the word
of our God, at the same time, unto us, is that in _Rom._, xvi., 20.
'_The God of Peace shall bruise Satan under your feet shortly._'
Shortly, didst thou say, dearest Lord? O gladsome word! Amen, even so,
come Lord! Lord Jesus, come quickly! We shall never be rid of this
troublesome Devil, till thou do come to chain him up."--_Wonders, etc._

There is much in the Sermon that relates to the sins of the people,
generally, and some allusions to the difficulties that encompass the
subject of diabolical appearances; but the witchcraft in Salem is
portrayed in colors, which none but a thorough believer in all that was
there brought forward, could apply; the whole train of ideas and
exhortations is calculated to inflame the imaginations and passions of
the people; and it is closed by "An hortatory and necessary Address to a
country now extraordinarily alarum'd by the Wrath of the Devil." In this
Address, he goes, at length, into the horrible witchcraft at Salem
Village. "Such," says he, "is the descent of the Devil, at this day,
upon ourselves, that I may truly tell you, the walls of the whole world
are broken down." He enumerates, as undoubtedly true, in detail, all
that was said by the "afflicted children" and "confessing witches." He
says of the reputed witches: "They each of them have their spectres or
devils, commissioned by them, and representing of them, to be the
engines of their malice." Such expressions as these are scattered over
the pages, "wicked spectres," "diabolical spectres," "owners of
spectres," "spectre's hands," "spectral book," etc.

And yet it is stated, by the Reviewer, that Mather was opposed to
spectral evidence, and denounced it! He gave currency to it, in the
popular faith, during the whole period, while the trials and executions
were going on, more than any other man.

He preached another Sermon, of the same kind, entitled, _The Devil
Discovered_.

After the trials by the Special Court were over, and that body had been
forbidden to meet on the day to which it had adjourned, he addressed
another letter to John Richards, one of its members, dated "Dec. 14th,
1692," to be found in the _Mather Papers_, p. 397. It is a
characteristic document, and, in some points of view, commendable. Its
purpose was to induce Richards to consent to a measure he was desirous
of introducing into his pastoral administration, to which Richards and
one other member of his Church had manifested repugnance. Cotto