title: Matthew Hopkins

texts:
 expenses. The cost to the local community of <mask> and his company were such that, in 1645, a special local tax rate had to be levied in Ipswich. Parliament was well aware of <mask> and his team's activities, as shown by the concerned reports of the Bury St Edmunds witch trials of 1645.Before the trial, a report was carried to the Parliament"as if some busie men had made use of some ill Arts to extort such confession"that a special Commission of Oyer and Terminer was granted for the trial of these witches. After the trial and execution the Moderate Intelligencer, a parliamentary paper published during the English Civil War, in an editorial of 4–11 September 1645 expressed unease with the affairs in Bury. Methods of investigation
Methods of investigating witchcraft heavily drew inspiration from the Daemonologie of King James, which was directly cited in <mask>' The Discovery of Witches. Although torture was nominally unlawful in England, <mask> often used techniques such as sleep deprivation to extract confessions from his victims. He would also cut the arm of the accused with a blunt knife, and if she did not bleed, she was said to be a witch. Another of his methods was the swimming test, based on the idea that as witches had renounced their baptism, water would reject them. Suspects were tied to a chair and thrown into water: all those who "swam" (floated) were considered to be witches.<mask> was warned against the use of "swimming" without receiving the victim's permission first. This led to the legal abandonment of the test by the end of 1645. <mask> and his assistants also looked for the Devil's mark. This was a mark that all witches or sorcerers were thought to possess that was said to be dead to all feeling and would not bleed – although it was sometimes a mole, birthmark or an extra nipple or breast. If the suspected witch had no such visible marks invisible ones could be discovered


title: Matthew Hopkins

type: original

texts:
 by pricking. Therefore, "witch prickers" were employed, who pricked the accused with knives and special needles looking for such marks, normally after the suspect had been shaved of all body hair. It was believed that the witch's familiar, an animal such as a cat or dog, would drink the witch's blood from the mark, as a baby drinks milk from the nipple.Opposition
<mask> and his company ran into opposition very soon after the start of their work, but one of his main antagonists was John Gaule, vicar of Great Staughton in Huntingdonshire. Gaule had attended a woman from St Neots who was held in gaol charged with witchcraft until such time as <mask> could attend. Upon hearing that the woman had been interviewed, <mask> wrote a letter to a contact asking whether he would be given a "good welcome". Gaule hearing of this letter wrote his publication Select Cases of Conscience touching Witches and Witchcrafts;  London, (1646)dedicated to Colonel Walton of the House of Commonsand began a programme of Sunday sermons to suppress witch-hunting. In Norfolk both <mask> and Stearne were questioned by justices of the assizes about the torturing and fees. <mask> was asked if methods of investigation did not make the finders themselves witches, and if with all his knowledge did he not also have a secret, or had used "unlawful courses of torture". By the time this court session resumed in 1647 Stearne and <mask> had retired, <mask> to Manningtree and Stearne to Bury St Edmunds.Colonial impact
<mask>' witch-hunting methods were outlined in his book The Discovery of Witches, which was published in 1647. These practices were recommended in law books. During the year following the publication of <mask>' book, trials and executions for witchcraft began in the New England colonies with the hanging of Alse Young of Windsor, Connecticut on May 26, 1647, followed by the conviction of Margaret Jones. As described in

masks: Hopkins Hopkins Hopkins Hopkins Hopkins Hopkins Hopkins Hopkins Hopkins


title: Matthew Hopkins

texts:
 the journal of Governor John Winthrop, the evidence assembled against Margaret Jones was gathered by the use of <mask>' techniques of "searching" and "watching". Jones' execution was the first in a witch-hunt that lasted in New England from 1648 until 1663. About eighty people throughout New England were accused of practising witchcraft during that period, of whom fifteen women and two men were executed. Some of <mask>' methods were once again employed during the Salem Witch Trials, which occurred primarily in Salem, Massachusetts in 1692–93.These trials resulted in 19 executions for witchcraft, one man, Giles Corey, pressed to death for refusing to plead, and 150 imprisonments. Death and legacy

<mask> died at his home in Manningtree, Essex, on 12 August 1647, probably of pleural tuberculosis. He was buried a few hours after his death in the graveyard of the Church of St Mary at Mistley Heath. In the words of historian Malcolm Gaskill, <mask> "lives on as an anti-hero and bogeyman – utterly ethereal, endlessly malleable". According to historian Rossell Hope Robbins, <mask> "acquired an evil reputation which in later days made his name synonymous with fingerman or informer paid by authorities to commit perjury". What historian James Sharpe has characterised as a "pleasing legend" grew up around the circumstances of <mask>' death, according to which he was subjected to his own swimming test and executed as a witch, but the parish registry at Mistley confirms his burial there. References
Notes

Footnotes

Bibliography

Further reading

External links

Animated/Audio Story of <mask> and his demise
History of the Essex Witch Trials
Witch-Finder General by George Knowles
Diary of Witchfinder General trials published online

1647 deaths
17th-century deaths from tuberculosis
People from Babergh
Witch hunters
Year of birth uncertain
Year of birth unknown
Tuberculosis deaths in England
Witch

masks:
Hopkins
Hopkins
Matthew Hopkins
Matthew Hopkins
Hopkins
Hopkins
Hopkins


title: Ted Christopher

texts:
<mask> (June 5, 1958 – September 16, 2017) was an American professional racing driver and business owner who raced and won in many different types of race cars, including Modifieds, SK Modifieds, ISMA, Camping World East Series, Late Models, Pro Stocks, and Midgets. He also raced in NASCAR's now named Monster Energy Cup Series, Xfinity Series, and Camping World Truck Series. He is best known for competing in NASCAR's Whelen Modified Tour, where he has over 40 victories and a championship in 2008. He was also well known for his success on the 1.058 mile New Hampshire Motor Speedway where <mask> has won five Camping World East Series events and 5 Whelen Modified Tour events. <mask> was an aggressive driver, known for his infamous "Three Tap Rule" when passing cars in front of him, though his driving style changed in his later career and brought more success to his racing career. Racing career
2001 NASCAR Weekly Series national champion, winning 15 of the 18 races that he entered, clinching it at Thompson International Speedway in Connecticut. 2008 NASCAR Whelen Modified Tour champion.<mask>, who is known as one of the most accomplished drivers in the Northeast, won both the championship and the final race of the season at Thompson International Speedway. <mask> came into the race leading the championship standings over Matt Hirschman by 31 points. Late in the race, Hirschman suffered an electrical problem, which put him a handful of laps off the pace. <mask> drove on to win the event, with Hirschman finishing 21 laps down in 25th position. It was his 31st career win in

masks:
Theodore Christopher
Christopher
Christopher
Christopher
Christopher
Christopher


title: Ted Christopher

texts:
 his 12th full-time year of competition. Ironically, three years prior in 2005, <mask> went to the season finale at Thompson holding a 36-point lead over Hirschman's father, five-time tour champion Tony Hirschman, only to lose the championship due to a crash on lap 11. NASCAR Whelen Modified Tour: .. .  48 Victories  (third all-time). Three times voted Most Popular Driver (2008,09,10)

NASCAR K&N Pro Series East: . . .   10 victories. Stafford (CT) Speedway . . .  131 Feature Race victories (all-time track record). 9 time SK Modified Champion. Only active driver to ever have a Stafford grandstand named for him.Thompson (CT) Int'l Speedway . . .  99 Feature Race victories (all-time track record). 4 time SK Modified Champion. Waterford (CT) Speedbowl . . .  47 Feature Race victories (17th all-time). 1992 SK Modified Champion

In addition to his racing in the Modifieds and Busch North/K&N East, he also attempted numerous Winston/Nextel Cup, Busch Series, and Craftsman Truck Series races in the 2000s. He attempted and qualified for his first Cup race at Watkins Glen in 1999.His last Cup race came in the 2006 Sylvania 300 and last attempt in the 2009 Lenox Industrial Tools 301 for Kirk Shelmerdine. In the NASCAR Busch Series, <mask> competed part-time in 1998 with Marsh Racing, competing in three races for the team. Driving the No. 13 Whelen Engineering Chevrolet, <mask> posted the best finish of 10th at Nazareth. In 1999, the team attempted 12 races, again with <mask> driving the car. The team would make five races and posted the best finish of 8th at Nazareth. He also

masks: Christopher Christopher Christopher Christopher


title: Ted Christopher

texts:
 competed for the then new team of Michael Waltrip Racing, competing in three races with the team at Loudon, Watkins Glen, and the inaugural race at Memphis.The last race he competed in was at Nazareth in 2001 with Richard Childress Racing in the All-Star car 21 Rockwell Automation Chevy. He finished 19th two laps down from the winner Greg Biffle. The "Three Tap Rule"
The three NASCAR-sanctioned tracks in Connecticut use a handicap lineup system that starts the fastest cars deep in the field. A 30 green flag lap feature gives drivers little time to be courteous if they want to win. Throughout his career, <mask> employed an aggressive driving style he referred to as the "Three Tap Rule." A combination of intimidation techniques most famously used by Dale Earnhardt in the NASCAR Cup Series as well as the "chrome horn" and "bump-and-run" techniques commonly employed in short track racing, <mask> uses a trio of taps to coerce a slower competitor into moving over or ultimately moving them himself. The initial tap informs his competitor that he is there, while the second bump is a warning to commit to a lane to let him by.If needed, the third and final tap is the classic bump and run, with <mask> moving the car in front out of his racing groove to move on by. Death
<mask> was killed in a plane crash in North Branford near the Guilford, Connecticut town line on September 16, 2017, while en route from Robertson Field in Plainville, Connecticut to Francis S. Gabreski Airport in Westhampton Beach, New York, to compete in a Whelen Modified Tour race that evening at the Riverhead


