，所收到的信念。 They were Augustinians who regarded humans as sinners, unwilling and unable to meet the demands, or to enjoy the fellowship, of a righteous God apart from God's gracious initiative.他们奥古斯丁会士谁把人类的罪人，不愿和不能满足要求，或享受奖学金，一个正义的上帝，除了从上帝的大方主动。
But Puritans also made distinctive contributions to the general Reformed idea of salvation.但清教徒也取得了独特的贡献一般改革的想法救赎。 They advocated a "plain style" of preaching, as exemplified in the masterful sermons of John Dod (1555 - 1645) and William Perkins (1558 - 1602), which was consciously designed to point out simply the broad way of destruction and the strait gate to heaven. They also placed a new emphasis on the process of conversion.他们主张“平原式”的说教，作为例证，在masterful说教约翰国防部（ 1555 -1 645）和威廉帕金斯（ 1 558- 16 02），这是自觉，旨在指出，简单的方式广泛的破坏和两岸门天堂，他们也放置了一个新的重点放在过程的转换。 In the journals and diaries of leaders like Thomas Shepard (1605 - 49) they charted the slow, and often painful, process by which God brought them from rebellion to obedience.在期刊和日记的领导人一样，托马斯谢帕德（ 1605 -4 9） ，他们的包机缓慢，而且往往是痛苦的，过程是由上帝为他们带来从叛乱服从。 They also spoke of salvation in terms of "covenant."他们还谈到了在救国条款“公约” 。 In the notes to the Geneva Bible, the translation of proto - Puritans completed during the reign of Mary Tudor, emphasis was on a personal covenant of grace, whereby God both promised life to those who exercised faith in Christ and graciously provided that faith, on the basis of Christ's sacrificial death, to the elect.在注释的日内瓦圣经翻译的原型-清教徒完成统治期间玛丽都铎王朝，重点是在个人盟约的宽限期，即上帝都答应生活那些谁行使，在基督信仰和慷慨提供的信仰，对根据基督的牺牲死亡，向选举。
Later Puritans expanded the idea of covenant to take in the organization of churches, seen most clearly in the rise of Congregationalism (or Independency) and the structuring of all society under God, of which the "Holy Commonwealths" of Massachusetts and Connecticut were the major examples.后来清教徒扩大的想法公约采取在该组织的教堂，最清楚地看到，在崛起的公理（或独立性）和构建全社会的神，其中“圣commonwealths ”马萨诸塞州和康涅狄格州人的主要的例子。
With the early English Reformers the Puritans believed, second, in the supreme authority of the Bible. The use of Scripture, however, soon came to be a great cause of offense between Puritans and their Anglican opponents and among Puritans themselves.与早期英语改革者清教徒相信，第二，在最高权力机构的圣经。使用的经文，不过，很快成为一个伟大事业的进攻之间的清教徒和他们的英国圣公会的对手和自己之间的清教徒。 Puritans, Anglicans, and the many in between all believed in the Bible's final authority. But Puritans came to argue that Christians should do only what the Bible commanded.清教徒，英国圣公会，和许多之间的一切，相信在圣经中的最终权力， 但清教徒来到认为，基督徒应该做的是什么，只有圣经指挥。 Anglicans contended rather that Christians should not do what the Bible prohibited. The difference was subtle but profound. 圣公会有争议的，而不是基督徒不应该有什么圣经禁止的。差异微妙而深刻。 Among Puritans considerable differences eventually appeared over what Scripture demanded, especially in questions relating to the church.其中清教徒相当大的差异，最终出现什么经文要求，特别是在有关的问题，教会。
