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Rowlandson's True History, Cambridge, Mass., 1682; Mather's Brief History of the War, 1676; Drake's Old Indian Chronicle, Boston, 1836; Gookin's Historical Collections of the Indians in New England, 1674; and Account of the Doings and Sufferings of the Christian Indians, in Archchaeologia Americana, vol. ii.
Baxter recommended it to our people by a Preface, wherein he says: 'That man must be a very obdurate Sadducee that will not believe it. The year after, Mr. Baxter, perhaps encouraged by Mr. Mather's book, published his own Certainty of the World of Spirits, with another testimony, 'That Mr. Mather's book would Silence any incredulity that pretended to be rational. And Mr. Mather dispersed Mr.
This hardly accounts for "journeys to Salem," during those months. Salem was not exactly in Mr. Mather's way from his house in Boston to the Jail in Boston.
Let it be still further noted, that the Section which he thus cited, in 1692, is one of those which, when the tide had turned, he left out, in 1697. The Reviewer, referring to Mather's quotation of the second Section of the Advice, in the Wonders, says: "he printed it in full, which Mr. Upham has never done;" and following out the strange misrepresentation, he says: "Mr.
They add their testimony to the truth of Mather's statements, which they commend as furnishing "clear information" that there is "both a God and a devil, and witchcraft." The book was presently republished in London, with a preface by Baxter, who pronounced the girl's case so "convincing" that "he must be a very obdurate Sadducee who would not believe it."
Not long after, coming into the family room, who should she see there, sitting demurely, reading one of the Reverend Cotton Mather's most popular sermons, but the same Master Joseph Putnam whom she had thought she was well rid of. "I thought you had gone. I surely heard you riding down the lane," she said in a surprised tone. "Oh, no, I wanted to speak with you about something." "Who was it then?
Notwithstanding some slight cautions about trusting too much to spectral evidence, Mather's book, which professed to be published at the special request of the Governor, was evidently intended to stimulate to further proceedings. But, before its publication, the reign of terror had already reached such a height as to commence working its own cure.
Mather to be their spiritual comforter, if he had been the agent, as has been alleged, of bringing them into their sad condition?" In other forms of language and other connections, he speaks of Mr. Mather's presence, at these executions, as "the performance of a sad duty to Proctor and Willard," and represents Brattle as calling him "the spiritual adviser of the persons condemned."
The position taken by the Reviewer, let it be noticed, is, that the idea of Cotton Mather's taking a leading part in the witchcraft prosecutions of 1692, "originated" with me, in a work printed in 1831; and that I have given "the cue" to all subsequent writers on the subject. Now what are the facts? Cotton Mather himself is a witness that the idea was entertained at the time.
At the period of the Revolution two books had been produced which had a right to live, in virtue of their native force and freshness; hardly more than two; for we need not count in this category the records of events, such as Winthrop's Journal, or Prince's Annals, or even that quaint, garrulous, conceited farrago of pedantry and piety, of fact and gossip, Mather's "Magnalia."
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