title: Ted Christopher

texts:
 Raceway, in Calverton, New York, on Long Island. <mask> and Charles "Pat" Dundas, the pilot and family friend from Hauppauge, New York, who also died, were the only occupants of the Mooney M20C that went down in a wooded area. An NTSB report released in 2019 attributed the crash to fuel starvation due to pieces of towel cloth obstructing a fuel line. The aircraft impacted pine trees 1,500 feet away from an open field where investigators believed the aircraft may have been attempting an emergency landing. Personal life
He was born to <mask> and Lucy Graziano. He had a wife, Quinn Wazorko <mask>, and had no children with her.<mask> also had a twin brother, Mike, who also raced Modifieds, and Mike's son Mike Jr., has also begun racing Modifieds. <mask> was a 1976 graduate of Plainville High School and was a captain of the school's wrestling team. In 2013, he was inducted into the Plainville Sports Hall of Fame. He also owned and operated M&T Enterprises, which rebuilds transmissions for heavy trucks. Honors
As part of the 25th anniversary of the NASCAR Weekly Series in 2006, <mask> was named one of the series' All Time Top 25 drivers. In 2008 Stafford Motor Speedway named a section of their grandstand for him in honor of his 100th victory at Stafford. <mask>, who had 109 victories at the prestigious and storied Connecticut oval, is Stafford's all-time winningest driver.<mask> was the first driver to win SK modified track championships at all three Connecticut NASCAR Whelen All-American Series asphalt, oval short-tracks (Stafford Motor Speedway, Thompson International

masks:
Christopher
William Christopher
Christopher
Christopher
Christopher
Christopher
Christopher
Christopher


title: Ted Christopher

texts:
 Speedway, and the Waterford Speedbowl) during his career. The feat was later accomplished by Keith Rocco in 2010, the year he won his first SK Modified Championship at Waterford after multiple titles at the other two. His twin brother <mask> won before he did at Stafford. Also, the two started out racing go karts around Connecticut and the U.S. They were famous at The Pomfret Speedway in Pomfret, CT. The two also road raced with enduro karts at Daytona International Speedway, Pocono Raceway, Watkins Glen and many others. Motorsports career results

NASCAR
(key) (Bold – Pole position awarded by qualifying time.Italics – Pole position earned by points standings or practice time. * – Most laps led. ** – All laps led.) Sprint Cup Series

Busch Series

Craftsman Truck Series

Camping World East Series

Autozone West Series

Whelen Modified Tour

 1 <mask> was killed in a plane crash near the North Branford and Guilford, Connecticut, town line, while en route to Riverhead Raceway. He was officially credited with a "did not start" status and a 24th-place finish. Whelen Southern Modified Tour

Rolex Sports Car Series
(key) (Races in bold indicate pole position, Results are overall/class)

24 Hours of Daytona

References

External links

1958 births
2017 deaths
Accidental deaths in Connecticut
NASCAR drivers
People from Plainville, Connecticut
Racing drivers from Connecticut
Victims of aviation accidents or incidents in the United States
Victims of aviation accidents or incidents in 2017
24 Hours of Daytona drivers
Michael Waltrip Racing drivers
Richard Childress Racing

masks:
Mike Christopher
Christopher


title: Charles Goodyear

texts:
<mask> (December 29, 1800 – July 1, 1860) was an American self-taught chemist and manufacturing engineer who developed vulcanized rubber, for which he received patent number 3633 from the United States Patent Office on June 15, 1844. Goodyear is credited with inventing the chemical process to create and manufacture pliable, waterproof, moldable rubber. <mask>'s discovery of the vulcanization process followed five years of searching for a more stable rubber and stumbling upon the effectiveness of heating after Thomas Hancock. His discovery initiated decades of successful rubber manufacturing in the Lower Naugatuck Valley in Connecticut, as rubber was adopted to multiple applications, including footwear and tires. The Goodyear Tire and Rubber Company is named after him. Early life
<mask> was born in New Haven, Connecticut, the son of <mask>, and the oldest of six children. His father was a descendant of <mask>, successor to Governor Eaton as the head of the company London Merchants, who founded the colony of New Haven in 1683.In 1823, <mask> left his home and went to Philadelphia to learn the hardware business. He worked industriously until he was twenty-five years old, and then, returning to Connecticut, entered into a partnership in his father's business in Naugatuck, CT where they manufactured not only ivory and metal buttons, but also a variety of agricultural supplements. Marriage and early career

On August 3, 1824, he married Clarissa Beecher. Two years later the family moved to Philadelphia, and there <mask> opened a hardware store. This is where he did most of his work. His specialties were the valuable agricultural implements that his firm had been manufacturing, and after the first distrust of domestically made goods had worn away—for all agricultural implements were imported from England at that time—he found himself heading a successful business. This continued to increase until it seemed that he was to be a wealthy man.Between 1829 and 1830 he broke down in

masks:
Charles Goodyear
Goodyear
Charles Goodyear
Amasa Goodyear
Stephen Goodyear
Charles
Charles Goodyear


title: Charles Goodyear

texts:
 with an old business partner, he built up a factory and began to make clothing, life preservers, rubber shoes, and a great variety of rubber goods. They also had a large factory with special machinery, built at Staten Island, where he moved his family and again had a home of his own. Just about this time, when everything looked bright, the panic of 1837 came and swept away the entire fortune of his associate and left Goodyear penniless.His next move was to go to Boston, where he became acquainted with J. Haskins, of the Roxbury Rubber Company. Goodyear found him to be a good friend, who lent him money and stood by him when no one would have anything to do with the visionary inventor. A man named Mr. Chaffee was also exceedingly kind and ever ready to lend a listening ear to his plans, and to also assist him in a pecuniary way. About this time it occurred to Mr. Chaffee that much of the trouble that they had experienced in working India rubber might come from the solvent that was used. He therefore invented a huge machine for doing the mixing by mechanical means. The goods that were made in this way were beautiful to look at, and it appeared, as it had before, that all difficulties were overcome. Goodyear discovered a new method for making rubber shoes and received a patent which he sold to the Providence Company in Rhode Island.However, a method had not yet been found to process rubber so that it would withstand hot and cold temperatures and acids, and so the rubber goods were constantly growing sticky, decomposing and being returned to the manufacturers. Perfection and patent of vulcanization

From 1834 through 1839, Goodyear worked anywhere he could find investors, and often moved locations, mostly within New York, Massachusetts, Philadelphia, and Connecticut. In 1839, Goodyear was at the Eagle India Rubber Company in Woburn, Massachusetts, where he accidentally discovered that combining rubber and sulfur over a hot stove caused the rubber to vulcanize. For this <mask>


title: Charles Goodyear

texts:
 and Nathaniel Hayward received US patent number 1,090 on February 24 of the same year. Several years earlier, Goodyear had started a small factory at Springfield, Massachusetts, to which he moved his primary operations in 1842. The factory was run largely by Nelson and his brothers. <mask>'s brother-in-law, Mr. De Forest, a wealthy woolen manufacturer became involved as well.The work of making the invention practical was continued. In 1844, the process was sufficiently perfected and Goodyear received US patent number 3633, which mentions New York but not Springfield. Also in 1844, Goodyear's brother Henry introduced mechanical mixing of the mixture in place of the use of solvents. Goodyear sold some of these patents to Hiram Hutchinson who founded Hutchinson SA in France in 1853. Court cases regarding vulcanization

In the year 1852, Goodyear went to Europe, a trip that he had long planned, and saw Thomas Hancock, then in the employ of Charles Macintosh & Company. Hancock claimed to have invented vulcanization independently, and received a British patent, initiated in 1843, but finalized in 1844. In 1855, in the last of three patent disputes with fellow British rubber pioneer, Stephen Moulton, Hancock's patent was challenged with the claim that Hancock had copied Goodyear.Goodyear attended the trial. If Hancock lost, Goodyear stood to have his own British patent application granted, allowing him to claim royalties from both Hancock and Moulton. Both had examined Goodyear's vulcanized rubber in 1842, but several chemists testified that it would not have been possible to determine how it was made by studying it. Hancock prevailed. Despite his misfortune with patents, Goodyear wrote, “In reflecting upon the past, as relates to these branches of industry, the writer is not disposed to repine, and say that he has planted, and others have gathered the fruits. The advantages of a career in life should not be estimated exclusively by the standard of dollars and cents, as is too


title: Charles Goodyear

texts:
 often done. Man has just cause for regret when he sows and no one reaps.”

Death and legacy

Goodyear died on July 1, 1860, while traveling to see his dying daughter.After arriving in New York, he was informed that she had already died. He collapsed and was taken to the Fifth Avenue Hotel in New York City, where he died at the age of 59. He is buried in New Haven at Grove Street Cemetery. In 1898, almost four decades after his death, The Goodyear Tire & Rubber Company was founded and named after Goodyear by Frank Seiberling. On February 8, 1976, he was among six individuals selected for induction into the National Inventors Hall of Fame. In Woburn, Massachusetts, there is an elementary school named after him. The Government of France made him a Chevalier de la Légion d'honneur in 1855.The ACS Rubber Division awards a medal named in Goodyear's honor, the <mask>ar Medal. The medal honors principal inventors, innovators, and developers whose contributions resulted in a significant change to the nature of the rubber industry. The Goodyear welt, a technique in shoemaking, was named after and in honor of its inventor, <mask>' son; <mask> Jr.

