P. 237. A _Crispian_, if through Ignorance he believes not what he

saith, may be a Christian.

In this, Sir, I suppose that if I have not wronged the sense of the

Author in the places quoted (which I trust you shall not find I have

done) I can't be thought accountable for the Errors or Contradictions

to himself or to the truth, if any such be found, particularly what

he grants in the Preface (of the freewill of Man, giving the Devil

his hurting power.) This being not only more than those call'd

Witch-Advocates would desire to be conceded to them: But is a palpable

and manifest overturning the Authors design in all his Witch stories.

For who would consent to have the Devil afflict himself? As also his

concession [that no Spirit can do any thing but by God's will and

permission,] I cannot perswade myself but you must be sensible of their

apparent contradictoriness to the rest. Others there are of a very

ill aspect, as _p._ 234. the Catholicks are much encouraged in their

Adoration of Angels and Saints. If that were so Innocent as not to

render them Anti-christian Idolaters; and that _p._ 4. if admitted,

will seem to lay an ungainsayable foundation for the _Pagan_, _Indian_,

and _Diabolists_ Faith; by telling us it is beyond our search to know

how far God leaves the Devils to free-will, to do what they please,

in this World, with a suspension of God's Predetermination; which if

it [45] were a truth, what were more rational than to oblige him that

has such power over us. The Atheists also would take encouragement

if it were granted that we cannot know how far God suspends his

predetermining motion, he would thence affirm, we as little know that

there is a predetermining motion, and consequently whether there be

a God, and _p._ 165. would abundantly strengthen them, when such a

Learned, experienced, and highly esteemed Christian shall own that he

knows not who 'tis that governs the Thunderstorms; for it might as well

discover ignorance, who 'tis that disposes of Earthquakes, Gun-shot,

and afflictions that befall any, with the rest of Mundane Events. I

design not to remark all that in the Book is remarkable, such as the

departed Souls wandering again hither to put men upon revenge, _&c._

savouring so much of _Pithagoras_ his Transmigration of Souls, and the

Separation of the Soul from the Body without death, as in the case

of her that went to see her Children, while yet she did not stir out

of her Bed, which seems to be a new speculation; unless it determins

in favour of Transubstantiation, that a Body may be at the same time

in several places. Upon the whole it is ungainsayable, That that

Book, though so highly extol'd, may be justly expected to occasion

the staggering of the weak, and the hardening of unbelievers in their

Infidelity. And it seems amazing, that you should not only give it

such a recommend, but that you should send it to me, in order (as I

take it) to pervert me from the belief of those fundamental Doctrinals

(above recited) Though I account them more firm than Heaven and Earth.

But that which is yet more strange to me, is that Mr. _B_ his Friends

did not advise him better, than in his declined Age to emit such crude

matter to the public. As to the sometime Reverend Author, let his works

praise the Remembrance of him; but for such as are either Erroneous and

foisted upon him, or the effect of an aged Imbecillity, let them be

detected that they may proceed no further.[70]

I am not ignorant that the manner of Education of Youth in, I think,

almost all Christian Schools hath a natural tendency to propagate those

Doctrines of Devils heretofore (solely) profest among _Ethnicks_,[71]

and particularly in matters of Witchcraft, _&c._ For notwithstanding

the Council of _Carthage_ their taking notice that the Christian

Doctors did converse much with the writings of the Heathens for

the gaining of Eloquence, forbad the reading of the Books of the

_Gentiles_; yet it seems this was only a Bill without a penalty,

which their successors did not look upon to be binding. He that should

in this age take a view of the Schools, might be induced to believe

that the ages since have thought, that without such Heathen Learning

a man cannot be so accomplish'd, as to have any pretence to Academick

Literature: and that the vulgar might not be without the benefit of

such Learning, some of their Dis[46]ciples have taught them to speak

_English_, which has given me the opportunity to send you these

following Verses.

[Virg. Bucolicks. Eclog. 13.--Eclog. 8.--]

_Sure love is not the cause their bones appear.

Some eyes bewitch my tender Lambs I fear.

For me these Herbs in_ Pontus Maris _chose.

There ev'ry powerful Drug in plenty grows;

Transform'd to a Wolf, I often_ Mæris _saw,

Then into shady Woods himself withdraw:

Oft he from deepest Sepulchers would Charm

Departed Souls. And from anothers Farm,

Into his own ground Corn yet standing take.

Now from the Town my Charms bring_ Daphnis _back.

Vanquisht with charms from Heaven the Moon Descends._

Circe _with charms transform'd_ Ulysses _friends:

Charms in the Field will burst a Poysonous Snake,

Now from the Town, &c._

[Ovid's Metamorphosis. Lib. 7.]

_Her Arms thrice turns about, thrice wets her crown

With gather'd dew, thrice yawns, and kneeling down;

Oh Night! thou friend to secrets you clear fires,

That with the Moon succeed when day retires.

Great_ Hecate, _thou know'st and aid Imparts,

To our design, your Charms and Magick Arts:

And thou, oh Earth, that to Magicians yields

Thy powerful simples: Airs, Winds, Mountains, Fields,

Soft murmuring Springs, still Lakes and Rivers clear,

You Gods of Woods, you Gods of night appear;

By you at will, I make swift Streams retire,

To their first Fountain, while their Banks admire.

Seas toss and smooth; clear Clouds with Clouds deform,

Storms turn to Calms, and make a Calm a Storm,

With Spells and Charms, I break the Vipers Jaws,

Cleave solid Rocks, Oaks from their fisures draw;

Whole Woods remove, the Airy Mountains shake;

Earth forc'd to groan, and Ghosts from Graves awake.

---- her Journey takes,_

[Lib. 14.]

_To_ Rhegium _opposite to_ Zanle's _shore,

And treads the troubled Waves, that loudly roar;

Running with unwet Feet on that profound,

As if Sh' had trod upon the solid ground._

[47] _This with portentous poyson she pollutes,

Besprinkled with the juice of wicked roots,

In words dark, and perplext nine times thrice,

Inchantments mutters with her wicked voice, &c._

These Fables of the Heathens (tho' in themselves of no more validity

than the idle Tales of an _Indian_, or the Discourses of a known

Romancer) are become the School-learning, not to say the Faith of

Christians, and are the Scriptures brought (instead of that most sure

Word) if not to prove Doctrine, yet as illustrations thereof. Cases of

Conscience concerning Witch _pag._ 25. Remarkable Providences _pag._

250. (This perhaps might be the cause that in _England_ a people

otherways sober and Religious) have for some Ages (in a manner wholly)

refused admitting those so educated to the work of the Ministry. Such

education and practice, have so far prevailed that it has been a means

of corrupting the Christian world, almost to that degree as to be

ungainsayable; for tho' there is Reason to hope that these Diabolical

principles have not so prevail'd (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 (tho both Rational and

Scriptural) as fit only for contempt. But tho this be the deplorable

Dilemma; yet some have dared from time to time (for the glory of God,

and the good and safety of Mens lives, _&c._) to run all these Risques.

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 other ways 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 convinc'd 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

stifle Conscience, and dissemble an approving of former sentiments;

you know that word_, he that honoureth me I will honour, and he that

despiseth me shall be lightly esteemed. _But if you think that in these

matters you have done your duty, and taught people theirs; and that the

Doctrines cited from the mentioned [48] Book are ungainsayable: I shall

conclude in almost his words, He that teaches such 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 tho 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_,

R. C.

To the Ministers in and near _Boston_, _January_ 12, 1696.

CHRISTIANITY _had been but a short time in the World, when there was

raised against it, not only open profest Enemies; but secret and imbred

underminers, who sought thereby to effect that which open force had

been so often baffled in_.

_And notwithstanding that primitive purity and sincerity, which in

some good measure was still retained; yet the cunning deceivers and

Apostate Hereticks found opportunity to beguile the unwary, and this in

fundamentals._

_Among others which then sprung up, with but too much advantage in the

third Century, the_ Maniche[72] _did spread his Pestiferous sentiments,

and taught the Existence of two Beings, or Causes of all things, viz.

a good and a bad: but these were soon silenced by the more Orthodox

Doctors, and Anathematized by General Councels. And at this day the

American Indians, another sort of_ Maniche, _entertaining (thus far)

the same belief, hold it their prudence and interest to please that

evil Being, as well by perpetrating other Murders, as by their Bloody

Sacrifices, that so he may not harm them. The Iron teeth of time have

now almost devoured the name of the former, and as to the latter, it

is to be hoped that as Christianity prevails among them, they will

abhor such abominable belief_.[73]

_And as those primitive times, were not priviledged against the

spreading of dangerous Heresie, so neither can any now pretend to any

such Immunity, tho' professing the enjoyment of a primitive purity._

_Might a Judgment be made from the Books of the modern learned Divines,

or from the practice of Courts, or from the Faith of many, who call

themselves Christians, it might be modestly, tho' sadly concluded, that

the Doctrine of the_ Maniche, _at least great part of it, is so far

from being forgotten that 'tis almost every where profest. We in these

ends of the Earth need not seek far for Instances, in each respect to

demonstrate this. The Books here Printed, and recommended not only by

the respective Authors, but by many of their Brethren, do set forth

that the Devil inflicts Plagues_,⒜ Wars,⒝ Diseases,⒞ Tempests⒟ and can

render the most solid things invisible,⒠ and can do things above and

against the course of Nature, and all natural causes.

[49] _Are these the Expressions of Orthodox believers? or are they not

rather expressions becoming a_ Maniche, _or a_ Heathen, _as agreeing

far better with these than with the sacred Oracles our only rule;

the whole current whereof is so Diametrically opposite thereto, that

it were almost endless to mention all the Divine cautions against

such abominable belief; he that runs may read_, Psal. lxii. 11, _and_

cxxxvi. 4. Lam. iii. 37. Amos iii. 6. Jer. iv. 22. Psal. lxxviii. 26,

_and_ clxviii. 6. 8. Job xxxviii. 22. to the 34 v.

_These places with a multitude more, do abundantly testifie that the

Assertors of such power to be in the evil Being, do speak in a dialect

different from the scriptures, (laying a firm foundation for the

Indians adorations, which agrees well with what_ A. Ross[74] _sets

forth, in his Mistag. Poetic_, p. 116, _that their ancients did Usurp

the furies and their God_ Averinci, _that they might forbear to hurt

them_.)

_And have not the Courts in some parts of the World by their practice

testified their concurrence with such belief, prosecuting to Death many

people upon that notion, of their improving such power of the Evil

one, to the raising of Storms; afflicting and killing of others, tho

at great distance from them; doing things in their own persons above

humane strength, destroying of Cattle, flying in the Air, turning

themselves into Cats or Dogs, &c. Which by the way must needs imply

some thing of goodness to be in that evil Being, who, tho he has such

power, would not exert it, were it not for this people, or else that

they can some way add to this mighty power._[75]

_And are the people a whit behind in their beliefs? is there any thing

(abovementioned,) their strong Faith looks upon to be too hard for this

evil Being to effect?_

_Here it will be answered, God permits it. Which answer is so far an

owning the Doctrine, that the Devil has in his nature a power to do all

these things, and can exert this power, except when he is restrained,

which is in effect to say that God has made Nature to fight against

itself. That he has made a Creature, who has it in the power of his

Nature to overthrow Nature, and to act above and against it. Which

he that can believe may as well believe the greatest contradiction.

That Being which can do this in the smallest thing, can do it in the

greatest. If_ Moses _with a bare permission might stretch forth his

Rod, yet he was not able to bring Plagues upon the_ Egyptians, _or to

divide the Waters, without a Commission from the most high; so neither

can that evil Being perform any of this without a Commission from the

same power. The Scripture recites more Miracles wrought by Men than

by Angels good and bad; Tho this Doctrine be so dishonourable to the

only Almighty Being, as to ascribe such Attributes to the Evil one, as

are the Incommunicable prerogative of him, who is the alone Sovereign

Being; yet here is not all: But as he that Steers by a false Compass,

the further he Sails the more he is out of his way; so though there is

in some things a variation_ [50] _from, there is in others a further

progression in, or building upon the said Doctrine of the Maniche_.

_Men in this Age are not content barely to believe such an exorbitant

power to be in the nature of this evil Being; but have imagined that

he prevails with many to sign a Book, or make a contract with him,

whereby they are inabled to perform all the things abovementioned.

Another Account is given hereof, viz. that by vertue of such a Covenant

they attain power to Commissionate him. And though the two parties

are not agreed which to put it upon, whether the Devil impowers the

Witch, or the Witch commissionate him; yet both parties are agreed

in this, That one way or other the mischief is effected, and so the

Criminal becomes culpable of Death. In the search after such a sort of

Criminals, how many Countries have fallen into such Convulsions. That

the Devastations made by a Conquering Enemy, nor the Plague itself, has

not been so formidable._

That not only good persons have thus been blemish'd in their

Reputations, but much innocent Blood hath been shed, is testified even

by those very Books, Cases of Conscience, _p._ 33. Remarkable provid.

_p._ 179. Memor. provid. _p._ 28.

And (to add) what less can be expected, when Men having taken up such a

belief, of a covenanting, afflicting and killing Witch; and comparing

it with the Scripture, finding no footsteps therein of such a sort of

Witch, have thereupon desperately concluded; that tho the Scripture is

full in it, that a Witch should not live; yet that it has not at all

described the crime, nor means whereby the culpable might be detected.

And hence they are fallen so far as to reckon it necessary to make

use of those Diabolical and Bloody ways, always heretofore practiced

for their Discovery. As finding that the Rules given to detect other

crimes, are wholly useless for the Discovery of such.

This is that which has produced that deluge of Blood mentioned, and

must certainly do so again, the same belief remaining.

