All that I have been able to find, as the result of these long-delayed and long-protracted movements, is a statement of Dr. Bentley, that the heirs of Philip English received two hundred pounds. He does not say when the act to this effect was pa.s.sed. Perhaps some general measure of the kind was adopted, the record of which I have failed to meet.

The engrossing interest of the then pending French war, and of the vehement dissensions that led to the Revolution, probably prevented any further attention to this subject, after the middle of the last century.

It is apparent from the foregoing statements and records, that while many individuals, the people generally, and finally Governor Belcher and the House of Representatives emphatically, did what they could, there was an influence that prevailed to prevent for a long time, if not for ever, any action of the province to satisfy the demands made by justice and the honor of the country in repairing the great wrongs committed by the legislative, executive, and judicial branches of the Government in 1692. The only bodies of men who fully came up to their duty on the occasion were the clergy of the county, and, as will appear, the church at Salem Village.

What was done by the First Church in Salem is shown in the following extract from its records:--

"March 2, 1712.--After the sacrament, a church-meeting was appointed to be at the teacher's house, at two of the clock in the afternoon, on the sixth of the month, being Thursday: on which day they accordingly met to consider of the several following particulars propounded to them by the teacher; viz.:--

"1. Whether the record of the excommunication of our Sister Nurse (all things considered) may not be erased and blotted out. The result of which consideration was, That whereas, on July 3d, 1692, it was proposed by the Elders, and consented to by an unanimous vote of the church, that our Sister Nurse should be excommunicated, she being convicted of witchcraft by the Court, and she was accordingly excommunicated, since which the General Court having taken off the attainder, and the testimony on which she was convicted being not now so satisfactory to ourselves and others as it was generally in that hour of darkness and temptation; and we being solicited by her son, Mr. Samuel Nurse, to erase and blot out of the church records the sentence of her excommunication,--this church, having the matter proposed to them by the teacher, and having seriously considered it, doth consent that the record of our Sister Nurse's excommunication be accordingly erased and blotted out, that it may no longer be a reproach to her memory, and an occasion of grief to her children.

Humbly requesting that the merciful G.o.d would pardon whatsoever sin, error, or mistake was in the application of that censure and of that whole affair, through our merciful High-priest, who knoweth how to have compa.s.sion on the ignorant, and those that are out of the way.

"2. It was proposed whether the sentence of excommunication against our Brother Giles Corey (all things considered) may not be erased and blotted out. The result was, That whereas, on Sept. 18, 1692, it was considered by the church, that our Brother Giles Corey stood accused of and indicted for the sin of witchcraft, and that he had obstinately refused to plead, and so threw himself on certain death. It was agreed by the vote of the church, that he should be excommunicated for it; and accordingly he was excommunicated. Yet the church, having now testimony in his behalf, that, before his death, he did bitterly repent of his obstinate refusal to plead in defence of his life, do consent that the sentence of his excommunication be erased and blotted out."

It will be noticed that these proceedings were not had at a regular public meeting, but at a private meeting of the church, on a week-day afternoon, at the teacher's house. The motives that led to them were a disposition to comply with the act of the General Court, and the solicitations of Mr. Samuel Nurse, rather than a profound sense of wrong done to a venerable member of their own body, who had claims upon their protection as such. The language of the record does not frankly admit absolutely that there was sin, error, or mistake, but requests forgiveness for whatsoever there may have been. The character of Rebecca Nurse, and the outrageous treatment she had received from that church, in the method arranged for her excommunication, demanded something more than these hypothetical expressions, with such a preamble.

The statement made in the vote about Corey is, on its face, a misrepresentation. From the nature of the proceeding by which he was destroyed, it was in his power, at any moment, if he "repented of his obstinate refusal to plead," by saying so, to be instantly released from the pressure that was crushing him. The only design of the torture was to make him bring it to an end by "answering" guilty, or not guilty. Somebody fabricated the slander that Corey's resolution broke down under his agonies, and that he bitterly repented; and Mr.

Noyes put the foolish scandal upon the records of the church.

The date of this transaction is disreputable to the people of Salem.

Twenty years had been suffered to elapse, and a great outrage allowed to remain unacknowledged and unrepented. The credit of doing what was done at last probably belongs to the Rev. George Corwin. His call to the ministry, as colleague with Mr. Noyes, had just been consummated.

