March 25, 2025

The Witch Cake That Cursed Salem

The Witch Cake That Cursed Salem

A look at the Salem Witch Trials and the story of the witch cake

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A look at the Salem Witch Trials and the story of the witch cake

WEBVTT

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Looking at our world from a theological perspective. This is

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the Theology Central podcast making Theology Central. Does anyone like

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to bake cakes? What was the last cake you made?

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What was the last cake you baked? Was it popular?

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Did everyone like it? Did your family love it? Did

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they ask for more? How did everyone love the last

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cake you baked? Did you take it to a family gathering,

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a church potluck? Did everyone tell you how wonderful the

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cake was? Well, I am pretty sure I could probably

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take a guess that the cake you made did not

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curse an entire town and did not contribute well to

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the witch trials. In this episode, I'm going to tell

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you the.

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Story of the witch cake.

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That kind of sparked the Salem witch trials, the witch

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cake that cursed a town. And I'm going to tell

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you that story right after I say good afternoon everyone.

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It is Tuesday, March the twenty fifth, twenty twenty five.

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It is currently five seven pm Central Time, and I

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am coming to you live from the Theology Central studio

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located right here in Abilene, Texas, now researching everything I

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already know about the Salem witch Trials, researching.

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Things I did not know.

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The one fascinating thing I continue to discover is no

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matter how much I know, no matter how much I

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think I know, no matter how many times I've been

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to Salem itself, no matter how many books I've read

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on it, I continue to just find, oh this, or

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what about this, or what about this? And I've been

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trying to follow somewhat of a chronological order I really have, right,

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I've been trying to go, all right, here's the first

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girls who were accused. Maybe maybe focus on someone they

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made an accusation against, then go to the next girl

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and the next girl. Well, I was kind of doing

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that today. I was going, Okay, we need to move

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to the next girl. And I know who the next

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girl is. In fact, I know who the next two

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are typically linked together. And because there once again are

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going to be connected to, well, the minister who's going

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to be accused of being a witch and being killed, right,

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so they're going to be attached to that story, I'm like, okay, well,

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we're going to have to tell a little bit of

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that story again because these two girls play it kind

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of a central role in it, and and they they

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really kind of make the accusations against the reverend the

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pastor even more severe than the others had. So so

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I'm like, okay, I can I can work this? How

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am I going to retell? I started trying to, you know,

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I remember, I'm trying to do this as a narrative,

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so I'm trying to put it together as a narrative.

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And then all of a sudden, I remember the name

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of one of the girls, and I'm like, wait, she's related.

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Oh no, I I didn't tell the story of the cake.

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The cake, So I want you to sit back. We're

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going to go back to Salem, go back to the

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Salem witch trials. Well, I really to tell this story

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the Salem really well yeah, and it's very early on.

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We'll put it all in some kind of chronological order,

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so you're ready to hear the story of the cake

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that in some ways cursed the entire town, maybe some

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would say spark the trials themselves.

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Are you ready? Here we go.

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Before there were judges, before there were hangings, before there

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were names whispered and terra across Salem village, there was

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a cake. Not a cake for celebration, but a tool

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of old folk magic, a charm meant to reveal a witch.

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It wasn't made in secret. It wasn't the work of

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a supposed sorceress. It was baked under the direction of

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a Puritan woman, her name Mary Sibley, and it was

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done in the home of the village's minister.

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I want you to hear this again.

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The cake was not made in secret, it wasn't the

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work of a sorceress. It was baked under the direction

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of a Puritan woman, Mary Sibley, and the.

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Home of the village's minister.

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This is the story how an act of desperation, an

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act of fear, an act of faith misplaced, helped spark

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the deadliest witch hunt in American history. Mary Sibley lived

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in Salem Village in sixteen ninety two. She was the

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wife of Samuel Sibley, a member of the village church.

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And Mary Sibley was the aunt of a teenage girl

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named Mary Walcott. Do not forget the name Mary Walcott,

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because she's going to become critical in the story of

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the Salem witch trials.