And who can wonder, if Christians that are so easily prevailed with

to lay aside their Swords as useless, and so have lost their Strength

(if with _Samson_) they are led blindfold into an Idol Temple, to make

sport for Enemies and Infidels, and to do abominable actions, not only

not Christian, but against even the light of Nature and Reason. And now

Reverend Fathers, you who are appointed as Guides to the People, and

whose Lips should preserve Knowledge; who are set as Shepherds, and as

Watchmen, this matter appertains to you. I did write to you formerly

upon this head, and acquainted you with my Sentiments, requesting that,

if I erred, you would be pleased to shew it me by Scripture; but from

your silence, I gather that you approve thereof. For I may reasonably

presume, that you would have seen it your duty to have in[51]formed me

better, if you had been sensible of any Error. But if in this matter

you have acquitted yourselves, becoming the Titles you are dignified

with, you have cause of rejoicing in the midst of the calamities that

afflict a sinning world.

Particularly, if you have taught the People to fear God, and trust in

him, and not to fear a Witch or a Devil. That the Devil has no power to

afflict any with Diseases, or loss of Cattle, &c. without a Commission

from the most high. That he is so filled with malice, that whatever

Commission he may have against any, he will not fail to execute it.

That no mortal ever was, or can be able to Commissionate him, or to

lengthen his Chain in the least, and that he who can Commissionate

him is God; and that the Scriptures of truth not only assign the

punishment of a Witch; but give sufficient Rules to detect them by, and

that (according to Mr. _Gauls_ fourth head,) a Witch is one that hates

and opposes the word, work, and worship of God, and seeks by a sign

to seduce therefrom. That they who are guilty according to that head,

are guilty of Witchcraft, and by the Law given by _Moses_, were to be

put to Death. If you have taught the People the necessity of Charity,

and the evil of entertaining so much as a jealousie against their

Neighbours for such crimes upon the Devils suggestions to a person

pretending to a Spectral (or Diabolical) sight; who utter their Oracles

from Malice, frensie, or a Satanical Delusion; that to be inquisitive

of such, whose Spectres they see, or who it is that afflicts? In order

to put the accused persons life in question, is a wickedness beyond

what _Saul_ was guilty of in going to the Witch. That to consult with

the dead, by the help of such as pretend to this Spectral sight, and

so to get Information against the life of any person, is the worst

sort of Necromancy. That the pretending to drive away Spectres, _i.

e._ Devils, with the hand, or by striking these to wound a person at

a distance, cannot be without Witchcraft, as pretending to assign in

order to deceive in matters of so high a Nature. That 'tis Ridiculous

to think by making laws against feeding, imploying, or rewarding of

evil Spirits, thereby to get rid of them. That their natures require

not sucking to support it.

[_Cases of Conscience, ult._]

That it is a horrid Injury and Barbarity to search those parts, which

even Nature itself commands the concealing of, to find some Excrescence

to be called a Tet for those to suck; which yet is said sometimes to

appear as a Flea-bite. Finally if you have taught the People what to

believe and practice, as to the probation of the Accused, by their

saying, or not saying the Lord's Prayer; and as to praying that

the Afflicted may be able to accuse; And have not shunned in these

matters to declare the whole mind of God; you have then well acquitted

yourselves (in time of General Defection) as faithful Watchmen. But if

instead [52] of this, you have some by word and writing propagated;

others recommended such writings, and abetted the false Notions, which

are so prevalent in this Apostate Age, it is high time to consider

it. If when Authority found themselves almost non-plust in such

prosecutions, and sent to you for your Advice what they ought to do,

and you have then thanked them for what they had already done (and

thereby encouraged them to proceed in those very by Paths already

fallen into) it so much the [more] nearly concerns you, _Ezek._ xxxiii.

2, to 8.

[Vid. _The Proclamation for a Fast, to be the 14 Inst. as set forth by

Authority._]

To conclude, this whole People are invited and commanded to humble

their Souls before God, as for other causes, so for the Errors that may

have been fallen into in these prosecutions on either hand, and to pray

that God would teach us what we know not, and help us wherein we have

done amiss, that we may do so no more.

[Vid. _The Declaration, as drawn by the Deputies with the Assistance of

the Ministers; but receiv'd a Nonconcurrence._]

This more immediately concerns yourselves, for 'tis not supposed to be

intended, that God would shew us these things by Inspiration. But that

such who are called to it, should shew the mind of God in these things

on both hands; _i. e._ whether there has been any Error in Excess or

Deficiency, or neither in the one nor the other. And if you do not thus

far serve the publick you need not complain of great Sufferings and

unrighteous Discouragements; if People do not applaude your conduct,

as you might otherways have expected. But if you altogether hold your

peace at such a time as this is; your silence at least seemingly will

speak this Language; that you are not concerned tho' Men ascribe the

power and providence of the Almighty to the worst of his Creatures.

That if other Ages or Countries improve the Doctrines and Examples

given them, either to the taking away of the Life or Reputations of

Innocents you are well satisfied. Which that there may be no shadow of

a Reason to believe but that your conduct herein may remove all such

Jealousies; and that God be with you in declaring his whole mind to the

People, is the earnest desire and prayer of, Reverend Sirs,

Yours to my utmost,

R. C.

⒜ Wonders of the Invisible World, p. 17, 18.

⒝ p. 18.

⒞ Cases of Conscience, p. 63.

⒟ Remarkable providences, p. 124.

⒠ Wonders of the Invisible World, p. 141.--

_Notes in the Original_.

[_A Letter to Mr._ B. W.]

Mr. _Benjamin Wadsworth_.[76]

_Reverend Sir_,

AFTER that dreadful and severe Persecution of such a Multitude of

People, under the notion of Witches, which in the day thereof, was

the sorest tryal and affliction that ever befel this Country. And

after [53] many of the principal Actors had declared their fears and

jealousies, that they had greatly erred in those Prosecutions. And

after a Solemn day of Fasting had been kept, with Prayers that God

would shew us what we knew not; _viz._ what errors might therein have

been fallen into, _&c._ And after most People were convinc'd of the

Evil of some, if not of most of those Actions. At such a time as this

it might have been justly expected that the Ministers would make it

their work to Explain the Scriptures to the People; and from thence to

have shown them, the evil and danger of those false Notions, which not

only gave some occasion; but in a blind Zeal hurried them into those

unwarrantable practices, so to prevent a falling into the like for the

future.

But instead of this, for a Minister of the Gospel (Pastor of the old

Meeting[77]) to abet such Notions; and to stir up the Magistrates to

such Prosecutions, and this without any cautions given, is what is

truly amazing, and of most dangerous consequence.

It is a truth, Witchcraft is, in the Text then insisted on, reckon'd

up as a manifest work of the Flesh. _Viz. Gal._ v. 19. But it is as

true, that in recounting those other Works (which are indeed Manifest

Fleshly Works) the Magistrate was not stirred up against those others;

but as if the rest were either not to be taken notice of by him, or as

if all Zeal against Murder, Adulteries, _&c._ was swallowed up, and

over-shadowed by this against Witchcraft.

The description that was then given, was that they were such as made

a Covenant with the Devil, and sold themselves to the evil Angels. It

seems faulty, that when such Minister is inquired of, and requested

to give the Reasons, or Grounds in Scripture of such Description; for

such Minister to assert that it is the Inquirers work to disprove it.

And his saying further, in answer that there are many things true, that

are not asserted in Scripture; seems to speak this Language, _viz._

that the Law of God is imperfect, in not describing this Crime of

Witchcraft, though it be therein made Capital.

These perfect Oracles inform us, concerning _Ahab_, that he sold

himself to work Wickedness; which may signifie to us, that great height

of Wickedness he had arrived at; which yet might be, without his being

properly, or justly accounted a Witch; any more than those that are

said to have made a Covenant with Death, and with Hell, _&c._ Can it be

thought that all those, or such as are there spoken of, are Witches,

and ought to suffer as Witches?

As the Servants and People of God, have made a Solemn explicit Covenant

with him, _Josh._ xxiv. 25. _Nehem._ ix. 38. _&c._ So no doubt a

Covenant has been made by _Heathen Indian_ Nations to serve, and

adore the Devil; yet even for this, it were very hard to affix the

Character of [54] a Witch upon each of those _Heathen_ that so do: And

accordingly to Execute them as such. It is also possible, that some

that have been called Christians, have sealed a Writing, sign'd with

their own Blood, or otherways, thereby Covenanting to be the Devil's

Servants, _&c._ but from far other grounds, or inducements than what

sways with the _Indians_; these Heathen hoping to please him, that so

he may not harm them. But these having been Educated and Confirmed

in the Belief, that by vertue of such Covenant, they shall have a

Knowledge and Power more than Humane, assisting of them; this may have

prevail'd with some to so horrible a wickedness; for none can seek Evil

for Evils sake; but as the Serpent in his first tempting Man, made use

of the knowledge of Good and Evil; so to teach Men that such effects do

usually follow such Covenant, is properly the work of the Serpent; for

without this, what inducement, or temptation could they have to make

such a Covenant?

These having thus chosen a false God, may well be accounted the worst

sort of Idolaters. Yet it does not hence follow that in a Scripture

sense, they are thereby become Witches, till they have, or rather till

they pretend to have assistances answerable; and do thereby endeavour

to deceive others, which endeavours to deceive, by a sign may be

without any previous Covenant.

But supposing none of all those several sorts of Covenants was

intended, it remains that the Covenant, that was understood to be

intended, in that Discourse at Old Meeting, is agreeable to the late

dangerous Notion that has so much prevailed, _viz._ That the Devil

appears to the persons, that they and the Devil make mutual engagements

each to other, confirmed by signing to the Devil's Book; and are

from hence inabled, not only to know futurities, and things done at

distance; but are also thereby empowered to do harm to the Neighbours,

to raise Storms, and do things above and against a course of Nature:

This being the notion that has occasioned the shedding so much Blood in

the World, it may be thought to need explaining.

For as Reason knows nothing of an Afflicting, Covenanting Witch; so it

seems as Forreign from Scripture in general, as it is from the Text

then insisted on; which speaks of such wickednesses as are manifestly

the works of the flesh: but such Communication with Spirits, the

flesh doth manifestly dread even as death itself. Therefore the usual

Salvation of the Holy Angels to the best of Men was, fear not; and

experience shews, that the most wicked, are most afrighted at the

apprehensions of the appearances of Devils; therefore such an explicit

Covenanting cannot be a manfest work of the Flesh.

[55] Yet this is manifest, that the belief of the Witches power to

do the things above mentioned, is an ancient belief of the Heathen.

And that from them it was received by the Papists, as a part of their

Faith, who have since improved upon it, and brought in the notion of

a Covenant. But it seems yet a further improvement lately made by

Protestants, that such Witches can Commissionate Devils to do those

mischiefs, thereby setting the Witch in the place of God; for tho few

of the Papists are known to be thus absurd; yet when such Doctrines

have been Preached, and Printed in _New England_, they have met with

none to oppose; but many to incourage them.[78] Other considerable

additions or new improvements have been made here; as the art to knock

off invisible chains with the hand, to drive away Spectres (_i. e._

Devils) by brushing, spelling words to the Afflicted, _&c._ What has

followed upon these notions, and upon such improvements, is needless

here to repeat, it were unaccountable to recount the effusion of Blood

that has been hereby occasioned, such remaining Scars, and such yet

bleeding wounds as are to be found; which none can wholly pretend

ignorance of.

And if Blood shall be required of that Watchman that seeth the Sword

a coming, and gives not the needful warning; how much more of such as

join with the Enemy, to bring in the Sword to destroy them, over whom

he was placed a Watchman.

And if the law of God be perfect, and exceeding broad, as being given

forth by the Omnicient Law-giver; it is exceeding high presumption and

arrogance, and highly destructive to the lives of Innocents, for any to

pretend to give another, and a pretended better description of a crime

made thereby Capital, with new rules to try such offenders by.

_Reverend Sir, the matter being of such high concern requires (and it

is again prayed) that you would be pleased to consider, and give the

grounds from Scripture, or Reason of such Definition, or else that you

would explode it, as inconsistent with both. From, Reverend Sir, Yours

to my utmost._

R. C.

FOOTNOTES:

[33] The Family of Rule appear to have resided at the North End of

the Town. Where they came from, or what became of them does not

appear. They were, perhaps, transient Sojourners here. Mr. Mather says

Margaret's Parents were sober and honest, and living at the Time in

Boston. See _ante._

[34] Increase and Cotton Mather.

[35] A Name not met with beyond this Affair.

[36] The Doctor was greatly disturbed at this Statement of the Length

of the Prayer; averring that it was not above a quarter of an Hour.

[37] The general Inference would naturally be that the Doctor's Prayers

were not very effective.

[38] His Satanic Majesty was supposed to be very near, or the Scent

of his Dominions would not have been perceptible. It may be that he

did not make his Appearance, owing to the Presence of some obdurate

Unbelievers. See _Note_ 6.

[39] Richard Wilkins and Benjamin Harris were Booksellers and

Publishers in Boston at this Period. They are duly noticed in the

_History and Antiquities of Boston_, out of Dunton's _Life and Errors_.

Harris printed _The Wonders of the Invisible World_, as will be seen on

reference to the Title-page. See Thomas's _Hist. Printing_, ii, 412.

[40] See Vol. I, Page 37.

[41] The Author seemed to be fully aware of the Danger of asserting

the plain Truth. It probably was a means of his ruin, as to any

considerable Fortune. See _Introductory Memoir_.

[42] A misprint. R. C. was intended. The Correction is made in the

Salem Editions.

[43] Epithets applied by Mr. Mather to those who dissented from him.

"Flashy and fleeting Witlings."--_Remarkables_ of Dr. I. M., 164.

[44] Whittier had, no doubt, been reading Calef recently, when he wrote:

"To garnish the Story, with hear a streak

Of Latîn, and there another of Greek:

And the Tales he heard and the Notes he took

Behold are they not in his Wonder-Book?"

[45] With this View of the Devil, the Author was certainly, according

to his own Account, more in the Way of becoming one of his deluded

Followers than any other: "Tis a most commendable Cautiousness," he

tells us elsewhere, "to be very shy lest the Devil get so far into our

Faith, as that for the sake of many Truths which we find he tells us,

we come at length to believe any Lies, wherewith he may abuse us!"