The introduction of a new minister heralded a new policy, and the proceedings have the appearance of growing out of the kindly and auspicious feelings which generally attend and welcome such an era.

The Rev. George, son of Jonathan Corwin, was born May 21, 1683, and graduated at Harvard College in 1701. Mr. Barnard, of Marblehead, describes his character: "The spirit of early devotion, accompanied with a natural freedom of thought and easy elocution, a quick invention, a solid judgment, and a tenacious memory, laid the foundation of a good preacher; to which his acquired literature, his great reading, hard studies, deep meditation, and close walk with G.o.d, rendered him an able and faithful minister of the New Testament." The records of the First Church, in noticing his death, thus speak of him: "He was highly esteemed in his life, and very deservedly lamented at his death; having been very eminent for his early improvement in learning and piety, his singular abilities and great labors, his remarkable zeal and faithfulness. He was a great benefactor to our poor." Those bearing the name of Curwen among us are his descendants.

He died Nov. 23, 1717.

The Rev. Nicholas Noyes died Dec. 13, 1717. He was a person of superior talents and learning. He published, with the sermon preached by Cotton Mather on the occasion, a poem on the death of his venerable colleague, Mr. Higginson, in 1708; and also a poem on the death of Rev. Joseph Green, in 1715. Although an amiable and benevolent man in other respects, it cannot be denied that he was misled by his errors and his temperament into the most violent course in the witchcraft prosecutions; and it is to be feared that his feelings were never wholly rectified in reference to that transaction.

Jonathan, the father of the Rev. George Corwin, and whose part as a magistrate and judge in the examinations and trials of 1692 has been seen, died on the 9th of July, 1718, seventy-eight years of age.

It only remains to record the course of the village church and people in reference to the events of 1692. After six persons, including Rebecca Nurse, had suffered death; and while five others, George Burroughs, John Procter, John Willard, George Jacobs, and Martha Carrier, were awaiting their execution, which was to take place on the coming Friday, Aug. 19,--the facts, related as follows by Mr. Parris in his record-book, occurred:--

"Sabbath-day, 14th August, 1692.--The church was stayed after the congregation was dismissed, and the pastor spake to the church after this manner:--

"'Brethren, you may all have taken notice, that, several sacrament days past, our brother Peter Cloyse, and Samuel Nurse and his wife, and John Tarbell and his wife, have absented from communion with us at the Lord's Table, yea, have very rarely, except our brother Samuel Nurse, been with us in common public worship: now, it is needful that the church send some persons to them to know the reason of their absence. Therefore, if you be so minded, express yourselves.'

"None objected. But a general or universal vote, after some discourse, pa.s.sed, that Brother Nathaniel Putnam and the two deacons should join with the pastor to discourse with the said absenters about it.

"31st August.--Brother Tarbell proves sick, unmeet for discourse; Brother Cloyse hard to be found at home, being often with his wife in prison at Ipswich for witchcraft; and Brother Nurse, and sometimes his wife, attends our public meeting, and he the sacrament, 11th September, 1692: upon all which we choose to wait further."

When it is remembered that the individuals aimed at all belonged to the family of Rebecca Nurse, whose execution had taken place three weeks before under circ.u.mstances with which Mr. Parris had been so prominently and responsibly connected, this proceeding must be felt by every person of ordinary human sensibilities to have been cruel, barbarous, and unnatural. Parris made the entry in his book, as he often did, some time after the transaction, as the inserted date of Sept. 11, shows. What his object was in commencing disciplinary treatment of this distressed family is not certain. It may be that he was preparing to get up such a feeling against them as would make it safe to have the "afflicted" cry out upon some of them. Or it may be that he wished to get them out of his church, to avoid the possibility of their proceeding against him, by ecclesiastical methods, at some future day. He could not, however, bring his church to continue the process. This is the first indication that the brethren were no longer to be relied on by him to go all lengths, and that some remnants of good feeling and good sense were to be found among them.

But Mr. Parris was determined not to allow the public feeling against persons charged with witchcraft to subside, if he could help it; and he made one more effort to renew the vehemence of the prosecutions. He prepared and preached two sermons, on the 11th of September, from the text, Rev. xvii. 14: "These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings; and they that are with him are called and chosen and faithful." They are ent.i.tled, "The Devil and his instruments will be warring against Christ and his followers." This note is added, "After the condemnation of six witches at a court at Salem, one of the witches, viz., Martha Corey, in full communion with our church." The following is a portion of "the improvement" in the application of these discourses:--

"It may serve to reprove such as seem to be so amazed at the war the Devil has raised amongst us by wizards and witches, against the Lamb and his followers, that they altogether deny it. If ever there were witches, men and women in covenant with the Devil, here are mult.i.tudes in New England.