See also
 Leverett Candee, first person to manufacture rubber footwear under the Goodyear vulcanization process. William Henry <mask>, his son
 Goodyear Tire and Rubber Company
 Vulcanization

References

External links

 The Charles Goodyear Story
 Today in Science History – Goodyear's U.S. Patent No. 240: Improvement in the Process of Divesting Caoutchouc, Gum-Elastic, or India-Rubber of its Adhesive Properties, and also of Bleaching the Same, and Thereby Adapting it to Various Useful Purposes. 1800 births
1860 deaths
Businesspeople from New Haven, Connecticut
19th-century American inventors
Polymer scientists and engineers
People from Staten Island
Burials at Grove Street Cemetery
People of the Industrial Revolution
American people of English descent
Engineers from New York (state)
19th-century American engineers
19th-century American

masks:
Charles Goodye
Charles
Charles Goodyear
Goodyear


title: Thomas Pamphlett

texts:
<mask> (1788?–1838), sometimes Pamphlet, also known as James Groom, was a convict in colonial Australia. He is best known for his time as a castaway in the Moreton Bay area, halfway up the eastern coast of Australia, in 1823. He was marooned with two others, Richard Parsons and John Finnegan, until rescued by explorer John Oxley on HMS Mermaid on 29 November of that year. They were the first white people to live in the area. They led Oxley to a large river, later named the Brisbane River. Consequently, a new colony at Moreton Bay was established in 1824. Ironically, <mask>, an ex-convict, committed another crime and was sentenced to seven years at the new settlement.It eventually became Brisbane, the capital of Queensland, Australia. Without <mask> and his fellow castaways, Brisbane might never have been founded. Transportation

<mask> became a brickmaker in Manchester, England. In 1810, he was charged with stealing a horse and five pieces of woollen cloth. The Justices of Assize sentenced him to 14 years' transportation to New South Wales. Life as a convict

He worked at Brickfield Hill just south of the town and lived at The Rocks. On 28 May 1814, <mask> was charged with two others of stealing the windows from Birch Grove House, the first and only building on the Balmain Peninsula, on 13 May.His punishment was 100 lashes at the marketplace and six months in the Sydney gaol gang in double irons. After four months he absconded, only to be recaptured and put in the carpenter's gang, but he escaped again. Finally, on 29 March 1815, he was sent to Newcastle, a place of secondary punishment  north of Sydney and now the second largest city in New South Wales. Within a few weeks, he disappeared once more. On recapture, <mask> was given 50 lashes for "absenting from

masks:
Thomas Pamphlett
Pamphlett
Pamphlett
Pamphlett
Pamphlett
Pamphlett


title: Thomas Pamphlett

texts:
 government labour". In October, he received another 50 strokes for "neglect of government work". Commutation of sentence
On 31 January 1820, Pamphlett successfully applied to the Governor for commutation of sentence, receiving a conditional pardon.He was returned to Sydney, evidently with a wife and three children. They lived in the Hawkesbury River area west of Sydney, where Pamphlett worked on the river in some capacity. He was sentenced to seven years at Port Macquarie penal settlement for stealing from a house at Pitt Town in early 1822 but was let off due to "unsound mind". He was also reported as "occasionally insane". Cedar fetcher

<mask> and fellow "ticket of leave" convicts Richard Parsons and John Thompson, along with full convict John Finnegan, were hired by settler William Cox to fetch cedar from the Illawarra District, or the Five Islands, now known as Wollongong,  south of Sydney. They set sail on their maiden voyage on 21 March 1823 in an open boat  in length and  in beam. On board were large quantities of pork and flour and five gallons of rum to buy cedar from the timber cutters, plus four gallons of water.They got to within sight of Illawarra when a strong breeze blew them away from the coast. The wind became stronger, heavy rain fell and it got dark. They were blown further out to sea. It was five days before they could use any sail, and they drank the water and the rum. Prevailing winds and currents may have taken them most of the way across the Tasman Sea toward New Zealand. Lost at sea

They were hopelessly lost. They thought they had drifted south and headed northwest to try to get back to Illawarra and Sydney.Pamphlett spotted land on their twenty-second day at sea. Before they could land, Thompson succumbed to the lack of fresh water and


title: Thomas Pamphlett

texts:
 the elements, and collapsed and died. They kept his body on board, thinking they would be able to land and bury him, but they couldn’t find a spot free of wild surf so buried him at sea after two days. Castaway

Pamphlett, Finnegan and Parsons finally landed on Moreton Island. Thinking Sydney was to the north, they set off along the beach in this direction with two sacks of flour and a few other items. They spent the next seven and a half months walking around Moreton Bay, island hopping, and following river and creek banks until they could find a way of crossing them. They lived for periods with several Aboriginal tribes who fed them fish and fernroot and thought they were the ghosts of dead kinsmen due to their pale colour.The natives took them by boat to Stradbroke Island. Here the castaways made their own canoe and got to the mainland, where they landed near what is now Cleveland. They continued their journey northwards along the waterfront in hope of reaching civilisation. It wasn't long before the trio stumbled across a large river which they were unable to cross. They trekked upstream for almost a month, weakened due to lack of good food. With only one reasonable swimmer (<mask>), they had to follow the banks of many of the creeks they encountered en route. Upon reaching Oxley Creek, however, they procured a canoe and attempted their first crossing of the river.The canoe was on the western bank of the creek, and was procured by <mask> swimming across the creek. The present Pamphlett Bridge at that spot was named for that event. They used the canoe to return to the mouth of the river and continued north. They reached Bribie Island sometime between July and October 1823. While <mask> attended a series of organised fights with an Aboriginal friend, Parsons and

masks: Pamphlett Pamphlett Pamphlett


title: Thomas Pamphlett

texts:
 Finnegan headed further north. The pair quarrelled and Finnegan returned to Bribie Island to the south. <mask> also returned to this spot.Parsons continued northwards. Rescued

On 29 November 1823, <mask> and some Aboriginal people were on the beach at Bribie Island cooking the day's catch when he saw a cutter in the bay. It was explorer John Oxley who had been searching up and down the coast for a new convict settlement. Only then did <mask> learn that Sydney was over  to the south rather than to the north. He told part of his story to crew member John Uniacke. Next day they picked up Finnegan who was returning from a tribal fight. He showed Oxley the Brisbane River while <mask> assisted Uniacke and others with aspects of Aboriginal culture.Parsons was picked up by Oxley on another trip nearly a year later. Moreton Bay convict settlement

Oxley took <mask> and Finnegan back to Sydney. A year and a half later, as a labourer at Portland Head west of Sydney, <mask> committed another crime. He stole two bags of flour, the very food that had initially kept him alive at Moreton Bay. In a further irony, he was sentenced to seven years’ transportation to the new Moreton Bay penal colony, which had been set up after a favourable report on the area by Oxley, thanks to <mask> and Finnegan. The Moreton Bay settlement became Brisbane, the capital of Queensland, Australia. See also
List of convicts transported to Australia

References
Notes

Sources
Pearce, Chris: 'Through the Eyes of <mask>: Convict and Castaway', Boolarong Publications, Brisbane, 1993, 188 pages, illustrated.Steele, John Gladstone: 'The Explorers of the Moreton Bay District 1770-1830', St Lucia, 1972, 386 pages documentary, illustrated. 1788 births
1838 deaths
Convicts transported to Australia
Pre-Separation

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Pamphlett
Pamphlett
Pamphlett
Pamphlett
Pamphlett
Pamphlett
Pamphlett
Thomas Pamphlett


title: John Cotton (minister)

texts: <mask> (4 December 1585 – 23 December 1652) was a clergyman in England and the American colonies and was considered the preeminent minister and theologian of the Massachusetts Bay Colony. He studied for five years at Trinity College, Cambridge, and another nine at Emmanuel College, Cambridge. He had already built a reputation as a scholar and outstanding preacher when he accepted the position of minister at St. Botolph's Church, Boston in Lincolnshire, in 1612. As a Puritan, he wanted to do away with the ceremony and vestments associated with the established Church of England and to preach in a simpler manner. He felt that the English church needed significant reforms, but he was adamant about not separating from it; his preference was to change it from within. Many ministers were removed from their pulpits in England for their Puritan practices, but <mask> thrived at St. Botolph's for nearly 20 years because of supportive aldermen and lenient bishops, as well as his conciliatory and gentle demeanor. By 1632, however, the church authorities had greatly increased pressure on non-conforming clergy, and <mask> was forced into hiding.The following year, he and his wife boarded a ship for New England. <mask> was highly sought as a minister in Massachusetts and was quickly installed as the second pastor of the Boston church, sharing the ministry with <mask>. He generated more religious conversions in his first six months than had been made the whole previous year. Early in his Boston tenure, he became involved in the banishment of Roger Williams, who blamed much of his trouble on <mask>. Soon after, <mask> became embroiled in the colony's Antinomian Controversy when several adherents of his "free grace" theology

masks:
John Cotton
Cotton
Cotton
Cotton
John Wilson
Cotton
Cotton


title: John Cotton (minister)

texts:
 (most notably Anne Hutchinson) began criticizing other ministers in the colony. He tended to support his adherents through much of that controversy; near its conclusion, however, he realized that many of them held theological positions that were well outside the mainstream of Puritan orthodoxy, which he did not condone. Following the controversy, <mask> was able to mend fences with his fellow ministers, and he continued to preach in the Boston church until his death.A great part of his effort during his later career was devoted to the governance of the New England churches, and he was the one who gave the name Congregationalism to this form of church polity. A new form of polity was being decided for the Church of England in the early 1640s, as the Puritans in England gained power on the eve of the English Civil War, and <mask> wrote numerous letters and books in support of the "New England Way". Ultimately, Presbyterianism was chosen as the form of governance for the Church of England during the Westminster Assembly in 1643, though <mask> continued to engage in a polemic contest with several prominent Presbyterians on this issue. <mask> became more conservative with age. He battled the separatist attitude of Roger Williams and advocated severe punishment for those whom he deemed heretics, such as Samuel Gorton. He was a scholar, an avid letter writer, and the author of many books, and was considered the "prime mover" among New England's ministers. He died in December 1652 at age 67, following a month-long illness.His grandson <mask> also became a New England minister and historian. Early life

<mask> was born in Derby, England, on 4 December 1585 and was baptized 11 days later at St. Alkmund's Church

