Salem, Massachusetts, is a city filled with rich history, colonial architecture, and the infamous events of 1692—the Salem Witch Trials. At the center of this dark chapter in early American history was Judge Samuel Sewall. Though not as notorious as figures like William Stoughton or Reverend Samuel Parris, Sewall’s unique role and his eventual public remorse offer visitors of Salem today a deeper understanding of the moral complexities surrounding the trials. Sewall’s story provides a window into Puritan values, legal ethics, and personal responsibility, making him a compelling figure to explore during a visit to this historic city.
Early Life of Samuel Sewall
Samuel Sewall was born on March 28, 1652, in Bishopstoke, Hampshire, England. His family moved to the Massachusetts Bay Colony in 1661 when Samuel was just nine years old. The Sewall family quickly became well-known members of the colonial community. Samuel’s father, Henry Sewall, had returned to England briefly before resettling in New England, where he was well-regarded in local society.
Samuel Sewall continued his education at Harvard College, graduating in 1671 with a degree in theology. He initially wanted a career in ministry but soon found himself more drawn to public service and law. Over time, Samuel became a successful merchant and politician in addition to holding various legal positions. By 1692, he was a respected member of the Governor’s Council and was appointed as a judge in one of the most infamous legal proceedings in colonial American history: the Salem Witch Trials.
Salem Witch Trials and Sewall’s Role as a Judge
In 1692, the Massachusetts Bay Colony was gripped by hysteria over accusations of witchcraft. The Court of Oyer and Terminer was established to handle the escalating number of cases. Samuel Sewall was appointed as one of the judges, alongside Chief Justice William Stoughton and Judge Jonathan Corwin. Although Sewall played a somewhat smaller role in the trials compared to some of his peers, he nonetheless allowed the use of “spectral evidence”—testimonies in which witnesses claimed that the spirit of the accused appeared to them in visions. This type of evidence was huge in convicting many of the accused.
The Salem Witch Trials resulted in the execution of 19 people (14 women and 5 men), all by hanging, and the pressing to death of Giles Corey, who refused to enter a plea. Hundreds of others were accused, and many were imprisoned in horrific conditions. Although Sewall was not the most vocal or aggressive judge in the trials, his participation in the legal process contributed to the tragic outcomes.
Sewall’s Public Confession and Moral Reckoning
Unlike his fellow judges, Samuel Sewall took a massive step five years after the trials ended. On January 14, 1697, during a public service at Boston’s Old South Meeting House, Sewall made a public confession. His written confession, read aloud by Reverend Samuel Willard, expressed deep regret for his role in the trials. Sewall admitted his guilt and sought forgiveness from both God and his fellow colonists for the innocent lives lost.
Sewall’s confession stated:
“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… 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.”
This act of public remorse was extraordinary for the time. While other judges, such as William Stoughton, defended their decisions and refused to acknowledge any mistakes they had made, Sewall’s admission of guilt marked him as a figure of unique moral awareness in Puritan New England. His confession was not just symbolic—Sewall would spend the remainder of his life working toward social justice and charity.
Later Life: Advocacy for Justice and Abolition
After the Salem Witch Trials, Samuel Sewall remained a judge but increasingly turned his focus to matters of justice and morality. One of his most significant contributions to early American society came in the form of his anti-slavery stance. In 1700, Sewall published The Selling of Joseph, a pamphlet that is considered one of the earliest anti-slavery tracts in colonial North America.
In The Selling of Joseph, Sewall condemned the slave trade as morally wrong and argued that all humans, regardless of race, were created in God’s image and therefore deserved equal rights and dignity. He wrote, “It is most certain that all Men, as they are the Sons of Adam, are Coheirs, and have equal Right unto Liberty, and all other outward Comforts of Life.” Though Sewall’s anti-slavery position did not gain widespread acceptance during his lifetime, it laid the groundwork for future antislavery movements in New England.
Samuel Sewall was also vocal in his resistance to the mistreatment of Native Americans. He frequently advocated for fairer treatment of Indigenous peoples, opposing the exploitation and violent conflicts that were common during colonial expansion. His general views on justice and equality set him apart from many of his peers.
Sewall’s Diaries: A Window into Puritan Life
One of the most valuable historical sources we have about Samuel Sewall is his extensive diary, which he wrote from 1673 until his death in 1730. Sewall’s diary offers a rare and detailed look into the daily life, religious convictions, and social attitudes of a prominent Puritan in colonial New England. It covers a wide range of subjects, from his thoughts on family and faith to his reflections on historical events like King Philip’s War and, of course, the Salem Witch Trials.