Nor is it so strange a thing that there should be such; no, nor that some church-members should be such. Pious Bishop Hall saith, 'The Devil's prevalency in this age is most clear in the marvellous number of witches abounding in all places. Now hundreds (says he) are discovered in one shire; and, if fame deceive us not, in a village of fourteen houses in the north are found so many of this d.a.m.ned brood.

Heretofore, only barbarous deserts had them; but now the civilized and religious parts are frequently pestered with them. Heretofore, some silly, ignorant old woman, &c.; but now we have known those of both s.e.xes who professed much knowledge, holiness, and devotion, drawn into this d.a.m.nable practice.'"

The foregoing extract is important as showing that some persons at the village had begun to express their disbelief of the witchcraft doctrine of Mr. Parris, "altogether denying it." The t.i.tle and drift of the sermons in connection with the date, and his proceedings, the month before, against Samuel Nurse, Tarbell, and Cloyse, members of his church, give color to the idea that he was designing to have them "cried out" against, and thus disposed of. It is a noticeable fact, that, about this time, Cotton Mather was also laying his plans for a renewal, or rather continuance, of witchcraft prosecutions. Nine days after these sermons were preached by Parris, Mather wrote the following letter to Stephen Sewall of Salem:--

BOSTON, Sept. 20, 1692.

MY DEAR AND MY VERY OBLIGING STEPHEN,--It is my hap to be continually ... with all sorts of objections, and objectors against the ... work now doing at Salem; and it is my further good hap to do some little service for G.o.d and you in my encounters.

But that I may be the more capable to a.s.sist in lifting up a standard against the infernal enemy, I must renew my most importunate request, that you would please quickly to perform what you kindly promised, of giving me a narrative of the evidences given in at the trials of half a dozen, or if you please a dozen, of the princ.i.p.al witches that have been condemned. I know 'twill cost you some time; but, when you are sensible of the benefit that will follow, I know you will not think much of that cost; and my own willingness to expose myself unto the utmost for the defence of my friends with you makes me presume to plead something of merit to be considered.

I shall be content, if you draw up the desired narrative by way of letter to me; or, at least, let it not come without a letter, wherein you shall, if you can, intimate over again what you have sometimes told me of the awe which is upon the hearts of your juries, with ... unto the validity of the spectral evidences.

Please also to ... some of your observations about the confessors and the credibility of what they a.s.sert, or about things evidently preternatural in the witchcrafts, and whatever else you may account an entertainment, for an inquisitive person, that entirely loves you and _Salem_.

Nay, though I will never lay aside the character which I mentioned in my last words, yet I am willing, that, when you write, you should imagine me as obstinate a Sadducee and witch-advocate as any among us: address me as one that believed nothing reasonable; and when you have so knocked me down, in a spectre so unlike me, you will enable me to box it about among my neighbors, till it come--I know not where at last.

But a.s.sure yourself, as I shall not wittingly make what you write prejudicial to any worthy design which those two excellent persons, Mr. Hale and Mr. Noyse, may have in hand; so you shall find that I shall be, sir, your grateful friend,

C. MATHER.

P.S.--That which very much strengthens the charms of the request which this letter makes you is, that His Excellency the Governor laid his positive commands upon me to desire this favor of you; and the truth is, there are some of his circ.u.mstances with reference to this affair, which I need not mention, that call for the expediting of your kindness,--_kindness_, I say, for such it will be esteemed as well by him as by your servant,

