Published in 1996: The Book the author produced, A Journall or Diary of a Thankfull Christian is essentially a manual, a how-to book about how to write a spiritual diary; moreover, it is the only one of its kind written in seventeenth-century England.

This volume is a comprehensive collection of articles on Bunyan as well as including several broader views of the Nonconformist tradition.

Routledge Library Editions: Witchcraft re-issues eight volumes originally published between 1929 and 1977 and sheds fascinating light on the history, anthropological, religious and mythological contexts of witchcraft in the UK and Europe, including several volumes which focus specifically on the witch-hunts and trials of Early Modern Europe.

This book approaches witchcraft and demonology through literary records. The works discussed deal with the contemporary theories propounded by those who sought either to justify, or to refute persecution. Eight contributors of differing interests,a nd with different approaches to their subject, examine a selection of important, representative witchcraft texts – published in England, France, Germany, Italy and America – setting them within their intellectual context and analysing both their style and argument.

First published in 1993. Routledge is an imprint of Taylor & Francis, an informa company.

Statues of Thomas Hooker and Samuel Stone grace downtown Hartford, Connecticut, but few residents are aware of the distinctive version of Puritanism that these founding ministers of Harford's First Church carried into to the Connecticut wilderness (or indeed that the city takes its name from Stone's English birthplace). Shaped by interpretations of the writings of Saint Augustine largely developed during the ministers' years at Emmanuel College, Cambridge, Hartford's church order diverged in significant ways from its counterpart in the churches of the Massachusetts Bay Colony. Hartford Puritanism argues for a new paradigm of New England Puritanism. Hartford's founding ministers, Baird Tipson shows, both fully embraced - and even harshened - Calvin's double predestination. Tipson explores the contributions of the lesser-known William Perkins, Alexander Richardson, and John Rogers to Thomas Hooker's thought and practice: the art and content of his preaching, as well as his determination to define and impose a distinctive notion of conversion on his hearers. The book draws heavily on Samuel Stone's The Whole Body of Divinity, a comprehensive exposition of his thought and the first systematic theology written in the American colonies. Virtually unknown today, The Whole Body of Divinity not only provides the indispensable intellectual context for the religious development of early Connecticut but also offers a more comprehensive description of the Puritanism of early New England than any other document.

In Giles Firmin and the Transatlantic Puritan Tradition, Jonathan Warren Pagán offers an intellectual biography of Giles Firmin (1613/14–1697), who lived in both Old and New England and lived through many of the transitions of international puritanism in the seventeenth century. By contextualizing Firmin in his intellectual milieu, Warren Pagán also offers a unique vantage on the transition of puritanism to Dissent in late Stuart England, surveying changing approaches to ecclesiology, pastoral theology, and the ordo salutis among the godly during the Restoration through Firmin’s writings.