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She's going to play again a.

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Very instrumental part in the accusation being made against the

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former minister, and well his ultimate death. She will become

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Some will say she's one of the most prolific accusers.

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I don't know if I could say Mary Walcott was

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the most prolific, but she definitely plays a central role

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in the accusations. So just remember Mary Walcott. She's related

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to Mary Sibley, right, And so when I was putting

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this all together, I was I was, for you know,

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putting together all the story of Mary Walcott. And as

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soon as I saw him, like, wait a minute, Mary Walcott,

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she's related to Mary Sibley, And I'm.

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Like, oh, We've got to go back and tell.

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The story of Mary's sibly You see, Mary was no outsider.

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She was known, she was respected, and she was trusted.

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And when fear crept into the Paris household, when strange

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affliction struck the minister's daughter and niece, Mary took it

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upon herself to act. All right, So this puts it

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very early in everything that's happening, because we go back

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to January sixteen ninety two. January sixteen ninety two, Everyone

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needs to remember that date. If you're going to know

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the history of Salem, you got to know January sixteen

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ninety two, because this is when everything really starts. This

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is where now, of course, we could go back to

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Boston years before and everything that happens there, but as

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far as Salem itself January sixteen ninety two, because it's

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the household of Reverend Samuel Parris is thrown into chaos.

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Why is the Reverence home thrown into chaos? Everyone knows

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the story, We've already told it here numerous times. His

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nine year old daughter Betty, eleven year old niece Abigail Williams.

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They begin to convulse, they begin to cry out, they

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contort their bodies, and they.

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Complain of invisible attacks.

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A local physician, doctor William Griggs, declared the cause to

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be the evil hand and other words witchcraft. Now we've

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told that story. The girls starts showing all of these symptoms.

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We talked about possibly why, what they could be influenced by,

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what can motivate them, We talked about all of that.

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We explored that in great detail. How the doctor shows

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up and like, no, this is witchcraft, right, So now

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what are we going to do?

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What's going to happen? The village is frightened.

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They're scared to death because I mean, wait, if the

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pastor's daughter and niece can be afflicted, who is safe

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all right. So now we have fear, we have a

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little paranoia, we have maybe a little suspicion. No one

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knows what to do. No one knows what to do.

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But Mary Sibley remembered an old English charm, a bit

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of folk wisdom passed down for generations. So what does

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Mary Sibley do? She goes to Tishuba. Remember Tishuba. She's

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the servant in the Paris household, right, she's the enslaved woman.

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I believe her husband's name was John Indian. And she

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told them to bake a cake. To bake a cake. Now,

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the ingredients are very simple, rye mill and the urine

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of the afflicted girls. Hey, I want you to bake

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a cake. Here are the ingredients, rye meal and the

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urine of the afflicted girls. The idea was that if

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a witch had cursed the girls, traces of that curse

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would be presented in their bodily fluids. If it was

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fed to a dog believed to be the witch's familiar,

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the dog would react, revealing the witch's identity. This is

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the plan they come up with. The girls are being afflicted.

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We have to do something. We need to back of cake,

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all right, what do we need rye mil what else

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do we need? The urine of the afflicted girls? I mean,

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I know this sounds like utterly insane. That's why I

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keep telling everyone the Salem witch Trial is one of

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the most fascinating parts of American history.

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I don't know why everyone isn't fascinated by it.

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I mean, you just you start opening the book to

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the history of Salem, and it's just like you could

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just spend your life studying what happened.

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During the Salem witch trials.

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And of course, remember a witch is familiar, right. You're

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a witch and you can have a bird or something

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that you're familiar, right, So in this particular case, if

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it's fed to a dog believed to be the witch's familiar,

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the dog would react and the dog would ultimately reveal who.

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The witch is. So guess what. They baked the cake.

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They did it tishubub baked the cake, the dog ate it.