C. MATHER.

In order to understand the character and aim of this letter, it will be necessary to consider its date. It was written Sept. 20, 1692. On the 19th of August, but one month before, Dr. Mather was acting a conspicuous part under the gallows at Witch-hill, at the execution of Mr. Burroughs and four others, increasing the power of the awful delusion, and inflaming the pa.s.sions of the people. On the 9th of September, six more miserable creatures received sentence of death. On the 17th of September, nine more received sentence of death. On the 19th of September, Giles Corey was crushed to death. And, on the 22d of September, eight were executed. These were the last that suffered death. The letter, therefore, was written while the horrors of the transaction were at their height, and by a person who had himself been a witness of them, and whose "good hap" it had been to "do some little service" in promoting them. The object of the writer is declared to be, that he might be "more capable to a.s.sist in lifting up a standard against the infernal enemy." The literal meaning of this expression is, that he might be enabled to get up another witchcraft delusion under his own special management and control. Can any thing be imagined more artful and dishonest than the plan he had contrived to keep himself out of sight in all the operations necessary to accomplish his purpose? "Nay, though I will never lay aside the character which I mentioned in my last words, yet I am willing, that, when you write, you should imagine me as obstinate a Sadducee and witch-advocate as any among us: address me as one that believed nothing reasonable; and when you have so knocked me down, in a spectre so unlike me, you will enable me to box it about among my neighbors, till it come--I know not where at last."

Upon obtaining the doc.u.ment requisite to the fulfilment of his design, he did "box it about" so effectually among his neighbors, that he succeeded that next summer in getting up a wonderful case of witchcraft, in the person of one Margaret Rule, a member of his congregation in Boston. Dr. Mather published an account of her long-continued fastings, even unto the ninth day, and of the incredible sufferings she endured from the "infernal enemy." "She was thrown," says he, "into such exorbitant convulsions as were astonishing to the spectators in general. They that could behold the doleful condition of the poor family without sensible compa.s.sions might have entrails, indeed, but I am sure they could have no true bowels in them." So far was he successful in spreading the delusion, that he prevailed upon six men to testify that they had seen Margaret Rule lifted bodily from her bed, and raised by an invisible power "so as to touch the garret floor;" that she was entirely removed from the bed or any other material support; that she continued suspended for several minutes; and that a strong man, a.s.sisted by several other persons, could not effectually resist the mysterious force that lifted her up, and poised her aloft in the air! The people of Boston were saved from the horrors intended to be brought upon them by this dark and deep-laid plot, by the activity, courage, and discernment of Calef and others, who distrusted Dr. Mather, and, by watching his movements, exposed the imposture, and overthrew the whole design.

Mr. Parris does not appear to have produced much effect by his sermons. The people had suffered enough from the "war between the Devil and the Lamb," as he and Mather had conducted it; and it could not be renewed.

Immediately upon the termination of the witchcraft proceedings, the controversy between Mr. Parris and the congregation, or the inhabitants, as they were called, of the village, was renewed, with earnest resolution on their part to get rid of him. The parish neglected and refused to raise the means for paying his salary; and a majority of the voters, in the meetings of the "inhabitants,"

vigilantly resisted all attempts in his favor. The church was still completely under his influence; and, as has been stated in the First Part, he made use of that body to inst.i.tute a suit against the people.

The court and magistrates were wholly in his favor, and peremptorily ordered the appointment, by the people, of a new committee. The inhabitants complied with the order by the election of a new committee, but took care to have it composed exclusively of men opposed to Mr. Parris; and he found himself no better off than before.

He concluded not to employ his church any longer as a princ.i.p.al agent in his lawsuit against the parish; but used it for another purpose.

After the explosion of the witchcraft delusion, the relations of parties became entirely changed. The prosecutors at the trials were put on the defensive, and felt themselves in peril. Parris saw his danger, and, with characteristic courage and fertility of resources, prepared to defend himself, and carry the war upon any quarter from which an attack might be apprehended. He continued, on his own responsibility, to prosecute, in court, his suit against the parish, and in his usual trenchant style. As the law then was, a minister, in a controversy with his parish, had a secure advantage, and absolutely commanded the situation, if his church were with him. From the time of his settlement, Parris had shaped his policy on this basis. He had sought to make his church an impregnable fortress against his opponents. But, to be impregnable, it was necessary that there should be no enemies within it. A few disaffected brethren could at any time demand, and have a claim to, a mutual council; and Mr. Parris knew, that, before the investigations of such a council, his actions in the witchcraft prosecutions could not stand. This perhaps suggested his movements, in August, 1692, against Samuel Nurse, John Tarbell, and Peter Cloyse. He did not at that time succeed in getting rid of them; and they remained in the church, and, with the exception of Cloyse, in the village. They might at any time take the steps that would lead to a mutual council; and Mr. Parris was determined, at all events, to prevent that. It was evident that the members of that family would insist upon satisfaction being given them, in and through the church, for the wrongs he had done them. Although, in the absence of Cloyse, but two in number, there was danger that sympathy for them might reach others of the brethren. Thomas Wilkins, a member in good standing, son of old Bray Wilkins, and a connection of John Willard, an intelligent and resolute man, had already joined them. Parris felt that others might follow, and that whatever could be done to counteract them must be done quickly. He accordingly initiated proceedings in his church to rid himself of them, if not by excommunication, at least by getting them under discipline, so as to prevent the possibility of their dealing with him.

