Editing Puritans (section)

=== Conversion ===
Covenant theology made individual salvation deeply personal. It held that God's predestination was not "impersonal and mechanical" but was a "covenant of grace" that one entered into by [[Faith in Christianity|faith]]. Therefore, being a Christian could never be reduced to simple "intellectual acknowledgment" of the truth of Christianity. Puritans agreed "that the [[Effectual calling|effectual call]] of each elect [[Saint#Other Protestantism|saint]] of God would always come as an individuated personal encounter with God's promises".{{sfn|Ahlstrom|2004|p=131}}

The process by which the elect are brought from [[Spiritual death in Christianity|spiritual death]] to spiritual life ([[Regeneration (theology)|regeneration]]) was described as [[Conversion to Christianity|conversion]].{{sfn|Bremer|2009|p=42}} Early on, Puritans did not consider a specific conversion experience normative or necessary, but many gained [[Assurance (theology)|assurance of salvation]] from such experiences. Over time, however, Puritan theologians developed a framework for authentic religious experience based on their own experiences as well as those of their parishioners. Eventually, Puritans came to regard a specific conversion experience as an essential mark of one's election.{{sfn|Ahlstrom|2004|p=132}}

The Puritan conversion experience was commonly described as occurring in discrete phases. It began with a preparatory phase designed to produce contrition for sin through introspection, [[Bible study (Christian)|Bible study]] and listening to [[preaching]]. This was followed by humiliation, when the sinner realized that he or she was helpless to break free from sin and that their good works could never earn forgiveness.{{sfn|Bremer|2009|p=42}} It was after reaching this point—the realization that salvation was possible only because of divine [[mercy]]—that the person would experience [[Sola fide|justification]], when the righteousness of Christ is [[Imputed righteousness|imputed]] to the elect and their minds and hearts are regenerated. For some Puritans, this was a dramatic experience and they referred to it as being [[born again]].{{sfn|Bremer|2009|p=43}}

Confirming that such a conversion had actually happened often required prolonged and continual introspection. Historian [[Perry Miller]] wrote that the Puritans "liberated men from the treadmill of [[indulgence]]s and [[penance]]s, but cast them on the iron couch of introspection".{{Sfn|Ahlstrom|2004|p=128}} It was expected that conversion would be followed by [[sanctification in Christianity|sanctification]]—"the progressive growth in the saint's ability to better perceive and seek God's will, and thus to lead a holy life".{{sfn|Bremer|2009|p=43}} Some Puritans attempted to find assurance of their faith by keeping detailed records of their behavior and looking for the evidence of salvation in their lives. Puritan clergy wrote many spiritual guides to help their parishioners pursue personal [[piety]] and sanctification. These included [[Arthur Dent (Puritan)|Arthur Dent's]] ''The Plain Man's Pathway to Heaven'' (1601), [[Richard Rogers (theologian)|Richard Rogers's]] ''Seven Treatises'' (1603), [[Henry Scudder (priest)|Henry Scudder's]] ''Christian's Daily Walk'' (1627) and Richard Sibbes's ''The Bruised Reed and Smoking Flax'' (1630).{{sfn|Bremer|2009|p=44}}

Too much emphasis on one's good works could be criticized for being too close to [[Arminianism]], and too much emphasis on subjective religious experience could be criticized as [[Antinomianism]]. Many Puritans relied on both personal religious experience and self-examination to assess their spiritual condition.{{sfn|Bremer|2009|p=44}}

Puritanism's experiential piety would be inherited by the [[Evangelicalism|evangelical Protestants]] of the 18th century.{{sfn|Ahlstrom|2004|p=128}} While evangelical views on conversion were heavily influenced by Puritan theology, the Puritans believed that assurance of one's salvation was "rare, late and the fruit of struggle in the experience of believers", whereas evangelicals believed that assurance was normative for all the truly converted.{{sfn|Bebbington|1993|p=43}}