Some (mostly in England) contended for a presbyterian state - church organization, others (in Massachusetts and Connecticut) supported a congregational organization in league with the state, while still others (English Independents and Baptists as well as Roger Williams in New England) believed that the Bible mandated congregational churches separate from the state.一些国家（主要是在英格兰）有争议的一个长老会的国家-教会组织，其他（在马萨诸塞州和康涅狄格州）支持一堂，在联盟的组织与国家，而还有一些（英文独立和浸信会，以及罗杰威廉斯在新英格兰） ，相信认为圣经的任务是公理教会与国家分开。 In short, Puritans disagreed with Anglicans about the way to interpret the Bible, but they differed among themselves about which biblical interpretations were best.在短期内，清教徒同意与英国圣公会教徒约的方式解释圣经，但他们之间的分歧本身，其中约圣经的解释最好。 The former disagreement dominated English religious life so long as the king and his episcopalian allies were in control.前异议，英语占主导地位的宗教生活，只要国王和他的圣公会盟友在控制。 The latter came to the fore after the success of the Puritan Revolution, and it led to the disintegration of Puritanism in England.后者来到前列成功后，清教徒革命，它导致解体清教在英格兰。
These disagreements should not hide the Puritans' overriding commitment to the authority of Scripture. They made as serious an attempt as has ever been made in the English - speaking world to establish their lives on the basis of biblical instruction. When Puritan efforts to reform the kingdom of England faltered in the last years of Elizabeth's reign, they turned to the one sphere they could still control, their individual families.这些分歧不应该隐藏清教徒'压倒一切的承诺，权威的经文， 他们为严重的企图，正如以往任何时候都取得了中，英文-世界的建立他们的生命在此基础上圣经的指示，当清教徒的改革努力英国的英格兰动摇在过去的几年中的黄钱其濂的统治地位，他们把到一个领域，他们仍然可以控制，他们的个别家庭。 It was during this period around 1600 that Puritans began to place new emphasis on the sabbath, to revive family worship, and to encourage personal acts of mercy to the sick and dying.这是在此期间，大约1600认为，清教徒开始的地方，新的重点放在安息日，重振家庭礼拜，并鼓励个人的行为，毫不留情患病和死亡。 When Puritan prospects brightened in the 164os, this "spiritualization of the household" emerged into the open.当清教徒的前景光明，在164os ，这个“ spiritualization的家庭”出现到开放。
Puritans believed, third, that the church should be organized from Scripture. Anglicans contended that episcopacy, since it was tried and tested by time and did not violate any command of Scripture, was a godly and appropriate way of organizing the church. 清教徒相信，第三，教会应该是有组织，从经文。圣公会认为， episcopacy ，因为它是久经考验的时间，并没有违反任何命令的经文，这是一个正直和适当的方式来组织教会。 Puritans responded that the defenders of episcopacy missed the point, for they neglected to follow the positive teachings of the Bible.清教徒回应时表示，捍卫episcopacy错过了一点，因为他们忽略了后续的积极的教诲，圣经。 Puritans argued that Scripture laid down specific rules for constructing and governing churches.清教徒认为，经文订下具体的规则，为建设和执政教堂。 Furthermore, the Bible taught a system of church order that was not based on bishops.此外，圣经教导的制度，教会秩序，并非基于对主教。 Puritans maintained this conviction even when they failed among themselves to agree on what that biblical system was.清教徒保持这种信念，甚至当他们没有在它们之间达成一致意见是什么圣经系统。 But even these disagreements were fruitful, for they grounded the modern polity of Presbyterians, Congregationalists, and Baptists as well.但即使是这些分歧富有成果，因为他们接地的现代政体presbyterians ，又称为“公理派” ，浸信会，以及。
