Cotton's sentiments were strongly anti-Catholic, clearly evident in his writings, and this led him to oppose the established English church which had separated from the Catholic church in name only, according to the Puritan view.
 The English church had an "officially sanctioned form of worship and an established ecclesiastical structure", and he felt that the Anglican church polity and ceremonies were not authorized by Scripture.
 Cotton and others wanted to "purify" such practices and were pejoratively labelled "puritans," a term that stuck.
He  was opposed to the essence of the established church, yet he was just as opposed to separating from it because he viewed the Puritan movement as a way to change the church from within.
This view was distinct from the Separatist Puritan view, which held that the only solution to the situation within the English church was to leave it and start something new, unrelated to the official Church of England.
This was the view espoused by the Mayflower Pilgrims.

Non-separatist Puritanism is described by author Everett Emerson as "an effort to continue and complete the reformation of the Church of England" which had begun under Henry VIII of England.
 Following the reformation, Queen Elizabeth chose a middle way for the English Church between the two extremes of Calvinism and Catholicism.
 The non-separatist Puritans, however, wanted to reform the Church of England so that it would resemble "the best reformed churches" on the Continent.
 To do this, their intention was to eliminate the observation of Saint's days, do away with making the sign of the cross and kneeling while receiving communion, and eliminate the requirement for ministers to wear the surplice.
 They also wanted church governance to change, favoring Presbyterianism over Episcopacy.

The Puritans were greatly influenced by Continental reformer Theodore Beza, and they had four primary agendas: seeking moral transformation; urging the practice of piety; urging the return to the Christianity of the Bible, as opposed to prayer books, ceremonies, and vestments; and the strict recognition of the Sabbath.
 Cotton embraced all four of these practices.
 He received a small amount of Puritan influence while at Trinity; but at Emmanuel, Puritan practices were more visible under Master Laurence Chaderton, including non-prayer book services, ministers wearing no surplice, and communion being given around a table.

The Puritan movement hinged largely on the notion that "a holy commonwealth could be established on earth."
 This had an important effect on what Cotton taught and the way that he taught it.
 He believed that the Bible could not save souls simply by being read.
 To him, the first step in conversion was the "pricking of the hardened heart" of the individual by hearing the word of God.
 In this regard, Puritanism "emphasized the importance of preaching" with the focus on the pulpit, while Catholicism emphasized sacraments where the focus was on the altar.
Cotton's sentiments were strongly anti-Catholic, clearly evident in his writings, and this led him to oppose the established English church which had separated from the Catholic church in name only, according to the Puritan view.  The English church had an "officially sanctioned form of worship and an established ecclesiastical structure", and he felt that the Anglican church polity and ceremonies were not authorized by Scripture.  Cotton and others wanted to "purify" such practices and were pejoratively labelled "puritans," a term that stuck. He  was opposed to the essence of the established church, yet he was just as opposed to separating from it because he viewed the Puritan movement as a way to change the church from within. This view was distinct from the Separatist Puritan view, which held that the only solution to the situation within the English church was to leave it and start something new, unrelated to the official Church of England. This was the view espoused by the Mayflower Pilgrims.
Non-separatist Puritanism is described by author Everett Emerson as "an effort to continue and complete the reformation of the Church of England" which had begun under Henry VIII of England.  Following the reformation, Queen Elizabeth chose a middle way for the English Church between the two extremes of Calvinism and Catholicism.  The non-separatist Puritans, however, wanted to reform the Church of England so that it would resemble "the best reformed churches" on the Continent.  To do this, their intention was to eliminate the observation of Saint's days, do away with making the sign of the cross and kneeling while receiving communion, and eliminate the requirement for ministers to wear the surplice.  They also wanted church governance to change, favoring Presbyterianism over Episcopacy.
The Puritans were greatly influenced by Continental reformer Theodore Beza, and they had four primary agendas: seeking moral transformation; urging the practice of piety; urging the return to the Christianity of the Bible, as opposed to prayer books, ceremonies, and vestments; and the strict recognition of the Sabbath.  Cotton embraced all four of these practices.  He received a small amount of Puritan influence while at Trinity; but at Emmanuel, Puritan practices were more visible under Master Laurence Chaderton, including non-prayer book services, ministers wearing no surplice, and communion being given around a table.
The Puritan movement hinged largely on the notion that "a holy commonwealth could be established on earth."  This had an important effect on what Cotton taught and the way that he taught it.  He believed that the Bible could not save souls simply by being read.  To him, the first step in conversion was the "pricking of the hardened heart" of the individual by hearing the word of God.  In this regard, Puritanism "emphasized the importance of preaching" with the focus on the pulpit, while Catholicism emphasized sacraments where the focus was on the altar.
John Cotton (minister)