(85) On Byfield's systematic pietist disciplinarianism, see Theodore Dwight Bozeman, The
Precisianist Strain: Disciplinary Religion and Antinomian Backlash in Puritanism to 1638 (Chapel Hill: University of North Carolina Press, 2004), pp.
Theodore Dwight Bozeman, The
Precisianist Strain: Disciplinary Religion & Antinomian Backlash in Puritanism to 1638 (Chapel Hill: University of North Carolina Press, 2004), 110-17.
(12.) Theodore Dwight Bozeman, The
Precisianist Strain: Disciplinary Religion and Antinomian Backlash to 1638 (Chapel Hill: University of North Carolina Press, 1996), 105-80.
145-83; Charles Lloyd Cohen, God's Caress: The Psychology of Puritan Religious Experience (New York, 1986); Theodore Dwight Bozeman, The
Precisianist Strain: Disciplinary Religion and Antinomian Backlash in Puritanism to 1638 (Chapel Hill, North Carolina, 2004), especially Ch.
Daniels, The Connecticut Town: Growth and Development, 1635-1790 (Middletown, Conn.: Wesleyan University Press, 1979), 65; Theodore Dwight Bozeman, The
Precisianist Strain: Disciplinary Religion and Antinomian Backlash in Puritanism to 1638 (Chapel Hill: University of North Carolina Press, 2004), 239-40; Kai T.
Theodore Dwight Bozeman, in The
Precisianist Strain, and David R.
Theodore Dwight Bozeman offers a powerful and erudite alternative, but the law-wrought rigors of the "
precisianist strain" are overdrawn, rendering Bozeman's
precisianists too forgetful of Christ and his grace.
The godly's pastoral impulse often gets lost in the attention to their "
precisianist" tendencies, but they did not indulge in "temporal improvisation" simply to frighten or intimidate.
Theodore Dwight Bozeman positions Crisp among a group of "disillusioned veterans of godly religion," depicting a somewhat equivocal antinomian who nevertheless participated in the "antinomian backlash" against "
precisianist" austerity.