The reason that Puritan beliefs concerning salvation, Scripture, and the church created such upheaval was their fourth basic conviction, that God had sanctioned the solidarity of society. Most Puritans believed that a single, coordinated set of authorities should govern life in society.理由是清教徒信仰有关救赎，圣经和教会的建立等动乱是他们的第四个基本的信念，即上帝的制裁团结的社会，大多数清教徒认为，一个单一的，协调的一套，执政当局应社会生活的。 The result was that Puritans sought nothing less than to make all England Puritan.结果是清教徒要求不亚于让所有英格兰清教徒。 Only late during the Puritan Commonwealth did ideas of toleration and of what is known today as pluralism arise, but these ideas were combated by most Puritans themselves and firmly set to rest for another generation by the restoration of Charles II.只有晚在清教徒英联邦没有思想的容忍和对什么是已知的今天，作为多元化的出现，但这些想法斗争最清教徒自己和牢固树立休息又一代所恢复查尔斯二世。
From a modern vantage point the intolerance entailed by a unified view of society has harmed the Puritans' reputation.从现代的高度容忍所带来的一个统一的社会的看法已经损害了清教徒'的声誉。 From a more disinterested perspective it is possible also to see great advantages.从一个更超然的角度来看是有可能的，也看到了巨大的优势。 The Puritans succeeded in bursting the bonds of mere religiosity in their efforts to serve God.清教徒成功地爆破债券单纯的宗教在他们的努力，服务上帝。 Puritanism was one of the moving forces in the rise of the English Parliament in the early seventeenth century.清教是一个感人的力量在崛起的英语议会在17世纪初。 For good and for ill, it provided a foundation for the first great political revolution in modern times.良好的和生病的，它提供了一个基础的第一个伟大的政治革命在现代的时代。 It gave immigrants to Massachusetts a social vision whose comprehensively Christian character has never been matched in America.它给移民到马萨诸塞州一个社会的视野，其全面基督教性格从来没有匹配在美国。 And, for such a putatively uncreative movement, it liberated vast energies in literature as well. ，并为这种putatively uncreative运动，它解放了广大的精力在文学，以及。
The Westminster Confession and Catechisms which Puritan divines wrote at the request of Parliament (1643 - 47) remain a guide to Reformed theology, especially in Presbyterian circles, to this day. 西敏寺认罪， catechisms ，其中清教徒divines写在要求国会（ 1643 -4 7）仍然是一个指导，以改革的神学，尤其是在长老会各界人士，这一天。 Together, the works of the Puritans comprise Protestantism's most extensive library of sacred and practical theology.两者合计，工程清教徒包括基督教的最广泛的图书馆神圣的和实际的神学。
Important as the contributions of ministers were, the greatest contribution of Puritans to Christian history probably resided with its laymen.作为重要的贡献，部长们，最大的贡献，清教徒以基督教历史可能居住与外行。 The English - speaking world has never seen such a cluster of thoroughly Christian political leaders as the Lord Protector Oliver Cromwell, the governor of Massachusetts John Winthrop, or the governor of Plymouth William Bradford.的英语-在谈到世界从未见过这样的一组，彻底基督教的政治领袖作为主保护奥利弗克伦威尔，马萨诸塞州总督约翰温斯洛普，或总督普利茅斯威廉布拉德福德。 These leaders erred, perhaps often, but they yet devoted their lives to public service, self - consciously and whole - heartedly, out of deepest gratitude to the God of their salvation.这些领导人犯错，也许很多时候，但他们还专门讨论他们的生命，以公共服务，自我-自觉地和整个-敷衍了事，出于深切的感谢上帝他们的救赎。