This led to one of the most remarkable pa.s.sages of the kind in the annals of the New-England churches. It is narrated in detail by Mr.

Parris, in his church record-book. It would not be easy to find anywhere an example of greater skill, wariness, or ability in a conflict of this sort. On the one side is Mr. Parris, backed by his church and the magistrates, and aided, it is probable, by Mr. Noyes; on the other, three husbandmen. They had no known backers or advisers; and, at frequent stages of the fencing match, had to parry or strike, without time to consult any one. Mr. Parris was ingenious, quick, a great strategist, and not over-scrupulous as to the use of his weapons. Nurse, Tarbell, and Wilkins were cautious, cool, steady, and persistent. Of course, they were wholly inexperienced in such things, and liable to make wrong moves, or to be driven or drawn to untenable ground. But they will not be found, I think, to have taken a false step from beginning to end. Their line of action was extremely narrow.

It was necessary to avoid all personalities, and every appearance of pa.s.sion or excitement; to make no charge against Mr. Parris that could touch the church, as such, or reflect upon the courts, magistrates, or any others that had taken part in the prosecutions. It was necessary to avoid putting any thing into writing, with their names attached, which could in any way be tortured into a libel. Parris lets fall expressions which show that he was on the watch for something of the kind to seize upon, to transfer the movement from the church to the courts. Entirely unaccustomed to public speaking, these three farmers had to meet a.s.semblages composed of their opponents, and much wrought up against them; to make statements, and respond to interrogatories and propositions, the full and ultimate bearing of which was not always apparent: any unguarded expression might be fatal to their cause. Their safety depended upon using the right word at the right time and in the right manner, and in withholding the statement of their grievances, in adequate force of language, until they were under the shelter of a council. If, during the long-protracted conferences and communications, they had tripped at any point, allowed a phrase or syllable to escape which might be made the ground of discipline or censure, all would be lost; for Parris could not be reached but through a council, and a council could not even be asked for except by brethren in full and clear standing. It was often attempted to ensnare them into making charges against the church; but they kept their eye on Parris, and, as they told him more than once in the presence of the whole body of the people, on him alone. Limited as the ground was on which they could stand, they held it steadfastly, and finally drove him from his stronghold.

On the first movement of Mr. Parris offensively upon them, they commenced their movement upon him. The method by which alone they could proceed, according to ecclesiastical law and the platform of the churches, was precisely as it was understood to be laid down in Matt. xviii. 15-17. Following these directions, Samuel Nurse first called alone upon Mr. Parris, and privately made known his grievances.

Parris gave him no satisfaction. Then, after a due interval, Nurse, Tarbell, and Wilkins called upon him together. He refused to see them together, but one at a time was allowed to go up into his study.

Tarbell and Nurse each spent an hour or more with him, leaving no time for Wilkins. In these interviews, he not only failed to give satisfaction, but, according to his own account, treated them in the coolest and most unfeeling manner, not allowing himself to utter a soothing word, but actually reiterating his belief of the guilt of their mother; telling them, as he says, "that he had not seen sufficient grounds to vary his opinion." Cloyse came soon after to the village, and had an interview with him for the same purpose. Parris saw them one only at a time, in order to preclude their taking the second step required by the gospel rule; that is, to have a brother of the church with them as a witness. He also took the ground that they could not be witnesses for each other, but that he should treat them all as only one person in the transaction. A sense of the injustice of his conduct, or some other consideration, led William Way, another of the brethren, to go with them as a witness. Nurse, Tarbell, Wilkins, Cloyse, and Way went to his house together. He said that the four first were but one person in the case; but admitted that Way was a distinct person, a brother of accredited standing, and a witness. He escaped, however, under the subterfuge that the gospel rule required "two or _three_ witnesses." In this way, the matter stood for some time; Parris saying that they had not complied with the conditions in Matt. xviii., and they maintaining that they had.

