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Title: The Witchcraft Delusion in New England: Its Rise, Progress, and Termination, (Vol 1 of 3)
Author: Calef, Robert, Mather, Cotton
Language: English
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Transcriber's Note.
A list of the changes made can be found at the end of the book.
Mark-up: _italic_
=bold=
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==blackletter==
Woodward's Historical Series.
No. V.
THE
==Witchcraft Delusion==
IN
NEW ENGLAND:
ITS
RISE, PROGRESS, AND TERMINATION,
AS EXHIBITED BY
Dr. COTTON MATHER,
IN
_THE WONDERS OF THE INVISIBLE WORLD;_
AND BY
Mr. ROBERT CALEF,
IN HIS
_MORE WONDERS OF THE INVISIBLE WORLD_.
WITH A
==Preface, Introduction, and Notes==,
BY SAMUEL G. DRAKE.
IN THREE VOLUMES.
VOL. I.
_The Wonders of the Invisible World._
PRINTED FOR W. ELLIOT WOODWARD,
ROXBURY, MASS.
MDCCCLXVI.
No. 103
Entered according to Act of Congress in the Year 1865,
By SAMUEL G. DRAKE,
in the Clerk's Office of the District Court of the United States
for the District of Massachusetts.
EDITION IN THIS SIZE 280 COPIES.
MUNSELL, PRINTER.
TO
MY MORE THAN BROTHER,
HARLOW ROYS,
WHO AT ALL TIMES
ALIKE IN PROSPERITY AND ADVERSITY
HAS STOOD MY FRIEND,
WHO WHEN MY STEPS SEEMED RAPIDLY
DESCENDING INTO THE "DARK VALLEY"
AND
"THE RIVER" WITH THE "BOATMAN PALE"
WERE CLOSE BEFORE ME,
CHEERED ME BY HIS PRESENCE
AND HELD ME BACK BY THE GRASP OF HIS STRONG HAND,
WARM WITH LIFE AND LOVE,
IN TOKEN OF AN AFFECTION WHICH
STRONG AT FIRST,
AS YEARS PASS AND WE GROW OLDER
GROWS MORE INTENSE,
I DEDICATE THESE VOLUMES.
W.
[Decoration]
PREFATORY.
THE Object in giving to the Public this new Edition of the _Wonders
of the Invisible World_, is mainly to preserve an accurate Reprint of
that _wonderful_ Book. At the same Time it is intended to show that
its Author has unjustly been singled out and held up to everlasting
Scorn, as though he had been the Instigator of the whole Mischief; that
from his high Standing socially he was more prominent than any other
Man, and that this occasioned his being especially held responsible
is clearly true. His ready Pen also largely contributed to place him
in the front Rank of those whom that woeful Delusion led captive; he
having written more largely upon the Subject than any other.
The first Edition of the _Wonders of the Invisible World_ was published
in Boston early in the Year 1693, at which Time _Witches_ had begun
to grow scarce; in other Words, Prosecutions had nearly ceased, and
People were seriously looking about themselves, and anxiously inquiring
what they had been about? The serious Inquirers were those (though few
in Number) who had from the Beginning had Doubts as to the Reality of
Witchcraft. When this Class began to reason, their Strength began to
concentrate, and in due Time it put an End to the Horrors which had so
strongly tended to the Ruin of the whole Community. Until this Reaction
was brought about, no Person was for a Moment safe. Notwithstanding
this frightful State of Things was thus brought to a Stand, a large
Portion of the People retained all their Faith in the Reality of
Witchcraft, and many of them exclaimed in Despair, that "the
Kingdom of Satan had prevailed," and that they were a "God-forsaken
People." In this latter Class was the Author of the _Wonders of the
Invisible World_. He never wavered in his Faith to the very End,
because his Conviction that he had espoused the Truth was stronger
than any Argument which could be brought against it. Some others of
the Ministers, and one or two of the Judges were equally sanguine
in their own Righteousness. And yet we find the following cautious
Piece of Advice given by "several Ministers to his Excellency and the
Honourable Council":--"We judge that in the Prosecution of these, and
all such Witchcrafts, there is Need of a very critical and exquisite
Caution, lest by too much Credulity for Things received only upon the
Devil's Authority, there be a Door opened for a long Train of miserable
Consequences, and Satan get an Advantage over us, for we should not be
ignorant of his Devices." For all this it is not easy to discover the
Practice of any of that "exquisite Caution" in the Proceedings against
those accused.
No sooner was the Edition of the _Wonders_ printed in Boston, than
Copies were sent to London and reprinted there with all Dispatch, as
will be seen by the "_Imprimatur_" in the Front of the Work. Mr. Deodat
Lawson's "_Brief and True Narrative_" of the same Affair was printed in
Boston in 1692, by Benj. Harris, and the next Year in London by John
Dunton, in Connection with Dr. Increase Mather's "_Further Account of
the Tryals of the New England Witches_." A second (in Fact, it was
the third) Edition of Mr. Lawson's Work was issued in London in 1704,
which, though he calls it a _second Edition_ is quite a different
Book from the first Edition. In the first he inserted the Names of
the Parties, while in the last, Dashes stand in their Stead. It has
two Dedications: one "To the Right Worshipful and truly Honourable,
Sir Henry Ashhurst, Barrᵗ. and to His Truly Honourable and Religious
Consort, Lady Diana Ashhurst, Barrᵗ:" signed Deodat Lawson. The other
is "To the Worshipful and Worthily Honoured _Bartholomew Gidney_, _John
Hathorne_, and _Jonathan Corwin_, Esqrs. Together with the Reverend
_Mr. John Higginson_, Pastor, and Mr. _Nicholas Noyes_ Teacher of
the Church of Christ at Salem." Signed Deodat Lavson. It should be
mentioned also that Dr. I. Mather's "_Further Account_," &c., contains
Nothing beyond a Reprint of Lawson's Book, (first Edition) except a
"_Letter_" containing "_A further Account of the Tryals of the New
England Witches_," sent "_to a Gentleman in London_." This Letter was
added at the End of the "_Further Account_." It was probably written by
Mr. Mather to John Dunton, his Friend and Publisher, and occupies about
three additional Pages.
In this Reprint of the _Wonders_ I have followed the second Edition,
presuming that to be the most accurate, as the Copy from which it was
printed was doubtless furnished by the Author.
Very few Copies of the original Edition are known to be in Existence.
I have never owned one, and am indebted to my Friend, GEORGE BRINLEY,
Esq., for the Use of his (rather imperfect) Copy. While this Preface
was in the Hands of the Printer, my Publisher, Mr. WOODWARD, has had
the rare Fortune to obtain a very good one.
At this Period the Press literally swarmed with Works upon Witchcraft.
Dunton printed in rapid Succession all the Works from New England, and
other Publishers were equally busy. It would be a Matter of no little
Curiosity if some one would collect the Titles of the Works on this
Subject, and publish them in Book Form, with, or even without Abstracts
of their Contents. In a unique Volume now before me, belonging to
Harvard College Library--for the Loan of which I am indebted to the
Kindness of Mr. SIBLEY, the Librarian--there are several Tracts, the
Titles of which are quite as singular as any of the Mathers. One
or two I will here extract. "The Lancashire Levite Rebuk'd: or, a
Vindication of the Dissenters from Popery, Superstition, Ignorance,
and Knavery, unjustly Charged on them by Mr. Zachary Taylor in his
Book, entitled, "The Surry Impostor." Another runs thus: "The Devil
turn'd Casuist or the Cheats of Rome laid open, in the Exorcism of a
Despairing Devil, at the House of Thomas Pennington in Orrel in the
Parish of Wigan in the County of Lancaster. By Zachary Taylor, M. A.
Chaplin to the right reverend Father in God, Nicholas [Strafford] Lord
Bishop of Chester, and Rector of Wigan."
Witch Books, as they were called, of the Father Land, must have been
common among the People of New England, as will be seen by a Comparison
of the Trials of Witches in both Countries. This Comparison shows that
the accused in this Country were well acquainted with the ridiculous
Nonsense of what had been and was passing at Witch Trials in England.
The same Cant and Incoherency are visible at every Step. Insomuch, that
the Frivolity, Shallow-mindedness and Falsity were so apparent, that
they remind one of the childish Nursery Tales of Youth, and excite the
most profound Wonder how they could have ever been viewed as Matter for
serious Consideration by any Persons having any Pretensions to common
Sense.
The original Records of the Court Proceedings against those accused of
Witchcraft were never fully given to the Public, until about two Years
ago, Mr. W. Elliot Woodward, of Roxbury, caused a complete Transcript
to be made of the whole, and printed them in two Volumes, small Quarto,
uniform with this Undertaking. Those, with the present Volumes, will
put the Student of New England History in Possession of nearly all the
Materials existing upon this deeply interesting, though humiliating,
and in some respects, revolting Subject.
[Decoration]
INTRODUCTORY.
AS a Belief in Witchcraft is not entirely exploded, it may be
interesting to examine a few of the early Definitions of it.
One of the earliest Lexicographers, or Expounders of English Words, was
Edward Phillips, the Nephew of John Milton. It is said that Phillips
made up his Work from Milton's Preparation in the same Line. However
that might be, it is quite clear that many of his Definitions have that
Clearness and Precision for which Milton is so remarkable. Phillips's
third (and I believe his last) Edition of "The New World of Words" was
printed in 1671. In that we find Witchcraft thus defined: "A certain
evill Art, whereby with the Assistance of the Devil, or evill Spirits,
some Wonders may be wrought, which exceed the common Apprehension of
Men: It cometh from the Dutch Word _Wiechelen_, that is, to divine, or
guesse; it is called in Latin Veneficium, in Greek _Pharmaceia_, i.e.
the Art of making Poisons."
In 1706, John Kersey published the sixth Edition of Philips's Work,
greatly augmented; though the Definition of _Witchcraft_ is cut down to
a few Words, thus: "The Black Art, whereby with the Assistance of the
Devil, or evil Spirits, some Wonders may be wrought, which exceed the
common Apprehensions of Men."
Phillips does not define a _Witch_, but he says a "Wizard is a Witch,
a cunning Man, one that telleth where things are that were lost. Some
think it comes from the Saxon Word _Witega_, i.e. a Prophet."
Kersey defines a Witch, an old Hag, or Woman that deals with Familiar
Spirits; and a Wizard "a Sorceror, or Inchanter; a Cunning Man," &c.,
as before.
In 1674, Thomas Blount published the fourth Edition of his
"Glossographia, or Dictionary of hard Words." He says, "Witch is
derived from the Dutch _Witchelen_, or _Wiichelen_, which properly
signifies whinnyng and neighing like a Horse; also to foretell or
prophecy; and _Wiichelen_, signifies a Soothsayer; for that the Germans
(from whom our Ancestors the Saxons usually descended) did principally
(as Tacitus tells us) divine and foretel Things to come by the
whinnying and neighing of their Horses; _Hinitus_ and _Trenitus_ are
his Words."
Witchcraft is not defined by Blount himself; while under the Article
_Witch_, he extracts from Master William Perkins: "Witchcraft is an
Art serving for the working of Wonders by the Assistance of the Devil,
so far as God will permit." To make the Definition of Witchcraft
still more plain, Mr. Blount extracts thus from an old Author named
_Delrio_,[1] who defines Witchcraft to be "An Art, which by the Power
of a Contract, entred into with the Devil, some Wonders are wrought,
which pass the common Understanding of Men."
As we approach a later Age, Lexicographers are pretty careful in their
Definitions of Witchcraft. Bailey, in his folio Dictionary of 1730,
says it is "the Art of bewitching, enchanting, divining, &c."
Johnson, though a Believer in Witchcraft, shirks the Definition of it
thus: "The Practice of Witches. _Bacon_. Power, more than natural.
_Sidney_."
Noah Webster published a Dictionary of the English Language in 1806, in
which he says a _Witch_ is "a Woman accused of magical Arts, a Hag."
Witchcraft, "the Practice of Witches, a Charm." The great Lexicographer
must have marvelled at these Definitions in his later Years; if so, he
fails to make due Atonement in his incomparable "Unabridged." But the
learned Editor of the "Imperial Dictionary,"[2] Dr. Ogilvie, appears to
have taken such Liberty with Dr. Webster's Work as to bring it up to
the Standard of the Times, especially in that Class of Words in which
_Witchcraft_ is prominent. His Definition is so much to the Point,
so clear, and so well expressed, that it is, though long, extracted
entire: "WITCHCRAFT, the Practice of Witches; Sorcery; Enchantments;
Intercourse with the Devil; a supernatural Power, which Persons were
formerly supposed to obtain Possession of by entering into Compact with
the Devil. Indeed it was fully believed that they gave themselves
up to him, Body and Soul, while he engaged that they should want for
Nothing and be able to assume whatever Shape they pleased, to visit
and torment their Enemies, and accomplish their infernal Purposes.
As soon as the Bargain was concluded, the Devil was said to deliver
to the Witch an Imp or familiar Spirit, to be ready at call, and to
do whatever it was directed. By the Aid of this Imp and the Devil
together, the Witch, who was almost always an old Woman, was enabled
to transport herself through the Air on a Broom-stick or a Spit, and
to transform herself into various Shapes, particularly those of Cats
and Hares; to inflict Diseases on whomsoever she pleased, and to punish
her Enemies in a Variety of Ways. The Belief of Witchcraft is very
ancient. It was universally believed in Europe till the 16th Century,
and even maintained its Ground with tolerable Firmness till the Middle
of the 17th Century. Vast Numbers of reputed Witches were condemned to
be burned every Year, so that in England alone it is computed that no
fewer than 30,000 of them suffered at the Stake."
Dr. Ogilvie closes his Definition with one Extract from Shakespeare:
"He hath a Witchcraft
Over the King in's Tongue."
It cannot be denied that the Existence of Witchcraft is as fully taught
in the Bible as Slavery. The Light of Science has extinguished the one,
while the other yet struggles against Fate.[3] To urge the Authority
of the Bible, that Slavery is a divine Institution, and therefore
should be sustained, is just as reasonable as it would be to urge the
Existence of Witches; and were there as many Interests at Stake in
keeping alive Witchcraft, it would find as many Advocates, doubtless,
as Slavery.
At first, Voices against Witchcraft were faint and few. Such was the
Bewilderment of the human Mind in early Ages that Men hardly dared to
think in Opposition to the Superstitions of the Multitude. Yet there
were always some who doubted the delegated Power of the Devil, though
they were not often lavish enough of their own Safety to let their
Disbelief be known. Still, there are, no Doubt, some "dark Corners
of the Earth" where it would not be entirely safe for one to declare
publicly that there is no such Matter as Witchcraft. Nor is this so
much to be wondered at, when, at the present Day, and in a Portion
of our own Country, a Man cannot speak against Slavery, but at the
Peril of his Life. This is no new Aspect growing out of the present
Rebellion, but it has been thus many Years.
Few Men dared to speak boldly against the Existence of Witchcraft
before the Year 1700. Though they disbelieved in it they were afraid
to attack it. They began by endeavouring to show the Insufficiency of
the Evidence relied upon in particular Cases. In this Way, Frauds were
detected and exposed, and the Eyes of Judges were opened.
Among the early and successful Combatants of Witchcraft in England was
Sir Robert Filmer. This Gentleman, though he out-went Machiavel himself
in Arguments to uphold Despotism, yet he entered a pretty effectual
Demurrer against the Prerogative of the Devil, as attempted to be
manifested in the Persons of aged Matrons. Lancashire was distinguished
above all other Counties in England in Sir Robert's Time for its
Production of Witches; but when his native County, Kent, was scourged
by the imaginary Arts of Satan, he thought it Time to make a public
Declaration of his Views in Regard to the Nature of the Evidence made
Use of for the Conviction of Witches. He therefore prepared a Treatise
which he entitled "An Advertisement to the Jury-men of England,
touching Witches," printed in 1680, but whether it was ever printed
before does not appear from this Impression. In this Work he criticises
the Productions of some of the prominent Authors in Favor of Witchcraft
with much Ability.
To the Assertion that Witches act under a Contract with the Devil, Mr.
Filmer observes, "That the Agreement between the Witch and the Devil
they call a Covenant, and yet neither of the Parties are any Way bound
to perform their Part; and the Devil, without Doubt, notwithstanding
all his Craft, hath far the worst Part of the Bargain. The Bargain runs
thus in Master Perkins's Work: 'The Witch as a Slave binds herself by
Vow to believe in the Devil, and to give him either Body, or Soul, or
both, under his Hand-writing, or some Part of his Blood. The Devil
promiseth to be ready at his Vassal's Command, to appear in the
Likeness of any Creature, to consult and to aid him for the procuring
of Pleasure, Honor, Wealth, or Preferment; to go for him, to carry him
any whither, and to do any Command.' Whereby we see the Devil is not
to have Benefit of his Bargain till the Death of the Witch. In the
Meantime, he is to appear always at the Witche's Command, to go for him
[or her], to carry him any whither, and to do any Command; which argues
the Devil to be the Witche's Slave, and not the Witch the Devil's
Slave. And though it be true which Delrio affirmeth, 'That the Devil is
at Liberty to perform or break his Compact, for that no Man can compel
him to keep his Promise;' yet on the other Side, it is as possible for
the Witch to frustrate the Devil's Contract, if he or she have so much
Grace as to repent; the which there may be good Cause to do, if the
Devil be found not to perform his Promise. Besides, a Witch may many
Times require that to be done by the Devil, which God permits not the
Devil to do; thus against his Will the Devil may lose his Credit, and
give Occasion of Repentance, though he endeavor to the utmost of his
Power to bring to pass whatsoever he hath promised; and so fail of the
Benefit of his Bargain, though he have the Hand-writing, or some Part
of the Blood of the Witch for his Security, or the Solemnity before
Witnesses, as Delrio imagineth."
Thus much is given to show in what Manner the Advocates of Witchcraft
were combatted, without denying the actual Existence of it. It was as
much as could be safely advanced in the seventeenth Century. To have
come out boldly, and denied the Thing altogether, would have been to
proclaim a Disbelief of the Teachings of the Bible; and this would
have defeated the very Object sought to be attained. It has, beyond
Question, occurred to all thinking Men in every Age, that Witches and
Devils could not have a Being without God's Permission; that if they
did or do exist, it is his Pleasure that they should; that, therefore,
if God wished to destroy such Miscreants he would do it by making
War on them himself, instead of compelling Mankind to fight them
blindfolded for all Eternity, or during the World's Existence.
There are few Readers probably who have not heard of a Book upon
Witchcraft by a royal Hand--a King of England. James I wrote a Book
to which he gave the Title, _Dæmonologie_. To those who have not
studied the State of Society in England for a Century or so before
the Emigration of our Fathers to New England, and consequently cannot
comprehend the Kind and Degree of Knowledge and Intelligence possessed
by the People; it will seem incredible how they were bound down by
such childish and utterly puerile Stuff as was put forth by James
in his Work on Witchcraft. Nursery Tales of a later Day are quite
as easily believed to be realities as the Witch Stories of a former
Age, and the Allegories of Bunyan are much easier transformed to
Realities. That so weak and absurd a Production as the _Dæmonologie_
reflects the Understanding and Literature of our Fathers, must be not
a little humiliating to their Descendants to the latest Posterity.
The _Dæmonologie_ was printed at Edinburgh, in Quarto, six Years
before James came to the Crown of England, namely, in 1593. His Work
corresponded with the Times in which it was written. Here is a Specimen
of its Contents: "The Devil teaches Witches how to make Pictures of
Wax and Clay, that by the roasting thereof, the Persons that they bear
the Name of, may be continually melted or dried away by continual
Sickness ... not that any of these Means which he teacheth them (except
Poisons, which are composed of Things natural) can of themselves help
any to these Turns they are imployed in.... That Witches can bewitch,
and take the Life of Men or Women by roasting of the Pictures [Images]
which is very possible to their Master to perform; for although that
Instrument of Wax have no Virtue in the Turn doing, yet may he not very
well, by that same Measure that his conjured Slave melts that Wax at
the Fire, may he not, I say, at these same Times, subtilly as a Spirit,
so weaken and scatter the Spirits of Life of the Patient, as may make
him on the one Part for Faintness to sweat out the Humours of his Body;
and on the other Part, for the not concurring of these Spirits which
cause his Digestion, so debilitate his Stomach, that his Humour radical
continually sweating out on the one Part, and no new good Suck being
put in the Place thereof for Lack of Digestion on the other, he at last
shall vanish away even as his Picture will do at the Fire."
The Reader will hardly desire any more from such a royal Source; but
even royal Nonsense may sometimes be Necessary upon historical Points,
and we must listen to their incoherent Jargon, however much we hold
them in Contempt. It was during the Reign of this King that New
England began to be settled, and the Settlers were his Subjects, and
with them came the Superstitions common to the People of England.
In James's Book he lays down Rules for determining who were Witches,
and great Numbers were executed in Pursuance of those Rules. No sooner
was that benighted King seated upon the English Throne, but the
following Statute was passed: "If any Person or Persons shall use,
practice, or exercise any Invocation, or Conjuration of any evil and
wicked Spirit, or shall consult, covenant with, entertain, employ,
feed or reward any evil and wicked Spirit, to or for any Intent and
Purpose: or take up any dead Man, Woman or Child, out of his, her or
their Grave, or any other Place where the dead Body resteth, or the
Skin, Bone or any Part of the dead Person, to be employed or used in
any Manner of Witchcraft, Sorcery, Charm, or Inchantment; or shall
use, practice or exercise any Witchcraft; or shall use, practice or
exercise any Witchcraft, Inchantment, Charm or Sorcery, whereby any
Person shall be killed, destroyed, wasted, consumed, pined or lamed in
his or her Body, or any Part thereof; that then every such Offender or
Offenders, their Aiders, Abettors, and Counsellors, being of any the
said Offenders duly and lawfully convicted and attainted, shall suffer
Pains of Death as a Felon or Felons."
This Law does not materially differ from that enacted in the fifth Year
of Elizabeth; yet there is a Clause in the older one, declaring that,
"If any Person shall take upon him by Witchcraft, Inchantment, Charm
or Sorcery, to tell or declare in what Place any Treasure of Gold or
Silver should or might be found or hid in the Earth, or other secret
Places, or where Goods, or Things lost or stolen should be found or
be come: Or to the Intent to provoke any Person to unlawful Love, or
whereby any Cattle or Goods of any Person shall be destroyed, wasted or
impaired; or to destroy or hurt any Person in his, or her Body, though
the same be not effected, &c. a Year's Imprisonment, and Pillory, &c.
and the second Conviction, Death."
In the early Laws of Massachusetts, adopted in 1641, Witchcraft is thus
briefly dealt with: "If any Man or Woman be a Witch (that is hath or
consulteth with a familiar Spirit) they shall be put to Death." These
Laws were called _The Body of Liberties_, and were drawn up by the
famous Minister of Boston, John Cotton. He made them conform to the
Bible, and Passages of Scripture stand against each Law in the Margin.
Against this is found, Deut. xiii, 6, 10--xvii, 2, 6. Ex. xxii, 20.
In Plymouth Colony as late as 1671, nearly the same Law was enacted. It
differed only by saying, "If any Christian (so called) be a Witch," &c.
If Sir Robert Filmer had seen our Laws, he would, perhaps, have
indulged in a few Observations upon them. The Plymouth People seem to
have looked a little farther than the learned Minister of Boston, as
appears by the Proviso thrown in, that a _Christian_ could not be a
Witch. Of course the Judges were to determine the Point of Christian
or no Christian, assuming that a Christian Judge could not err or be
mistaken.
One of the Advocates of Witchcraft having asserted that a Person cannot
make the necessary Contract with the Devil to become a Witch, without
renouncing God and Baptism, "it will follow," says Filmer, "that none
can be Witches but such as have first been Christians. And what shall
be said then of all those idolatrous Nations, of Lapland, Finland,
and divers Parts of Africa, and many other heathenish Nations, which
Travellers report to be full of Witches? And indeed, what Need or
Benefit can the Devil gain by contracting with those Idolators, who are
surer his own than any Covenant can make them?"
Witchcraft, as formerly believed in, was the Art of working Wonders
or Miracles, and some of its Expounders asserted, that the Power of
effecting Wonders does not flow from the Skill of the Witch, but is
derived wholly from the Devil, whom the Witch has Command over, by
Virtue of a Contract. Whereupon Sir Robert Filmer sensibly remarks,
"that the Devil is really the Worker of the Wonder, and the Witch but
the Counsellor, Persuader or Commander of it, and only accessory before
the Fact, and the Devil only Principal. Now the Difficulty will be,
how the Accessory can be duly and lawfully convicted and attainted
according as the Statute requires, unless the Devil, who is the
Principle, be first convicted, or at least, outlawed; which cannot be,
because the Devil can never be lawfully summoned according to the Rules
of our Common Law."
In this Manner Witchcraft was successfully assailed, because it was
a Species of reasoning that did not directly interfere with the
Superstitions and Prejudices of the People. But the March of Mind
amongst the Masses was slow, and Trials for Witchcraft continued in
England for twenty Years after Sir Robert Filmer wrote.
For one hundred Years, 1580 to 1680, in Germany alone, 1,000 Persons a
Year, on an Average, were, upon good Authority, said to have suffered
Death for the imaginary Crime of Witchcraft. Executions in that Country
began to abate about 1694; the last Execution, being of a poor Nun, in
1749. And it may be remarked in this Connection, that immediately after
the miserable James published his Work on Witchcraft, 600 Persons were
put to a cruel Death for being Witches.
"Thou shalt not suffer a Witch to live," is a Command, and it was once
considered as much to be regarded as any other Command in the Bible.
That there were Witches in the World was as plain, and as much to be
believed, as that there were Spirits of any Kind whatever. Whoever
believed in the Immortality of the Soul, believed in the Immortality
of bad Souls as well as good. Soul is another Word for Spirit; hence
good Spirits and bad Spirits. Witches were bad Spirits, but whether
they originated _in_ Mankind, or whether they were sent there to take
Possession of the human Body, and to exclude a better Tenant, has not
been satisfactorily settled by Psychologists and Metaphysicians. But
one Thing seems to be well established, and that is, that quite as many
bad Spirits find Habitations in the Sons and Daughters of these Days,
as at any former Period. Fortunately it was found out, at length, that
destroying the Tenement of a bad Spirit, did not destroy that Spirit.
But this was not thought of until Thousands had been put to Death.
It will doubtless be said by many, that if ever there were Witches in
the World, there are Witches now. This Point it is not intended to
argue. There were always those who denied the Existence of Witches; or,
what amounted to the same Thing, they would never allow that there was
sufficient Evidence produced to prove that _Craft_ against any who were
accused of it. Persons who thus question all Court Proceedings, where
Witchcraft was attempted to be detected, were regarded as unfit for
good Society, and unworthy of its Protection.
Those who were for "ridding the Land" of Witches, thought those
who questioned the Legality of their Proceedings, were, at least,
Infidels, in the most obnoxious Sense, and they were generally treated
as such, and were to be shunned by Society. Thus it fared with MR.
ROBERT CALEF, who, during the Prosecutions and Executions of the People
accused in Massachusetts, as will be seen in the Progress of the
present Work.
It is scarcely conceivable by even the partially enlightened of the
present Age, that only one hundred and fifty Years ago our Ancestors
were, in some respects, so slightly removed from Barbarity and heathen
Darkness. Superstition will give Way only to mental Culture; but there
may be considerable mental Culture, and also much Superstition; for
Persons may be educated in many Things when those very Things are
founded in Error. Certain Premises are taken for granted, because no
Data exist, or at least insufficient Data, to investigate them and the
Foundations on which they rest. This is still the Case, but it was more
so in Times past.
Barbarous Nations, as the Aborigines of any Country, are Slaves to
the same Kind of Superstition as that which caused the Executions
for Witchcraft by the Governments of Old and New England. Even many
of those who opposed the Prosecutions for that imaginary Crime, were
not free from the same Superstitions with the Advocates of it. They
believed in Witchcraft, and only argued the Want of Evidence against
it. This gave them a decided Disadvantage, because the Evidence was,
in many Cases, apparently so overwhelming; insomuch, that "the learned
Baxter" wrote to Dr. Increase Mather, declaring, "The Evidence is so
convincing, that he must be a very obdurate Sadducee who will not
believe it." Hence if there were some Persons who did not believe the
strange and unnatural Things alleged to have been performed by Persons
charged with Witchcraft they were treated as "obdurate Sadducees,"
whose Unbelief was only a Pretence. Times have so much changed,
that it is not necessary to make the Admissions which the Opposers
of Witchcraft formerly made. Then, to deny the Existence of it was
precisely the same as to deny that the Bible was a Revelation from God.
Therefore, as was before observed, those who opposed the Prosecutions
for Witchcraft, labored under a great Disadvantage. The Belief in it
being nearly universal, the solitary Individual who dared to stem so
popular a Torrent, now looked upon clearly as a Delusion, had nothing
to expect on all Hands, but Obloquy, Derision and Contempt.
From all which, Nothing is easier to be discerned than this--wherever
Ignorance is the greatest, there Superstition prevails most; that
therefore it follows of course, that Ignorance and Superstition are the
Parents of Witchcraft.
It never occurred to Believers in Witchcraft, it would seem, that
if Witches really existed, a Prosecution against them could no more
reach them than it would the Air in a Bubble or the Breath which they
breathed; for if they possessed the Power claimed for them, they also
had the Power to abandon the Bodies they possessed the Moment it was
decided to punish them in such Bodies; and thus disconcert all Attempts
to obstruct their Craft.
The Advocates of Witchcraft affirm that it is by Virtue of a League
with the Devil that the Witch is enabled to carry on her Operations;
and that the Devil, God's great Enemy, is allowed to commission
Witches, that they may also counteract his (God's) Purposes by
ensnaring Souls, as though the Devil had not Power enough to do the
whole Mischief himself; and thus in a sneakingly indirect Way make a
Cats-paw of some demented old Woman, or other simple Person.
In the midst of the Proceedings against the People charged with being
Witches, and while several Jails were crowded with those unfortunate
Persons, a very serious Question arose, which, of itself, was
calculated to cause the most violent of the Prosecutors to stay their
bloody Hands, and to ask themselves, what they had been doing? and if,
after all, there was not a Possibility that they had been guilty of
shedding innocent Blood? The Question was a very simple and natural
one, namely, Is it not possible for a Witch to appear in the Shape of
an innocent Person? As soon as this Question was started, there was
quite a Shock in the Community, and the Men accounted the wisest in the
Land stood still for a Time, and looked inquiringly upon one another.
As long as the afflicted Persons accused only the Poor and Friendless,
Nothing appears to have been thought of the Possibility that such
Persons could be innocent of the Charges preferred against them. But,
when at length, Persons considered of unblemished Lives, standing among
the first in the Community, came to be accused, then the Case wore
a different Aspect; then it was that the before mentioned important
Question came up. This Question divided the People, and from that
Division Safety resulted. In this Instance, the common Order of Things
was reversed; Safety came from a Division, and not from Union. Hence a
new Proverb is derived--In Union there may be Error, while Division may
elicit the Truth.
The People, thus brought to a Stand, had a little Time for reflection.
This, some improved to the Advantage of themselves, while others
improved it for the Advantage of the Public. Some had been so strenuous
in their Efforts to convict accused Persons, that it was now very
difficult for them, even to suspend their Efforts without giving their
Opponents an immediate Advantage over them; that even though the Judges
of the Courts who tried the accused, had been guided mainly by "Mr.
Perkins's Rules for the Discovery of Witches," on a careful Inspection
of those Rules at this Day, it is difficult to see how Convictions were
forced out of them.
Nevertheless, strong Ground having been taken that Witches existed, and
Persons reputed Witches having been prosecuted with the utmost Rigor,
and unrelenting Perseverance for a long Time, the chief Agents in
these bloody Proceedings, firm in their Convictions that they had done
righteously, deemed it incumbent upon themselves to keep the People to
the same Opinions. This was the Origin of this unfortunate Book, "_The
Wonders of the Invisible World_;" the chief Part, or perhaps all of
which, was composed while above one hundred poor People in and about
Salem and Boston were suffering a wretched imprisonment in the filthy
and barbarous Jails of those Days, to which Jails and Prisons of our
Days are in Comparison, Palaces. It was doubtless no sooner determined
that the Proceedings against the Witches should be given to the World,
than the Person was designated who should perform that Service. And
from the very opening of that Work it is at once discovered, that it
was intended as a "Defence" of what had been already done, as well as
to urge a Continuance of those Proceedings, "until the Land was fully
purged of the Demons which infested it."
For a long Period, the Publication of Books detailing the Doings and
Prosecutions of Witches seems to have extended rather than abridged
the Belief in Witchcraft. This may be accounted for in Part from the
Consideration that the Teachers of the People were themselves groveling
in the Mire of Superstition. A more particular Reference to some of
the Works best known somewhat more than two Centuries ago shall here
follow.
One Thomas Cooper published in 1617, a Work of this Title, "The Mystery
of Witchcraft. Discouering, the Truth, Nature, Occasions, Growth and
Power thereof. Together with the Detection and Punishment of the same.
As also, the Seuerall Stratagems of Sathan, ensnaring the poore Soule
by this desperate Practize of annoying the Bodie: with the seueral Vses
thereof to the Church of Christ. Very necessary for the redeeming of
these atheisticall and secure Times."
This Author dedicated his Work to the "Maior and Corporation of the
Ancient Citie of Chester," &c., in which Dedication we find the
following, which, throwing some Light on the reverend Dealer in
Darkness, is extracted. He commences, "Diuers, and verie weighty haue
been the Motiues (right Worshipfull) to induce mee to the Dedication of
these my Labors in this kinde vnto your Worships.
"The first is, because my first Calling from the Vniversitie, to employ
my Ministrie for the Edification of the Saints, was by the Gouernors of
your famous Citie, to succeed that painefull and profitable Teacher,
Maister Harrison, who was thence called by the King's most Excellent
Maiestie, to be one of the sixe Teachers to those barren and needfull
Places of the Country of Lancashire. And therefore, hauing both kind
intertainment among you; and by some of you being furthered to a more
settled Pastorall Charge in that Countie, I could not but leave some
Memoriall of my Thankefulnesse vnto you herein.
"Secondly, my free Admission to that Pastorall Charge, together with
the singular Providence of God, in directing my Ministrie for the
informing and reforming of that ignorant People, who never before
enioyed any constant Ministrie, as also his admirable Protection and
Deliuerance of me from vnreasonable Men, that vsed all their Force and
Cunning to hinder the Proceedings of the Gospel of Christ."
These Extracts are made because they give a Glimpse of the Life and
Character of an Author, second only to King James as a Cultivator of
Witchcraft. His Book is a small Duodecimo of 368 Pages, in the Close
of which he says, "to the wise and humble Reader, I am not ashamed
to acknowledge, that which thou canst not but discerne; that I have
borrowed most of my Grounds from his Maiesties Dæmonologie, Mr.
Perkins, Mr. Gifford, and others." And this truly may be added, "the
Blind were led by the Blind," in the fullest Sense of the Maxim. Master
Cooper further remarks upon the Labors of his royal Predecessor and
others in these Words, "they have waded before mee heerein, to confirme
the Authoritie thereof, against the Atheisme of these evill Dayes: that
so each might have the perfect Honour of their owne Paines."[4]
In his second Chapter he says, "it is proued that there haue beene,
are, and shall be Witches to the World's End: both by sound Testimony,
1st, from the Word; 2d, from Antiquity; 3d, from pregnant Reasons, and
so such Obiections answered, as seeme to contradict this Truth."
This most singularly superstitious Writer says there were good Witches
as well as bad ones; that these good Witches are called the _unbinding_
ones; because they undo what the bad Witch does, and yet is allowed to
do good Offices with the Consent of the Devil.[5]
Good Witches performed wonderful Cures, according to the Belief of
those Days. Even Burton[6] says, "they can effect such Cures, the
maine Question is whether it be lawful in a desperate Case, to crave
their Help, or ask a Wizard's Advice. 'Tis a common Practice of some
Men to go first to a Witch, and then to a Physitian. If one cannot
help the other shall." And Paracelsus declared, "that it mattered not
whether a sick Person were helped by God or Devil, so that he were
eased." Some, however, demurred to this, and affirmed that it was
better to die than be cured by a Witch or a Sorcerer.
Further to illustrate the Subject, I shall have Recourse to Mr. Nathan
Drake's _Shakespeare, and his Times_. That chief of Expounders of
the "Immortal Bard," having had occasion to review the Subject of
Witchcraft, and having made so clear and valuable an Analysis of it in
his Examination of the Witches of Shakespeare, as is nowhere else to be
found, I am, as will be the Readers of this Introduction, I apprehend,
fortunate in being able to avail myself of the Labors of that eminent
Scholar and able Antiquary.
The Play of Macbeth is founded on a Species of Superstition that,
during the Life-time of Shakespeare, prevailed in England and Scotland,
in a Degree until then unknown. In the 33d Year of Henry VIII, was
enacted a Statute which adjudged all Witchcraft and Sorcery to be
Felony without the Benefit of Clergy; but at the Commencement of
the Reign of Elizabeth, the Evil seems to have been greatly on the
Increase, for Bishop Jewel, preaching before the Queen, in 1558, tells
her, "It may please your Grace to understand that Witches and Sorcerers
within these few last Years are marvelously increased within your
Grace's Realm. Your Grace's Subjects pine away, even unto the Death,
their Colour fadeth, their Flesh rotteth, their Speech is benumbed,
their Senses are bereft, I pray God they may never practice further
then upon the Subject."[7] How prevalent the Delusion had become, in
the Year 1584, we have the most ample Testimony in the ingenious Work
of Reginald Scot, entitled "The Discoverie of Witchcraft," which was
written as the sensible and humane Author has informed us, "in behalfe
of the Poore, the Aged, and the Simple,"[8] and it reflects singular
Discredit on the Age in which it was produced, that a Detection so
complete, both with regard to Argument and Fact, should have failed in
effecting its Purpose. But the Infatuation had seized all Ranks, with
an Influence which rivaled that resulting from an Article of religious
Faith, and Scot begins his Work with the Observation, that "the Fables
of Witchcraft have taken so fast hold and deepe Root in the Heart of
Man, that fewe or none can, now adaies, with Patience indure the Hand
and Correction of God. For if any Adversitie, Greefe, Sicknesse, Losse
of Children, Corne, Cattell, or Libertie happen unto them; by and by
they exclaime uppon Witches;--insomuch as a Clap of Thunder, or a Gale
of Wind is no sooner heard, but either they run to ring Bells, or crie
out to burne Witches;"[9] and in his second Chapter, he declares, "I
have heard to my greefe some of the Minesterie affirme, that they have
had in their Parish at one Instant xvij or xviij Witches: meaning such
as could work Miracles supernaturallie,"[10] a Declaration which, in
a subsequent Part of his Book, he more particularly applies, when he
informs us, that xvij or xviij were condemned at once at St. Osees
in the County of Essex, being a whole Parish, though of no great
Quantitie."[11]
The Mischief, however, was but in Progress, and received a rapid
Acceleration from the Publication of the _Dæmonologie_ of King James,
at Edinburgh, in the Year 1597. The Origin of this very curious
Treatise was probably laid in the royal Mind, in Consequence of the
supposed Detection of a Conspiracy of 200 Witches with Dr. Fian,
"Register to the Devil," at their Head, to bewitch and drown His
Majesty, on his Return from Denmark, in 1590. James attended the
Examination of these poor Wretches with the most eager Curiosity, and
the most willing Credulity; and, when Agnis Tompson confessed, that
she, with other Witches, to the Number just mentioned, went altogether
by Sea, each one in her Riddle, or Sieve, with Flagons of Wine,
making merry and drinking by the Way, to the Kirk of North Berwick,
in Lothian, where, when they had landed, they took Hands and danced,
singing all with one Voice:
"Commer [Gossip] go ye before, commer goe ye
Gif ye will not go before, commer let me."
And "that Geilis Duncane did go before them, playing said Reel on a
Jew's Trump." James sent for Duncane, and listened with Delight to his
Performance of the Witches' Reel on the Jews-harp!
On Agnis, however, asserting, that the Devil had met them at the Kirk,
His Majesty could not avoid expressing some Doubts; when, taking him
aside, she "declared unto him the very Words which had passed between
him and his Queen on the first Night of their Marriage, with their
Answer each to other; whereat the King wondered greatly, and swore by
the living God, that he believed all the Devils in Hell could not have
discovered the same."[12]
That the Particulars elicited from the Confessions of these unfortunate
Beings, which, it is said, "made the King in a wonderful Admiration,"
formed the Basis of the _Dæmonologie_, may be therefore readily
admitted. It is also to be deplored, that, weak and absurd as this
Production now appears to us, its Effect on the Age of its Birth, and
a Century afterwards, were extensive and melancholy in the extreme.
It contributed, indeed, more than any other Work on the Subject, to
rivet the Fetters of Credulity; and scarcely had a twelve month elapsed
from its Publication, before its Result was visible in the Destruction
in Scotland, of not less than 600 human Beings at once, for this
imaginary Crime![13]
The Succession of James to the Throne of Elizabeth served but to
propagate the Contagion; for no sooner had he reached this Country,
than his Dæmonologie reappeared from an English Press, being printed
in London, in 1603, in Quarto, and with a Preface to the Reader, which
commences by informing him of the "fearfull abounding at this Time in
this Country, of these detestable Slaves of the Devel, the Witches, or
Enchanters;"[14] a Declaration which, during the Course of the same
Year, was accompanied by a new Statute against Witches, one Clause of
which enacts, that, "Any one that shall use, practice, or exercise any
Invocation or Conjuration of any evill or wicked Spirit, or consult,
covenant with, entertaine or employ, feede or reward, any evill or
wicked Spirit, to or for any Intent or Purpose; or take up any dead
Man, Woman or Child, out of his, her, or their Grave, or any other
Place where the dead Body resteth, or the Skin, Bone, or other Part of
any dead Person, to be employed or used in any Manner of Witchcraft,
Sorcery, Charme, or Enchantment; or shall use, practice, or exercise
any Witchcraft, Enchantment, Charme, or Sorcery, whereby any Person
shall be killed, destroyed, wasted, consumed, pined, or lamed, in his
or her Body, or any Part thereof, such Offenders, duly and lawfully
convicted and attainted, shall suffer Death."
This Act was not repealed until the Year 1736. (ix Geo. II.)
We cannot wonder if Measures such as those, which stamped the already
existing Superstitions with the renewed Authority of the Law, and
with the Influence of regal Argument and Authority, should render a
Belief in the Existence of Witchcraft almost universal; Fashion and
Interest on the one Hand, and Ignorance and Fear on the other, mutually
contributing, by concealing and banishing Doubt, to disseminate Error,
and preclude Detection.
Who those were who, at this Period, had the Misfortune to be branded
with the Appellation of Witches; what Deeds were imputed to them, and
what was the Nature of their supposed Compact with the Devil, are
Questions which will be most satisfactorily answered in the Words of
Reginald Scot, whose Book is not only extremely scarce, but highly
curious and entertaining; and two or three Chapters from this copious
Treasury of Superstition, with a very few Comments from other Sources,
will exhaust this Part of the Subject.
"The Sort of such as are said to be Witches," writes Scot, "are Women
which be commonly old, lame, bleare-eied, pale, fowle, and full of
Wrinkles; poore, sullen, Superstitious, and Papists; or such as know no
Religion; in whose drousie Minds the Divell hath gotten a fine Seat;
so as, what Mischeefe, Mischance, Calamitie, or Slaughter is brought
to passe, they are easilie persuaded the same is doone by themselves;
imprinting in their Minds an earnest and constant Imagination thereof.
They are leane and deformed, shewing Melancholie in their Faces, to the
Horror of all that see them. They are doting, Scolds, mad, develish,
and not much differing from them that are thought to be possessed with
Spirits; so firme and stedfast in their Opinions, as whosoever shall
onelie have respect to the Constancie of their Words uttered, would
easilie beleeve they were true indeed.
"These miserable Wretches are so odious unto all their Neighbors, and
so feared, as few dare offend them, or denie them anie Thing they
aske: whereby they take upon them; yea, and some Times thinke, that
they can doo such Things as are beyond the Abilitie of humane Nature.
These go from House to House, and from Doore to Doore for a Pot full
of Milke, Yest, Drinke, Pottage, or some such Reelefe; without the
which they could hardlie live: neither obtaining for their Service and
Paines, nor by their Art, nor yet at the Divels Hands (with whome they
are said to make a perfect and visible Bargaine) either Beautie, Monie,
Promotion, Welth, Worship, Pleasure, Honor, Knowledge, Learning, or any
other Benefit whatsoever.
