Salem Witchcraft Part 49

On the 18th of November, 1724, the corporation of Harvard College elected the Rev. Benjamin Colman, pastor of the Brattle-street Church in Boston, to the vacant presidential chair. He declined the appointment. The question hung in suspense another six months. In June, 1725, the Rev. Benjamin Wadsworth, pastor of the First Church in Boston, was elected, accepted the office, and held it to his death, on the 16th of March, 1737. It may easily be imagined how keenly these repeated slights were felt by Cotton Mather. He died on the 13th of February, 1728.

From the early part of the spring of 1695, when the abortive attempt to settle the difficulty between Mr. Parris and the people of the village, by the umpirage of Major Gedney, was made, it evidently became the settled purpose of the leading men, on both sides, to restore harmony to the place. On all committees, persons who had been prominent in opposition to each other were joined together, that, thus co-operating, they might become reconciled. This is strikingly ill.u.s.trated in the "seating of the meeting-house," as it was called.

In 1699, in a seat accommodating three persons, John Putnam the son of Nathaniel, and John Tarbell, were two of the three. Another seat for three was occupied by James and John Putnam, sons of John, and by Thomas Wilkins. Thomas Putnam and Samuel Nurse were placed in the same seat; and so were the wives of Thomas Putnam and Samuel Nurse, and the widow Sarah Houlton. The widow Preston, daughter of Rebecca Nurse, was seated with the widow Walcot, mother of Mary, one of the accusing girls.

We see in this the effect of the wise and decisive course adopted by Mr. Parris's successor, the Rev. Joseph Green. Immediately upon his ordination, Nov. 10, 1698, he addressed himself in earnest to the work of reconciliation in that distracted parish. From the date of its existence, nearly thirty years before, it had been torn by constant strife. It had just pa.s.sed through scenes which had brought all hearts into the most terrible alienation. A man of less faith would not have believed it possible, that the horrors and outrages of those scenes could ever be forgotten, forgiven, or atoned for, by those who had suffered or committed the wrongs. But he knew the infinite power of the divine love, which, as a minister of Christ, it was his office to inspire and diffuse. He knew that, with the blessing of G.o.d, that people, who had from the first been devouring each other, and upon whose garments the stain of the blood of brethren and sisters was fresh, might be made "kind one to another, tender-hearted, forgiving one another, even as G.o.d for Christ's sake hath forgiven" them. In this heroic and Christ-like faith, he entered upon and steadfastly adhered to his divine work. He pursued it with patience, wisdom, and courageous energy. No ministry in the whole history of the New-England churches has had a more difficult task put upon it, and none has more perfectly succeeded in its labors. I shall describe the administration of this good man, as a minister of reconciliation, in his own words, transcribed from his church records:--

"Nov. 25, 1698, being spent in holy exercises (in order to our preparation for the sacrament of the Lord's Supper), at John Putnam, Jr.'s, after the exercise, I desired the church to manifest, by the usual sign, that they were so cordially satisfied with their brethren, Thomas Wilkins, John Tarbell, and Samuel Nurse, that they were heartily desirous that they would join with us in all ordinances, that so we might all live lovingly together. This they consented unto, and none made any objection, but voted it by lifting up their hands. And further, that whatever articles they had drawn up against these brethren formerly, they now looked upon them as nothing, but let them fall to the ground, being willing that they should be buried for ever.

"Feb. 5, 1699.--This day, also our brother John Tarbell, and his wife, and Thomas Wilkins and his wife, and Samuel Nurse's wife, joined with us in the Lord's Supper; which is a matter of thankfulness, seeing they have for a long time been so offended as that they could not comfortably join with us.

"1702.--In December, the pastor spake to the church, on the sabbath, as followeth: 'Brethren, I find in your church-book a record of Martha Corey's being excommunicated for witchcraft; and, the generality of the land being sensible of the errors that prevailed in that day, some of her friends have moved me several times to propose to the church whether it be not our duty to recall that sentence, that so it may not stand against her to all generations; and I myself being a stranger to her, and being ignorant of what was alleged against her, I shall now only leave it to your consideration, and shall determine the matter by a vote the next convenient opportunity.'

"Feb. 14, 1702/3.--The major part of the brethren consented to the following: 'Whereas this church pa.s.sed a vote, Sept.

