Chapter XII: Book VI: , Page 79. He adopts the narrative part of the work, (3)

Calef wrote to him again, on the nineteenth of February, once more praying that he would so far oblige him, as to give him his views, on the important subjects, for a right understanding of which he had so repeatedly sought a conference and written so many letters; and expressing his earnest desire to be corrected, if in error, to which end, if Mather would not, he indulged a hope that some others would, afford him relief and satisfaction. On the sixteenth of April, he wrote still another letter. In all of them, he touched upon the points at issue between them, and importuned Mather to communicate his views, fully, as to one seeking light. On the first of March, he wrote to a gentleman, an acknowledgment of having received, through his hands, "after more than a year's waiting," from Cotton Mather, four sheets of paper, not to be copied, and to be returned in a fortnight. Upon returning them, with comments, he desires the gentleman to request Mr. Mather not to send him any more such papers, unless he could be allowed to copy and use them. It seems that, in answer to a subsequent letter, Mather sent to him a copy of Richard Baxter's _Certainty of the World of Spirits_, to which, after some time, Calef found leisure to reply, expressing his dissent from the views given in that book, and treating the subject somewhat at large. In this letter, which closes his correspondence with Mather, he makes his solemn and severe appeal: "Though there is reason to hope that these diabolical principles have not so far prevailed (with multitudes of Christians), as that they ascribe to a witch and a devil the attributes peculiar to the Almighty; yet how few are willing to be found opposing such a torrent, as knowing that in so doing they shall be sure to meet with opposition to the utmost, from the many, both of Magistrates, Ministers, and people; and the name of Sadducee, atheist, and perhaps witch too, cast upon them, most liberally, by men of the highest profession in godliness; and, if not so learned as some of themselves, then accounted only fit to be trampled on, and their arguments (though both rational and scriptural) as fit only for contempt. But though this be the deplorable dilemma, yet some have dared, from time to time, (for the glory of God and the good and safety of men's lives, etc.) to run all these risks. And, that God who has said, 'My glory I will not give to another,' is able to protect those that are found doing their duty herein against all opposers; and, however otherwise contemptible, can make them useful in his own hand, who has sometimes chosen the weakest instruments that His power may be the more illustrious.

"And now, Reverend Sir, if you are conscious to yourself, that you have, in your principles or practices, been abetting to such grand errors, I cannot see how it can consist with sincerity, to be so convinced, in matters so nearly relating to the glory of God and lives of innocents, and, at the same time, so much to fear disparagement among men, as to trifle with conscience and dissemble an approving of former sentiments. You know that word, 'He that honoreth me I will honor, and he that despiseth me shall be lightly esteemed.' But, if you think that, in these matters, you have done your duty, and taught the people theirs; and that the doctrines cited from the above mentioned book [_Baxter's_] are ungainsayable; I shall conclude in almost his words. He that teaches such a doctrine, if through ignorance he believes not what he saith, may be a Christian; but if he believes them, he is in the broad path to heathenism, devilism, popery, or atheism. It is a solemn caution (_Gal., i., 8_): 'But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.' I hope you will not misconstrue my intentions herein, who am, Reverend Sir, yours to command, in what I may."

Resolute in his purpose to bring the Ministers, if possible, to meet the questions he felt it his duty to have considered and settled, and careful to leave nothing undone that he could do, to this end, he sought the satisfaction from others, he had tried, in vain, to obtain from Mather. On the eighteenth of March, 1695, he addressed a letter "To the Ministers, whether English, French, or Dutch," calling their attention to "the mysterious doctrines" relating to the "power of the Devil," and to the subject of Witchcraft. On the twentieth of September, he wrote to the Rev. Samuel Willard, invoking his attention to the "great concern," and his aid in having it fairly discussed. On the twelfth of January, 1696, he addressed "The Ministers in and near Boston," for the same purpose; and wrote a separate letter to the Rev. Benjamin Wadsworth.

These documents were all composed with great earnestness, frankness, and ability; and are most creditable to his intelligence, courage, and sense of public duty. I have given this minute account of his proceedings with Mather and the Clergy generally, because I am impressed with a conviction that no instance can be found, in which a great question has been managed with more caution, deliberation, patience, manly openness and uprightness, and heroic steadiness and prowess, than this young merchant displayed, in compelling all concerned to submit to a thorough investigation and over-hauling of opinions and practices, established by the authority of great names and prevalent passions and prejudices, and hedged in by the powers and terrors of Church and State.

It seems to be evident that he must have received aid, in some quarter, from persons conversant with topics of learning and methods of treating such subjects, to an extent beyond the reach of a mere man of business. In the First Volume of the _Proceedings of the Massachusetts Historical Society_, Page 288, a Memorandum, from which I make an extract, is given, as found in Doctor Belknap's hand-writing, in his copy of Calef's book, in the collection, from the library of that eminent historian, presented by his heirs to that institution: "A young man of good sense, and free from superstition; a merchant in Boston. He was furnished with materials for his work, by Mr. Brattle of Cambridge, and his brother of Boston, and other gentlemen, who were opposed to the Salem proceedings.--E. P."

The fact that Belknap endorsed this statement, gives it sufficient credibility. Who the "E. P." was, from whom it was derived, is not known. If it were either of the Ebenezer Pembertons, father or son, no higher authority could be adduced. But whatever aid Calef received, he so thoroughly digested and appropriated, as to make him ready to meet Mather or any, or all, the other Ministers, for conference and debate; and his title to the authorship of the papers remains complete.

The Ministers did not give him the satisfaction he sought. They were paralyzed by the influence or the fear of the Mathers. Perhaps they were shocked, if not indignant, at a layman's daring to make such a movement against a Minister. It was an instance of the laying of unsanctified hands on the horns of the altar, such as had not been equalled in audacity, since the days of Anne Hutchinson, by any but Quakers. Calef, however, was determined to compel the attention of the world, if he could not that of the Ministers of Boston, to the subject; and he prepared, and sent to England, to be printed, a book, containing all that had passed, and more to the same purpose. It consists of several parts.