"It falleth out many Times, that neither their Necessities, nor their
Expectation is answered or served, in those Places where they beg or
borrowe; but ratheir Kindness is by their Neighbors reproved. And
further, in Tract of Time the Witch weareth odious and tedious to her
Neighbors; and they againe are despised and despited of hir; so as
sometimes she curseth one, and sometimes another; and that from the
Maister of the House, his Wife, Children, Cattell, &c. to the little
Pig that lieth in the Stie. Thus in Processe of Time they have all
displeased hir, and she hath wished evil Luck unto them all; perhaps
with Curses and Imprecations made in Forme. Doubtless (at Length)
some of hir Neighbors die, or falle sicke; or some of their Children
are visited with Diseases that ver them strangelie: as Apoplexies,
Epilepsies, Convulsions, hot Fevers, Wormes, &c. Which by ignorant
Parents are supposed to be the Vengeance of Witches. Yea and their
Opinions and Conceits are confirmed and maintained by unskilfull
Physicians: according to the common Saieng; _Inscitiæ Pallium
Maleficium et Incantatio_, Witchcraft and Inchantment is the Cloke of
Ignorance: whereas indeed evill Humors, and not strange Words, Witches,
or Spirits are the Causes of such Diseases. Also some of their Cattell
perish, either by Disease or Mischance. Then they, upon whom such
Adversities fall, weighing the Fame that goeth upon this Woman (hir
Words, Displeasure, and Curses meeting so justly with their Misfortune)
doo not onlie conceive, but are resolved, that all their Mishaps are
brought to passe by hir onelie Means.
"The Witch on the other Side expecting hir Neighbors Mischances, and
seeing Things sometimes come to passe according to hir Wishes, Curses,
and Incantations (for Bodin himself confesseth, that not above two in a
hundred of their Witchings or Wishings take effect) being called before
a Justice, by due Examination of the Circumstances is driven to see
hir Imprecations and Desires, and hir Neighbors Harmes and Losses to
concurre, and as it were to take effect: and so confesseth that she (as
a Goddes) hath brought such Things to passe. Wherein, not onelie she,
but the Accuser, and also the Justice are fowlie deceived and abused;
as being thorough hir Confession and other Circumstances persuaded (to
the Injury of Gods Glorie) that she hath doone, or can doo that which
is proper onelie to God himselfe.
"Another Sort of Witches there are, which be absolutelie Cooseners:
These take upon them, either for Glorie, Fame, or Gaine, to doo any
Thing, which God or the Divell can doo: either for fortelling Things
to come, bewraieng of Secrets, curing of Maladies, or working of
Miracles."[15]
To this Chapter from Scot, which we have given entire, may be added
the admirable Description of the Abode of a Witch from the Pen of
Spenser, who as Warton hath observed, copied from living Objects, and
had probably been struck with seeing such a Cottage, in which a Witch
was supposed to live:
"There is a gloomy hollow Glen she found
A little Cottage built of Sticks and Reeds
In homely wise, and walled with Sods around;
In which a Witch did dwell, in loathly Weedes.
And wilful Want, all carelesse of her Needes
So choosing solitarie to abide
Far from all Neighbours, that her divilish Deeds
And hellish Arts from People she might hide,
And hurt far off unknowne whomever she enviede."[16]
This very striking Picture forever fixed the Character of the
Habitation allotted to a Witch; thus in a singularly curious Tract,
entitled, "Round about our Coal-Fire," published about the Close of
the seventeenth Century, and which details, in a pleasing Manner, the
Tradition of the olden Time, as a Source of Christmas Amusement, it
is said that "a Witch must be a hagged old Woman, living in a little
rotten Cottage, under a Hill, by a Wood-side, and must be frequently
spinning at the Door: she must have a black Cat, two or three
Broom-sticks, an Imp or two, and two or three diabolical Teats to
suckle her Imps."
Of the wonderful Feats which the various Kinds of Witches were supposed
capable of performing, Scott has favored us with the following succinct
Enumeration. There are three Sorts of Witches he tells us, "one Sort
can hurt and not helpe, the second can helpe and not hurt, the third
can both helpe and hurt. Among the hurtfull Witches there is one Sort
more beastlie than any Kind of Beasts, saving Wolves: for these usually
devour and eate young Children and Infants of their owne Kind. These be
they that raise Haile, Tempests, and hurtfull Weather; as Lightning,
Thunder, &c. These be they that procure Barrennesse in Man, Woman and
Beast. These can throwe Children in Waters, as they walk with their
Mothers, and not be seene. These can make Horses kicke, till they cast
their Riders. These can pass from Place to Place in the Aire invisible.
These can so alter the Mind of Judges, that they can have no Power to
hurt them. These can procure to themselves and to others, Taciturnitie
and Insensibilitie in their Torments. These can bring trembling to the
Hands, and strike Terror into the Minds of them that apprehend them.
These can manifest unto others, Things hidden and lost, and foreshow
Things to come; and see them as though they were present. These can
alter Men's Minds to inordinate Love or Hate. These can kill whom they
list with Lightning and Thunder. These can take away Man's Courage.
These can make a Woman miscarrie in Childbirth, and destroie the Child
in the Mother's Wombe, without any sensible Means either inwardlie or
outwardlie applied. These can with their Looks kill either Man or Beast.
"Others doo write, that they can pull downe the Moone and the
Starres. Some write that with wishing they can send Needles into the
Livers of their Enemies. Some that they can transferre Corne in the
Blade from one Place to another. Some, that they can cure Diseases
supernaturallie, flie in the Aire, and danse with Divels. Some write,
that they can play the Part of _Succubus_, and contract themselves to
_Incubus_. Some saie they can transubstantiate themselves and others,
and take the Forms and Shapes of Asses, Woolves, Ferrets, Cowes, Asses,
Horses, Hogs, &c. Some say they can keepe Divels and Spirits in the
Likenesse of Todes and Cats.
They can raise Spirits (as others affirme), drie up Springs, turn the
Course of running Waters, inhibit the same, and staie both Day and
Night, changing the one into the other. They can go in and out at
Awger Holes, and saile in an Egge Shell, a Cockle or Muscle Shell,
through and under the tempestuous Seas. They can bring Soules out of
the Graves. They can teare Snakes in Pieces. They can also bring to
pass, that Churne as long as you list, your Butter will not come;
_especially, if either the Maids have eaten up the Cream; or the
Good-wife have sold the Butter before in the Market_."[17]
The only material Accession which the royal James has made to this
curious Catalogue of the Deeds of Witchcraft, consists in informing us,
that these aged and decrepid Slaves of Satan, "make Picture of Waxe
and Clay, that by the roasting thereof, the Persons that they bear
the Name of, may be continually melted or dried away by continuall
Sicknesse;"[18] and his Mode of explaining how the Devil performs this
Marvel, is a notable Instance both of his Ingenuity and his Eloquence.
This Deed, he says, "is verie possible to their Master to performe;
for although that Instrument of Waxe have no Vertue in that Turne
doing, yet may he not very well, even by the same Measure, that his
conjured Slaves melt that Waxe at the Fire, may be not, I say, at these
same Times, subtily, as a Spirit, so weaken and scatter the Spirits of
Life of the Patient, as may make him on the one Part, for Faintnesse,
to sweat out the Humour of his Bodie, and on the other Part, for
the not Concurrence of these Spirits, which causes his Digestion,
so debilitate his stomache that this Humour radicall continually,
sweating out on the one Part, and no newe good sucke being put in the
Place thereof, for Lacke of Digestion on the other, he at last shall
vanish away, even as his Picture will doe at the Fire? And that knavish
and cunning Workman, by troubling him onely at sometimes, makes a
Proportion, so neere betwixt the working of the one and the other, that
both shall end as it were at one Time."[19]
It remains to notice the Nature of the Compact or Bargain, which
Witches were believed to enter into with their Seducer, and the Species
of Homage which they were compelled to pay him; and here again we must
have Recourse to Scot, not only as the most compressed, but as the most
authentic Detailer of this strange Credulity of his Times. "The Order
of their Bargaine or profession," says he, "is double; the one solemne
and publike; the other secret and private. That which is called solemne
or publike, is where Witches come together at certaine Assemblies, at
the Times prefixed, and doo not onelie see the Divell in visible Forme;
but confer and talke familiarlie with him. In which Conference the
Divell exhorteth them to observe their Fidelitie unto him, promising
them long Life and Prosperitie. Then the Witches assembled, commanded
a new Disciple (whom they call a Novice) unto him: and if the Divell
find that young Witch apt and forward in the Renunciation of christian
Faith, in despising anie of the seven Sacraments, in treading upon
Crosses, in spetting at the Time of the Elevation, in breaking their
Fast on fasting Daies, and fasting on Sundaies: then the Devill
giveth foorth his Hand, and the Novice joining Hand in Hand with him,
promiseth to observe and keepe all the Divels Commandments.
"This doone, the Divell beginneth to be more bold with hir, telling
her plainlie, that all this will not serve his Turne: and therefore
requireth Homage at hir Hands: yea he also telleth hir, that she must
grant him both hir Bodie and Soule to be tormented in everlasting Fire;
which she yeeldeth unto. Then he chargeth hir to procure as manie Men,
Women and Children also, as she can, to enter into this Societie.
Then he teacheth them to make Ointments of the Bowels and Members of
Children, whereby they ride in the Aire, and accomplish all their
Desires. So as if there be anie Children unbaptized, or not garded by
the Signe of the Crosse, or Orisons; then the Witches may and do catche
them from their Mother's Sides in the Night, or out of their Cradles,
or otherwise kill them with their Ceremonies; and after Buriall steale
them out of their Graves, and seeth them in a Caldron, until their
Flesh be made potable. Of the thickest whereof they make Ointments,
whereby they ride in the Aire; but the thinner Potion they put into
Flaggons, whereof whosoever drinketh, observing certain Ceremonies,
immediatelie becometh a Maister or rather a Mistresse in that Practice
and Facultie.
"Their Homage with their Oth and Bargaine is received for a certeine
Terme of Yeares; sometimes forever. Sometimes it consisteth in the
Deniall of the whole Faith, sometimes in Part. And this is doone either
by Oth, Protestation of Words, or by Obligation in writing, sometimes
sealed with Wax, sometimes signed with Blood, sometimes by kissing the
Divel's bare Buttocks.
"You must also understand, that after they have delicatelie banketted
with the Divell and the Ladie of the Fairies; and have eaten up a fat
Oxe, and emptied a Butt of Malmesie, and a Binne of Bread at some noble
Man's House, in the Dead of the Night, nothing is missed of all this
in the Morning. For the Ladie _Sibylla_, _Minerva_, or _Diana_, with
a golden Rod striketh the Vessel and the Binne, and they are fully
replenished againe." After mentioning that the Bullock is restored in
the same magical Manner, he states it as an "infallible Rule, that
everie Fortnight, or at least everie Month, each Witch must kill one
Child at the least for hir Part." He also relates from Bodin, that
"at these magicall Assemblies, the Witches never faile to dance, and
whiles they sing and danse, everie one hath a broome in hir Hand, and
holdeth it up aloft."[20]
To these Circumstances attending the Meetings of this unhallowed
Sisterhood, King James adds, that Satan, in Order that "hee may the
more vively counterfeit and scorne God, oft Times makes his Slaves to
conveene in those very Places, which are destinate and ordained for
the conveening of the Servants of God (I meane by Churches):--further,
Witches oft times confesse, not only his conveening in the Church
with them, but his occupying of the Pulpit."[21] For this Piece of
Information James seems to have been indebted to the Confessions of
Agnis Tompson; but he also relates, that the Devil, as soon as he
has induced his Votaries to renounce their God and Baptism, "gives
them his Marke upon some secret Place of their Bodie, which remaines
soare unhealed, whilest his next Meeting with them, and thereafter
ever insensible, however it be nipped or pricked by any;" a Seal of
Destinction which, he tells us at the Close of his Treatise, is of
great Use in detecting them on their Trial, as "the finding of their
Marke, and the trying the Insensiblenes thereof," was considered as
a positive Proof of their Craft. His Majesty, however, proceeds to
mention another Mode of ascertaining their Guilt, terminating the
Paragraph in a Manner not very flattering to his female Subjects,
or very expressive of his own Gallantry. "The other is," he tells
us, "their fleeting on the Water: for as in a secret Murther, if the
dead Carkase bee at any Time thereafter handled by the Murtherer, it
will gush out of Blood, as if the Blood were crying to the Heaven
for Revenge of the Murtherer, God having appointed that secret
supernaturall Signe, for Triall of that secret unnaturall Crime, so
it appears that God hath appointed (for a supernaturall Signe of
the monstrous Impietie of Witches) that the Water shall refuse to
receive them in her Bosome, that have shaken off them the sacred
Water of Baptisme, and wilfully refused the Benefite thereof: No, not
so much as their Eyes are able to shed Teares (threaten and torture
them as you please) while first they repent (God not permitting them
to dissemble their Obstinacie in so horrible a Crime) albeit the
Women-kind especially, be able otherwayes to shed Teares at every light
Occasion when they will, yea, although it were dissembling like the
Crocodiles."[22]
Such are the chief Features of this gross Superstition, as detailed by
the Writers of the Period in which it most prevailed in this Country.
_Scot_ has taken infinite Pains in collecting, from every Writer on
the Subject, the _minutiæ_ of Witchcraft, and his Book is expanded
to a thick Quarto, in Consequence of his commenting at large on the
Particulars which he had given in his initiatory Chapters, for the
Purpose of their complete Refutation and Exposure; a Work of great
Labor, and which shows, at every Step, how deeply this Credulity had
been impressed on the Subjects of Elizabeth. _James_, on the other
Hand, though a Man of considerable Erudition, and, in some respects, of
shrewd, good Sense, wrote in Defence of this Folly, and, unfortunately
for Truth and Humanity, the Doctrine of the Monarch was preferred to
that of the Sage.
Fortunately the Time has arrived when the Belief of a King, or that of
any other titled Personage, has very little Effect in fastening upon
the World at large any peculiar Opinions he may have formed upon any
Subject not within the Province of Reason.
Spiritualists and the Disciples of Mesmer have made the Discovery that
Witchcraft is fully explained by one or the other of the Mysteries
taught by them. How much Truth there may be in the Assertion I cannot
undertake to determine. But from a very limited Acquaintance with
Mysteries in general, my Opinion is that the Application of Mesmerism
for the Explanation of Witchcraft, would partake very much of the
Nature of applying one Absurdity to the Explanation of another.
For the "thousand and one" Examples of Witchcraft practiced by accused
Persons in New England, an almost exact Parallel may be found in Cases
which had previously occurred in Old England. And, in Proportion to the
Number of Inhabitants in the respective Countries, there were as many
in New as in Old England who raised their Voices against Prosecutions
for the supposed Crime. Hence it is very obvious that mental Darkness
was as dense in Old as in New England, at the Time of the Delusions of
which we are speaking.
Superstition was then bounded only by the Limits of what was termed
Civilization. The Light of Science for the last two hundred Years
has considerably relieved Mankind from that deadly Incubus, and it
is gratifying to believe that the March of Mind is onward and that a
future of pure Light is before the World of Humanity. Like dark Spots
on a Planet, some Superstitions seem almost as unaccountable, and their
Removal appears about as difficult, so long have we been accustomed to
tolerate them.
As late as 1668 it was asserted by an eminent English Writer, a Member
of the Royal Society,[23] that "_Atheism_ is begun in _Saducism_. And
those that dare not bluntly say, _There_ is NO GOD, content themselves,
(for a fair _Step_, and _Introduction_) to deny there are SPIRITS, or
WITCHES. Which Sort of _Infidels_, though they are not ordinary among
the _meer vulgar_, yet are they numerous in a little higher Rank of
_Understandings_. And those that know anything of the World, know, that
most of the looser _Gentry_, and the small Pretenders to _Philosophy_
and _Wit_, are generally Deriders of the _Belief_ of _Witches_, and
_Apparitions_."
Hence there were but two Horns to the Dilemma in which every one found
himself--he must believe in Witchcraft and all the other degrading
Attendants on that Belief, or he must be viewed and scorned as an
Atheist, and as an Unbeliever in everything that was good!
It was difficult for People to distinguish between Miracles and
Witchcraft, especially when the most learned Men,[24] in Order to make
the Miracle of the Ascent of the Saviour appear reasonable, argued
that "He went as far towards Heaven as he could on Foot, even to the
Top of Mount Olivet." And when Elijah was to fast forty Days, "that
there might be no Waste of miraculous Power, God would have him eat
a double Meal before entering upon the Term of fasting!" With such
wretched Absurdities were the Minds of People of that Time enslaved.
The Superstitions of the Greeks and Romans were not greater. And
although there is a steady Progress in intellectual Improvement, and a
Time is believed to be approaching when the World will be as free from
the Cheats and Impostures of the present Day, as some of the present
Day are of those of previous Ages; yet it is in a Measure discouraging,
when we see the Thousands ensnared by such transparent Jugglery as
that which has peopled the Salt Lake Regions, and drawn other Thousands
in our Midst to witness Feats that never did nor never will happen,
except in the deluded Brains of those who desire to be thus deluded.
[Decoration]
FOOTNOTES:
[1] A Jesuit of Loraine. His Book was a "Magical Disquisition."
[2] In three Volumes, royal Octavo, Glasgow, 1856-9.
[3] This Part of this Introduction was written not long before the
Southern Rebellion began.
[4] _The Mysterie of Witchcraft_, P. 363.
[5] Ibid, 211.
[6] _Anatomy of Melancholy_, 221, Edition in Folio, 1651.
[7] Strype's _Annals_, I, P. 8.
[8] _Epistle to Sir Roger Manwood_, P. 1.
[9] _Epistle to Sir Roger Manwood_, Chap. i, Pp. 1 and 2.
[10] Scot, _Discoverie_, Chap. ii, P. 4.
[11] _Discourse of Devils and Spirits_, P. 543; annexed to the
_Discoverie of Witchcraft_.
[12] See _Gent. Magz._, XLIX, P. 449; Vol. VII, P. 556.
[13] Nashe's _Lenten Stuff_, 1599, as quoted by Reed, in his
_Shakespeare_, Vol. X, Pp. 5, 11.
[14] King James's _Works_, as published by James, Bishop of Winton,
Folio, 1616, P. 91.
[15] _Discoverie of Witchcraft_, Vol. I, Chap. 3, Pp. 7-9.
[16] Todd's _Spenser_, iv, 480-1. _Faerie Queene_, B. iii, Cant. 7,
Stan. 6.
[17] _Discoverie of Witchcraft_, Book i, Chap. 4, Pp. 9-11.
[18] James's _Works_, by Winton, P. 116.
[19] James's _Works_, by Winton, P. 117.
[20] _Discoverie of Witchcraft_, Book iii, Chap. 1, 2, Pp. 40-2.
[21] _Works, apud_ Winton, Pp. 112, 113.
[22] King James's _Works, apud_ Winton, Pp. 111, 135-6.
[23] Joseph Glanvill, in his _Blow at Modern Saducism_.
[24] Spencer's _Discourse concerning Prodigies_, London, 1665.
MEMOIR OF THE AUTHOR.
COTTON MATHER was born in Boston, February 12th, 1662-3. In his Youth
he was remarkable for his Progress in Knowledge, and soon became
extensively known for his varied Acquirements. At the Age of Twelve he
entered Harvard College, and graduated in due Course. He was thrice
married: 1st, when in his twenty-fourth Year, to Abigail, Daughter of
Col. John Phillips, of Charlestown; 2d, to Widow Elizabeth Hubbard,
Daughter of Dr. John Clark; and 3d, to Lydia, Widow of Mr. John George,
Daughter of the Rev. Samuel Lee, sometime of Bristol in Rhode Island.
By the last Wife he had no Children, but by the others he had fifteen,
nine of which were by the first.
The Father of Mr. Mather was Dr. Increase Mather, Pastor of the North
Church, of Boston, of whom the Biographer of the former remarks, that,
"as President of Harvard College, by whose printed composures both
Latin and English, and by whose Agency in the Courts of three Monarchs
for his afflicted Country, have rendered him universally known."
His Mother was Maria, Daughter of Mr. John Cotton of Boston, a Name as
intimately associated with the History of New England as any other. And
judging from the Portraits of the Grandsire and Grandson, there was a
very strong Resemblance of the one to the other.
Mr. Mather began to preach in 1680, and his first Sermon was delivered
in Dorchester, on the 22d of August of that Year. In the following
February he was invited to become an Assistant to his Father in the
North Church in Boston, which Invitation he accepted. About two Years
later he was unanimously chosen Pastor by the same Church, but was
not ordained until May, 1684; his Ordination probably being deferred
on Account of his Youth; being at the Time of his Ordination but
twenty-one Years and three Months old. On that Occasion he received the
Right Hand of Fellowship from the venerable Mr. John Eliot, of Roxbury.
At an early Age he began to keep a Diary, and from the Passages we
have from it we are convinced that its Entries were dictated by an
honest Mind, and that Duplicity and evil Intentions could never find
an abiding Place therein; that his sole Aim was Goodness, and a strong
Desire to lead a life of Purity, is manifest throughout.
Mr. Mather commenced Author at the Age of 23, and continued his
Publications to the Year of his Decease; extending over a Period of
about forty-two Years. In that Time he is said by his Biographer to
have issued 383 Books; thus averaging about nine each Year. But many of
his _Books_ would in these Days be called Pamphlets, as they consisted
of only a few Pages--a very few indeed containing Pages sufficient to
give them the Character of a Book. A List of these 383 Works is given
in his Life by his Son, but it is known to be incomplete. The List is
very deficient in Respect to the Titles of the Works, also, insomuch
that their Contents cannot be determined from them.
There are several Biographies of Dr. Cotton Mather, all drawn mainly
from that by his Son, Dr. Samuel Mather. An Abridgment of this was
published in England in 1744, in a small 12mo, by David Jennings. Mr.
Jennings was instigated to undertake the Abridgment by Dr. Isaac Watts;
the latter having consulted with Mr. Mather previously, and obtained
his Consent to let his Work appear in an Abridgment. In giving his
Consent for the abridged Edition, he thus apologizes for the original
Undertaking: "The Life of my Father, as you have it in your Hands, was
a youthful Attempt;[26] though I now plainly discern my Defects in it,
and am sorry to see such a Number of them, yet I can look on it with
some Comfort; partly from a Consciousness of my honest Meaning in it,
and partly because I find several worthy Persons approve of many Things
in it, and have done me the Honour of expressing themselves favourable
about it."
The Mode of writing Biography has very much changed since the Life of
Dr. Mather was first written. Those written previous to, and at that
Period, at least many of them, might be reduced in Bulk from five to
seven-eighths, without omitting anything of Value. This Remark is
applicable to other Performances of that Time, and to some in these as
well.
It may be justly said of Cotton Mather, that he was one of the most
remarkable Men of the Age in which he lived; not only remarkable on
one, but on many Accounts; and for none, perhaps, more than for his
wonderful Precociousness, or the early Intuitiveness of his Mind. His
Memory was likewise very extraordinary. The Acquirement of Knowledge
seems to have been with him accomplished almost without Effort; and his
Writings show that they were generally drawn from the Storehouse of his
Mind, where, from Reading and Observation, they had been from Time to
Time deposited. Authors who write from this Source alone are generally
diffuse, and wanting in those very essential and minute Particulars,
which in these Days constitute so important a Part of every Man's
Writings. His Style is very peculiar; and no One who is acquainted with
the Writings of "famous Thomas Fuller," can hardly doubt that Cotton
Mather attempted to make that Writer's Composition a Model for his own.
Still he falls considerably short of Fuller in his Attempts at witty
Conceits; in them the latter is always happy, while the former often
fails.
His Ability for acquiring Languages has probably been surpassed by but
very few, and he is said to have been Master of more Languages than any
other Person in New England in his Time. Those, especially the Latin,
it must be confessed, he made a most unreasonable Use of, bringing in
Passages from them at all Times, as though every Body understood them,
as well as himself.
So far as we now remember, Dr. Douglass seems to have been the Author
of the Fashion or Practice, so much of late Years in Vogue, of reviling
Cotton Mather. It has been carried to such an Extent in some Quarters,
that any One who presumes to mention his Name, does it at the Peril
of coming in for a Share of Obloquy and Abuse himself. Some not only
charge him with committing all Sorts of Errors and Blunders, but they
bring against him the more serious Charge of misrepresenting Matters
of Fact. Now it would be well for those who bring those Charges to
scrutinize their own Works. It may be, if they cannot see anything
pedantic, puerile or false in them themselves, others may come in
Contact with Errors even worse than those of Stupidity.
It is not to be denied that the Mind of Dr. Mather was singularly
constituted; and whoever shall undertake an Analysis of it will find a
more difficult Task, we apprehend, than those have found who content
themselves with nothing further than vituperative Denunciations upon
its Productions. We owe a vast Deal to Cotton Mather; especially for
his historical and biographical Works. Were these alone to be struck
out of Existence it would make a Void in these Departments of our
Literature, that would probably confound any who affect to look upon
them with Contempt. Even Dr. Douglass, although he has somewhere
asserted, that, to point out all the Errors in the _Magnalia_, would be
to copy the whole Book, is nevertheless, much indebted to him for Facts
in many Parts of the very Work in which he has made that Statement;
hence it would be very bad Logic that would not charge Dr. Douglass
with copying Errors into his Work, knowing them to be Errors. It would
be very easy for us to point to some Writers of our own Time equally
obnoxious to the same plain Kind of Argument. And a late Writer of
very good Standing has, with great apparent Deliberation said, that,
"it is impossible to deny, that the Reputation of Cotton Mather has
declined of late Years." This, of course, was his Belief; but it
strikes us as very singular, that that same Author, should, at the
same Time, make the largest Book on the Life of a Man, in such a _State
of Decline_, that had hitherto appeared! But we are under no Concern
for the Reputation of Cotton Mather, even in the Hands of his Enemies,
and we have no Intention of setting up a special Defence of him or his
Writings. We are willing the latter should pass for exactly what they
are worth. All we design to do is to caution those a little who need
Caution, and save them, if we may, from having the Windows in their own
Houses broken, by the very Missiles they themselves have thrown.
But so far from the _Reputation_ of Dr. Mather being in a _Decline_,
his Writings have never been so much sought after as at the present
Time! So much so that even Reprints of such of them as have been
made are at once taken up, and at high Prices. Twenty Years ago, the
_Magnalia_ did not command above eight or ten Dollars, while Copies
are at present rarely to be had for five Times their former Price.
Reference is had to the original Edition, of course. This can hardly
be taken as an Indication of a declining Reputation. The Style in all
his Works, though peculiar to himself, is nevertheless attractive,
and never tedious, although often upon tedious Subjects. In Point of
Scholarship, he was not excelled by any in the Country, and would not
suffer by a Comparison with the best of his Time in England.
The Charge of excessive Credulity has been brought against Dr. Mather,
as though that Trait of Character were peculiar to him alone. There
does not appear to be any Justice in singling him out as responsible
for all the Credulity in the Country. That he was credulous no One
will deny, nor will it be denied that he was surrounded by a credulous
Community, the great Majority of which were equally credulous, and
he was made to speak for them. Hence he has become conspicuous while
others are nearly or quite forgotten. All Men are credulous in some
Way and upon certain Things. Belief and Credulity are much the same.
The Degree of Evidence required to convert the latter into the former
has never been settled; nor can it be until all Minds are of the same
Capacity. It requires a large Amount daily of Credulity to enable us
to live in the tolerably good Opinion of our Companions in and out of
Doors everywhere. Dismiss all of that liberal Sentiment from our Minds
and we should be dismissed by the most of our Friends.
In the Reprints of some of the Works of Dr. Mather great Injustice has
been done him, while, at the same Time, a Cheat has been put upon the
Public. One Instance may be here given. In the Year 1815 there appeared
a tolerably neat Edition of the _Christian Philosopher_,[27] in a
Duodecimo of 324 Pages, printed at Charlestown, for which a Copyright
appears to have been taken out. On a cursory Examination we can
discover no Ground for copyrighting this Edition, except for making it
unlike the Original in one Respect only, namely, Omission of Important
Matter. As an Example of the Omissions the following may be taken: "We
read of Heaven _giving Snow like Wool_. I have known it _give a Snow
of Wool_. In a Town of _New England_, called _Fairfield_, in a bitter
snowy Night, there fell a Quantity of Snow, which covered a large
frozen Pond, but of such a _woolen_ Consistence, that it can be called
nothing but _Wool_. I have a Quantity of it, that has been these many
Years lying by me."
Now, in the Edition of 1815, this important Passage is entirely
omitted! If Dr. Mather was imposed upon by some ignorant and
mischievous Wight, that has nothing to do in excusing a Deception on
the Part of a Publisher, who contracts to reprint a Work without any
Reservation. If an Editor or Publisher thinks to save the Credit of his
Author by falsifying his Text, he can only be sure of one Thing, and
that is, to bring discredit upon himself.
I must here dismiss the _Christian Philosopher_; but in another Work
by our Author, of an earlier Date,[28] there is a singular Story of
Snow which may be noticed here: "It was credibly affirmed, that in the
Winter of the Year 1688, there fell a _Red Snow_, which lay like Blood
on a Spot of Ground, not many Miles from Boston; but the Dissolution of
it by a Thaw, which within a few Hours melted it, made it not capable
of lying under the Contemplation of so many _Witnesses_ as it might be
worthy of."
As the _Red Snow_ did not come under the Doctor's immediate
Observation, he has spoken of it with commendable Caution; insomuch
that his Character for Credulity is not enhanced by the Relation of
the Story. Moreover it is a well known Fact that _Red Snow_ is often
mentioned by reputable northern Travelers. But we have never heard that
it _snowed Wool_ at any other Time and Place, except as mentioned above.
In 1692, Dr. Mather published his _Wonders of the Invisible World_.
This was the authorized Account of the Witchcraft Cases of that Time.
In this he laid himself open to the Charge of Credulity, which, it
cannot be denied, has been pretty well sustained ever since.
Many have reproached Dr. Mather, as though he was the Author of that
dismal and awful Delusion. This is singularly unjust. He was himself
one of the deluded; and this is the only Charge that can lie against
him relative to it. All the World then believed in Witchcraft,
and People entered into it according to their Temperament and
Circumstances. The Delusion was not a Native of New England, but an
Exotic from the Father Land; and it had been well if this had been the
only one imported thence. Even when Prosecutions had ceased, there was
not a Cessation of a Belief in the Reality of Witchcraft; its Progress
was stayed from a very different Cause, as is now too well known to be
entered into or explained. Even to the present Day there are Thousands
who believe in its Reality; and that Belief can only be extirpated by
the Progress of genuine Knowledge. Within our Remembrance we could
ride from Boston in a single Day, with a very moderate Horse, into
a New England Town where the Belief in Witchcraft was very general,
and where many an old Horse-shoe could have been seen nailed to half
the Bedsteads in the Town to keep away those imaginary Miscreants who
came riding through the Air upon Broomsticks, or across the Lots upon
the Back of some poor old Woman, who perhaps from some Malady had not
left her House for Years. How much short of a Day's Ride by Steam or
otherwise it would now be necessary to take to reach a Place where
the Belief exists, we shall not undertake, but leave for others to
determine.
COTTON MATHER was undoubtedly the most prominent Author who wrote on
Witchcraft, and in the full Belief of it, in his Time, in this Country;
this Circumstance accounts for his being singled out by "one _Robert
Calef_," who attacked him with some Success, even then, in his Book
which he called _More Wonders of the Invisible World_, &c., which he
published in London, in a quarto Volume, in the Year 1700. In his Book,
Calef styles himself "Merchant, of _Boston_ in _New England_." Now in
the Absence of Proof to the contrary, it may not be unfair to presume,
that Calef issued his Work quite as soon as he dared to, and quite as
soon as public Opinion would tolerate a Work which had for its Aim a
deadly Blow against a Belief in the imaginary Crime of Witchcraft. For
we know that as soon as Calef's Book did appear, some of Dr. Mather's
Friends came out with another Work against that Author, from the Title
of which alone its Contents can pretty well be judged of. It is _Some
few Remarks upon a Scandalous Book written by one Robert Calef_.
But this Book and its Authors are alike almost unknown, while Calef
occupies a conspicuous Place among the Benefactors of Mankind.
The foreign Correspondence of Dr. Mather was very extensive; "so
that," says his Son, "I have known him at one Time to have above
_fifty_ beyond Sea." Among his Correspondents were many of the most
learned and famous Men in Europe; as SIR RICHARD BLACKMORE, MR.
WHISTON, DR. DESAGULIERS, MR. PILLIONERE, DR. FRANCKIUS, WM. WALLER,
DR. CHAMBERLAIN, DR. WOODWARD, DR. JURIN, DR. WATTS, &c., &c. In a
Letter which he wrote in 1743 Dr. Watts says, "he had enjoyed a happy
Correspondence with Dr. Cotton Mather, for nearly twenty Years before
his Death, as well as with the Rev. Mr. Samuel Mather, his Son, ever
since."
In 1710 came out a Book from the Pen of our Author, which he entitled
"_Bonifacius:_ An Essay upon the GOOD to be devised by those who would
answer the great End of Life." In this Work are many good Maxims and
Reflections, but its Popularity has probably been very much enhanced by
what Dr. Franklin has said of it. Dr. Mather was well acquainted with
Franklin when the latter was a young Man; and when Franklin was an old
Man, in the Year 1784, in writing to Samuel Mather, Son of our Subject,
he thus alludes to it in his happy Style: "When I was a Boy, I met with
a Book entitled, _Essays to do Good_, which I think was written by your
Father. It had been so little regarded by a former Possessor, that
several Leaves of it were torn out; but the Remainder gave me such a
Turn of thinking, as to have an Influence on my Conduct through Life;
for I have always set a greater Value on the Character of a _Doer of
Good_ than on any other Kind of Reputation." In the same Letter is to
be found that often told anecdote of an Interview he once had with Dr.
Mather. This too, that it may lose nothing at our Hands, we will give
in the Author's own Words: "You mention being in your seventy-eighth
Year; I am in my seventy-ninth; we are grown old together. It is now
more than sixty Years since I left Boston, but I remember well both
your Father and Grandfather; having heard them both in the Pulpit,
and seen them in their Houses. The last Time I saw your Father was
in the Beginning of 1724, when I visited him after my first Trip to
Pennsylvania. He received me in his Library, and on my taking leave
showed me a shorter Way out of the House through a narrow Passage,
which was crossed by a Beam overhead. We were still talking as I
withdrew, he accompanying me behind, and I turning partly towards him,
when he said hastily, '_stoop, stoop!_' I did not understand him, till
I felt my Head hit against the Beam. He was a Man that never missed any
Occasion of giving Instruction, and upon this he said to me, '_You are
young, and have the World before you_; STOOP _as you go through it, and
you will miss many hard Thumps_,' This Advice, thus beat into my Head,
has frequently been of Use to me; and I often think of it, when I see
Pride mortified, and Misfortunes brought upon People by their carrying
their Heads too high." This Moral, so essentially good in itself, does
not need the high Recommendation of a Franklin, though but for him it
would not, probably, have been brought to the Knowledge of every Youth
who has learned, or may yet learn to read.
The _Essay to do Good_ has passed through many Editions, but how many
it would be difficult to determine. It was several Times reprinted
in London, once as late as 1807, under the Supervision of the
distinguished Dr. George Burder. In this Country its Issue has not been
confined to the Press of one Denomination.
It may be too much a Custom for us to dwell on the Errors and
Misfortunes of People while living; and to err, on the other Hand,
by making their Characters appear too perfect after they have passed
away; especially if they have been sufficiently conspicuous in Life
to require a written Memorial of them after their Decease. Though Dr.
Cotton Mather had Enemies while living, his Memory has been pursued
with more Malignity since his Death, than has happened to that of
most Men; and, as we conceive, without sufficient Reason, and which
could only be warranted by the most undoubted Proofs, that he has
purposely led us into Errors, and that he acted falsely on the most
important Occasions; and that, finally, he was too bad a Man to make
any Acknowledgment of all this, though conscious of it when he took his
final Departure with the Messenger of his last Summons.
He had vituperative Enemies in his Lifetime, from some of whom he
received abusive anonymous Letters. These Letters he carefully filed,
and wrote upon them simply the Word "Libels," which was all the Notice
he took of them. It was an invariable Rule with him, that if he was
obliged to speak of the evil Ways of People to do so in Humility and
Regret, and never in a Manner that could be offensive. In his Diary
he speaks of _Pride_ as a Sin, "which all are subject unto, and more
especially Ministers," and still more especially was it "the besetting
Sin of young Ministers." Had he lived in these latter Days that
Annoyance might have been less on Account of its Universality.
Mr. Mather's Time was that of long Sermons, and we are told that he
usually closed them with the _fourteenth_ Division of his Discourses.
Besides his Labors on Sundays, he sometimes preached eleven Sermons
in one Week besides. He also constantly had Students with him whom he
instructed in various Branches of Knowledge.
Of the Part Dr. Mather took in State Affairs, his Biographer says he
was not at Liberty to omit an Account, although it was a difficult
Section; and that he was "more at a Loss what to do about it than any
one in the whole Book." The Author, however, concludes, as he could
not omit the Subject, to treat it "in such a general Way as to give
no One any Offence." And as it is a _Section_ of the Doctor's Life of
great Interest, it will here be given entire in the Language of his
Biographer, who wrote so near the Time that his Account carries its
Readers back to those stirring Scenes of the Revolution of 1688, and
furnishes a Picture, life-like, of the every-day Manners of our Fathers
on that memorable and novel Event.
The Account follows: "My Country is very sensible that in the Year
1688 (when one of the most wicked Kings was on the British Throne)
Andros and his Crew were very violent, illegal and arbitrary in their
Proceedings. I need not give any Narrative of their Managements
here, because there has been an Account of them already given to the
World.[29]
"While these roaring Lions and ranging Bears were in the midst of
their Ravages; it was in the Month of April when we had News by the
Edges concerning a Descent made upon England by the Prince of Orange
for the Rescue of the Nations from Slavery and Popery; then a strange
Disposition entred into the Body of our People to assert our Liberties
against the arbitrary Rulers that were fleecing them. But it was much
feared by the more sensible Gentlemen at Boston, that an unruly Company
of Soldiers, who had newly deserted the Service in which they had bin
employed for the Eastern War, by the gathering of their Friends to them
to protect them from the Governor, who, they tho't, intended Nothing
but Ruine to them, would make a great Stir, and produce a bloody
Revolution. And therefore the principal Gentlemen in Boston met with
Mr. Mather to consult what was best to be done; and they all agreed,
if possible, that they would extinguish all Essays in our People to an
Insurrection; but that, if the country People to the Northward, by any
violent Motions push'd on the Matter so far as to make a Revolution
unavoidable, then to prevent the shedding of Blood by an ungoverned
Multitude, some of the Gentlemen present would appear in the Head of
what Action should be done; and a Declaration was prepared accordingly.
"On April 18, the People were so driving and furious, that unheaded
they began to seize our public Oppressors: upon which the Gentlemen
aforesaid found it necessary to appear that by their Authority among
the People the unhappy Tumults might be a little regulated. And
thro' the Goodness of God, although the whole Country were now in a
most prodigious Ferment and Thousands of exasperated People in Arms
were come into Boston, yet there was no Manner of Outrage committed;
only the _Public Robbers_ that had lorded it over Us were confined.
'Twas then Mr. Mather appeared--He was the Instrument of preventing
the Excesses into which the _Wrath of Man_ is too ready to run. He
came, and like a Nestor or Ulisses reasoned down the Passions of the
Populace. Had he lisped a Syllable for it, perhaps the People would,
by a sudden Council of War, have try'd, judg'd and hang'd those ill
Men who would have treated him otherwise. Nevertheless he set himself
both publicly and privately to hinder the Peoples proceeding any
further than to reserve the Criminals for the Justice of the English
Parliament.
"Now the Persecution which was intended for Mr. Mather was diverted;
for on that very Day that he was to be committed to _Half a Year's
Imprisonment_,[30] those that would have wrong'd him were justly
taken into Custody: And yet so generous was he as not only to expose
his Name, but even his Life unto the Rage of the Multitude for the
saving of some that would have hurt him: Tho' he had no Thanks for his
Ingenuity.
"The Spirit which acted him in these Matters is expressed in a Sermon
he preached to the Convention of the Colony from 2 Chron. xv, 2. It was
printed under the Title of, _The Way to Prosperity_.
"A few Days before this, the Inhabitants of Boston assembling together
to chuse Representatives for that Convention, it was apprehended,
that the different Persuasions of the People, about the next Steps
to be taken for our Settlement, would have produced a Fury near to
Bloodshed; and therefore Mr. Mather was desired to be at their Meeting.
The Meeting began with dangerous and horrible Paroxysms, which when
he saw, he upon it made an affectionate and moving Speech to them, at
which many fell into Tears and the whole Body of the People present
immediately united in the Methods of Peace Mr. Mather proposed unto
them."
From what is here given it is not difficult to decide whether Mr.
Mather was for or against Andros and his Government. It is a Pity the
Author did not revise his Work in his mature Years, as well for his own
Credit as a Writer as for his Father's Honor. It is the poorest of all
his Performances.
The Convention before mentioned having ordered a Thanksgiving, for that
"It having pleased the God of Heaven to mitigate his many Frowns upon
us in the Summer past, with a Mixture of some very signal Favours,
and in the midst of Wrath so far to remember Mercy; That our Indian
Enemies have had a Check put upon their Designs of Blood and Spoil,
... and especially in the happy Accession of Their Majesties our
Sovereigns, King William and Queen Mary to the Throne. It was therefore
ordered that Thursday the 19th of December, 1689, be kept as a Day of
Thanksgiving." This Order was dated Dec. 3d, 1689.
On this Thanksgiving Occasion Dr. Mather delivered one of his most
elaborate Sermons, occupying, with a brief Appendix, _sixty-two Pages_,
16mo. In it he refers to the Revolution under various Heads; comparing
it to an Earthquake, one having then but recently nearly destroyed
Lima. And more terrible Pictures it would be difficult to conceive
of, than he has drawn, of what would have been the Condition of New
England, had not the Revolution succeeded.
The next great Event in the Life of our Author was the Witchcraft
Delusion. As his own Work upon that memorable Chapter in New England's
Annals is to be given in Connection with this Biography, any Apology or
Remarks upon his Participation in it from the Editor could be of but
little Value or Interest, no more will be done here than to extract
what his Biographer-Son has favored the World with. That, as will be
seen, is apologetical, and is far better told than the Part he took in
the Revolution. It is indeed about all that can be said in Extenuation
of one thus circumstanced.
"The Summer of the Year 1692, was a very doleful Time unto the whole
Country. The Devils, after a most præternatural Manner by the dreadful
Judgements of Heaven took a bodily Possession of many People in our
Salem, and Places adjacent; where the Houses of the poor People began
to be filled with the Cries of Persons tormented by evil Spirits.
There seemed to be an execrable Witchcraft in the Foundation of this
wondrous Affliction; many Persons of divers Characters being accused,
apprehended, prosecuted upon the _Visions_ of the afflicted.
"Mr. Mather, for his Part, was always afraid of proceeding to convict
and condemn any Person as a _Confederate_ with afflicting Dæmons upon
so feeble an Evidence as a _spectral Representation_. Accordingly he
ever testified against it both publicly and privately, and particularly
in his Letter to the Judges, he besought them that they would by no
Means admit it; and where a considerable Assembly of Ministers gave in
their Advice about the Matter, he not only concurred with the Advice
but he drew it up.
"Nevertheless, on the other Side, he saw in most of the Judges a
charming Instance of Prudence and Patience; and as he knew their
exemplary Piety, so he observed the Agony of Soul with which they
sought the Direction of Heaven, above most other of our People who were
enchanted into a raging, railing and unreasonable Disposition. For
this Cause, tho' Mr. Mather could not allow the Principles some of the
Judges had espoused, he could not however but speak honorably of their
Persons on all Occasions; and his Compassion upon the Sight of their
Difficulties, which Compassion was raised by his Journeys to Salem the
chief Seat of these diabolical Vexations, caused him still to go to
the Place. And merely for this Reason, some mad People in the Country
(from whom one or two credulous Foreigners have dared to publish the
abusive Story) under a Fascination of their _Spirits_ equal to what our
_Energumens_ had upon their _Bodies_, reviled Mr. Mather as if he had
been the Doer of the hard Things that were done in the Prosecution of
the Witchcraft.
"In this evil Time Mr. Mather offered at the Beginning, that if the
_possessed People_ might be scattered far asunder, he would singly
provide for six of them; and he with some others would see whether
without more bitter Methods, _Prayer_ and _Fasting_ would not put an
End unto these heavy Trials: But his offer was not accepted.
"However for a great Part of the Summer he did almost every Week spend
a Day by himself in the Exercise of a secret Fast before the Lord. On
these Days he cried unto God, not only for his own Preservation from
the Malice and Power of the evil Angels, but also for a good Issue of
the Calamities in which he had permitted the evil Angels to ensnare the
miserable Country. He also besought the Lord that he would enable him,
prosper, direct, and accept him in publishing such Testimonies for Him
as were proper, and would be serviceable unto his Interests on that
Occasion.