11, 1692, for the excommunication of Martha Corey, and that sentence was p.r.o.nounced against her Sept. 14, by Mr. Samuel Parris, formerly the pastor of this church; she being, before her excommunication, condemned, and afterwards executed, for supposed witchcraft; and there being a record of this in our church-book, page 12, we being moved hereunto, do freely consent and heartily desire that the same sentence may be revoked, and that it may stand no longer against her; for we are, through G.o.d's mercy to us, convinced that we were at that dark day under the power of those errors which then prevailed in the land; and we are sensible that we had not sufficient grounds to think her guilty of that crime for which she was condemned and executed; and that her excommunication was not according to the mind of G.o.d, and therefore we desire that this may be entered in our church-book, to take off that odium that is cast on her name, and that so G.o.d may forgive our sin, and may be atoned for the land; and we humbly pray that G.o.d will not leave us any more to such errors and sins, but will teach and enable us always to do that which is right in his sight.'

"There was a major part voted, and six or seven dissented.

"J. GR., _Pr._"

The First Church in Salem rescinded its votes of excommunication of Rebecca Nurse and Giles Corey, in March, 1712. The church at the village was nearly ten years before it, in this act of justice to itself and to the memory of the injured dead. Mr. Green did not wait until the public sentiment drove him to it. He regarded it as his duty to lead, and keep in front of that sentiment, in the right direction.

He did not wait until everybody demanded it to be done, but instantly began to prepare his people for it. At the proper time, he gave notice that he was about to bring the question before them; and he accordingly did so. He had no idea of allowing a few narrow-minded, obstinate individuals to keep the blot any longer upon the records of his church. His conduct is honorable to his name, and to the name of the village. By wise, prudent, but persistent efforts, he gradually repaired every breach, brought his parish out from under reproach, and set them right with each other, with the obligations of justice, and with the spirit of Christianity. It is affecting to read his e.j.a.c.u.l.a.t.i.o.ns of praise and grat.i.tude to G.o.d for every symptom of the prevalence of harmony and love among the people of his charge.

The man who extinguished the fires of pa.s.sion in a community that had ever before been consumed by them deserves to be held in lasting honor. The history of the witchcraft delusion in Salem Village would, indeed, be imperfectly written, if it failed to present the character of him who healed its wounds, obliterated the traces of its malign influence on the hearts and lives of those who acted, and repaired the wrongs done to the memory of those who suffered, in it. Joseph Green had a manly and amiable nature. He was a studious scholar and an able preacher. He was devoted to his ministry and faithful to its obligations. He was a leader of his people, and shared in their occupations and experiences. He was active in the ordinary employments of life and daily concerns of society. Possessed of independent property, he was frugal and simple in his habits, and liberal in the use of his means. The parsonage, while he lived in it, was the abode of hospitality, and frequented by the best society in the neighborhood. By mingled firmness and kindliness, he met and removed difficulties. He had a cheerful temperament, was not irritated by the course of events, even when of an unpleasant character. While Mr.

Noyes was disturbed, even to resentment, by encroachments upon his parish, in the formation of new societies in the middle precinct of Salem, now South Danvers, and in the second precinct of Beverly, now Upper Beverly, Mr. Green, although they drew away from him as many as from Mr. Noyes, went to partic.i.p.ate in the raising of their meeting-houses. Of a genial disposition, he countenanced innocent amus.e.m.e.nts. He was fond of the sports of the field. The catamount was among the trophies of his sure aim, and he came home with his huntsman's bag filled with wild pigeons. He would take his little sons before and behind him on his horse, and spend a day with them fishing and fowling on Wilkins's Pond; and, when Indians threatened the settlements, he would shoulder his musket, join the brave young men of his parish, and be the first in the encounter, and the last to relinquish the pursuit of the savage foe.

He was always, everywhere, a peacemaker; by his genial manner, and his genuine dignity and decision of character, he removed dissensions from his church and neighborhood, and secured the respect while he won the love of all. That such a person was raised up and placed where he was at that time, was truly a providence of G.o.d.

The part performed in the witchcraft tragedy by the extraordinary child of twelve years of age, Ann Putnam, has been fully set forth. As has been stated, both her parents (and no one can measure their share of responsibility, nor that of others behind them, for her conduct) died within a fortnight of each other, in 1699. She was then nineteen years of age; a large family of children, all younger than herself, was left with her in the most melancholy orphanage. How many there were, we do not exactly know: eight survived her. Although their uncles, Edward and Joseph, were near, and kind, and able to care for them, the burden thrown upon her must have been great. With the terrible remembrance of the scenes of 1692, it was greater than she could bear. Her health began to decline, and she was long an invalid.

