A Rose Among The Woodwose
Those who have known me well, know I have owned a religious calling most of my life. I was very ethereal as a child and young man. I wrote poetrty beyond my years, and developed my own brand of sprituality – but did not see myself as a Christian. I was raised Catholic.
John Wilson turned down many offers by artists to paint his portrait. He was too humble. The only image we have of him was taken from a sketch done at his funeral. He is an old man, and, he is dead. We share the same aquiline nose thanks to our DNA. John’s genetics came down to me via the Wilson family, and, Sarah Wilson, who married John Rosamond.
In the disappeared autobiography of my famous sister, the artist ‘Rosamond’ , she says I did not look like my three siblings. She describes my long face and nose. She says everyone else got a ski-slope nose, and squat faces. John Wilson and I have the same chin. In the third photo I am on my way with my girlfriend to a suburb of Boston to try and heal her infant cousin who was born with a severe autism. I was a follower of Meher Baba.
I have run from being a Christian – as fast as I can! After my DNA test revealed who went before me, I now know why! John Wilson was utterly betrayed and sabotaged by John Cotton, who used Anne Hutchinson as a battering ram to tear down the inherent gift John got from his father, Reverend William Wilson.
John Cotton used Mrs. Hutchinson as his Delilah. She got close to John, and pretended to be his protégé. But, she, her husband, and Cotton, wanted to control the Puritan Church and the Massachusetts Bay Colony – for profit! They were saboteurs who wanted to take control of all the new churches in the New World! I believe evangelicals who got degrees from Bob Jone’s university have studied John Wilson, and the She-Demon – along with John Darby and Margaret McDonald – in order to hatch a similar plot to take over our Democracy, and install ecclesiastic rule who give huge tax cuts to the rich, while taking food stamps from the poor. The high and mighty GET their message loud and clear!
I will now finish and publish my book on this American Holy War so I can reach a larger audience, and own the credibility I deserve, and the creditability my ancestor lost due to the most devious woman who stepped foot in America. I will put her on trial! After learning the secret of John’s Gift, Anne claimed Jesus was speaking through her. Did she offer this gift to all who – followed her?
Anne betrayed John – and John! She double-crossed John Cotton! I will show who was behind her treachery that is being replicated by the Christian-right, who seeing our nation has been divided in twain, claim God-Jesus wants the evangelical to be Republicans – and reject all Democrats. This replicates the usurpation of John Cotton, who got stabbed in the back – by a woman!
John Presco ‘The Hidden American Seed’
Margaret MacDonald was born in 1815 in Port Glasgow, Scotland and died around 1840. She lived with her two older brothers, James and George, both of whom ran a shipping business. Beginning in 1826 and through 1829, a few preachers in Scotland emphasized that the world’s problems could only be addressed through an outbreak of supernatural gifts from the Holy Spirit. In response, Isabella and Mary Campbell of the parish of Rosneath manifested charismatic experiences such as speaking in tongues. Around 1830, miraculous healings were reported through James Campbell, first of his sister Margaret MacDonald and then of Mary Campbell (through James’s letter to Mary). Shortly thereafter, James and George MacDonald manifested the speaking and interpretations of tongues, and soon others followed suit in prayer meetings. These charismatic experiences garnered major national attention. Many came to see and investigate these events. Some, such as Edward Irving and Henry Drummond, regarded these events as genuine displays from the Holy Spirit. Others, including John Nelson Darby and Benjamin Wills Newton, whom the Plymouth Brethren sent on their behalf to investigate, came to the conclusion that these displays were demonic.
Cotton was awarded the most important job in the biggest church in the colony, the First Church of Boston.
Pleased with the colony, Cotton wrote to his friends and colleagues in England and urged them to emigrate to the colony. He suggested that if they remained in England it would lead them to corruption.
In successfully luring Cotton to the Massachusetts Bay Colony, Winthrop also lured Anne Hutchinson, who felt lost without her mentor.
ing to the book The Antinomian Controversy, 1636-1638:
“It may have been from Cotton that Mrs. Hutchinson learned to question the significance of the ‘law’ and the ‘convenant of works.’ He may also have encouraged her to conceive of the Holy Spirit as ‘indwelling’ in the elect saint. Once they reached New England she and Cotton shared the same dissatisfaction with the spirituality of the colonists. Many of these people seemed to think that ‘affliction of the Spirit’ and ‘restraining from all known evil’ were the signs of ‘saving Union, or Communion’ with Christ. Together, the minister and the lay woman challenged this reasoning, reminding those who used it that the performance of moral duties was unrelated to divine mercy. To think otherwise, the two warned, was to proceed in the way of ‘works’ and not of ‘free grace.’ Looking back on the moment when he and Mrs. Hutchinson were collaborators, Cotton remembered the good consequences of his message: ‘And many whose spiritual estates were not so safely layed, yet where hereby helped and awakened to discover their sandy foundations, and to seek for better establishment in Christ…”
Hutchinson would later cause great problems for Winthrop in the colony when she began to challenge the Puritan’s leadership.
John Wilson (c.1588–1667), was a Puritan clergyman in Boston in the Massachusetts Bay Colony, and the minister of the First Church of Boston from its beginnings in Charlestown in 1630 until his death in 1667. He is most noted for being a minister at odds with Anne Hutchinson during the Antinomian Controversy from 1636 to 1638, and for being an attending minister during the execution of Mary Dyer in 1660.