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What happened? What do you think happened?

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Well, come back next week and no, no, I'm just joking.

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What do you think happened? Come on, what do you

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think happened?

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They make the cake, they put it down, the dog

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runs over.

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I don't know if the dog immediately ate it, if

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the dog was hesitant, or the dog was just starving.

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I don't know what happened there, but the dog eats it.

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And what happened.

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Absolutely nothing. Nothing happened, No witch was revealed. But something

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else had now been set in motion, something powerful, something irreversible.

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Because the Reverend Paris learned what had been done, a

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ritual had been performed in his own home, and to

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say he was angry would be an understatement. He was furious,

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not just because it was superstitious, but because it was,

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in his mind, a sin that they had turned away

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from God. This was a call to Satan for help

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against Satan. And just two days later, we're two days

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away from the anniversary. We're two days away from the anniversary,

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March the twenty seventh, sixteen ninety two. Today is March

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the twenty fifth, twenty twenty five. Were two days away

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from this anniversary. So I mean, if you want to

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celebrate the anniversary by baking a cake, I guess. I

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mean I would suggest you don't bake the cake the

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way they did. But if you want to bake a

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cake to remember this, you really, I mean, it is

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a very important lesson, because this is what happens.

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Here is just crazy.

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So two days later, March the twenty seventh, sixteen ninety two,

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the Reverend Paris.

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Steps into the pulpit.

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And he's going to speak directly to the congregation. His sermon,

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many would say, becomes one of the most ominous moments

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in Salem's descent into hysteria. Now what happens many times

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is people will talk about this sermon that was preached

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on March the twenty seventh, sixteen ninety two. In fact,

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I probably had read part of the sermon, or maybe

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whatever is available of the sermon. I think the entire

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thing is available. I read the sermon, but I did

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not quite understand its connection to the witch cake.

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I at first I.

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Didn't know, because so many times when you're studying any

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historical event, it's hard sometimes to keep it in a

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chronological order, right. It's very difficult as you're trying to

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put it together.

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So I probably for I don't know how long.

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Probably for years, I looked at the sermon, and in

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fact I was going to uh, In fact, I had

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a at one point I was going to look at

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all of the key sermons that kind of lead up

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to the Salem witch trials, and this would have been

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one of those sermons.

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But the only problem is I would not have.

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Connected it to the to what's known as the witch cake.

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I wouldn't have connected it to the witch cake at

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this point, at that point in time. Now I can, so,

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do you want to hear kind of I'm going to

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kind of do a a kind of a narrative form

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of the sermon, not the whole thing, but kind a

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kind of a retelling of the sermon. So Reverend Paris,

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he steps into the pulpit. He says, John chapter six,

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verse seventy, Have not I chosen you twelve and one.

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Of you is a devil?

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That's the way it's printed in some places. John chapter six,

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verse seventy, Have not I chosen you twelve and one

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of you.

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Is a devil? Let me check something really quick. Let

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me check something, because.

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I don't believe that that scripture. That scripture is not right.

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I don't believe hang on, no, it is right.

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Okay.

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I wanted to make I wanted to make I wanted

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to be one hundred percent sure and accurate. I did

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not want in any way, shape or form to give

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people wrong information. So yes, he steps into the pulpit

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March the twenty seventh, sixteen ninety two. Trust me, there

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was some tension in the room.

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He stands up.

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He says, John chapter six, verse seventy, Have not I

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chosen you twelve? And one of you is a devil.

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Let these words awaken your hearts. Even among the disciples

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there was one who appeared faithful.

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Yet served the enemy.

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So it is in our church, among us, one of

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you is a devil. Let none forget what was done,

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and an effort to discover which is a work of

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darkness was performed. A cake was made, a charm was used,

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a tool of the devil was called upon, and only

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did only then did the calamities increase. We do not

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fight Satan with Satan. This is no innocent era. This

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is a grievous, grievous sin. But the key at that point,

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this basically sets the idea anybody could be in league

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with the devil. Anybody could anybody in this church, anybody

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in town. Now the paranoia has kicked out. Now fear

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is really going to spread.