Faith can hardly remove such a Mountain.

[46] A Family of this Name is supposed to have lived at the Corner

of Lynn Street and Henchman's Lane, as that Corner for a long Period

was known as _Aves's Corner_. Savage had never read of _Samuel Aves_.

Whether he was of the Family of _John Aves_, banished for attempting to

burn the Town in 1679, is not known.--_Hist. Boston_, 431.

[47] Robert Earl was the Prison-keeper or Jailor of the Town at an

early Period. John Wilkins was probably the Freeman of 1673. Of

Williams, no certain Trace is found. Their Obscurity will probably

shield them from further Exposure.

[48] Son of Timothy Thornton. His Occupation was that of a Paver.

[49] Perhaps Son of the first William Hudson, one of the first Settlers

of Boston.

[50] Captain _John Hill_, of whom Dr. Usher Parsons has given an

interesting and ample Account in the _N. E. Hist. and Gen. Reg._ for

April and July, 1858.

As a Contrast to the next Sentence of the Text take this: "Some of

the Indian Pawawes (_i. e._, Wizzards) in this Country, have received

the Gospel, and given Good Evidence of a True Conversion to God in

Christ, have, with much Sorrow of Heart, declared how they had, whilst

in their _Heathenism_ by the Hands of Evil Angels Murdered their

Neighbors."--Dr. I. Mather, _to the Reader in Angelographia_. In the

valuable Collection of Dr. J. S. H. Fogg, of S. Boston, are many of the

Papers of Capt. Hill, of much Interest on the Period referred to.

[51] See Vol. I, Page 37, of these Volumes.

[52] The Absurdity of the Practice of the Courts then in Use, in their

shocking Abuses of accused Persons, will be found in all its Deformity,

on perusing the Trials of those Days. The Practice of insulting and

browbeating those on Trial was according to the Custom of the English

Courts of those Days, and for a long Time after.

[53] Nothing was more common among those who imagined themselves

bewitched, than the Notion that they were transformed into Cats, and

other Animals; and that in those Shapes they attended Witch Meetings.

At such Meetings the Devil was always present, and acted as Master of

Ceremonies. A very sure Evidence of Insanity.

[54] Called in Captain John Stevens's _Spanish and English Dictionary_,

_Cahori_, which is defined, "one that pretends to see into the Bowels

of the Earth, through Stone Walls, or into a Man's Body; a Cheat put

upon the Ignorant." There is something very similar in our Times, even

leaving out the Founder of the Mormon Sect.

[55] This Work, here often referred to, was printed in 1689. Its more

extended Title is, _Memorable Providences relating to Witchcraft and

Possessions_, in a 16mo. But few Copies are known to exist.

[56] I suppose Mr. Thomas Brattle, the then Treasurer of Harvard

College. He was a principal Founder of the Church in Brattle Square,

known by his Name. He wrote an Account of the Witchcraft of 1692, which

laid in Manuscript about one hundred Years, when Dr. Belknap caused it

to be printed in Part, in the _Colls. Ms. H. Society_, v, 61-80. Mr.

Brattle was a Scholar, a Graduate of Harvard College, and, like Mr.

Calef, a Merchant of Boston. His Communications to the Royal Society of

London procured him the Title of F. R. S.

It is possible that the Initial (Mr. B----) may stand for Gov.

Bradstreet; but I presume Mr. Brattle is meant.

[57] It must have been difficult for a common-sense Man, as Mr. Calef

was, to hear such Matters treated seriously in the Pulpit, and keep

his Risibility under complete Controll. If Thunder and Lightning

were the Work of the Devil, as it seems Mr. Mather believed, it is

not very strange that he should discover some very odd Pranks in

their Operations. The Father (Dr. I. Mather) relates, among his

_Philosophical Meditations_, that as "a Man was walking, in August,

1682, in the Field, near Darking in England, he was struck with a

Clap of Thunder; on being taken up, his dead Body was found exceeding

hot, and withall smelling strong of Sulphur, insomuch that they were

forced to drop him, and let him ly a considerable Time ere he could be

removed. It is reported that sometimes Thunder and Lightning has been

generated out of the sulphurous and bituminous Matter which the firey

Mountain Ætna hath cast forth."

[58] There seems always to have been great Confusion, and no less

Perplexity, among Believers in Witchcraft respecting the Parts to be

assigned to the Devil and the Witch respectively. Sometimes they assure

us that the Devil commissions the Witch, and sometimes that the Witch

governs the Devil. Hence, even Believers are very much puzzled to know

_what to believe_. See Vol. I, _Introd._, Pages xviii, xix.

[59] It would no doubt puzzle the Devil himself to explain that Term,

_Plastic Spirit_. It appears to have been made use of for the same

Reason that a certain Fish discolors the Water when pursued by an Enemy.

The following Ideas respecting the Devil then entertained may not be

out of Place in this Connection: "The Devil is the oldest Sinner, and

the most cursed Creature in all the World. It is said, Isa. 65, 20.

_That the Sinner of an hundred Years shall be accursed._ But then what

shall the Sinner be that is more than 5000 Years old? The Devil and all

the Angels that sinned with him, are Sinners of above 5000 Years old,

and will therefore become the most accursed and damned Creatures in the

whole Universe at the Great Day."--Dr. I. Mather, _Angelographia_, 120.

[60] In Answer to this, the Dr. says: "The Reason that made me

unwilling to trust any of my Writings in the Hands of this Man, was

because I saw the _Weaver_ (though he presumes to call himself a

_Merchant_) was a Stranger to all the Rules of Civility." This is the

Kind of Answer which every impartial Reader will decide, redounds

entirely to the Credit of Mr. Calef, and that _Civility_ is also

altogether on his Side. Yet, in an Air of Triumph the Doctor adds: "The

_Antiscriptural Doctrines_ espoused by this Man do also call for no

further Answer."

[61] In this Connection it may be interesting to have the Views of Dr.

Increase Mather respecting the Attributes of the Devil.

"There were many of them [the Devils Angels] that were concerned in

that first Transgression and Rebellion against the Lord. It is said,

Ephes. 2. 3. That the Devil is _the Prince of the Power of the Air_.

So that there is a _Power_, an _Host_, a vast _Army_ of those Evil

Spirits, that did joyn with the Devil, in setting themselves against

the Great God. How many, is not for us to say, the Written Word of

God not speaking anything as to the Quantity of their Number; only it

is manifest from the Scripture, that there are far more Angels that

have sinned, far more Devils than there are Men in all the World.

There is not a Man in the whole World but there are Devils to tempt

him continually. And if so, they must needs be more in Number than Men

are. We read in the Gospel of no less than a Legion of Devils in one

poor miserable Man. Luk. 8, 30. You read there of a possesed Man, and

Christ demanded of the Evil Spirit what his Name was: The chief Devil

among them made Answer, _It is Legion for we are many_. A Legion is six

Thousand six Hundred and Sixty-six. Now then, if the Devil has such

vast Numbers of Infernal Spirits under him; if he has such Troops of

them, as that he can spare no less than a Legion to afflict, and as

it were to keep Garrison in one poor miserable Man: what prodigious

Numbers of Evil Angels must there needs be."--_Angelographia_, 111-112.

See also _The Devil Discovered_, Vol. I, 217-247.

[62] Dr. Mather's Animadversions on these "_Ten Articles_" should

be read in Connection: "When he sent about unto all the Ministers a

_Libellous Letter_ against myself, falsely charging me with writing in

a Manuscript of mine _Ten Articles_ (which are of his own drawing up)

whereof the chief are of his _own pure Invention_, there was not one of

all those reverend Persons, who thought him worthy of an Answer. And

now his Book is come abroad, I cannot hear (and many observe the Like)

of so much as one vertuous and sensible Man, but let their Opinions

about the _Salem_ Troubles be what they will, they detest it, as, a

_Vile Book_; as being an intire Libel upon the whole _Government_ and

_Ministry_ in the Land; yea, they think it beneath a Minister of the

Gospel to bestow the Pains of an _Answer_ upon it. The Book serves but

as an Engine to discover (by their approbation of it) a few Persons in

the Land that will distinguish themselves by an exalted _Malignity_."

_Some Few Remarks on a Scandalous Book_, 34-5.

[63] The Supposition was correct. There was an Edition of the Work

referred to, printed in Philadelphia in 1692, in a small Quarto of

16 Pages. Upon this Letter and the Work of Mr. Willard Dr. Mather

remarks, evidently under great Excitement and Indignation as respects

the Former: "I remember that when this miserable Man sent unto an

eminent Minister in the Town, a _Libellous Letter_, reflecting both on

a Judicious Discourse written by him, and on the Holy Proposals made

by the Præsident and Fellows of _Harvard-College_, about _recording of

Remarkable Providences_, and when he demanded and expected an Answer

to his Follies, that Reverend Person only said _Go tell him That the

Answer to him and his Letter is in the Twenty Sixth of the Proverbs,

and the Fourth_."

Mr. Willard's Silence was undoubtedly owing to a very different Cause

than that given by Dr. Mather. It is fairly inferable that Mr. Willard

was too good a Logician not to see that Mr. Calef's Argument did

not admit of Refutation, and that his own Reputation would be best

conserved by Silence.

[64] Concerning this curious Paper, Quincy, in _Hist. Harvard College_,

remarks: "As the Belief in the Agency of the Invisible World began to

lessen, and some of those, who were the chief Actors in the Tragedy, to

feel the Weight of public Indignation pressing upon them, they being

Members of the Corporation, brought this Body into the Field for the

Purpose of giving Countenance to that Belief, and of sustaining this

decaying Faith." This was "prepared by both the Mathers, and signed

by the whole Board, and circulated throughout New England."--Vol. I,

_Page_ 62. The Signers will all be found duly noticed in Dr. Allen's

_Biographical Dictionary_.

[65] It will be remembered that the President (Mather) had published a

Volume of _Remarkable Providences_, which, doubtless, met with a ready

Sale, and induced a Desire for another.

[66] To which of the Justices the Author refers is not certain, as Mr.

Danforth and Mr. Saltonstall, two of them, were dead when he wrote. The

Latter died in 1694, and the Former in 1699.

[67] "That furious Marshal" was _George Herrick_, who, in October,

1692, stated, that "for nine Months his whole Time had been consumed

as Marshal and Deputy Sheriff, in Cases of Witchcraft."--Felt, _Annals

of Salem_, ii, 480. The Death of George Herrick is noticed in the

Herrick Genealogy, as having occurred in 1695, but nothing is said of

any Casualty. Mr. Savage supposes Him to be the same who came over in

1685, in the Ship with John Dunton, who, John says saved his Life at

Sea.--_Life and Errors_, 126-7.

[68] Richard Baxter. William Bates, D.D., preached an excellent Sermon

on the Death of the great Divine, and gives an Account of his Books,

but says nothing of that whose Title is given above; doubtless for

the same Reason mentioned by our Author, namely: that it was written

or assented to by him in his Dotage. Dr. Bates was a Friend and

Acquaintance of Dr. Increase Mather. In his Sermon, above cited, he

says: "I went to Mr. Baxter with a very worthy Friend, Mr. Mather, of

New England, the Day before he died; and, speaking some comforting

Words to him, he replied, 'I have Pain; there is no arguing against

Sense; but I have Peace.' To Mr. Mather, he said, 'I bless God that you

have accomplisht your Business, the Lord prolong your Life.'"--_Page_

129-30. See Page 11 of this Volume for the Author's sensible Remarks on

Mr. Baxter's Book.

[69] The Days of certain Weeks set apart by the Roman Catholic Church

for Fasting and Prayer, in the four Seasons of the Year. Wednesday,

Friday and Saturday after the first Sunday in Lent, the Feast of

Whitsuntide, the 14th of September, and the 13th of December, are the

_Ember-days_; and the Weeks in which they occur are _Ember-weeks_.

"Ember-days were so called, from the Word Ember, _i. e._, Ashes;

because in old Times the Fathers us'd to sprinkle themselves with

Ashes; or from the Custom of eating nothing on those Days till Night,

and then only a Cake, baked under the _Embers_, which was thence called

_Ember-bread_."--_Phillips and Kersey_.

[70] See Note 64.

[71] The _Ethnics_ or _Ethnicks_. The Gentiles of ancient Times were

denominated _Ethnics_. All Unbelievers in the Religion of the Jews and

Christians.

[72] A Sect of Philosophers who took their Name from a Person named

_Manichæus_, or Manes. Manes flourished about A.D. 277, and his

Doctrine or Philosophy spread chiefly in Arabia, Egypt and Africa. He

taught that Light was the Origin of all Good, and that in Darkness

originated all Evil. _Maniche_ is not unlike _God_ among the Indians.

[73] Had the Author lived to this Time he would have seen that his

Hopes were much further from being realized than he could have

anticipated. Many Years ago, a noted Indian Chief, on being importuned

respecting Christianity, and urged to adopt it in his Tribe, replied

that "It might do for White People, but it did not suit Indians."

[74] Alexander Ross, a Scotchman, a very voluminous Author, though a

Prelate and possessed of much and varied Learning, is meagrely noticed

in Biographical Works. He continued Sir Walter Ralegh's History of the

World, in a large folio; wrote "a View of the Religions of the World;"

"Virgilii Evangelisantis Christiados, Librii xiii," &c. little known.

The Work referred to in the Text is entitled "Mystagogus Poeticus,

or the Muse's Interpreter: Explaining the Historical Mystteries, and

Mystical Histories of the Ancient Greek and Latin Poets," &c. a fifth

Edition of which was published in 1672. Notwithstanding his immense

literary Labours, he is unknown to Thousands of the present Day, beyond

those _anachronismical_ Lines in Hudibras:

"There was an ancient sage Philosopher

That had read Alexander Ross over."

[75] Some Person once put into the Hands of the since famous James

Howell a Manuscript, attempting to disprove the Existence of Witches.