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Cotton
Cotton
Cotton
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Cotton Mather
John Cotton


title: John Cotton (minister)

texts: there. He was the second of four children of <mask>, a Derby lawyer, and Mary Hurlbert, who was "a gracious and pious mother" according to <mask>'s grandson <mask>. He was educated at Derby School in the buildings which are now called the Old Grammar School, Derby, under the tutelage of <mask>, a priest of the Church of England. <mask> matriculated at Trinity College, Cambridge, in 1598 as a sizar, the lowest class of paying student and requiring some financial assistance. He followed a curriculum of rhetoric, logic, and philosophy, and then gave four Latin disputations for an evaluation. He received his B.A.in 1603 and then attended Emmanuel College, Cambridge, "the most Puritan college in the kingdom", earning an M.A. in 1606 following a course of study which included Greek, astronomy, and perspective. He then accepted a fellowship at Emmanuel and continued with his studies for another five years, this time focusing on Hebrew, theology, and disputation; he was also allowed to preach during this time. An understanding of Latin was necessary for all scholars, and his study of Greek and Hebrew gave him greater insight into scripture. <mask> became recognized for his scholarship and preaching during his time as a graduate student. He also tutored and worked as dean, supervising his juniors. Biographer Larzer Ziff calls his learning "profound" and his knowledge of languages "phenomenal".<mask> became famous at Cambridge when he preached the funeral sermon of Robert Some, the late Master of Peterhouse, Cambridge, and he developed a large following for both his "manner and matter". He left the university after five years but did not receive his Bachelor of Divinity degree until 1613, following the compulsory

masks:
Rowland Cotton
Cotton
Cotton Mather
Richard Johnson
Cotton
Cotton
Cotton


title: John Cotton (minister)

texts:
 seven-year wait after his M.A. He was ordained as both deacon and priest of the Church of England on 13 July 1610. In 1612, he left Emmanuel College to become the vicar of St. Botolph's Church in Boston, Lincolnshire, described as "the most magnificent parochial edifice in the kingdom." He was only 27 years old, but his scholarly, vigorous, and persuasive preaching made him one of the leading Puritans in England. <mask>'s theology

One of the influences on <mask>'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 <mask> 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." <mask> 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 <mask>; 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; <mask>'s preaching was

masks: Cotton Cotton Cotton Cotton Cotton Cotton


title: John Cotton (minister)

texts:
 responsible for the conversion of <mask>, the future Master of Emmanuel College and the most influential Puritan minister of his day.As <mask>'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 <mask>. 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, <mask>, and <mask>. In the religious theory developed by <mask>, 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 <mask>'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.Puritanism

<mask>'s sentiments were strongly anti-Catholic, clearly evident in his writings, and this led him to oppose the established English church which had

masks:
John Preston
Cotton
John Calvin
John Jewel
John Whitgift
Cotton
Cotton
Cotton


title: John Cotton (minister)

texts: 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. <mask> 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


title: John Cotton (minister)

texts:
 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. <mask> 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 <mask> 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. Ministry at St. Botolph's

Puritan <mask>'s religious conversion was attributed to <mask>. Preston had become a political force at Queens' College and later the Master of Emmanuel, and he held favor with King James.In his college roles, he sent a steady stream of students to live with and learn from <mask>, giving <mask> the epithet "Dr. Preston's seasoning vessel." When <mask> arrived at St. Botolph's in 1612, non-conformity had already been practised for nearly 30 years. Nevertheless, he attempted to conform to the practices of the Church of England during his early tenure there, until his conscience no longer allowed him to

masks:
Cotton
Cotton
John Preston
Cotton
Cotton
Cotton
Cotton


title: John Cotton (minister)

texts:
 do so. He then wrote a defence of his new position which he circulated among his sympathizers. In time, <mask>'s preaching became so celebrated and his lectures so well attended that three lectures were added to his week, in addition to the usual Sunday morning sermon and Thursday afternoon lecture. Puritans throughout the kingdom sought to correspond with him or interview him, including Roger Williams with whom he later had a strained relationship. In 1615, <mask> began holding special services within his church where Puritanism could be practised in its true sense and the offensive practices of the established church could be totally avoided.Some members were excluded from these alternate services; they became offended and registered their complaints with the bishop's court in Lincoln. <mask> was suspended, but alderman Thomas Leverett was able to negotiate an appeal, after which <mask> was reinstated. This interference maintained by Leverett and other aldermen was successful in protecting <mask> from Anglican church officials, enabling him to maintain his course of Puritanism under four different bishops of Lincoln: William Barlow, Richard Neile, George Montaigne, and <mask>. The last 12 years of <mask>'s tenure at St. Botolph's was spent under the tenure of Williams, who was a tolerant bishop with whom <mask> could be fairly frank about his non-conformist views. <mask> nurtured this relationship by agreeing with the bishop to the extent that his conscience allowed and being humble and cooperative when forced to disagree. Role as counsellor and teacher
The surviving correspondence of <mask> reveals the growth of his importance as a pastoral counselor to his church colleagues during the 1620s and into the

masks:
Cotton
Cotton
Cotton
Cotton
Cotton
John Williams
Cotton
Cotton
Cotton
John Cotton


title: John Cotton (minister)

texts: 1630s. Among those seeking his counsel were young ministers beginning their careers or facing some crisis.Others desiring his aide were older colleagues, including those who had left England to preach on the Continent. <mask> had become the experienced veteran who assisted his fellow ministers, particularly in their struggles with the conformity that was forced upon them by the established church. He assisted ministers from England and abroad, and also trained many students from Cambridge. Ministers came to <mask> with a wide range of questions and concerns. In the years before his immigration to the Massachusetts Bay Colony, he gave advice to his former Cambridge student Reverend Ralph Levett, serving in 1625 as the private chaplain to Sir William and Lady Frances Wray at Ashby cum Fenby, Lincolnshire. As the family minister, Levett struggled to align his Puritan beliefs with this fun-loving household, which enjoyed dancing and exchanging valentine sentiments. <mask>'s advice was that valentines were like a lottery and "a takeinge of Gods name in vaine," though dancing was acceptable, if not done in a lewd way.Levett was satisfied with the guidance. After Charles I became king in 1625, the situation grew worse for Puritans and more of them moved to the Netherlands. Charles would not compromise with his rivals, and Parliament became dominated by Puritans, followed by civil war in the 1640s. Under Charles, the Church of England reverted to more ceremonial worship, approaching that of Catholicism, and there was increased hostility towards the Calvinism that <mask> followed. <mask>'s colleagues were being summoned to the High Court for their Puritan practices, but he continued to thrive because of his

masks: Cotton Cotton Cotton Cotton Cotton


title: John Cotton (minister)

texts:
 supportive aldermen and sympathetic superiors, as well as his conciliatory demeanor. Minister Samuel Ward of Ipswich remarked, "Of all men in the world I envy Mr. <mask>, of Boston, most; for he doth nothing in way of conformity, and yet hath his liberty, and I do everything that way, and cannot enjoy mine." North American colonization

The options for Puritan ministers who lacked <mask>'s success at avoiding the church authorities were to either go underground or to form a separatist church on the Continent.In the late 1620s, however, another option emerged as America began to open for colonization. With this new prospect, a staging area was established at Tattershall, near Boston, which was the seat of Theophilus Clinton, 4th Earl of Lincoln. <mask> and the Earl's chaplain Samuel Skelton conferred extensively, before Skelton left England to be the minister for the company of <mask> in 1629. <mask> firmly opposed separatism, whereby newly formed churches in New England or continental Europe refused communion with the Church of England or with the continental reformed churches. For this reason, he was upset to learn that Skelton's church at Naumkeag (later Salem, Massachusetts) had opted for such separatism and had refused to offer communion to newly arriving colonists. In particular, he was grieved to learn that William Coddington, his friend and parishioner from Boston (Lincolnshire), was not allowed to have his child baptized "because he was no member of any particular reformed church, though of the catholic" (universal). In July 1629, <mask> took part in a planning conference for emigration at Sempringham in Lincolnshire.Other future New England colonists who participated in the planning were Thomas

masks:
Cotton
Cotton
Cotton
John Endicott
Cotton
Cotton


title: John Cotton (minister)

texts:
 Hooker, Roger Williams, <mask>, and Emmanuel Downing. <mask> did not emigrate for several more years, though he did travel to Southampton to preach the farewell sermon to Winthrop's party. Of <mask>'s thousands of sermons, this was the earliest one to be published. He also offered support to those who had already sailed, and he arranged in a 1630 letter for a hogshead of meal to be sent to Coddington who was at Naumkeag. Shortly after seeing the New England colonists on their way, both <mask> and his wife became seriously ill from malaria. They stayed at the manor house of the Earl of Lincoln for nearly a year; he eventually recovered, but his wife died. He decided to travel to complete his recovery and, while doing so, he became much more aware of the dangers that Puritans were facing throughout England.Nathaniel Ward wrote of his summons to court in a December 1631 letter to <mask>, mentioning that Thomas Hooker had already fled from Essex and gone to Holland. The letter is representative of the "emotional agony" faced by these ministers, and Ward wrote it as a sort of "good-bye", knowing that he would be removed from his ministry. <mask> and Ward met again in New England. Flight from England