"And that a right Use might be made of the prodigious Things which
had been happening among us, he now composed and published his
Book entituled, _The Wonders of the Invisible World_, which was
reprinted several Times in London: In the Preface he speaks of, '_the
heart-breaking Exercises_', he went thro' in writing it. There was a
certain Disbeliever of Witchcraft who wrote against this Book; but as
the Man is dead, his Book died long before him.[31]
"But having spoken eno' of the more publick Witchcraft, I think I will
hale in here an Account of a Witchcraft happening in one private Family
at Boston, two or three Years before the general one. 'Twas, I think,
in the Year 1689, in the Winter, that several Children belonging to a
pious Family at the South End of Boston were horribly bewitch'd and
possessed.[32]
"Mr. Mather tho't it would be for the Glory of God, if he not only
pray'd with as well as for the Children; but also took an Account
of the extraordinary Symptoms which attended them, with sufficient
Attestations to confound the Sadducism and Atheism of a debauched Age."
An Account of the Case of the Goodwin Family was separately published,
and was noticed with Commendation by the "learned and pious Baxter,"
which has been often referred to as a Proof that other great Men, as
well as Mr. Mather, were Believers in Witchcraft.
The Novelty and Singularity of a Thing was no Cause of its Rejection
by Mr. Mather, and we next find him advocating Inoculation for the
Small-pox; and, according to his Biographer he was the Cause of its
Introduction into this Country. But in that, as in many other Things,
too much is claimed for him. I have elsewhere given a History of its
being put in Practice in Boston.[33]
In 1714 Dr. Mather was chosen a Member of the Royal Society of London;
upon which Event his Biographer remarks: "The Respect which the Royal
Society paid him, did also very much encourage him, and fortify him in
his Essays to do Good, while it added to the superior Circumstances in
which he was placed above the Contempt of Envious Men."
This last remark will apply to some of our own Times; who, if their
Power were equal to their Envy, few besides themselves would be
allowed to possess much in the Way of Honors without their Permission.
It was probably on this Occasion, that some Individuals circulated
the Report that the Doctor was not a Member of the Royal Society.
Whereupon a Letter from the Secretary of that Society was produced,
in which this Passage occurs: "As for your being chosen a Member of
the Royal Society, that has been done, both by the Council and Body
of the Society: only the Ceremony of Admission is wanting; which you
being beyond Sea, cannot be performed." This having been promulgated,
the envious Detractors were silenced in that Age, and it is rather
surprising that Ignorance and Malice should attempt to revive it in
this. As Mr. Mather never visited England, he of course never attended
a Meeting of the Royal Society. But this did not affect his Membership.
That this did not affect his Membership may be mentioned as pretty good
Evidence, the Fact that some of his Works were soon after published in
London, in the best Style of the Day, having appended to his Name in
their Title-Pages, "D. D. and Fellow of the Royal Society." Now such
an Assumption would have been an Offence of a serious Character, had
it been merely an Assumption; and a Rebuke would have gone forth from
the Royal Society, and would ever since have been a Matter of Record
and Notoriety. But Nothing of the Kind is heard of, plainly because Dr.
Mather stood right with the Records of the Royal Society.
Nobody will charge the REV. THOMAS PRINCE with Insincerity in what he
has said of his Colaborers, and HE says, "Dr. Cotton Mather, though
born and constantly residing in this remote corner of America, has
yet for near these forty Years made so rising and great a Figure in
the learned World, as has attracted to him while alive, the Eyes of
many at the furthest Distance; and now deceased, can't but raise a
very general Wish to see the Series, and more especially the domestic
Part of so distinguished a Life exhibited. His printed Writings so
full of Piety and various Erudition, his vast Correspondence, and the
continual Reports of Travellers who had conversed with him, had spread
his Reputation into other Countries. And when, about fourteen Years
ago, I travelled abroad, I could not but admire to what Extent his
Fame had reached, and how inquisitive were Gentlemen of Letters to hear
and know of the most particular and lively Manner, both of his private
Conversation and public Performances among us."
Dr. Colman speaks in the highest Terms of Dr. Mather, in his Funeral
Sermon. "His printed Works," he says, "will not convey to Posterity,
nor give to Strangers a just Idea of the real Worth and great Learning
of the Man." To this and a great deal more equally commendatory, Mr.
Prince subscribes in these Words: "Every one who intimately knew the
Doctor will readily assent to this Description."
It would be difficult, perhaps, to produce an Example of Industry equal
to that of which we are speaking. In one Year, it is said he kept sixty
Fasts and twenty vigils, and published fourteen Books--all this besides
performing his ministerial Duties; which, in those Days, were Something
more than _nominal_. He kept a Diary, which has been extensively used
by some of his Biographers, but we have not sought after it, as it is
said to be scattered in different Places! How this happened we have
not been informed. Notwithstanding he published so many Works, he left
nearly as much unpublished in Manuscript; the principal Part of which
is entitled, _Biblia Americana_, or _The Sacred Scriptures of the Old
and New Testament Illustrated_. For the Publication of this Work
Proposals were issued soon after its Author died, but Nothing further
seems to have been done about it. Of the _Biblia Americana_, the
Doctor's Son remarks, "_That_ is a Work, the writing of which is enough
constantly to employ a Man, unless he be a Miracle of Diligence, the
Half of the three Score Years and ten, the Sum of Years allowed to us."
It remains now to mention the Book by which Dr. Mather is best known,
and which will make his Name prominent through all coming Time--the
Reader's Mind is already in Advance of the Pen--the _MAGNALIA CHRISTI
AMERICANA_. This was printed in London, in 1702, in a moderate sized
folio Volume, the Aggregate of its Pages being 794. It is chiefly a
Collection of what the Author had before printed on historical and
biographical Subjects. The Value of its Contents has been variously
estimated. Some decrying it below _any_ Value, while others pronounce
it "the only Classic ever written in America." At the Hazard of
incurring the Charge of Stupidity, we are of the decided Opinion
that it has a Value between those Extremes. But we have sufficiently
expressed our Mind on the Value of the Author's Works before.
Until about the Year 1853 there had been but two Editions of the
_Magnalia_. The Work was then stereotyped and issued in two handsome
octavo Volumes, by the late Mr. Silas Andrus, extensively known among
the Publishers of the Country. This was the third Edition of the Work,
and possessed the Advantage of Translations of the Quotations from the
dead Languages with which the Work abounds. About two Years later an
Edition was issued from the same stereotype Plates, and was accompanied
by an Index. This, tho' very incomplete, rendered the Work much more
valuable. The Plates we are informed are now in the Hands of Mr.
William Gowans of New York, who is preparing to bring out a sumptuous
Edition of it with a new and complete Index. About thirty-two Years had
elapsed between the second and third Editions, though they were by the
same Publisher. The Date of the second was 1820.
Unfortunately, this Edition was printed from a Copy of that in Folio,
which had not the Errata, and consequently abounds with all the Errors
contained in the original Edition. To those who do not understand the
Matter, this printing an Edition of the _Magnalia_ without correcting
its Errata, may seem to incur for the Publisher severe Reprehension.
But the Truth appears to be, that the Copy used in printing the new
Edition had not the complete Errata attached to it; and that in Fact,
but very few Copies of the original Edition can be found to which it
is attached. Now we account for its Rarity in this Way. Dr. Mather,
living in Boston while his Work was printing in London, could make
no Corrections while it was passing through the Press; but when he
received his Copies afterwards, he found so many Errors that he was
induced to print an extra Sheet of Corrections. This extra Sheet may
not have been struck off until most of the Copies of the _Magnalia_
which had been sent to New England were distributed. Thus we account
for the rare Occurrence of Copies of the _Magnalia_ containing the
Errata; and hence we think the Publisher of the Edition of 1820 should
not be too severely censured. That our Solution is correct, we would
mention that out of a great many Copies of the folio Edition imported
by ourself and others from England, not one of them contained the
Errata in Question.
On the last Page of the _Magnalia_, the following are the last three
Lines: "ERRATA. Reader, Carthagenia was of the Mind, that unto those
_three Things_ which the Ancients held impossible, there should be
added this _fourth_, to find a Book printed without _Erratas_. It
seems the Hands of _Briareus_, and the Eyes of _Argus_ will not
prevent them." And the additional Errata of which we have been
speaking, the Author thus prefaces: "The _Holy Bible_ it self, in some
of its Editions, hath been affronted with scandalous Errors of the
_Press-work_; and in one of them, they so printed those Words, Psalms
cxix, 161, '_Printers have persecuted me_,'" &c.
When the _Magnalia_ was published, Dr. Mather's old Schoolmaster, among
others, wrote commendatory Poetry upon it, which was, according to the
Fashion of the Day, inserted in its introductory Pages. The following
brief Specimen by TOMPSON may not be thought inappropriate to be
extracted here:
"Is the bless'd MATHER Necromancer turn'd,
To raise his Country's Father's Ashes urn'd?
Elisha's Dust, Life to the Dead imparts;
This Prophet by his more familiar Arts,
Unseals our Hero's Tombs, and gives them Air;
They rise, they walk, they talk, look wondrous fair;
Each of them in an Orb of Light doth shine,
In Liveries of Glory most divine.
When ancient Names I in thy Pages meet,
Like Gems on Aaron's costly Breast-plate set;
Methinks Heaven's open, while great Saints descend,
To wreathe the Brows, by which their Acts were penned."
Few Ministers preached a greater Number of Funeral Sermons than Dr.
Mather; and when he died his Cotemporaries seemed to have vied with
each other in performing the same Office for him. Several of their
Sermons were printed. Some of these with their quaint Titles are now
before us. Foremost among them appears that of the excellent MR.
PRINCE; he entitled his, "The Departure of ELIJAH lamented.--A Sermon
occasioned by the great and publick Loss in the _Decease_ of the very
REVEREND and LEARNED COTTON MATHER, D.D., F.R.S., and Senior Pastor
of the _North Church_ in Boston. Who left this Life on _Feb. 13th,
1727,8_. The Morning after he finished the LXV. Year of his Age." From
2 Kings ii, 12, 13. The Imprint of this Sermon is, "BOSTON in _New
England:_ Printed for _D. Henchman_, near the Brick Meeting House in
Cornhill. MDCCXXVIII."
The running Title of Dr. Colman's Sermon on the same Occasion is "The
holy Walk and glorious Translation of blessed _ENOCH_." His Text was
Gen. v. 24. It would be difficult to find anything of the Kind, either
before or since, which, in our Judgment, is superior to this Discourse
of Dr. Colman; but valuable as it is, we cannot introduce Extracts from
it here. His Allusion, however, to the then past and present State of
Things connected with his Subject, is so happy that we cannot overlook
it.
"Dr. Mather's Brethren in the Ministry here," he says, "are bereaved
and weak with him. God has taken their Father as well as his, from
their Heads this Day. He was a Pastor in the Town when the eldest of
the present Pastors were but Children, and long before most of them
were born. They are weak indeed when he that is now speaking to them is
the _first_ in Years among them, in all respects else the least," &c.
The REV. JOSHUA GEE, Colleague with Dr. Mather, also preached a Funeral
Sermon on his departed Friend, entitled, "ISRAEL'S _Mourning_ for
AARON'S _Death_." In this Discourse there is the following important
Note: "Within a few Months past, we have been called to lament the
Deaths of two such aged Servants of the LORD. The Rev. _Mr. Samuel
Danforth_ of Taunton, who died Nov. 14. And my honored Father-in-law,
the Rev. _Mr. Peter Thatcher_ of Milton, who died Dec. 17, 1727: while
the Days of mourning were scarce over in this Town for my dearly
beloved Friend and Brother, the Rev. _Mr. William Waldron_, who died
Sept. 11, 1727."
Dr. Mather's Son and Biographer, "SAMUEL MATHER, M. A., and Chaplain at
CASTLE WILLIAM," also preached a Funeral Sermon on his Father's Death.
"The _Departure_ and _Character_ of ELIJAH considered and improved,"
was its running Title. Only about five Years before, the deceased
preached a Sermon on the Death of his Father; in the Title-page of
which, when printed, instead of the Author's Name we read, "By one who,
as a SON with a _FATHER_, served with him in the Gospel."
Dr. Mather died intestate, and the Order of the Judge of Probate for
the Distribution of his Estate is as follows: "One third to his Widow,
Lydia Mather; two single Shares or fourth Parts to Samuel Mather,
Clerk, only surviving Son, and one Share each to the Rest of his
Children, viz., Abigail Willard, deceased, Wife of Daniel Willard, also
deceased, their Children and legal Representatives, and Hannah Mather,
Spinster." Dated, 25th May, 1730.
The Portrait now in Circulation of Dr. Mather was engraved from a
beautiful _Mezzotinto_, half Size, with the following Inscription
underneath it:
"Cottonus Matherus S. Theologiæ Doctor Regiæ Societatis Londiniensis
Socius, et Eccelsiæ apud Bostonum Nov˭Anglorum nuper Præpositus.
Ætatis Suæ LXV. MDCCXXVII.
P. Pelham ad vivum pinxit ab Origin Fecit."
Those desiring genealogical Information of the Mather Family, I must
refer to the Pedigree printed in Connection with Dr. I. Mather's _Brief
History_, &c.
FOOTNOTES:
[26] He was only 23 when the Work was published, which is indeed an
Apology for its crude Style of Composition.
[27] Octavo, London, 1721. Printed for Emanuel Matthews, at the Bible
_in_ Pater-Noster-Row.
[28] _Appendix Touching Prodigies_ to his _Convention Sermon_ of May
23, 1689.
[29] Referring doubtless to _New England Justified_, published by the
Author's Grandfather.
[30] It would seem from this that Mr. Mather had been prosecuted, tried
and sentenced to six Months' Imprisonment, but there appears no other
Intimation of it.
[31] Calef's _More Wonders of the Invisible World_ is the Book asserted
to have died _long before its Author_. However that might have been
considered 30 Years after the _More_ Wonders was printed, it is far
from being Dead in this Age. Remarks will be more in Order when we come
to _introduce_ the Work.
[32] It is rather surprising that the Author should speak doubtfully
of the Case of this Family as to the Time of its Occurrence, when the
_Magnalia_ was at his Hand, giving Date and Details of the Affair. See
that Work, B. vi, Page 71.
[33] See _History and Antiquities of Boston_, 561-3.
The Wonders of the Invisible World.
OBSERVATIONS
As well _Historical_ as _Theological_, upon the NATURE, the NUMBER, and
the OPERATIONS of the DEVILS.
Accompany'd with
I. Some Accounts of the Grievous Molestations, by DÆMONS and
WITCHCRAFTS, which have lately annoy'd the Countrey; and the Trials
of some eminent _Malefactors_ Executed upon occasion thereof: with
several Remarkable _Curiosities_ therein occurring.
II. Some Counsils, Directing a due Improvement of the terrible
things, lately done, by the Unusual & Amazing Range of EVIL
SPIRITS, in Our Neighbourhood: & the methods to prevent the
_Wrongs_ which those _Evil Angels_ may intend against all sorts of
people among us; especially in Accusations of the Innocent.
III. Some Conjectures upon the great EVENTS, likely to befall, the
WORLD in General, and NEW-ENGLAND in Particular; as also upon the
Advances of the TIME, when we shall see BETTER DAYES.
IV. A short Narrative of a late Outrage committed by a knot
of WITCHES in _Swedeland_, very much Resembling, and so far
Explaining, _That_ under which our parts of _America_ have laboured!
V. THE DEVIL DISCOVERED: In a Brief Discourse upon those
TEMPTATIONS, which are the more Ordinary _Devices_ of the Wicked
One.
By Cotton Mather.
_Boston_ Printed, and Sold by _Benjamin Harris_, 1693.
PUblished by the Special
Command of His EXCELLENCY,
the Governour
of the Province of
the Massachusetts-Bay in
New-England.
_The Wonders of the Invisible World:_
Being an Account of the
+TRYALS+
OF
Several WWitches,
Lately Excuted in
+NEW-ENGLAND+:
And of several remarkable Curiosities therein Occurring.
Together with,
I. Observations upon the Nature, the Number, and the Operations of
the Devils.
II. A short Narrative of a late outrage committed by a knot of
Witches in _Swede-Land_, very much resembling, and so far
explaining, that under which _New-England_ has laboured,
III. Some Councels directing a due Improvement of the Terrible
things lately done by the unusual and amazing Range of
_Evil-Spirits_ in _New-England_.
IV. A brief Discourse upon those _Temptations_ which are the more
ordinary Devices of Satan.
By _COTTON MATHER_.
Published by the Special Command of his EXCELLENCY the Govenour of the
Province of the _Massachusetts-Bay_ in _New-England_.
Printed first, at _Boston_ in _New-England_; and Reprinted at _London_,
for _John Dunton_, at the _Raven_ in the _Poultry_. 1693.
Imprimatur.
Decmb. 23.
1692.
EDMUND BOHUN.[34]
FOOTNOTES:
[34] Edmund Bohun was himself a Writer of considerable Note. The Work
by which he is best known is probably that entitled _The Character of
Queen Elizabeth_, a sizable Octavo, printed in 1693. His Writings are
said to be Voluminous, yet but few of them are met with at this Day.
One of the first Gazetteers was by him in a thick Octavo, 1688. He
does not, however, call it a Gazetteer, but a Geographical Dictionary.
His Descriptions compare singularly with those of the same Articles
in Works of later Times: as for Example, he says Columbus discovered
America in 1499. All the Notice Boston receives at his Hands is at the
Close of an Article on Boston in Lincolnshire--"there is another Place
in _New England_ of the same Name." Under the Head of New England he
gives it a much larger Notice; calls New England _a Colony_, "and they
have built seven great Towns, the Chief of which is Boston, which in
1670, had fifty Sail of Ships belonging to it." He was Author of a Life
of Bishop Jewell, and was living in 1700.
[Decoration]
THE ==Author's Defence==.
T_IS_, as I remember, the Learned _Scribonius_,[35] who reports, that
One of his Acquaintance, devoutly making his Prayers on the behalf of a
Person molested by _Evil Spirits_, received from those _Evil Spirits_
an horrible Blow over the Face: And I may my self expect not few or
small Buffetings from Evil Spirits, for the Endeavours wherewith I am
now going to encounter them. I am far from Insensible that at this
extraordinary Time of the _Devils coming down in great Wrath upon us_,
there are too many Tongues and Hearts thereby _set on fire of Hell;_
that the various Opinions about the Witchcrafts which of later Time
have troubled us, are maintained by some with so much cloudy Fury, as
if they could never be sufficiently stated, unless written in the
Liquor wherewith Witches use to write their Covenants; and that he
who becomes an Author at such a time, had need be _fenced with Iron,
and the Staff of a Spear_. The unaccountable Frowardness, Asperity,
Untreatableness, and Inconsistency of many Persons, every Day gives
a visible Exposition of that passage, _An evil spirit from the Lord
came upon Saul;_ and Illustration of that Story, _There met him two
possessed with Devils, exceeding fierce, so that no man might pass
by that way._ To send abroad a Book, among such Readers, were a very
unadvised thing, if a Man had not such Reasons to give, as I can bring,
for such an Undertaking. Briefly, I hope it cannot be said, _They are
all so;_ No, I hope the Body of this People, are yet in such a Temper,
as to be capable of applying their Thoughts, to make a _Right Use_
of the stupendous and prodigious Things that are happening among us:
And because I was concern'd, when I saw that no abler Hand emitted
any Essays to engage the Minds of this People, in such holy, pious,
fruitful Improvements, as God would have to be made of his amazing
Dispensations now upon us. THEREFORE it is, that One of the Least among
the Children of _New-England_, has here done, what is done. None, but
_the Father, who sees in secret_, knows the Heart-breaking Exercises,
wherewith I have composed what is now [vi] going to be exposed, lest
I should in any one thing miss of doing my designed Service for his
Glory, and for his People; but I am now somewhat comfortably assured
of his favourable acceptance; and, _I will not fear; what can a Satan
do unto me!_[36]
Having performed something of what God required, in labouring to suit
his Words unto his Works, at this Day among us, and therewithal handled
a Theme that has been sometimes counted not unworthy the Pen, even of a
King,[37] it will easily be perceived, that some subordinate Ends have
been considered in these Endeavours.
I have indeed set myself to countermine the whole PLOT of the Devil,
against _New-England_, in every Branch of it, as far as one of my
_darkness_, can comprehend such a _Work of Darkness_. I may add, that
I have herein also aimed at the Information and Satisfaction of Good
Men in another Country, a thousand Leagues off, where I have, it may
be, more, or however, more considerable Friends, than in _My Own;_ And
I do what I can to have that Country, now, as well as always, in the
best Terms with _My Own_. But while I am doing these things, I have
been driven a little to do something likewise for myself; I mean, by
taking off the false Reports, and hard Censures about my Opinion in
these Matters, the _Parters Portion_ which my _pursuit of Peace_ has
procured me among the _Keen_. My hitherto _unvaried Thoughts_ are here
published; and I believe, they will be owned by most of the Ministers
of God in these Colonies; nor can amends be well made me, for the wrong
done me, by other sorts of _Representations_.
In fine; For the _Dogmatical_[38] part of my Discourse, I want no
Defence; for the _Historical_ part of it, I have a very Great One; the
Lievtenant-Governour of _New-England_[39] having perused it, has done
me the Honour of giving me a _Shield_, under the Umbrage whereof I now
dare to walk Abroad.
FOOTNOTES:
[35] The only known Work of "Learned Scribonius" is that entitled _De
Compositione Medicamentorum_ Liber," the best Edition of which is
said to be that of Padua, 1655, in 4to, with Notes by Rhodius. He was
of Rome in the Time of Claudius. His Book is a Sort of Repository of
Prescriptions, which Prescriptions were of about as much value, in a
medical Point of View, as later ones were for determining what Persons
were Witches. _Nouveau Dict. Hist. a Lyon_, 1804.
[36] This Self Complacency is somewhat surprising, considering this
Record was made while above an hundred poor Wretches were lying in the
Jails of Boston and Salem!
[37] The Author doubtless has Reference to the _Dæmonology_ of James I.
See _Introduction_.
[38] It is said that the learned Joseph Glanvil was made a "Fellow
of the Royal Society" for an elaborate Treatise which he wrote on
"The Vanity of _Dogmatizing_." If that entitled the said Joseph to be
thus distinguished, no one ought any longer to question our Author's
Claim to the same Distinction. Glanvil was as earnest a Defender of
Witchcraft in his Time as Doctor Mather was a few Years later; and his
Books, like this of the Doctor's, are entirely neglected except by the
curious Investigators of the Progress of Society.
[39] Thus speaking of New England was strictly correct then, though it
reminds us of what our English Brethren used to say at a much later
Period in Reference to Boston,--speaking of it as "the Colony of
Boston," "the Colony of New England," &c.
[vii] REVEREND AND DEAR SIR,
_YOU very much gratify'd me, as well as put a kind Respect upon
me, when you put into my hands, your elaborate and most seasonable
Discourse, entituled,_ The Wonders of the Invisible World. _And having
now perused so fruitful and happy a Composure, upon such a Subject,
at this Juncture of Time; and considering the place that I hold in
the Court of_ Oyer _and_ Terminer, _still labouring and proceeding in
the Trial of the Persons accused and convicted for Witchcraft, I find
that I am more nearly and highly concerned than as a meer ordinary
Reader, to express my Obligation and Thankfulness to you for so great
Pains; and cannot but hold myself many ways bound, even to the utmost
of what is proper for me, in my present publick Capacity, to declare
my_ singular Approbation _thereof. Such is your Design, most plainly
expressed throughout the whole; such your Zeal for God, your Enmity
to Satan and his Kingdom, your Faithfulness and Compassion to this
poor People; such the Vigour, but yet great Temper of your Spirit;
such your Instruction and Counsel, your_ Care of Truth, _your Wisdom
and Dexterity in allaying and moderating that among us, which needs
it; such your clear discerning of Divine Providences and Periods,
now running on apace towards their Glorious Issues in the World; and
finally, such your good News of_ The Shortness of the Devil's Time,[40]
_that all Good Men must needs desire, the making of this your Discourse
publick to the World; and will greatly rejoyce, that the_ Spirit of the
Lord _has thus enabled you to_ lift up a Standard _against the Infernal
Enemy, that hath been_ coming in like a Flood upon us. _I do therefore
make it my particular and earnest Request unto you, that as soon as may
be, you will commit the same unto the_ PRESS _accordingly. I am,_
Your assured Friend,
WILLIAM STOUGHTON.[41]
FOOTNOTES:
[40] This has Reference to what is intimated in that Part of the
present Volume, entitled--"The Devil Discovered."
[41] The Writer of the above Letter (Judge Stoughton) was 61 Years
old at the Time; and it may reasonably be supposed was in the full
Enjoyment of his intellectual Faculties. And as he was one of the
ablest Men of his Day, such an Indorsement of the Author's Work was
no mean Fortification from behind which to defend even a very bad
Cause. Stoughton lived several Years after he had ceased trying
Witches,--dying in 1701, at the Age of 70. He was Son of Mr. Israel
Stoughton of Dorchester, a Captain in the Pequot War, and Colonel
afterwards in the Parliamentary Army in England.
[viii][42] I LIVE by _Neighbours_ that force me to produce these
undeserved Lines. But now, as when Mr. Wilson[43] beholding a great
Muster of Souldiers, had it by a Gentleman then present, said unto him,
_Sir, I'll tell you a great Thing: Here is a mighty Body of People;
and there is not_ Seven _of them all, but what loves_ Mr. Wilson. That
gracious Man presently and pleasantly reply'd: _Sir, I'll tell you as
good a thing as that; here is a mighty Body of People, and there is not
so much as_ One _among them all, but Mr._ Wilson _loves him._ Somewhat
so: 'Tis possible, that among this Body of People, there may be few
that love the Writer of this Book; but give me leave to boast so far,
there is not one among all this Body of People, whom this _Mather_
would not study to serve, as well as to love. With such a _Spirit of
Love_, is the Book now before us written: I appeal to all _this World;_
and if _this_ World will deny me the Right of acknowledging so much,
I appeal to the other, that it is _not written with an Evil Spirit:_
for which cause I shall not wonder, if _Evil Spirits_ be exasperated
by what is written, as the _Sadduces_ doubtless were with what was
discoursed in the Days of our Saviour. I only demand the _Justice_,
that others _read_ it, with the same Spirit wherewith I _writ_ it.
FOOTNOTES:
[42] No Paging thus far in the Original.
[43] John Wilson, the first Minister of Boston. He died August 7th
1667, aged 78. See the _Biographical Dictionaries_, Eliot and Allen.
[Decoration]
[5] ENCHANTMENTS ENCOUNTER'D.
§ I. IT was as long ago, as the Year 1637, that a Faithful Minister of
the Church of _England_, whose Name was Mr. _Edward Symons_,[44] did in
a Sermon afterwards Printed, thus express himself; 'At _New-England_
now the Sun of Comfort begins to appear, and the glorious Day-Star to
show it self;--_Sed Venient Annis Sæculæ Seris_, there will come Times
in after Ages, when the _Clouds will overshadow and darken the Sky
there_. Many now promise to themselves nothing but successive Happiness
there, which for a time through God's Mercy they may enjoy; and I pray
God, they may a long time; but in this World there is no Happiness
perpetual.' An _Observation_, or I had almost said, an _Inspiration_,
very dismally now verify'd upon us! It has been affirm'd by some who
best knew _New-England_, That the World will do _New-England_ a great
piece of Injustice, if it acknowledge not a measure of Religion,
Loyalty, Honesty, and Industry, in the People there, beyond what is
to be found with any other People for the Number of them.[45] When I
did a few years ago, publish a Book, which mentioned a few memorable
Witchcrafts, committed in this country; the excellent _Baxter_, graced
the Second Edition of that Book, with a kind Preface, wherein he sees
cause to say, _If any are Scandalized, that_ New-England, _a place
of as serious Piety, as any I can hear of, under Heaven, should be
troubled so much with Witches; I think, 'tis no wonder: Where will
the Devil show most Malice, but where he is hated, and hateth most:_
And I hope, the Country will still deserve and answer the Charity so
expressed by that Reverend Man of God.[46] Whosoever travels over
this Wilderness, will see it richly bespangled with Evangelical
Churches, whose Pastors are holy, able, and painful Overseers of
their Flocks, lively Preachers, and vertuous Livers; and such as
in their several Neighbourly Associations, have had their Meetings
whereat Ecclesiastical Matters of common Concernment are considered:
_Churches_, whose Communicants have been seriously examined about
their Experiences of Regeneration, as well as about their Knowledge,
and Belief, and blameless Conversation, before their Admission to the
Sacred Communion; although others of less but hopeful Attainments in
Christianity are not ordinarily deny'd Baptism for themselves and
theirs; Churches, which are shye of using any thing in the Worship of
God, for which they cannot see a Warrant of God; but with whom yet
the Names of _Congregational_, _Presbyterian_, _Episcopalian_, or
_Antipædobaptist_, are swallowed up in that of _Christian;_ Persons
of all those Perswasions being taken into our [6] Fellowship, when
visible Goodliness has recommended them:[47] Churches, which usually do
within themselves manage their own Discipline, under the Conduct of
their Elders; but yet call in the help of _Synods_ upon Emergencies,
or Aggrievances; _Churches_, Lastly, wherein Multitudes are growing
ripe for Heaven every day; and as fast as these are taken off, others
are daily rising up. And by the Presence and Power of the Divine
Institutions thus maintained in the Country. We are still so happy,
that I suppose there is no Land in the Universe more free from the
debauching, and the debasing Vices of Ungodliness. The Body of the
People are hitherto so disposed, that _Swearing_, _Sabbath-breaking_,
_Whoring_, _Drunkenness_, and the like, do not make a Gentleman,
but a Monster, or a Goblin, in the vulgar Estimation.[48] All this
notwithstanding, we must humbly confess to our God, that we are
miserably degenerated from the first Love of our Predecessors; however
we boast our selves a little, when Men would go to trample upon us, and
we venture to say, _Wherein soever any is bold (we speak foolishly)
we are bold also_.[49] The first Planters of these Colonies were a
chosen Generation of Men, who were first so pure, as to disrelish
many things which they thought wanted Reformation elsewhere; and yet
withal so peaceable, that they embraced a voluntary Exile in a squalid,
horrid, _American_ Desart,[50] rather than to live in Contentions
with their Brethren. Those good Men imagined that they should leave
their Posterity in a place, where they should never see the Inroads
of Profanity, or Superstition: And a famous Person returning hence,
could in a Sermon before the Parliament profess, _I have been seven
Years in a Country, where I never saw one Man drunk, or heard one Oath
sworn, or beheld one Beggar in the Streets all the while_.[51] Such
great Persons as _Budæus_, and others, who mistook Sir _Thomas Moor's_
UTOPIA, for a Country really existent, and stirr'd up some Divines
charitably to undertake a Voyage thither, might now have certainly
found a Truth in their Mistake; _New-England_ was a true _Utopia_.
But, alas, the Children and Servants of those old Planters must needs
afford many degenerate Plants, and there is now risen up a Number of
People, otherwise inclined than our _Joshua's_, and the Elders that
out-liv'd them. Those two things our holy Progenitors, and our happy
Advantages make Omissions of Duty, and such Spiritual Disorders as the
whole World abroad is overwhelmed with, to be as provoking in us, as
the most flagitious Wickednesses committed in other places; and the
Ministers of God are accordingly severe in their Testimonies: But in
short, those Interests of the Gospel, which were the Errand of our
Fathers into these Ends of the Earth, have been too much neglected and
postponed, and the Attainments of an handsome Education, have been too
much undervalued, by Multitudes that have not fallen into Exorbitances
of Wickedness; and some, especially of our young Ones, when they have
got abroad from under the Restraints here laid upon them, have become
extravagantly and abominably Vicious. Hence 'tis, that the Happiness
of _New-England_ has been but for a time, as it was foretold, and not
for a long time, as has been desir'd for us. A Variety of Calamity has
long follow'd this Plantation; and we have all the Reason imaginable
to ascribe it unto the Rebuke of Heaven upon us for our manifold
_Apostasies;_ we make no right use of our Disasters: If we do not,
_Remember whence we are fallen, and repent, and do the first Works_.
But yet our Afflictions may come under a further Consideration with us:
There is a further Cause of our Afflictions, whose due must be given
him.
[7] § II. The _New-Englanders_ are a People of God settled in those,
which were once the _Devil's_ Territories; and it may easily be
supposed that the _Devil_ was exceedingly disturbed, when he perceived
such a People here accomplishing the Promise of old made unto our
Blessed Jesus, _That He should have the Utmost parts of the Earth
for his Possession_.[52] There was not a greater Uproar among the
_Ephesians_, when the Gospel was first brought among them, than there
was among, _The Powers of the Air_ (after whom those _Ephesians_
walked) when first the _Silver Trumpets_ of the Gospel here made the
_Joyful Sound_. The Devil thus Irritated, immediately try'd all sorts
of Methods to overturn this poor Plantation: and so much of the Church,
as was _Fled into this Wilderness_, immediately found, _The Serpent
cast out of his Mouth a Flood for the carrying of it away._ I believe,
that never were more _Satanical Devices_ used for the Unsetling of any
People under the Sun, than what have been Employ'd for the Extirpation
of the _Vine_ which God has here _Planted, Casting out the Heathen, and
preparing a Room before it, and causing it to take deep Root, and fill
the Land, so that it sent its Boughs unto the_ Atlantic _Sea_ Eastward,
_and its Branches unto the_ Connecticut _River_ Westward, _and the
Hills were covered with the shadow thereof_. But, All those Attempts
of Hell, have hitherto been Abortive, many an _Ebenezer_ has been
Erected unto the Praise of God, by his Poor People here; and, _Having
obtained Help from God, we continue to this Day_. Wherefore the Devil
is now making one Attempt more upon us; an Attempt more Difficult,
more Surprizing, more snarl'd with unintelligible Circumstances than
any that we have hitherto Encountred;[53] an Attempt so _Critical_,
that if we get well through, we shall soon Enjoy _Halcyon_ Days with
all the _Vultures_ of Hell _Trodden under our Feet_. He has wanted his
_Incarnate Legions_ to Persecute us, as the People of God have in the
other Hemisphere been Persecuted: he has therefore drawn forth his more
_Spiritual_ ones to make an Attacque upon us. We have been advised
by some Credible Christians yet alive, that a Malefactor, accused of
_Witchcraft_ as well as _Murder_, and Executed in this place more than
Forty Years ago, did then give Notice of, _An Horrible_ PLOT _against
the Country_ by WITCHCRAFT, _and a Foundation of_ WITCHCRAFT _then
laid, which if it were not seasonably discovered, would prbably Blow
up, and pull down all the Churches in the Country_.[54] And we have
now with Horror seen the _Discovery_ of such a _Witchcraft!_ An Army
of _Devils_ is horribly broke in upon the place which is the _Center_,
and after a sort, the _First-born_ of our _English_ Settlements:
and the Houses of the Good People there are fill'd with the doleful
Shrieks of their Children and Servants, Tormented by Invisible Hands,
with Tortures altogether preternatural. After the Mischiefs there
Endeavoured, and since in part Conquered, the terrible Plague, of
_Evil Angels_, hath made its Progress into some other places, where
other Persons have been in like manner Diabolically handled. These our
poor Afflicted Neighbours, quickly after they become _Infected_ and
_Infested_ with these _Dæmons_, arrive to a Capacity of Discerning
those which they conceive the _Shapes_ of their Troublers; and
notwithstanding the Great and Just Suspicion, that the _Dæmons_ might
Impose the _Shapes_ of Innocent Persons in their _Spectral Exhibitions_
upon the Sufferers, (which may perhaps prove no small part of the
_Witch-Plot_ in the issue) yet many of the Persons thus Represented,
being Examined, several of them have been Convicted of a very Damnable
_Witchcraft:_ yea, more than One _Twenty_ have _Confessed_, that they
have Signed unto a _Book_, which the Devil show'd them, and Engaged in
his Hellish Design of _Bewitching_, and _Ruining_ our Land. _We_ [8]
know not, at least I know not, how far the _Delusions_ of Satan may
be Interwoven into some Circumstances of the _Confessions;_ but one
would think, all the Rules of Understanding Humane Affayrs are at an
end, if after so many most Voluntary Harmonious _Confessions_, made by
Intelligent Persons of all Ages, in sundry Towns, at several Times,
we must not Believe the _main strokes_ wherein those _Confessions_
all agree: especially when we have a thousand preternatural Things
every day before our eyes, wherein the _Confessors_ do acknowledge
their Concernment, and give Demonstration of their being so Concerned.
If the Devils now can strike the minds of men with any _Poisons_ of
so fine a Composition and Operation, that Scores of Innocent People
shall Unite, in _Confessions_ of a Crime, which we see actually
committed, it is a thing prodigious, beyond the Wonders of the former
Ages, and it threatens no less than a sort of a Dissolution upon the
World. Now, by these _Confessions_ 'tis Agreed, _That_ the Devil has
made a dreadful Knot of _Witches_ in the Country, and by the help of
_Witches_ has dreadfully increased that Knot: _That_ these _Witches_
have driven a Trade of Commissioning their _Confederate Spirits_, to
do all sorts of Mischiefs to the Neighbours, whereupon there have
ensued such Mischievous consequences upon the Bodies and Estates of the
Neighbourhood, as could not otherwise be accounted for: yea, _That_ at
prodigious _Witch-Meetings_, the Wretches have proceeded so far, as to
Concert and Consult the Methods of Rooting out the Christian Religion
from this Country, and setting up instead of it, perhaps a more gross
_Diabolism_, than ever the World saw before. And yet it will be a thing
little short of _Miracle_, if in so _spread_ a Business as this, the
Devil should not get in some of his Juggles, to confound the Discovery
of all the rest.[55]
§ III. Doubtless, the Thoughts of many will receive a great Scandal
against _New-England_, from the Number of Persons that have been
Accused, or Suspected, for _Witchcraft_, in this Country: But it were
easie to offer many things, that may Answer and Abate the Scandal. If
the Holy God should any where permit the Devils to hook two or three
wicked _Scholars_ into _Witchcraft_, and then by their Assistance to
Range with their _Poisonous Insinuations_ among Ignorant, Envious,
Discontented People, till they have cunningly decoy'd them into some
sudden _Act_, whereby the Toyls of Hell shall be perhaps inextricably
cast over them: what Country in the World would not afford _Witches_,
numerous to a Prodigy? Accordingly, The Kingdoms of _Sweden_,
_Denmark_, _Scotland_, yea and _England_ it self, as well as the
Province of _New-England_,[56] have had their Storms of _Witchcrafts_
breaking upon them, which have made most Lamentable Devastations: which
also I wish, may be _The Last_. And it is not uneasie to be imagined,
that God has not brought out all the _Witchcrafts_ in many other Lands
with such a speedy, dreadful, destroying _Jealousie_, as burns forth
upon such _High Treasons_, committed here in _A Land of Uprightness:_
Transgressors may more quickly here than elsewhere become a Prey to
the Vengeance of Him, _Who has Eyes like a Flame of Fire_, and, _who
walks in the midst of the Golden Candlesticks_. Moreover, There are
many parts of the World, who if they do upon this Occasion insult over
this People of God, need only to be told the Story of what happen'd
at _Loim_, in the Duchy of _Gulic_, where a Popish Curate having
ineffectually try'd many Charms to Eject the Devil out of a Damsel
there possessed, he passionately bid the Devil come out of her into
himself; but the Devil answered him, _Quid mihi Opus, est eum tentare,
quem Novissimo die, Jure Optimo, sum possessurus?_ That is, _What need
I meddle with one whom I am sure to have, and hold at the Last-day as
my own for ever!_
[9] But besides all this, give me leave to add, it is to be hoped, That
among the Persons represented by the _Spectres_ which now afflict our
Neighbours, there will be found _some_ that never explicitly contracted
with any of the _Evil Angels_. The Witches have not only intimated, but
some of them acknowledged, That they have plotted the Representations
of _Innocent Persons_, to cover and shelter themselves in their
Witchcrafts; now, altho' our good God has hitherto generally preserved
us from the Abuse therein design'd by the Devils for us, yet who of us
can exactly state, _How far our God may for our Chastisement permit the
Devil to proceed in such an Abuse?_ It was the Result of a Discourse,
lately held at a Meeting of some very Pious and Learned Ministers among
us, _That the Devils may sometimes have a permission to Represent
an Innocent Person, as Tormenting such as are under Diabolical
Molestations: But that such things are Rare and Extraordinary;
especially when such matters come before Civil Judicature._[57] The
Opinion expressed with so much Caution and Judgment, seems to be the
prevailing Sense of many others, who are men Eminently Cautious and
Judicious; and have both _Argument_ and _History_ to Countenance them
in it. It is _Rare and Extraordinary_, for an Honest _Naboth_ to have
his Life it self Sworn away by two _Children of Belial_, and yet no
Infringement hereby made on the Rectoral Righteousness of our Eternal
Soveraign, whose _Judgments are a Great Deep_, and who _gives none
Account of His matters_.[58] Thus, although the Appearance of Innocent
Persons in _Spectral Exhibitions_ afflicting the Neighbourhood, be a
thing _Rare and Extraordinary;_ yet who can be sure, that the great
_Belial_ of Hell must needs be always _Yoked_ up from this piece of
Mischief? The best man that ever lived has been called a _Witch:_ and
why may not this too usual and unhappy Symptom of A _Witch_, even a
Spectral Representation, befall a person that shall be none of the
worst? Is it not possible? The _Laplanders_ will tell us 'tis possible:
for Persons to be unwittingly attended with officious _Dæmons_,
bequeathed unto them, and impos'd upon them, by Relations that have
been _Witches_.[59] _Quæry_, also, Whether at a Time, when the Devil
with his Witches are engag'd in a War upon a people, some certain steps
of ours, in such a War, may not be follow'd with our appearing so and
so for a while among them in the Visions of our afflicted _Forlorns!_
And, Who can certainly say, what other Degrees or Methods of sinning,
besides that of a _Diabolical Compact_, may give the Devils advantage
to act in the Shape of them that have miscarried? Besides what may
happen for a while, to try the _Patience_ of the Vertuous. May not some
that have been ready upon feeble grounds uncharitably to Censure and
Reproach other people, be punished for it by _Spectres_ for a while
exposing them to Censure and Reproach? And furthermore, I pray, that
it may be considered, Whether a World of Magical Tricks often used
in the World, may not insensibly oblige _Devils_ to wait upon the
Superstitious Users of them. A Witty Writer against _Sadducism_ has
this Observation, That persons who never made any express Contract with
_Apostate Spirits_, yet may Act strange Things by _Diabolick Aids_,
which they procure by the use of those wicked _Forms_ and _Arts_, that
the Devil first imparted unto his Confederates. And he adds, _We know
not but the Laws of the Dark Kingdom may Enjoyn a particular Attendance
upon all those that practice their Mysteries, whether they know them
to be theirs or no_. Some of them that have been cry'd out upon as
_Employing Evil Spirits_ to hurt our Land, have been known to be most
bloody _Fortune-Tellers;_ and some of them have confessed, That when
they told _Fortunes_, they would pretend the Rules of _Chiromancy_
and the like Ignorant Sciences, but indeed they had no Rule (they
said) [10] but this, _The things were then Darted into their minds_.
_Darted!_ Ye Wretches;[60] By whom, I pray? Surely by none but the
_Devils;_ who, tho' perhaps they did not exactly _Foreknow_ all the
thus Predicted Contingencies; yet having once _Foretold_ them, they
stood bound in Honour now to use their Interest, which alas, in _This
World_, is very great, for the Accomplishment of their own Predictions.
There are others, that have used most wicked _Sorceries_ to gratifie
their unlawful Curiosities, or to prevent Inconveniencies in Man and
Beast; _Sorceries_, which I will not _Name_, lest I should by naming,
_Teach them_.[61] Now, some _Devil_ is evermore Invited into the
Service of the Person that shall Practise these _Witchcrafts;_ and if
they have gone on Impenitently in these Communions with any _Devil_,
the _Devil_ may perhaps become at last a _Familiar_ to them, and so
assume their _Livery_, that they cannot shake him off in any way, but
that One, which I would most heartily prescribe unto them, Namely, That
of a deep and long _Repentance_. Should these _Impieties_ have been
committed in such a place as _New-England_, for my part I should not
wonder, if when _Devils_ are Exposing the _Grosser_ Witches among us,
God permit them to bring in these _Lesser_ ones with the rest for their
perpetual Humiliation. In the Issue therefore, may it not be found,
that _New-England_ is not so stock'd with _Rattle Snakes_, as was
imagined.[62]
§ IV. But I do not believe, that the progress of _Witchcraft_ among us,
is all the Plot which the Devil is managing in the _Witchcraft_ now
upon us. It is judged, That the Devil rais'd the Storm, whereof we read
in the Eighth Chapter of _Matthew_, on purpose to over-set the little
Vessel wherein the Disciples of Our Lord were Embarqued with Him. And
it may be fear'd, that in the _Horrible Tempest_ which is now upon
ourselves, the design of the Devil is to sink that Happy Settlement
of Government, wherewith Almighty God has graciously enclined Their
Majesties to favour us.[63] We are blessed with a GOVERNOUR, than whom
no man can be more willing to serve Their Majesties, or this their
Province: He is continually venturing his _All_ to do it: and were
not the Interests of his Prince dearer to him than his own, he could
not but soon be weary of the _Helm_, whereat he sits. We are under
the Influence of a LIEUTENANT GOVERNOUR,[64] who not only by being
admirably accomplished both with Natural and Acquired Endowments, is
fitted for the Service of Their Majesties, but also with an unspotted
Fidelity applies himself to that Service. Our COUNCELLOURS are some
of our most Eminent Persons, and as Loyal Subjects to the Crown,
as hearty lovers of their Country.[65] Our Constitution also is
attended with singular Priviledges; All which Things are by the Devil
exceedingly _Envy'd_ unto us. And the Devil will doubtless take this
occasion for the raising of such complaints and clamours, as may be
of pernicious consequence unto some part of our present Settlement,
if he can so far _Impose_. But that which most of all Threatens us,
in our present Circumstances, is the _Misunderstanding_, and so the
_Animosity_, whereunto the _Witchcraft_ now Raging, has Enchanted us.
