“Samuel Sewall, sensible of the reiterated strokes of God upon himself and family; and being sensible, that as to the guilt contracted upon the opening of the late Commission of Oyer and Terminer, at Salem (to which the order of this day relates), he is, upon many accounts, more concerned than any that he knows of, desires to take the blame and shame of it; asking pardon of men, and especially desiring prayers that God, who has an unlimited authority, would pardon that sin, and all other his sins, personal and relative: and according to his infinite benignity and sovereignty, not visit the sin of him, or of any other, upon himself or any of his, nor upon the land: but that he would powerfully defend him against all temptations to sin, for the future; and vouchsafe him the efficacious, saving conduct of his word and spirit.” The following entry is the first indication I find in his diary, of sensitiveness or compunction for the part he took in the witchcraft trials. It was made December 24, 1696, while his little Sarah lay dead in his house: “Sam [his son] recites to me, in Latin, Matthew xii. from the 6th to the end of the 12th verse. The 7th verse [Quod si nossetis quid sit, misericordiam volo, et non sacrificium, non condemnassetis inculpabiles] did awfully bring to mind the Salem tragedy.” The entire confession of Judge Sewall, its date and attending circumstances, will correct erroneous impressions concerning it. The subject matter confessed covers but one point: “the guilt contracted upon the opening of the late commission of Oyer and Terminer at Salem.” The court was opened June 2, 1692. We cannot be in doubt as to the nature of the guilt then contracted. It was the adoption of a rule of the court, by which the records made, and depositions received, at the preliminary examinations (which consisted almost wholly of spectral evidence), were introduced, sworn to, and received as legal testimony in the trials of the accused. Out of this rule, which was wholly illegal, grew all the fatal results of the Salem trials. Judge Sewall was a parishioner of Samuel Willard, of the Old South Church in Boston, who regarded such evidence as the “Devil’s testimony”; and whose judicious conduct during the trials is worthy of the highest commendation. He was the intimate friend of Increase and Cotton Mather, who both held similar views. Three days before (March 31), Cotton Mather had written to John Richards, one of the judges, cautioning him against the use of spectral testimony. The letter, although addressed to his own parishioner, was doubtless intended for, and considered by, the whole court, and is called, by himself and his son, the “letter to the judges.” The letter says: “If mankind have thus far once consented unto the credit of diabolical representations, the door is opened for the devils to obtain, from the courts in the invisible world, a license to proceed unto most hideous desolations upon the repute and repose of