On 6 April 1632, <mask> married widow Sarah (Hawkred) Story who had a daughter. He received word almost immediately thereafter that he was to be summoned to the High Court for his non-conforming practices. This was less than a year after receiving the letter from Ward. <mask> asked the Earl of Dorset to intercede on his behalf, but the earl wrote back that non-conformity and Puritanism were unpardonable offenses, and told <mask> "you must fly for your safety."<mask> was to appear before William Laud, the Bishop of

masks:
John Winthrop
Cotton
Cotton
Cotton
Cotton
Cotton
Cotton
Cotton
Cotton
Cotton


title: John Cotton (minister)

texts: London, who was on a campaign to suppress Puritan practices. He now felt that his best option was to disappear into the Puritan underground, and then decide his course of action from there. In October 1632, he wrote his wife a letter from hiding, saying that he was being well cared for but that she would be followed if she attempted to join him. Two prominent Puritans came to visit him in hiding: Thomas Goodwin and <mask>. Both men came to convince him that it would be acceptable for him to conform to the established church rather than deal with possible imprisonment. Instead, <mask> compelled these two men into further non-conformity; Goodwin went on to be the voice of the independents (Congregationalists) at the Westminster Assembly in 1643, while Davenport became the founder of the Puritan New Haven Colony in America, using <mask>'s theocratic model of government. It was <mask>'s influence that made him "the most important of the Congregational leaders," and later a prime target for attacks by the Presbyterians.While in hiding, <mask> moved about in an underground Puritan network, staying at times in Northamptonshire, Surrey, and different places around London. He contemplated going to Holland like many nonconformists, which allowed a quick return to England should the political situation become favorable and appeasing the sense that a "great reformation" was to take place soon. He soon ruled out Holland, however, because of the negative feedback from fellow minister Thomas Hooker who had previously gone there. Members of the Massachusetts Bay Colony heard about <mask>'s flight and sent him letters urging him to come to New England. None of the great Puritan clergymen had gone there, and he felt that it

masks:
John Davenport
Cotton
Cotton
Cotton
Cotton
Cotton


title: John Cotton (minister)

texts:
 would put him at too great a distance to return should the situation in England warrant. Despite this, he made his decision to emigrate by the spring of 1633 and wrote a letter to Bishop Williams on 7 May, resigning from his benefice at St. Botolph's and thanking the bishop for his flexibility and mildness. By the summer, he had reunited with his wife, and the couple made their way to the coast of Kent.In June or July 1633, the 48-year-old <mask> boarded the ship Griffin with his wife and step-daughter, along with fellow ministers Thomas Hooker and Samuel Stone. Also on board was Edward Hutchinson, the oldest son of Anne Hutchinson who was traveling with his uncle Edward. <mask>'s wife bore their son during the voyage, and they named him Seaborn. Eighteen months after his departure from England, <mask> wrote that his decision to emigrate was not difficult to make; he found preaching in a new land to be far preferable to "sitting in a loathsome prison." New England

<mask> and Thomas Hooker were the first eminent ministers to come to New England, according to <mask>'s biographer Larzer Ziff. <mask> was openly welcomed on his arrival in September 1633 as one of the two ministers of the church in Boston in the Massachusetts Bay Colony, having been personally invited to the colony by Governor Winthrop. Ziff writes, "It was only fitting, the majority felt, that the most eminent preacher in the colony should be located in the principal city."Also, many who had come from Boston, Lincolnshire had settled in Boston, Massachusetts. The Boston meetinghouse of the 1630s was small and windowless, with clay walls and a thatched roof—far different from <mask>'s former surroundings in the spacious and comfortable church of

masks: Cotton Cotton Cotton Cotton Cotton Cotton Cotton


title: John Cotton (minister)

texts:
 St. Botolph's. Once established in his new church, however, his evangelical fervor contributed to a religious revival, and there were more conversions during his first six months in the pastorate than there had been the previous year. He was recognized as the leading intellectual in the colony and is the first minister known to have preached a theme of millennialism in New England. He also became the spokesman for the new church polity known as Congregationalism. Congregationalists felt very strongly that individual congregations were real churches, while the Church of England had strayed far from the teachings of the Bible. Puritan leader <mask> arrived in Salem with the Winthrop Fleet in 1630, but minister Samuel Skelton informed him that they would not be welcomed at the celebration of the Lord's supper and their children would not be baptized in Skelton's church because of Winthrop's association with the Church of England.<mask> was initially offended by this action and was concerned that the Puritans in Salem had become separatists, as were the Pilgrims. However, <mask> eventually came to agree with Skelton and concluded that the only real churches were autonomous, individual congregations, and that there was no legitimate higher ecclesiastical power. Relation with Roger Williams

Early in his New England tenure, Roger Williams began to be noticed for his activity in the Salem Church. This church was founded in 1629 and had already become a separatist church by 1630, when it denied communion to <mask> and his wife upon their arrival in Massachusetts; it also refused to baptize a child born at sea. Williams arrived in Boston in May 1631 and was offered the position of teacher in the Boston church, but

masks:
John Winthrop
Cotton
Cotton
John Winthrop


title: John Cotton (minister)

texts: he refused the offer because the church was not sufficiently separated from the Church of England. He even refused to become a member of the Boston church, but he had been selected as the teacher at Salem by May 1631 upon the death of Francis Higginson. Williams had a reputation for both non-conformity and piety, although historian Everett Emerson calls him a "gadfly whose admirable personal qualities were mixed with an uncomfortable iconoclasm".Boston's minister <mask> returned to England to get his wife in 1632, and Williams again refused an invitation to fill in during his absence. Williams had distinctive theological views, and <mask> differed with him on the issues of separatism and religious toleration. Williams had gone to Plymouth for a short while but returned to Salem, and was called to replace Salem's minister Samuel Skelton upon his death. During his tenure at Salem, Williams considered those who maintained ties with the Church of England to be "the unregenerate" and pushed for separation from them. He was supported by local magistrate <mask>, who went so far as to remove the cross from the English flag as being a symbol of idolatry. As a result, Endicott was barred from the magistracy for a year in May 1635, and Salem's petition for additional land was refused by the Massachusetts Court two months later because Williams was the minister there. Williams was soon banished from the Massachusetts colony; <mask> was not consulted on the issue but he nevertheless wrote to Williams, stating that the cause of banishment was "the tendency of Williams' doctrines to disturb the peace of the church and state."Williams was going to be shipped back to England by the Massachusetts magistrates, but instead he

masks:
John Wilson
Cotton
John Endicott
Cotton


title: John Cotton (minister)

texts:
 slipped away into the wilderness, spending the winter near Seekonk and establishing Providence Plantations near the Narragansett Bay the following spring. He eventually considered <mask> the "chief spokesman" for Massachusetts Bay Colony and "the source of his problems", according to one historian. <mask> went to Salem in 1636 where he delivered a sermon to the congregation. His goal was to make peace with the parishioners, but also to persuade them of what he perceived as the dangers of the separatist doctrine espoused by Williams and many others. Antinomian controversy

<mask>'s theology espoused that a person is helpless to affect his own salvation, and instead is totally dependent on God's free grace. In contrast, most of the other New England ministers were "preparationists", espousing the view that morality and good works were needed to prepare one for God's salvation. Most members of <mask>'s Boston church became very attracted to his theology, including Anne Hutchinson.She was a charismatic woman who hosted 60 or more people at her home each week to discuss <mask>'s sermons, but also to criticize the colony's other ministers. Another highly important advocate of <mask>'s theology was the colony's young governor Henry Vane, who had built an addition onto <mask>'s house where he lived during his time in Boston. Hutchinson and Vane followed the teachings of <mask>, but both of them also held some views that were considered unorthodox, and even radical. <mask>, a brother-in-law of Hutchinson, arrived in New England in 1636; he was the only other divine in the colony who shared <mask>'s free grace theology. Thomas Shepard was the minister of Newtown (which became Cambridge, Massachusetts). He began

masks:
Cotton
Cotton
Cotton
Cotton
Cotton
Cotton
Cotton
Cotton
John Wheelwright
Cotton


title: John Cotton (minister)

texts: writing letters to <mask> as early as the spring of 1636, in which he expressed concern about <mask>'s preaching and about some of the unorthodox opinions found among his Boston parishioners. Shepard also began criticizing this unorthodoxy to his Newtown congregation during his sermons.Hutchinson and the other free grace advocates continually questioned, criticized, and challenged the orthodox ministers in the colony. Ministers and magistrates began sensing the religious unrest, and <mask> gave the first public warning of the ensuing crisis with an entry in his journal around 21 October 1636, blaming the developing situation on Hutchinson. On 25 October 1636, seven ministers gathered at the home of <mask> to confront the developing discord, holding a private conference which included Hutchinson and other lay leaders from the Boston church. Some agreement was reached concerning the theological differences, and <mask> "gave satisfaction" to the other ministers, "so as he agreed with them all in the point of sanctification, and so did Mr. Wheelwright; so as they all did hold, that sanctification did help to evidence justification." The agreement was short-lived, and <mask>, Hutchinson, and their supporters were accused of a number of heresies, including antinomianism and familism. Antinomianism means "against or opposed to the law" and theologically means that a person considers himself not bound to obey any moral or spiritual law. Familism is named for a 16th-century sect called the Family of Love; it teaches that a person can attain a perfect union with God under the Holy Spirit, coupled with freedom from both sin and the responsibility for it.Hutchinson, Wheelwright, and Vane were antagonists of the orthodox

masks:
Cotton
Cotton
John Winthrop
Cotton
Cotton
Cotton


title: John Cotton (minister)

texts:
 party, but <mask>'s theological differences from the colony's other ministers were at the center of the controversy. By winter, the theological schism had become great enough that the General Court called for a day of fasting on 19 January 1637 to pray for a resolution of the colony's difficulties. <mask> preached a conciliatory sermon at the Boston church on that morning, but Wheelwright preached a sermon in the afternoon which was "censurable and incited mischief" in the view of the Puritan clergy. <mask> considered this sermon to be "ill-advised in manner, although ... valid enough in content." Events of 1637

