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The Lectures, for instance, printed in 1831, contained the following sentence, referring to Cotton Mather's agency, in the Goodwin case, in Boston. "An instance of witchcraft was brought about, in that place, by his management." So it appeared in a reprint of that volume, in 1832.
There was "Plutarch's Lives," in which he was deeply interested; also Defoe's "Essay on Projects." But to no one book was he more indebted than to Dr. Mather's "Essay to do Good." From this he derived hints and sentiments which had a beneficial influence upon his after life.
Our superintendent, who was a man of culture and a Christian gentleman of the Puritan-school, dignified and reserved, used often to stop at my desk in his daily round to see what book I was reading. One day it was Mather's "Magnalia," which I had brought from the public library, with a desire to know something of the early history of New England.
His style is sprightly, and often entertaining. Neal, the author of the History of the Puritans, in a letter to the Rev. Benjamin Colman, after speaking with commendation of one of Cotton Mather's productions, says: "It were only to be wished that it had been freed from those puns and jingles that attend all his writings, before it had been made public."
One night a destructive little instrument, called a hand-grenade, was thrown into Cotton Mather's window, and rolled under Grandfather's chair. It was supposed to be filled with gunpowder, the explosion of which would have blown the poor minister to atoms.
This Swedish case was Cotton Mather's special topic. In his Wonders of the Invisible World, he says that "other good people have in this way been harassed, but none in circumstances more like to ours, than the people of God in Sweedland." He introduces, into the Wonders, a separate account of it; and reproduces it in his Life of Phips, incorporated subsequently into the Magnalia.
All these stories closely correspond to the tales in Increase Mather's Remarkable Providences in New England, in which the phenomena sometimes occur in the presence of an epileptic and convulsed boy, about 1680. To take one classic French case, Segrais declares that a M. Patris was lodged in the Chateau d'Egmont.
In the same connection, Francis Hutchinson says: "Observe the time of the publication of that book, and of Mr. Baxter's. Mr. Mather's came out in 1690, and Mr. Baxter's the year after; and Mr.
In Grandfather's younger days there used to be a wax figure of him in one of the Boston museums, representing a solemn, dark-visaged person, in a minister's black gown, and with a black-letter volume before him. "It is difficult, my children," observed Grandfather, "to make you understand such a character as Cotton Mather's, in whom there was so much good, and yet so many failings and frailties.
He was, moreover, esteemed by the women as a man of great erudition, for he had read several books quite through, and was a perfect master of Cotton Mather's "History of New England Witchcraft," in which, by the way, he most firmly and potently believed. He was, in fact, an odd mixture of small shrewdness and simple credulity.
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