In writing to his Friend, Sir Edward Spencer, soon after, Howell

said: "I will not say that this Gentleman is so perverse; but to deny

there are any Witches, to deny that there are not ill Spirits which

seduce, tamper and converse in divers Shapes with human Creatures,

and impel them to Actions of Malice, I say, that he who denies there

are such busy Spirits, and such poor passive Creatures upon whom they

work, which commonly are called Witches; I say again, that he who

denies there are such Spirits, shews that he himself hath a Spirit of

Contradiction in him, opposing the current and consentient Opinion of

all Antiquity." James wrote this Nonsense in 1647. Most certainly if

our Affairs are to be measured by the Laws and Usages of Antiquity,

all Advancement in Knowledge is a Crime; and instead of being

tolerated, should be prevented by the same sanguinary Laws then in use.

Fortunately some Improvement is discernible.

[76] Mr. Wadsworth was Minister of the First Church in Boston from

1696 to 1725, when he became President of Harvard College. He was Son

of Capt. Samuel Wadsworth of Milton, who fell in the bloody Fight at

Sudbury, April the 21st, 1676. And here it may be noted that President

Wadsworth, praiseworthily and in filial Duty, erected a Monument to his

father's Memory, at Sudbury, on the Site of the fierce Conflict, in

which he ended his Life; but from some Cause easily explained, fixed

the Date of his father's Death on April 18th; See _N. E. Hist. and Gen.

Reg._ for 1853, p. 221, where the Cause of the Error is explained.

There has been a feeble Attempt to maintain the old Date, because it

happened ignorantly to be placed upon a new Monument which replaced the

old One in 1852. This Attempt has been admitted into the Register for

1866, page 135-141, as unaccountably as the Date on the New Monument.

President Wadsworth, though a Believer in Witchcraft, did not encourage

the Proceedings and Prosecutions.

[77] The Author undoubtedly refers to Dr. Mather the Younger, though

his Meaning is left rather obscure. The _Old Meeting_ may be supposed

to mean that of the oldest Church; but of that, Mr. Wadsworth himself

was the Minister.

[78] The Defenders of Dr. Mather's _Wonders_, &c., remark: "After that

those our Honourable Judges (fearing least wrong Steps might have been

taken) had thus set apart a Day for solemn Humiliation before the Lord,

humbly Imploring His Pardon for what might have been done amiss; for

him to repeat that Matter, and set it out with imperfect Relations and

odious Aggravations, thereby intending to render the Land, and the

Judges obnoxious (tho all the Learning that he and wiser Men than he,

pretend unto, is insufficient to dive to the Bottom of the Matter,)

and for him to speak as he does of the Honorable Persons, as _Men

obstinate in an Error, and involved in the Guilt of the Blood shed by

Pagans and Papists before them_: what shall we think of it, but that

'tis inhumane, and fit for none but a _Servant_ of the worst Master?

One would have thought, that the _Fear of God_ (if he has any) should

have darted that Scripture into his Mind, Exod. 22. 28. _Thou shalt

not speak Evil of the Ruler of thy People._"--_Answer to a Scandalous

Book_, &c. Paternity of Extract unmistakable.

PART III.

_An Account of the Differences in_ SALEM _Village_.

THE Reasons why we withdraw from Communion with the Church of _Salem_

Village, both as to hearing the word Preached, and from partaking with

them at the Lord's Table, are as followeth.

Why we attend not on publick Prayer, and preaching the word, there are,

[56] 1. _The Distracting, and Disturbing tumults, and noises made by

the persons under Diabolical Power and delusions; preventing sometimes

our hearing, understanding, and profiting by the word preached. We

having after many Trials, and Experiences found no redress in this

matter, accountea ourselves under a necessity to go where we might hear

the word in quiet._

2. _The apprehension of danger of ourselves, being accused as the

Devil's Instruments, to afflict the persons complaining, we seeing

those that we have reason to esteem better than ourselves thus accused,

blemished, and of their lives bereaved: for seeing this, thought it our

prudence to withdraw._

3. _We found so frequent and positive preaching up some Principles and

Practices by Mr._ Parris,[79] _referring to the dark and dismal mystery

of Iniquity working among us, was not profitable, but offensive_.

4. _Neither could we in Conscience join with Mr._ Parris, _in many of

the Requests which he made in Prayer, referring to the trouble then

among us and upon us; therefore thought it our most safe and peaceable

way to withdraw_.

_The Reasons why we hold not Communion with them at the Lord's

Table, are because we find ourselves justly aggrieved, and

offended with the Officer, who does administer, for the Reasons

following._

1. _From his declared and published Principles, referring to our

molestations from the Invisible World: Differing from the Opinion of

the generality of the Orthodox Ministers of the Country._

2. _His easie and strong Faith and Belief of the before-mentioned

Accusations, made by those called the Afflicted._

3. _His laying aside that grace (which above all we are to put on,)

viz. Charity towards his Neighbours, and especially those of his

Church, when there is no apparent reason, but for the contrary._

4. _His approving and practicing unwarrantable and ungrounded methods,

for discovering what he was desirous to know, referring to the

bewitched, or possessed persons, as in bringing some to others, and

by them pretending to inform himself and others, who were the Devil's

instruments to afflict the sick and maimed._

5. _His unsafe unaccountable Oath, given by him against sundry of the

accused._

6. _His not rendering to the World so fair (if so true) account of what

he wrote on Examination of the afflicted._

7. _Sundry unsafe (if sound points of Doctrine delivered in his

Preaching) which we find not warrantable (if Christian.)_

8. _His persisting in these Principles, and justifying his Practice;

not rendering any satisfaction to us, when regularly desired, but

rather offending, and dissatisfying ourselves._

[57] We whose Names are under written, heard this Paper read to our

Pastor, Mr. _Samuel Parris_, the 21_st_ of _April_, 1693.

_Nathaniel Jigarson_,[80]

_Edward Pulman_,

_Aaron Way_,

_William Way_,

_Peter Cloyce_, Seniour.

_Samuel Nurce_,

_John Jarboll_,

_Thomas Wilkins_.

_Mr._ Parris's _Acknowledgment_.

FOR as much as it is the undoubted duty of all Christians to pursue

Peace, _Psal._ xxxiv. 14. even to a reaching of it, if it be possible,

_Amos_ xii. 18, 19. And whereas through the righteous, Sovereign, and

awful Providence of God, the grand Enemy to all Christian Peace, has

been of late tremendously let loose in divers places hereabout, and

more especially among our sinful selves, not only to interrupt that

partial peace which we did sometimes enjoy, but also through his wiles

and temptations, and our weakness, and corruptions, to make wider

breaches, and raise more bitter Animosities between too many of us. In

which dark and difficult dispensations, we have been all or most of us

of one mind for a time; and afterwards of differing apprehensions. And

at last we are but in the dark, upon serious thoughts of all; and after

many Prayers, I have been moved to present to you (my beloved Flock)

the following particulars, in way of Contribution towards a regaining

of Christian Concord; if so be we be not altogether unappeaseable,

irreconcileable, and so destitute of that good Spirit, which is first

pure, then peaceable, gentle, and easy to be intreated, _James_ iii.

17. viz.

1. In that the Lord ordered the late horrid calamity[81] (which

afterward plague-like spread in many other places) to break out first

in my Family, I cannot but look upon as a very sore rebuke, and

humbling providence, both to myself and mine, and desire some may

improve it.

2. In that also in my Family were some of both parties, _viz._ Accusers

and Accused, I look also upon as an aggravation of that rebuke, as an

addition of Wormwood to the Gall.

3. In the means which were used in my Family, though totally unknown

to me or mine (except Servants) till afterwards, to raise Spirits and

Apparitions in no better than a Diabolical way, I do also look upon

as a further rebuke of Divine Providence. And by all, I do humbly own

this day before the Lord and his People, that God has been righteously

spitting in my face, _Numb._ xii. 14. And I desire to lye low under

all this reproach, and to lay my hand on my mouth.

[58] 4. As to the management of these Mysteries, as far as concerns

myself, I am very desirous upon further light to own any errors I have

therein fallen into, and can come to a discerning of; in the mean while

I do acknowledge upon after-considerations, that were the same troubles

again, (which the Lord of his rich mercy forever prevent) I should not

agree with my former apprehensions in all points. As for Instance,

1. I question not but God sometimes suffers the Devil, as of late, to

afflict in shape of not only Innocent, but Pious persons, or so to

delude the Senses of the afflicted, that they strongly conceit their

hurt is from such persons, when indeed it is not.

2. The improving of one afflicted to inquire by who afflicts the other,

I fear may be, and has been unlawfully used to Satan's great Advantage.

3. As to my writing, it was put upon me by Authority, and therein I

have been very careful to avoid the wronging of any.

4. As to my Oath I never meant it, nor do I know how it can be

otherwise construed, than as vulgarly, and every one understood, yea,

and upon inquiry it may be found so worded also.

5. As to any passage in preaching, or praying in the sore hour of

distress and darkness, I always intended but due Justice on each

hand, and that not according to Men but God; who knows all things

most perfectly; however through weakness, or sore exercise, I might

sometimes, yea and possibly sundry times unadvisedly express myself.

6. As to several that have confessed against themselves, they being

wholly strangers to me, but yet of good account with better Men than

myself, to whom also they are well known, I do not pass so much as a

secret condemnation upon them. But rather seeing God hath so amazingly

lengthened out Satan's Chain, in this most formidable outrage, I much

more incline to side with the Opinion of those that have grounds to

hope better of them.

7. As to all that have unduly suffered in these matters, either in

their Persons or Relations, through the clouds of human weakness, and

Satan's wiles and sophistry, I do truly sympathize with them, taking

it for granted, that such as know themselves clear of this great

transgression, or that have sufficient grounds so to look upon their

dear Friends, have hereby been under those sore tryals and temptations,

that not an ordinary measure of true grace would be sufficient to

prevent a bewraying of remaining corruption.

8. I am very much in the mind, and abundantly perswaded that God for

holy ends (though for what in particular, is best known to himself) has

suffered the Evil Angels to delude us on both hands; but how far on

the one side, or the other, is much above me to say, and if we cannot

reconcile till we come to a full discerning of these things, I fear we

shall never come to an agreement, or at soonest not in this World.

[59] Therefore in fine, the matter being so dark and perplexed, as

that there is no present appearance, that all God's Servants should be

altogether of one mind in all circumstances, touching the same; I do

most heartily, fervently, and humbly beseech pardon of the merciful

God, through the Blood of Christ for all my mistakes and trespasses in

so weighty a matter. And also all your forgiveness of every offence, in

this or other affairs, wherein you see or conceived that I have erred

and offended, professing in the presence of the Almighty God, that what

I have done has been as for substance as I apprehended was [my] duty,

however thro' weakness, Ignorance, _&c._ I may have been mistaken. I

also thro' grace promising each of you the like of me; so again I beg,

intreat, and beseech you, that Satan, the Devil, the roaring Lion, the

old Dragon, the Enemy of all Righteousness, may no longer be served

by us, by our Envy and Strifes, where every evil work prevails whilst

these bear sway, _James_ iii. 14, 15, 16. But that all from this day

forward may be covered with the mantle of love, and we may on all hands

forgive each other heartily, sincerely and thoroughly, as we do hope

and pray, that God for Christ's sake would forgive each of ourselves,

_Mat._ xviii. 21. to the end. _Colos._ iii. 12, 13. _Put on therefore

(as the elect of God, holy and beloved) bowels of mercies, kindness,_

_humbleness of mind, meekness, long-suffering; Forbearing one another,

and forgiving one another, if any man have a quarrel against any,

even as Christ forgave you, so also do ye._ Eph. iv. 31, 32. _Let all

bitterness, and anger, and clamour, and evil-speaking be put away from

you with all malice. And be ye kind one to another, tender-hearted,

forgiving one another, even as God for Christ's sake, hath forgiven

you._ Amen. Amen.

Samuel Parris.

Given to the Dissenting Brethren, for their consideration of, at their

request. _Nov._ 26, 1694.

_The Elders and Messengers of the churches met at_ Salem _Village_,

April 3, 1695, _to consider and determine what is to be done, for

the composure of the present unhappy differences in that place.

After solemn invocation of God in Christ for his direction, do

unanimously declare, as followeth_, viz.

1. WE judge that all be it in the late and dark time of the confusions,

wherein Satan had obtained a more than ordinary liberty, to be sifting

of this Plantation, there were sundry unwarrantable, and uncomfortable

steps, taken by Mr. _Samuel Parris_, the Pastor of the Church in

_Salem_ Village, then under the hurrying distractions of amazing

Afflictions; yet the said Mr. _Parris_, by the good hand of God brought

unto a better sense of things, hath so fully exprest it, that a

Christian charity may and should receive satisfaction therewith.

[60] 2. Inasmuch as diverse Christian Brethren, in the Church of

_Salem_ Village, have been offended at Mr. _Parris_, for his conduct

in the time of their difficulties, which have distressed them; we

now advise them Charitably to accept the satisfaction which he hath

tendered in his Christian acknowledgment of the Errors therein

committed; yea to endeavour, as far as it is possible, the fullest

reconciliation of their minds unto Communion with him, in the whole

Exercise of his Ministry, and with the rest of the Church, _Matt._ vi.

12, 14. _Luke_ xvii. 3. _James_ v. 16.

3. Considering the extream tryals and troubles, which the dissatisfied

Brethren in the Church of _Salem_ Village have undergone, in the day of

sore temptation, which hath been upon them; we cannot but advise the

Church to treat them with bowels of much compassion, instead of all

more critical, or rigorous proceedings against them for the Infirmities

discovered by them, in such an heart-breaking day; and if after a

patient waiting for it, the said Brethren cannot so far overcome the

uneasiness of their Spirits, in the remembrance of the disasters that

have hapned, as to sit under his Ministry; we advise the Church with

all tenderness to grant them admission to any other Society of the

Faithful, whereunto they may be desired to be dismist. _Gal._ vi. 1, 2.

_Psal._ ciii. 13, 14. _Job_ xix. 21.