Under the tender and faithful guidance of Mr. Green, she did all that she could to seek the forgiveness of G.o.d and man. After consultations with him, in visits to his study, a confession was drawn up, which she desired publicly to make. Upon conferring with Samuel Nurse, it was found to be satisfactory to him, as the representative of those who had suffered from her testimony. It was her desire to offer this confession and a profession of religion at the same time. The day was fixed, and made known to the public. On the 25th of August, 1706, a great concourse a.s.sembled in the meeting-house. Large numbers came from other places, particularly from the town of Salem. The following doc.u.ment, having been judged sufficient and suitable, was written out in the church-book the evening before, and signed by her. It was read by the pastor before the congregation, who were seated; she standing in her place while it was read, and owning it as hers by a declaration to that effect at its close, and also acknowledging the signature.

_"The Confession of Anne Putnam, when she was received to Communion, 1706._

"I desire to be humbled before G.o.d for that sad and humbling providence that befell my father's family in the year about '92; that I, then being in my childhood, should, by such a providence of G.o.d, be made an instrument for the accusing of several persons of a grievous crime, whereby their lives were taken away from them, whom now I have just grounds and good reason to believe they were innocent persons; and that it was a great delusion of Satan that deceived me in that sad time, whereby I justly fear I have been instrumental, with others, though ignorantly and unwittingly, to bring upon myself and this land the guilt of innocent blood; though what was said or done by me against any person I can truly and uprightly say, before G.o.d and man, I did it not out of any anger, malice, or ill-will to any person, for I had no such thing against one of them; but what I did was ignorantly, being deluded by Satan. And particularly, as I was a chief instrument of accusing of Goodwife Nurse and her two sisters, I desire to lie in the dust, and to be humbled for it, in that I was a cause, with others, of so sad a calamity to them and their families; for which cause I desire to lie in the dust, and earnestly beg forgiveness of G.o.d, and from all those unto whom I have given just cause of sorrow and offence, whose relations were taken away or accused.

[Signed] [Ill.u.s.tration: [signature]]

"This confession was read before the congregation, together with her relation, Aug. 25, 1706; and she acknowledged it.

"J. GREEN, _Pastor_.

This paper shows the baleful influence of the doctrine of Satan then received. It afforded a refuge and escape from the compunctions of conscience. The load of sin was easily thrown upon the back of Satan.

This young woman was undoubtedly sincere in her penitence, and was forgiven, we trust and believe; but she failed to see the depth of her iniquity, and of those who instigated and aided her, in her false accusations. The blame, and the deed, were wholly hers and theirs.

Satan had no share in it. Human responsibility cannot thus be avoided.

While, in a certain sense, she imputes the blame to Satan, this declaration of Ann Putnam is conclusive evidence that she and her confederate accusers did not believe in any communications having been made to them by invisible spirits of any kind. Those persons, in our day, who imagine that they hold intercourse, by rapping or otherwise, with spiritual beings, have sometimes found arguments in favor of their belief in the phenomena of the witchcraft trials. But Ann Putnam's confession is decisive against this. If she had really received from invisible beings, subordinate spirits, or the spirits of deceased persons, the matters to which she testified, or ever believed that she had, she would have said so. On the contrary, she declares that she had no foundation whatever, from any source, for what she said, but was under the subtle and mysterious influence of the Devil himself.

She died at about the age of thirty-six years. Her will is dated May 20, 1715, and was presented in probate June 29, 1716. Its preamble is as follows:--

"In the name of G.o.d, amen. I, Anne Putnam, of the town of Salem, single woman, being oftentimes sick and weak in body, but of a disposing mind and memory, blessed be G.o.d! and calling to mind the mortality of my body, and that it is appointed for all men once to die, do make this my last will and testament. First of all, I recommend my spirit into the hands of G.o.d, through Jesus Christ my Redeemer, with whom I hope to live for ever; and, as for my body, I commit it to the earth, to be buried in a Christian and decent manner, at the discretion of my executor, hereafter named, nothing doubting but, by the mighty power of G.o.d, to receive the same again at the resurrection."

She divided her land to her four brothers, and her personal estate to her four sisters.