The course of Parris was fast diminishing his hold upon the public confidence. It was plain that the disaffected brethren had done what they could, in an orderly way, to procure a council. At length, the leading clergymen here and in Boston, whose minds were open to reason, thought it their duty to interpose their advice. They wrote to Parris, that he and his church ought to consent to a council. They wrote a second time in stronger terms. Not daring to quarrel with so large a portion of the clergy, Parris pretended to comply with their advice, but demanded a majority of the council to be chosen by him and his church. The disaffected brethren insisted upon a fair, mutual council; each party to have three ministers, with their delegates, in it. To this, Parris had finally to agree. The dissatisfied brethren named, as one of their three, a church at Ipswich. Parris objected to the Ipswich church. The dissenting brethren insisted that each side should be free to select its respective three churches. Parris was not willing to have Ipswich in the council. The other party insisted, and here the matter hung suspended. The truth is, that the disaffected brethren were resolved to have the Rev. John Wise in the council. They knew Cotton Mather would be there, on the side of Parris; and they knew that John Wise was the man to meet him. The public opinion settled down in favor of the dissatisfied brethren, on the ground that each party to a mutual council ought to--and, to make it really mutual, must--have free and full power to nominate the churches to be called by it. Parris, being afraid to have a mutual council, and particularly if Mr. Wise was in it, suddenly took a new position. He and his church called an _ex parte_ council, at which the following ministers, with their delegates, were present: Samuel Checkley of the New South Church, James Allen of the First Church, Samuel Willard of the Old South, Increase and Cotton Mather of the North Church,--all of Boston; Samuel Torrey of Weymouth; Samuel Phillips of Rowley, and Edward Payson, also of Rowley. Among the delegates were many of the leading public men of the province. The result was essentially damaging to Mr. Parris. The tide was now strongly set against him. The Boston ministers advised him to withdraw from the contest. They provided a settlement for him in Connecticut, and urged him to quit the village, and go there. But he refused, and prolonged the struggle.

In the course of it, papers were drawn up and signed, one by his friends, another by his opponents, together embracing nearly all the men and women of the village. Those who did not sign either paper were understood to sympathize with the disaffected brethren. Many who signed the paper favorable to him acted undoubtedly from the motive stated in the heading; viz., that the removal of Mr. Parris could do no good, "for we have had three ministers removed already, and by every removal our differences have been rather aggravated." Another removal, they thought, would utterly ruin them. They do not express any particular interest in Mr. Parris, but merely dread another change. They preferred to bear the ills they had, rather than fly to others that they knew not of. It is a very significant fact, that neither Mrs. Ann Putnam nor the widow Sarah Houlton signed either paper (the Sarah Houlton whose name appears was the wife of Joseph Houlton, Sr.). There is reason to believe that they regretted the part they had taken, particularly against Rebecca Nurse, and probably did not feel over favorably to the person who had led them into their dreadful responsibility.

In the mean time, the controversy continued to wax warm among the people. Mr. Parris was determined to hold his place, and, with it, the parsonage and ministry lands. The opposition was active, unappeasable, and effective. The following paper, handed about, ill.u.s.trates the methods by which they a.s.sailed him:--

"As to the contest between Mr. Parris and his hearers, &c., it may be composed by a satisfactory answer to Lev. xx. 6: 'And the soul that turneth after such as have familiar spirits, and after wizards, to go a-whoring after them, I will set my face against that soul, and will cut him off from among his people.' 1 Chron. x. 13, 14: 'So Saul died for his transgression which he committed against the Lord,--even against the word of the Lord, which he kept not,--and also for asking counsel of one who had a familiar to inquire of it, and inquired not of the Lord: therefore he slew him,'" &c.

Mr. Parris mirrored, or rather daguerrotyped, his inmost thoughts upon the page of his church record-book. Whatever feeling happened to exercise his spirit, found expression there. This gives it a truly rare and singular interest. Among a variety of sc.r.a.ps variegating the record, and thrown in with other notices of deaths, he has the following:--

"1694, Oct. 27.--Ruth, daughter to Job Swinnerton (died), and buried the 28th instant, being the Lord's Day; and the corpse carried by the meeting-house door in time of singing before meeting afternoon, and more at the funeral than at the sermon."