4. Mr. _Parris_ having (as we understand) with much fidelity and

integrity acquitted himself, in the main course of his Ministry,

since he hath been Pastor of the Church of _Salem_ Village; about his

first call whereunto, we look upon all contestations now to be both

unreasonable and unseasonable: And our Lord having made him a blessing

to the Souls of not a few, both old and young in this place, we advise

that he be accordingly respected, honour'd and supported, with all the

regards that are due to a painful Minister of the gospel. 1 _Thes._ v.

12, 13. 1 _Tim._ v. 17.

5. Having observed that there is in _Salem_ Village, a Spirit full

of contention and animosity, too sadly verifying the blemish which

hath heretofore lain upon them: And that some complaints against

Mr. _Parris_ have been either causeless, or groundless, or unduly

aggravated; we do in the name and fear of the Lord solemnly warn them

to consider, whether if they continue to devour one another it will

not be bitterness in the latter end, and beware lest the Lord be

provoked thereby utterly to deprive them of those (which they should

count) their precious and pleasant things, and abandon them to all

the desolations of a People that sin away the Mercies of the Gospel.

_James_ iii. 16. _Gal._ v. 15. 2 _Sam._ ii. 26. _Isa._ v. 45. _Mat._

xxi. 43.

6. If the Distempers in _Salem_ Village should be (which God forbid)

so incurable, that Mr. _Parris_ after all find that he cannot with any

comfort and service continue in his present Station, his removal from

thence will [61] not expose him to any hard Character with us; nor we

hope with the rest of the People of God, among whom we live. _Matt._ x.

14. _Acts_ xxii. 18. All which advice we follow, with our Prayers that

the God of Peace would bruise Satan under our Feet; now the Lord of

Peace himself give you Peace always by all means.

_Jos. Bridgham_,[82]

_Samuel Chickley_,

_William Tory_,

_Jos. Boynton_,

_Richard Middlecutt_,

_John Walley_,

_Jer. Dummer_,

_Neh. Jewitt_,

_Ephr. Hunt_,

_Nath. Williams_,

_Incr. Mather_,

_Samuel Phillips_,

_James Allen_,

_Samuel Tory_,

_Samuel Willard_,

_Edward Paison_,

_Cotton Mather_.

To the Reverend Elders of the Three Churches of Christ, at

_Boston_, with others the Elders and Brethren of other Churches,

late of a Council at _Salem_ Village.

WE _whose Names are hereunto Subscribed, are bold once more to trouble

you with our humble Proposals. That whereas there has been long and

uncomfortable differences among us, chiefly relating to Mr._ Parris;

_and we having, as we apprehend, attended all probable means for a

composure of our troubles; and whereas we had hopes of an happy Issue,

by your endeavors among us, but now are utterly frustrated of our

Expectations, and that instead of uniting, our rent is made worse, and

our breach made wider._

_We humbly Query, Whether yourselves being streightned of time, might

not omit such satisfactory liberty of debating the whole of our

Controversie; whereby yourselves had not so large an opportunity of

understanding the Case; nor the offended so much reason to be satisfied

in your advice: We therefore humbly propose, and give full liberty of

proving and defending of what may be charged on either hand, leaving

it to yourselves to appoint both time and place._

1. _That if yourselves please to take the trouble with patience once

more to hear the whole Case._

2. _Or that you will more plainly advise Mr._ Parris, (_the Case being

so circumstanced, that he cannot with comfort or profit, to himself

or others, abide in the Work of the Ministry among us_) _to cease

his labours, and seek to dispose himself elsewhere, as God in his

Providence may direct: and that yourselves would please to help us in

advising to such a choice, wherein we may be more unanimous; which we

hope would tend much to a composure of our differences._

3. _Or, that we may without any offence take the liberty of calling

some other proved Minister of the Gospel, to Preach the Word of God

to us and ours:_ [62] _and that we may not be denied our proportionable

privilege, in our publick disbursments in the place._

So leaving the whole case with the Lord and yourselves, we Subscribe

our Names. Signed by 16 young Men, from 16 upwards; and 52 Housholders,

and 18 Church Members. This was delivered to the Ministers, _May_ 3,

1695.[83]

_The Copy of a Paper that was handed about touching those Differences._

AS to the contest between Mr. _Parris_ and his Hearers, _&c._ it may

be composed by a Satisfactory Answer, to _Levit._ xx. 6. _And the Soul

that turneth after such as have familiar Spirits, and after Wizzards,

to go a whoring after them, I will even set my face against that Soul;

and will cut him off from among his People._ 1 Chron. x. 13, 14. _So

Saul died for his transgression, which he committed against the Lord,

even against the word of the Lord, which he kept not, and also for

asking Counsil of one that had a familiar Spirit to inquire of it. And

inquired not of the Lord, therefore he slew him, &c._[84]

Some part of the Determination of the Elders and Messengers of the

Churches, met at _Salem_ Village, _April_ 3, 1695, relating to

the Differences there.

IF _the Distemper in_ Salem _Village should be_ (which God forbid)

_so incurable that Mr._ Parris _after all, find that he cannot with

any comfort and service continue in this present station, his removal

from thence will not expose him to any hard Character with us (nor we

hope) with the rest of the People of God, among whom we live_, Mat. x.

14. And whosoever shall not receive you, nor hear your words; when you

depart out of that house, or city, shake off the dust of your feet,

_&c._ Acts xxii. 18. _All which Advice we follow with our Prayers, that

the God of Peace would bruise Satan under our feet, Now the Lord of

Peace give you Peace always, by all means, &c._

_Quest._ Whether Mr. _Parris_ his going to _Abigail Williams_[85] (and

others) whom he supposed to have a Spectral sight (to be informed who

were Witches and who afflicted those pretended sufferers by Witchcraft)

in order to their being questioned upon their lives for it, were not a

turning after such as had familiar Spirits; and a greater wickedness

than _Saul_ was guilty of (in that he did not intend thereby bodily

hurt to any others.)

And whether in a crime of such a high nature, the making a slender and

general confession, without any proposals of reparations, or due time

of probation, ought so far to be accounted sufficient, from such a

Pastor to his People.

[63] And whether such as were accused, or the surviving Friends and

Relations of those that were any ways sufferers, by Accusations so by

him proved, are in duty and conscience bound to continue their respect,

honour and support to him, in the Ministry, after such known departures

from the Rule of Gods word, and after such dire effects as followed

thereupon, under the penalty _of the dust shaken from his feet_,

testifying against them, even so as to render them in a worse case than

those of _Sodom_ and _Gomorrah_.

_To the Honourable_ Wait Winthrop,[86] Elisha Cook,[87] _and_

Samuel Sewall, _Esquires, Arbitrators indifferently chosen,

between Mr._ Samuel Parris, _and the inhabitants of_ Salem

_Village_.

THE Remonstrances of several aggrieved persons in the said Village,

with further reasons why they conceive they ought not to hear Mr.

_Parris_, nor to own him as a Minister of the Gospel, nor to contribute

any support to him as such, for several Years past; humbly offered as

fit for consideration.

We humbly conceive that having in _April_ 1693, given our Reasons

why we could not join with Mr. _Parris_ in Prayer, Preaching, or

Sacraments. If these Reasons are found sufficient for our withdrawing,

(and we cannot yet find but they are) Then we conceive ourselves

virtually discharged, not only in Conscience, but also in Law;

which requires maintenance to be given to such as are Orthodox, and

blameless. The said Mr. _Parris_ having been teaching such dangerous

Errors, and preached such scandalous Immoralities, as ought to

discharge any (tho ever so gifted otherways) from the work of the

Ministry.

Particularly in his Oath against the lives of several, wherein he

swears that the Prisoners with their looks knock down those pretended

sufferers. We humbly conceive, that he that Swears to more than he is

certain of, is equally guilty of Perjury, with him that Swears to what

is false. And tho they did fall at such a time, yet it could not be

known that they did it, much less could they be certain of it; yet did

Swear positively against the lives of such, as he could not have any

knowledge but they might be Innocent.

His believing the Devil's Accusations, and readily departing from

all Charity to persons, tho of blameless and godly lives, upon such

suggestions, his promoting such Accusations, as also his partiality

therein, in stifling the Accusations of some, and the same time

vigilantly promoting others; as we conceive are just causes for our

refusal, _&c._

That Mr. _Parris's_ going to _Mary Walcut_,[88] or _Abigail Williams_,

and directing others to them, to know who afflicted the People in their

illnesses; [64] we understand this to be a dealing with them that have

a familiar spirit, and an implicit denying the providence of God, which

alone, as we believe, can send Afflictions, or cause Devils to Afflict

any; this we also conceive sufficient to justifie such refusal.

That Mr. _Parris_ by these Practices and Principles, has been the

beginner and procurer of the sorest Afflictions, not to this Village

only, but to this whole Country, that did ever befal them.

We the Subscribers, in behalf of ourselves, and of several others

of the same mind with us (touching these things) having some of us

had our Relations by these practices taken off by an untimely Death;

others have been imprisoned, and suffered in our Persons, Reputations,

and Estates; submit the whole to your Honours decision, to determine

whether we are or ought to be any ways obliged to honour, respect

and support such an Instrument of our miseries; praying God to guide

your Honours, to act herein, as may be for his Glory, and the future

settlement of our Village, in Amity and Unity.

JOHN TARBALL,[89] }

SAMUEL NURSE, } Attornies for the people

JOS. PUTNAM, } of the Village.

DAN. ANDREW, }

Boston, July 21, 1697.

According to the order of the aforesaid arbitrators, the said Mr.

_Parris_, had some of his arrears paid him, as also a sum of money

for his repairs of the ministerial house of the said Village, and is

dismissed therefrom.

FOOTNOTES:

[79] A brief Article on this deluded Man will be seen in Dr. Allen's

_Amer. Biog. Dictionary_. He will be found further noticed in these

Pages. He possesed considerable Ability, but was very weak minded.

[80] Perhaps a typographical Error. Nathaniel _Ingerson_ or _Ingersoll_

is undoubtedly meant. Edward Pulman is Edward _Putman_; Nurce is since

_Nourse_; Jarboll is _Tarbell_.

[81] This flatly contradicts those who have charged all to the Devil.

[82] Joseph Bridgham was probably the Son of Henry, of Dorchester, and

afterwards of Boston, born in 1651. He was a Member of the Artillery

Company, Representative, and in other Walks a prominent Man. He died

about 1709. Samuel _Checkley_ was the Minister of the New South Church,

Boston. Jeremiah Dummer was the well known Author, the _Defence of the

New England Charters_. Nehemiah _Jewett_, I suppose, was of Ipswich, a

Representative, and, at one Time, Speaker of the House, and died about

1720. James Allen was Minister of the First Church, Boston. Samuel

_Torrey_ was Minister of Weymouth, and died in 1707. William _Torrey_

was also of Weymouth, and Brother of the Rev. Samuel. Joseph Boynton

was of Rowley. Richard _Middlecott_ was of Boston. John Walley was

probably the Major Walley who shared the Disgrace of the ill advised

and iller executed Expedition against Canada, under Sir William Phips.

Hunt was another of Phips's Colonels, &c., was of Weymouth, and died

1713. Williams was probably the _Nathaniel_ Williams, of Boston,

a Commissary in Philip's War. _Samuel_ Phillips was the Minister

of Rowley, perhaps, who died in 1696. _Samuel_ Willard, of the Old

South, Author of _A Body of Divinity_, and other theological Work,

Vice-President of Harvard College, &c.; he died in 1707. See Note

_ante. Edward_ Payson was Minister of Rowley, and was Father of

seventeen Children, and died 1732.

[83] Whether the Original manuscript of this Paper is in existence I

have not learned. The Names of the Signers would be of much interest

at this Time, and the Historian of Salem should not cease his Labours

until it is found, if anywhere preserved.

[84] One who was as firm a Believer as Dr. Mather in Witch Mysteries,

remarks in Justification of what was done--"That I may satisfy such

as are not resolved to the Contrary; that there may be (and are)

such Operations of the Powers of Darkness on the Bodies and Minds

of Mankind; by Divine Permission; and that those who sate Judges

in those Cases, may by the serious Consideration of the formidable

Aspect and perplexed Circumstances, of that Afflictive Providence; be

in some measure excused; or at least be less censured, for passing

Sentence on several Persons, as being the Instruments of _Satan_ in

those Diabolical Operations, when they were involved in such a Dark

and Dismal scene of Providence, in which _Satan_ did seem to Spin a

finer Thred of Spiritual Wickedness than in the ordinary methods of

Witchcraft; hence the Judges desiring to bear due Testimony, against

such Diabolical Practices, were inclined to admit the validity of such

a sort of Evidence, as was not so clearly and directly demonstrable

to Human Senses, as in other Cases is required or else they could not

discover the Mysteries of Witchcraft; I presume not to impose upon my

_Christian_ or _Learned_ Reader; any opinion of mine, how far _Satan_

was an Instrument in God's Hand, in those amazing Afflictions, which

were on many Persons there, [at Salem] about that time; but I am

certainly convinced, that the Great GOD was pleased to lengthen his

Chain to a very great Degree, for the hurting of _Some_ and reproaching

of _Others_, as far as he was permitted to do so."--Lawson, _pages_

93-4.

From this Author's uncertain view of the Operations of the Devil

(which was the View of a great majority of the World), it is not at

all strange that some among the very Conscientious people inquired as

to the Difference between the Malignant and Supreme Power; that is, if

the Supreme controlled the Malignant, there was no question to whom

the Consequences were to be charged; and hence it is in no wise to be

wondered at that some in their Simplicity could not understand what use

there was for any Devil at all, mutch less for Witches.

[85] Mr. Lawson says she was "about twelve Years of Age."--_Brief and

True Nar._, P. 3. Much more concerning her will be found.

[86] _Wait Still_ was his full Name. He was Son of Gov. John Winthrop,

of Connecticut; died in Boston about 1717.

