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[77] and the inference was that ‘all devils are not alike
Chap XIX.}
sagacious.’ The vanity of Cotton Mather was further gratified; for the bewitched girl would say that the
C. Mather, Mem Prov. p. 39.
demons could not enter his study, and that his own person was shielded by God against blows from the
p. 27.
evil spirits.

The revolution in New England seemed to open,

1689
once more, a career to the ambition of ministers. Yet great obstacles existed. The rapid progress of free inquiry was alarming. ‘There are multitudes of Sadducees in our day,’ sighed Cotton Mather. ‘A devil, in the apprehension of these mighty acute philoso-
C. M.'s Discourse, p. 14.
phers, is no more than a quality or a distemper.’— ‘We shall come,’ he adds, ‘to have no Christ but a light within, and no heaven but a frame of mind.’— ‘Men counted it wisdom to credit nothing but what they see and feel. They never saw any witches; therefore, there are none.’—‘How much,’ add the ministers of Boston and Charlestown, ‘how much this fond opinion has gotten ground, is awfully observable.’ —‘Witchcraft,’ shouted Cotton Mather from the pulpit, ‘is the most nefandous high treason against the Majesty on high;’ ‘a capital crime.’ ‘A witch is
C. M.'s Discourse, p. 10.
not to be endured in heaven or on earth.’ And, because men were skeptical on the subject, ‘God is pleased,’ said the ministers, ‘to suffer devils to do such things in the world, as shall stop the mouths of gainsayers, and extort a confession.’ The Discourse of Cotton Mather was therefore printed, with a copious narrative of the recent case of witchcraft. The story was confirmed by Goodwin, and recommended by all the ministers of Boston and Charlestown as an answer to atheism, proving clearly that ‘there is both a God and a devil, and witchcraft;’ and Cotton Mather, announcing

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