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Now that's an.

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Oversimplification of what was said, but just for times sake

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that gives you kind of a basic idea. Now, two

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days before that sermon, Mary Sibley had already gone to

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Reverend Paris. She confessed, and now she was to stand

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before the church congregation to make it right. She began, Brethren,

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I come before God and before you with a sorrowful heart.

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When I saw the suffering of the children, I turned

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not to the Lord but to superstition. I told Tishabad

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to bake the cake. I believe it might reveal the witch.

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I believed it might help. But now I see I

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was wrong. I sinned against God, I sinned against this Church,

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and I beg for your forgiveness. Now, to the Puritans,

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the use of any magical practice, whether good or evil,

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was a gateway to satan. Even trying to expose a

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witch through magical means was itself considered witchcraft. So the

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first act of supernatural intervention in the Salem witch Trials

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wasn't done by a witch, was done by.

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A Puritan themselves.

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A Puritan really does the first supposed act of witchcraft

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in the Salem witch Trials. You talk about irony. In fact,

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the irony is impossible to ignore. Their own actions may

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have invited the very panic they feared, and in condemning

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Mary Sibley, Reverend Paris set the tone for what could

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be come, a season of relentless fear and spiritual paranoia.

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A cake, Let's make a cake. We gotta figure out

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who the witch is, all right, what do wean?

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We gotta get the you're in of the girls. We

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gotta feed it to the dog. And then next thing

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you know, there's a sermon one of you is a devil.

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Then there's a confession. But that's not gonna fix everything. Obviously,

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we know history. It doesn't fix anything, because well, people

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gotta start dying. Not long after that, after her confession,

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Mary sibly faded into the public eye. She was not excommunicated,

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she was not prosecuted, but her name would remain forever

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tied to the beginning of the Salem hysteria. Her niece, however,

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Mary Walcott, would go on to be one of the

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most concer assistant accusers in the trials. Whether influenced by

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her aunt's early actions are driven by other fears, she

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would help send several people to their deaths. Mary Sibley

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lived quietly afterward. She gave no further testimony but history

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would remember her not for murder, not for malice, but

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for a cake, a small, desperate act that helped crack the.

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Door open to terror.

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The witch Cake of sixteen ninety two may seem strange

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to us now. In fact, it may seems quaint, absurd,

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But to the people of Salem it was more than

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a superstition. It was a betrayal of their deepest beliefs,

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a sign that even those within the church could be

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tempted to fight the devil using the devil's tools. Mary

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Sibley thought she was helping, but she started a fire,

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a fire that would not be put out until twenty

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people were dead. So let's consider, just to kind of

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wrap this up, the impact of the sermon one of

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You is a Devil and the witch cake incident first,

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just give you some basic lessons here. It set the

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theological tone for the entire crisis. The theological tone was

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set Reverend Samuel Paris sermon on March through twenty seven,

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sixteen ninety two, preached just days after Mary Sibley's confession

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and the baking of the witch cake, laid the spiritual

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foundation for what followed. Drawing from John six point seventy

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Have I not chosen you twelve? And one of you

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is a devil? Paris and introduced a dangerous and psychological

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potent idea even the most trusted, godly or familiar among

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us could be a servant of the devil. This idea

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fractured the community trust. It encouraged introspection laced with fear,

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sanctioned suspicion without evidence.

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If even one.

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Of Christ twelve could be a devil, then surely a neighbor,

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a servant, a church member, or even a minister could

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be two. That logic became spiritual justification for accusation without proof,

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guilt by association, and the collapse of rational evidence. It

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was no longer enough to live righteously. The truly dangerous

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people were those who looked righteous. That it was no

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longer enough to live righteously. The truly dangerous people were

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those who looked righteous but were secretly aligned with the devil.