By March, the political tide began to turn against the free grace advocates. Wheelwright was tried and convicted of contempt and sedition for his fast-day sermon, but he was not yet sentenced. <mask> replaced Henry Vane as governor in May 1637, and all of the other Boston magistrates who supported Hutchinson and Wheelwright were voted out of office.Wheelwright was sentenced to banishment at the court which convened on 2 November 1637 and ordered to leave the colony within 14 days. Anne Hutchinson was brought before the clergy and congregation at the Boston meeting house on 15 March 1638. A list of numerous theological errors was presented, four of which were addressed during a nine-hour session. Then <mask> was put in the uncomfortable position of delivering an admonition to his admirer. He said, "I would speake it to Gods Glory [that] you have bine an Instrument of doing some good amongst us ... he hath given you a sharp apprehension, a ready utterance and abilitie to exprese yourselfe in the Cause of God." With this said, it was the overwhelming conclusion of the ministers that Hutchinson's

masks:
Cotton
Cotton
Cotton
John Winthrop
Cotton


title: John Cotton (minister)

texts:
 unsound beliefs outweighed any good that she might have done and that she endangered the spiritual welfare of the community. <mask> continued:

You cannot Evade the Argument ... that filthie Sinne of the Communitie of Woemen; and all promiscuous and filthie cominge togeather of men and Woemen without Distinction or Relation of Mariage, will necessarily follow ...Though I have not herd, nayther do I thinke you have bine unfaythfull to your Husband in his Marriage Covenant, yet that will follow upon it. Here <mask> was making a reference to Hutchinson's theological ideas and those of the antinomians and familists, which taught that a Christian is under no obligation to obey moral strictures. He then concluded:

Therefor, I doe Admonish you, and alsoe charge you in the name of Ch[rist] Je[sus], in whose place I stand ... that you would sadly consider the just hand of God agaynst you, the great hurt you have done to the Churches, the great Dishonour you have brought to Je[sus] Ch[rist], and the Evell that you have done to many a poore soule. <mask> had not yet given up on his parishioner, and Hutchinson was allowed to spend the week at his home, where the recently arrived Reverend <mask> was also staying. All week the two ministers worked with her, and under their supervision she had written out a formal recantation of her unorthodox opinions. At the next meeting on Thursday, 22 March, she stood and read her recantation to the congregation, admitting that she had been wrong about many of her beliefs. The ministers, however, continued with her examination, during which she began to lie about her theological positions—and her entire defense unraveled.At this point, <mask> signaled that he had given up on her, and

masks:
Cotton
Cotton
Cotton
John Davenport
Cotton


title: John Cotton (minister)

texts:
 his fellow minister <mask> read the order of excommunication. Aftermath

<mask> had been deeply complicit in the controversy because his theological views differed from those of the other ministers in New England, and he suffered in attempting to remain supportive of Hutchinson while being conciliatory towards his fellow ministers. Nevertheless, some of his followers were taking his singular doctrine and carrying it well beyond Puritan orthodoxy. <mask> attempted to downplay the appearance of colonial discord when communicating with his brethren in England. A group of colonists made a return trip to England in February 1637, and <mask> asked them to report that the controversy was about magnifying the grace of God, one party focused on grace within man, the other on grace toward man, and that New England was still a good place for new colonists. <mask> later summarized some of the events in his correspondence. In one letter he asserted that "the radical voices consciously sheltered themselves" behind his reputation.In a March 1638 letter to Samuel Stone at Hartford, he referred to Hutchinson and others as being those who "would have corrupted and destroyed Faith and Religion had not they bene timely discovered." His most complete statement on the subject appeared in a long letter to Wheelwright in April 1640, in which he reviewed the failings which both of them had committed as the controversy developed. He discussed his own failure in not understanding the extent to which members of his congregation knowingly went beyond his religious views, specifically mentioning the heterodox opinions of William Aspinwall and <mask>. He also suggested that Wheelwright should have picked up on the gist of what Hutchinson

masks:
John Wilson
Cotton
Cotton
Cotton
Cotton
John Coggeshall


title: John Cotton (minister)

texts: and Coggeshall were saying. During the heat of the controversy, <mask> considered moving to New Haven, but he first recognized at the August 1637 synod that some of his parishioners were harboring unorthodox opinions, and that the other ministers may have been correct in their views about his followers. Some of the magistrates and church elders let him know in private that his departure from Boston would be most unwelcome, and he decided to stay in Boston once he saw a way to reconcile with his fellow ministers. In the aftermath of the controversy, <mask> continued a dialogue with some of those who had gone to Aquidneck Island (called Rhode Island at the time).One of these correspondents was his friend from Lincolnshire William Coddington. Coddington wrote that he and his wife had heard that <mask>'s preaching had changed dramatically since the controversy ended: "if we had not knowne what he had holden forth before we knew not how to understand him." Coddington then deflected <mask>'s suggestions that he reform some of his own ideas and "errors in judgment". In 1640, the Boston church sent some messengers to Aquidneck, but they were poorly received. Young Francis Hutchinson, a son of Anne, attempted to withdraw his membership from the Boston church, but his request was denied by <mask>. <mask> continued to be interested in helping Wheelwright get his order of banishment lifted. In the spring of 1640, he wrote to Wheelwright with details about how he should frame a letter to the General Court.Wheelwright was not yet ready to concede the level of fault that <mask> suggested, though, and another four years transpired before he could admit enough wrongdoing for the court to lift his banishment. Some of <mask>'s

masks: Cotton Cotton Cotton Cotton Cotton Cotton Cotton Cotton


title: John Cotton (minister)

texts:
 harshest critics during the controversy were able to reconcile with him following the event. A year after Hutchinson's excommunication, Thomas Dudley requested <mask>'s assistance with counseling William Denison, a layman in the Roxbury church. In 1646, Thomas Shepard was working on his book about the Sabbath Theses Sabbaticae and he asked for <mask>'s opinion. Late career

<mask> served as teacher and authority on scripture for both his parishioners and his fellow ministers. For example, he maintained a lengthy correspondence with Concord minister Peter Bulkley from 1635 to 1650. In his letters to <mask>, Bulkley requested help for doctrinal difficulties as well as for challenging situations emanating from his congregation.Plymouth minister <mask> and his ruling elder William Brewster also sought <mask>'s professional advice. In addition, <mask> continued an extensive correspondence with ministers and laymen across the Atlantic, viewing this work as supporting Christian unity similar to what the Apostle Paul had done in biblical times. <mask>'s eminence in New England mirrored that which he enjoyed in Lincolnshire, though there were some notable differences between the two worlds. In Lincolnshire, he preached to capacity audiences in a large stone church, while in New England he preached to small groups in a small wood-framed church. Also, he was able to travel extensively in England, and even visited his native town of Derby at least once a year. By contrast, he did little traveling in New England. He occasionally visited the congregations at Concord or Lynn, but more often he was visited by other ministers and laymen who came to his Thursday lectures.He continued to board and mentor young scholars, as he

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Cotton
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John Reynes
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title: John Cotton (minister)

texts:
 did in England, but there were far fewer in early New England. Church polity

One of the major issues that consumed <mask> both before and after the Antinomian Controversy was the government, or polity, of the New England churches. By 1636, he had settled on the form of ecclesiastical organization that became "the way of the New England churches"; six years later, he gave it the name Congregationalism. <mask>'s plan involved independent churches governed from within, as opposed to Presbyterianism with a more hierarchical polity, which had many supporters in England. Both systems were an effort to reform the Episcopal polity of the established Church of England. Congregationalism became known as the "New England Way", based on a membership limited to saved believers and a separation from all other churches in matters of government. Congregationalists wanted each church to have its own governance, but they generally opposed separation from the Church of England.The Puritans continued to view the Church of England as being the true church but needing reform from within. <mask> became the "chief helmsman" for the Massachusetts Puritans in establishing congregationalism in New England, with his qualities of piety, learning, and mildness of temper. Several of his books and much of his correspondence dealt with church polity, and one of his key sermons on the subject was his Sermon Deliver'd at Salem in 1636, given in the church that was forced to expel Roger Williams. <mask> disagreed with Williams' separatist views, and he had hoped to convince him of his errors before his banishment. His sermon in Salem was designed to keep the Salem church from moving further towards separation from the English church. He felt

masks: Cotton Cotton Cotton Cotton


title: John Cotton (minister)

texts: that the church and the state should be separate to a degree but that they should be intimately related. He considered the best organization for the state to be a Biblical model from the Old Testament.He did not see democracy as being an option for the Massachusetts government, but instead felt that a theocracy would be the best model. It was in these matters that Roger Williams strongly disagreed with <mask>. Puritans gained control of the English Parliament in the early 1640s, and the issue of polity for the English church was of major importance to congregations throughout England and its colonies. To address this issue, the Westminster Assembly was convened in 1643. Viscount Saye and Sele had scrapped his plans to immigrate to New England, along with other members of Parliament. He wrote to <mask>, Hooker, and Davenport in New England, "urging them to return to England where they were needed as members of the Westminster Assembly". None of the three attended the meeting, where an overwhelming majority of members were Presbyterian and only a handful represented independent (congregational) interests.Despite the lopsided numbers, <mask> was interested in attending, though <mask> quoted Hooker as saying that he could not see the point of "travelling 3,000 miles to agree with three men." <mask> changed his mind about attending as events began to unfold leading to the First English Civil War, and he decided that he could have a greater effect on the Assembly through his writings. The New England response to the assembly was <mask>'s book The Keyes of the Kingdom of Heaven published in 1644. It was <mask>'s attempt to persuade the assembly to adopt the Congregational way of church polity in England, endorsed

masks:
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Cotton
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John Winthrop
Cotton
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Cotton


title: John Cotton (minister)

texts: by English ministers Thomas Goodwin and Philip Nye. In it, <mask> reveals some of his thoughts on state governance. "Democracy I do not conceive that ever God did ordain as a fit government either for church or commonwealth." Despite these views against democracy, congregationalism later became important in the democratization of the English colonies in North America.This work on church polity had no effect on the view of most Presbyterians, but it did change the stance of Presbyterian <mask> who later became a leader of the independent party at the Restoration of the English monarchy in 1660. Owen had earlier been selected by Oliver Cromwell to be the vice-chancellor of Oxford. Congregationalism was New England's established church polity, but it did have its detractors among the Puritans, including Baptists, Seekers, Familists, and other sectaries. <mask>'s Short Story about the Antinomian Controversy was published in 1644, and it prompted Presbyterian spokesman Robert Baillie to publish A Dissuasive against the Errours of the Time in 1645. As a Presbyterian minister, Baillie was critical of Congregationalism and targeted <mask> in his writings. He considered congregationalism to be "unscriptural and unworkable," and thought <mask>'s opinions and conduct to be "shaky." <mask>'s response to Baillie was The Way of Congregational Churches Cleared published in 1648.This work brings out more personal views of <mask>, particularly in regards to the Antinomian Controversy. He concedes that neither Congregationalism nor Presbyterianism would become dominant in the domain of the other, but he looks at both forms of church polity as being important in countering the heretics. The brief second part of this work was