We also glimpse the genius of Puritanism when we look beyond its politicians to its writers.我们也看到天才的清教徒，当我们回顾超出其政客及其作家。 It is all too easy to forget that John Milton, who in Paradise Lost dared "assert Eternal Providence / And justify the ways of God to men," had earlier defended the execution of Charles I and served as Cromwell's Latin (or corresponding) secretary.这是太容易忘记，约翰弥尔顿，谁在失乐园不敢“断言，永恒的普罗维登斯/和理由的方式上帝的男子， ”此前，辩护执行查尔斯一世，并担任克伦威尔的拉丁美洲（或相应）局长。 John Bunyan served in Cromwell's army and preached as a layman during the Commonwealth before he was jailed in Bedford for his Puritan beliefs, where he redeemed the time by writing The Pilgrim's Progress.约翰本仁曾任职于克伦威尔军队和鼓吹作为一个门外汉，在英联邦之前，他被囚在贝德福德他的清教徒信仰，他在那里赎回的时间写朝圣者的进步。 In America, Puritanism produced a woman poet of note in Anne Bradstreet (1616 - 72).在美国，清教产生了女子诗人的注意：在安妮Bradstreet公司（ 1616 -7 2） 。 It also gave us the poems of Edward Taylor (1645 - 1729), a retiring country minister.它也给了我们的诗爱德华泰勒（ 1645 -1 729） ，卸任的国家部长。 Taylor's meditations, composed to prepare his own heart for quarterly celebrations of the Lord's Supper, are among the finest poems ever written by an American.泰勒的meditations ，组成编写他自己的心脏季度的庆祝活动上帝的晚餐，是其中最优秀的诗都写的美国。
Mark A
Noll马克一精灵
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
EH Emerson, ed.,
English Puritanism from John Hooper to John Milton; D Neal, The History of the
Puritans; W Haller, The Rise of Puritanism; P Collinson, The Elizabethan Puritan
Movement; C Hill, Society and Puritanism in Pre - Revolutionary England; RS
Paul, The Lord Protector: Religion and Politics in the Life of Oliver Cromwell;
R Baxter, Reliquiae Baxterianae; P Miller and T Johnson, eds., The Puritans; FJ
Bremer, The Puritan Experiment; P Miller, The New England Mind; S Bercovitch,
The Puritan Origins of the American Self; ES Morgan, The Puritan Family and the
Puritan Dilemma: The Story of John Winthrop; W Bradford, Of Plymouth
Plantation.嗯艾默生，教育署，英语清教徒从约翰hooper约翰米尔顿; d尼尔，历史的清教徒;瓦特哈勒尔，崛起的清教徒;
p柯林森，伊丽莎白清教徒运动; c山，社会和清教在学前教育-革命英格兰;卢比，郑明训，主保护者：宗教和政治在学校的生活奥利弗克伦威尔; r巴克斯特，
reliquiae baxterianae ; p米勒和T约翰逊编，清教徒; fj布雷默，清教徒实验; p米勒，新英格兰铭记; s bercovitch
，清教徒的起源，美国的自我;部摩根，清教徒家庭和清教徒两难局面：故事约翰温斯洛普;瓦特布拉德福德，普利茅斯种植园。
One of the chief difficulties in studying the various movements loosely spoken of as Puritanism is to frame an exact definition capable of including the varied and sometimes mutually inconsistent forms of belief usually classified under that name.其中的行政困难，在学习各种运动松散的发言，作为清教是一帧的确切定义的能力，包括各种不同的，有时甚至相互抵触的形式的信仰，通常被列为该名称。 In its original meaning it signified "those who strove for a worship purified from all taint of popery" (Maitland, op. cit. inf., 590).在其原来的意义，它标志着“谁竭力为崇拜纯化所有的污点popery ” （梅特兰，前引书。干扰素， 590 ） 。 A more recent writer adopting and expanding this definition adds: "The many various sects and persons who fall under this definition, were usually characterized both by an aversion from gaiety and by a passionate love of civic freedom" (Trevelyan, op. cit. inf., 60).更近期的作家采用和扩大这个定义补充说： “许多不同的教派和人谁属于根据这一定义，通常的特点是既反感，从gaiety和热情的爱公民自由” （心理战，前引书的。 inf 。 60 ） 。 We may see the first beginnings of English Puritanism in the attitude of those who in 1563 entered into the "Vestiarian Controversy" by opposing the use, by the clergy, of the cap and gown in daily life and of the surplice in church.我们可能会看到第一次开始在英语清教徒的态度，那些谁在1563年进入“ vestiarian的争议， ”反对使用，由神职人员，帽和长袍在日常生活中和的surplice在教堂里。 