The Embroiling, first, of our _Spirits_, and then of our _Affairs_,
is evidently as considerable a Branch of the Hellish Intrigue which
now vexes us as any one Thing whatever. The Devil has made us like a
_Troubled Sea_, and the _Mire_ and _Mud_ begins now also to heave up
apace. Even Good and Wise Men suffer themselves to fall into their
_Paroxysms;_ and the Shake which the Devil is now giving us, fetches up
the _Dirt_ which before lay still at the bottom of our sinful Hearts.
If we allow the Mad Dogs of Hell to poyson us by biting us, [11] we
shall imagine that we see nothing but such things about us, and like
such things fly upon all that we see. Were it not for what is IN US,
for my part, I should not fear a thousand Legions of Devils: 'tis by
our Quarrels that we spoil our Prayers; and if our humble, zealous,
and united Prayers are once hindred: Alas, the _Philistines_ of Hell
have cut our Locks for us; they will then blind us, mock us, ruine
us: In truth, I cannot altogether blame it, if People are a little
transported, when they conceive all the secular Interests of themselves
and their Families at the Stake; and yet at the sight of these
Heartburnings, I cannot forbear the Exclamation of the Sweet-spirited
_Austin_, in his Pacificatory Epistle to _Jerom_, on the Contest
with _Ruffin_, _O misera & miseranda Conditio!_ O Condition, truly
miserable! But what shall be done to cure these Distractions? It is
wonderfully necessary, that some healing Attempts be made at this time:
And I must needs confess (if I may speak so much) like a _Nazianzen_,
I am so desirous of a share in them, that if, being thrown overboard,
were needful to allay the _Storm_, I should think Dying, a Trifle to be
undergone, for so great a Blessedness.[66]
§ V. I would most importunately in the first place, entreat every Man
to maintain an holy Jealousie over his own Soul at this time, and
think; May not the Devil make me, though ignorantly and unwillingly,
to be an Instrument of doing something that he would have to be done?
For my part, I freely own my Suspicion, lest something of Enchantment,
have reach'd more Persons and Spirits among us, than we are well aware
of. But then, let us more generally agree to maintain a kind Opinion
one of another. That Charity without which, even our giving our Bodies
to be burned would profit nothing, uses to proceed by this Rule; It is
kind, it is not easily provok'd, it thinks no Evil, it believes all
things, hopes all things. But if we disregard this Rule of Charity,
we shall indeed give our Body Politick to be burned.[67] I have heard
it affirmed, That in the late great Flood upon _Connecticut_, those
Creatures which could not but have quarrelled at another time, yet now
being driven together very agreeably stood by one another.[68] I am
sure we shall be worse than _Bruitish_ if we fly upon one another at a
time when the Floods of Belial make us afraid. On the one side; [Alas,
my Pen, must thou write the word, _Side_ in the Business?] There are
very worthy Men, who, having been call'd by God, when and where this
Witchcraft first appeared upon the Stage to encounter it, are earnestly
desirous to have it sifted unto the bottom of it. And I pray, which
of us all that should live under the continual Impressions of the
Tortures, Outcries, and Havocks which Devils confessedly Commissioned
by Witches make among their distressed Neighbours, would not have a
Biass that way beyond other Men? Persons this way disposed have been
Men eminent for Wisdom and Vertue, and Men acted by a noble Principle
of Conscience. Had not Conscience (of Duty to God) prevailed above
other Considerations with them, they would not for all they are worth
in the World have medled in this Thorny business. Have there been any
disputed Methods used in discovering the Works of Darkness? It may be
none but what have had great Precedents in other parts of the World;
which may, though not altogether justifie, yet much alleviate a Mistake
in us if there should happen to be found any such mistake in so dark
a Matter.[69] They have done what they have done, with multiplied
Addresses to God for his Guidance, and have not been insensible how
[12] much they have exposed themselves in what they have done. Yea,
they would gladly contrive and receive an expedient, how the shedding
of Blood, might be spared, by the Recovery of Witches, not gone
beyond the Reach of Pardon. And after all, they invite all good Men,
in terms to this purpose, 'Being amazed at the Number and Quality of
those accused of late, we do not know but Satan by his Wiles may have
enwrapped some innocent Persons; and therefore should earnestly and
humbly desire the most Critical Enquiry upon the place, to find out
the Falacy; that there may be none of the Servants of the Lord, with
the worshippers of _Baal_.' I may also add, That whereas, if once a
Witch do ingeniously confess among us, no more _Spectres_ do in their
Shapes after this, trouble the Vicinage; if any guilty Creatures will
accordingly to so good purpose confess their Crime to any Minister
of God, and get out of the Snare of the Devil, as no Minister will
discover such a Conscientious Confession, so I believe none in the
Authority will press him to discover it; but rejoyc'd in a Soul sav'd
from Death. On the other side [if I must again use the word _Side_,
which yet I hope to live to blot out] there are very worthy Men, who
are not a little dissatisfied at the Proceedings in the Prosecution
of this Witchcraft. And why? Not because they would have any such
abominable thing, defended from the Strokes of Impartial Justice. No,
those Reverend Persons who gave in this Advice unto the Honourable
Council; 'That Presumptions, whereupon Persons may be Committed, and
much more Convictions, whereupon Persons may be Condemned, as guilty of
Witchcrafts, ought certainly to be more considerable than barely the
Accused Persons being represented by a _Spectre_ unto the Afflicted;
Nor are Alterations made in the Sufferers, by a Look or Touch of the
Accused, to be esteemed an infallible Evidence of Guilt; but frequently
liable to be abused by the Devils Legerdemains:' I say, those very
Men of God most conscientiously Subjoined this Article to that
Advice,--'Nevertheless we cannot but humbly recommend unto unto the
Government, the speedy and vigorous Prosecution of such as have rendred
themselves Obnoxious; according to the best Directions given in the
Laws of God, and the wholsome Statutes of the _English_ Nation for the
Detection of Witchcraft.' Only 'tis a most commendable Cautiousness,
in those gracious Men, to be very shye 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 Lyes, wherewith he may abuse
us: whereupon, what a Desolation of Names would soon ensue, besides a
thousand other pernicious Consequences? and lest there should be any
such Principles taken up, as when put into Practice must unavoidably
cause the _Righteous to perish with the Wicked;_ or procure the
Bloodshed of any Persons, like the _Gibeonites_, whom some learned Men
suppose to be under a false Notion of Witches, by _Saul_ exterminated.
They would have all due steps taken for the Extinction of Witches; but
they would fain have them to be sure ones; nor is it from any thing,
but the real and hearty goodness of such Men, that they are loth to
surmise ill of other Men, till there be the fullest Evidence for the
surmises. As for the Honourable Judges that have been hitherto in the
Commission, they are above my Consideration: wherefore I will only say
thus much of them, That such of them as I have the Honour of a Personal
Acquaintance with, are Men of an excellent Spirit; and as at first
they went about the work for which they were Commission'd, with [13]
a very great aversion, so they have still been under Heart-breaking
Solicitudes, how they might therein best serve both God and Man? In
fine, Have there been faults on any side fallen into? Surely, they have
at worst been but the faults of a well-meaning Ignorance. On every side
then, why should not we endeavour with amicable Correspondencies, to
help one another out of the Snares wherein the Devil would involve
us? To wrangle the Devil out of the Country, will be truly a New
Experiment: Alas! we are not aware of the Devil, if we do not think,
that he aims at inflaming us one against another; and shall we suffer
our selves to be Devil-ridden? or by any unadvisableness contribute
unto the Widening of our Breaches?
To say no more, there is a published and credible Relation; which
affirms, That very lately in a part of _England_, where some of the
Neighbourhood were quarrelling, a _Raven_ from the Top of a Tree
very articulately and unaccountably cry'd out, _Read the Third of
Collossians and the Fifteenth!_ Were I my self to chuse what sort of
Bird I would be transformed into, I would say, _O that I had wings
like a Dove!_ Nevertheless, I will for once do the Office, which as it
seems, Heaven sent that Raven upon; even to beg, _That the Peace of God
may Rule in our Hearts_.
§ VI. 'Tis necessary that we unite in every thing: but there are
especially two Things wherein our Union must carry us along together.
We are to unite in our Endeavours to deliver our distressed Neighbours,
from the horrible Annoyances and Molestations with which a dreadful
Witchcraft is now persecuting of them. To have an hand in any thing,
that may stifle or obstruct a Regular Detection of that Witchcraft,
is what we may well with an holy fear avoid. Their Majesties good
Subjects must not every day be torn to pieces by horrid Witches, and
those bloody Felons, be left wholly unprosecuted. The Witchcraft is
a business that will not be sham'd, without plunging us into sore
Plagues, and of long continuance.[70] But then we are to unite in such
Methods for this deliverance, as may be unquestionably safe, lest _the
latter end be worse than the beginning_. And here, what shall I say? I
will venture to say thus much, That we are safe, when we make just as
much use of all Advice from the invisible World, as God sends it for.
It is a safe Principle, That when God Almighty permits any Spirits
from the unseen Regions, to visit us with surprizing Informations,
there is then something to be enquired after; we are then to enquire
of one another, What Cause there is for such things? The peculiar
Government of God, over the unbodied Intelligences, is a sufficient
Foundation for this Principle. When there has been a Murder committed,
an Apparition of the slain Party accusing of any Man, altho' such
Apparitions have oftner spoke true than false, is not enough to Convict
the Man as guilty of that Murder; but yet it is a sufficient occasion
for Magistrates to make a particular Enquiry, whether such a Man have
afforded any ground for such an Accusation. Even so a Spectre exactly
resembling such or such a Person, when the Neighbourhood are tormented
by such Spectres, may reasonably make Magistrates inquisitive whether
the Person so represented have done or said any thing that may argue
their confederacy with Evil Spirits, altho' it may be defective enough
in point of Conviction; especially at a time, when 'tis possible, some
over-powerful Conjurer may have got the skill of thus exhibiting the
Shapes of all sorts of Persons, on purpose to stop the Prosecution
of the Wretches, whom due Enquiries thus provoked, might have made
obnoxious unto Justice.
[14] _Quœre_, Whether if God would have us to proceed any further than
bare _Enquiry_, upon what Reports there may come against any Man, from
the World of _Spirits_, he will not by his Providence at the same time
have brought into our hands, these more evident and sensible things,
whereupon a man is to be esteemed a Criminal. But I will venture to
say this further, that it will be safe to account the Names as well
as the Lives of our Neighbors; two considerable things to be brought
under a Judicial Process, until it be found by Humane Observations that
the Peace of Mankind is thereby disturbed. We are Humane Creatures,
and we are safe while we say, they must be Humane Witnesses, who also
have in the particular Act of Seeing, or Hearing, which enables them
to be Witnesses, had no more than Humane Assistances, that are to
turn the Scale when Laws are to be executed. And upon this Head I
will further add: A wise and a just Magistrate, may so far give way
to a common Stream of Dissatisfaction, as to forbear acting up to the
heighth of his own Perswasion, about what may be judged convictive of a
Crime, whose Nature shall be so abstruse and obscure, as to raise much
Disputation. Tho' he may not do what he should leave undone, yet he may
leave undone something that else he could do, when the Publick Safety
makes an _Exigency_.
§ VII. I was going to make one Venture more; that is, to offer some
safe Rules, for the finding out of the Witches, which are at this day
our accursed Troublers: but this were a Venture too _Presumptuous_
and _Icarian_ for me to make; I leave that unto those Excellent and
Judicious Persons, with whom I am not worthy to be numbred: All that
I shall do, shall be to lay before my Readers, a brief _Synopsis_ of
what has been written on that Subject, by a Triumvirate of as Eminent
Persons as have ever handled it. I will begin with,
FOOTNOTES:
[44] Probably the same whose Name appears in sundry Publications as
_Symmonds_. Walker, _Sufferings of the Clergy_, ii, 361, calls him
Simmons, and speaks very dubiously of him, as though he was a great
Sufferer both for, and for not being a Puritan. See also _Ibid_, Part
i, 67, 68. Neale, _Hist. Puritans_, ii, 19-20. Brooks's _Lives_, iii,
110-11. Old Thomas Fuller was well acquainted with Mr. Symonds, and
gives an Anecdote or two about him in his _Worthies_, and tells us he
died _about_ 1649, in London. He died in 1649, in London.
[45] As to the _Loyalty_ professed, _that_ required pretty strong
Assurances on the Part of the prominent Men of New England, to gain it
Credence among the Officials in Old England; for not long before an
Agent of Massachusetts had asserted that "the Acts of that Colony were
not subject to any reëxamination in England;" and a Writer of 1688 that
"till the Reign of his present Majesty, James II, New England would
never submit to any Governor sent from England, but lived like a Free
State."
[46] The Work here referred to was published in 1689. Its Title
abridged was--_Memorable Providences relating to Witchcrafts and
Possessions, with some Sermons annexed_. Its being republished and
commended by Baxter, only shows that that great Man was as much
benighted as the Rest of the World, so far as the Matter in Hand is
concerned.
[47] This Amalgamation of Creeds was often attempted by the more
catholic Portion of the Community, and as often defeated by the more
dogmatical Part, from the first Settlement of the Country to this Day.
When there is but one Interest to serve, and when that one Interest is
agreed upon, then will a millenial Amalgamation of Creeds take place.
[48] In the first Settlement of the Country, when all, or nearly all
were within the Pale of the Church, or directly under the Eye of the
Minister or a Magistrate, there was little Need of Courts, Constables
and Lawyers; but in a growing Community those Days must necessarily
be of limited Duration; and as there never was a Community of any
considerable Numbers, in Times past, wherein there were no _Monsters or
Goblins_, such a Community is hardly to be expected to be found in Time
to come.
[49] It is human Nature for People to resent being taunted with Faults,
whether they be real or imaginary. While a few will reform the many
will cling to Error with more Tenacity. Thus the enormous Crime of
Slavery--few Men were so depraved by Nature as to maintain that it
was right, in reasoning with themselves; while, when it was harshly
denounced as a vile Felony, Anger took the Place of Reason in the
Slaveholder, and here Argument only served to rivet firmer the Fetters
intended to be removed. So it was with other less heinous Offences.
[50] This and similar Expressions were in frequent Use by nearly all
the early Writers on American Affairs. "In this Howling Wilderness,"
"in these goings down of the Sun," &c., &c.
[51] This "famous Person" was Mr. Giles Firmin. See _N. E. Hist.
and Gen. Reg._ iv, 11; _also_ Felt, _Eccl. Hist. N. Eng.,_ ii, 48.
Nathaniel Ward has a very similar Passage: "I thank God that I have
lived in a Colony of many thousand English almost these twelve Years,
am held a very sociable Man, yet I may considerately say, I never
heard but one Oath sworne, nor never saw one Man drunk, nor never
heard of three Women Adulteresses in all this time, that I can call to
mind."--_Simple Cobber_, 67, Pulsifer's _Edition_, 1843. The Reader
will find much that is highly interesting respecting the Worthies
mentioned in this Note in Mr. J. Ward Dean's _Life of Nathaniel Ward_,
now ready for Publication.
[52] Ideas similar to these are often met with in the _Magnalia_ and
other Writings of the Author. But he was by no means singular in his
Notions regarding the Devil. Most of the Divines of Dr. Mather's Day
inculcated the same Sentiments, to say nothing of those of a later Day.
[53] This frank Acknowledgment that Witchcraft was "snarl'd" and
"unintelligible," would seem to have been a sufficient Reason for
letting it alone. But Reason and Superstition cannot exist together.
[54] It is not very clear to what particular Case the Author refers.
See _Hist. and Antiqs. Boston_, 283, 309. "More than forty Years ago"
is too indefinite for present historical Purposes.
[55] It has long been perfectly clear that the Devil _did get in
his Juggles_, and that he _did_ succeed, almost beyond Belief, in
confounding the Understanding of the whole Community, and particularly
that of our Author. Respecting Witchcraft in Sweden, &c., consult Dr.
Anthony Horneck's _Relation of the Swedish Witches_.
[56] It is not strange that English Writers talk about the "Colony of
Boston," when our own best informed Natives speak in this careless
Manner about the "Province of New-England."
[57] The serious Consideration of this Postulate was the primary Cause
of the Reaction which followed the Prosecution. See Dr. I. Mather's
_Cases of Conscience_. MS. in the Editor's Possession.
[58] The Incomprehensibleness of the Creator is nowhere more strikingly
expressed than in the following old Lines:
What mortal Man can with a Span mete out Eternity?
Or fathom it by Depth of Wit or Strength of Memory?
The lofty Sky is not so high, Hell's Depth to this is small;
The World so wide is but a Stride, compared therewithal.
It is a main great Ocean, withouten Bank or Bound:
A deep Abyss, wherein there is no Bottom to be found.
_Day of Doom_, Edit. 1715, P. 51.
[59] In the Notes of Butler and Dr. Nash to _Hudibras_ the Reader will
find some Amusement respecting the Witches of Lapland. Although the
Laplanders are described as a miserable Race, they could not have been
much behind the English in Matters of Superstition at this Period.
Dr. Heylyn says the Laplanders, "at their first going out of their
Doores in a Morning vse to giue worship and diuine honour all the Day
following, to that liuing Creature what ere it be, which they see at
their first going out." _Mikrokosmos_, 328, Edit. 1624, 4to.
[60] It does not appear to have occurred to the Doctor that a _good
Spirit_ might have been the Author of such _darting_ Operations.
[61] It would have been gratifying to at least some of the Author's
Readers if he had informed them how, where and when he became possessed
of the Art of Sorcery, and as he acknowledges having the Art, how he
escaped Prosecution. This is _parum claris lucem dare_ indeed.
[62] This Hopefulness occasionally breaks out. It ill agrees with
the doleful Tone often expressed, in various Parts of the Doctor's
Writings--that "New England is on the broad Road to Perdition."
[63] This has Reference to the Favor expected at the Hands of William
and Mary. The new Charter granted by them was received in Boston on
the 14th of May, 1692. Sir Wm. Phipps came over at the same Time and
assumed the Office of Governor.
[64] William Stoughton, afterwards Governor.
[65] These were to be 28 in Number. As the early Histories do not name
them I copy them here from the Charter as printed in 1726: "Simon
Broadstreet, John Richards, Nathanael Saltonstall, Wait Winthrop, John
Philips, James Russell, Samuel Sewall, Samuel Appleton, Bartholomew
Gedney, John Hathorn, Elisha Hutchinson, Robert Pike, Jonathan Corwin,
John Jolliffe, Adam Winthrop, Richard Middlecot, John Foster, Peter
Sergeant, Joseph Lynd, Samuel Heyman, Stephen Mason, Thomas Hinkley,
William Bradford, John Walley, Barnabas Lothrop, Job Alcot, Samuel
Daniel, and Silvanus Davis, Esquires." Isaac Addington was appointed
Secretary. Nearly all noticed in Allen's _Amer. Biog. Dict._
[66] The horrible Picture drawn in this long Paragraph has Reference
especially to the still deep Current among the few who did not believe
in Witchcraft, or at least who did not believe in extreme Measures
against those accused of it.
[67] Strange Source, indeed, whence to hear a Plea for Charity!
[68] Did this Fact suggest the Idea of the _Happy Family_ to the
Keepers of modern Menageries? The Freshet is not mentioned by the
Chroniclers.
[69] There was a Proposition, it is said, to send to England to engage
one Matthew Hopkins, a professed Witch-finder, then in high repute in
that Country. See _History and Antiquities of Boston_, 309.
[70] It is at every Step surprising to observe how the Writer assumes
to be the Judge, in this at the same Time "dark and incomprehensible
Business," as it is frequently acknowledged by him to be.
AN ABSTRACT OF MR. PERKINS'S[71] WAY FOR THE DISCOVERY OF WITCHES.
I. THERE _are_ Presumptions, _which do at least probably and
conjecturally note one to be a_ Witch. _These give occasion to
Examine, yet they are no sufficient Causes of Conviction._
II. _If any Man or Woman be notoriously defamed for a_ Witch, _this
yields a strong Suspition. Yet the Judge ought carefully to look, that
the Report be made by_ Men _of Honesty and Credit._
III. _If a_ Fellow-Witch, _or_ Magician, _give Testimony of any Person
to be a_ Witch; _this indeed is not sufficient for Condemnation; but it
is a fit Presumption to cause a straight Examination._
IV. _If after Cursing there follow Death, or at least some mischief:
for_ Witches _are wont to practise their mischievous Facts by Cursing
and Banning: This also is a sufficient matter of Examination, tho' not
of Conviction._
V. _If after Enmity, Quarrelling, or Threatning, a present mischief
does follow; that also is a great Presumption._
[15] VI. _If the Party suspected be the Son or Daughter, the
man-servant or maid-servant, the Familiar Friend, near Neighbor, or
old Companion, of a known and convicted Witch; this may be likewise a
Presumption; for Witchcraft is an Art that may be learned, and conveyed
from man to man._
VII. _Some add this for a Presumption: If the Party suspected be found
to have the Devil's mark; for it is commonly thought, when the Devil
makes his Covenant with them, he alwaies leaves his mark behind them,
whereby he knows them for his own:--a mark whereof no evident Reason in
Nature can be given._
VIII. _Lastly, If the party examined be Unconstant, or contrary to
himself, in his deliberate Answers, it argueth a Guilty Conscience,
which stops the freedom of Utterance. And yet there are causes of
Astonishment, which may befal the Good, as well as the Bad._
IX. _But then there is a_ Conviction, _discovering the_ Witch, _which
must proceed from just and sufficient proofs, and not from bare
presumptions._
X. _Scratching of the suspected party, and Recovery thereupon,
with several other such weak Proofs; as also, the fleeting of the
suspected Party, thrown upon the Water; these Proofs are so far from
being sufficient, that some of them are, after a sort, practices of
Witchcraft._
XI. _The Testimony of some Wizzard, tho' offering to shew the Witches
Face in a Glass: This, I grant, may be a good Presumption, to cause
a strait Examination; but a sufficient Proof of Conviction it cannot
be. If the Devil tell the Grand Jury, that the person in question is
a Witch, and offers withal to confirm the same by Oath, should the
Inquest receive his Oath or Accusation to condemn the man? Assuredly
no. And yet, that is as much as the Testimony of another Wizzard, who
only by the Devil's help reveals the Witch._
XII. _If a man, being dangerously sick, and like to dy, upon
Suspicion, will take it on his Death, that such an one hath bewitched
him, it is an Allegation of the same nature, which may move the Judge
to examine the Party, but it is of no moment for Conviction._
XIII. _Among the sufficient means of Conviction, the first is, the free
and voluntary Confession of the Crime, made by the party suspected
and accused, after Examination. I say not, that a bare confession is
sufficient, but a Confession after due Examination, taken upon pregnant
presumptions. What needs now more witness or further Enquiry?_
XIV. _There is a second sufficient Conviction, by the Testimony of two
Witnesses, of good and honest Report, avouching before the Magistrate,
upon their own Knowledge, the two things: either that the party accused
hath made a League with the Devil, or hath done some known practices
of witchcraft. And,_ all Arguments that do necessarily prove either of
these, _being brought by two sufficient Witnesses, are of force fully
to convince the party suspected._
XV. _If it can be proved, that the party suspected hath called upon
the_ Devil, _or desired his Help, this is a pregnant proof of a League
formerly made between them._
XVI. _If it can be proved, that the party hath entertained a Familiar
Spirit, and had Conference with it, in the likeness of some visible
Creatures; here is Evidence of witchcraft._
XVII. _If the witnesses affirm upon Oath, that the suspected person
hath done any action or work which necessarily infers a Covenant made,
as, that he hath used En-[16]chantments, divined things before they
come to pass, and that peremptorily, raised Tempests, caused the Form
of a dead man to appear; it proveth sufficiently, that he or she is a_
Witch.[72] This is the Substance of Mr. _Perkins_.
* * * * *
'Take next the Sum of Mr. _Gaules_[73] Judgment about the Detection
of Witches. 1. Some Tokens for the Trial of Witches are altogether
unwarrantable. Suchare the old Paganish Sign, the Witches _Long
Eyes;_ the Tradition of Witches not weeping; the casting of the
Witch into the Water, with Thumbs and Toes ty'd a-cross. And many
more such Marks, which if they are to know a Witch by, certainly
'tis no other Witch, but the User of them. 2. There are some Tokens
for the Trial of Witches, more probable, and yet not so certain as
to afford Conviction. Such are strong and long Suspicion: Suspected
Ancestors, some appearance of Fact, the Corps bleeding upon the
Witches touch, the Testimony of the Party bewitched, the supposed
Witches unusual Bodily marks, the Witches usual Cursing and Banning,
the Witches lewd and naughty kind of Life. 3. Some Signs there are
of a Witch, more certain and infallible. As, _firstly_, Declining of
Judicature, or faultering, faulty, unconstant, and contrary Answers,
upon judicial and deliberate examination. _Secondly_, When upon due
Enquiry into a person's Faith and Manners, there are found _all_ or
_most_ of the Causes which produce Witchcraft, namely, _God_ forsaking,
_Satan_ invading, particular _Sins_ disposing; and lastly, a compact
compleating all. _Thirdly_, The Witches free Confession, together with
full Evidence of the Fact. _Confession_ without _Fact_ may be a meer
Delusion, and _Fact_ without _Confession_ may be a meer Accident.
_4thly_, The semblable Gestures and Actions of suspected Witches, with
the comparable Expressions of Affections, which in all Witches have
been observ'd and found very much alike. _Fifthly_, The Testimony of
the Party bewitched, whether pining or dying, together with the joynt
Oaths of sufficient persons, that have seen certain prodigious Pranks
or Feats, wrought by the Party accused. 4. Among the most unhappy
circumstances to convict a Witch, one is, a maligning and oppugning the
Word, Work, and Worship of God, and by any extraordinary sign seeking
to seduce any from it. See _Deut._ 13. 1, 2, _Mat._ 24. 24. _Act._ 13.
8, 10. 2 _Tim._ 3. 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. 5. It is not requisite, that so _palpable
Evidence of Conviction_ should here come in, as in other more sensible
matters; 'tis enough, if there be but so much _circumstantial_ Proof
or Evidence, as the Substance, Matter, and Nature of such an abstruse
Mystery of Iniquity will well admit. [_I suppose he means, that whereas
in other Crimes we look for more direct proofs, in this there is a
greater use of consequential ones._] 'But I could heartily wish, that
the Juries were empanell'd of the most eminent Physicians, Lawyers, and
Divines that a Country could afford. In the mean time 'tis not to be
called a Toleration, if Witches escape, where Conviction is wanting. To
this purpose our _Gaule_.'
I will transcribe a little from one Author more, 'tis the Judicious
_Bernard_ of _Batcomb_,[74] who in his _Guide to grand Jurymen_, after
he has mention'd several things that are shrewd Presumptions of a
Witch, proceeds to such things as are the _Convictions_ of such an
one. And he says, '_A witch in league with the_ Devil _is convicted
by_ [1][75] _these Evidences;_ I. By a witches _Mark;_ which is on
the Baser sort of Witches; and this, by the Devils either Sucking
or Touching of them. _Tertullian_ says, _It is the Devils custome
to mark his_. And note, That this mark is _Insensible_, and being
prick'd it will not Bleed. Sometimes, its like a _Teate;_ sometimes
but a _Blewish Spot;_ sometimes a _Red_ one; and sometimes the _flesh
Sunk:_ but the Witches do sometimes cover them. II. By the Witches
_Words_. As when they have been heard calling on, speaking to, or
Talking of their _Familiars;_ or, when they have been heard _Telling_
of _Hurt_ they have done to man or beast: Or when they have been heard
_Threatning_ of such Hurt; Or if they have been heard Relating their
_Transportations_. III. By the Witches _Deeds_. As when they have
been _seen_ with their Spirits, or seen secretly Feeding any of their
_Imps_. Or, when there can be found their Pictures, Poppets, and other
Hellish Compositions. IV. By the Witches _Extasies:_ With the Delight
whereof, Witches are so taken, that they will hardly conceal the same:
Or, however at some time or other, they may be found in them. V. By
one or more _Fellow-Witches_, Confessing their own Witchcraft, and
bearing Witness against others; if they can make good the Truth of
their Witness, and give sufficient proof of it. As, that they have seen
them with their Spirits or, that they have Received Spirits from them;
or that they can tell, when they used Witchery-Tricks to Do Harm; or,
that they told them what Harm they had done; or that they can show the
mark upon them; or, that they have been together in their Meetings; and
such like. VI. By some _Witness of God_ Himself, happening upon the
Execrable Curses of Witches upon themselves, Praying of God to show
some Token, if they be Guilty. VII. By the Witches own _Confession_, of
Giving their Souls to the Devil. It is no Rare thing, for Witches to
Confess.'
They are Considerable Things, which I have thus Recited; and yet it
must be with _Open Eyes_, kept upon _Open Rules_, that we are to follow
these things.
_S._ 8. But _Juries_ are not the only Instruments to be imploy'd
in such a Work; all _Christians_ are to be concerned with daily
and fervent _Prayers_, for the assisting of it. In the Days of
_Athanasius_, the Devils were found unable to stand before that
_Prayer_, however then used perhaps with too much of Ceremony, _Let God
Arise, Let his Enemies be scattered_. _Let them also that Hate Him,
flee before Him._
O that instead of letting our Hearts _Rise_ against one another, our
Prayers might _Rise_ unto an high pitch of Importunity, for such a
_Rising_ of the Lord! Especially, Let them that are _Suffering_ by
_Witchcraft_, be sure to _stay_ and _pray_, and _Beseech the Lord
thrice_, even as much as ever they can, before they complain of any
Neighbour for afflicting them. Let them also that are _accused_ of
_Witchcraft_, set themselves to _Fast_ and _Pray_, and so shake off the
_Dæmons_ that would like _Vipers_ fasten upon them; and get the _Waters
of Jealousie_ made profitable to them.
And Now, O _Thou Hope of_ New-England, _and the Saviour thereof in the
Time of Trouble; Do thou look mercifully down upon us, & Rescue us, out
of the Trouble which at this time do's threaten to swallow us up. Let
Satan be shortly bruised under our Feet, and Let the Covenanted Vassals
of Satan, which have Traiterously brought him in upon us, be Gloriously
Conquered, by thy Powerful and Gracious Presence in the midst of us.
Abhor us not, O God, but cleanse us, but heal us, but save us, for
the sake of thy Glory. Enwrapped in our Salvations. By thy Spirit,
Lift up a standard against our infernal adversaries, Let us quickly
find thee making of us glad, according to the Days wherein we have
been afflicted. Accept of all our Endeavours to glorify thee, in the
Fires that are upon us; and among the rest, Let these my poor and weak
essays, composed with what Tears, what Cares, what Prayers, thou_ only
_knowest, not want the Acceptance of the Lord._
FOOTNOTES:
[71] The same "Master William Perkins," I suppose, who wrote the three
stout Folios of Puritan Theology, published in 1606, besides many
smaller Works. The earliest Notice I find of him is by another equally
famous and voluminous Puritan, the Rev. Samuel Clark, in his _Marrow
of Ecclesiastical History_, published in 1650. Mr. Clark informs us
that William Perkins was born at Marston in Warwickshire, in 1558, was
educated at "_Christ's_ College in _Cambridg_," and that in the 24th
of _Elizabeth_, he was chosen a Fellow of that College, and that "hee
was very wilde in his Youth." From his Professorship, "hee was chosen
to _Saint Andrews_ Parish in _Cambridg_, where he preached all his
Life after. His Sermons were not so plain, but the piously learned did
admire them; nor so learned, but the plain did understand them: Hee
brought the Schools into the Pulpit, and unshelling their Controversies
out of their hard School-tearms, made thereof plain and wholsom Meat
for his People: He was an excellent Chirurgion at the jointing of a
broken Soul, and at stating of a doubtful Conscience. In his Sermons
hee used to pronounce the Word _Damn_ with such an Emphasis, as left a
dolefull Echo in his Auditor's Ears a good while after: and when hee
was Catechist in Christ's College, in expounding the Commandments, hee
applied them so Home to the Conscience as was able to make his Hearers
Harts fall down, and their Hairs almost to stand upright."
On Reference to the Works of famous Thomas Fuller, it will be found,
that in his Life of Perkins he has substantially the same Account. From
that Author Mr. Clark doubtless borrowed the Expressions used by him,
as Fuller's Work was published several Years before, and they seem
peculiar to that highly talented Writer. Clark is followed because
he was of the same religious Denomination as Mr. Perkins. Mr. Clark
continues: "In his Life hee was so pious and spotless, that Malice
was afraid to bite at his Credit, into which shee knew that her Teeth
could not enter: Hee had a rare Felicitie in reading of Books, and as
it were but turning them over would give an exact account of all that
was considerable therein: hee perused Books so speedily that one would
think that hee read nothing, and yet so accurately that one would think
he read all: Besides his frequent Preaching, hee wrote manie excellent
Books, both Treatises, and Commentaries, which for their Worth were
manie of them translated into Latine, and sent beyond Sea, where to
this Daie they are highly prized, and much set by, yea some of them
are translated into _French_, _High-Dutch_, and _Low-Dutch:_ and his
reformed Catholick was translated into _Spanish;_ yet no Spaniard ever
since durst take up the Gantlet of Defiance cast down by this Champion."
But there is one Fact mentioned by Fuller which Mr. Clark omits: "There
goeth," he says, "an uncontrolled Tradition, that Perkins, when a young
Scholar, was a great Studier of Magic, occasioned perchance by his
Skill in the Mathematics. For, ignorant People count all Circles above
their own Sphere to be Conjring; and presently cry out, 'those Things
are done by Black Art' for which their dim Eyes can see no Colour in
Reason. And in such Case, when they cannot fly up to Heaven to make
it a Miracle, they fetch it from Hell to make it Magic, though it may
lawfully be done by natural Causes."
Mr. Perkins died "in the fourtieth Year of his Age, _Anno_ 1602, being
born the first, and dying the last Year of [the Reign of] Elizabeth: He
was of a ruddie Complexion, fat and corpulent: Lame of his right Hand,
yet this _Ehud_ with a left-handed Pen did stab the Romish Caus--as one
faith: [Hugh Holland]
'Though Nature thee of thy right Hand bereft.
'Right well thou writest with thy Hand that's left.'
"Hee was buried with great Solemnity at the sole Charges of Christs
College, the Universitie, and Town striving which should express more
Sorrow thereat: Doctor _Montague_, afterwards Bishop of Winchester
preached his Funeral Sermon."--_Marrow of Ecclesiastical Historie_,
414-417, and Fuller's _Holy and Profane State_, 80-84.
The well known Rev. Mr. Job Orton speaks of the Folios of Perkins with
Delight, and adds: "What led me more particularly to read him was, that
his Elder Brother was one of my Ancestors, from whom I am in a direct
Line, by my Mother's Side descended."--Orton, in _Brook's Lives_, ii,
135. In his Will, dated 16 Oct., 1602, he mentions, among others,
Nathaniel Cradock, his Brother-in-law, Wife Timothye, Father and Mother
Thomas and Anna Perkins, Son-in-law, John Hinde, and Brethren and
Sisters, but not by Name.--_Ibid._
I have been more particular in this Notice of Perkins for two Reasons;
first, because of his Puritanism he was selected as a prime Authority
in Matters of Witchcraft by our Author; and second, because he seems
to have been a Man possessing that Precocity of Mind, and in other
respects was similarly gifted. To those desirous of learning more of
that noted Puritan Leader will find Gratification in the excellent and
elaborate Life of him in Brook's _Lives of the Puritans_.
[72] On perusing these Articles for the Detection of Witches, one
cannot escape the Conviction that on their being sifted by the
ordinary Rules of Common-sense, they actually amount to nothing at
all. Thus in Article VI it is laid down, that "Witchcraft is an Art,
that may be learned, and conveyed from Man to Man." This Postulate
follows of course, previously assuming that the Occult Sciences
originate in Mathematics; and further, that Mathematical Calculations
are inseparable from the Laws that govern the whole System of the
Universe, and hence emanate from, or are a Part of the Creator
himself. Whence then, with this inevitable Conclusion, does the "Art"
originate? Nothing can be clearer, therefore, than this,--if those
learned Plodders of Master Perkins's Time had followed out the most
simple Rules of Logic, they would have had neither Witch nor Devil
wherewith to addle their own Brains, or to confound those of the
unlearned Multitude. This Question being disposed of, all others having
Dependence on it, or traceable to it, effectually dispose of the whole
Question of Witchcraft.
[73] John Gaule has not, so far as ascertained, been stumbled on by
any Makers of Biographical Dictionaries, and Bibliographers are almost
equally silent. How many Works he was Author of is not known. The Title
of one is _Distractions, or Holy Madness_, 12mo, 1629. He wrote other
theological Works, but their Titles have not come to the Annotator's
Knowledge.
[74] As there is more than one _Batcomb_ in England "Judicious
Bernard's" being _of_ that Place is not much of a Guide to any looking
after his Biography. Fortunately, or unfortunately for him, his
Portrait was engraved, and that caused him to be noticed by Granger.
His Name was Richard, and he was Pastor of "Batcombe" in Somersetshire.
The Work extracted from by our Author was published in 1627. He was
Author of a Concordance to the Bible, though it was not so entitled;
also of a Work called the _Threefold Treatise of the Sabbath_, in 1641,
in which Year he died. His Portrait by Hollar first appeared in this
Work.--_Biog. Hist. England_, ii, 369. He was perhaps the Author of
_The Isle of Man; or the Legal Proceedings in Man-Shire against Sinne_,
12mo, 1635.
[75] Here the paging begins anew, in the Edition followed.
[Decoration]
[2] A DISCOURSE ON THE WONDERS OF THE INVISIBLE WORLD.[76]
UTTERED (IN PART) ON AUG. 4, 1692.
Ecclesiastical History has Reported it unto us, That a Renowned
Martyr at the Stake, seeing the Book of the REVELATION thrown by
his no less Profane than Bloody Persecutors, to be Burn'd in the
same Fire with himself, he cryed out, _O Beata Apocalypsis; quam
bene mecum agitur, qui tecum Comburar!_ BLESSED REVELATION! said
he, _How Blessed am I in this Fire, while I have Thee to bear me
Company_.[77] As for our selves this Day, 'tis a Fire of sore
Affliction and Confusion, wherein we are Embroiled; but it is no
inconsiderable Advantage unto us, that we have the Company of
this Glorious and Sacred Book the REVELATION to assist us in our
Exercises. From that Book there is one Text, which I would single
out at this time to lay before you; 'tis that in
REVEL. xii. 12.
_Wo to the Inhabitants of the Earth, and of the Sea; for the Devil
is come down unto you, having great Wrath; because he knoweth,
that he hath but a short time._
THE Text is Like the Cloudy and Fiery Pillar, vouchsafed unto _Israel_,
in the Wilderness of old; there is a very _dark side_ of it in the
Intimation, that, _The Devil is come down having great Wrath;_ but it
has also a _bright side_, when it assures us, that, _He has but a short
time;_ Unto the Contemplation of _both_, I do this Day Invite you.
We have in our Hands a Letter from our Ascended Lord in Heaven, to
Advise us of his being still alive, and of his Purpose e're long, to
give us a Visit, wherein we shall see our Living _Redeemer, stand at
the latter day upon the Earth_. 'Tis the last Advice that we have had
from Heaven, for now sixteen Hundred years; and the scope of it, is,
to represent how the Lord Jesus Christ having begun to set up his
Kingdom in the World, by the preaching of the Gospel, he would from
time to time utterly break to pieces all Powers that should make Head
against it, until, _The Kingdoms of this World are become the Kingdomes
of our Lord, and of his_ [3] _Christ, and he shall Reign for ever
and ever_. 'Tis a Commentary on what had been written by _Daniel_,
about, _The fourth Monarchy;_ with some Touches upon, _The Fifth;_
wherein, _The greatness of the Kingdom under the whole Heaven, shall
be given to the people of the Saints of the most High:_ And altho' it
have, as 'tis expressed by one of the Ancients, _Tot Sacramenta quot
verba_, a Mystery in every Syllable, yet it is not altogether to be
neglected with such a Despair, as that, _I cannot read, for the Book is
sealed_. It is a REVELATION, and a singular, and notable _Blessing_ is
pronounced upon them that humbly study it.
The Divine Oracles, have with a most admirable Artifice and
Carefulness, drawn, as the very pious _Beverley_, has laboriously
Evinced, an exact LINE OF TIME, from the first Sabbath at the
_Creation_ of the World, unto the great Sabbatism at the _Restitution_
of all Things. In that famous _Line of Time_, from the Decree for the
Restoring of _Jerusalem_, after the Babylonish Captivity, there seem
to remain a matter of _Two Thousand and Three Hundred Years_, unto
that _New Jerusalem_, whereto the Church is to be advanced, when the
Mystical _Babylon_ shall be _fallen_. At the Resurrection of our Lord,
there were seventeen or eighteen Hundred of those Years, yet upon the
Line, to run unto, _The rest which remains for the People of God;_
and this Remnant in the _Line of Time_, is here in our _Apocalypse_,
variously Embossed, Adorned, and Signalized with such Distinguishing
Events, if we mind them, will help us escape that Censure, _Can ye not
Discern the Signs of the Times?_
The Apostle _John_, for the View of these Things, had laid before
him, as I conceive, a _Book_, with leaves, or folds; which _Volumn_
was written both on the _Backside_, and on the _Inside_, and Roll'd
up in a Cylindriacal Form, under seven _Labels_, fastned with so many
_Seals_. The first _Seal_ being opened, and the first _Label_ removed,
under the first _Label_ the Apostle saw what he saw, of a first _Rider_
Pourtray'd, and so on, till the last _Seal_ was broken up; each of
the Sculptures being enlarged with agreeable _Visions_ and _Voices_,
to illustrate it. The Book being now Unrolled, there were _Trumpets_,
with wonderful Concomitants, Exhibited successively on the Expanding
_Backside_ of it. Whereupon the Book was _Eaten_, as it were to be
Hidden, from Interpretations; till afterwards, in the _Inside_ of it,
the Kingdom of Anti-christ came to be Exposed. Thus, the Judgments of
God on the _Roman Empire_, first unto the Downfal of _Paganism_, and
then, unto the Downfal of _Popery_, which is but Revived _Paganism_,
are in these Displayes, with Lively Colours and Features made sensible
unto us.
[4] Accordingly, in the Twelfth Chapter of this Book, we have an
August Preface, to the Description of that Horrid _Kingdom_, which our
Lord Christ refused, but Antichrist accepted, from the Devils Hands;
a Kingdom, which for _Twelve Hundred and Sixty_ Years together, was
to be a continual oppression upon the People of God, and opposition
unto his Interests; until the Arrival of that Illustrious Day,
wherein, _The Kingdom shall be the Lords, and he shall be Governour
among the Nations_. The Chapter is (as an Excellent Person calls it)
an _Extravasated Account_ of the Circumstances, which befell the
_Primitive Church_, during the first Four or Five Hundred Years of
Christianity: It shows us the Face of the Church, first in _Rome_
Heathenish, and then in Rome Converted, before the _Man of Sin_ was yet
come to _Mans Estate_. Our Text contains the Acclamations made upon
the most Glorious Revolution that ever yet happened upon the Roman
Empire; namely, That wherein the Travailing Church brought forth a
Christian Emperour. This was a most Eminent _Victory_ over the Devil,
and _Resemblance_ of the State, wherein the World, ere long shall see,
_The Kingdom of our God, and the Power of his Christ_. It is here noted,
First, As a matter of _Triumph_. 'Tis said, _Rejoyce, ye Heavens,
and ye that dwell in them_. The Saints in both Worlds, took the
Comfort of this Revolution; the Devout Ones that had outlived the late
Persecutions, were filled with Transporting Joys, when they saw the
_Christian_ become the _Imperial_ Religion, and when they saw Good Men
come to give Law unto the rest of Mankind; the Deceased Ones also,
whose Blood had been Sacrificed in the Ten Persecutions, doubtless
made the Light Regions to ring with _Hallelujahs_ unto God, when there
were brought unto them, the Tidings of the Advances now given to the
_Christian_ Religion, for which they had suffered _Martyrdom_.