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John Owen
John Winthrop
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title: John Cotton (minister)

texts:
 an answer to criticism by Presbyterian ministers Samuel Rutherford and Daniel Cowdrey. Baillie made a further response to this work in conjunction with Rutherford, and to this <mask> made his final refutation in 1650 in his work Of the Holinesse of Church-members. Synod and Cambridge Assembly

Following the Westminster Assembly in England, the New England ministers held a meeting of their own at Harvard College in Cambridge, addressing the issue of Presbyterianism in the New England colonies. <mask> and Hooker acted as moderators. A synod was held in Cambridge three years later in September 1646 to prepare "a model of church government".The three ministers appointed to conduct the business were <mask>, Richard Mather, and Ralph Partridge. This resulted in a statement called the Cambridge Platform which drew heavily from the writings of <mask> and Mather. This platform was adopted by most of the churches in New England and endorsed by the Massachusetts General Court in 1648; it also provided an official statement of the Congregationalist method of church polity known as the "New England Way". Debate with Roger Williams

<mask> had written a letter to Roger Williams immediately following his banishment in 1635 which appeared in print in London in 1643. Williams denied any connection with its publication, although he happened to be in England at the time getting a patent for the Colony of Rhode Island. The letter was published in 1644 as Mr. Cottons Letters Lately Printed, Examined and Answered. The same year, Williams also published The Bloudy Tenent of Persecution.In these works, he discussed the purity of New England churches, the justice of his banishment, and "the propriety of the Massachusetts policy of

masks: Cotton Cotton Cotton Cotton Cotton


title: John Cotton (minister)

texts:
 religious intolerance." Williams felt that the root cause of conflict was the colony's relationship of church and state. With this, <mask> became embattled with two different extremes. At one end were the Presbyterians who wanted more openness to church membership, while Williams thought that the church should completely separate from any church hierarchy and only allow membership to those who separated from the Anglican church. <mask> chose a middle ground between the two extremes. He felt that church members should "hate what separates them from Christ, [and] not denounce those Christians who have not yet rejected all impure practices." <mask> further felt that the policies of Williams were "too demanding upon the Christian".In this regard, historian Everett Emerson suggests that "<mask>'s God is far more generous and forgiving than Williams's". <mask> and Williams both accepted the Bible as the basis for their theological understandings, although Williams saw a marked distinction between the Old Testament and New Testament, in contrast to <mask>'s perception that the two books formed a continuum. <mask> viewed the Old Testament as providing a model for Christian governance, and envisioned a society where church and state worked together cooperatively. Williams, in contrast, believed that God had dissolved the union between the Old and New Testaments with the arrival of Christ; in fact, this dissolution was "one of His purposes in sending Christ into the world." The debate between the two men continued in 1647 when <mask> replied to Williams's book with The Bloudy Tenant, Washed and Made White in the Bloud of the Lambe, after which Williams responded with yet another pamphlet. Dealing with sectaries

A


title: John Cotton (minister)

texts: variety of religious sects emerged during the first few decades of American colonization, some of which were considered radical by many orthodox Puritans. Some of these groups included the Radical Spiritists (Antinomians and Familists), Anabaptists (General and Particular Baptists), and Quakers.Many of these had been expelled from Massachusetts and found a haven in Portsmouth, Newport, or Providence Plantation. One of the most notorious of these sectaries was the zealous Samuel Gorton who had been expelled from both Plymouth Colony and the settlement at Portsmouth, and then was refused freemanship in Providence Plantation. In 1642, he settled in what became Warwick, but the following year he was arrested with some followers and brought to Boston for dubious legal reasons. Here he was forced to attend a <mask> sermon in October 1643 which he confuted. Further attempts at correcting his religious opinions were in vain. <mask> was willing to have Gorton put to death in order to "preserve New England's good name in England," where he felt that such theological views were greatly detrimental to Congregationalism. In the Massachusetts General Court, the magistrates sought the death penalty, but the deputies were more sympathetic to free expression; they refused to agree, and the men were eventually released.<mask> became more conservative with age, and he tended to side more with the "legalists" when it came to religious opinion. He was dismayed when the success of Parliament in England opened the floodgates of religious opinion. In his view, new arrivals from England as well as visitors from Rhode Island were bringing with them "horrifyingly erroneous opinions". In July 1651, the Massachusetts Bay Colony was

masks: Cotton Cotton Cotton


title: John Cotton (minister)

texts:
 visited by three Rhode Islanders who had become Baptists:  <mask>, Obadiah Holmes, and <mask>. Massachusetts reacted harshly against the visit, imprisoning the three men, while <mask> preached "against the heinousness" of the Anabaptist opinions of these men. The three men were given exorbitant fines, despite public opinion against punishment. Friends paid the fines for Clarke and Crandall, but Holmes refused to allow anyone to pay his fine.As a result, he was publicly whipped in such a cruel manner that he could only sleep on his elbows and knees for weeks afterwards. News of the persecutions reached England and met with a negative reaction. Sir Richard Saltonstall, a friend of <mask>'s from Lincolnshire, wrote to <mask> and Wilson in 1652 rebuking them for the practices of the colony. He wrote, "It doth not a little grieve my spirit to heare what sadd things are reported dayly of your tyranny and persecutions in New-England as that you fyne, whip and imprison men for their consciences." He continued, "these rigid wayes have layed you very lowe in the hearts of the saynts." Roger Williams also wrote a treatise on these persecutions which was published after <mask>'s death. Later life, death, and legacy

During the final decade of his life, <mask> continued his extensive correspondence with people ranging from obscure figures to those who were highly prominent, such as Oliver Cromwell.His counsel was constantly requested, and Winthrop asked for his help in 1648 to rewrite the preface to the laws of New England. William Pynchon published a book that was considered unsound by the Massachusetts General Court, and copies were collected and burned on the Boston common. A letter from <mask> and four other elders

masks:
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John Call
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title: John Cotton (minister)

texts: attempted to moderate the harsh reaction of the court. Religious fervor had been waning in the Massachusetts Bay Colony since the time of the first settlements, and church membership was dropping off. To counter this, minister Richard Mather suggested a means of allowing membership in the church without requiring a religious testimonial. Traditionally, parishioners had to make a confession of faith in order to have their children baptized and in order to participate in the sacrament of Holy Communion (Last Supper). In the face of declining church membership, Mather proposed the Half-way covenant, which was adopted.This policy allowed people to have their children baptized, even though they themselves did not offer a confession. <mask> was concerned with church polity until the end of his life and continued to write about the subject in his books and correspondence. His final published work concerning Congregationalism was Certain Queries Tending to Accommodation, and Communion of Presbyterian & Congregational Churches completed in 1652. It is evident in this work that he had become more liberal towards Presbyterian church polity. He was, nevertheless, unhappy with the direction taken in England. Author Everett Emerson writes that "the course of English history was a disappointment to him, for not only did the English reject his Congregational practices developed in America, but the advocates of Congregationalism in England adopted a policy of toleration, which <mask> abhorred." Some time in the autumn of 1652, <mask> crossed the Charles River to preach to students at Harvard.He became ill from the exposure, and in November he and others realized that he was dying. He was at the time running a sermon series


title: John Cotton (minister)

texts:
 on First Timothy for his Boston congregation which he was able to finish, despite becoming bed-ridden in December. On 2 December 1652, Amos Richardson wrote to <mask>, Jr.: "Mr. <mask> is very ill and it is much feared will not escape this sickness to live. He hath great swellings in his legs and body". The Boston Vital Record gives his death date as 15 December; a multitude of other sources, likely correct, give the date as 23 December 1652. He was buried in the King's Chapel Burying Ground in Boston and is named on a stone which also names early First Church ministers <mask> (d. 1670), <mask> (d. 1674), and Thomas Bridge (d. 1713). Exact burial sites and markers for many first-generation settlers in that ground were lost when Boston's first Anglican church, King's Chapel I (1686), was placed on top of them.The present stone marker was placed by the church, but is likely a cenotaph. Legacy

Many scholars, early and contemporary, consider <mask> to be the "preeminent minister and theologian of the Massachusetts Bay Colony." Fellow Boston Church minister <mask> wrote: "Mr. <mask> preaches with such authority, demonstration, and life that, methinks, when he preaches out of any prophet or apostle I hear not him; I hear that very prophet and apostle. Yea, I hear the Lord Jesus Christ speaking in my heart." Wilson also called <mask> deliberate, careful, and in touch with the wisdom of God. <mask>'s contemporary <mask> founded the New Haven Colony and he considered <mask>'s opinion to be law. <mask> was highly regarded in England, as well.Biographer Larzer Ziff writes:

<mask>, the majority of the English Puritans knew, was the American with the widest reputation for scholarship and pulpit ability; of all the