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And this becomes the weird part in Salem. This becomes

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really crazy in Salem, because ultimately, in Salem.

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You're damned if you do. You're damned if you don't.

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Because if you if you were a questionable character, let's

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say you didn't go to church, or you skip church,

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or you were known for this, or you were a beggar,

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you were poor, or maybe you were a servant, or

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what if you were viewed as suspicious because you didn't

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have the right character, the right color of skin, from

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the right country, whatever the case may be, you could

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be accused.

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But guess what also in Salem, if you appeared to

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be righteous.

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Oh wait, then that's Satan appearing as an angel of light.

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That's see.

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So if you looked to be godly, you were suspicious.

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If you didn't look to be godly, you were suspicious.

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So therefore you could be a minister and be killed,

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or you could be a beggar and be killed. It

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didn't matter, because now any one of you could be

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a devil, because one of you is a devil. Because

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it took John chapter six, verse seven, and of course

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made it prescriptive, of course, because that's what Christians do

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with the Bible. So it set the theological tone for

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the entire crisis. Number two, the witch cake became kind

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of a symbol of desperation and irony. The witch cake

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incident reveals one of the deepest ironies in the Salem

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witch trials. The first act of magic in the crisis

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came not from a witch, but from a god fearing puritan.

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Isn't that crazy? Hey, we're gonna kill people for witchcraft?

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But the first one who really did any witchcraft was

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a godly puritan.

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Hope, but we're gonna go kill those people? Are the threat?

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Don't worry about us? No, no worthy.

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And then the next thing, you know, oh, well we

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could be the threat, and then well then everyone could

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be the threat.

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But isn't that just kind of ironic? It wasn't It

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wasn't a witch.

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It was a godly puritan who did the first act

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of witchcraft. Mary Sibley, likely acting out of compassion and fear,

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tried to use.

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Folk magic to help.

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But her use of an unorthodox practice became in theiological

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proof that Satan was already at work in Salem, And

382
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it also becomes see Salem is Satan is already here.

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He's already at work. It escalated the panic, it furthered

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the suspicion, and invited a chain reaction of fear based

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religious response, including the sermon and the growing acceptance of

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spectral evidence. This teaches us that even well intentional actions

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00:24:24.200 --> 00:24:28.440
can have devastating consequences when driven by fear instead of truth.

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Number three, the confession reinforced public guilt, not private healing.

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Mary Sibley's confession was public. It was emotional, It was humiliating,

390
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it was humbling. She owned her mistake, she pleaded for forgiveness.

391
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She was not excommunicated. However, it wasn't a moment of closure.

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It was a moment that cemented the belief that real

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sin had occurred, and that Satan had infiltrated Salem village.

394
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He was there, he had.

395
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Infiltrated Her confession didn't calm the waters, It stirred them.

396
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It signaled that someone in the village had invited the

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devil in. And if she could be so, could so

398
00:25:17.119 --> 00:25:21.480
unknowingly then and if she could do so unknowingly, like

399
00:25:21.519 --> 00:25:24.559
invite the devil in unknowingly because she did this, if

400
00:25:24.599 --> 00:25:27.079
she could do that unknowingly, then well, who.

401
00:25:27.039 --> 00:25:28.839
Else might be guilty? Who else could be.

402
00:25:28.799 --> 00:25:32.720
Doing it possibly unknowingly, or wait, even worse, who could

403
00:25:32.759 --> 00:25:40.200
be doing it knowingly? The sermon and the witch cake

404
00:25:40.240 --> 00:25:44.799
incident legitimate, legitimized the idea that Satan could be working

405
00:25:44.839 --> 00:25:50.039
secretly through friends, family, and even the faithful. So between

406
00:25:50.079 --> 00:25:52.640
the witch cake and the sermon, now it becomes you

407
00:25:52.720 --> 00:25:56.559
basically have made it now legitimate that Satan was working,