Born into a prominent English family from Sudbury in Suffolk, his father was the chaplain to the Archbishop of Canterbury, and thus held a high position in the Anglican Church. Young Wilson was sent to school at Eton for four years, and then attended the university at King’s College, Cambridge, where he received his B.A. in 1610. From there he studied law briefly, and then studied at Emmanuel College, Cambridge, where he received an M.A. in 1613. Following his ordination, he was the chaplain for some prominent families for a few years, before being installed as pastor in his home town of Sudbury. Over the next ten years he was dismissed and then reinstated on several occasions, because of his strong Puritan sentiments which contradicted the practices of the established church.
As with many other Puritan divines, Wilson came to New England, and sailed with his friend John Winthrop and the Winthrop Fleet in 1630. He was the first minister of the settlers, who established themselves in Charlestown, but soon crossed the Charles River into Boston. Wilson was an encouragement to the early settlers during the very trying initial years of colonization. He made two return trips to England during his early days in Boston, the first time to persuade his wife to come, after she initially refused to make the trip, and the second time to transact some business. Upon his second return to the Massachusetts Bay Colony in 1635, Anne Hutchinson was first exposed to his preaching, and found an unhappy difference between his theology and that of her mentor, John Cotton, who was the other Boston minister. The theologically astute, sharp-minded, and outspoken Hutchinson, who had been hosting large groups of followers in her home, began to criticize Wilson, and the divide erupted into the Antinomian Controversy. Hutchinson was eventually tried and banished from the colony, as was her brother-in-law, Reverend John Wheelwright.
Reformation advocates of the Free Grace position include Johannes Agricola, Nicolaus von Amsdorf, and Andreas Osiander. Martin Luther’s fellow professor, Nicolaus von Amsdorf (ca.1530), went to the extreme by claiming that good works were even hurtful to the Christian life since they could foster a doctrine of justification by works and not by faith alone. John Cotton trained at Cambridge before fleeing to America (1633) during the persecution of Puritans. He was the most educated and articulate minister in New England according to his opponents, teaching that God’s grace was free without preparation by the sinner. Henry Vane and William Dell shared these views which led to the Antinomian Controversy. A parishioner of John Cotton, Anne Hutchinson, was expelled from Massachusetts after a trial in which she claimed to be hearing directly from God. See also Thomas Boston, Robert Sandeman, and Jesse Mercer.
The Seekers, or Legatine-Arians as they were sometimes known, were an English Protestant dissenting group that emerged around the 1620s, probably inspired by the preaching of three brothers – Walter, Thomas, and Bartholomew Legate. Seekers considered all organised churches of their day corrupt and preferred to wait for God’s revelation. Many of them subsequently joined the Religious Society of Friends (Quakers) Anne Hut
Long before the English Civil War there already existed what Hill calls a “lower-class heretical culture” in England. The cornerstones of this culture were anti-clericalism and a strong emphasis on Biblical study, but specific doctrines had “an uncanny persistence”: rejection of Predestination, Millenarianism, mortalism, anti-Trinitarianism and Hermeticism.[clarification needed] Such ideas became “commonplace to seventeenth century Baptists, Seekers, early Quakers and other radical groupings which took part in the free-for-all discussions of the English Revolution.”
Beliefs and practices
The Seekers were not an organised religious group in any way that would be recognised today (not a religious cult or denomination), but informal and localised. Membership in a local Seekers assembly did not preclude membership in another sect. Indeed, Seekers shunned creeds (see nondenominational Christianity) and each assembly tended to embrace a broad spectrum of ideas.
Seekers after the Legates were Puritan but not Calvinist. Some contemporary historians, though accepting their zeal in desiring a “godly society”, doubt whether the English Puritans during the English Revolution were as committed to religious liberty and pluralism as traditional histories have suggested. However, historian John Coffey’s recent workhas emphasised the contribution of a minority of radical Protestants who steadfastly sought toleration for so called heresy, blasphemy, Catholicism, non-Christian religions, and even atheism. This minority included the Seekers, as well as the General Baptists. Their collective witness demanded the church to be an entirely voluntary, non-coercive community able to evangelise in a pluralistic society governed by a purely civil state. Such a demand was in sharp contrast to the ambitions of magisterial Protestantism held by the Calvinist majority. Nevertheless, in common with other Dissenters, the Seekers believed that the Roman Church corrupted itself and, through its common heritage, the Church of England as well. Only Christ himself could establish the “true” Church.
However, there were a number of beliefs and practices that made the Seekers distinctive from the large number of nonconformist dissenting groups that emerged around the time of the Commonwealth of England. Most significant was their form of collective worship; the Seekers held meetings free of all Church ritual and in silence, mindful of direct inspiration and guidance.
Seekers anticipated aspects of Quakerism and a significant number of them became Quakers and many remaining Seekers attended the funeral of George Fox. Richard Baxter, a contemporary and unsympathetic author, claimed that they had merged with the “Vanists” or followers of Henry Vane the Younger.
Often when “heretics” were faced with being burnt at the stake they retracted, retaining their beliefs in a less public way. The Legates were exceptional. Thomas died in Newgate Prison after being arrested for his preaching and Bartholomew was burnt for heresy in 1612.