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 was thrown a bomb intended for Mather, which failed, however, to explode. To it was attached this note: 'Cotton Mather, you dog, damn you; I'll inoculate you with this, with a pox to you!'

Mather stood firm, would not be dissuaded, even courted martyrdom for the new medical truth. 'I had rather die,' he said, 'by such hands as now threaten my life than by a fever; and much rather die for my conformity to the blessed Jesus in essays to save life than for some truths, tho' precious ones, to which many martyrs testified formerly in the flames of Smithfield.'

Here, then, please observe, is the free Puritan mind in revolt, courageously insisting on making his new vision of the good life prevail, resolutely undertaking the discipline and dangers of experiment, and, above all, seeking what he calls the will of the 'blessed Jesus,' not in the Bible, but in a medical report of the Royal Society; thus fulfilling the spirit of Robinson's declaration that 'Our Lord Christ calls himself truth, not custom'; and illustrating Robinson's other declaration that true religion cannot conflict with right reason and sound experience. In Mather, the vision of the good life came to mean a rational and practical beneficence in