408
00:25:57.000 --> 00:26:00.720
and he was working secretly through friends, family, and even

409
00:26:00.759 --> 00:26:06.319
people in the church. Mary Sibley's act was a spiritual

410
00:26:06.400 --> 00:26:10.200
breach that convinced many the devil had already basically shown

411
00:26:10.279 --> 00:26:14.839
up and had taken residence within Salem Village Parish. Use

412
00:26:14.880 --> 00:26:18.400
of scripture to weaponize suspicion became a model of how

413
00:26:18.519 --> 00:26:24.279
other ministers and magistrates approached the trials. The idea that

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godliness could be a disguise directly enabled the accusations against

415
00:26:29.200 --> 00:26:34.799
people like Rebecca Nurse. Well, wait a minute, and George Burrows.

416
00:26:35.799 --> 00:26:39.279
There was the minister who is ultimately going to be

417
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hung and killed. Please note this. This kind of sets

418
00:26:44.240 --> 00:26:48.480
up the idea that godliness is a disguise. Godliness is

419
00:26:48.519 --> 00:26:51.359
a disguise. See, you're going to go after those who

420
00:26:51.359 --> 00:26:54.440
don't have godliness, but you're also going to go after godliness.

421
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So whether you're ungodly or whether you're godly, you're doomed,

422
00:26:57.559 --> 00:27:03.039
you're damned, you're in trouble. And remember we already talked

423
00:27:03.039 --> 00:27:06.559
about George Burrows. We will have to talk about Rebecca

424
00:27:06.680 --> 00:27:09.160
Nurse at some point.

425
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We will.

426
00:27:10.160 --> 00:27:16.079
So when fear, I think, just some additional things to consider.

427
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Fear corrupts discernment. When fear replaces truth. Even sincere people

428
00:27:22.799 --> 00:27:27.400
can make destructive decisions. Mary Sibley meant to help, but

429
00:27:27.480 --> 00:27:31.200
fear her led her to superstition, which helped justify our

430
00:27:31.279 --> 00:27:36.799
theology of panic and suspicion. Fear corrupts discernment once people

431
00:27:36.839 --> 00:27:40.519
become afraid, once people become scared, And that's why this

432
00:27:40.680 --> 00:27:44.079
is the easiest way to manipulate people. Pastors can manipulate

433
00:27:44.119 --> 00:27:49.079
people like this. Politicians manipulate people. Tell everyone you should

434
00:27:49.119 --> 00:27:51.359
be scared of this. This is a threat. This is

435
00:27:51.400 --> 00:27:54.359
a threat to your kids. It's a threat to your family,

436
00:27:54.559 --> 00:27:58.000
it's a threat to your church. Tell everyone it's a

437
00:27:58.000 --> 00:28:01.079
threat to your country. Now, once you give everyone worked

438
00:28:01.160 --> 00:28:03.480
up and fearful, Now you point them to an enemy.

439
00:28:03.640 --> 00:28:06.359
You point them to the person responsible that group.

440
00:28:06.960 --> 00:28:10.759
That group, it's the transgender, it's an immigrant, it's the

441
00:28:11.039 --> 00:28:14.319
Now you give everyone the and now you will dehumanize them,

442
00:28:14.519 --> 00:28:16.559
and then you will attack and do what you can

443
00:28:16.640 --> 00:28:20.000
to remove and destroy the people. Even if that the

444
00:28:20.079 --> 00:28:23.359
threat is nowhere what anyone is. The threat has been

445
00:28:23.480 --> 00:28:28.680
so sensationalized, so much hyperabole is involved. But once, once

446
00:28:28.720 --> 00:28:30.039
you can give people a little bit of fear and

447
00:28:30.079 --> 00:28:34.200
point them to an enemy, well, the results are always disastrous.

448
00:28:34.400 --> 00:28:38.319
It's always horrific because when people, once people get a

449
00:28:38.359 --> 00:28:41.400
little bit of fear, man, their discernment goes out the window.