It seems that she was frequently the subject of sickness, and her bodily powers much weakened. The probability is, that the long-continued strain kept upon her muscular and nervous organization, during the witchcraft scenes, had destroyed her const.i.tution. Such uninterrupted and vehement exercise, to their utmost tension, of the imaginative, intellectual, and physical powers, in crowded and heated rooms, before the public gaze, and under the feverish and consuming influence of bewildering and all but delirious excitement, could hardly fail to sap the foundations of health in so young a child. The tradition is, that she had a slow and fluctuating decline. The language of her will intimates, that, at intervals, there were apparent checks to her disease, and rallies of strength,--"oftentimes sick and weak in body." She inherited from her mother a sensitive and fragile const.i.tution; but her father, although brought to the grave, probably by the terrible responsibilities and trials in which he had been involved, at a comparatively early age, belonged to a long-lived race and neighborhood. The opposite elements of her composition struggled in a protracted contest,--on the one side, a nature morbidly subject to nervous excitability sinking under the exhaustion of an overworked, overburdened, and shattered system; on the other, tenacity of life. The conflict continued with alternating success for years; but the latter gave way at last. Her story, in all its aspects, is worthy of the study of the psychologist. Her confession, profession, and death point the moral.

The Rev. Joseph Green died Nov. 26, 1715. The following tribute to his memory is inscribed on the records of the church. It is in the handwriting, and style of thought and language, of Deacon Edward Putnam.

"Then was the choicest flower and greenest olive-tree in the garden of our G.o.d here cut down in its prime and flourishing estate at the age of forty years and two days, who had been a faithful amba.s.sador from G.o.d to us eighteen years. Then did that bright star set, and never more to appear here among us; then did our sun go down; and now what darkness is come upon us! Put away and pardon our iniquities, O Lord!

which have been the cause of thy sore displeasure, and return to us again in mercy, and provide yet again for this thy flock a pastor after thy own heart, as thou hath promised to thy people in thy word; on which promise we have hope, for we are called by thy name; and, oh, leave us not!"

The Rev. Peter Clark was ordained June 5, 1717. The termination of the connection between the Salem Village church and the witchcraft delusion, and all similar kinds of absurdity and wickedness, is marked by the following record, which fully and for ever redeems its character. If Samuel Parris had been as wise and brave as Peter Clark, he would, in the same decisive manner, have nipped the thing in the bud.

_"Salem Village Church Records._

"Sept. 5, 1746.--At a church meeting appointed on the lecture, the day before, on the occasion of several persons in this parish being reported to have resorted to a woman of a very ill reputation, pretending to the art of divination and fortune-telling, &c., to make inquiry into that matter, and to take such resolutions as may be thought proper on the occasion, the brethren of the church then present came into the following votes; viz., That for Christians, especially church-members, to seek to and consult reputed witches or fortune-tellers, this church is clearly of opinion, and firmly believes on the testimony of the Word of G.o.d, is highly impious and scandalous, being a violation of the Christian covenant sealed in baptism, rendering the persons guilty of it subject to the just censure of the church.

"No proof appearing against any of the members of this church (some of whom had been strongly suspected of this crime), so as to convict them of their being guilty, it was further voted, That the pastor, in the name of the church, should publicly testify their disapprobation and abhorrence of this infamous and unG.o.dly practice of consulting witches or fortune-tellers, or any that are reputed such; exhorting all under their watch, who may have been guilty of it, to an hearty repentance and returning to G.o.d, earnestly seeking forgiveness in the blood of Christ, and warning all against the like practice for the time to come.

"Sept. 7.--This testimony, exhortation, and warning, voted by the church, was publicly given by the pastor, before the dismission of the congregation."

The Salem Village Parish, when its present pastor, the Rev. Charles B.

Rice, was settled, Sept. 2, 1863, had been in existence a hundred and ninety-one years. During its first twenty-five years, it had four ministers, whose aggregate period of service was eighteen years.

During the succeeding hundred and sixty-six years, it had four ministers, whose aggregate period of service was one hundred and fifty-eight years. They had all been well educated, several were men of uncommon endowments, and without exception they possessed qualities suitable for success and usefulness in their calling.

The first period was filled with an uninterrupted series of troubles, quarrels, and animosities, culminating in the most terrific and horrible disaster that ever fell upon a people. The second period was an uninterrupted reign of peace, harmony, and unity; no religious society ever enjoying more comfort in its privileges, or exhibiting a better example of all that ought to characterize a Christian congregation.

The contrast between the lives of its ministers, in the two periods respectively, is as great as between their pastorates. The first four suffered from inadequate means of support, and, owing to the feuds in the congregation, rates not being collected, were hardly supplied with the necessaries of life. There is no symptom in the records of the second period of there having ever been any difficulty on this score.