Secondly, As a matter of _Horror_. 'Tis said, _Wo to the Inhabiters of
the Earth and of the Sea_. The _Earth_ still means the _False Church_,
the _Sea_ means the _Wide World_, in Prophetical Phrasæology. There
was yet left a vast party of Men, that were Enemies to the Christian
Religion, in the power of it; a vast party left for the Devil to work
upon: Unto these is a _Wo_ denounced; and why so? 'Tis added, _For the
Devil is come down unto you, having great Wrath, because he knows, that
he has but a short time_. These were, it seems, to have some desperate
and peculiar Attempts of the Devil made upon them. In the mean time, we
may entertain this for our Doctrine.
_Great Wo proceeds from the Great_ WRATH, _with which_ [5] _the_
DEVIL, _towards the end of his_ TIME, _will make a_ DESCENT _upon a
miserable World._
I have now Published a most awful and solemn Warning for our selves at
this day; which has four _Propositions_, comprehended in it.
_Proposition I._ That there is a _Devil_, is a thing Doubted by none
but such as are under the Influence of the _Devil_. For any to deny
the Being of a _Devil_ must be from an Ignorance or Profaneness, worse
than _Diabolical_. _A Devil._ What is _that?_ We have a Definition of
the Monster, in _Eph._ 6. 12. _A Spiritual Wickedness_, that is, _A
wicked Spirit_. A Devil is a _Fallen Angel_, an Angel _Fallen_ from the
Fear and Love of God, and from all Celestial Glories; but _Fallen_ to
all manner of Wretchedness and Cursedness. He was once in that Order
of Heavenly Creatures, which God in the Beginning made _Ministering
Spirits_, for his own peculiar Service and Honour, in the management
of the Universe; but we may now write that Epitaph upon him, _How art
thou fallen from Heaven! thou hast said in thine Heart, I will Exalt my
Throne above the Stars of God; but thou art brought down to Hell!_ A
Devil is a _Spiritual_ and _Rational Substance_, by his _Apostacy_ from
God, inclined to all that is Vicious, and for that _Apostacy_ confined
unto the Atmosphere of this Earth, _in Chains, under Darkness, unto the
Judgment of the Great Day_. This is a _Devil;_ and the _Experience_ of
Mankind as well as the _Testimony_ of Scripture, does abundantly prove
the Existence of such a Devil.[78]
About this _Devil_, there are many things, whereof we may reasonably
and profitably be Inquisitive; such things, I mean, as are in our
Bibles Reveal'd unto us; according to which if we do not speak on so
_dark_ a Subject, but according to our own uncertain, and perhaps
humoursome Conjectures, _There is no Light in us_. I will carry you
with me, but unto one Paragraph of the Bible, to be informed of three
Things, relating to the _Devil;_ 'tis the Story of the _Gadaren
Energumen_, in the fifth Chapter of _Mark_.
First, then, 'Tis to be granted; the _Devils_ are so many, that some
Thousands, can sometimes at once apply themselves to vex one Child
of Man. It is said, in Mark 5. 15. _He that was Possessed with the
Devil, had the Legion._ Dreadful to be spoken! A _Legion_ consisted of
Twelve Thousand Five Hundred People: And we see that in one Man or two,
so many _Devils_ can be spared for a Garrison. As the Prophet cryed
out, _Multitudes, Multitudes, in the Valley of Decision!_ So I say,
_There are multitudes, multitudes, in the valley of Destruction, where
the Devils are!_ When [6] we speak of, _The Devil_, 'tis, _A name of
Multitude;_ it means not _One_ Individual Devil, so Potent and Scient,
as perhaps a _Manichee_ would imagine; but it means a _Kind_, which
a _Multitude_ belongs unto. Alas, the _Devils_, they swarm about us,
like the _Frogs of Egypt_, in the most Retired of our Chambers. Are we
at our _Boards?_ There will be Devils to Tempt us unto Sensuality: Are
we in our _Beds?_ There will be Devils to Tempt us unto Carnality; Are
we in our _Shops?_ There will be Devils to Tempt us unto Dishonesty.
Yea, Tho' we get into the Church of God, there will be Devils to
Haunt us in the very _Temple_ it self, and there tempt us to manifold
Misbehaviours. I am verily perswaded, That there are very few Humane
Affairs whereinto some Devils are not Insinuated; There is not so much
as a _Journey_ intended, but _Satan_ will have an hand in _hindering_
or _furthering_ of it.
Secondly, 'Tis to be supposed, That there is a sort of Arbitrary, even
Military _Government_, among the _Devils_. This is intimated, when in
_Mar._ 5. 9. _The unclean Spirit said, My Name is Legion:_ they are
under such a Discipline as _Legions_ use to be. Hence we read about,
_The Prince of the power of the Air:_ Our _Air_ has a _power?_ or an
Army of Devils in the _High Places_ of it; and these Devils have a
_Prince_ over them, who is _King over the Children of Pride_. 'Tis
probable, That the Devil, who was the Ringleader of that mutinous and
rebellious Crew, which first shook off the Authority of God, is now
the General of those Hellish Armies;[79] Our Lord, that Conquered him,
has told us the Name of him; 'tis _Belzebub;_ 'tis he that is _the
Devil_, and the rest are _his Angels_, or his Souldiers. Think on vast
Regiments of cruel and bloody _French Dragoons_, with an _Intendant_
over them, overrunning a pillaged Neighbourhood, and you will think a
little, what the Constitution among the _Devils_ is.
Thirdly, 'tis to be supposed, that some Devils are more peculiarly
_Commission'd_, and perhaps _Qualify'd_, for some Countries, while
others are for others. This is intimated when in _Mar._ 5. 10. The
Devils _besought_ our Lord much, _that he would not send them away
out of the Countrey_. Why was that? But in all probability, because
_these Devils_ were more able _to do the works of the Devil_, in such
a Countrey, than in another. It is not likely that every Devil does
know every _Language;_ or that every Devil can do every _Mischief_.[80]
'Tis possible, that the _Experience_, or, if I may call it so, the
_Education_ of all Devils is not alike, and that there may be some
difference in their _Abilities_. If one might make an Inference from
what the Devils _do_, to what they _are_, One cannot [7] forbear
dreaming, that there are _degrees_ of Devils. Who can allow, that
such Trifling _Dæmons_, as that of _Mascon_,[81] or those that once
infested our _New berry_, are of so much Grandeur, as those _Dæmons_,
whose Games are mighty Kingdoms? Yea, 'tis certain, that all Devils
do not make a like Figure in the _Invisible World_. Nor does it look
agreeably, That the _Dæmons_, which were the Familiars of such a Man
as the old _Apollonius_, differ not from those baser Goblins that
chuse to Nest in the filthy and loathsom Rags of a beastly Sorceress.
Accordingly, why may not some Devils be more accomplished for what is
to be done in such and such places, when others must be _detach'd_ for
other Territories? Each Devil, as he sees his advantage, cries out,
_Let me be in this Countrey, rather than another_. But _Enough_, if not
_too much_, of these things.[82]
_Proposition II._ There is a Devilish _Wrath_ against _Mankind_, with
which the _Devil_ is for _God's sake_ Inspired. The Devil is himself
broiling under the intollerable and interminable _Wrath_ of God; and
a fiery _Wrath_ at God, is, that which the Devil is for that cause
Enflamed. Methinks I see the posture of the Devils in _Isa._ 8. 21.
_They fret themselves, and Curse their God, and look upward._ The
first and chief _Wrath_ of the Devil, is at the Almighty God himself;
he knows, _The God that made him, will not have mercy on him, and
the God that formed him, will shew him no favour;_ and so he can
have no _Kindness_ for that God, who has no _Mercy_, nor _Favour_
for him. Hence 'tis, that he cannot bear the _Name_ of God should be
acknowledged in the World: Every Acknowledgement paid unto _God_, is
a fresh drop of the burning Brimstone falling upon the Devil; he does
make his Insolent, tho' Impotent Batteries, even upon the _Throne_ of
God himself: and foolishly affects to have himself exalted unto that
_Glorious High Throne_, by all people, as he sometimes is, by Execrable
_Witches_. This horrible Dragon does not only with his Tayl strike at
the _Stars of God_, but at the God himself, who made the _Stars_, being
desirous to outshine them all. God and the Devil are sworn Enemies to
each other; the Terms between them, are those, in _Zech._ 11. 18. _My
Soul loathed them, and their Soul also abhorred me._ And from this
Furious _wrath_, or Displeasure and Prejudice at God, proceeds the
Devils _wrath_ at us, the poor Children of Men. Our doing the _Service_
of God, is one thing that exposes us to the _wrath_ of the Devil. We
are the _High Priests_ of the World; when all Creatures are called
upon, _Praise ye the Lord_, they bring to us those demanded _Praises_
of God, saying, _do you offer them for us_. Hence 'tis, that the Devil
has a Quarrel with [8] us, as he had with the _High-Priest_ in the
Vision of Old. Our bearing the Image of God is another thing that
brings the _wrath_ of the Devil upon us. As a _Tyger_, thro' his Hatred
at man will tear the very Picture of him, if it come in his way; such
a _Tyger_ the Devil is; because God said of old, _Let us make Man in
our Image_, the Devil is ever saying, _Let us pull this man to pieces_.
But the envious _Pride_ of the Devil, is one thing more that gives
an Edge unto his Furious _Wrath_ against us. The Apostle has given
us an hint, as if _Pride_ had been the _Condemnation of the Devil_.
'Tis not unlikely, that the Devil's _Affectation_ to be above that
Condition which he might learn that Mankind was to be preferr'd unto,
might be the occcasion of his taking up Arms against the _Immortal
King_. However, the Devil now sees _Man_ lying in the Bosom of God,
but _himself_ damned in the bottom of Hell; and this enrages him
exceedingly; _O_, says he, _I cannot bear it, that man should not be as
miserable as my self_.
_Proposition III._ The _Devil_, in the prosecution, and the execution
of his _wrath_ upon them, often gets a _Liberty_ to make a _Descent_
upon the Children of men. When the Devil _does hurt_ unto us, he
_comes down_ unto us; for the Rendezvouze of the _Infernal Troops_, is
indeed in the _supernal parts_ of our Air.[83] But as 'tis said, _A
sparrow of the Air does not fall down without the will of God;_ so
I may say, _Not a Devil in the Air, can come down without the leave
of God_. Of this we have a famous Instance in that Arabian Prince,
of whom the Devil was not able so much as to _Touch_ any thing, till
the most high God gave him a permission, to _go down_.[84] The Devil
stands with all the Instruments of death, aiming at us, and begging
of the Lord, as that King ask'd for the Hood-wink'd _Syrians_ of old,
_Shall I smite 'em, shall I smite 'em?_ He cannot strike a blow, till
the Lord say, _Go down and smite_, but sometimes he _does_ obtain from
the _high possessor of Heaven and Earth_, a License for the doing of
it. The Devil sometimes does make most rueful Havock among us; but
still we may say to him, as our Lord said unto a great Servant of
his, _Thou couldst have no power against me, except it were given
thee from above_.[85] The Devil is called in 1 _Pet._ 5. 8. _Your
Adversary._ This is a Law-term; and it notes _An Adversary at Law_.
The Devil cannot come at us, except in some sence according to _Law;_
but sometimes he does procure sad things to be inflicted, according
to the _Law of_ the eternal King upon us. The Devil first _goes up_
as an _Accuser_ against us. He is therefore styled _The Accuser;_ and
it is on this account, that his proper Name does belong unto him.
There is a Court somewhere kept; a Court of Spirits, where the Devil
enters all sorts of Complaints [9] against us all; he charges us with
manifold _sins_ against the Lord our God: _There_ he loads us with
heavy _Imputations_ of Hypocrysie, Iniquity, Disobedience; whereupon he
urges, _Lord, let 'em now have the death, which is their wages, paid
unto 'em!_ If our _Advocate_ in the Heavens do not now take off his
Libel; the Devil, then, with a Concession of God, _comes down_, as a
_destroyer_ upon us. Having first been an _Attorney_, to bespeak that
the Judgments of Heaven may be ordered for us, he then also pleads,
that he may be the _Executioner_ of those Judgments; and the God of
Heaven sometimes after a sort, signs a Warrant, for this _destroying
Angel_, to do what has been _desired_ to be done for the _destroying of
men_. But such a _permission_ from God, for the Devil to _come down_,
and _break in_ upon mankind, oftentimes must be accompany'd with a
_Commission_ from some wretches of mankind it self. Every man is, as
'tis hinted in _Gen._ 4. 9. _His brother's keeper_. We are to _keep_
one another from the Inroads of the Devil, by mutual and cordial Wishes
of prosperity to one another. When ungodly people give their _Consents_
in _witchcrafts_ diabolically performed, for the Devil to annoy their
Neighbours, he finds a breach made in the Hedge about us, whereat he
Rushes in upon us, with grievous molestations. Yea, when the impious
people, that never saw the Devil, do but utter their _Curses_ against
their Neighbours, those are so many _watch words_, whereby the Mastives
of Hell are animated presently to fall upon us. Tis thus, that the
Devil gets _leave_ to worry us.
_Proposition IV._ Most horrible _woes_ come to be inflicted upon
Mankind, when the _Devil_ does in _great wrath_, make a _descent_ upon
them. The _Devil_ is a _Do-Evil_, and wholly set upon mischief. When
our Lord once was going to _Muzzel_ him, that he might not mischief
others, he cry'd out, _Art thou come to torment me?_ He is, it seems,
himself _Tormented_, if he be but _Restrained_ from the tormenting of
Men. If upon the sounding of the Three last _Apocalyptical Angels_,
it was an outcry made in Heaven, _Wo, wo, wo, to the inhabitants
of the Earth by reason of the voice of the Trumpet_. I am sure, a
_descent_ made by the Angel of _death_, would give cause for the like
Exclamation: _Wo to the world, by reason of the wrath of the Devil!_
what a _woful_ plight, mankind would by the descent of the Devil be
brought into, may be gathered from the _woful_ pains, and wounds, and
hideous desolations which the Devil brings upon them, with whom he has
with a _bodily Possession_ made a Seisure. You may both in Sacred and
Profane History, read many a direful Account of the _woes_, which they
that are possessed by the Devil, do undergo: And from thence conclude,
_What_ [10] _must the Children of Men hope from such a Devil!_
Moreover, the _Tyrannical Ceremonies_, whereto the Devil uses to
subjugate such _Woful_ Nations or Orders of Men, as are more Entirely
under his Dominion, do declare what _woful_ Work the Devil would make
where he comes. The very Devotions of those forlorn _Pagans_, to whom
the Devil is a Leader, are most bloody _Penances;_ and what _Woes_
indeed must we expect from such a Devil of a _Moloch_, as relishes no
Sacrifices like those of Humane Heart-blood, and unto whom there is
no Musick like the bitter, dying, doleful Groans, ejaculated by the
Roasting Children of Men.
Furthermore, the servile, abject, needy circumstances wherein the
Devil keeps the Slaves, that are under his more sensible Vassalage,
do suggest unto us, how _woful_ the Devil would render all our Lives.
We that live in a Province, which affords unto us all that may be
necessary or comfortable for us, found the Province fill'd with vast
Herds of Salvages, that never saw so much as a _Knife_, or a _Nail_,
or a _Board_, or a Grain of _Salt_, in all their Days. No better would
the Devil have the World provided for. Nor should we, or any else, have
one convenient thing about us, but be as indigent as _usually_ our most
_Ragged Witches_ are; if _the Devil's Malice_ were not overruled by a
_compassionate God_, who _preserves Man and Beast_. Hence 'tis, that
_the Devil_, even like a _Dragon_, keeping a Guard upon such _Fruits_
as would _refresh_ a languishing World, has hindred Mankind for many
Ages, from hitting upon those _useful Inventions_, which yet _were so
obvious_ and _facil_, that it is every bodies wonder, they were no
sooner hit upon. The _bemisted World_, must jog on for thousands of
Years, without the knowledg of _the Loadstone_, till a _Neapolitan_
stumbled upon it, about _three hundred years_ ago. Nor must the World
be _blest_ with such a _matchless Engine_ of _Learning_ and _Vertue_,
as that of _Printing_, till about _the middle of the Fifteenth
Century_. Nor could _One Old Man, all over the Face of the whole
Earth_, have the _benefit_ of such a _Little_, tho' most _needful_
thing, as a pair of _Spectacles_, till a _Dutch-Man_, a _little while_
ago accommodated us.[86]
Indeed, as the Devil does begrutch us all manner of _Good_, so he
does annoy us with all manner of _Wo_, as often as he finds himself
capable of doing it. But shall we mention some of the _special woes_
with which the Devil does usually infest the World! Briefly then;
_Plagues_ are some of those _woes_ with which the Devil troubles us. It
is said of the _Israelites_, in 1 _Cor._ 10. 10. _They were destroyed
of the destroyer_. That is, they had _the Plague_ among them. 'Tis
the _Destroyer_, or _the Devil_, that scatters _Plagues_ about the
World. Pestilential and Contagious Diseases, 'tis the Devil who does
oftentimes invade us with them. 'Tis no uneasy thing for the Devil
to impreg[11]nate the Air about us, with such Malignant _Salts_, as
meeting with _the Salt_ of our _Microcosm_, shall immediately cast us
into that Fermentation and Putrefaction, which will utterly dissolve
all the Vital Tyes within us; Ev'n as an _Aqua-Fortis_, made with a
conjunction of _Nitre_ and _Vitriol_, Corrodes what it Seizes upon.
And when the Devil has raised those _Arsenical Fumes_, which become
_Venemous Quivers_ full of _Terrible Arrows_, how easily can he shoot
the deleterious _Miasms_ into those Juices or Bowels of Mens Bodies,
which will soon Enflame them with a Mortal Fire! Hence come such
_Plagues_, as that _Beesom of Destruction_, which within our memory
swept away such a Throng of People from one _English_ City in one
Visitation;[87] And hence those Infectious Fevers, which are but so
many _Disguised Plagues_ among us, causing Epidemical Desolations.
Again, _Wars_ are also some of those _Woes_, with which the Devil
causes our Trouble. It is said in _Rev._ 12. 17. _The Dragon was Wrath
and he went to make War;_ and there is in truth scarce any _War_, but
what is of the _Dragon's_ kindling.[88] The Devil is that _Vulcan_,
out of whose Forge come the instruments of our _Wars_, and it is he
that finds us Employments for those Instruments. We read concerning
_Dæmoniacks_, or People in whom the Devil was, that they would cut and
wound themselves; and so, when the Devil is in Men, he puts 'em upon
dealing in that barbarous fashion with one another. _Wars_ do often
furnish him with some Thousands of Souls in one Morning from one Acre
of Ground; and for the sake of such _Thyestæan_ Banquets, he will push
us upon as many _Wars_ as he can.
Once more, why may not _Storms_ be reckoned among those _Woes_, with
which the Devil does disturb us? It is not improbable that _Natural
Storms_ on the World are often of the Devils raising. We are told in
_Job_ 1. 11, 12, 19. that the Devil made a _Storm_, which hurricano'd
the House of _Job_, upon the Heads of them that were Feasting in
it. _Paracelsus_ could have informed the Devil, if he had not been
informed, as besure he was before, That if much _Aluminious_ matter,
with _Salt Petre_ not throughly prepared, be mixed, they will send up
a cloud of Smoke, which _will_ come down in Rain. But undoubtedly the
_Devil_ understands as _well_ the way to make a _Tempest_ as to turn
the _Winds_ at the _Solicitation_ of a _Laplander;_[89] whence perhaps
it is, that Thunders are observed oftner to break upon _Churches_ than
upon any other _Buildings;_ and besides many a Man, yea many a Ship,
yea, many a Town has miscarried, when the Devil has been permitted
from above to make an horrible Tempest.[90] However that the Devil has
raised many _Metaphorical Storms_ upon the Church, is a thing, than
which there is nothing more notorious. It was said unto Believers in
_Rev._ 2. 10. _The Devil shall cast some of [12] you into Prison_. The
Devil was he that at first set _Cain upon Abel_ to butcher him, as the
Apostle seems to suggest, for his Faith in God, as a _Rewarder_. And in
how many _Persecutions_, as well as _Heresies_ has the Devil been ever
since Engaging all the Children of _Cain!_ That Serpent the Devil has
acted his cursed Seed in unwearied endeavours to have them, _Of whom
the World is not worthy_, treated as those who are _not worthy to live
in the World_. By the impulse of the Devil, 'tis that first the old
_Heathens_, and then the mad _Arians_ were _pricking Briars_ to the
true Servants of God; and that the _Papists_ that came after them, have
out done them all for Slaughters, upon those that have been _accounted
as the Sheep for the Slaughters_. The late _French_ Persecution is
perhaps the horriblest that ever was in the World:[91] And as the Devil
of _Mascon_ seems before to have meant it in his out-cries upon _the
Miseries preparing for the poor Hugonots!_ Thus it has been all acted
by a singlar Fury of the old Dragon inspiring of his Emissaries.
But in reality, _Spiritual Woes_ are the _principal Woes_ among all
those that the Devil would have us undone withal. _Sins_ are the worst
of _Woes_, and the Devil seeks nothing so much as to plunge us into
Sins. When men do commit a Crime for which they are to be Indicted,
they are usually _mov'd by the Instigation of the Devil_. The Devil
will put _ill men upon being worse_. Was it not he that said in 1
_King._ 22. 22. _I will go forth, and be a lying Spirit in the Mouth
of all the Prophets?_ Even so the Devil becomes an _Unclean Spirit_,
_a Drinking Spirit_, _a Swearing Spirit_, _a Worldly Spirit_, _a
Passionate Spirit_, _a Revengeful Spirit_, and the like in the Hearts
of those that are already too much of such a Spirit; and thus they
become improv'd in Sinfulness. Yea, the Devil will put _good men upon
doing ill_. Thus we read in 1 _Chron._ 21. 1. _Satan provoked David
to number Israel_. And so the _Devil provokes_ men that are Eminent
in Holiness unto such things as may become eminently Pernicious; he
_provokes_ them especially unto _Pride_, and unto many unsuitable
Emulations. There are likewise most lamentable Impressions which the
_Devil_ makes upon the _Souls of Men_ by way of punishment upon them
for their _Sins_. 'Tis thus when an Offended God puts the _Souls_ of
_Men_ over into the Hands of that Officer _who has the power of Death,
that is, the Devil_. It is the woful Misery of Unbelievers in 2 _Cor._
4. 4. _The god of this World has blinded their minds_. And thus it may
be said of those woful Wretches whom the _Devil_ is a God unto, _the
Devil so muffles them that they cannot see the things of their peace_.
And _the Devil so hardens them, that nothing will awaken their cares
about their Souls:_ How come so many to be _Seared_ in their Sins?
'Tis the Devil that with a red hot Iron fetcht from his Hell [13] does
_cauterise_ them. Thus 'tis, till perhaps at last they come to have a
_Wounded Conscience_ in them, and the Devil has often a share in their
Torturing and confounded Anguishes. The _Devil_ who Terrified _Cain_,
and _Saul_, and _Judas_ into Desperation, still becomes a _King of
Terrors_ to many Sinners, and frights them from laying hold on the
Mercy of God in the Lord Jesus Christ. In these regards, _Wo unto us,
when the Devil comes down upon us_.[92]
_Proposition V._ Toward the _End_ of his _Time_ the _Descent_ of the
Devil in _Wrath_ upon the World will produce more _woful Effects,_
than what have been in _former Ages_. The dying Dragon, will bite
more cruelly and sting more bloodily than ever he did before: The
Death-pangs of the Devil will make him to be more of a _Devil_ than
ever he was; and the Furnace of this _Nebuchadnezzar_ will be heated
_seven times_ hotter, just before its putting out.
We are in the first place to apprehend, that there is a time fixed and
stated by God for the Devil to enjoy a dominion over our sinful and
therefore woful World. The _Devil_ once exclaimed in _Mat._ 8. 29.
_Jesus, thou Son of God, art thou come hither to Torment us before
our Time?_ It is plain, that until the second coming of our Lord the
_Devil_ must have a time of plagueing the World, which he was afraid
would have Expired at his first. The _Devil_ is _by the wrath of God
the Prince of this World;_ and the time of his Reign is to continue
until the time when our Lord himself shall _take to himself his great
Power and Reign_. Then 'tis that the _Devil_ shall hear the Son of
God swearing with loud Thunders against him, _Thy time shall now be no
more!_ Then shall the _Devil_ with his Angels receive their doom, which
will be, _depart into the everlasting Fire prepared for you_.
We are also to apprehend, that in the _mean time_, the Devil can give
a shrewd guess, when he draws near to the _End of his Time_. When he
saw Christianity enthron'd among the _Romans_, it is here said, in our
_Rev._ 12. 12. _He knows he hath but a short time._ And how does he
_know it?_ Why _Reason_ will make the Devil to _know_ that God won't
suffer him to have the _Everlasting Dominion;_ and that when God has
once begun to rescue the World out of his hands, he'll go through
with it, until the _Captives of the mighty shall be taken away and
the prey of the terrible shall be delivered_. But the Devil will have
_Scripture_ also, to make him _know_, that when his Antichristian
_Vicar_, the _seven-headed Beast_ on the _seven-hilled_ City,[93] shall
have spent his determined years, he with his _Vicar_ must unavoidably
go down into the _bottomless Pit_. It is not improbable, that the Devil
often hears the _Scripture_ expounded in our Congregations; yea that we
never assemble without a _Satan_ among us. As there are some Divines,
who do with more uncertainty conjecture, from a certain place in the
Epistle to the _Ephesians_, That the Angels do sometimes come into our
Churches, to gain some advantage from our Ministry. But be sure our
_Demonstrable Interpretations_ may give Repeated Notices to the Devil,
_That his time is almost out;_ and what the Preacher says unto the
_Young Man, Know thou, that God will bring thee into Judgment!_ THAT
may our Sermons tell unto the _Old Wretch, Know thou, that the time of
thy Judgment is at hand_.
But we must now, likewise, apprehend, that in _such a time_, the _woes_
of the World will be heightened, beyond what they were at _any time_
yet from the foundation of the World. Hence 'tis, that the Apostle has
forewarned us, in 2 _Tim._ 3. 1. _this know, that_ [14] _in the last
days, perillous times shall come._ Truly, when the Devil _knows_, that
he is got into his _Last days_, he will make _perillous times_ for us;
the times will grow more full of _Devils_, and therefore more full of
_Perils_, than ever they were before. Of this, if we would _know_,
what cause is to be assigned; It is not only, because the Devil grows
more _able_, and more _eager_ to vex the World; but also, and chiefly,
because the World is more _worthy_ to be vexed by the Devil, than ever
heretofore. The _Sins_ of Men in this Generation, will be more _mighty
Sins_, than those of the former Ages; men will be more Accurate and
Exquisite and Refined in the arts of _Sinning_, than they use to be.
And besides, their own sins, the sins of all the former Ages will also
lie upon the sinners of this generation. Do we ask why the _mischievous
powers of darkness_ are to prevail more in our days, than they did in
those that are past and gone! 'Tis because that men by sinning over
again the sins of the former days, have a _Fellowship with all those
unfruitful works of darkness_. As 'twas said in _Matth._ 23. 36. _All
these things shall come upon this generation;_ so the men of the last
Generation, will find themselves involved in the guilt of all that
went before them. Of Sinners 'tis said, _They heap up Wrath;_ and the
sinners of the Last Generations do not only add unto the _heap_ of sin
that has been pileing up ever since the Fall of man, but they Interest
themselves in every sin of that enormous heap. There has been a Cry of
all former ages going up to God, _That the Devil may come down!_ and
the sinners of the Last Generations, do sharpen and louden that _cry_,
till the thing do come to pass, as Destructively as Irremediably. From
whence it follows, that the Thrice Holy God, with his Holy Angels,
will now after a sort more _abandon_ the World, than in the former
ages. The roaring Impieties of the _old World_, at last gave mankind
such a distast in the Heart of the Just God, that he came to say, _It
Repents me that I have made such a Creature!_ And however, it may be
but a witty Fancy, in a late Learned Writer, that the _Earth_ before
the Flood was nearer to the Sun, than it is at this Day; and that Gods
Hurling down the _Earth_ to a further distance from the _Sun_, were
the cause of that Flood;[94] yet we may fitly enough say, that men
perished by a _Rejection_ from the God of Heaven. Thus the enhanc'd
Impieties of this _our World_, will Exasperate the Displeasure of God,
at such a rate, as that he will more _cast us off_, than heretofore;
until at last, he do with a more than ordinary Indignation say, _Go
Devils; do you take them, and make them beyond all former measures
miserable!_
If Lastly, We are inquisitive after Instances of those aggravated
_woes_, with which the Devil will towards the _End_ of his _Time_
assault us; let it be remembered, That all the Extremities which were
foretold by the _Trumpets_ and _Vials_ in the Apocalyptick Schemes of
these things, to come upon the World, were the _woes_ to come from
the _wrath_ of the Devil, upon the _shortning_ of his _Time_. The
horrendous desolations that have come upon mankind, by the Irruptions
of the old _Barbarians_ upon the _Roman_ World, and then of the
_Saracens_, and since, of the _Turks_, were such _woes_ as men had
never seen before. The Infandous _Blindness_ and _Vileness_ which then
came upon mankind, and the Monstrous _Croisadoes_ which thereupon
carried the _Roman_ World by Millions together unto the Shambles; were
also such _woes_ as had never yet had a Parallel. And yet these were
some of the things here intended, when it was said, _Wo! For the Devil
is come down in great Wrath, having but a short time_.
But besides all these things, and besides the increase of _Plagues_
and _Wars_, and _Storms_, and _Internal Maladies_ now in our days,
there are especially two most extraordinary _Woes_, one would fear,
will in these days become very ordinary. One _Woe_ that may be look'd
for is, A frequent Repition of _Earth-quakes_, and this perhaps by
the energy of the Devil in the _Earth_. The Devil will be clap't up,
as a Prisoner in or near the Bowels of the earth, when once that
_Conflagration_ shall be dispatched, which will make, _The New Earth
wherein shall dwell Righteousness;_ and that _Conflagration_ will
doubtless be much promoted by the Subterraneous _Fires_, which are
a cause of the _Earthquakes_ in our Dayes. Accordingly, we read,
_Great Earthquakes in divers places_, enumerated among the Tokens of
the _Time_ approaching, when the Devil shall have no longer _Time_.
I suspect, That we shall now be visited with more Usual [15] and yet
more Fatal _Earthquakes_ than were our Ancestors; in asmuch as the
_Fires_ that are shortly to _Burn unto the Lowest Hell, and set on
Fire the Foundations of the Mountaions_, will now get more Head than
they use to do; and it is not impossible, that the Devil, who is ere
long to be punished in those _Fires_, may aforehand augment his Desert
of it, by having an hand in using some of those _Fires_, for our
Detriment. Learned Men have made no scruple to charge the Devil with
it; _Deo permittente, Terræ motus causat_. The Devil surely, was a
party in the _Earthquake_,[95] whereby the Vengeance of God, in one
black Night sunk Twelve considerable Cities of _Asia_, in the Reign
of _Tiberious_.[96] But there will be more such _Catastrophe's_ in
our Dayes; _Italy_ has lately been _Shaking_, till its _Earthquakes_
have brought Ruines at once upon more than thirty Towns; but it will
within a little while, _shake_ again, and _shake_ till the Fire of
God have made an Entire _Etna_ of it. And behold, This very Morning,
when I was intending to utter among you such Things as these, we are
cast into an _Heartquake_ by Tidings of an _Earthquake_ that has
lately happened at _Jamaica:_ an horrible _Earthquake_, whereby the
_Tyrus_ of the English _America_, was at once pull'd into the Jaws of
the Gaping and Groaning Earth, and many Hundreds of the Inhabitants
buried alive.[97] The Lord sanctifie so dismal a Dispensation of his
Providence, unto all the _American_ Plantations! But be assured, my
Neighbours, the _Earthquakes_ are not over yet! We have not yet seen
_the last_. And then, Another _Wo_ that may be Look'd for is, The
Devils being now let Loose in _preternatural Operations_ more than
formerly; and perhaps in _Possessions_ and _Obsessions_ that shall
be very marvellous. You are not Ignorant, That just before our Lords
_First Coming_, there were most observable Outrages committed by the
Devil upon the Children of Men: And I am suspicious, That there will
again be an unusual Range of the Devil among us, a little before the
_Second Coming_ of our Lord, which will be, to give the last stroke,
in _Destroying the works of the Devil_. The _Evening Wolves_ will be
much abroad, when we are near the _Evening_ of the World. The Devil is
going to be Dislodged of the _Air_, where his present Quarters are; God
will with flashes of hot _Lightning_ upon him, cause him to _fall as
Lightning_ from his Ancient Habitations: And the _Raised Saints_ will
there have a _New Heaven_, which We _expect according to the Promise
of God_. Now a little before this thing, you be like to see the Devil
more _sensibly_ and _visibly_ Busy upon _Earth_ perhaps, than ever he
was before. You shall oftner hear about _Apparitions_ of the Devil, and
about poor people strangely Bewitched, _Possessed_ and _Obsessed_, by
Infernal Fiends. When our Lord is going to set up His Kingdom, in the
most _sensible_ and _visible_ manner, that ever was, and in a manner
answering the _Transfiguration_ in _the Mount_, it is a Thousand to
One, but the Devil will in sundry _parts of the world_, assay _the
like_ for Himself, with a most Apish Imitation: and Men, at least in
_some_ Corners of the World, and perhaps in _such_ as God may have
some special Designs upon, will to their Cost, be more Familiarized
_with the World of Spirits_, than they had been formerly.
So that, in fine, if just before _the End_, when _the times of the_
Jews were to be finished, a man then ran about every where, crying, _Wo
to the Nation! Wo to the City! Wo to the Temple! Wo! Wo! Wo!_ Much more
may the descent of the Devil, just before his _End_, when also _the
times of the Gentiles_ will be finished, cause us to cry out, _Wo! Wo!
Wo! because of the black things that threaten us!_
But it is now Time to make our Improvement of what has been said. And,
first, we shall entertain our selves with a few _Corollaries_, deduced
from what has been thus asserted.
_Corollary I._ What cause have we to bless God, for our preservation
from the _Devils wrath_, in this which may too reasonably be called
the _Devils World!_ While we are in _this present evil world_, We are
continually surrounded with swarms of those Devils, who make this
_present world_, become so _evil_. What a wonder of Mercy is it, that
no _Devil_ could ever yet make a prey of us![98] We can set our foot no
where but we shall tread in the midst of most Hellish _Rattle-Snakes;_
and one of those _Rattle-Snakes_ once thro' the mouth of a Man, on
whom he had Seized, hissed out such a Truth as this, _If God would
let me loose upon you, I should find enough in the Best of you all,
to make you all mine_.[99] What shall I say? The _Wilderness_ thro'
which we are passing to the _Pro-[16]mised Land_, is all over fill'd
with _Fiery flying serpents_. But, blessed be God; None of them have
hitherto so fastned upon us, as to confound us utterly! All our way
to Heaven, lies by the _Dens of Lions_, and the _Mounts of Leopards;_
there are incredible Droves of Devils in our way. But have we safely
got on our way thus far? O let us be thankful to our Eternal preserver
for it. It is said in Psal. 76. 10. _Surely the wrath of Man shall
praise thee, and the Remainder of wrath shalt thou restrain;_ But
_surely_ it becomes to praise God, in that we have yet sustain'd no
more Damage by the _wrath of the Devil_, and in that he has restrain'd
that Overwhelming _wrath_. We are poor, Travellers in a World, which is
as well the Devils _Field_, as the Devils _Gaol;_[100] a World in every
Nook whereof the Devil is encamped with _Bands of Robbers_, to pester
all that have their _Face looking Zion-ward:_ And are we all this while
preserved from the undoing Snares of the _Devil?_ it is, _Thou, O
keeper of Israel, that hast hitherto been our Keeper!_ And therefore,
_Bless the Lord, O my soul, Bless his Holy Name, who has redeemed thy
Life from the Destroyer!_
_Corollary II._ We may see the rise of those multiply'd, magnify'd, and
Singularly-stinged Afflictions, with which _aged_, or _dying_ Saints
frequently have their _Death_ Prefaced, and their _Age_ embittered.
When the Saints of God are going to leave the World, it is usually a
more _Stormy World_ with them, than ever it was; and they find more
_Vanity_, and more _Vexation_ in the world than ever they did before.
It is true, _That many are the afflictions of the Righteous;_ but a
little before they bid adieu to all those many _Afflictions_, they
often have greater, harder, Sorer, Loads thereof laid upon them, than
they had yet endured. It is true, _That thro' much Tribulation we must
enter into the Kingdom of God;_ but a little before our _Entrance_
thereinto, our _Tribulation_ may have some sharper accents of Sorrow,
than ever were yet upon it. And what is the cause of this? It is indeed
the _Faithfulness of our God unto us_, that we should find the Earth
more full of _Thorns_ and _Briars_ than ever, just before he fetches us
from _Earth_ to _Heaven;_ that so we may go away the more willingly,
the more easily, and with less Convulsion, at his calling for us. O
there are _ugly Ties_, by which we are fastned unto this world; but
God will by _Thorns and Briars_ tear those _Ties_ asunder. But, _is
not the Hand of Joab here?_ Sure, There is the _wrath_ of the _Devil_
also in it. A little before we step into Heaven, the _Devil_ thinks
with himself, _My time to abuse that Saint is now but short; what
Mischief I am to do that Saint, must be done quickly, if at all; he'l
shortly be out of my Reach for ever._ And for this cause he will now
fly upon us with the Fiercest Efforts and Furies of his _Wrath_. It was
allowed unto the _Serpent_, in Gen. 2. 15. To _Bruise the Heel_. Why,
at the _Heel_, or at the _Close_, of our Lives, the _Serpent_ will be
nibbling, more than ever in our Lives before: and it is _Because now he
has but a short time_. He knows, That we shall very shortly be, _Where
the wicked cease from Troubling, and where the Weary are at Rest;_
wherefore that _Wicked_ one will now _Trouble_ us, more than ever he
did, and we shall have so much _Disrest_, as will make us more _weary_
than ever we were, of things here below.
_Corollary III._ What a Reasonable Thing then is it, that they whose
_Time_ is but _short_, should make as great _Use_ of their _Time_, as
ever they can! I pray, let us learn some _good_, even from the _wicked
One_ himself. It has been advised, _Be wise as Serpents:_ why, there
is a piece of _Wisdom_, whereto that old _Serpent_, the Devil himself,
may be our Moniter. When the Devil perceives his _Time_ is but _short_,
it puts him upon _Great Wrath_. But how should it be with _us_, when
we perceive that our _Time_ is but _short?_ why, it should put us upon
_Great Work_. The motive which makes the Devil to be more full of
_wrath;_ should make us more full of _warmth_, more full of _watch_,
and more full of _All Diligence to make our Vocation, and Election
sure_. Our _Pace_ in our Journey _Heaven-ward_, must be Quickened, if
our _space_ for that Journey be shortned, even as _Israel_ went further
the _two last_ years of their Journey _Canaan-ward_, than they did in
38 years before. The Apostle brings this, as a _spur_ to the Devotions
of Christians, in 1 _Cor._ 7. 29. _This I say, Brethren, the time is
short._ Even so, I _say_ this; some things I lay before you, which I do
only _think_, or _guess_, but here is a thing which I venture to _say_
with all the [33] freedom imaginable. You have now a _Time_ to _Get_
good, even a _Time_ to make sure of _Grace and Glory, and every good
thing_, by true Repentance: But, _This I say, the time is but short_.
You have now _Time_ to _Do_ good, even to _serve out your generation_,
as by the _Will_, so for the _Praise_ of God; but, _This I say, the
time is but short_. And what I say thus to _All_ People, I say to _Old_
People, with a peculiar Vehemency: Sirs, It cannot be long before your
_Time_ is out; there are but a few sands left in the glass of your
_Time:_ And it is of all things the saddest, for a man to say, _My time
is done, but my work undone!_ O then, _To work_ as fast as you can; and
of Soul-work, and Church-work, dispatch as much as ever you can. Say
to all _Hindrances_, as the gracious _Jeremiah Burroughs_[101] would
sometimes to _Visitants: You'll excuse me if I ask you to be short
with me, for my work is great, and my time is but short_. Methinks
every _time_ we hear a Clock, or see a Watch, we have an admonition
given us, that our _Time_ is upon the _wing_, and it will all be gone
within a little while. I remember I have read of a famous man, who
having a _Clock-watch_ long lying by him, out of Kilture in his Trunk,
it unaccountably struck Eleven just before he died. Why, there are many
of you, for whom I am to do that office this day: I am to tell you _You
are come to your_ Eleventh _hour;_ there is no more than a _twelfth
part_ at most, of your life yet behind. But if we neglect our business,
till our _short Time_ shall be reduced into _none_, then, _woe to us,
for the great wrath of God will send us down from whence there is no
Redemption_.
_Corollary IV._
How welcome should a _Death in the Lord_ be unto them that belong not
unto the Devil, but unto the Lord! While we are sojourning in this
World, we are in what may upon too many accounts be called _The Devils
Country:_ We are where the Devil may come upon us in _great wrath_
continually. The day when God shall take us out of this World, will
be, _The day when the Lord will deliver us from the hand of all our
Enemies, and from the hand of Satan_. In such a day, why should not our
song be that of the Psalmist, _Blessed be my Rock, and let the God of
my Salvation be exalted!_ While we are here, we are in _the valley of
the shadow of death;_ and what is it that makes it so? 'Tis because
the _wild Beasts of Hell_ are lurking on every side of us, and every
minute ready to salley forth upon us. But our _Death_ will fetch us out
of that _Valley_, and carry us where we shall be _for ever with the
Lord_. We are now under the daily _Buffetings_ of the Devil, and he
does molest us with such _Fiery Darts_, as cause us even to cry out,
_I am weary of my Life_. Yea, but are we as _willing to die, as, weary
of Life?_ Our Death will then soon set us where we cannot be reach'd
by the _Fist of Wickedness;_ and where the _Perfect cannot be shotten
at_. It is said in _Rev._ 14. 13. _Blessed are the [34] Dead which die
in the Lord, they rest from their labours._ But we may say, _Blessed
are the Dead in the Lord, inasmuch as they rest from the Devils!_ Our
_dying_ will be but our _taking wing:_ When attended with a Convoy of
winged Angels, we shall be convey'd into that Heaven, from whence the
Devil having been thrown he shall never more come thither after us.
What if God should now say to us, as to _Moses_, _Go up and die!_ As
long as we _go up_, when we _die_, let us receive the Message with a
joyful Soul; we shall soon be there, where the Devil can't _come down_
upon us. If the _God of our Life_ should now send that Order to us,
which he gave to _Hezekiah_, _Set thy house in order, for thou shalt
die, and not live;_ we need not be cast into such deadly Agonies
thereupon, as _Hezekiah_ was: We are but going to that _House_, the
Golden Doors whereof, cannot be entred by the Devil that here did use
to persecute us. Methinks I see the Departed _Spirit_ of a Believer,
triumphantly carried thro' the Devils _Territories_, in such a stately
and Fiery Chariot, as the _Spiritualizing Body_ of _Elias_ had; methink
I see the Devil, with whole Flocks of _Harpies_, grinning at this Child
of God, but unable to fasten any of their griping Talons upon him: And
then, upon the utmost edge of our _Atmosphœre_, methinks I overhear the
holy Soul, with a most heavenly Gallantry, deriding the defeated Fiend,
and saying, _Ah! Satan! Return to thy Dungeons again; I am going where
thou canst not come for ever!_ O 'tis a brave thing so to die! and
especially so to die, in _our time_. For, tho' when we call to mind,
_That the Devils time is now but short_, it may almost make us wish to
_live_ unto the _end_ of it; and to say with the Psalmist, _Because the
Lord will shortly appear in his Glory to build up_ Zion. _O my God!
Take me not away in the midst of my days._ Yet when we bear in mind,
_that the Devils Wrath is now most great_, it would make one willing to
be _out of the way_. Inasmuch as now is the time for the doing of those
things in the prospect whereof _Balaam_ long ago cry'd out _Who shall
live when such things are done!_ We should not be inordinatly loth to
_die_ at such a time. In a word, the _Times_ are so _bad_, that we may
well count it, as _good_ a _time_ to die in, as ever we saw.