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John Winthrop
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John Davenport
John Oxenbridge
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John Wilson
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John Davenport
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John Cotton


title: John Cotton (minister)

texts: American ministers, he had been consulted most frequently by the prominent Englishmen interested in Massachusetts; of all of the American ministers, he had been the one to supply England not only with descriptions of his practice, but with the theoretical base for it. <mask>, the majority of the English Puritans concluded, was the prime mover in New England's ecclesiastical polity. Even Thomas Edwards, an opponent of <mask>'s in England, called him "the greatest divine" and the "prime man of them all in New England". Modern scholars agree that <mask> was the most eminent of New England's early ministers. Robert Charles Anderson comments in the Great Migration series: "<mask>'s reputation and influence were unequaled among New England ministers, with the possible exception of Thomas Hooker." Larzer Ziff writes that <mask> "was undeniably the greatest preacher in the first decades of New England history, and he was, for his contemporaries, a greater theologian than he was a polemicist." Ziff also considers him the greatest Biblical scholar and ecclesiastical theorist in New England.Historian Sargeant Bush notes that <mask> provided leadership both in England and America through his preaching, books, and his life as a nonconformist preacher, and that he became a leader in congregational autonomy, responsible for giving congregationalism its name. Literary scholar Everett Emerson calls <mask> a man of "mildness and profound piety" whose eminence was derived partly from his great learning. Despite his position as a great New England minister, <mask>'s place in American history has been eclipsed by his theological adversary Roger Williams. Emerson claims that "<mask> is probably best known in American intellectual

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John Cotton
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title: John Cotton (minister)

texts:
 history for his debate with Roger Williams over religious toleration," where <mask> is portrayed as "medieval" and Williams as "enlightened". Putting <mask> into the context of colonial America and its impact on modern society, Ziff writes, "An America in search of a past has gone to Roger Williams as a true parent and has remembered <mask> chiefly as a monolithic foe of enlightenment." Family and descendants

<mask> was married in Balsham, Cambridgeshire, on 3 July 1613 to Elizabeth Horrocks, but this marriage produced no children. Elizabeth died about 1630.<mask> married Sarah, the daughter of Anthony Hawkred and widow of Roland Story, in Boston, Lincolnshire, on 25 April 1632, and they had six children. His oldest child Seaborn was born during the crossing of the Atlantic on 12 August 1633, and he married Dorothy, the daughter of Simon and Anne Bradstreet. Daughter Sariah was born in Boston (Massachusetts) on 12 September 1635 and died there in January 1650. Elizabeth was born 9 December 1637, and she married Jeremiah Eggington. <mask> was born 15 March 1640; he attended Harvard and married Joanna Rossiter. Maria was born 16 February 1642 and married Increase Mather, the son of Richard Mather. The youngest child was Rowland, who was baptized in Boston on 24 December 1643 and died in January 1650 during a smallpox epidemic, like his older sister Sariah.Following <mask>'s death, his widow married the Reverend Richard Mather. <mask>'s grandson, <mask> who was named for him, became a noted minister and historian. Among <mask>'s descendants are U.S. Supreme Court Justice Oliver Wendell Holmes Jr., Attorney General Elliot Richardson, actor <mask>w, and clergyman Phillips Brooks. Works
<mask>'s written legacy

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John Cotton
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John
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John Lithgo
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title: John Cotton (minister)

texts: includes a large body of correspondence, numerous sermons, a catechism, and a shorter catechism for children titled Spiritual Milk for Boston Babes. The last is considered the first children's book by an American; it was incorporated into The New England Primer around 1701 and remained a component of that work for over 150 years. This catechism was published in 1646 and went through nine printings in the 17th century. It is composed of a list of questions with answers.<mask>'s grandson <mask> wrote, "the children of New England are to this day most usually fed with [t]his excellent catechism". Among <mask>'s most famous sermons is God's Promise to His Plantation (1630), preached to the colonists preparing to depart from England with <mask>'s fleet. In May 1636, <mask> was appointed to a committee to make a draft of laws that agreed with the Word of God and would serve as a constitution. Moses, his judicialls was written by the subject, but it was not adopted. The resulting legal code was titled An Abstract of the laws of New England as they are now established. This was only modestly used in Massachusetts, but the code became the basis for <mask>'s legal system in the New Haven Colony and also provided a model for the new settlement at Southampton, Long Island. <mask>'s most influential writings on church government were The Keyes of the Kingdom of Heaven and The Way of Congregational Churches Cleared, where he argues for Congregational polity instead of Presbyterian governance.He also carried on a pamphlet war with Roger Williams concerning separatism and liberty of conscience. Williams's The Bloudy Tenent of Persecution (1644) brought forth <mask>'s reply The Bloudy Tenent washed and made white in the

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Cotton Mather
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John Winthrop
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John Davenport
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title: John Cotton (minister)

texts:
 bloud of the Lamb, to which Williams responded with Bloudy Tenent Yet More Bloudy by Mr. <mask>'s Endeavour to Wash it White in the Blood of the Lamb. <mask>'s Treatise of the Covenant of Grace was prepared posthumously from his sermons by Thomas Allen, formerly Teacher of Charlestown, and published in 1659. It was cited at length by Jonathan Mitchell in his 'Preface to the Christian Reader' in the Report of the Boston Synod of 1662. A general list of <mask>'s works is given in the Bibliotheca Britannica. See also
History of Boston
History of Massachusetts

Notes

References

Sources
Print sources

 ; contains <mask>'s works "A Sermon at Salem," "The Keys of the Kingdom of Heaven" and "The Way of Congregational Churches Cleared"

Online sources

Further reading

 ; original London, 1641. External links

Gods Promise to His Plantation <mask>'s sermon to the departing colonists traveling with the Winthrop Fleet

1585 births
1652 deaths
17th-century American writers
17th-century English male writers
17th-century Calvinist and Reformed theologians
17th-century English Anglican priests
17th-century English writers
17th-century New England Puritan ministers
American colonial clergy
Kingdom of England emigrants to Massachusetts Bay Colony
American religious writers
American Calvinist and Reformed theologians
American evangelicals
English Caroline nonconforming clergy
English Protestant ministers and clergy
English evangelicals
Massachusetts colonial-era clergy
People educated at Derby School
People from colonial Boston
People from Derby
Burials in Boston
English male writers
People of colonial Massachusetts
Alumni of Trinity College, Cambridge
Alumni of Emmanuel College,


title: Katinka Hosszú

texts:
<mask> (; born 3 May 1989) is a Hungarian competitive swimmer specialized in individual medley events. She is a three-time Olympic champion and a nine-time long-course world champion. She is owner of a Budapest based swim school and swim club called Iron Swim Budapest, and co-owner and captain of Team Iron, founding member of the International Swimming League. <mask> is the current world record holder in 100-meter individual medley, 200-meter individual medley (long course and short course), 400-meter individual medley (long course) and 200-meter backstroke (short course). She was the first swimmer (male or female) to hold world records in all five individual medley events at the same time. She holds two-thirds of the Hungarian national records. Hosszu was named FINA Swimmer of the Year in 2014, 2015, 2016 and 2018, and won SwimSwam's Swammy Award for Female Swimmer of the Year in 2013.She has competed at five Summer Olympics: 2004, 2008, 2012, 2016, and 2020. Hosszú currently swims for her own team, Team Iron Swim Budapest. After a long tenure under head coach Shane Tusup, who was her husband, following their divorce Hosszú was coached by Dave Salo before moving onto Árpád Petrov. At the end of 2019 she parted ways with Petrov, and by the following year had hired József Nagy  to be her coach. She is one of the most versatile swimmers in the world, and was nicknamed the "Iron Lady", which she has since turned into a fast growing international brand. In 2014 she became the first race-prize dollar millionaire (man or woman) in swimming history. According to Forbes magazine she is considered the most valuable Hungarian athlete, ranking the first position for the last five years.Personal life
<mask> <mask> was born in Pécs, Hungary, the daughter of Barbara Bakos and István Hosszú. She is the youngest of three (Gergely and Ádám). Katinka grew up in Baja and was coached in swimming by her grandfather, László Bakos until the age of 13. Hosszú met her future husband Shane Tusup in 2009, when they were both freshmen at the University of Southern California. After being

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title: Katinka Hosszú

texts:
 crushed under the pressure of expectations at the 2012 London Olympics and not medalling, she asked her then boyfriend Tusup to become her coach, replacing her coach since her U.S.C. swim team days, Dave Salo. After the Olympics, at the Beijing World Cup swim meet, she competed in 8 events, medalling in 5 of them, leading to Chinese newspapers says she was made out of iron, leading to her nickname, The Iron Lady.Hosszú married Tusup in 2013. <mask> and husband Tusup opened their own swim club in Hungary, Iron Aquatics in September 2016. On 16 February 2018 Hosszú filed for divorce from Tusup. On 25 May 2018 Hosszú's Facebook page was deleted by Tusup, who was the sole administrator of the page. However, on 6 June 2018 she regained access to her Facebook page with the assistance of activist and women's rights defender Matan Uziel. In January 2022, Hosszú announced her engagement to her boyfriend since 2019, Máté Gelencsér. In August 2016, Hosszú lost a defamation lawsuit against writer Casey Barrett, magazine Swimming World, and publisher Sports Publications International, Incorporated.She had filed the lawsuit in November 2015 after the magazine published an article on its website in May 2015 questioning whether Hosszú was using performance-enhancing substances, despite Hosszú never having been found to use such substances. The lawsuit was dismissed because the judge ruled the article to clearly be an opinion piece. Swimming career
Hosszú is renowned throughout the swimming world for swimming many events well in a short space of time. During the third leg of the 2014 FINA/MASTBANK Swimming World Cup, organised in the Victoria Park Swimming Pool of Hong Kong, she got an unprecedented achievement winning 12 medals out of the 17 individual events for the two-day meet. 10 gold (200m, 400m and 800m free, 50m, 100m and 200m backstroke, 200m butterfly, 100m, 200m and 400m individual medley) and 2 silver (50m free and 50m butterfly). Hosszú is an active part of the swimming community as well. She is one of those 30 swimmers who have founded the Global Association of