One of the influences on Cotton's thinking while at Emmanuel was the teaching of William Perkins, from whom he learned to be flexible, sensible, and practical, and how to deal with the political realities of being a non-conformist Puritan within a disapproving Church of England.
 He also learned the art of disagreeing while maintaining the appearance of conformity.

As Cotton steadily became more famous for his preaching, he struggled internally over his own spiritual condition.
 His state of uncertainty became one of desperation as he spent three years searching for any sign that the "Lord had chosen him as one predestined to live in glory."
 His prayers were answered around 1611 when he became certain that "he had been called to salvation."

Cotton considered the doctrine and preaching of his spiritual counselor Richard Sibbes to have been the greatest influence on his conversion.
 Sibbes' "heart religion" was attractive to Cotton; he wrote, "The ambassadors of so gentle a Savior should not be overly masterly."
 Once converted, his style of pulpit oratory became more simple in expression, though disappointing to those who liked his former polished manner of speaking.
Even in his new subdued manner, however, he had a profound impact on those hearing his message; Cotton's preaching was responsible for the conversion of John Preston, the future Master of Emmanuel College and the most influential Puritan minister of his day.

As Cotton's theology changed, he began placing less emphasis on preparation ("works") to obtain God's salvation, and more emphasis on the "transforming character of the moment of religious conversion in which mortal man [is] infused with a divine grace."
 His theology was molded by a number of individuals, besides influences such as Perkins and Sibbes; his basic tenets stemmed from reformer John Calvin.
 He wrote: "I have read the fathers, and the schoolmen and Calvin too, but I find that he that has Calvin has them all."
 Other inspirations to his theology include the Apostle Paul and Bishop Cyprian, and reformation leaders Zacharias Ursinus, Theodore Beza, Franciscus Junius (the elder), Jerome Zanchius, Peter Martyr Vermigli, Johannes Piscator, and Martin Bucer.
 Additional English role models include Paul Baynes, Thomas Cartwright, Laurence Chaderton, Arthur Hildersham, William Ames, William Whitaker, John Jewel, and John Whitgift.

In the religious theory developed by Cotton, the believer is totally passive in his personal religious experience, while the Holy Spirit provides spiritual regeneration.
 This model was in contrast to the theology of most other Puritan ministers, particularly those who became Cotton's colleagues in New England; the "preparationist" preachers such as Thomas Hooker, Peter Bulkley, and Thomas Shepard taught that good deeds and morality were necessary to generate the spiritual activity leading to God's salvation.
One of the influences on Cotton's thinking while at Emmanuel was the teaching of William Perkins, from whom he learned to be flexible, sensible, and practical, and how to deal with the political realities of being a non-conformist Puritan within a disapproving Church of England.  He also learned the art of disagreeing while maintaining the appearance of conformity.
As Cotton steadily became more famous for his preaching, he struggled internally over his own spiritual condition.  His state of uncertainty became one of desperation as he spent three years searching for any sign that the "Lord had chosen him as one predestined to live in glory."  His prayers were answered around 1611 when he became certain that "he had been called to salvation."
Cotton considered the doctrine and preaching of his spiritual counselor Richard Sibbes to have been the greatest influence on his conversion.  Sibbes' "heart religion" was attractive to Cotton; he wrote, "The ambassadors of so gentle a Savior should not be overly masterly."  Once converted, his style of pulpit oratory became more simple in expression, though disappointing to those who liked his former polished manner of speaking. Even in his new subdued manner, however, he had a profound impact on those hearing his message; Cotton's preaching was responsible for the conversion of John Preston, the future Master of Emmanuel College and the most influential Puritan minister of his day.
As Cotton's theology changed, he began placing less emphasis on preparation ("works") to obtain God's salvation, and more emphasis on the "transforming character of the moment of religious conversion in which mortal man [is] infused with a divine grace."  His theology was molded by a number of individuals, besides influences such as Perkins and Sibbes; his basic tenets stemmed from reformer John Calvin.  He wrote: "I have read the fathers, and the schoolmen and Calvin too, but I find that he that has Calvin has them all."  Other inspirations to his theology include the Apostle Paul and Bishop Cyprian, and reformation leaders Zacharias Ursinus, Theodore Beza, Franciscus Junius (the elder), Jerome Zanchius, Peter Martyr Vermigli, Johannes Piscator, and Martin Bucer.  Additional English role models include Paul Baynes, Thomas Cartwright, Laurence Chaderton, Arthur Hildersham, William Ames, William Whitaker, John Jewel, and John Whitgift.
In the religious theory developed by Cotton, the believer is totally passive in his personal religious experience, while the Holy Spirit provides spiritual regeneration.  This model was in contrast to the theology of most other Puritan ministers, particularly those who became Cotton's colleagues in New England; the "preparationist" preachers such as Thomas Hooker, Peter Bulkley, and Thomas Shepard taught that good deeds and morality were necessary to generate the spiritual activity leading to God's salvation.
John Cotton (minister)