_Corollary V._
Good News for the _Israel_ of God, and particularly for his
_New-English Israel_. If the Devils _Time_ were above a _thousand
years ago_, pronounced _short_, what may we suppose it now in _our_
Time? Surely _we_ are not a _thousand years_ distant from those happy
_thousand years_ of rest and peace, and [which is better] _Holiness_
reserved for the People of God in the latter days; and if we are not a
_thousand years_ yet short of that Golden Age, there is cause to think,
that we are not an _hundred_. That the blessed _Thousand years_ are not
yet begun, is abundantly clear [35] from this, _We do not see the Devil
bound;_ No, the Devil was never more let _loose_ than in our Days; and
it is very much that any should imagine otherwise: But the same thing
that proves the _Thousand Years_ of prosperity for the Church of God,
under the whole Heaven, to be not yet _begun_, does also prove, that it
is not very _far off;_ and that is the prodigious _wrath_ with which
the Devil does in our days Persecute, yea, desolate the World. Let
us cast our Eyes almost where we will, and we shall see the _Devils_
domineering at such a rate as may justly fill us with astonishment; it
is questionable whether _Iniquity_ ever were so rampant, or whether
_Calamity_ were ever so pungent, as in this Lamentable _time;_ We may
truly say, _'Tis the Hour and the Power of Darkness_. But, tho' the
_wrath_ be so _great_, the _time_ is but _short:_ when we are perplexed
with the _wrath_ of the Devil, the _Word_ of our God at the same time
unto us, is that in Rom. 16. 20. _The God of Peace shall bruise Satan
under your feet Shortly._ Shortly, didst thou say, dearest Lord! O
gladsome word! Amen, _Even so, come Lord! Lord Jesus, come quickly!
We shall never be rid of this troublesome Devil, till thou do come to
Chain him up!_
But because the people of God, would willingly be told _whereabouts_ we
are, with reference to the _wrath and the time_ of the Devil, you shall
give me leave humbly to set before you a few _Conjectures_.
_The first Conjecture._
The Devils _Eldest Son_ seems to be towards the _End_ of his last
_Half-time;_ and if it be so, the Devils Whole-time, cannot but be very
near its _End_. It is a very scandalous thing that any _Protestant_,
should be at a loss where to find _the Anti-Christ_. But, we have a
sufficient assurance, that the Duration of _Anti-Christ_, is to be
but for a _Time_, and for _Times_, and for _Half a time;_ that is for
_Twelve Hundred and Sixty Years_. And indeed, those _Twelve Hundred
and Sixty Years_, were the very Spott of _Time_ left for the _Devil_,
and meant when 'tis here said, _He has but a short time_. Now, I
should have an _easie time_ of it, if I were never put upon an _Harder
Task_, than to produce what might render it extreamly probable, that
Anti-christ entred his last _Half-time_, or the last _Hundred_ and
_Fourscore_ years of his Reign, _at_ or soon _after_ the celebrated
_Reformation_ which began at the year 1517 in the former Century.[102]
Indeed, it is very agreeable to see how Antichrist then lost _Half_
of his Empire; and how that _half_ which then became _Reformed_, have
been upon many accounts little more than _Half-reformed_. But by
this computation, we must needs be within a very few years of such a
_Mortification_ to befal the See of _Rome_, as that Antichrist, who has
lately been planting (what proves no more lasting than) a _Tabernacle
in the Glorious Holy Mountain between the Seas_, must quickly, _Come to
his End and none shall help him_. [36] So then, within a very little
while, we shall see the Devil stript of the grand, yea, the last,
_Vehicle_, wherein he will be capable to abuse our World. The _Fires_,
with which, _That Beast_ is to be consumed, will so singe the Wings
of the _Devil_ too, that he shall no more set the Affairs of _this_
world on _Fire_. Yea, they shall both go into the same _Fire_, to be
_tormented for ever and ever_.
_The Second Conjecture._
That which is, perhaps, the greatest Effect of the _Devils Wrath_,
seems to be in a manner at an _end:_ and this would make one hope that
the _Devils time_ cannot be far from its _end_. It is in Persecution,
that the _wrath_ of the Devil uses to break forth, with its greatest
fury. Now there want not probabilities, that the _last Persecution_
intended for the Church of God, before the Advent of our Lord, has
been upon it. When we see the _second Woe passing away_, we have a
fair signal given unto us, _That the last slaughter of our Lord's
Witnesses is over;_ and then what Quickly follows? The next thing is,
_The Kingdoms of this World, are become the Kingdoms of Our Lord, and
of His Christ:_ and then _down_ goes the Kingdom of the Devil, so
that he cannot any more _come down_ upon us. Now, the Irrecoverable
and Irretrievable Humiliations that have lately befallen the _Turkish
Power_, are but so many Declarations of the _second Woe passing
away_.[103] And the dealings of God with the _European_ parts of the
world, at this day do further strengthen this our expectation. We _do_
see, _at this hour a great Earth-quake all Europe over:_ and _we shall_
see, that this _great Earth-quake_, and these great Commotions, will
but contribute unto the advancement of our Lords hitherto depressed
Interests. 'Tis also to be remark'd that, a disposition to recognize
the _Empire_ of God over the _Conscience_ of man, does now prevail
more in the world than formerly; and God from on High more touches
the Hearts of Princes and Rulers with an averseness to Persecution.
'Tis particularly the unspeakable happiness of the English Nation, to
be under the Influences of that excellent Queen, who could say, _In
as much as a man cannot make himself believe what he will, why should
we Persecute men for not believing as we do! I wish I could see all
good men of one mind; but in the mean time I pray, let them however
love one another._[104] Words worthy to be written in Letters of Gold!
and by _us_ the more to be considered, because to one of _Ours_ did
that royal Person express Her self so excellently, so obligingly.
When the late King _James_ published his Declaration for _Liberty
of Conscience_, a worthy Divine in the Church of _England_, then
studying the _Revelation_, saw cause upon _Revelational_ Grounds, to
declare himself in such words as these, _Whatsoever others may intend
or design by this Liberty of Conscience, I cannot believe, that it
will ever be recalled in_ England, _as long as the World stands_.
And you know how miraculously [37] the _Earth-quake_[105] which then
immediately came upon the Kingdom, has established that _Liberty!_ But
that which exceeds all the tendencies this way, is, the dispensation
of God at this Day, towards the blessed _Vaudois_. Those renowned
_Waldenses_, which were a sort of _Root_ unto all Protestant Churches,
were never dissipated, by all the Persecutions of many Ages, till
within these few years, the _French_ King and the Duke of _Savoy_
leagued for their dissipation.[106] But just _Three years and a half
after the scattering_ of that holy people, to the surprise of all the
World, _Spirit of life from God_ is come into them; and having with
a thousand Miracles repossessed themselves of their antient Seats,
their hot _Persecutor_ is become their great _Protector_. Whereupon
the reflection of the worthy person, that writes the story is, _The
Churches of_ Piemont, _being the Root of the Protestant Churches, they
have been the first established; the Churches of other places, being
but the Branches, shall be established in due time, God will deliver
them speedily, He has already delivered the Mother, and He will not
long leave the Daughter behind: He will finish what he has gloriously
begun!_
_The Third Conjecture._
There is _little room_ for hope, that the _great wrath_ of the Devil,
will not prove the present ruine of our poor _New-England_ in
particular. I believe, there never was a poor Plantation, more pursued
by the _wrath_ of the _Devil_, than our poor _New-England;_ and that
which makes our condition very much the more deplorable is, that the
_wrath_ of the _great God_ Himself, at the same time also presses hard
upon us. It was a rousing _alarm_ to the Devil, when a great Company
of English _Protestants_ and _Puritans_, came to erect Evangelical
Churches, in a corner of the World, where he had reign'd without any
controul for many Ages; and it is a vexing _Eye-sore_ to the Devil,
that our Lord Christ should be known, and own'd and preached in this
_howling Wilderness_. Wherefor he has left no _Stone unturned_, that so
he might undermine his Plantation, and force us out of our Country.
First, The Indian _Powawes_, used all their Sorceries to molest the
first Planters here;[107] but God said unto them, _Touch them not!_
Then, _Seducing Spirits_ came to _root_ in this Vineyard, but God so
rated them off, that they have not prevail'd much farther than the
Edges of our Land.[108] After this, we have had a continual _blast_
upon some of our principal Grain, annually diminishing a vast part
of our _ordinary Food_. Herewithal, wasting _Sicknesses_, especially
Burning and Mortal Agues, have Shot the Arrows of Death in at our
Windows. Next, we have had many Adversaries of our own Language,
who have been perpetually assaying to deprive us of those _English
Liberties_, in the encouragement whereof these Territories have been
settled.[109] As if this had not been [38] enough; The _Tawnies_ among
whom we came, have watered our Soil with the Blood of many Hundreds
of our Inhabitants. Desolating _Fires_ also have many times laid the
chief Treasure of the whole Province in Ashes. As for _Losses_ by Sea,
_they_ have been multiply'd upon us: and particularly in the present
_French War_, the whole English Nation have observ'd that no part of
the Nation has proportionably had so many Vessels taken, as our poor
_New-England_. Besides all which, now at last the Devils are (if I
may so speak) _in Person_ come down upon us with such a _Wrath_, as
is justly _much_, and will quickly be _more_, the Astonishment of the
World. Alas, I may sigh over _this_ Wilderness, as _Moses_ did over
_his_, in Psal. 90. 7. 9. _We are consumed by thine Anger, and by thy
Wrath we are troubled: All our days are passed away in thy Wrath._ And
I may add this unto it, _The Wrath of the Devil too has been troubling
and spending of us, all our days_.
But what will become of this poor _New-England_ after all? Shall we
sink, expire, perish, before the _short time_ of the Devil shall be
finished?[110] I must confess, That when I consider the lamentable
_Unfruitfulness_ of men, among us, under as powerful and perspicuous
Dispensations of the Gospel, as are in the World; and when I consider
the declining state of the _Power of Godliness_ in our Churches, with
the most horrible Indisposition that perhaps ever was, to recover out
of this declension; I cannot but _Fear_ lest it comes to this, and
lest an _Asiatic_ Removal of Candlesticks come upon us. But upon some
other Accounts, I would fain _hope_ otherwise; and I will give _you_
therefore the opportunity to try what Inferences may be drawn from
these probable Prognostications.
I say, _First_, That surely, _America's_ Fate must at the long run
include _New-Englands_ in it. What was the design of our God, in
bringing over so many _Europeans_ hither of late Years? Of what use
or state will _America_ be, when the _Kingdom of God_ shall come? If
it must all be the Devils propriety, while the _saved Nations_ of the
other Hæmisphere shall be _Walking in the Light of the New Jerusalem_,
Our _New-England_ has then, 'tis likely, done all that it was erected
for. But if God have a purpose to make here a seat for any of _those
glorious things which are spoken of thee, O thou City of God;_ then
even thou, _O New-England_, art within a very little while of better
days than ever yet have dawn'd upon thee.
I say, _Secondly_, That tho' there be very _Threatning_ Symptoms
on _America_, yet there are some _hopeful_ ones. I confess, when
one thinks upon the crying Barbarities with which the most of those
_Europeans_ that have Peopled this New world, became the Masters of
it; it looks but _Ominously_. When one also thinks how much the way of
living in many parts of _America_, is utterly inconsistent with the
very Essentials of _Christianity;_ yea, how much Injury and Violence is
there[39]in done to _Humanity_ it self; it is enough to damp the Hopes
of the most Sanguine Complexion. And the _Frown_ of Heaven which has
hitherto been upon Attempts of better Gospellizing the Plantations,
considered, will but increase the _Damp_. Nevertheless, on the other
side, what shall be said of all the _Promises_, That _our Lord Jesus
Christ shall have the uttermost parts of the Earth for his Possession?_
and of all the _Prophecies_, That _All the ends of the Earth shall
remember and turn unto the Lord?_ Or does it look _agreeably_, That
such a rich quarter of the World, equal in some regards to all the
rest, should never be out of the _Devils_ hands, from the first
Inhabitation unto the last Dissolution of it? No sure; why may not the
_last_ be the _first?_ and the _Sun of Righteousness_ come to shine
_brightest_, in Climates which it rose _latest_ upon!
I say, _Thirdly_, That _as_ it fares with _Old England_, so it will be
most likely to fare with _New-England_. For which cause, by the way,
there may be more of the Divine Favour in the present Circumstances
of our dependence on _England_, than we are well aware of. This is
very sure, if matters _go ill_ with our _Mother_, her poor American
_Daughter_ here, must feel it; nor could our former Happy Settlement
have hindred our sympathy in that Unhappiness. But if matters _go Well_
in the Three Kingdoms; as long as God shall bless the English Nation,
with Rulers that shall encourage _Piety_, _Honesty_, _Industry_, in
their Subjects, and that shall cast a Benign Aspect upon the Interests
of our Glorious Gospel, _Abroad_ as well as at _Home;_ so long,
_New-England_ will at least keep its head above water: and so much
the more, for our comfortable Settlement in such a Form as we are now
cast into. Unless there should be any singular, destroying, _Topical
Plagues_, whereby an offended God should at last make us _Rise;_ But,
_Alas, O Lord, what other Hive hast thou provided for us!_
I say, _Fourthly_, That the _Elder England_ will certainly and speedily
be Visited with the _ancient loving kindness_ of God. When one sees,
how strangely the Curse of our _Joshua_, has fallen upon the Persons
and Houses of them that have attempted the Rebuilding of the _Old_
Romish _Jericho_, which has there been so far demolished, they cannot
but say, That the _Reformation_ there, shall not only be maintained,
but also pursued, proceeded, perfected; and that God will shortly
there have a _New Jerusalem_. Or, Let a Man in his thoughts run over
but the series of amazing Providences towards the English Nation for
the last _Thirty Years:_ Let him reflect, how many Plots for the
ruine of the Nation have been strangely discovered? yea, how very
unaccountably those very _Persons_, yea, I may also say, and those
very _Methods_ which were intended for the tools of that ruine, have
become the instruments or occasions of Deliverances? A man cannot but
say upon these Reflec[40]tions, as the Wife of _Manoah_ once prudently
expressed her self, _If the Lord were pleased to have Destroyed us,
He would not have shew'd us all these things_. Indeed, It is not
unlikely, that the Enemies of the English Nation, may yet provoke such
a _Shake_ unto it, as may perhaps exceed any that has hitherto been
undergone: the Lord prevent the Machinations of his Adversaries! But
that _shake_ will usher in the most _glorious Times_ that ever arose
upon the English _Horizon_. As for the _French_ Cloud which hangs over
_England_, tho' it be like to Rain showers of _Blood_ upon a Nation,
where the _Blood_ of the Blessed Jesus has been too much treated as
an _Unholy Thing;_ yet I believe God will shortly scatter it: and my
belief is grounded upon a bottom that will bear it. If that overgrown
_French Leviathan_[111] should accomplish any thing like a Conquest of
_England_, what could there be to hinder him from the Universal Empire
of the _West?_ But the _Visions_ of the Western World, in the _Views_
both of _Daniel_ and of _John_, do assure us, that whatever Monarch,
shall while the _Papacy_ continues go to swallow up the _Ten Kings_
which received _their Power_ upon the Fall of the Western Empire, he
must miscarry in the Attempt. The _French Phaetons_ Epitaph seems
written in that, _Sure Word of Prophecy_.
[Since the making of this Conjecture, there are arriv'd unto us, the
News of a Victory obtain'd by the _English_ over the _French_, which
further confirms our Conjecture; and causes us to sing, _Pharaohs
Chariots, and his Hosts, has the Lord cast down into the Sea; Thy
right-hand has dashed in pieces the Enemy!_][112]
Now, _In the Salvation_ of England, the Plantations cannot but
_Rejoyce_, and _New-England_ also will _be Glad_.
But so much for our _Corollaries_, I hasten to the main thing designed
for your entertainment. And that is,
FOOTNOTES:
[76] This was printed at the Time (1692) in a Separate Tract.
[77] Whoever has the Inclination to turn over the Pages of the
Martyrology may perhaps find who this "Renowned Person" was.
[78] To this elaborate Definition of the Devil and his Attributes
it will hardly be necessary to add or diminish. But taking what
Tillotson says of God, not quite so much need be said of the Devil. The
Archbishop says, in his happy Manner: "We attribute nothing to God that
hath any repugnancy or contradiction in it." It naturally follows then,
that all else comes from the Devil.
The famous Isaac Ambros says, "The first Period wherein Satan first
begins to Assault the Elect, it is from their quickening in the
Womb."--_War with Devils_, P. 29, 2d Ed. 1738. "So may we say of every
Child, as soon as it is quickened in the Womb, that the Great Red
Dragon, the Devil, stands ready to devour it."--_Ibid._ Our Author was
not alone in remarkable Ideas.
[79] It does not appear how the Devil-in-chief came by his Appointment;
whether his Office was by Election, or in what Manner he attained his
high Station. It is not very material however.
[80] A very different Decision will be found elsewhere in our Pages.
[81] "The Devil of Mascon" was one of the Productions following the
"Glorious Restoration," as Carlyle ironically calls it. Full Title in
Bohn's Lowndes, ART. DEVIL.
[82] AMEN will doubtless be the Response of every one; but do not
flatter yourself, Reader, that you are thus soon delivered from the
Devil.
[83] Perhaps it may not be irrational to conclude that the Abode of the
Devil, in those _supernal_ Parts is at least as far from the Earth as
the fixed Stars; the nearest of these, our Author informs us, in his
_Christian Philosopher_, Page 18, is 2,404,520,928,000 Miles from the
Earth. Now, allowing Lucifer to be able to fly with the Velocity of
Sound, he could not reach this Planet short of 50,000 Years! Hence he
must have set out on his Journey thousands of Years before the World
was created. But the Arabians believe that Mahomet performed that
Journey several Times in the space of a few Years. That Mahomet should
beat the Devil is not extraordinary.
[84] The Author doubtless viewed the Stories in the _Arabian Nights_ as
Realities and actual Occurrences.
[85] "Nay, though wee make Profession to seeke GOD alone in our
Troubles; yet when it comes to the Pinch, doe wee not runne vnto the
Deuill?"--Cooper, _Mystery of Witchcraft_, 18-19.
[86] If Spectacles were invented as far back as 1269, "a little while
ago" would hardly have applied to the Fact; but the Author probably had
Reference to Z. Jansen, a Maker of Spectacles, living in Middleburgh,
in 1590. The Inventor was a Monk of Pisa, named Spina.
[87] A great Plague in London was not then (1692) a very remote Event.
That which raged in 1665 carried off 68,000 People, according to the
best Estimate which could be made at the Time.
[88] This fabulous Monster was considered a Reality among a large
Portion of the human Family. A satisfactory Account of what a Dragon is
or is not, may be seen in that useful little Work entitled The _Home
Cyclopedia_, compiled by Messrs. George Ripley and Bayard Taylor.
[89] A very considerable Part of the learned John Scheffer's _History
of Lapland_ is taken up in Details of Witchcraft, as observed in that
Country. He was a Native of Germany, born 1621, resided some Time in
Sweden, died 1679. For later Transactions of the same Kind, and in the
same Country, the Reader may consult Dr. Horneck's _Account_, before
referred to, "Done from the High-Dutch."
[90] This will all be found verified (if the Reader can command
sufficient Credulity) in a curious little Work entitled _England's
Warning Pieces_, printed in 1642, and fully illustrated by Engravings.
Among _Prodigies_ related, the Writer says: "I remember our Brethren
in New England, not long since, made use of another most prodigious
and mishapen and monstrous Birth, brought foorth by a Gentlewoman of
that New Plantation, who had beene a maine Fautrix, if not originall
Broacher of very many most wicked, dangerous and damnable Opinions
in their Church." Page 27. For further Particulars see Savage's
_Winthrop's Journal_, i, 261-3.
[91] This has Reference to the then late Persecution of the Huguenots
in France. They had been protected by the Edict of Henry the Fourth
(Nantes, 1598), which was revoked in 1685 by Louis XIV; by which
Revocation about 50,000 Protestants were forced to fly the Kingdom.
Some fled to Germany, Holland, Switzerland, England, and some even
took Refuge in New England, where their Posterity are yet well known,
respected and honored.
[92] If, according to our Author, there is anything good or bad,
that the Devil does not do, and is not the Author of, one might not
unreasonably inquire what it is? Certainly in his Charges against the
Devil every Accusation imaginable is exhausted, not one left even to
father upon a Witch. Erratic Brains thus overdo themselves.
[93] Rome was built on seven Hills. It is to that he alludes.
[94] Ray refers to the Subject of the Earth having been once nearer the
Sun than at present. See _Physico-Theological Discourses_, P. 381; also
Dr. John Woodward's _Natural History of the Earth_, 245, Edition 1695,
8vo. Other Authors might be referred to.
[95] So far as the Annotator's Reading goes he has not found the Devil
charged with making Earthquakes previous to our Author's Time. He
certainly was in Advance of all Philosophers, ancient and modern, as
respects that Discovery.
[96] Claudius Nero Tiberius died A. D. 37, aged 78.
[97] On the 7th of June, 1692, Jamaica was partly destroyd. Some
1500 People perished. Why Jamaica or its Capitol is compared to the
ancient _Tyros_ or _Tyrus_ it is not easy to understand, as it might
be difficult to find two Places differing wider in most Respects. See
Ray's _Discourses_, 258, where may be seen a particular Account of this
Earthquake.
[98] The Annotator is very greatly out in his Reckoning if the Reader
does not decide that the Author was of all Men the most "bedeviled" of
any ever heard or read of by him. This is the Editor's _Corollary_.
[99] This is related by one Mr. Balsom. See Clarke's _Martyrology_,
ii, 179. The Devil had Possession of the Body of the Man, and uttered
the Language italicized in the Text, making Use of the Man's Organs of
Speech.
[100] It may not be easy for the Reader to discern how the whole Earth
and the infinite Realms of Space about it can be much of a _Gaol_,
especially with such a liberal Yard. The Doctor's Imagination is
singularly at random sometimes.
[101] A noted Puritan of the Time of Cromwell. In such of his Books as
have come under my Notice, his Name is uniformly _Burroughs_. His _Rare
Jewell_, 410, 1648, was formerly very popular, and there is a handsome
Edition of it as late as 1845.
[102] One has indeed a very "_easie Time_ of it" in prophecying, and
it is quite as easy to be laughed at for such Folly by those who come
after such shallow-pated Soothsayers. The Author felt very sure that
by the Year 1697, only five Years from the Time he was writing, that
the Devil would have "his Wings so singed that he should no more set
the Affairs of this World on Fire." That is to say--the Millenium would
then begin!
[103] The Turks had not received their greatest Check until after our
Author wrote. Mahomet IV commenced with renewed Vigor the War against
Germany in 1663. It was continued with alternate Success and Disaster,
until 1683, when John Sobieski, King of Poland, raised the Siege of
Vienna; but it was not till 1699 that the Turks were driven out of
Transylvania.
[104] The reported Utterance of Queen Mary (Consort of William the
Third) at an Interview between her and the Author's Father, at
Whitehall, April 9th, 1691. See _Parentator_, p. 130.
[105] This refers to the coming in of the Prince of Orange, and the
Overthrow of James the Second's Government.
[106] On the 15th of March, 1691, Louis the XIV captured Nice in
Piedmont, defended by the Duke of Savoy. But in the following Year the
French lost the Supremacy of the Sea in the terrible Battle off La
Hogue. That Supremacy they have never yet obtained.
[107] See _Morton's Memorial_, P. 38, Edition 16º. Edition 1721.
Mather's _Relation_, 110, Ed. 4º, 1864. Johnson's _Wonderworking
Providence_, 51.
[108] Having Reference, probably, to the Antinomians, as the more
liberal Christians were called.
[109] The Difficulties with the Episcopalians.
[110] The absurd Notion that the Devil's _Time was very short_ in
1693, was generally entertained by Christians. This Matter has already
been referred to. When the World and its Affairs can go on without
antagonistic Forces it is pretty certain the Devil's _Time_ will be
about out.
[111] Although the Affairs of the French King had begun to decline when
the Author wrote the above, his Opponents were not without great Fear
from him, as he achieved several considerable Victories on the Land
after the signal Defeat of his Fleet mentioned in a previous Note.
[112] This Paragraph, though bracketed, is in the original Edition,
_Page_ 47.
AN HORTATORY AND NECESSARY ADDRESS, TO A COUNTRY NOW EXTRAORDINARILY
ALARUM'D BY THE WRATH OF THE DEVIL. _TIS THIS_,
LET us now make a good and a right use of the prodigious _descent_
which the _Devil_ in _Great Wrath_ is at this day making upon our Land.
Upon the Death of a Great Man once, an Orator call'd the Town together,
crying out, _Concurrite Cives, Dilapsa sunt vestra Mœnia!_ that is,
_Come together, Neighbours, your Town-Walls are fallen down!_ But such
is the descent of the Devil at this day upon our selves, that I may
truly tell you, _The Walls of the whole World are broken down!_ The
usual _Walls_ of defence about mankind have such a Gap made in them,
that the very _Devils_ are broke in upon us, to seduce the _Souls_,
torment the _Bodies_, sully the _Credits_, and consume the _Estates_ of
our Neighbours, [41] with Impressions both as _real_ and as _furious_,
as if the _Invisible_ World were becoming _Incarnate_, on purpose for
the vexing of us. And what use ought now to be made of so tremendous a
dispensation? We are engaged in a _Fast_ this day;[113] but shall we
try to fetch _Meat out of the Eater_, and make the _Lion_ to afford
some _Hony_ for our _Souls?_
That the Devil is _come down unto us with great Wrath_, we find, we
feel, we now deplore.[114] In many ways, for many years hath the
Devil been assaying to Extirpate the Kingdom of our Lord Jesus here.
_New-England_ may complain of the Devil, as in Psal. 129. 1, 2. _Many
a time have they afflicted me, from my Youth, may_ New-England _now
say; many a time have they afflicted me from my Youth; yet they have
not prevailed against me._ But now there is a more than ordinary
_affliction_, with which the _Devil_ is Galling of us: and such an
one as is indeed Unparallelable. The things confessed by _Witches_,
and the things endured by _Others_, laid together, amount unto this
account of our Affliction. The _Devil_, Exhibiting himself ordinarily
as a small _Black man_, has decoy'd a fearful knot of proud, froward,
ignorant, envious and malicious creatures, to lift themselves in his
horrid Service, by entring their Names in a _Book_ by him tendred unto
them.[115] These _Witches_, whereof above a Score have now _Confessed
and shown their Deeds_, and some are now tormented by the Devils,
for _Confessing_, have met in Hellish _Randezvouzes_, wherein the
Confessors do say, they have had their diabolical Sacraments, imitating
the _Baptism_ and the _Supper_ of our Lord. In these hellish meetings,
these Monsters have associated themselves to do no less a thing than,
_To destroy the Kingdom of our Lord Jesus Christ, in these parts of
the World;_ and in order hereunto, First they each of them have their
_Spectres_, or Devils, commission'd by them, & representing of them, to
be the Engines of their Malice. By these wicked _Spectres_, they seize
poor people about the Country, with various & bloudy _Torments;_ and of
those evidently Preternatural torments there are some have dy'd. They
have bewitched some, even so far as to make _Self-destroyers:_[116]
and others are in many Towns here and there languishing under their
_Evil hands_. The people thus afflicted, are miserably scratched and
bitten, so that the Marks are most visible to all the World, but
the causes utterly invisible; and the same Invisible Furies do most
visibly stick Pins into the bodies of the afflicted, and _scald_ them,
and hideously distort, and disjoint all their members, besides a
thousand other sorts of Plagues beyond these of any natural diseases
which they give unto them. Yea, they sometimes drag the poor people
out of their chambers, and carry them over Trees and Hills, for
divers miles together. A large part of the persons tortured by these
Diabolical _Spectres_, are horribly tempted by them, sometimes with
fair [42] promises, and sometimes with hard threatnings, but always
with felt miseries, to sign the _Devils Laws_ in a Spectral Book
laid before them; which two or three of these poor Sufferers, being
by their tiresome sufferings overcome to do, they have immediately
been released from all their miseries and they appear'd in _Spectre_
then to Torture those that were before their Fellow-Sufferers. The
_Witches_ which by their covenant with the Devil, are become Owners
of _Spectres_, are oftentimes by their own _Spectres_ required and
compelled to give their consent, for the molestation of some, which
they had no mind otherwise to fall upon; and cruel Depredations are
then made upon the Vicinage. In the Prosecution of these Witchcrafts,
among a thousand other unaccountable things, the _Spectres_ have an odd
faculty of cloathing the most substantial and corporeal Instruments of
Torture, with Invisibility, while the wounds thereby given have been
the most palpable things in the World; so that the Sufferers assaulted
with Instruments of Iron, wholly unseen to the standers by, though,
to their cost, seen by themselves, have, upon snatching, wrested
the Instruments out of the _Spectres_ hands, and every one has then
immediately not only _beheld_, but _handled_, an Iron Instrument taken
by a Devil from a Neighbour. These wicked _Spectres_ have proceeded so
far, as to steal several quantities of Mony from divers people, part
of which Money, has, before sufficient Spectators, been dropt out of
the Air into the Hands of the Sufferers, while the _Spectres_ have been
urging them to subscribe their _Covenant with Death_.[117] In such
extravagant ways have these Wretches propounded, the _Dragooning_ of
as many as they can, in their own Combination, and the _Destroying_ of
others, with lingring, spreading, deadly diseases; till our Countrey
should at last become too hot for us. Among the Ghastly Instances of
the _success_ which those Bloody Witches have had, we have seen even
some of their own Children, so dedicated unto the Devil, that in their
Infancy, it is found, the _Imps_ have sucked them, and rendred them
Venemous to a Prodigy. We have also seen the Devils first batteries
upon the Town, where the first Church of our Lord in this Colony was
gathered, producing those distractions, which have almost ruin'd the
Town.[118] We have seen likewise the _Plague_ reaching afterwards into
other Towns far and near, where the Houses of good Men have the Devils
filling of them with terrible Vexations!
This is the Descent, which, it seems, the Devil has now made upon
us. But that which makes this Descent the more formidable, is; the
_multitude_ and _quality_ of Persons accused of an interest in this
_Witchcraft_, by the Efficacy of the _Spectres_ which take their Name
and shape upon them; causing very many good and wise Men to fear, [43]
That many _innocent_, yea, and some _vertuous_ persons, are by the
Devils in this matter, imposed upon; That the Devils have obtain'd
the power, to take on them the likeness of harmless people, and in
that likeness afflict other people, and be so abused by Præstigious
_Dæmons_, that upon their look or touch, the afflicted shall be oddly
affected. Arguments from the _Providence of God_, on the one side, and
from our _Charity_ towards _Man_ on the other side, have made this now
to become a most agitated Controversie among us. There is an _Agony_
produced in the Minds of Men, lest the Devil should sham us with
_Devices_, of perhaps a finer Thred, than was ever yet practised upon
the World. The whole business is become hereupon so _Snarled_, and the
determination of the Question one way or another, so _dismal_, that
our Honourable Judges have a Room for _Jehoshaphat's_ Exclamation, _We
know not what to do!_[119] They have used, as Judges have heretofore
done, the _Spectral Evidences_, to introduce their further Enquiries
into the _Lives_ of the persons accused; and they have thereupon, by
the wonderful Providence of God, been so strengthened with _other
evidences_, that some of the _Witch Gang_ have been fairly Executed.
But what shall be done, as to those against whom the _evidence_ is
chiefly founded in the _dark world?_ Here they do solemnly demand our
Addresses to the _Father of Lights_, on their behalf. But in the mean
time, the Devil improves the _Darkness_ of this Affair, to push us into
a _Blind Mans Buffet_, and we are even ready to be _sinfully_, yea,
hotly, and madly, mauling one another in the _dark_.[120]
The consequence of these things, every _considerate_ Man trembles at;
and the more, because the frequent cheats of Passion, and Rumour,
do precipitate so many, that I wish I could say, The most were
_considerate_.
But that which carries on the formidableness of our Trials, unto
that which may be called, _A wrath unto the uttermost_, is this: It
is not without the _wrath_ of the Almighty _God_ himself, that the
_Devil_ is permitted thus to come down upon us in _wrath_. It was
said, in _Isa._ 9. 19. _Through the wrath of the Lord of Hosts, the
Land is darkned._ Our Land is _darkned_ indeed; since the _Powers
of Darkness_ are turned in upon us: 'tis a _dark time_, yea a black
night indeed, now the _Ty-dogs_[121] of the Pit are abroad among us:
but, _It is through the wrath of the Lord of Hosts!_ Inasmuch as the
_Fire-brands of Hell_ it self are used for the scorching of us, with
cause enough may we cry out, _What means the heat of this Anger?_
Blessed Lord! Are all the other Instruments of thy Vengeance, too
good for the chastisement of such transgressors as we are? Must the
very _Devils_ be sent out of _Their own place_, to be our Troublers:
Must we be lash'd with _Scorpions_, fetch'd from the _Place of
[44] Torment?_ Must this _Wilderness_ be made a Receptacle for the
_Dragons of the Wilderness?_ If a _Lapland_ should nourish in it vast
numbers, the successors of the old _Biarmi_,[122] who can with looks
or words bewitch other people, or sell Winds to Mariners, and have
their _Familiar Spirits_ which they bequeath to their Children when
they die, and by their Enchanted Kettle-Drums can learn things done a
Thousand Leagues off; If a _Swedeland_ should afford a Village, where
some scores of Haggs, may not only have their Meetings with _Familiar
Spirits_, but also by their Enchantments drag many scores of poor
children out of their Bed-chambers, to be spoiled at those Meetings;
This, were not altogether a matter of so much wonder! But that
_New-England_ should this way be harrassed! They are not _Chaldeans_,
that _Bitter and Hasty Nation_, but they are, _Bitter and Burning
Devils;_ They are not _Swarthy Indians_, but they are _Sooty Devils;_
that are let loose upon us. Ah, Poor _New-England!_ Must the plague
of _Old Ægypt_ come upon thee? Whereof we read in _Psal._ 78. 49. _He
cast upon them the fierceness of his Anger, Wrath, and Indignation,
and Trouble, by sending Evil Angels among them_. What, O what must
next be looked for? Must that which is there next mentioned, be next
encountered? _He spared not their soul from death, but gave their life
over to the Pestilence._ For my part, when I consider what _Melancthon_
says, in one of his Epistles, _That these Diabolical Spectacles are
often Prodigies;_ and when I consider, how often people have been by
_Spectres_ called upon, just before their Deaths; I am verily afraid,
lest some wasting _Mortality_ be among the things, which this Plague is
the _Fore-runner_ of. I pray God prevent it!
But now, _What shall we do?_
_I._ Let the Devils _coming down_ in _great wrath_ upon us, cause us to
_come down_ in _great grief_ before the Lord. We may truly and sadly
say, _We are brought very low! Low_ indeed, when the Serpents of the
dust, are crawling and coyling about us, and Insulting over us. May we
not say, _We are in the very Belly of Hell_, when _Hell_ it self is
feeding upon us? But how _Low_ is that! O let us then most penitently
lay our selves very _Low_ before the God of Heaven, who has thus Abased
us.[123] When a Truculent _Nero_ a _Devil_ of a Man, was turned in upon
the World, it was said, in 1 Pet. 5. 6. _Humble your selves under the
mighty hand of God_. How much more now ought we to _humble our selves_
under that _Mighty Hand_ of that God who indeed has the _Devil_ in a
_Chain_, but has horribly lengthened on the _Chain!_[124] When the old
people of God heard any _Blasphemies_, tearing of his Ever-Blessed
Name to pieces, they were to _Rend their Cloaths_ at what they heard.
I am sure that we have cause to _Rend our Hearts_ this Day, when we
see [45] what an High Treason has been committed against the most high
God, by the Witchcrafts in our Neighbourhood. We may say; and shall
we not be _humbled_ when we say it? _We have seen an horrible thing
done in our Land!_ O 'tis a most humbling thing, to think, that ever
there should be such an abomination among us, as for a crue of humane
race to renounce their _Maker_, and to unite with the _Devil_, for the
troubling of mankind, and for People to be, (as is by some confess'd)
_Baptized_ by a _Fiend_ using this form upon them, _Thou art mine
and I have a full power over thee!_ afterwards communicating in an
Hellish _Bread_ and _Wine_, by that Fiend administred unto them. It
was said in Deut. 18. 10, 11, 12. _There shall not be found among you
an Inchanter, or a Witch, or a Charmer, or a Consulter with Familiar
Spirits, or a Wizzard, or a Necromancer; For all that do these things
are an Abomination to the Lord, and because of these Abominations,
the Lord thy God doth drive them out before thee._ That _New-England_
now should have these _Abominations_ in it, yea, that some of no mean
_Profession_, should be found guilty of them: Alas, what _Humiliations_
are we all hereby oblig'd unto? O 'tis a _Defiled Land_, wherein we
live; Let us be humbled for these _Defiling Abominations_, lest we
be driven out of our Land. It's a very _humbling_ thing to think,
what reproaches will be cast upon us, for this matter, among _The
Daughters of the Philistines_. Indeed, enough might easily be said
for the vindication of _this_ Country from the _Singularity_ of this
matter, by ripping up, what has been discovered in _others_. _Great
Britain_ alone, and this also in our days of _Greatest Light_, has had
that in it, which may divert the Calumnies of an ill-natured World,
from centring here. They are words of the Devout Bishop _Hall,_[125]
_Satans prevalency in this Age, is most clear in the marvellous
Number of Witches abounding in all places. Now Hundreds are discovered
in one Shire; and, if Fame Deceives us not, in a Village of Fourteen
Houses in the North, are found so many of this Damned Brood. Yea, and
those of both Sexes, who have Professed much Knowledge, Holiness,
and Devotion, are drawn into this Damnable Practice._ I suppose the
Doctor in the first of those Passages, may refer to what happened in
the Year 1645. When so many Vassals of the Devil were Detected, that
there were _Thirty_ try'd at one time, whereas about _fourteen_ were
Hang'd, and an Hundred more detained in the Prisons of _Suffolk_ and
_Essex_. Among other things which many of these Acknowledged, one was,
That they were to undergo certain _Punishments_, if they did not such
and such _Hurts_, as were appointed them. And, among the rest that were
then Executed, there was an Old Parson, called _Lowis_, who confessed,
That he had a couple of _Imps_, whereof _one_ was always putting him
upon the doing of Mischief; Once particularly, that _Imp_ calling for
his Consent so to do, went immediately and Sunk a _Ship_, then under
Sail.[126] I pray, let not _New-England_ become of an Unsavoury and
a Sulphurous Resentment in the Opinion of the World abroad, for the
Doleful things which are now fallen out among us, while there are such
_Histories_ of other places abroad in the World.[127] Nevertheless, I
am sure that _we_, the People of _New-England_, have cause enough to
_Humble_ our selves under our most _Humbling_ Circumstances. We must
no more be _Haughty, because of the Lords Holy Mountain among us;_
No it becomes us rather to be, _Humble, because we have been such an
Habitation of Unholy Devils!_
_II._ Since the Devil is _come down in great wrath_ upon us, let not us
in our _great wrath_ against one another provide a _Lodging_ for him.
It was a most wholesome caution, in _Eph._ 4. 26, 27. _Let not the Sun
go down upon your wrath: Neither give place to the Devil._ The Devil is
come down to see what _Quarter_ he shall find among us:[128] And if his
coming down, do now fill us with _wrath_ against one another, and if
between the cause of the _Sufferers_ on one hand, and the cause of the
_Suspected_ on t'other, we carry things to such extreams of _Passion_
as are now gaining upon us, the Devil will Bless himself, to find such
a convenient _Lodging_ as we shall therein afford unto him.[129] And
it may be that the _wrath_ which we have had against one another has
had more than a little influence upon the coming down of the Devil in
that _wrath_ which now amazes us. Have not many of us been _Devils_ one
unto another for Slanderings, for Backbitings, for Animosities? For
_this_, among other causes, perhaps, God has permitted the Devils to
be worrying, as they now are, among us. But it is high time to leave
off all _Devilism_, when the _Devil_ himself is falling upon us: And
it is _no time_ for us to be Censuring and Reviling one another, with
a _Devilish wrath_, when the _wrath_ of the _Devil_ is annoying of us.
The way for us to out-wit the Devil, in the _Wiles_ with which he now
_Vexes_ [46] us, would be for us to joyn as one man in our cries to
God, for the Directing, and Issuing of this Thorny Business; but if
we do not _Lift up_ our Hands to Heaven, _without Wrath_, we cannot
then do it _without Doubt_, of speeding in it. I am ashamed when I
read French Authors giving this Character of Englishmen [_Ils se
haissent Les uns les autres, et sont en Division Continuelle._] _They
hate one another, and are always Quarelling one with another._[130]
And I shall be much more ashamed, if it become the Character of
_New-Englanders;_ which is indeed what the Devil would have. _Satan_
would make us _bruise_ one another, by breaking of the _Peace_ among
us; but O let us disappoint him. We read of a thing that sometimes
happens to the _Devil_, when he is foaming with his _Wrath_, in Mat.
12. 43. _The unclean Spirit seeks rest, and finds none._ But we give
_rest_ unto the Devil, by _wrath_ one against another. If we would lay
aside all fierceness, and keenness, in the disputes which the Devil has
raised among us; and if we would use to one another none but the _soft
Answers, which turn away wrath:_ I should hope that we might light upon
such Counsels, as would quickly Extricate us out of our _Labyrinths_.
But the old _Incendiary_ of the world, is come from Hell, with _Sparks_
of Hell-Fire flashing on every side of him; and we make ourselves
_Tynder_ to the Sparks. When the Emperour _Henry_ III.[131] kept the
Feast of _Pentecost_, at the City _Mentz_, there arose a dissension
among some of the people there, which came from words to blows, and
at last it passed on to the shedding of Blood. After the Tumult was
over, when they came to that clause in their Devotions, _Thou hast
made this day Glorious;_ the Devil to the unexpressible Terrour of
that vast Assembly, made the Temple Ring with that Outcry _But I have
made this Day Quarrelsome!_ We are truly come into a day, which by
being well managed might be very _Glorious_, for the exterminating
of those _Accursed things_, which have hitherto been the Clogs of our
Prosperity; but if we make this day _Quarrelsome_, thro' any _Raging
Confidences_, Alas, _O Lord, my Flesh Trembles for Fear of thee, and
I am afraid of thy Judgments_. _Erasmus_, among other Historians,
tells us, that at a Town in _Germany_, a Witch or Devil, appeared on
the Top of a Chimney, Threatning to set the Town on _Fire:_ And at
length, Scattering a Pot of Ashes abroad, the Town was presently and
horribly Burnt unto the Ground.[132] Methinks, I see the _Spectres_,
from the Top of the Chimneys to the Northward, threatning to scatter
_Fire_, about the Countrey; but let us quench that _Fire_, by the most
amicable Correspondencies: Lest, as the _Spectres_, have, they say,
already most Literally burnt some of our Dwellings there do come forth
a further _Fire_ from the _Brambles_ of Hell, which may more terribly
_Devour_ us. Let us not be like a _Troubled House_, altho' we are so
much haunted by the _Devils_. Let our _Long suffering_ be a well-placed
piece of _Armour_, about us, against the _Fiery Darts_ of the wicked
ones. History informs us, That so long ago, as the year, 858, a
certain Pestilent and Malignant sort of _Dæmon_, molested _Caumont_
in _Germany_ with all sorts of methods to stir up strife among the
Citizens. He uttered Prophecies, he detected Villanies, he branded
people with all kind of Infamies. He incensed the Neighbourhood against
one Man particularly, as the cause of all the mischiefs: who yet proved
himself innocent. He threw stones at the Inhabitants, and at length
burnt their Habitations, till the Commission of the _Dæmon_ could go no
further. I say, let us be well aware lest such _Dæmons_ do _Come hither
also_.
_III._ Inasmuch as the Devil is come down in _Great Wrath_, we had need
Labour, with all the Care and Speed we can to Divert the _Great Wrath_
of Heaven from coming at the same time upon us. The God of Heaven has
with long and loud Admonitions, been calling us to _a Reformation of
our Provoking Evils_, as the only way to avoid that _Wrath_ of His,
which does not only _Threaten_ but _Consume_ us. 'Tis because we have
been Deaf to those _Calls_ that we are now by a provoked God, laid
open to the _Wrath_ of the Devil himself. It is said in Pr. 16. 7.
_When a mans ways please the Lord, he maketh even his Enemies to be
at peace with him._ The Devil is our grand _Enemy;_ and tho' we would
not be at peace _with_ him, yet we would be at peace from him, that
is, we would have him unable to disquiet our _peace_. But inasmuch
as the _wrath_ which we endure from this _Enemy_, will allow us no
_peace_, we may be sure, _our ways have not pleased the Lord_. It
is because we have _broken the hedge_ of Gods _Precepts_, that the
hedge of Gods _Providence_ is not so entire as it uses to be about us;
but _Serpents_ are _biting_ of us. O let us then set [47] our selves
to make our _peace_ with our God, whom we have _displeased_ by our
iniquities: and let us not imagine that we can encounter the _Wrath_
of the Devil, while there is the _Wrath_ of God Almighty to set that
Mastiff upon us. REFORMATION! REFORMATION! has been the repeated _Cry_
of all the Judgments that have hitherto been upon us; because we have
been as _deaf Adders_ thereunto, the _Adders_ of the Infernal Pit are
now hissing about us. At length, as it was of old said, _Luke_ 16. 30.