The prompt fulfilment of their contracts by the people, and the favor of Providence, placed the ministers above the reach or approach of inconvenience or annoyance from that quarter.

The history of the New-England churches presents no epoch more melancholy, distressful, and stormy than the first, and none more united, prosperous, or commendable than the second period in the annals of the Salem Village church.

The contrast between the fortunes and fates of the ministers of these two periods is worthy of being stated in detail.

James Bayley began to preach at the Village at the formation of the society, when he was quite a young man, within three years from receiving his degree at Harvard College. After about seven years, during which he buried his wife and three children, and encountered a bitter and turbulent opposition,--so far as we can see, most causeless and unreasonable,--he relinquished the ministry altogether, and spent the residue of his life in another profession elsewhere.

The ministry of George Burroughs, at the Village, lasted about two years. The violence of both parties to the controversy by which the parish had been rent was concentrated upon his innocent and unsheltered head. He was, at a public a.s.sembly of his people, in his own meeting-house, arrested, and taken out in the custody of the marshal of the county, a prisoner for a debt incurred to meet the expenses of his wife's recent funeral, of an amount less than the salary then due him, and which, in point of fact, he had paid at the time by an order upon the parish treasurer. From such outrageous ill-treatment, he escaped by resigning his ministry. He was followed to his retreat in a remote settlement, and while engaged there, a laborious, self-sacrificing, and devoted minister, was, by the malignity of his enemies at the Village, suddenly seized, all unconscious of having wronged a human creature, s.n.a.t.c.hed from the table where he was taking his frugal meal in his humble home, torn from his helpless family, hurried up to the Village; overwhelmed in a storm of falsehood, rage, and folly; loaded with irons, immured in a dungeon, carried to the place of execution, consigned to the death of a felon; and his uncoffined remains thrown among the clefts of the rocks of Witch Hill, and left but half buried,--for a crime of which he was as innocent as the unborn child.

Deodat Lawson, a great scholar and great preacher, after a two years'

trial, and having buried his wife and daughter at the Village, abandoned the attempt to quell the storm of pa.s.sion there. He found another settlement on the other side of Ma.s.sachusetts Bay, which he left without taking leave, and was never heard of more by his people.

Eight years afterwards, he re-appeared in the reprint, at London, of his famous Salem Village sermon, and then vanished for ever from sight. A cloud of impenetrable darkness envelopes his name at that point. Of his fate nothing is known, except that it was an "unhappy"

one.

Samuel Parris, after a ministry of seven years, crowded from the very beginning with contention and animosity, and closed in desolation, ruin, and woes unutterable, havoc scattered among his people and the whole country round, was driven from the parish, the blood of the innocent charged upon his head, and, for the rest of his days, consigned to obscurity and penury. The place of his abode has upon it no habitation or structure of man; and the only vestiges left of him are his records of the long quarrel with his congregation, and his inscription on the headstone, erected by him, as he left the Village for ever, over the fresh grave of his wife.

Surely, the annals of no church present a more dismal, shocking, or shameful history than this.

Joseph Green, on the 26th of November, 1715, terminated with his life a ministry of eighteen years, as useful, beneficent, and honorable as it had been throughout harmonious and happy. Peter Clark died in office, June 10, 1768, after a service of fifty-one years. He was recognized throughout the country as an able minister and a learned divine. Peace and prosperity reigned, without a moment's intermission, among the people of his charge. Benjamin Wadsworth, D.D., also died in office, Jan. 18, 1826, after a service of fifty-four years. Through life he was universally esteemed and loved in all the churches. Milton P. Braman, D.D., on the 1st of April, 1861, terminated by resignation a ministry of thirty-five years. He always enjoyed universal respect and affection, and the parish under his care, uninterrupted union and prosperity. He did not leave his people, but remains among them, partic.i.p.ating in the enjoyment of their privileges, and upholding the hands of his successor. His eminent talents are occasionally exercised in neighboring pulpits, and in other services of public usefulness. He lives in honored retirement on land originally belonging to Nathaniel Putnam, distant only a few rods, a little to the north of east, from the spot owned and occupied by his first predecessor, James Bayley.

It can be said with a.s.surance, of this epoch in the history of the Salem Village church and society, that it can hardly be paralleled in all that indicates the well-being of man or the blessings of Heaven.

No such contrast, as these two periods in the annals of this parish present, can elsewhere be found.