[87] Mr. Cook was one of the very distinguished Men of the Period

under Notice. He wrote his Name _Cooke_. I need only refer to Allen's

_Biographical Dictionary_ and the _Hist. and Antiq's of Boston_ for an

Account of him. He agreed with Mr. Calef about the New Charter.

[88] She was a Daughter, I suppose, of Jonathan Walcut, by Wife Mary,

Daughter of John Sibley. Walcut was an early Salem Family, some of whom

went to Rhode Island, where Descendants are yet found.

[89] Tarball and Nurse are the same mentioned at Note 80. The others

will be noticed onward, in the Account of the Trials.

PART IV.

_A Letter of a Gentleman[90] endeavouring to prove the received

Opinions about Witchcraft._

_SIR_,

I Told you, I had some thoughts concerning Witchcraft, and an Intention

of conferring with the Gentleman,[91] who has published several

Treatises about Witchcraft, and persons afflicted by them, lately

here in _New-England_; but since you have put those three Books into

my hands, I find myself engaged in a very hard Province, to give you

my opinion of them. I plainly foresee, that should this scribling of

mine come to [65] publick view, it would displease all Parties, but

that is the least; moreover it is so far out of my Road to set my

thoughts to consider a matter on every side, which in itself is so

abstruce, and every step I advance therein, if I miss truth (which

is a narrow and undivided line) I must tumble down headlong into the

Gulph of dangerous error; yet notwithstanding I have forced myself to

send these few lines, if so be I may clear to you a truth, you now

seem to be offended at, because of the ill consequences, which (you

think) lately have and again may be drawn from it, by the ill conduct

of some Men. I am not ignorant that the pious frauds of the Ancient,

and the inbred fire (I do not call it pride) of many of our Modern

Divines have precipitated them to propagate, and maintain truth as

well as falsehood, in such an unfair manner, as has given advantage

to the Enemy, to suspect the whole Doctrine, these Men have profest

to be nothing but a meer trick. But it is certain, that as no lover

of truth will justifie an Illegitimate Corollary, tho drawn from a

true Proposition; so neither will he reject a truth, because some or

many Men take unfair mediums to prove it, or draw false consequences

from it: The many Heresies among Christians, must not give a mortal

wound to the Essence of the Christian Religion; neither must any one

Christian Doctrine be exterminated, because Evil Men make use of it,

as a Cloak to cover their own self-ends; particularly, because some

men perhaps among all sorts of Christians, have under pretence of

Witchcraft coloured their own Malice, Pride and Popularity; we must

not therefore conclude (first) that there are no Witches (2.) or that

Witches cannot be Convicted by such clear and undeniable proof, as

the Law of God requires in the case of Death (3.) Or that a Witch so

Convicted ought not to be put to death. 1. That there are Witches is

manfest from the precept of _Moses_, _Thou shalt not suffer a Witch

to live_. Exod. xxii. 18. for it is certain God would not have given

a vain and unintelligible Law, as this must be of putting Witches to

death, if there are no Witches. But you object that this doth not

answer our Case, for we have formed another Idea of Witches than what

can be gathered from Scriptures; you quote four places, _viz. Deut._

xiii. _Mat._ xxiv. _Acts_ xiii. 2. _Tim._ iii. from all which you

infer that Witchcraft is a maligning and oppugning the Word, Works and

Worship of God; and by an extraordinary sign, seeking to seduce any

from it, and this you readily grant. But then you say, What is this to

Witches now a days? who are said to have made an explicit Covenant with

the Devil, and to be impowered by him, to the doing of things strange

in themselves, and besides their natural course. This you say does not

follow, and herein indeed consists the whole Controversie. Therefore it

is necessary, that first of all we clear this point, laying aside those

prejudices we may have from the fatal application of this Doctrine,

[66] to some (who were in your judgment) really at least in Law, and

before Men Innocent. In a word, we are seeking after truth, and truth

shall and will be truth, in spite of Men and Devils. I do not repeat

this caution to forestall you, to believe the Doctrine of Witchcraft,

as it is above defined, without inquiring into the reason and truth

of it; only I desire you to enquire into it, as a thing doubtful. For

no Man can be certain of a Negative, unless either the Affirmative

imply a contradiction, or he can prove it by certain testimony, to

neither of which you pretend; only you alledge it cannot be proved by

Scripture, _i. e._ you cannot prove it, nor have seen it proved by any

other you have read on that Subject. I am not so vain as to think I can

do better than the learned Authors you have consulted with (though I

know not what they have done, for I had no other Book but the Bible,

to make use of on this occasion;) but because I am satisfied myself, I

am willing to communicate my Reasons, which I divide into Three heads.

1. The appearance of Angels. 2. The nature of Possession. 3 and the

scripture notion of Witchcraft. 1. Good Angels did appear to _Abraham_,

and did eat, _Gen._ xv. it seems he wash'd their Feet, it is certain

he saw and heard them, therefore there is no impossibility in Angels

being conversant with men. God is true, and whatever is contained in

Sacred Writ is true; if we poor shallow Mortals do not comprehend the

manner how, that argues only our weakness and ignorance in this dark

Prison of Flesh, wherein we are inclosed, during our abode in this

vale of misery, but doth not in the least infringe the verity of the

Scripture; it is sufficient that we undoubtedly know they have appeared

unto Men in bodily shape, and done their Errand they were sent on from

God. Now if good Angels have appeared, why may not bad? Surely the

Devils, because fallen and Evil, have not therefore lost the Nature

of Angels, neither is there any contradiction in their appearing in

a bodily shape, now after any more than before their Fall. But you

will say you must allow of the appearances of Good Angels, because of

the Scripture testimony; but not of bad, seeing there is no place of

Scripture that clearly proves it. _Mat._ 4. The words in the Gospel

do as plainly signifie the Devils outward appearance to our Saviour,

when he was tempted, as can be express'd, _and when the tempter came

to him he said_--_but he answered_--the same form St. _Luke_ useth to

signifie the appearance of _Moses_ and _Elias_, in the transfiguration,

_And behold there talked with him two men_: for what follows, ver.

31, _who appeared_ is used to signifie (not their appearance, but)

the manner of their appearance _in great Glory_. But you'l urge

that 'tis very easie to be understood, that _Moses_ and _Elias_ did

appear, because they had human bodies; but that it is unintelligible

to you, how the Devil being a Spirit can appear, a Spirit, _i. e._ a

substance void of all dimensions; therefore the words in [67] the

History must not be taken in a literal Sense. Do not mistake; tho some

Philosophers are of opinion (which whether true or false, is all one to

our present Argument) that a Spirits substance is extended, and hath

besides length, breadth and depth, a fourth dimension, _viz._ essential

spissitude; yet the same do not say, that pure substance is perceptible

by our bodily senses; on the contrary, they tell us, that Spirits are

cloathed with vehicles, _i. e._ they are united to certain portions

of matter, which they inform, move and actuate. Now this we must not

reject as impossible, because we cannot comprehend the formal reason,

how a Spirit acts upon matter: For who can give the Reason, that upon

the Volition of the human Soul, the Hand should be lifted up, or any

ways moved? for to say the Contraction of the Muscles is the Mechanick

cause of voluntary motion, is not to solve the Question which recurs,

why upon Volition should that Contraction ensue which causes that

motion? all that I know the wisest Man ever said upon this head, is,

that it is the will of the Creator; who hath ordered such a species of

thinking Creatures, by a Catholick Law to be united to such portions of

matter, so and so disposed, or, if you will in the vulgar Phrase, to

Organiz'd bodies, and that there should be between them and the several

bodies, they are united to, a mutual re-action and passion: Now you see

how little we know of the reason, of that which is most near to us,

and most certain, _viz._ The Souls informing the Body, yet you would

think it a bad Argument, if one should, as some have done, include

from this our Ignorance, that there was nothing in us but matter, it

is no otherways to deny a Spirits acting a Vehicle. The plainest and

most certain things when denied are hardest to be proved, therefore the

Axiom saith well, _contra principa, &c._ There are some certain truths

which are rather to be explained to young beginners than proved, upon

which yet all Science is built, as every whole is more than his part,

and of this sort I take these two following. 1. That there are two

substances, _Corpus & Mens_, Body and Spirit, altogether different,

for the Ideas we have of them are quite distinct. 2. That a Spirit can

Actuate, Animate, or inform a certain portion of matter, and be united

to it: from whence it is very evident, that the Devil united to a

portion of matter (which hereafter I'll call a Vehicle) may fall under

the cognizance of our Senses, and be conversant with us in a bodily

shape. Where then is the reason or need to run to a Metaphorical, and

forced Interpretation, when the words are so plain, and the literal

sense implieth no contradiction, nor any greater difficulty than (as

has been said) what ariseth from the Union of the Soul and Body, which

is most certain. Now after all to say, God _will not_ permit the Devil

so to appear, is to beg the question without saying any thing to

the preceeding Argument, and it is against the sense of almost all

mankind; [68] for in all Ages, and all places there have been many

Witnesses of the appearances of _Dæmons_, all of whom that taught any

thing contrary to the right Worship of the true God, were certainly

evil ones: and it were most presumptuous, barely to assert that all

these witnesses were always deceived, and it is impossible they could

all agree to deceive. 2. We come to consider the nature of Possession.

The Man possest, _Luk._ viii. 27. had a Power more than Natural, for

he break the bands, which he could not have done by his own strength:

Now from whom had he this Power? The Scripture saith, he had Devils

along time, and oftentimes it had caught him, _&c._ he was kept bound

with Chains and in Fetters, and he break the bands, and was driven of

the Devil into the Wilderness; this Power then was immediately from the

Devil, and whatsoever possessed persons does, or suffers things beyond

his natural power; he is inabled by the _Dæmon_ so to do: or to speak

more properly, it is the _Dæemon_ who acteth the same, as is plain from

St. _Mark's_ Relation of this passage, v. 5. 2. A Man with an unclean

Spirit, v. 3. 2. and no Man could bind him, no, not with Chains, 6. v.

but when he saw Jesus afar off he ran and worshiped him, and the same

He. v. 7. said I adjure thee by God that thou torment me not, and _v._

10. My name is _Legion_, for we are many, _v._ 11. and he besought

him much, that he would not send _them_ away out of the Countrey:

it is manifest from hence, that it was not the poor Man who was

possest, but the Devils who possessed him, by whom the Chains had been

pluck'd asunder, and the Fetters broken in pieces; now here is Divine

testimony, that the Devils have actuated a Humane body to the doing

of things beyond the Natural strength of that Body, as it was simply

united to its humane Soul; how much more then can the Devil actuate any

other proportion of simple Matter, Earth, Air, Fire or Water; and make

it a fit organ for himself to act in.

_But enough of this already, let us rather enquire how the Devil enters

into the body of the possestt, to move it at his pleasure; this I think

he cannot do as a meer Spirit, or by any never so strict Union with

the Humane Soul, for in that case he is only a tempter or seducer;

and nothing above humane strength can be done: But here there being

something performed (the bonds broken) by a force which could not

proceed from humane strength, it necessarily follows that the Devils

entered into the possest, otherways qualified than as a meer Spirit, he

did not enter without some portion of matter, to which he was united

by the Intermedium whereof he acted upon and actuated the humane body.

Again if it is said that the Devil entered as a meer Spirit, and

immediately aced upon and moved that body; it follows the Devil hath a

Vehicle, a certain portion of matter (that Body) to actuate and dispose

of at will; which is absurd._ 1. _Because it asserts what it seems to

deny, viz. the Devils having a Vehicle to act immediately upon, and to

be united to a portion of matter (as_ [69] _has been said before) is

the same thing._ 2. _It fights against the Catholick Law of the Union

of Soul and Body, by which the Omnipotent hath ordained the voluntary

motion of a humane body to depend upon the Will of its humane Soul, and

those that are not voluntary to proceed either from its own Mechanison,

or from material force, hence we may certainly conclude, that it is by

the Intervening of the Devils Vehicle, that he enters into the Body of

the possest. But what if you and I cannot agree about this Notion of

Possession, must we therefore reject the truth itself, and run to a far

fetched and intolerable sense of the words: No, our opinions do not

alter the Nature of things, it is certain there were persons possest,

and it is as certain that the Devil enteed into them, either with or

without a Vehicle, it is all one which part of the contradiction you

take, the consequence is the same, viz._

_That the Devil doth act immediately upon matter, there is another

acceptation of the word possession in Scripture, Acts_ xvi. 16, _where

one is said to be possest with a Spirit of Divination,_ (πνεῦμα

Πύθωνος) _the word commonly used to the Priestess of_ Apollo, _who gave

responses; and it seems this Damsel was such an one, for she brought

her Masters much Money, or gain by soothsaying. Now if the History of

them be true that they were demented, and knew not themselves what they

uttered,_ donec erant Deo plenæ, (_as they word it_) _their case is

not different, but the same with the foregoing; but if they understood

what they spoke, then had they familiar Spirits, whereof there is

frequent mention made in the Old Testament, and one good King is

commended for having cut off them that had such, therefore I think the

meaning of the word was very obvious in his time, neither was it ever

controverted, being joyned with any other name than spirit Familiar,

one of our own Family, that is oft, every day conversant with us, and

almost ever ready upon call to attend us. But the consideration of

them, who have familiar Spirits falleth under the head of Witchcraft,

which we are to consider in the third place. 3. Witchcraft, to inquire

into the Scripture Notion of it, and compare whether it be the same

with that above defined; the Cabalistick learning would be of great use

in this search, and afford us much light; there is little doubt but

that there are many great truths not commonly known._ (Non est Religio

ubi omnia patent.) _And our Saviour expressly cautions his Disciples

that they do not throw their Pearl before Swine; therefore it is no

wonder that some Doctrines, tho' unquestionably true are not so fully

described, because the Authors who treat of them are afraid, lest evil

Men should be the more depraved by being informed; but I am in no such

fear; nor can I give you any other thoughts but what are obvious to any

Man, from the plain sense of the Scripture. Our definition we'l divide

into two Propositions, and handle them severally._ 1. _Proposition.