English exiles from Geneva were active in the cause, and by 1565 their resistance to the queen's wishes subjected some of them to loss of benefices.英语流亡者从日内瓦活跃在事业，由1565年他们的抵抗，以女王的意愿，受到他们中的一些损失benefices 。 This controversy of rights and vestments developed into a controversy of polity, until Presbyterianism emerged in antagonism to Episcopalianism.这个争议的权利和vestments发展成为一个争议的政体，直到presbyterianism中出现的对立episcopalianism 。 Yet in the process the movement developed on such divergent lines that Puritanism soon included three different theories of Church government.然而，在这个过程中运动的发展，这种不同的线，清教尽快包括三个不同的理论教会政府。 First there were the moderates who were willing to retain government by bishops, though they preferred the title "superintendent", but who wished the usages of the Establishment to conform more nearly to Genevan practices.首先有温和派谁愿意保留政府的主教，虽然他们的首选，题目是“警司” ，但谁希望惯例建立，以符合更接近genevan做法。 Those who held this system were in agreement with the Scottish Presbyterianism which had been established by John Knox.这些谁举行，这系统在协议与苏格兰presbyterianism ，其中已成立了由约翰诺克斯。 Secondly there were the strict Presbyterians who wished for the Calvinistic form of government as well as the theology and order of worship.其次，有严格的presbyterians谁愿意为calvinistic形式的政府，以及神学和秩序的崇拜。 In England the movement was led by Thomas Cartwright of Cambridge, whose doctrine that there should be equality of authority and that bishop and presbyter were all one was soon adopted in Scotland.在英格兰的运动是由托马斯卡特赖特剑桥大学，其学说，应该有平等的权力，以及主教和presbyter都是一很快通过了在苏格兰。 Thirdly there were the Free Churchmen or Independents who repudiated all coercive power in the Church and wished all men to be free in forming congregations.第三，有免费的牧师或独立谁推翻了所有的强制力，在教会里，并预祝所有的官兵可自由在形成毕业典礼。 Their leader was Robert Brown, whose followers were at first persecuted by Anglicans and Presbyterians alike, but whose descendants grew in power and influence until under Oliver Cromwell they became the predominant party.他们的领导人是罗伯特布朗，其信徒分别在第一迫害圣公会和presbyterians一样，但其子孙长大，在权力和影响力，直到下奥利弗克伦威尔，他们成为党的优势。
The three bodies differed from one another in doctrine, in ecclesiastical polity, and in their view of toleration.这三具尸体从一个不同的另一种在理论，在教会的政体，并在他们看来的耐受性。 The strength of Puritanism as common to these three bodies lay in the results effected by the general study of the Bible, in which the Puritans learned the relations of man with God as exemplified in the histories and parables of Holy Writ.实力清教作为共同向这三个机构奠定在结果的影响一般研究圣经，在这种清教徒据悉，该名男子的关系，与上帝的例子，在历史和比喻的神圣令状。 This private study of the Scriptures was carried on by the aid of private interpretation which inevitably resulted in the multiplication of minor sects such as Fifth Monarchy men, Levellers, Diggers, and others.这个私人研究圣经进行了由援助私人解释这不可避免地导致了乘法的小宗派，如第五君主立宪制的男子，平水，采掘，和其他人。 Thus Puritanism could never attain a recognized dogmatic system.因此，清教永远无法达到一个公认的教条式的系统。 At first it shared many Calvinistic views with the theologians of the Established Church, but these were abandoned by some and Calvin's doctrines were rejected first by the Baptists and afterwards by the Quakers and the Unitarians.