_If one went unto them from the dead, they will repent;_ even so, there
are some come unto us from the _Damned_. The great God has loosed the
Bars of the Pit, so that many _damned Spirits_ are come in among us,
to make us _repent_ of our Misdemeanours. The means which the Lord had
formerly employ'd for our _awakening_, were such, that he might well
have said, _What could I have done more?_ and yet after all, he has
done _more_, in some regards, than was ever done for the awakening of
any People in the World. The things now done to awaken our Enquiries
after our _provoking Evils_, and our endeavours to Reform those evils,
are most _extraordinary_ things; for which cause I would freely speak
it, if we now do not some _extraordinary_ things in returning to God;
we are the most _incurable_, and I wish it be not quickly said, the
most _miserable_ People under the Sun. Believe me, 'tis a time for all
people to do something _extraordinary, in searching and trying of their
ways, and in turning to the Lord_. It is at an _extraordinary_ rate of
_Circumspection_ and _Spiritual mindedness_, that we should all now
maintain a _walk with God_. At such a time as this ought _Magistrates_
to do something _extraordinary_ in promoting of what is laudable, and
in restraining and chastising of _Evil Doers_. At such a time as this
ought _Ministers_ to do something _extraordinary_ in pulling the Souls
of Men out of the _Snares_ of the Devil, not only by publick Preaching,
but by personal Visits and Counsels, _from house to house_. At such
a time as this ought _Churches_ to do something _extraordinary_, in
_renewing_ of their Covenants, and in _remembring_, and _reviving_
the Obligations of what they have renewed. Some admirable Designs
about the _Reformation_ of Manners, have lately been on foot in the
English Nation, in pursuance of the most excellent Admonitions which
have been given for it, by the Letters of Their Majesties.[133]
Besides the vigorous Agreements of the _Justices_ here and there in
the Kingdom, assisted by godly Gentlemen and Informers, to execute the
_Laws_ upon prophane Offenders: there has been started a _Proposal_
for the well-affected people in every Parish, to enter into orderly
_Societies_, whereof every Member shall bind himself, not only to
_avoid_ Prophaneness in himself, but also according unto to their
Place, to do their utmost in first _Reproving;_ and, if it must be so,
then _Exposing_, and so _Punishing_, as the Law directs, for others
that shall be guilty. It has been observed, that the English Nation
has had some of its greatest Successes, upon some special and signal
_Actions_ this way; and a discouragement given under Legal Proceedings
of this kind, must needs be very exercising to the _Wise that observe
these things_. But O why should not _New-England_ be the most forward
part of the English Nation in such _Reformations?_ Methinks I hear the
Lord from Heaven saying over us, _O that my People had hearkened unto
me; then I should soon have subdued the Devils, as well as their other
Enemies!_ There have been some feeble Essays towards _Reformation_ of
late in our _Churches;_ but, I pray what comes of them? Do we stay
till the _Storm_ of his _Wrath_ be over? Nay, let us be doing what
we can, as fast as we can, to divert the _Storm_. The Devils having
broke in upon our World,[134] there is great asking, _Who is it that
has brought them in?_ And many do by _Spectral_ Exhibitions come to
be _cry'd out_ upon. I hope in Gods time it will be found, that among
those that are thus _cry'd out_ upon, there are persons yet _Clear
from the great Transgression;_ but indeed, all the _Unreformed_ among
us, may justly be _cry'd out_ upon, as having too much of an hand in
letting of the Devils into our Borders; 'tis _our_ Worldliness, _our_
Formality, _our_ Sensuality, and _our_ Iniquity that has help'd this
letting of the Devils in. O let us then at last, _consider our ways_.
'Tis a strange passage recorded by Mr. _Clark_[135] in the Life of his
Father That the People of his Parish, refusing to be Reclaimed from
their _Sabbath breaking_, by all the zealous Testimonies which that
good Man bore against it; at last, on a night after the people had
retired home from a Revelling Prophanation of the _Lords Day_, there
was heard a great Noise, with rattling of Chains up and down the Town,
and an horrid Scent of Brimstone fill'd the Neighbourhood. Upon which
the _guilty Consciences_ of the Wretches told [48] them, the Devil was
come to fetch them away; and it so terrifi'd them, that an Eminent
_Reformation_ follow'd the Sermons which that Man of God Preached
thereupon. Behold, Sinners, behold and _wonder_, lest you _perish:_ the
very _Devils_ are walking about our Streets, with lengthened _Chains_,
making a dreadful Noise in our Ears, and _Brimstone_ even without a
Metaphor, is making an hellish and horrid stench in our Nostrils.[136]
I pray leave off all those things whereof your _guilty Consciences_ may
now accuse you, lest these Devils do yet more direfully fall upon you.
_Reformation_ is at this time our only _Preservation_.
_IV_. When the Devil is come down in _great Wrath_, let every _great
Vice_ which may have a more particular tendency to make us a Prey unto
that _Wrath_, come into a due discredit with us. It is the general
Concession of all men, who are not become too _Unreasonable_ for common
Conversation, that the Invitation of _Witchcrafts_ is the thing that
has now introduced the Devil into the midst of us. I say then, let not
only all _Witchcrafts_ be duly abominated with us, but also let us be
duly watchful against all the _Steps_ leading thereunto. There are
lesser _Sorceries_ which they say, are too frequent in our Land. As it
was said in 2 _King_. 17. 9. _The Children of_ Israel _did secretly
those things that were not right, against the Lord their God_. So
'tis to be feared, the Children of _New-England_ have _secretly_ done
many things that have been pleasing to the Devil. They say, that in
some Towns it has been an usual thing for People to cure Hurts with
_Spells_, or to use detestable Conjurations, with _Sieves_, _Keys_,
and _Pease_, and _Nails_, and _Horse-shoes_, and I know not what other
Implements, to learn the things for which they have a forbidden, and an
impious _Curiosity_.[137] 'Tis in the Devils Name, that such things are
done; and in Gods Name I do this day charge them, as vile Impieties.
By these Courses 'tis, that People play upon _The Hole of the Asp_,
till that cruelly venemous _Asp_ has pull'd many of them into the deep
_Hole_ of _Witchcraft_ it self. It has been acknowledged by some who
have sunk the deepest into this _horrible Pit_, that they began at
these little _Witchcrafts;_ on which 'tis pity but the Laws of the
English Nation, whereby the incorrigible repetition of those _Tricks_,
is made _Felony_, were severally Executed. From the like sinful
_Curiosity_ it is, that the Prognostications of _Judicial Astrology_,
are so injudiciously regarded by multitudes among us; and altho' the
Jugling _Astrologers_ do scarce ever hit right, except it be in such
_Weighty Judgments_, forsooth, as that many _Old Men_ will die such a
year, and that there will be many _Losses_ felt by some that venture
to Sea, and that there will be much _Lying_ and _Cheating_ in the
World; yet their foolish Admirers will not be perswaded but that the
Innocent _Stars_ have been concern'd in these Events. It is a disgrace
to the English Nation, that the Pamphlets of such idle, futil, trifling
_Stargazers_ are so much considered; and the Countenance hereby given
to a Study, wherin at last, all is done by _Impulse_, if any thing be
done to any purpose at all, is not a little perillous to the Souls of
Men. It is (_a Science_, I dare not call it, but) a _Juggle_, whereof
the Learned _Hall_ well says, _It is presumptious and unwarrantable,
and cry'd ever down by Councils and Fathers, as unlawful, as that
which lies in the mid-way between Magick and Imposture, and partakes
not a little of both_.[138] Men consult the Aspects of Planets, whose
Northern or Southern motions receive denominations from a _Cælestial
Dragon_, till the _Infernal Dragon_ at length insinuate into them,
with a _Poison_ of _Witchcraft_ that can't be cured. Has there not
also been a world of discontent in our Borders? 'Tis no wonder, that
the _fiery Serpents_ are so Stinging of us; We have been a _Murmuring
Generation_. It is not Irrational, to ascribe the late Stupendious
growth of _Witches_ among us, partly to the bitter _discontents_, which
Affliction and Poverty has fill'd us with: it is inconceivable, what
advantage the Devil gains over men, by _discontent_. Moreover, the Sin
of _Unbelief_ may be reckoned as perhaps the chief _Crime_ of our Land.
We are told, _God swears in wrath, against them that believe not;_ and
what follows then but this, _That the Devil comes unto them in wrath!_
Never were the offers of the _Gospel_, more freely tendered, or more
basely despised, among any People under the whole Cope of Heaven,
than in this _N. E._[139] Seems it all marvellous unto us, that the
_Devil_ should get such a footing in our Country? Why, 'tis because
the _Saviour_ has been slighted here, perhaps more than any where. The
Blessed Lord Jesus Christ [49] has been profering to us, _Grace, and
Glory, and every good thing_, and been alluring of us to Accept of Him,
with such Terms as these, _Undone Sinner, I am All; Art thou willing
that I should be thy All?_ But, as a proof of that Contempt which this
Unbelief has cast upon these proffers, I would seriously ask of the
so many Hundreds above a Thousand People within these Walls; which of
you all, O how few of you, can indeed say, _Christ is mine, and I am
his, and he is the Beloved of my Soul?_ I would only say thus much:
When the precious and glorious Jesus, is Entreating of us to Receive
_Him_, in all His _Offices_, with all His _Benifits;_ the Devil minds
what Respect we pay unto that Heavenly Lord; if we _Refuse Him that
speaks from Heaven_, then he that, _Comes from Hell_, does with a sort
of claim set in, and cry out, _Lord, since this Wretch is not willing
that thou shouldst have him, I pray, let me have him_. And thus, by the
just vengeance of Heaven, the Devil becomes a _Master_, a _Prince_, a
_God_, unto the miserable Unbelievers: but O what are many of them then
hurried unto! All of these Evil Things, do I now set before you, as
_Branded_ with the Mark of the Devil upon them.
_V._ With _Great Regard_, with _Great Pity_, should we Lay to Heart
the Condition of those, who are cast into Affliction, by the _Great
Wrath_ of the Devil. There is a Number of our Good Neighbours, and
some of them very particularly noted for Goodness and Vertue, of
whom we may say, _Lord, They are vexed with Devils_. Their Tortures
being primarily Inflicted on their _Spirits_, may indeed cause the
Impressions thereof upon their Bodies to be the less _Durable_, tho'
rather the more _Sensible:_ but they Endure Horrible Things, and many
have been actually Murdered. Hard _Censures_ now bestow'd upon these
poor Sufferers, cannot but be very Displeasing unto our Lord, who, as
He said, about some that had been Butchered by a _Pilate_, in Luc.
13. 2, 3. _Think ye that these were Sinners above others, because
they suffered such Things? I tell you No, But except ye Repent, ye
shall all likewise Perish:_ Even so, he now says, _Think ye that they
who now suffer by the Devil, have been greater Sinners than their
Neighbours?_ No, Do you Repent of your _own Sins_, Lest the Devil come
to fall foul of _you_, as he has done to _them_. And if this be so, How
_Rash_ a thing would it be, if such of the poor Sufferers, as carry
it with a Becoming Piety, Seriousness, and Humiliation under their
present Suffering, should be unjustly _Censured;_ or have their very
_Calamity_ imputed unto them as a _Crime?_ It is an easie thing, for us
to fall into the Fault of, _Adding Affliction to the Afflicted_, and
of, _Talking to the Grief of those that are already wounded_. Nor can
it be wisdom to slight the Dangers of such a Fault. In the mean time,
We have no Bowels in us, if we do not Compassionate the Distressed
County of _Essex_, now crying to all these Colonies, _Have pity on
me, O ye my Friends, Have pity on me, for the Hand of the Lord has
Touched me, and the Wrath of the Devil has been therewithal turned
upon me_. But indeed, if an hearty _pity_ be due to any, I am sure,
the Difficulties which attend our Honourable _Judges_, do demand no
Inconsiderable share in that _Pity_. What a Difficult, what [50] an
Arduous Task, have those Worthy Personages now upon their Hands? To
carry the _Knife_ so exactly, that on the one side, there may be no
Innocent Blood Shed,[140] by too unseeing a _Zeal for the Children of
Israel;_ and that on the other side, there may be no Shelter given to
those Diabolical _Works of Darkness_, without the Removal whereof we
never shall have _Peace;_ or to those _Furies_ whereof several have
kill'd _more people_ perhaps than would serve to make a Village: _Hic
Labor, Hoc Opus est!_ O what need have we, to be concerned, that the
Sins of our _Israel_, may not provoke the God of Heaven to leave his
_Davids_, unto a wrong Step, in a matter of such Consequence, as is now
before them! Our Disingenuous, Uncharitable, Unchristian Reproaching of
such _Faithful Men_, after all, _The Prayers and Supplications, with
strong Crying and Tears_, with which we are daily plying the Throne of
Grace, that they may be kept, from what _They Fear_, is none of the
way for our preventing of what We _Fear_. Nor all this while, ought
our _Pity_ to forget such _Accused_ ones, as call for indeed our most
Compassionate _Pity_, till there be fuller Evidences that they are
less worthy of it.[141] If _Satan_ have any where maliciously brought
upon the _Stage_, those that have hitherto had a just and good stock
of Reputation for their just and good Living, among us; If the _Evil
One_ have obtained a permission to _Appear_, in the Figure of such
as we have cause to think, have hitherto _Abstained_, even from the
_Appearance of Evil:_ It is in Truth, such an Invasion upon _Mankind_,
as may well Raise an Horror in us all: But, O what Compassions are
due to such as may come under such Misrepresentations, of the _Great
Accuser!_ Who of us can say, what may be shewn in the _Glasses_ of the
Great _Lying Spirit?_ Altho' the _Usual Providence_ of God [we praise
Him!] keeps us from such a Mishap; yet where have we an _Absolute
Promise_, that we shall every one always be kept from it? As long as
_Charity_ is bound to Think _no Evil_, it will not Hurt us that are
_Private Persons_, to forbear the _Judgment_ which belongs not unto
us. Let it rather be our Wish, May the Lord help them to Learn the
_Lessons_, for which they are now put unto so hard a School.
_VI._ With a _Great Zeal_, we should lay hold on the _Covenant_ of
God, that we may secure _Us_ and _Ours_, from the _Great Wrath_, with
which the Devil Rages. Let us come into the _Covenant of Grace_, and
then we shall not be hook'd into a _Covenant with the Devil_, nor
be altogether unfurnished with Armour against the Wretches that are
in that _Covenant_. The way to come under the Saving Influences of
the _New Covenant_, is, to close with the Lord Jesus Christ, who is
the All-sufficient _Mediator_ of it: Let us therefore do, _that_, by
Resigning up our selves unto the Saving, Teaching, and Ruling Hands of
this Blessed _Mediator_. Then we shall be, what we read in Jude 1.
_Preserved in Christ Jesus:_ That is, as the _Destroying Angel_, could
not meddle with such as had been distinguished, by the Blood of the
_Passeover_ on their Houses: Thus the Blood of the Lord Jesus Christ,
Sprinkled on our Souls, will _Preserve_ us from the Devil. The _Birds
of prey_ (and indeed the _Devils_ [51] most literally in the shape of
great _Birds!_) are flying about. Would we find a Covert from these
_Vultures?_ Let us then Hear our Lord Jesus from Heaven Clocquing[142]
unto us, _O that you would be gathered under my wings!_ Well; when this
is done, Then let us own the _Covenant_, which we are now come into,
by joining ourselves to a Particular _Church_, walking in the Order
of the Gospel; at the doing whereof, according to that _Covenant_ of
God, We give up Our selves unto the Lord, and in Him unto One Another,
While others have had their Names Entred in the _Devils Book;_ let our
Names be found in the _Church Book_, and let us be _Written among the
Living in Jerusalem_. By no means let, _Church work_ sink and fail
in the midst of us; but let the Tragical Accidents which now happen,
exceedingly Quicken that _work_. So many of the _Rising Generation_,
utterly forgetting the Errand of our Fathers to build Churches in this
Wilderness, and so many of our _Cottages_ being allow'd to Live, where
they do not, and perhaps cannot, wait upon God with the Churches of
His People; 'tis as likely as any one thing to procure the swarmings of
_Witch crafts_ among us.[143] But it becomes us, with a like Ardour,
to bring our poor _Children_ with us, as we shall do, when we come
our selves, into the _Covenant_ of God. It would break an heart of
Stone, to have seen, what I have lately seen; Even poor Children of
several Ages, even from seven to twenty, more or less, _Confessing_
their Familiarity with Devils; but at the same time, in Doleful bitter
Lamentations, that made a little Pourtraiture of _Hell_ it self,
Expostulating with their execrable Parents, for _Devoting_ them to the
Devil in their Infancy, and so _Entailing_ of Devillism upon them!
Now, as the Psalmist could say, _My Zeal hath consumed me, because
my Enemies have forgotten thy words:_ Even so, let the Nefarious
wickedness of those that have Explicitly dedicated their Children to
the Devil, even with Devilish Symbols, of such a Dedication, Provoke
our _Zeal_ to have our Children, Sincerely, Signally, and openly
_Consecrated_ unto God; with an _Education_ afterwards assuring and
confirming that Consecration.
_VII._ Let our _Prayer_ go up with great Faith, against the Devil,
that comes down in great Wrath. Such is the Antipathy of the Devil to
our _Prayer_, that he cannot bear to stay long where much of it is:
Indeed it is _Diaboli Flagellum_, as well as _Miseriæ Remedium;_ the
Devil will soon be Scourg'd out of the Lord's Temple, by a _Whip_, made
and used, with the _effectual fervent Prayer of Righteous Men_. When
the Devil by Afflicting of us, drives us to our Prayers, he is _The
Fool making a Whip for his own Back_. Our Lord said of the Devil in
_Matt._ 17. 21. _This Kind goes not out, but by Prayer and Fasting._
But, _Prayer and Fasting_ will soon make the Devil be gone. Here are
_Charms_ indeed! Sacred and blessed _Charms_, which the Devil cannot
stand before. A Promise of God, being well managed in the _Hands_ of
them that are much upon their Knees, will so resist the Devil, that he
will _Flee from us_. At every other Weapon the Devils will be too hard
for us; the _Spiritual Wickednesses in High Places_, have manifestly
the Upper hand of [52] us; that _Old Serpent_ will be too old for us,
too cunning, too subtil; they will soon _out wit_ us, if we think
to Encounter them with any _Wit_ of our own. But when we come to
_Prayers_, Incessant and Vehement _Prayers_ before the Lord, there we
shall be too hard for them. When well-directed _Prayers_, that great
Artillery of Heaven, are brought into the Field, _There_ methinks I
see, _There are these workers of Iniquity fallen, all of them!_ And who
can tell, how much the most _Obscure Christian_ among you all, may do
towards the Deliverance of our Land from the Molestations which the
Devil is now giving to us. I have Read, That on a day of Prayer kept
by some good People for and with a Possessed Person, the Devil at last
flew out of the Window, and referring to a Devout, plain, mean Woman
then in the Room, he cry'd out, _O the Woman behind the Door!_[144]
_'Tis that Woman that forces me away!_ Thus the Devil that now troubles
us, may be forced within a while to forsake us; and it shall be said,
_He was driven away by the Prayers of some Obscure and Retired Souls,
which the World has taken but little notice of!_ The Great God is about
a Great _Work_ at this day among us: Now, there is extream Hazard,
lest the Devil who by Compulsion must submit unto that _Great Work_,
may also by _Permission_, come to Confound that _Work;_ both in the
Detections of some, and in the Confessions of others, whose Ungodly
deeds may be brought forth, by a _Great Work_ of God; there is Hazard
lest the Devil intertwist some of his Delusions. 'Tis PRAYER, I say,
'tis PRAYER, that must carry us well through the strange things that
are now upon us. Only that Prayer must then be the Prayer of Faith: O
where is our Faith in him, Who _hath spoiled these Principalities and
Powers, on his Cross, Triumphing over them!_
_VIII._ Lastly, Shake off, every Soul, shake off the _hard Yoak_ of the
Devil. Where 'tis said, _The whole World lyes in Wickedness;_ 'tis by
some of the Ancients rendred, _The whole World lyes in the Devil_. The
Devil is a Prince, yea, the Devil is a God unto all the Unregenerate;
and alas, there is _A whole World of them_.[145] Desolate Sinners,
consider what an horrid Lord it is that you are Enslav'd unto; and
Oh shake off your Slavery to such a Lord. Instead of _him_, now make
your Choice of the Eternal God in Jesus Christ; Chuse him with a most
unalterable Resolution, and unto him say, with _Thomas, My Lord, and
my God!_ Say with the Church, _Lord, other Lords have had the Dominion
over us, but now thou alone shalt be our Lord for ever_. Then instead
of your Perishing under the wrath of the Devils, God will fetch you to
a place among those that fill up the Room of the Devils, left by their
Fall from the Ethereal Regions. It was a most awful Speech made by
the Devil, Possessing a young Woman, at a Village in _Germany, By the
command of God, I am come to Torment the Body of this young Woman, tho
I cannot hurt her Soul; and it is that I may warn Men, to take heed of
sinning against God. Indeed_ (said he) _'tis very sore against my will
that I do it; but the command of God forces me to declare what I do;
however I know that at the Last Day, I shall have more Souls than God
himself_. So spoke that horrible Devil! But O that none [53] of our
Souls may be found among the Prizes of the Devil, in the Day of God!
O that what the Devil has been forced to declare, of his Kingdom among
us, may prejudice our Hearts against him for ever!
My Text says, _The Devil is come down in great Wrath, for he has but a
short time_. Yea, but if you do not by a speedy and through Conversion
to God, escape the Wrath of the Devil, you will your selves go down,
where the Devil is to be, and you will there be sweltring under the
Devils Wrath, not for a _short Time_, but _World without end;_ not for
a _Short Time_ but for _Infinite Millions of Ages_. The smoke of your
Torment under that Wrath, will _Ascend for ever and ever!_ Indeed, the
Devil's time for his Wrath upon you in this World, can be but short,
but his time for you to do his Work, or, which is all one, to delay
your turning to God, that is a _Long Time_. When the Devil was going to
be Dispossessed of a Man, he Roar'd out, _Am I to be Tormented before
my time?_ You will _Torment_ the Devil, if you Rescue your Souls out
of his hands, by true Repentance: If once you begin to look that way,
he'll Cry out, _O this is before my Time, I must have more Time, yet
in the Service of such a guilty Soul_. But, I beseech you, let us
join thus to torment the Devil, in an holy Revenge upon him, for all
the Injuries which he has done unto us; let us tell him, _Satan, thy
time with me is but short, Nay, thy time with me shall be no more; I
am unutterably sorry that it has been so much; Depart from me thou
Evil-Doer, that would'st have me an Evil-Doer like thy self; I will now
for ever keep the Commandments of that God, in whom I Live and Move,
and have my Being!_ The Devil has plaid a fine Game for himself indeed,
if by his troubling of our Land, the Souls of many People should come
to _think upon their ways, till even they turn their Feet into the
Testimonies of the Lord_. Now that the Devil may be thus outshot in his
own Bow, is the desire of all that love the Salvation of God among us,
as well as of him, who has thus Addressed you. _Amen._
HAVING thus discoursed on the _Wonders of the Invisible World_, I shall
now, with God's help, go on to relate some Remarkable and Memorable
Instances of _Wonders_ which that _World_ has given to ourselves. And
altho the chief Entertainment which my Readers do expect, and shall
receive, will be a true History of what has occurred, respecting the
WITCHCRAFTS wherewith we are at this day Persecuted; yet I shall choose
to usher in the mention of those things, with
_A Narrative of an_ APPARITION _which a Gentleman in_ BOSTON, _had
of his Brother, just then murthered in_ LONDON.
IT was on the Second of _May_ in the Year 1687, that a most ingenious,
accomplished and well-disposed young Gentleman, Mr. _Joseph Beacon_,
by about Five a Clock in the Morning, as he lay, whether Sleeping or
[54] Waking he could not say, (but judged the latter of them) had a
View of his Brother then at _London_, altho he was now himself at our
_Boston_, distanced from him a thousand Leagues.[146] This his Brother
appear'd unto him, in the Morning about Five a Clock at _Boston_,
having on him a _Bengal_ Gown, which he usually wore, with a Napkin
tyed about his Head; his Countenance was very Pale, Gastly, Deadly, and
he had a bloody Wound on one side of his Fore-head. _Brother!_ says the
Affrighted _Joseph. Brother!_ Answered the Apparition. Said _Joseph,
What's the matter Brother? How came you here!_ The Apparition replied,
_Brother, I have been most barbarously and injuriously Butchered, by a
Debauched Drunken Fellow, to whom I never did any wrong in my Life_.
Whereupon he gave a particular Description of the Murderer; adding,
_Brother, This Fellow changing his Name, is attempting to come over
unto_ New-England, _in_ Foy, _or_ Wild; _I would pray you on the first
Arrival of either of these, to get an Order from the Governor, to
Seize the Person, whom I have now described; and then do you Indict
him for the Murder of me your Brother: I'll stand by you and prove the
Indictment_. And so he Vanished. Mr. _Beacon_ was extreamly astonished
at what he had seen and hear'd; and the People of the Family not only
observed an extraordinary Alteration upon him, for the Week following,
but have also given me under their Hands a full Testimony, that he then
gave them an Account of this Apparition.
All this while, Mr. _Beacon_ had no advice of any thing amiss attending
his Brother then in _England;_ but about the latter end of _June_
following, he understood by the common ways of Communication, that the
_April_ before, his Brother going in haste by Night to call a Coach
for a Lady, met a Fellow then in Drink, with his _Doxy_ in his Hand:
Some way or other the Fellow thought himself Affronted with the hasty
passage of this _Beacon_, and immediately ran into the Fire-side of a
Neighbouring Tavern, from whence he fetched out a Fire-fork, wherewith
he grievously wounded _Beacon_ in the Skull; even in that very part
where the Apparition show'd his Wound. Of this Wound he Languished
until he Dyed on the Second of _May_, about five of the Clock in the
Morning at _London_. The Murderer it seems was endeavouring an Escape,
as the Apparition affirm'd, but the Friends of the Deceased _Beacon_,
Seized him; and Prosecuting him at Law, he found the help of such
Friends as brought him off without the loss of his Life; since which,
there has no more been heard of the Business.
This History I received of Mr. _Joseph Beacon_ himself; who a little
before his own Pious and hopeful Death, which follow'd not long after,
gave me the Story written and signed with his own Hand, and attested
with the Circumstances I have already mentioned.
BUT I shall no longer detain my Reader, from his expected
Entertainment, in a brief account of the Tryals which have passed
upon some of the Malefactors lately Executed at _Salem_, for the
_Witchcrafts_ whereof they stood Convicted. For my own part, I was not
present at any of them; [55] nor ever had I any Personal prejudice at
the Persons thus brought upon the Stage; much less at the Surviving
Relations of those Persons, with and for whom I would be as hearty a
Mourner as any Man living in the World: _The Lord Comfort them!_ But
having received a Command so to do, I can do no other than shortly
relate the chief _Matters of Fact_, which occur'd in the Tryals
of some that were Executed, in an Abridgment Collected out of the
_Court-Papers_, on this occasion put into my hands. You are to take
the _Truth_, just as it was; and the Truth will hurt no good Man.
There might have been more of these, if my Book would not thereby
have swollen too big; and if some other worthy hands did not perhaps
intend something further in these _Collections;_ for which cause I have
only singled out Four or Five, which may serve to illustrate the way
of Dealing, wherein _Witchcrafts_ use to be concerned; and I report
matters not as an _Advocate_, but as an _Historian_.
They were some of the Gracious Words inserted in the Advice, which many
of the Neighbouring Ministers, did this Summer humbly lay before our
Honorable Judges, _We cannot but with all thankfulness, acknowledge
the success which the Merciful God has given unto the Sedulous and
Assiduous endeavours of Our Honourable Rulers, to detect the abominable
Witchcrafts which have been committed in the Country; Humbly Praying,
that the discovery of those mysterious and mischievous wickednesses,
may be Perfected_. If in the midst of the many Dissatisfactions
among us, the Publication of these Tryals may promote such a Pious
Thankfulness unto God, for Justice being so far executed among us, I
shall Rejoice that God is Glorified; and pray, that no wrong steps of
ours may ever sully any of his Glorious Works. But we will begin with,
_A Modern Instance of Witches, Discovered and Condemned in a Tryal,
before that celebrated Judge, Sir Matthew Hale_.[147]
IT may cast some Light upon the Dark things now in _America_, if
we just give a glance upon the _like things_ lately happening in
_Europe_. We may see the _Witchcrafts_ here most exactly resemble the
_Witchcrafts_ there; and we may learn what sort of Devils do trouble
the World.
The Venerable _Baxter_ very truly says, _Judge_ Hale _was a Person,
than whom, no Man was more Backward to Condemn a Witch, without full
Evidence_.
Now, one of the latest Printed Accounts about a _Tryal of Witches_, is
of what was before him, and it ran on this wise. [Printed in the Year
1682.] And it is here the rather mentioned, because it was a Tryal,
much considered by the Judges of _New England_.
_I. Rose Cullender_ and _Amy Duny_, were severally Indicted, for
Bewitching _Elizabeth Durent_, _Ann Durent_, _Jane Bocking_, _Susan
Chandler_, _William Durent_, _Elizabeth_ and _Deborah Pacy_. And the
Evidence whereon they were Convicted, stood upon divers particular
Circumstances.
[56] _II. Ann Durent_, _Susan Chandler_, and _Elizabeth Pacy_, when
they came into the Hall, to give Instructions for the drawing the
Bills of Indictments, they fell into strange and violent Fits, so that
they were unable to give in their Depositions, not only then, but also
during the whole Assizes. _William Durent_ being an Infant, his Mother
Swore, that _Amy Duny_ looking after her Child one Day in her absence,
did at her return confess, that she had _given suck to the Child:_
(tho' she were an Old Woman:) Whereat, when _Durent_ expressed her
displeasure, _Duny_ went away with Discontents and Menaces.
The Night after, the Child fell into strange and sad Fits, wherein it
continued for Divers Weeks. One Doctor _Jacob_ advised her to hang up
the Childs Blanket, in the Chimney Corner all Day, and at Night when
she went to put the Child into it, if she found any Thing in it then to
throw it without fear into the Fire. Accordingly, at Night, there fell
a great Toad out of the Blanket, which ran up and down the Hearth. A
Boy catch't it, and held it in the Fire with the Tongs: where it made
an horrible Noise, and Flash'd like to Gun-Powder, with a report like
that of a Pistol: Whereupon the Toad was no more to be seen. The next
Day a Kinswoman of _Duny's_, told the Deponent, that her Aunt was all
grievously scorch'd with the Fire, and the Deponent going to her House,
found her in such a Condition. _Duny_ told her, she might thank her for
it; but she should live to see some of her Children Dead, and herself
upon Crutches. But after the Burning of the Toad, this Child Recovered.
This Deponent further Testifi'd, That Her Daughter _Elizabeth_, being
about the Age of Ten Years, was taken in like manner, as her first
Child was, and in her Fits complained much of _Amy Duny_, and said,
that she did appear to Her, and afflict her in such a manner as the
former. One Day she found _Amy Duny_ in her House, and thrusting her
out of Doors, _Duny_ said, _You need not be so Angry, your Child won't
live long_. And within three Days the Child died. The Deponent added,
that she was Her self, not long after taken with such a Lameness in
both her Legs, that she was forced to go upon Crutches; and she was
now in Court upon them. [It was Remarkable, that immediately upon the
Juries bringing in _Duny_ Guilty, _Durent_ was restored unto the use of
her Limbs, and went home without her Crutches.]
_III._ As for _Elizabeth_ and _Deborah Pacy_, one Aged Eleven Years,
the other Nine; the elder, being in Court, was made utterly senseless,
during all the time of the Trial: or at least speechless. By the
direction of the Judge _Duny_ was privately brought to _Elizabeth
Pacy_, and she touched her Hand: whereupon the Child, without so much
as seeing her, suddenly leap'd up and flew upon the Prisoner; the
younger was too ill, to be brought unto the Assizes. But _Samuel Pacy_,
their Father, testifi'd, that his Daughter _Deborah_ was taken with
a sudden Lameness; and upon the grumbling of _Amy Duny_, for being
denied something, where this Child was then [57] sitting, the Child
was taken with an extream pain in her stomach, like the pricking of
Pins; and shrieking at a dreadful manner, like a Whelp, rather than a
Rational Creature. The Physicians could not conjecture the cause of the
Distemper; but _Amy Duny_ being a Woman of ill Fame, and the Child in
Fits crying out of _Amy Duny_, as affrighting her with the Apparition
of her Person, the Deponent suspected her, and procured her to be set
in the stocks. While she was there, she said in the hearing of Two
Witnesses, _Mr._ Pacy _keeps a great stir about his Child, but let him
stay till he has done as much by his Children, as I have done by mine:_
And being Asked, What she had done to her Children, she Answered, _She
had been fain to open her Childs Mouth with a Tap to give it Victuals_.
The Deponent added, that within Two Days, the Fits of his Daughters
were such, that they could not preserve either Life or Breath, without
the help of a Tap. And that the Children Cry'd out of _Amy Duny_, and
of _Rose Cullender_, as afflicting them with their Apparitions.
_IV._ The Fits of the Children were various. They would sometimes be
Lame on one side; sometimes on t'other. Sometimes very sore; sometimes
restored unto their Limbs, and then Deaf, or Blind, or Dumb, for a long
while together. Upon the Recovery of their Speech, they would Cough
extreamly; and with much Flegm, they would bring up Crooked Pins; and
one time, a Two-penny Nail, with a very broad Head. Commonly at the
end of every Fit, they would cast up a Pin. When the Children Read,
they could not pronounce the Name of, _Lord_, or _Jesus_, or _Christ_,
but would fall into Fits; and say, Amy Duny _says, I must not use that
Name_. When they came to the Name of _Satan_, or _Devil_, they would
clap their Fingers on the Book, crying out, _This bites, but it makes
me speak right well!_ The Children in their Fits would often Cry out,
_There stands_ Amy Duny, or _Rose Cullender;_ and they would afterwards
relate, _That these Witches appearing before them, threatned them, that
if they told what they saw or heard, they would Torment them ten times
more than ever they did before_.
_V. Margaret Arnold_, the Sister of Mr. _Pacy_, Testifi'd unto the like
Sufferings being upon the Children, at her House, whither her Brother
had Removed them. And that sometimes, the Children (_only_) would see
things like Mice, run about the House; and one of them suddenly snap'd
one with the Tongs, and threw it into the Fire, where it screeched
out like a Rat. At another time, a thing like a Bee, flew at the Face
of the younger Child; the Child fell into a Fit; and at last Vomited
up a _Two-penny Nail_, with a Broad Head; affirming, _That the Bee
brought this Nail, and forced it into her Mouth_. The Child would in
like manner be assaulted with Flies, which brought Crooked Pins, unto
her, and made her first swallow them, and then Vomit them. She one Day
caught an Invisible _Mouse_, and throwing it into the Fire, it Flash'd
like to Gun-Powder. None besides the Child saw the _Mouse_, but every
one saw the _Flash_. She also de[58]clared, out of her Fits, that in
them, _Amy Duny_ much tempted her to destroy her self.
_VI._ As for _Ann Durent_, her Father Testified, That upon a Discontent
of _Rose Cullender_, his Daughter was taken with much Illness in her
Stomach and great and sore Pains, like the Pricking of Pins: and then
Swooning Fits, from which Recovering, she declared, _She had seen
the Apparition_ of Rose Cullender, _Threatning to Torment her_. She
likewise Vomited up diverse Pins. The Maid was Present at Court, but
when _Cullender_ look'd upon her, she fell into such Fits, as made her
utterly unable to declare any thing.
_Ann Baldwin_ deposed the same.
_VII. Jane Bocking_, was too weak to be at the Assizes. But her Mother
Testifi'd, that her Daughter having formerly been Afflicted with
Swooning Fits, and Recovered of them; was now taken with a great Pain
in her Stomach; and New Swooning Fits. That she took little Food, but
every Day Vomited Crooked Pins. In her first Fits, she would Extend
her Arms, and use Postures, as if she catched at something, and when
her Clutched Hands were forced open, they would find several Pins
diversely Crooked, unaccountably lodged there. She would also maintain
a Discourse with some that were Invisibly present, when casting abroad
her Arms, she would often say, _I will not have it!_ but at last say,
_Then I will have it!_ and closing her Hand, which when they presently
after opened, a Lath-Nail was found in it. But her great Complaints
were of being Visited by the shapes of _Amy Duny_, and _Rose Cullender_.
_VIII._ As for _Susan Chandler_, her Mother Testified, That being at
the search of _Rose Cullender_, they found on her Belly a thing like a
Teat, of an Inch long; which the _said Rose_ ascribed to a strain. But
near her Privy-parts, they found Three more, that were smaller than the
former. At the end of the long Teat, there was a little Hole, which
appeared, as if newly Sucked; and upon straining it, a white Milky
matter issued out. The Deponent further said, That her Daughter being
one Day concerned at _Rose Cullenders_ taking her by the Hand, she fell
very sick, and at Night cry'd out, _That_ Rose Cullender _would come to
Bed unto her_. Her Fits grew violent, and in the Intervals of them,
she declared, _That she saw_ Rose Cullender _in them, and once having
of a great Dog with her_. She also Vomited up Crooked Pins; and when
she was brought into Court, she fell into her Fits. She Recovered her
self in some Time, and was asked by the Court, whether she was in a
Condition to take an Oath, and give Evidence. She said, she could; but
having been Sworn, she fell into her Fits again, and, _Burn her! Burn
her!_ were all the words that she could obtain power to speak. Her
Father likewise gave the same Testimony with her Mother; as to all but
the Search.
_IX._ Here was the Sum of the Evidence: Which Mr. Serjeant
Keeling,[148] thought not sufficient to Convict the Prisoners. For
admitting the Chil[59]dren were Bewitched, yet, said he, it can never
be Apply'd unto the Prisoners, upon the Imagination only of the Parties
Afflicted; inasmuch as no person whatsoever could then be in Safety.
Dr. _Brown_, a very Learned Person then present, gave his Opinion, that
these Persons were Bewitched. He added, That in _Denmark_, there had
been lately a great Discovery of Witches; who used the very same way of
Afflicting people, by Conveying Pins and Nails into them. His Opinion
was, that the Devil in Witchcrafts, did Work upon the Bodies of Men and
Women, upon a _Natural Foundation;_ and that he did Extraordinarily
afflict them, with such Distempers as their Bodies were most subject
unto.
_X._ The Experiment about the _Usefulness_, yea, or _Lawfulness_
whereof Good Men have sometimes disputed, was divers Times made, That
tho' the Afflicted were utterly deprived of all sense in their Fits,
yet upon the _Touch_ of the Accused, they would so screech out, and fly
up, as not upon any other persons. And yet it was also found that once
upon the touch of an innocent person, the like effect follow'd, which
put the whole Court unto a stand: altho' a small Reason was at length
attempted to be given for it.
_XI._ However, to strengthen the Credit of what had been already
produced against the Prisoners, One _John Soam_ Testifi'd, That
bringing home his Hay in Three Carts, one of the Carts wrenched the
Window of _Rose Cullenders_ House, whereupon she flew out, with
violent Threatenings against the Deponent. The other Two Carts, passed
by Twice, Loaded, that Day afterwards; but the Cart which touched
_Cullenders_ House, was Twice or Thrice that Day overturned. Having
again Loaded it, as they brought it thro' the Gate which Leads out of
the Field, the Cart stuck so fast in the Gates Head, that they could
not possibly get it thro', but were forced to cut down the Post of the
Gate, to make the Cart pass thro', altho' they could not perceive that
the Cart did of either side touch the Gate-Post. They afterwards, did
with much Difficulty get it home to the Yard; but could not for their
Lives get the Cart near the place, where they should unload. They were
fain to unload at a great Distance; and when they were Tired, the Noses
of them that came to Assist them, would burst forth a Bleeding; so
they were fain to give over till next morning; and then they unloaded
without any difficulty.
_XII. Robert Sherringham_ also Testifi'd, That the Axle-Tree of his
Cart, happening in passing, to break some part of _Rose Cullenders_
House, in her Anger at it, she vehemently threatned him, _His Horses
should suffer for it_. And within a short time, all his Four Horses
dy'd; after which he sustained many other Losses in the sudden Dying
of his Cattle. He was also taken with a Lameness in his Limbs; and
so vexed with Lice of an extraordinary Number and Bigness, that no
Art could hinder the Swarming of them, till he burnt up two Suits of
Apparel.
[60] _XIII._ As for _Amy Duny_, 'twas Testifi'd by one _Richard
Spencer_ that he heard her say, _The Devil would not let her Rest;
until she were Revenged on the Wife of_ Cornelius Sandswel. And that
_Sandswel_ testifi'd, that her Poultry dy'd suddenly, upon _Amy Dunys_
threatning of them; and that her Husbands Chimney fell, quickly after
_Duny_ had spoken of such a disaster. And a Firkin of Fish could not be
kept from falling into the Water, upon suspicious words of _Duny's_.
_XIV._ The Judge told the Jury, they were to inquire now, first,
whether these Children were Bewitched; and secondly, Whether the
Prisoners at the Bar were guilty of it. He made no doubt, there were
such Creatures as Witches; for the Scriptures affirmed it; and the
Wisdom of all Nations had provided Laws against such persons. He pray'd
the God of Heaven to direct their Hearts in the weighty thing they had
in hand; for, _To Condemn the Innocent, and let the Guilty go free,
were both an Abomination to the Lord_.
The Jury in half an hour brought them in _Guilty_ upon their several
Indictments, which were Nineteen in Number.
The next Morning, the Children with their Parents, came to the Lodgings
of the Lord Chief Justice, and were in as good health as ever in their
Lives; being Restored within half an Hour after the Witches were
Convicted.
The Witches were Executed; and _Confessed_ nothing; which indeed will
not be wondred by them, who Consider and Entertain the Judgment of a
Judicious Writer, _That the Unpardonable Sin, is most usually Committed
by Professors of the Christian Religion, falling into Witchcraft_.
We will now proceed unto several of the like Tryals among
ourselves.[149]
FOOTNOTES:
[113] Written in 1692.
[114] Notwithstanding the extraordinary Familiarity of our Author with
the Devil, he does not as yet pretend to have seen him, although he
must have been in Everybody's Way. About twenty Years later, according
to De Foe, he had become quite scarce, insomuch that few could pretend
to have seen him; and hence People became somewhat credulous about the
Existence of his Majesty, "as if nothing but seeing the Devil could
satisfie them there was such a Person; and nothing is more wonderful to
me, in the whole System of Spirits, than that Satan does not think fit
to justify the Reality of his Being, by appearing to such in some of
his worst Figures, and tell them in full Grimace who he is."--_Essay on
Apparitions._
[115] The appearing of the Devil in the Shape of a black Man, or a Man
in black is the old Story imported from England. See _Examination and
Confession of_ Christian Green, Wife of Robert Green _of Brewham, Co.
Somerset_, printed in _Sadducismus Triumphatus_, ed. 1726, P. 306.
[116] It is not so remarkable that some should have destroyed
themselves under such Circumstances, as that the greater Part of them
did not so perish.
[117] This is not a Whit behind the far-famed Story of "The Devil and
Dr. Faustus."
[118] Church Difficulties were so common, that it is not quite certain
to which the Author has Reference; though it seems likely he refers to
the Troubles in the Time of Mr. Nicholet.--See Felt, _History of_ ii,
_Salem_, 587-8.
[119] This was indeed a Dilemma; but it may now seem exceeding strange
that learned Judges had not adopted the only safe Course at such a
Time, and simply _to have done nothing_. They appear to have been as
much amazed and out of their Wits as the poor Sufferers; and to find
Relief proceeded to shed their Blood, and to shout thereupon that they
"_had been fairly executed!_"
[120] How the Judges could have read these Admissions of a "snarled
Business" into which no one could pretend to see, and to "declare their
singular Approbation thereof," it is difficult to comprehend, upon any
other Grounds than as expressed in the last Note. They were indeed as
blind as any in the "_Buffet_."
[121] By these "Ty-dogs" the Author probably had Reference to
_Cerberus_. Writers on Mythology do not mention, as I remember, that
their Monster was ever turned loose to worry Mankind.
[122] There was a Line of Swedish Monarchs of the Name of Biorn. The
first of the Name began to reign about 829 of the present era.
[123] When these _Wonders_ were written, the _Paradise Lost_ had been
published twenty-five Years. The Author must have been very familiar
with it, yet I have not met with any Reference to Milton in any of his
Writings.
[124] It may be Difficult for some to comprehend wherein the Devil
was blamed; for, according to the Text he goes no further than he
is commanded or permitted to go by a Power whereby he was fully and
completely controlled.