The Witch is impower'd by the Devil to do things strange in themselves,

and beside their natural course._ 2. _Prop. The manner how the Witch is

impowered to do those strange things, is by Explicit Com[70]pact, or

Covenant with the Devil. For clearing of the first, we will consider

the four places above cited, wherein a Witch is called a false Prophet,

a false Christ, a Sorcerer, a resister of the truth, and is said to

shew signs to seduce the People to seek after other Gods: whence let

us note, 3 things._ 1. _That those terms Witch, false Christ, false

Prophet, and Sorcerer, are all Synonimous; i. e. signifie the same

thing._ 2. _That a Witch doth do things strange in themselves, and

beyond their Natural course: for it were most ridiculous, to alledge

that our blessed Saviour, when he said,_ there shall arise false

Christs, and shall shew great signs and wonders, in so much that (if it

were possible) they should deceive the very Elect _meant that cunning

cheats should arise and shew Legerdemain tricks; the words will in no

wise bear it, and I believe you are from interpreting them, so it is

manifest, they signifie not a feign'd, but a real doing of things,

beyond their Natural course; therefore the Sorceries of_ Elimas[92]

_and_ Simon _were not simple delusions, but real effects that could not

have been produced by Physical causes in the ordinary course of nature.

3. That the end of the Witches shewing these signs, is to seduce the

People to seek after other Gods, from which premises I infer, that

the Witches have the power of doing those wonders, or strange things

immediately from the Devil: they are without the reach of Nature,

and therefore above humane power, and no meer Man can effect them;

the Witch then who does them must have the power of doing them from

another; but who is the other? God will not give his testimony to a

lye, and to say God did at any time impower a Witch to work wonders to

gain belief to the Doctrine of Devils were with one breath to destroy

root and branch of all revealed Religion; no, it cannot be, it is only

God's permission, who proveth his People, whether they love him with

all their heart, and with all their Soul. Therefore the Witch has a

power of doing Wonders, or strange things immediately from the Devil._

2. _Proposit. we'll subdivide into these two._ 1. _That there is an

express Covenant between the Witch and the Devil._ 2. _That 'tis not

reasonable to suppose this Covenant to be transacted mentally._ 1.

_The Devil cannot communicate this power, by never so strict a Union

with the Soul of the Witch; for in that case he is only a tempter, and

nothing above humane power can be done, as has been already proved;

therefore the Devil who improves the Witch to do things above humane

power, must either appear in an External shape, and instruct him how,

and upon what terms he will inable him to do those Wonders; or else he

must enter into the body of the Witch and possess it. The Demoniacs in

the Gospel are such whom the Devils invade, by main force, their Soul

having no further command of their bodies, which are subjected to the

Will of the Devils; whose end is to wound and torment those miserable

Creatures, to throw them into the fire, and into the water; but the

Witch, who likewise is possessed, is not treated in such an outrageous

manner; his_ Dæmon _is tame and familiar unto him, and suffers him for_

[71] _a time to live quietly, without any further molestation, then

prompting him to do his utmost endeavour to withdraw Men from God; he

is not bereaved of his Senses as the poor lunatick, but is conscious of

all he does, and willeth all his crimes, he receiveth power from the

Devil to do wonders, and doth them to serve the Devils turn. Therefore

there must be a Covenant, an express Covenant between the Devil and

him, viz. that he shall obey the Devil and serve him, and that the

Devil shall both enable him so to do, and also reward him for so doing;

for if there is no contract between them, How comes the Witch to know

he has a supernatural power? or how can he so peremptorily pretend to

do that which is so much above his natural power, not knowing he has

a supernatural one inabling him to do the same: There can be no doubt

but there was a very intimate commerce between Satan and him; who is

call'd by_ St. Paul _thou child of the Devil (not as other unholy men)

but in an especial manner, as being the Enemy of all righteousness, who

would not cease to pervert the right ways of the Lord, it is not to

be supposed that he enter'd into this so near a Relation with Satan,

with which he is stigmatized, that others may beware of him, without

his own knowledge and consent; and is not this a Covenant, an express

Covenant on his part to serve the Devil incessantly, and on the Devils

to impower him to act his Sorceries wherewith he bewitched the People;

now I think, I have from Scripture fully satisfied you of the truth of

what I offered, in a Discourse at---- but since you have told me an

Explicit Covenant with the Devil, signifying the Devil's appearing in a

bodily shape to the Witch, and their signing an express Covenant, which

you say cannot be proved from Scripture. It were most unreasonable to

imagine that the ceremonies of this hellish mystery are particularly

set down in the word of God; therefore we must gather by Analogy and

Reason the manner how this express Covenant is transacted: and to that

end I'le set down these following Considerations._

1. Under the Law God did ordain his People in all their matters to have

recourse immediately to himself, and depend upon him for Counsil, which

they were ready to obey, with full assurance of aid and protection from

him against their Enemies; this the Devil imitateth by setting up of

Oracles among the Heathen, to which all the Kings, Nations, and mighty

Conquerors, upon Earth did come, and paid their humblest adoration to

the God (as the Devil blasphemously call'd himself) of the Temple,

in which they were imploring his direction and assistance in their

doubtful and prosperous affairs. Again, God instituted Sacrifices to

put Men in mind of their duty to their Creator, to whom they owe all

things, even themselves; but the Devil is not contented with the bare

imitation hereof; the acknowledgment and worship he receiveth from the

deluded World is not enough, tho' they offer up unto him innumerable

Hecatombs, unless they cause their Children to pass through the [72]

fire unto him, to whom no sacrifice is so well pleasing as that of

humane blood. And there is no reason to think, that now under the

Œconomy of the Gospel, the Devil hath left off to vie with God, and

thereby to ensnare Men. No, it is rather to be feared that his Kingdom

doth now more prevail, for by how much the light is greater; so much

greater is their condemnation, who do not receive it: it is reasonable

to suppose that (seeing the Son of God, when he came to transact with

Men, the wonderful Covenant of their Redemption, took upon him their

Nature, and was perfect Man) the Devil likewise doth counterfeit the

same, in appearing in an humane shape to them, who receive him, and

confederate themselves with him, and become his Vassals.

2. Consider, It is not probable that those false Apostles mention'd,

2 _Cor._ xi. 13. erred only in Ceremonies or Circumstances, or that

their Errors, tho' great, did proceed rather from their Ignorance, than

from the perverseness of their minds. 1 _Cor._ iii. 15. For, for such

we may have charity and hope, that God will be merciful unto them, if

they sincerely do the best they know, tho' they dissent in some, nay

many things, from the practices and belief of the Christian Church;

but those St. _Paul_ threatens with a heavy curse, that their end shall

be according to their works; therefore it seems they immediately struck

at the very root and being of the Christian Religion, and were the

same with them spoken of, 2 _Tim._ iii. 6. but with this difference,

that they did not resist, but beholding the Miracles and Signs which

were done by the true Apostle of our Lord, wondered and believed also,

and were Baptized; yet being Sorcerers they were unwilling to lose

that great esteem they had obtained; as it is related of _Simon_, who

had bewitched the People of _Samaria_, giving out that he himself was

some great one, to whom they all gave heed, from the least to the

greatest, saying, this Man is the great Power of God, therefore he

could not brook that _Peter_ or _John_ should have a greater Power than

himself; but offered them Money, that on whomsoever he laid hands, he

(that person) should receive the Holy Ghost; which shews him, who thus

designed to make Merchandize of the B. Spirit, tho' Baptized, to have

been no true believer, but still a Sorcerer in the Gall of bitterness,

and in the bond of Iniquity; such were those deceitful workers, who

not being able barefaced to resist, did put on Christianity as a Mask,

that they might undermine the truth, and introduce the Doctrines of

Devils. _Samaria_ and _Paphos_, were not the only two places where

the Devil had such Agents, there was no part of the Earth where his

Kingdom was not Established, and where he had not his Emissaries before

the preaching of the Gospel; and since the Text telleth us he hath his

Ministers, who do imitate their Master, by being transformed into the

Apostles of Christ, as he himself is transformed into an [73] Angel

of light: whose design in being thus transformed, cannot be to impose

upon the Almighty; for whatever shape he appears in, he cannot hide his

ugliness from the Eyes of him who is Omniscent, therefore he appeareth

thus in the shape of an Angel of light, either to tempt and seduce the

blessed Spirits to rebel against God, or to ensnare wicked Men, who by

their hainous crimes (being lovers of themselves, covetous, boasters,

proud blasphemers) were before disposed to be fit Instruments to serve

him and to enter into league with him. Surely I, who am ignorant of the

Laws by which the Intellectual World is govern'd, dare not affirm that

it is impossible for Satan so to appear, as to hide his deformities

from the good Angels, and under that vail to tempt them: But certain

I am that it is more consonant to Reason, to think that the Apostles

intention here was to teach that the Devil appear'd as a glorified

Angel unto Men to gain Ministers, whom he might imbue with the Poyson

of his Black-Art, and (when he had gotten full possession of them)

instruct them by his own Example to transform themselves into the

Apostles of Christ, that under that Vizard they might with the greater

Advantage promote his ends, and join with him in doing the utmost

despite to the Spirit of Grace.

3. Consideration, It is against the Nature of this Covenant, that it

should be consummated by a mental Colloquy, between the Devil and the

Witch. I know not how many Articles it consists of, but it is certain

from what has been already proved, that the renouncing of Christ to be

the Son of God, and owning the Devil to be, and worshipping him as God,

are the two chief, to which our Saviour who was accused of casting out

Devils by Beelzebub (_i. e._) of being confederated with Beelzebub,

was tempted to consent: _If thou be the Son of God command that these

stones be made bread_: And again, _throw thyself down from hence, for

it is written, he will give his Angels charge over thee; and again all

these things will I give thee, if thou wilt fall down and worship me_:

Whence it is evident that here the Devil Laboured to insinuate into

our Lord, either to do things rash and unwarrantable, or to suspect

his Sonship, revolt from God his father, and worship Satan, that he

might obtain the glory of the World. Now it has been already said, that

when Jesus was tempted, the Devil appeared unto him in a bodily shape;

therefore it is agreeable to Reason, that he doth appear in the same

manner to all them, whom he also tempteth to worship him; moreover the

form of renouncing a Covenant ought to bear resemblance to the form of

entring into the same Covenant; therefore Men who are received into the

Mystical Body of Christ by God's Minister, who in God's stead expressly

covenanteth with and then Administereth the Sacrament of Baptism unto

them, must in the like manner go out of, or renounce the said Covenant;

and of them there are [74] two sorts, one who through the perverseness

of their own hearts, the lucre of the world, the fear of Men more

than of God, abjure their Saviour, turn Apostates, Turks, or Pagans;

The other sort is of them who do contract with the Devil to be his

Subjects, in the imitation of whom, it is not to be supposed that the

Devil will omit any material Circumstances, which tend both to bring

them into and confirm them in his Service. To effect which his outward

appearance, when he receives his Catechumens is of greater force than

any mental contract, for many wicked men who have denied God and Christ

not only in their practice, but also blasphemously in profession, yet

have repented, and at last obtained some hope of mercy; I dare not say

it is impossible for a Witch to repent and find mercy, the secrets of

the Almighty are too high for me; but it is certain, these wretches

are strangely hardned, by what passes between them and the Devil, in

a bodily shape, particularly their worshipping him, which necessarily

implies his outward appearance unto them; for no man can apete Evil as

Evil, because the Law of self-preservation deeply rooted in all men,

determineth their wills to pursue that which seems good, and fly from

that which seems evil unto them, but the inbred notions that every man

has of the Devil, is that he is an Enemy and destroyer of mankind,

therefore every man hath a Natural aversion from him, and consequently

cannot formally worship him as such, because the object of worship

must be esteemed to be propitious and placable by the worshippers,

otherwise if fear alone be the adequate cause of Adoration, it follows

that the Devils and damned in Hell do worship God, which is contrary

to Scripture, which saith they blasphemed, because of their pains,

whence it follows that they who worship the Devil must have changed

the innate Idea that they had of him, _viz._ that he is an implacable

Worrier of Men, and take him to be benign at least to his own; but

this change cannot be wrought by any suggestion of Satan unto the

minds of Men, whom indeed he mentally tempteth to Lust, Pride and

Malice; but it is his greatest Artifice to cause his Insinuations to

arise in the hearts of Men, as their own natural thoughts, and if

conscience discovers their Author and opposes them, then he varnishes

them over with the specious colours of pleasure, honour and glory; and

so represents them as really good, to be willed and desired by the

Soul, which judgeth of all things without according to the Ideas she

hath of them; but because most objects have two, and some many faces,

and she not always attends, therefore she often errs in her choice,

nevertheless it is impossible for her to apete an object, whose simple

Idea is Evil; but the Idea we have of the Devil is such, for we cannot

represent him in our minds any otherwise than the great destroyer of

Men, therefore no mental temptation can make us believe this our grand

Enemy to be [75] ever Exorable by, or in any measure favourable to us,

whence it evidently follows, that the Devil to work this change of

opinion his worshippers have of him, must appear unto them in a bodily

shape, and impose upon them, whom because of their great Corruption and

Sinfulness, God hath wholly left and given up [to] strong delusions

that they should believe a lye, and the Father of lyes; who now

appearing in a humane shape, telleth them that he is no such Monster,

as he has been represented to them by his Enemy, who calls himself God,

which Title of right belongs to him, and that he (if they contract to

be his Servants) will both amply reward them by giving them power to

do many things very suitable to their abominable depraved Nature, that

the Christians, whatever opinion they may pretend to have of their

God, cannot so much as pretend to, and also that he will protect and

defend them against him, whom heretofore they have mistaken for the

Almighty, and his pretended Son Christ, whom they must abjure ere they

can be received by or expect any benefit from him. Upon no other

consideration is it possible for any man to worship the Devil; for the

Atheists, who deny the being of a God, do likewise deny the existence

of any Spirit good or bad; therefore their drinking the Devils health,

even upon their knees (tho' a most horrid Crime) cannot be construed

any part of worship paid to him, whom they assert to be a Chimera, a

meer figment of Statesmen to keep the vulgar in awe. Now I have evinced

to you that there are Witches, that the Witch receiveth power from the

Devil to do strange things, that there is an express Covenant between

the Devil and the Witch, that this Covenant cannot be transacted

mentally, but that the Devil must appear in a bodily shape to the

Witch; therefore I conclude, that a Witch in the Scripture is such, who

has made an Explicit Covenant with the Devil, and is impowered by him

to do things strange in themselves, and beside their natural course.