首先，它有许多共同calvinistic的意见，与神学家所建立的教会，但这些被遗弃的一些和卡尔文的教义被拒绝首先由浸信会后，由公谊会和unitarians 。 However, the lack of a consistent theology was the less felt because of the great stress which the Puritans laid upon "serving God in spirit and in truth" - by feeling and conduct rather than by doctrine.但是，由于缺乏一致的神学是少认为，由于大应力清教徒后，奠定了“以民为本上帝在精神上和真理” -由感觉和行为，而不是由学说。 This spirit is most pronounced in the Puritan works which achieved the highest popularity: Bunyan's "Pilgrim's Progress", George Fox's "Journal", Thomas Ellwood's "History of My Own Life" and Baxter's "Saint's Everlasting Rest".本着这种精神是最突出的在清教徒工程，取得了最高的受欢迎程度：本仁的“朝圣者的进展” ，乔治福克斯的“日报” ，托马斯ellwood的“我国历史上自己的生命”和Baxter的所谓“圣人的，永恒的休息” 。 In matters of Church government some kind of system became necessary and the Scottish Presbyterians evolved a plan, embodied in the First Book of Discipline which had been drawn up in the Edinburgh Assembly of 1560, and which was concerned chiefly with the congregation itself.在教会的事项，政府某种形式的制度成为必要和苏格兰presbyterians形成了计划，体现在第一本书的纪律，其中已制定了在爱丁堡大会1560年，这是关心的主要是与聚集本身。 This was supplemented by the Second Book of Discipline of 1578 which regulated the dependence of the congregation on the higher courts.这是辅以第二本书的纪律， 1578年，其中规管的依赖，聚集于上级法院。 By it Presbyterianism was fully established; for the superintendents were abolished and all authority was transferred from individual ministers to four bodies, the Kirk Session, the Presbytery, the Provincial Synod, and the General Assembly.由它presbyterianism是完全建立;警司取消了和所有的权力被转移，从个别部长，以四具尸体，柯克届会议上， presbytery ，省主教，和大会。
The English Puritans regarded this system from two diametrically opposed points of view.的英语清教徒把这个制度从两个截然相反的观点。 It was approved by the Presbyterians and condemned by the Independents.它通过了presbyterians和谴责独立。 But for a time they were kept united by the common necessity of opposing the alliance between the High Church party and the Crown which took place under James I. The struggle became political, and the Arminianism, Episcopalianism, and divine right of the sovereign maintained by the one party were opposed by the Calvinism, Presbyterianism, and Republicanism of the other.但对于时间他们保持团结的共同的必要性，反对联盟之间的高教会党和皇冠发生的根据詹姆斯一，成为政治斗争，和亚米纽斯主义， episcopalianism ，和神权的主权保持一个党都反对由加尔文， presbyterianism ，和共和的其他。 When the enactments of the Long Parliament had resulted in victory for the Puritans, their own internal differences clamoured for settlement and the Westminster Assembly of 1643 was an unsuccessful attempt at composing them.当成文法的长期议会导致了在胜利为清教徒，他们自己的内部分歧，叫嚣，为解决和西敏寺大会1643年是一个不成功的尝试撰写他们。 The four parties, Moderate Presbyterians, Scottish Presbyterians, Erastians, and Independents having quarrelled fiercely, agreed on a compromise favouring the Moderates.四个党派，温和presbyterians ，苏格兰presbyterians ， erastians ，以及独立后，争吵激烈，商定了一项妥协有利于温和派。 The Presbyterians, however, gradually lost ground, owing to the growing power of the Independents who had the strong support of Cromwell and his army.该presbyterians ，不过，逐渐失去地面，由于越来越多的权力，独立了谁的大力支持，克伦威尔和他的军队。 