She bore him ten children; and when death took her from him, in his old age, after fifty-two years of life together, he mar- ried, in 1715, the widow of her nephew, the third to bear the name of John Cotton in the New England ministry. Popu- lar tradition represents Puritan names as Biblical or fantastically religious to a degree not true of them in general. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. He decided pul- pit gifts brought him into notice, and the succeeding winter was spent by Mather in supplying the congrega- tion left temporarily vacant at Great Torrington by the absence of its pastor, John Howe, on chaplain's duty at the court of Richard Cromwell. Passing Yards 5,235 2011 4,827 2012 4,806 2007 4,770 2015 4,555 1994 4,398 2009 4,343 2013 4,110 2005 4,109 2014 4,086 1996 Rushing Yards 1,635 2004 1,487 1995 1,458 1966 1,263 2012 1,227 1985 1,216 1967 1,168 1988 1,161 2016 1,160 1997 1,157 2001 Receiving Yards 1,569 2011 1,493 2007 1,491 1986 1,354 2012 1,348 2009 1,327 2011 1,264 2009 1,199 2001 1,176 2015 1,175 2007 Sacks 18.
The household at- mosphere into which he was ushered, that subtle en- vironment which determines for so many of us what we are to be, made the path of scholarship and of Christian service easy for him. The young preacher was popular. Within the United States, you may freely copy and distribute this work, as no entity individual or corporate has a copyright on the body of the work. His father's character and studious habits we have already considered; and his mother had no lower ideals for. But the favor shown to New Englanders by Cromwell made the home country very attractive to Harvard graduates desirous of a career. The excitement in the house- hold of Rev. There can be no doubt, also, that Increase Mather's Illustrious Providences, of 1684, contributed to the popular belief in witchcraft, if not so powerfully as his son's Memorable Providences, Relating to Witchcrafts and Possessions, of 1689 and 1691.
As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Increase Mather certainly could have done much, had he been so disposed, to check the witchcraft excite- ment, and he was enlightened enough to argue against the adequacy of several of the popularly accepted evi- dences of witchcraft in his Cases of Conscience Concern- ing Evil Spirits ; but he as certainly believed in the possibility of compacts with the devil, and, as late as 1694, the Harvard trustees, under his leadership, is- sued an appeal to the ministers of New England for the collection of narratives of enchantments. He and his son Cotton tried their best to suppress that influ- ential, if exceedingly personal, volume, the More Wonders of the Invisible World, of 1700, in which Robert Calef of Boston expressed a skepticism regard- ing witchcraft which all intelligent persons have since come to share. Samuel Parris, of what is now Danvers, with which the fanatic outburst opened, had begun in March, 1692, two months before Mather's return. A preeminent American church historian offers ten biographical sketches of New England church leaders.
But there can be no doubt that Mather's belief in the reality of satanic possession was conscientious; and it had the support of many of the best men of his age on both sides of the Atlantic. His enfeebled condition con- fined him to the house after September, 1719; the thought of his approaching rest in the presence of his Lord seemed increasingly attractive to him. Many had gone thither; among them Increase Mather's two older brothers, Samuel, who had settled over an important congregation in Dublin, and Nathanael, who had obtained a living at Barnstaple in Devonshire. Therefore, you will see the original copyright references, library stamps as most of these works have been housed in our most important libraries around the world , and other notations in the work. This work was reproduced from the original artifact, and remains as true to the original work as possible.
He declined at that time. In them Walker aimed to present varied and typical representatives of the religious thought of Congregational New England. Increase Mather's con- nection with it was, indeed, much more remote than that of his son Cotton. But Cotton and Increase Mather were so one in spirit, that, in the public eye, all that the former did carried the sanction of the latter. Such a man as Richard Baxter, for instance, was no less strongly a believer in these supposedly supernat- ural manifestations. Tell him, I am going to it; This Poor World is the Land of the Dying.
Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. If one looks over a list of Puritan emigrants or a catalogue of early church members, one finds it made up chiefly, in reality, of the Williams, the Johns, the Edwards, the Henrys, the Richards, the Thomases, in which Anglo-Saxon parents have delighted certainly since the Norman conquest. . Excerpts from Ten New England Leaders Excert from by Williston Walker Excerpts from Ten New England leaders 1901 Author: Walker, Williston, 1860-1922 Increase Mather was born on June 21, 1639, in that home in Dorchester into which we have already glanced in considering the career of his father, Richard. Yet, however we may excuse Increase Mather, the witchcraft episode is not a pleas- ant page in his story. This book grew out of a series of lectures given at Andover Theological Seminary in 1898 and 1899.
The spring of 1659 saw his appointment, at less than twenty years of age, as garrison chaplain on the island of Guernsey, a post which he held till the Restoration made it untenable in March, 1661. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. At Samuel's invitation, Increase now sailed for England, on July 3, 1657, less than two weeks after the delivery of his first sermon ; and, on reaching Dublin, entered Trinity College, where he graduated Master of Arts in 1658. Presented are biographies of: William Bradford John Cotton Richard Mather John Eliot Increase Mather Jonathan Edwards Charles Chauncy Samuel Hopkins Leonard Woods Leonard Bacon.
John Norton, at first at Ipswich, and then at Boston, where Norton succeeded Cotton in the care of the First Church. . . . .