2. I perswade myself you do not expect from me any Essay concerning

the methods, how Witches may or ought to be convinced; I wish that

those Gentlemen, whose Eminent station both inables them to perform

it, and likewise makes it their duty so to do, may take this Province

upon them, and handle it so fully as to satisfie you herein. I once

intended to have provided some materials for this Work, by defining

four principal things relating to Witchcraft, viz. 1. Witch-fits. 2.

The Imps that are said to attend on the Witch. 3. The transportation

of the Witch through the Air. 4. Lastly, the invisibility of the Witch;

but upon second thoughts that it was foreign from my purpose, who am

not concerned to compose a just Treatise of Witchcraft, which would

require more vacant time, than my present Circumstances will allow,

only I did promise you to give you my Opinion privately; therefore I'le

[76] venture to make use of an Argument, which sheweth neither Art nor

Learning in the Author, and it is this, that seeing there are Witches,

and that the Law of God doth command them to be put to death; therefore

there must be means to convict them, by clear and certain Proof,

otherwise the Law were in vain; for no Man can be justly condemned, who

is not fairly convicted by full and certain Evidence.

III. In the last place we are to inquire whether a Witch ought to be

put to death or no? you Answer in the _Negative_; because you say that

that Law, thou shalt not suffer a Witch to live, is _Judicial_, and

extendeth only to the People of the _Jews_; but our Saviour, or his

Apostles have not delivered any where any such command, therefore they

ought to be suffered to live, this indeed seems somewhat plausible at

first view, but upon through Examination hath no weight in it at all

for these Reasons, 1. All Penal Laws receive their Sanction from him

or them, who have the Sovereign Power in any state, as thou shalt not

commit Adultery, is a Moral-law, and obligatory over the Consciences of

Men in all places and Ages; but the Adulterers shall be put to death is

a judicial law, and in force only in that state, where it is enacted

by the Sovereign. 2. The Government of the _Jews_ was a Theocracy, and

God himself did condescend to be their King, not only as he is King of

Kings; for in that sense he is, always was, and ever will be supreme

Lord, and Governour of all his Creatures; but in an especial manner to

give them Laws for the Government of their State, and to protect them

against their Enemies; in one word to be immediately their Sovereign.

3. Our Saviour's Kingdom was not of this World, he was no Judge to

divide so much as an Inheritance between two Brethren; nay, he himself

submitted patiently to the unjust Sentence of the Governour of the

Country in which he lived; therefore both the rewards and punishments

annexed to his Laws are Spiritual, and then shall have their full

accomplishment, when the Son of Man at the last day shall pronounce,

_Come unto me ye blessed, and depart ye cursed into Everlasting fire_.

4. That Soveraigns, who have received the Gospel of our Lord, have

not therefore lost their Power of enacting Laws for the ruling and

preserving their People, and punishing Malefactors even with Death; so

that the Criminal is as justly condemned to die by our Municipal, as he

was heretofore by the Judicial Law among the Jews: How much more then

ought our Law to advert against the highest of all Criminals, those

execrable Men and Women, who tho yet alive, have listed themselves

under Satan's banner, and explicitly Sworn Allegiance to him, to fight

against God and Christ; indeed all unholy Men afford great matter

to the Devils of Blaspheming, but these wretches have confederated

themselves with the Devils, to blaspheme and destroy all they can;

and do you think that these common [77] Enemies of God and Mankind

ought to be suffered to live in a Christian Common wealth, especially

considering that we have a President of putting them to death from

God himself, when he acted as King over his own peculiar People. But

methinks I hear you saying, all this doth not satisfie me, for I am

sure nothing can be added to the Devils malice, and if he could,

he certainly would appear and frighten all Men out of their wits.

I answer, 1. We must not reject a truth, because we cannot resolve

all the Questions that may be proposed about it; otherwise all our

Science must be turned into Scepticism, for we have not a comprehensive

knowledge of any one thing. 2. When you say, that if the Devil could,

he would appear and frighten all Men; the Lawful consequence is not

that he cannot appear at all, for we have undoubtedly proved the

contrary; but that we are Ignorant of the bounds that the Almighty

hath set to him, whose malice indeed, if he were not restrain'd, is so

great as to destroy all Men; but the goodness of our God is greater,

who hath given us means to escape his fury, if we will give earnest

heed to the Gospel of our Saviour, which only is able to comfort us

against the sad and miserable condition of our present state, for not

only the Devils, but likewise all do conspire against us to work our

ruine. The deluge came and swept away all the race (save eight persons)

of mankind: the Fire will in time devour what the Water has left, and

all this cometh to pass because of Sin; but we who have received the

Lord Jesus, look for new Heavens, and a new Earth, wherein dwelleth

Righteousness. Therefore he, if we purifie ourselves as he is pure,

will save us (for when he appears we shall be made like unto him; to

whom be Glory for ever, _Amen_) from the great destruction that must

come upon all the World, and the Inhabitants thereof. Farewell.

_March,_ 8_th_ 169¾.

Boston, _March_ 20, 1693.

_Worthy Sir_,

_THE great pains you have taken for my Information and Satisfaction in

those controverted points relating to Witchcraft, whether it attain

the end or not, cannot require less than suitable acknowledgments and

gratitude, especially considering you had no particular obligation

of office to it, and when others, whose proper Province it was had

declined it. It is a great truth, [that the many Heresies among

the Christians (nor the lying Miracles, or Witchcrafts used by some

to induce to the worship of Images, &c.) must not give a Mortal

wound to Christianity or Truth;] but the great question in these

con[78]troverted points still is, what is truth. And in this search

being agreed in the Judge or Rule, there is great hopes of the

Issue. That there are Witches is plain from that Rule of Truth, the

Scriptures, which commands their punishment by Death. But what that

Witchcraft is, or wherein it does consist is the whole difficulty.

That head cited from Mr._ Gaule,[93] _and so well proved thereby (not

denied by any) makes the work yet shorter; so that it is agreed to

consist in a Malignity, &c. and seeking by a sign to seduce, &c. not

excluding any other sorts or branches, when as well proved by that

infallible Rule. That good Angels have appeared, is certain, tho that

instance of those to_ Abraham _may admit of a various construction;

some Divines supposing them to be the Trinity, others that they were

Men-messengers, as_ Judges ii. 1. _and others that they were Angels;

but tho this as I said might admit of a debate, yet I see no question

of the Angel Gabriel's appearance, particularly to the B. Virgin; for

tho the Angels are Spirits, and so not perceptible by our bodily Eyes

without the appointment of the most high, yet he who made all things by

his word in the Creation, can with a word speak things into Being. And

whether the Angels did assume matter (or a Vehicle) and by that appear

to the bodily Eye; or whether by the same word there were an Idea

fram'd in the mind, which needed no Vehicle to represent them to the

Intellects, is with the All-wise, and not for me to dispute. If we poor

shallow Mortals do not comprehend the manner how, that argues only our

weakness. Two other times did this glorious Angel appear._ Dan. viii.

16. Dan. ix. 21. _The first of these times was in Vision, as by the

text and context will appear. The second was the same as at the first;

which being considered, as it will ascertain that Angels have appear'd;

so that 'tis at the will of the Sender how they shall appear, whether

to the bodily Eye, or Intellect only._ Mat. i. 20. _The appearance of

the Angel to Joseph was in a Dream, and yet a real appearance; so was

there a real appearance to the Apostle, but whether in the body or out

of the body he could not tell; and that they are sent and come not

of their own motion._ Luke i. 26. _And in the sixth Month the Angel

Gabriel was sent from God._ Dan. ix. 23. _At the beginning of thy

supplication the commandment came forth, and I am come,_ v. 21. _Being

caused to fly swiftly, &c. but from these places may be set down as

undoubted truths or conclusions,_

1. _That the glorious Angels have their Mission and Commission from the

most high._

2. _That without this they cannot appear to mankind. And from these two

will necessarily flow a third._

3. _That if the glorious Angels have not that power to go till

commissioned, or to appear to Mortals, then not the fallen Angels;

who are held in Chains of darkness, to the Judgment of the great day.

Therefore to argue, that because the good Angels have appeared, the

evil may or can, is to me as if--_ [79] _because the dead have been

raised to life by Holy Prophets, therefore Men, wicked Men can raise

the dead. As the sufferings, so the temptations of our Saviour were

(in degree) beyond those common to Man; he being the second Adam, or

publick head, the strongest assaults were now improved; and we read

that he was tempted, that he might be able to succour those that are

tempted, as also that he was led of the Spirit into the Wilderness,

that he might be tempted, &c. But how the tempter appeared to him who

was God Omniscient; whether to the bodily Eye or to the Intellect, is

as far beyond my cognizance as for a blind Man to judge of Colours. But

from the whole set down this fourth conclusion_,

4. _That when the Almighty free Agent has a work to bring about for

his own glory, or Man's good; he can Imploy not only Blessed Angels,

but the evil ones in it, as 2 Cor. xii. 7._ And lest I should be

exalted above measure, there was given to me a thorn in the flesh, the

Messenger of Satan to buffet me. 1. Sam. 10. xiv, xv, xxiii. _An evil

Spirit from the Lord troubled him. It is a great truth, we understand

little, very little, and that in common things, how much less then in

spirituals, such as are above humane cognizance. But tho' upon the

strictest Scrutiny in some natural things, we can only discover our

own Ignorance, yet we must not hence deny what we do know, or suffer a

Rape to be committed upon our Reason and Senses in the Dark; and say

that the Devil by his ordinary Power can act a Vehicle (i. e.) some

matter distinct from himself, who is wholly a Spirit, and yet this

matter not to be felt nor heard, and at the same time to be seen; or

may be felt, and not heard nor seen, &c. seems to me to be a Chimera,

invented at first to puzzle the belief of reasonable Creatures, and

since Calculated to a Roman Latitude, to uphold the Doctrine of

Transubstantiation; who teach, that under the Accidents of Bread, is

contained the Body of our Saviour, his humane Body, as long, and as

broad, &c. for here the Power of the Almighty must not be confined to

be less than the Devil's, and 'tis he that has said,_ hoc est meum

Corpus. _As to the consent of almost all Ages, I meddle not now with

it, but come to the fifth Conclusion._

5. _That when the Divine Being will imploy the Agency of Evil Spirits

for any service, 'tis with him the manner how they shall exhibit

themselves, whether to the bodily Eye, or Intellect only; and whether

it shall be more or less formidable--To deny these three last were to

make the Devil an Independent Power and consequently a God. As to the

nature of possessions by Evil Spirits, for the better understanding

of it, it may be needful to compare it with its contraries; and to

instance in_ Samson, _of whom it was foretold, that he should begin to

deliver_ Israel, and how was he inabled to this work? Judges xiii. 25.

_The Spirit of the Lord began to move him at times in the Camp, &c.

ch._ xv. 13, 14. v. and they bound him with two new cords, and brought

him up from the rock, and when they came to Lehi, [80] the Philistines

shouted against him, and the Spirit of the Lord came mightily upon him,

and the cords that were upon his Arms became as Flax, that was burnt

with fire, and his bands loosed from his hands, _&c. I might instance

further, but this may suffice to show that he had more than a natural

strength, as also whence his strength was, viz. he was impowered by the

Spirit from God. And now will any say, that it was not Samson, but the

Spirit that did these things, or that there being things done, bonds

broken, &c. by a force that could not proceed from human strength, and

that therefore the Spirit entered into him otherwise qualified than as

meer Spirit; or that the Spirit entered not without some Portion of

Matter, and by the Intermediation thereof acted_ Samson's _body. If any

say this and more too, this doth not alter the truth, which remains,

viz. that the Spirit of God did inable_ Samson _to the doing of things

beyond his Natural strength. And now what remains but upon parity of

Reason, to apply this to the case of Possession, which may be summ'd up

in this sixth Conclusion._

6. _That God for wise ends, only known to himself, may and has

impowered Devils to Possess and strangely to act humane Bodies, even

to the doing of things beyond the Natural strength of that body. And

for any to tell of a Vehicle, or matter used in it, I must observe

that General Rule_, Colos. ii. 8. Beware lest any spoil you through

Philosophy and vain deceit, after the tradition of Men, after the

Rudiments of the World, and not after Christ. _To come next to that

of Witchcraft, and here taking that cited head of Mr._ Gaul, _to be

uncontroverted, set it as a seventh Conclusion_.

7. _That Witchcraft consists in a maligning and oppugning the Word,

Work and Worship of God, and seeking by any extraordinary sign to

seduce any from it. Deut._ xiii. 12. _Matt._ xxiv. 24. _Acts_ xiii. 8.

10. 2 _Tim._ iii. 8. _Do but mark well the places, and for this very

property of thus opposing and perverting, they are all there concluded

arrant and absolute Witches; and it will be easily granted, that the

same that is call'd Witch, is call'd a false Christ, a false Prophet,

and a Sorcerer, and that the terms are Synonimous; and that what the

Witches aim at is, to seduce the People to seek after other Gods.

But here the Question will be, whether the Witch do really do things

strange in themselves, and beyond their natural course, and all this by

a Power immediately from the Devil. In this inquiry, as we have nothing

to do with unwritten verities, so but little with Cabalistick Learning,

which might perhaps but lead us more astray, as in the Instance of

their charging our Saviour with casting out Devils by Beelzebub, his

Answer is, if Satan be divided against himself, his Kingdom hath an

end: But seeing all are agreed, set this eighth Conclusion._