They in their turn were destroyed as a political power by the Restoration, since when Puritanism ceased to be a force in England under that name, and survived only in the various Nonconformist sects which have increased and multiplied in number down to the present day, without, however, any augmentation of collective strength.他们在他们把被摧毁，作为一种政治权力的恢复，自当清教不再是一个在英格兰队下该名称，并存活，只有在各种nonconformist教派也有所增加和成倍增加的数目下降到目前的一天，没有然而，任何隆乳的集体力量。 Many of these bodies have long ceased to represent Puritanism in any respect save that of dissent from the Established Church.许多这些团体都早已不再代表清教在任何方面节省那异议从既定的教会。 One of the most picturesque incidents in the history of Puritanism and one of far reaching influence on subsequent American history was the departure of the "Pilgrim Fathers" - seventy-four English Puritans and twenty-eight women - who sailed from England in the May Flower and landed on Plymouth Rock, 25 December, 1620.其中一个最美丽的事件在历史上的清教徒和一深远的影响，随后是美国历史上是离境的“朝圣者的父亲” -7 4英语清教徒和2 008年妇女-谁的一艘来自英格兰在五月的花并降落在普利茅斯岩石， 1620年12月25日。 There they founded a colony, representing both types, the Plymouth colony being Congregationalists, the Massachusetts Bay settlers, Presbyterians.在那里他们成立一个殖民地，代表两种类型，普利茅斯殖民地被又称为“公理派” ，马萨诸塞州湾定居， presbyterians 。
Publication information Written by Edwin Burton.出版的资料，撰写的埃德温伯顿。 Transcribed by ME Smith.转录由我史密斯。 The Catholic Encyclopedia, Volume XII.天主教百科全书，货量十二。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, June 1, 1911. nihil obstat ， 1911年6月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
CAMPBELL, "Puritanism in Holland, England, and America" (London, 1892); DEXTER, "England and Holland" (London, 1906); GREGORY, "Puritanism" (London, 1895); WAKEMAN, "The Church and the Puritans: 1570-1660" (London, 1887); BYINGTON, "The Puritan in England and New England" (London, 1896), giving a useful bibliography; NEAL, "History of the Puritans, 1517-1688" (London, 1822); STOWELL AND WILSON, "History of the Puritans in England" (London, 1849); HOPKINS, "The Puritans: Church, Court and Parliament during the reigns of Edward VI and Elizabeth" (Boston, 1859-61); MARSDEN, "History of the early Puritans, to 1642" (London, 1850); IDEM, "History of the later Puritans, 1642-62" (London, 1852); TULLOCH, "English Puritanism and its leaders" (Edinburgh, 1861); MAITLAND, "The Anglican Settlement and the Scottish Reformation" in "Cambridge Modern History", II (Cambridge, 1903); TREVELYAN, "England under the Stuarts" (London, 1904).坎贝尔， “清教在荷兰，英格兰，和美国” （伦敦， 1892 ） ;德克斯特， “英格兰和荷兰” （伦敦， 1906 ） ;格雷戈里， “清教徒” （伦敦， 1895 ） ;魏克曼， “教会和清教徒： 1570年至1660年“ （伦敦， 1887 ） ; byington ， ”清教徒在英格兰和新英格兰“ （伦敦， 1896年） ，给予了有益的书目;尼尔， ”历史的清教徒， 1517年至1688年“ （伦敦， 1822 ） ; stowell和卫奕信， “历史的清教徒在英格兰” （伦敦， 1849 ） ;霍普金斯， “清教徒：教堂，法院和议会期间，普遍存在爱德华六世和伊丽莎白” （波士顿， 1859年至1861年） ;马斯登“历史上早期的清教徒， 1642 “ （伦敦， 1850 ） ;同上， ”历史后来清教徒， 1642年至1662年“ （伦敦， 1852 ） ; tulloch ， ”英语清教徒及其领导人“ （爱丁堡， 1861 ） ;梅特兰“圣公会沉降和苏格兰的改革”在“剑桥近代史” ，第二章（剑桥， 1903 ） ;心理战， “英格兰下，斯图尔特” （伦敦， 1904年） 。 See also "Reprints of the Clarendon Historical Society" (Edinburgh, 1882-6).也见“重印的克拉伦登的历史社会” （爱丁堡， 1882-6 ） 。
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