450
00:28:41.599 --> 00:28:44.000
I will argue, their morality will go out the window.

451
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Weaponizing righteousness is dangerous. Paris Sermon shows how scripture can

452
00:28:50.680 --> 00:28:53.880
be distorted when used to provoke fear. Religious authority, when

453
00:28:53.960 --> 00:28:57.759
used to call out hidden evil without a discernible evidence,

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00:28:57.880 --> 00:29:05.000
creates paranoia, not purity. Number three, public confession doesn't always

455
00:29:05.039 --> 00:29:08.640
produce healing. Mary Sibley's confession was honest, but the culture

456
00:29:08.680 --> 00:29:12.160
it fed into wasn't seeking grace, It was seeking judgment.

457
00:29:12.480 --> 00:29:14.880
Her moment of repentance became a part of a larger

458
00:29:14.920 --> 00:29:21.000
system of blame. You talk about backfiring, and small acts

459
00:29:21.039 --> 00:29:24.359
can have wide ripples. The witch Cake was a small act,

460
00:29:24.599 --> 00:29:28.480
one cake, one ritual, one moment of desperation, But that

461
00:29:28.559 --> 00:29:32.839
act and the public theological reaction to it catalyzed a

462
00:29:33.039 --> 00:29:38.039
season of terror. Were well, and there was no stopping

463
00:29:38.039 --> 00:29:40.519
it until well twenty people are dead. Were reminded that

464
00:29:40.559 --> 00:29:43.839
even the most ordinary action, when taken in times of fear,

465
00:29:44.200 --> 00:29:55.839
can have extraordinary and unintended consequences. Remember, it doesn't take

466
00:29:57.519 --> 00:30:02.680
a gallows or a hangman's news use to ruin a life.

467
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Sometimes it only takes a whisper.

468
00:30:07.960 --> 00:30:14.079
And a cake. That's the story.

469
00:30:15.160 --> 00:30:23.799
Of the witch cake that was instrumental and cursing Salem

470
00:30:23.880 --> 00:30:25.440
and twenty people died.

471
00:30:26.480 --> 00:30:28.279
Now you can you can.

472
00:30:28.240 --> 00:30:30.680
Argue how much impact it had or didn't have. Most

473
00:30:30.920 --> 00:30:35.240
most people believe that it had a profound impact. Ultimately,

474
00:30:35.400 --> 00:30:38.359
everything that happened because where it occurred. It happened in

475
00:30:38.359 --> 00:30:40.880
the pastor's house. He finds out, he goes after it,

476
00:30:40.920 --> 00:30:43.039
he preaches that sermon, she confesses.

477
00:30:43.200 --> 00:30:43.880
So now it's.

478
00:30:43.759 --> 00:30:46.720
Completely public, it's out there. The whole world knows, and

479
00:30:46.759 --> 00:30:50.599
it's just it just the damn broke. And then the

480
00:30:50.599 --> 00:30:52.319
next thing, you know, this person' sa this and this

481
00:30:52.359 --> 00:30:53.839
and this and this and this and this and this

482
00:30:53.920 --> 00:30:55.359
and this and this and this and this and this,

483
00:30:55.640 --> 00:30:58.359
and then people start dying, people start being in prisons,

484
00:30:58.400 --> 00:31:00.599
people start their land starts to be you.

485
00:31:00.559 --> 00:31:07.440
Know, seized. That's the story of the witch Cake.

486
00:31:10.960 --> 00:31:17.240
Thursday is the anniversary of the sermon. Bake a cake,

487
00:31:19.440 --> 00:31:28.200
think about the impact of the sermon to Salem witch trials.

488
00:31:29.519 --> 00:31:34.119
Just I, so many lessons we need to learn from it,

489
00:31:34.200 --> 00:31:35.960
so many lessons we need to learn from it.

490
00:31:36.279 --> 00:31:39.000
Thanks for listening, God bless