In his diary, Sewall expresses deep regret for his role in the trials. Although the confession he made in 1697 was public, his personal reflections in the years that followed show the depth of his remorse. He wrote about the “hand of God” being against him, and he interpreted the personal losses he suffered in his family as divine punishment for his role in the trials. His diary shows a man wrestling with his conscience and seeking redemption through faith and good works.
Visiting Salem Today: Samuel Sewall’s Legacy
For people visiting Salem today, Samuel Sewall’s legacy offers an important lens through which to understand the history of the witch trials and the moral lessons they provide. The Salem Witch Trials remain a central attraction for tourists, with attractions like the Salem Witch Museum, the Witch House (home of Judge Jonathan Corwin), and the Salem Witch Trials Memorial serving as reminders of the events of 1692. But while many of these locations focus on the tragedy of the trials and the victims, understanding the role of figures like Samuel Sewall adds depth to the story.
Samuel Sewall’s public apology and his later advocacy for justice reveal that the story of the witch trials is not just about the hysteria that led to innocent deaths, but also about the possibility of recognizing one’s mistakes and working toward forgiveness. Samuel’s commitment to righting his wrongs serves as a reminder that, even in times of widespread fear and injustice, individuals have the power to change their course.
In addition to exploring the witch trial-related landmarks, visitors to Salem can reflect on Sewall’s contributions to wider social justice issues, including his opposition to slavery and his advocacy for Native American rights. His pamphlet The Selling of Joseph is an important part of early American history, demonstrating that ideas of human rights and equality were present, even if they were not fully embraced by the society of the time.
Final Thoughts
Samuel Sewall’s legacy is one of moral complexity. As a judge during the Salem Witch Trials, he played a role in one of the darkest times of American colonial history. But unlike many of his peers, Sewall had the humility and courage to admit his mistakes and seek forgiveness. His writings, especially The Selling of Joseph, reveal a man deeply committed to the principles of justice, equality, and human dignity.
For tourists visiting Salem, Massachusetts, Sewall’s story offers a deeper understanding of both the witch trials and the other moral challenges of colonial society. While the witch trials will always remain a defining part of Salem’s history, Sewall’s transformation from a judge in those trials to a champion of justice reminds us that history is shaped not only by the events that occur but by the people who respond to them with reflection, remorse, and ultimately, a commitment to doing better.
Frequently Asked Questions about Samuel Sewall
1. What was Samuel Sewall’s occupation before becoming a judge?
Before becoming a judge, Samuel Sewall was a merchant involved in various business ventures. He also served as a printer and held roles in the Massachusetts colonial government, including being a member of the Governor’s Council.
2. Did Samuel Sewall have any notable religious positions in the colony?
While Samuel Sewall was deeply religious and initially studied theology at Harvard with the intention of becoming a minister, he never took formal religious office. However, he was involved in religious matters as a prominent layman in the Puritan church and had close relationships with ministers, such as Cotton Mather and Samuel Willard.
3. What personal losses did Samuel Sewall experience after the witch trials that he believed were divine punishments?
Samuel Sewall experienced significant personal losses, including the deaths of several of his children. He saw these tragedies as divine retribution for his involvement in the Salem Witch Trials, which contributed to his feelings of guilt and his public confession.
4. How did Samuel Sewall’s views differ from other judges regarding the Salem Witch Trials?
Samuel Sewall was more introspective and repentant than other judges. While many of his colleagues, like William Stoughton, defended their actions and the legitimacy of the trials, Sewall later recognized the trials as a grave mistake and sought public forgiveness for his role. This moral self-awareness and admission of guilt set him apart.
5. What were Samuel Sewall’s other notable legal decisions after the Salem Witch Trials?
After the Salem Witch Trials, Samuel Sewall continued to serve as a judge. He is known for his advocacy of fairness in legal proceedings and took a strong stance against mistreatment, especially of marginalized groups. His later legal work included efforts to promote justice for Native Americans and his opposition to slavery, as seen in his pamphlet The Selling of Joseph.
References:
- Sewall, Samuel. The Selling of Joseph. Boston: 1700.
- Hall, David D. The Witch-Hunt in Early Modern Europe: A Documentary History. Harper and Row, 1990.
- Norton, Mary Beth. In the Devil’s Snare: The Salem Witchcraft Crisis of 1692. Vintage, 2003.
- Karlsen, Carol F. The Devil in the Shape of a Woman: Witchcraft in Colonial New England. W. W. Norton & Company, 1998.
- Sewall, Samuel. The Diary of Samuel Sewall, 1674-1729, edited by M. Halsey Thomas. Farrar, Straus & Giroux, 1973.