[125] "The pious Bishop of Norwich." He was a Cotemporary of the weak
King James, and his Companion on one of his Excursions into Scotland.
He was mild and temperate compared with Laud and others of his Time. He
was born in Leicester about 1574, and died in Norfolk in 1656, in the
82d Year of his Age. He appears not to have been much behind Dr. Mather
in speaking of the "damned Brood" of Witches. His Works are even now
held in much Repute by many, and were collected and published in three
heavy Folios, 1647-62.
[126] The Reader may perhaps find all he will care to know respecting
the Suffolk Witches in Hutchinson's _Historical Essay_, 79, _et
sequen._ second Edition. But Suffolk furnishes but a small Portion of
England infected by Witchcraft, and Mr. Hutchinson's Work has not the
hundredth Part of them.
[127] Witchcraft may be said to have been on the Wane in Old England
when this of 1692-3 began in New England. Indeed there is no
Comparison, as to the Extent of the Delusion between the two Countries.
[128] If he _is_ such a knowing Devil as was generally supposed, he
certainly must have known to a certainty the Success he was to meet
with before setting out.
[129] It is hardly to be inferred from the Sentiments here expressed,
that the Author was among the most earnest of his blind Advocates for
extreme Measures against those accused.
[130] Not a good Translation, but the Sense is sufficiently apparent.
Voltaire has the same in Substance in one of his "Letters concerning
the English Nation." A Condition not peculiar to any Country.
[131] The Time of Henry III was from 1574 to 1589.
[132] Those who are familiar with the Works of Erasmus may verify the
Story. He may have been, and probably was, like the Rest of the learned
World, a Believer in such Nonsense. The great Poet who has contributed
to his Immortality in the following Lines may not have heard of the
above Story:
"At length Erasmus, that great injured Name,
(The Glory of the Priesthood and the Shame!)
Stem'd the wild Torrent of a bar'brous Age,
And drove those holy Vandals off the Stage."
[133] There was about this Time a Society established in England
expressly for the "Reformation of Manners," and a small octavo Volume
was issued under its Auspices, setting forth the Objects and Necessity
for such a Society. In it the Plantations are remembered.
[134] The Author does not seem to remember that he has elsewhere said
with much Emphasis, that "this remote Part of the Earth" was the
Devil's own Territory, that he was undisturbed here before the white
People came and that he did not expect to be disturbed here.
[135] This was Mr. Samuel Clarke or Clark (as he indifferently wrote
his own Surname), and his Father's Name was Hugh Clark. The Life spoken
of is in the _Martyrology_ by the Son, a Work not now often referred
to, but one abounding with interesting and curious biographical and
historical Information, having intimate Connection with the Founders of
New England, and containing a good deal concerning many of them. See
his _Lives_, appended to the _Martyrology_, Page 127, _et seq._ Folio,
1677. I have often had Occasion to refer to his various Works.
[136] There appears to have been some Mystery about that Perfume
of Brimstone, if indeed "Metaphor" be left out of the Account, as
the Author says it is to be. One might be led to suppose that the
Circumstance which happened at Oxford in 1577, was of the Character of
that in the Text, as alluded to by Hutchinson, in his _Historical Essay
concerning Witchcraft_, Page 38, but on Reference to his Authority, a
Parallel is hardly warranted. The Story will be found fully related in
Camden's _Reign of Elizabeth_, 237, Ed. 1675.
[137] In that curious Poem entitled _The Sorceress_, are the following
Lines, among others, on "The Spell:"
"Rust of the Gibbet, and Bone of the Dead,
I mingle and into the Teakettle throw,
Root of Skunk-cabbage and Rattlesnakes Mead,
And Leaves pluck'd at Midnight from Juniper bough.
Charm break the Rest
Of the Parsun distrest,
From his Eyes let the Blessing of Slumber depart;
Lucifer aid me
And Night overshade me,
Spirit of Beelzebub, lend me thine Art." &c.
[138] A vast Number of Books had been published previous to our
Author's Time upon Magic, and Astrology. A principal Writer on these
Subjects was Dr. John Dee. His Diary was published by the _Camden
Society_ in 1842. See also William Lilley's _Hist. of his Life and
Times_.
[139] This most uncharitable Assertion is a complete Contradiction of
what has before been asserted. He had already made poor New England bad
enough, but this seems to place her in a perfectly hopeless Condition.
Not many Pages back the Author cautioned the World lest it should not
do Justice to New England, by believing her worse than Old England. A
disordered Brain will always drive a Pen at random.
[140] An Idea reminding one of the Case of the Jew in the _Merchant
of Venice_. Unfortunately for the poor accused Wretches, there was no
Daniel to sit in Judgment, and to see that no Blood was taken with the
Pound of Flesh.
[141] This certainly does not exhibit the Author as a "principal
Ringleader" in those Persecutions. A Remark similar has been made to a
previous Passage in the Text, of a like Purport. And frequent parallel
Passages may be found.
[142] This is the French Form of what we now write _Clucking_. The Verb
_to cluck_ is well known, and in frequent Use where Hens are raised,
but to employ it as the Doctor does cannot but excite Ridicule.
[143] Allowing this to be a just Conclusion it is remarkable that the
Devil did not set his Witches at Work in the Beginning in the Colony
of Plymouth; there were repeated Complaints to the Commissioners of
the United Colonies, that various Towns in that Colony had neglected
Ministers and Churches altogether; while from the County of Essex we
hear of no such Complaints.
[144] Additional Particulars respecting this Woman may be seen in Dr.
I. Mather's _Prevalency of Prayer_, published in Connection with his
_Relation_. See _Early Hist. New England_, 275.
[145] Many, no Doubt, will think it strange that the Author did not
count himself in. Had he done so he assuredly would have lost no Credit
with his Readers now, nor probably by those in future.
[146] This Mr. Beacon does not appear to have belonged to Boston. He
was probably a casual Resident at that Time.
[147] We are told by Bishop Burnet (the Father of our Governor Burnet),
that Judge Hale was born at Alderly in Gloucestershire, the first of
November, 1609, and died on the 25th of December, 1676. In the Life
of Sir Matthew, appended to his _Contemplations_, is given one of the
most interesting Pieces of Biography extant. In Accordance with one of
his Sayings he was buried in the Church-yard of Alderly, and not in
the Church, as was in his Time the prevailing Custom--that Saying was:
"The Churches were for the Living, and the Church-yards for the Dead."
In the Bishop's Life of him will be found a particular Account of his
Family. After the great Fire of London he was one of the principal
Judges that sat in Clifford's Inn, to regulate the Affairs between
Landlord and Tenant, growing out of that Desolation. And with Sir
Orlando Bridgman he rendered great Service in accommodating Differences
which otherwise would long have retarded the rebuilding of the City.
Whereas its "sudden and quiet building is justly reconed one of the
Wonders of the Age." He was made "Lord Chief Justice of England," May
18th, 1671, which Office he resigned but a few Months previous to his
Death, owing to his Infirmity. He lamented the rigorous Proceedings
against the Nonconformists, though the adherent to the established
Church; and used to say, "Those of the Separation were good Men, but
they had _narrow Souls_, who would break the Peace of the Church, about
such _inconsiderable Matters_, as the Points in Difference were." There
does not appear to be taken any Notice of the Trials of Witches by
Burnet in his Life of the Judge. It may be sufficient to say, that,
like our Judges, Sewall and Stoughton, he was a Believer in Witchcraft,
because there was Evidence of its Existence in the Bible! He was a
timid Man, and this Timidity would not allow him so much as "to sum up
the Evidence" in the Trial above given, and thus was the Case submitted
to the Jury, who speedily gave in their Verdict of Guilty. There can
be no Doubt but if Sir Matthew Hale had lived until the End of the
New England Trials, he would, like Judge Sewall, have repented of his
Course.
[148] Spelt Keyling in the _Life of Hale_, whom he (Hale) succeeded as
Lord Chief Justice, without taking his good Sense with him.
[149] There is different, and somewhat more of a common Sense Account
of this Trial in Hutchinson's _Essay_, Pp. 139-157, Chap. viii.
I.
THE TRYAL OF G. B.
_At a Court of_ OYER _and_ TERMINER,
HELD IN SALEM, 1692.
GLAD should I have been, if I had never known the Name of this Man; or
never had this occasion to mention so much as the first Letters of his
Name. But the Government requiring some Account of his [61] Trial to be
inserted in this Book, it becomes me with all Obedience to submit unto
the Order.
I. This _G. B._[150] was Indicted for Witch-craft, and in the
prosecution of the Charge against him, he was Accused by five or six
of the Bewitched, as the Author of their Miseries; he was Accused by
Eight of the Confessing Witches, as being an head Actor at some of
their Hellish Randezvouzes, and one who had the promise of being a King
in Satan's Kingdom, now going to be Erected: He was accused by Nine
Persons for extraordinary Lifting, and such feats of Strength, as could
not be done without a Diabolical Assistance. And for other such things
he was Accused, until about thirty Testimonies were brought in against
him; nor were these judg'd the half of what might have been considered
for his Conviction: However they were enough to fix the Character of a
Witch upon him according to the Rules of Reasoning, by the Judicious
_Gaule_, in that Case directed.
II. The Court being sensible, that the Testimonies of the Parties
Bewitched, use to have a Room among the _Suspicions_ or _Presumptions_,
brought in against one Indicted for Witchcraft; there were now
heard the Testimonies of several Persons, who were most notoriously
Bewitched, and every day Tortured by Invisible Hands, and these now all
charged the Spectres of _G. B._ to have a share in their Torments. At
the Examination of this _G. B._ the Bewitched People were grievously
harassed with Preternatural Mischiefs, which could not possibly be
dissembled; and they still ascribed it unto the endeavours of _G. B._
to Kill them. And now upon his Tryal of one of the Bewitched Persons,
testified, that in her Agonies, a little black Hair'd Man came to her,
saying his Name was _B._ and bidding her set her hand unto a Book which
he shewed unto her; and bragging that he was a _Conjurer_, above the
ordinary Rank of Witches; That he often Persecuted her with the offer
of that Book, saying, _She should be well, and need fear nobody, if
she would but Sign it;_ But he inflicted cruel Pains and Hurts upon
her, because of her denying so to do. The Testimonies of the other
Sufferers concurred with these; and it was remarkable, that whereas
_Biting_ was one of the ways which the Witches used for the vexing of
the Sufferers; when they cry'd out of _G. B._ Biting them, the print of
the Teeth would be seen on the Flesh of the Complainers, and just such
a Set of Teeth as _G. B's_ would then appear upon them, which could be
distinguished from those of some other Mens. Others of them testified,
That in their Torments, _G. B._ tempted them to go unto a Sacrament,
unto which they perceived him with a Sound of Trumpet, Summoning
of other Witches, who quickly after the Sound, would come from all
Quarters unto the Rendezvouz. One of them falling into a kind of
Trance, afterwards affirmed, that _G. B._ had carried her into a very
high Mountain, where he shewed her mighty and glorious Kingdoms, and
said, _He would give them all to her, if she would_ [62] _write in his
Book;_ but she told him, _They were none of his to give;_ and refused
the Motions; enduring of much Misery for that refusal.
It cost the Court a wonderful deal of Trouble, to hear the Testimonies
of the Sufferers; for when they were going to give in their
Depositions, they would for a long time be taken with Fits, that
made them uncapable of saying anything. The Chief Judg asked the
Prisoner, who he thought hindred these Witnesses from giving their
_Testimonies?_ And he answered, _He supposed it was the Devil_. That
Honourable Person, then repli'd, _How comes the Devil so loathe to
have any Testimony born against you?_ Which cast him into very great
Confusion.[151]
III. It has been a frequent thing for the Bewitched People to be
entertained with Apparitions of _Ghosts_ of Murdered People, at the
same time that the _Spectres_ of the Witches trouble them. These Ghosts
do always affright the Beholders more than all the other spectral
Representations; and when they exhibit themselves, they cry out, of
being Murdered by the Witchcrafts or other Violences of the Persons
who are then in Spectre present. It is further considerable, that
once or twice, these _Apparitions_ have been seen by others, at the
very same time that they have shewn themselves to the Bewitched; and
seldom have there been these _Apparitions_, but when something unusual
or suspected, have attended the Death of the Party thus Appearing.
Some that have been accused by these _Apparitions_ accosting of the
Bewitched People, who had never heard a word of any such Persons ever
being in the World, have upon a fair Examination, freely and fully
confessed the Murthers of those very Persons, altho these also did not
know how the Apparitions had complained of them. Accordingly several
of the Bewitched, had given in their Testimony, that they had been
troubled with the Apparitions of two Women, who said, that they were
_G. B's_ two Wives, and that he had been the Death of them; and that
the Magistrates must be told of it, before whom if _B._ upon his Tryal
denied it, they did not know but that they should appear again in the
Court. Now, _G. B._ had been Infamous for the Barbarous usage of his
two late Wifes, all the Country over. Moreover, it was testified, the
Spectre of _G. B._ threatning of the Sufferers, told them, he had
Killed (besides others) Mrs. _Lawson_ and her Daughter _Ann_.[152] And
it was noted, that these were the Vertuous Wife and Daughter of one
at whom this _G. B._ might have a prejudice for his being serviceable
at _Salem Village_, from whence himself had in ill Terms removed
some Years before: And that when they dy'd, which was long since,
there were some odd Circumstances about them, which made some of the
Attendents there suspect something of Witchcraft, tho none Imagined
from what Quarter it should come.
Well, _G. B._ being now upon his Tryal, one of the Bewitched Persons
was cast into Horror at the Ghost of _B's_ two Deceased Wives then
appearing before him, and crying for _Vengeance_ against him. Hereupon
seve[63]ral of the Bewitched Persons were successively called in, who
all not knowing what the former had seen and said, concurred in their
Horror of the Apparition, which they affirmed that he had before him.
But he, tho much appalled, utterly deny'd that he discerned any thing
of it; nor was it any part of his _Conviction_.
IV. Iudicious Writers have assigned it a great place in the Conviction
of _Witches, when Persons are Impeached by other notorious Witches,
to be as ill as themselves; especially, if the Persons have been much
noted for neglecting the Worship of God_. Now, as there might have been
Testimonies enough of _G. B's_ Antipathy to _Prayer_, and the other
Ordinances of God, tho by his Profession, singularly Obliged thereunto;
so, there now came in against the Prisoner, the Testimonies of several
Persons, who confessed their own having been horrible _Witches_, and
ever since their Confessions, had been themselves terribly Tortured
by the Devils and other Witches, even like the other Sufferers; and
therein undergone the Pains of many _Deaths_ for their Confessions.
These now testified, that _G. B._ had been at Witch-meetings with them;
and that he was the Person who had Seduc'd, and Compell'd them into the
snares of Witchcraft: That he promised them _Fine Cloaths_, for doing
it; that he brought Poppets to them, and Thorns to stick into those
Poppets, for the Afflicting of other People; and that he exhorted them
with the rest of the Crew, to Bewitch all _Salem Village_, but besure
to do it Gradually; if they would prevail in what they did.
When the _Lancashire Witches_ were Condemn'd I don't remember that
there was any considerable further Evidence, than that of the
Bewitched, and than that of some that confessed. We see so much already
against _G. B._ But this being indeed not enough, there were other
things to render what had already been produced _credible_.
V. A famous Divine recites this among the Convictions of a Witch; _The
Testimony of the party Bewitched, whether Pining or Dying; together
with the joint Oaths of sufficient Persons that have seen certain
Prodigious Pranks or Feats wrought by the Party Accused_. Now, God had
been pleased so to leave this _G. B._ that he had ensnared himself
by several Instances, which he had formerly given of a Preternatural
Strength, and which were now produced against him. He was a very Puny
Man, yet he had often done things beyond the strength of a Giant. A
Gun of about seven foot Barrel, and so heavy that strong Men could not
steadily hold it out with both hands; there were several Testimonies,
given in by Persons of Credit and Honor, that he made nothing of taking
up such a Gun behind the Lock, with but one hand, and holding it out
like a Pistol, at Arms-end. _G. B._ in his Vindication, was so foolish
as to say, That _an_ Indian _was there, and held it out at the same
time:_ Whereas none of the Spectators ever saw any such _Indian;_
but they supposed the _Black Man_, (as the Witches call the Devil;
and they generally say he resembles an _Indian_) might [64] give him
that Assistance. There was Evidence likewise brought in, that he made
nothing of taking up whole Barrels fill'd with _Malasses_ or _Cider_,
in very disadvantageous Postures, and Carrying of them through the
difficultest Places out of a Canoo to the Shore.
[Yea, there were two Testimonies that _G. B._ with only putting the
Fore Finger of his Right hand into the Muzzle of an heavy Gun, a
Fowling-piece of about six or seven foot Barrel, did lift up the Gun,
and hold it out at Arms-end; a Gun which the Deponents though strong
Men could not with both hands lift up, and hold out at the But-end,
as is usual. Indeed, one of these Witnesses was over-perswaded by
some Persons to be out of the way upon _G. B's_ Tryal; but he came
afterwards with Sorrow for his withdraw, and gave in his Testimony: Nor
were either of these Witnesses made use of as Evidences in the Trial.]
VI. There came in several Testimonies relating to the Domestick Affairs
of _G. B._ which had a very hard Aspect upon him; and not only prov'd
him a very ill Man; but also confirmed the belief of the Character,
which had been already fastned on him.
'Twas testified, that keeping his two Successive Wives in a strange
kind of Slavery, he would when he came home from abroad, pretend to
tell the Talk which any had with them; That he has brought them to the
point of Death, by his harsh Dealings with his Wives, and then made
the People about him, to promise that in case Death should happen,
they would say nothing of it; That he used all means to make his Wives
Write, Sign, Seal, and Swear a Covenant, never to reveal any of his
Secrets; That his Wives had privately complained unto the Neighbours
about frightful Apparitions of Evil Spirits, with which their House
was sometimes infested; and that many such things have been whispered
among the Neighbourhood. There were also some other Testmonies relating
to the Death of People whereby the Consciences of an Impartial Jury
were convinced that _G. B._ had Bewitched the Persons mentioned in the
Complaints. But I am forced to omit several passages, in this, as well
as in all the succeeding Tryals, because the Scribes who took notice of
them, have not supplyed me.
VII. One Mr. _Ruck_, Brother-in-Law to this _G. B._ testified, that
_G. B._ and he himself, and his Sister, who was _G. B's_ Wife, going
out for two or three Miles to gather Straw-berries, _Ruck_ with his
Sister, the Wife of _G. B._ Rode home very Softly, with _G. B._ on
Foot in their Company, _G. B._ stept aside a little into the Bushes;
whereupon they halted and Halloo'd for him. He not answering, they went
away homewards, with a quickened pace, without expectation of seeing
him in a considerable while; and yet when they were got near home, to
their Astonishment, they found him on foot with them, having a Basket
of Straw-berries. _G. B._ immediately then fell to Chiding his Wife,
on the account of what she had been speaking to her [65] Brother, of
him, on the Road: which when they wondred at, he said, _He knew their
thoughts_. _Ruck_ being startled at that, made some Reply, intimating,
that the Devil himself did not know so far; but _G. B._ answered,
_My God makes known your Thoughts unto me_. The Prisoner now at the
Bar had nothing to answer, unto what was thus witnessed against him,
that was worth considering. Only he said, _Ruck, and his Wife left a
Man with him, when they left him_. Which _Ruck_ now affirm'd to be
false; and when the Court asked _G. B. What the Man's Name was?_
his Countenance was much altered; nor could he say, who 'twas. But
the Court began to think, that he then step'd aside, only that by the
assistance of the _Black Man_, he might put on his _Invisibility_,
and in that _Fascinating Mist_, gratifie his own Jealous Humour,
to hear what they said of him. Which trick of rendring themselves
_Invisible_, our Witches do in their Confessions pretend, that they
sometimes are Masters of; and it is the more credible, because there
is Demonstration, that they often render many other things utterly
_Invisible_.
VIII. _Faltring, faulty, unconstant, and contrary Answers upon judicial
and deliberate Examination_, are counted some unlucky Symptoms of
Guilt, in all Crimes, especially in Witchcrafts. Now there never was a
Prisoner more eminent for them, than _G. B._ both at his Examination
and on his Trial. His _Tergiversations_, _Contradictions_, and
_Falshoods_, were very sensible: he had little to say, but that he
had heard some things that he could not prove, Reflecting upon the
Reputation of some of the Witnesses. Only he gave in a Paper to the
Jury; wherein, altho' he had many times before, granted, not only that
there are _Witches_, but also, that the present Sufferings of the
Country are the effects of _horrible Witchcrafts_, yet he now goes to
evince it, _That there neither are, nor ever were Witches, that having
made a Compact with the Devil, can send a Devil to Torment other people
at a distance_. This Paper was Transcribed out of _Ady;_ which the
Court presently knew, as soon as they heard it. But he said, he had
taken none of it out of any Book; for which, his Evasion afterwards,
was, That a Gentleman gave him the Discourse in a Manuscript, from
whence he Transcribed it.
IX. The Jury brought him in _Guilty:_ But when he came to Dy, he
utterly deni'd the Fact, whereof he had been thus convicted.[153]
II. _The Tryal of_ BRIDGET BISHOP,[154] _alias Oliver, at the Court of
Oyer and Terminer, held at Salem, June 2. 1692._
I. SHE was Indicted for Bewitching of several Persons in the
Neighbourhood, the Indictment being drawn up, according to the _Form_
in [66] such Cases as usual. And pleading, _Not Guilty_, there were
brought in several persons, who had long undergone many kinds of
Miseries, which were preternaturally inflicted, and generally ascribed
unto an _horrible Witchcraft_. There was little occasion to prove the
_Witchcraft_, it being evident and notorious to all beholders. Now to
fix the _Witchcraft_ on the Prisoner at the Bar, the first thing used,
was the Testimony of the _Bewitched;_ whereof several testifi'd, That
the _Shape_ of the Prisoner did oftentimes very grivously Pinch them,
Choak them, Bite them, and Afflict them; urging them to write their
Names in a _Book_, which the said Spectre called, _Ours_. One of them
did further testifie, that it was the _Shape_ of this Prisoner, with
another, which one day took her from her Wheel, and carrying her to
the River-side, threatned there to Drown her, if she did not Sign to
the _Book_ mentioned: which yet she refused. Others of them did also
testifie, that the said Shape did in her Threats brag to them that she
had been the Death of sundry Persons, then by her named; that she had
_Ridden_ a Man then likewise named. Another testifi'd, the Apparition
of _Ghosts_ unto the Spectre of _Bishop_, crying out, _You Murdered
us!_ About the Truth whereof, there was in the Matter of Fact but too
much suspicion.
II. It was testifi'd, That at the Examination of the Prisoner before
the Magistrates, the Bewitched were extreamly tortured. If she did
but cast her Eyes on them, they were presently struck down; and this
in such a manner as there could be no Collusion in the Business. But
upon the Touch of her Hand upon them, when they lay in their Swoons,
they would immediately Revive; and not upon the Touch of any ones else.
Moreover, Upon some Special Actions of her Body, as the shaking of her
Head, or the turning of her Eyes, they presently and painfully fell
into the like postures. And many of the like Accidents now fell out,
while she was at the Bar. One at the same time testifying, That she
said, _She could not be troubled to see the afflicted thus tormented_.
III. There was Testimony likewise brought in, that a Man striking
once at the place, where a bewitched person said, the _Shape_ of this
_Bishop_ stood, the bewitched cried out, _That he had tore her Coat_,
in the place then particularly specifi'd; and the Woman's Coat was
found to be Torn in that very place.
IV. One _Deliverance Hobbs_,[155] who had confessed her being a Witch,
was now tormented by the Spectres, for her Confession. And she now
testifi'd, That this _Bishop_ tempted her to Sign the _Book_ again,
and to deny what she had confess'd. She affirm'd, That it was the
Shape of this Prisoner, which whipped her with Iron Rods, to compel
her thereunto. And she affirmed, that this _Bishop_ was at a General
Meeting of the Witches, in a Field at _Salem_-Village, and there
partook of a Diabolical Sacrament in Bread and Wine then administred.
[67] V. To render it further unquestionable, that the Prisoner at the
Bar, was the Person truly charged in this _Witchcraft_, there were
produced many Evidences of OTHER _Witchcrafts_, by her perpetrated. For
Instance, _John Cook_ testifi'd, That about five or six Years ago, one
Morning, about Sun-Rise, he was in his Chamber assaulted by the _Shape_
of this Prisoner: which look'd on him, grinn'd at him, and very much
hurt him with a Blow on the side of the Head: and that on the same day,
about Noon, the same _Shape_ walked in the Room where he was, and an
Apple strangely flew out of his Hand, into the Lap of his Mother, six
or eight Foot from him.
VI. _Samuel Gray_[156] testifi'd, That about fourteen Years ago, he
wak'd on a Night, and saw the Room where he lay full of Light; and that
he then saw plainly a Woman between the Cradle, and the Bed-side, which
look'd upon him. He rose, and it vanished; tho' he found the Doors all
fast. Looking out at the Entry-door, he saw the same Woman, in the
same Garb again; and said, _In God's Name, what do you come for?_ He
went to Bed, and had the same Woman again assaulting him. The Child
in the Cradle gave a great Screech, and the Woman disappeared. It was
long before the Child could be quieted; and tho' it were a very likely
thriving Child, yet from this time it pined away, and after divers
Months, died in a sad Conditon. He knew not _Bishop_, nor her Name; but
when he saw her after this, he knew by her Countenance, and Apparel,
and all Circumstances, that it was the Apparition of this _Bishop_,
which had thus troubled him.
VII. _John Bly_[157] and his Wife testifi'd, That he bought a Sow
of _Edward Bishop_, the Husband of the Prisoner; and was to pay the
Price agreed, unto another person. This Prisoner being angry that she
was thus hindred from fingring the Mony, quarrell'd with _Bly_. Soon
after which, the Sow was taken with strange Fits; Jumping, Leaping,
and Knocking her Head against the Fence; she seem'd Blind and Deaf,
and would neither Eat nor be Suck'd. Whereupon a Neighbour said, she
believed the Creature was _Over-looked;_ and sundry other Circumstances
concurred, which made the Deponents believe that _Bishop_ had bewitched
it.
VIII. _Richard Coman_[158] testifi'd, That eight Years ago, as he lay
awake in his Bed, with a Light burning in the Room, he was annoy'd
with the Apparition of this _Bishop_, and of two more that were
strangers to him, who came and oppressed him so, that he could neither
stir himself, nor wake any one else, and that he was the Night after,
molested again in the like manner; the said _Bishop_, taking him by
the Throat, and pulling him almost out of the Bed. His Kinsman offered
for this Cause to lodge with him; and that Night, as they were awake,
discoursing together, this _Coman_ was once more visited by the Guests
which had formerly been so troublesom; his Kinsman being at the same
time strook speechless, and unable to move Hand or [68] Foot. He had
laid his Sword by him, which these unhappy Spectres did strive much to
wrest from him; only he held too fast for them. He then grew able to
call the People of his House; but altho' they heard him, yet they had
not power to speak or stir; until at last, one of the People crying
out, _What's the matter?_ The Spectres all vanished.
IX. _Samuel Shattock_[159] testifi'd, That in the Year, 1680, this
_Bridget Bishop_, often came to his House upon such frivolous and
foolish Errands, that they suspected she came indeed with a purpose
of mischief. Presently, whereupon, his eldest Child, which was of as
promising Health and Sense, as any Child of its Age, began to droop
exceedingly; and the oftner that _Bishop_ came to the House, the worse
grew the Child. As the Child would be standing at the Door, he would
be thrown and bruised against the Stones, by an Invisible Hand, and in
like sort knock his Face against the sides of the House, and bruise it
after a miserable manner. After this _Bishop_ would bring him things
to Dy, whereof he could not imagin any use; and when she paid him a
piece of Mony, the Purse and Mony were unaccountably conveyed out of a
lock'd Box, and never seen more. The Child was immediately, hereupon,
taken with terrible Fits, whereof his Friends thought he would have
dyed: Indeed he did almost nothing but Cry and Sleep for several Months
together; and at length his Understanding was utterly taken away. Among
other Symptoms of an Inchantment upon him, one was, That there was a
Board in the Garden, whereon he would walk; and all the Invitations in
the World could never fetch him off. About 17 or 18 years after,[160]
there came a Stranger to _Shattock's_ House, who seeing the Child,
said, _This poor Child is Bewitched; and you have a Neighbour living
not far off, who is a Witch_. He added, _Your Neighbour has had a
falling out with your Wife; and she said, in her Heart, your Wife is a
proud Woman, and she would bring down her Pride in this Child_. He then
remembred, that _Bishop_ had parted from his Wife in muttering and
menacing Terms, a little before the Child was taken Ill. The abovesaid
Stranger would needs carry the bewitched Boy with him, to _Bishop's_
House, on pretence of buying a Pot of Cyder. The Woman entertained him
in a furious manner; and flew also upon the Boy, scratching his Face
till the Blood came; and saying, _Thou Rogue, what dost thou bring
this Fellow here to plague me?_ Now it seems the Man had said, before
he went, That he would fetch Blood of _her_. Ever after the Boy was
follow'd with grievous Fits, which the Doctors themselves generally
ascribed unto _Witchcraft;_ and wherein he would be thrown still into
the _Fire_ or the _Water_, if he were not constantly look'd after; and
it was verily believed that _Bishop_ was the cause of it.
X. _John Louder_[161] testifi'd, That upon some little Controversy
with _Bishop_ about her Fowls, going well to Bed, he did awake in
the Night by Moon[69]light, and did see clearly the likeness of this
Woman grievously oppressing him; in which miserable condition she held
him, unable to help himself, till near Day. He told _Bishop_ of this;
but she deny'd it, and threatned him very much. Quickly after this,
being at home on a Lords day, with the doors shut about him, he saw a
black Pig approach him; at which, he going to kick, it vanished away.
Immediately after, sitting down, he saw a black Thing jump in at the
Window, and come and stand before him. The Body was like that of a
Monkey, the Feet like a Cocks, but the Face much like a Mans. He being
so extreamly affrighted, that he could not speak; this Monster spoke
to him, and said, _I am a Messenger sent unto you, for I understand
that you are in some Trouble of Mind, and if you will be ruled by me,
you shall want for nothing in this World_. Whereupon he endeavoured to
clap his Hands upon it; but he could feel no substance; and it jumped
out of the Window again; but immediately came in by the Porch, tho' the
Doors were shut, and said, _You had better take my Counsel!_ He then
struck at it with a Stick, but struck only the Ground-sel, and broke
the Stick: The Arm with which he struck was presently Disenabled, and
it vanished away. He presently went out at the Back-door, and spied
this _Bishop_, in her Orchard, going toward her House; but he had not
power to set one foot forward unto her. Whereupon, returning into the
House, he was immediately accosted by the Monster he had seen before;
which Goblin was now going to fly at him; whereat he cry'd out, _The
whole Armour of God be between me and you!_ So it sprang back, and flew
over the Apple-tree; shaking many Apples off the Tree, in its flying
over. At its leap, it flung Dirt with its Feet against the Stomack of
the Man; whereon he was then struck Dumb, and so continued for three
Days together. Upon the producing of this Testimony, _Bishop_ deny'd
that she knew this Deponent: Yet their two Orchards joined; and they
had often had their little Quarrels for some years together.
XI. _William Stacy_[162] testify'd, That receiving Mony of this
_Bishop_, for work done by him; he was gone but a matter of three Rods
from her, and looking for his Mony, found it unaccountably gone from
him. Some time after, _Bishop_ asked him, whether her Father would
grind her Grist for her? He demanded why? She reply'd, _Because Folks
count me a Witch_. He answered, _No question but he will grind it for
you_. Being then gone about six Rods from her, with a small Load in
his Cart, suddenly the Off-wheel slump't; and sunk down into an hole,
upon plain Ground; so that the Deponent was forced to get help for
the recovering of the Wheel: But stepping back to look for the hole,
which might give him this Disaster, there was none at all to be found.
Some time after, he was waked in the Night; but it seem'd as light
as day; and he perfectly saw the shape of this _Bishop_ [70] in the
Room, troubling of him; but upon her going out, all was dark again.
He charg'd _Bishop_ afterwards with it, and she deny'd it not; but
was very angry. Quickly after, this Deponent having been threatned
by _Bishop_, as he was in a dark Night going to the Barn, he was
very suddenly taken or lifted from the Ground, and thrown against a
Stone-wall: After that, he was again hoisted up and thrown down a Bank,
at the end of his House. After this again, passing by this _Bishop_,
his Horse with a small Load, striving to draw, all his Gears flew to
pieces, and the Cart fell down; and this Deponent going then to lift
a Bag of Corn, of about two Bushels, could not budge it with all his
Might.
Many other Pranks of this _Bishop's_ this Deponent was ready to
testify. He also testify'd, That he verily believ'd, the said _Bishop_
was the Instrument of his Daughter _Priscilla's_ Death; of which
suspicion, pregnant Reasons were assigned.
XII. To crown all, _John Bly_ and _William Bly_ testify'd, That being
employ'd by _Bridget Bishop_, to help take down the Cellar-wall of the
old House wherein she formerly lived, they did in holes of the said old
Wall, find several _Poppets_, made up of Rags and Hogs-brussels, with
headless Pins in them, the Points being outward; whereof she could give
no Account to the Court, that was reasonable or tolerable.[163]
XIII. One thing that made against the Prisoner was, her being evidently
convicted of _gross Lying_ in the Court, several times, while she
was making her Plea; but besides this, a Jury of Women found a
preternatural Teat upon her Body: But upon a second search, within 3 or
4 hours, there was no such thing to be seen. There was also an Account
of other People whom this Woman had Afflicted; and there might have
been many more, if they had been enquired for; but there was no need of
them.
XIV. There was one very strange thing more, with which the Court
was newly entertained. As this Woman was under a Guard, passing by
the great and spacious Meeting-house of _Salem_, she gave a look
towards the House: and immediately a _Dæmon_ invisibly entring the
Meeting-house, tore down a part of it; so that tho' there was no Person
to be seen there, yet the People, at the noise, running in, found a
Board, which was strongly fastned with several Nails, transported unto
another quarter of the House.
III. _The Tryal of_ SUSANNA MARTIN,[164] _at the Court of Oyer and
Terminer, held by Adjournment at Salem, June 29. 1692._
I. SUS_ANNA MARTIN_, pleading _Not Guilty_ to the Indictment of
_Witchcraft_, brought in against her, there were produced the Evidences
of ma[71]ny Persons very sensibly and grievously Bewitched; who all
complained of the Prisoner at the Bar, as the Person whom they believed
the cause of their Miseries. And now, as well as in the other Trials,
there was an extraordinary Endeavour by _Witchcrafts_, with Cruel
and frequent Fits, to hinder the poor Sufferers from giving in their
Complaints, which the Court was forced with much Patience to obtain, by
much waiting and watching for it.
II. There was now also an account given of what passed at he first
Examination before the Magistrates. The Cast of her _Eye_, then
striking the afflicted People to the Ground, whether they saw that Cast
or no; there were these among other Passages between the Magistrates
and the Examinate.
_Magistrate._ Pray, what ails these People?
_Martin._ I don't know.
_Magistrate._ But what do you think ails them?
_Martin._ I don't desire to spend my Judgment upon it.
_Magistrate._ Don't you think they are bewitch'd?
_Martin._ No, I do not think they are.
_Magistrate._ Tell us your Thoughts about them then.
_Martin._ No, my thoughts are my own, when they are in, but when they
are out they are anothers. Their Master.----
_Magistrate._ Their Master? who do you think is their Master?
_Martin._ If they be dealing in the Black Art, you may know as well as
I.
_Magistrate._ Well, what have you done towards this?
_Martin._ Nothing at all.
_Magistrate._ Why, 'tis you or your Appearance.
_Martin._ I cannot help it.
_Magistrate._ Is it not _your_ Master? How comes your Appearance to
hurt these?
_Martin._ How do I know? He that appeared in the Shape of _Samuel_, a
glorified Saint, may appear in any ones Shape.
It was then also noted in her, as in others like her, that if the
Afflicted went to approach her, they were flung down to the Ground.
And, when she was asked the reason of it, she said, _I cannot tell; it
may be the Devil bears me more Malice than another_.
III. The Court accounted themselves, alarum'd by these Things, to
enquire further into the Conversation of the Prisoner; and see what
there might occur, to render these Accusations further credible.
Whereupon, _John Allen_ of _Salisbury_, testify'd, That he refusing,
because of the weakness of his Oxen, to Cart some Staves at the request
of this _Martin_, she was displeased at it; and said, _It had been as
good that he had; for his Oxen should never do him much more Service_.
Whereupon this Deponent said, _Dost thou threaten me, thou old Witch?
I'l throw thee into the Brook:_ Which [72] to avoid, she flew over the
Bridge, and escaped. But, as he was going home, one of his Oxen tired,
so that he was forced to Unyoke him, that he might get him home. He
then put his Oxen, with many more, upon _Salisbury_ Beach, where Cattle
did use to get _Flesh_. In a few days, all the Oxen upon the Beach were
found by their Tracks, to have run unto the Mouth of _Merrimack-River_,
and not returned; but the next day they were found come ashore upon
_Plum-Island_. They that sought them, used all imaginable gentleness,
but they would still run away with a violence, that seemed wholly
Diabolical, till they came near the mouth of _Merrimack-River;_ when
they ran right into the Sea, swimming as far as they could be seen.
One of them then swam back again, with a swiftness, amazing to the
Beholders, who stood ready to receive him, and help up his tired
Carcass: But the Beast ran furiously up into the Island, and from
thence, through the Marshes, up into _Newbury_ Town, and so up into
the Woods; and there after a while found near _Amesbury_. So that, of
fourteen good Oxen, there was only this saved: The rest were all cast
up, some in one place, and some in another, Drowned.
IV. _John Atkinson_[165] testifi'd, That he exchanged a Cow with a
Son of _Susanna Martin's_ whereat she muttered, and was unwilling he
should have it. Going to receive this Cow, tho' he Hamstring'd her,
and Halter'd her, she, of a Tame Creature, grew so mad, that they
could scarce get her along. She broke all the Ropes that were fastned
unto her, and though she were ty'd fast unto a Tree, yet she made her
escape, and gave them such further trouble, as they could ascribe to no
cause but Witchcraft.
V. _Bernard Peache_[166] testifi'd, That being in Bed, on the
Lord's-day Night, he heard a scrabbling at the Window, whereat he then
saw _Susanna Martin_ come in, and jump down upon the Floor. She took
hold of this Deponent's Feet, and drawing his Body up into an Heap, she
lay upon him near Two Hours; in all which time he could neither speak
nor stir. At length, when he could begin to move, he laid hold on her
Hand, and pulling it up to his Mouth, he bit three of her Fingers, as
he judged, unto the Bone. Whereupon she went from the Chamber, down the
Stairs, out at the Door. This Deponent thereupon called unto the People
of the House, to advise them of what passed; and he himself did follow
her. The People saw her not; but there being a Bucket at the Left-hand
of the Door, there was a drop of Blood found upon it; and several more
drops of Blood upon the Snow newly fallen abroad: There was likewise
the print of her 2 Feet just without the Threshold; but no more sign of
any Footing further off.
At another time this Deponent was desired by the Prisoner, to come unto
an Husking of Corn, at her House; and she said, _If he did not come,
it were better that he did!_ He went not; but the Night following,
_Susanna_ [73] _Martin_, as he judged, and another came towards him.
One of them said, _Here he is!_ but he having a Quarter-staff, made a
Blow at them. The Roof of the Barn, broke his Blow; but following them
to the Window, he made another Blow at them, and struck them down; yet
they got up, and got out, and he saw no more of them.
About this time, there was a Rumour about the Town, that _Martin_ had a
Broken Head; but the Deponent could say nothing to that.
The said _Peache_ also testifi'd the Bewitching the Cattle to Death,
upon _Martin's_ Discontents.
VI. _Robert Downer_[167] testifi'd, That this Prisoner being some
Years ago prosecuted at Court for a Witch, he then said unto her, _He
believed she was a Witch_. Whereat she being dissatisfied, said, _That
some She-Devil would shortly fetch him away!_ Which words were heard by
others, as well as himself. The Night following, as he lay in his Bed,
there came in at the Window, the likeness of a _Cat_, which flew upon
him, took fast hold of his Throat, lay on him a considerable while and
almost killed him. At length he remembered what _Susanna Martin_ had
threatned the Day before; and with much striving he cried out, _Avoid,
thou She-Devil! In the Name of God the Father, the Son, and the Holy
Ghost, Avoid!_ Whereupon it left him, leap'd on the Floor, and flew out
at the Window.
And there also came in several Testimonies, that before ever _Downer_
spoke a word of this Accident, _Susanna Martin_ and her Family had
related, _How this_ Downer _had been handled!_
VII. _John Kembal_[168] testified, that _Susanna Martin_, upon a
Causeless Disgust, had threatned him, about a certain Cow of his,
_That she should never do him any more Good:_ and it came to pass
accordingly. For soon after the Cow was found stark dead on the dry
Ground, without any Distemper to be discerned upon her. Upon which he
was followed with a strange Death upon more of his Cattle, whereof he
lost in one Spring to the Value of Thirty Pounds. But the said _John
Kembal_ had a further Testimony to give in against the Prisoner which
was truly admirable.
Being desirous to furnish himself with a Dog, he applied himself to buy
one of this _Martin_, who had a Bitch with Whelps in her House. But she
not letting him have his choice, he said, he would supply himself then
at one _Blezdels_. Having mark'd a Puppy, which he lik'd at _Blezdels_,
he met _George Martin_, the Husband of the Prisoner, going by, who
asked him, _Whether he would not have one of his Wife's Puppies?_
and he answered, _No_. The same Day, _one Edmond Eliot_, being at
_Martin's_ House, heard _George Martin_ relate, where this _Kembal_
had been, and what he had said. Whereupon _Susanna Martin_ replied,
_If I live, I'll give him Puppies enough!_ Within a few days after,
this _Kembal_, coming out of the Woods, there arose a little Black [74]
Cloud in the N.W. and _Kembal_ immediately felt a force upon him, which
made him not able to avoid running upon the stumps of Trees, that were
before him, albeit he had a broad, plain Cart-way, before him; but tho'
he had his Ax also on his Shoulder, to endanger him in his Falls, he
could not forbear going out of his way to tumble over them. When he
came below the Meeting House, there appeared unto him, a little thing
like a _Puppy_, of a Darkish Colour; and it shot backwards and forwards
between his Legs. He had the Courage to use all possible Endeavours of
Cutting it with his Ax; but he could not Hit it: the Puppy gave a jump
from him, and went, as to him it seem'd to him into the Ground. Going a
little further, there appeared unto him a Black Puppy, somewhat bigger
than the first, but as Black as a Cole. Its Motions were quicker than
those of his Ax; it flew at his Belly, and away; then at his Throat;
so, over his Shoulder one way, and then over his Shoulder another way.
His Heart now began to fail him, and he thought the Dog would have
tore his Throat out. But he recovered himself, and called upon God in
his Distress; and naming the Name of Jesus Christ, it vanished away at
once. The Deponent spoke not one Word of these Accidents, for fear of
affrighting his Wife. But the next Morning, _Edmond Eliot_, going into
_Martin's_ House, this Woman asked him where _Kembal_ was? He replied,
_At home, a Bed, for ought he knew_. She returned, _They say, he was
frighted last Night._. _Eliot_ asked, _With what?_ She answered, _With
Puppies_. _Eliot_ asked, _Where she heard of it, for he had heard
nothing of it?_ She rejoined, _About the Town_. Altho' _Kembal_ had
mentioned the Matter to no Creature living.
VIII. _William Brown_[169] testifi'd, That Heaven having blessed
him with a most Pious and Prudent Wife, this Wife of his, one day
met with _Susanna Martin:_ but when she approach'd just unto her,
_Martin_ vanished out of sight, and left her extreamly affrighted.
After which time, the said _Martin_ often appear'd unto her, giving her
no little trouble; and when she did come, she was visited with Birds,
that sorely peck'd and prick'd her; and sometimes, a Bunch, like a
Pullet's Egg, would rise in her Throat, ready to choak her, till she
cry'd out, _Witch, you shan't choak me!_ While this good Woman was in
this extremity, the Church appointed a Day of Prayer, on her behalf;
whereupon her Trouble ceas'd; and she saw not _Martin_ as formerly; and
the Church, instead of their Fast, gave Thanks for her Deliverance.
But a considerable while after, she being Summoned to give in some
Evidence at the Court, against this _Martin_, quickly thereupon this
_Martin_ came behind her, while she was milking her Cow, and said unto
her, _For thy defaming me at Court, I'll make thee the miserablest
Creature in the World_. Soon after which, she fell into a strange
kind of distemper, and became horribly frantick, and uncapable of any
reasonable Action; the Physicians de[75]claring, that her Distemper was
preternatural, and that some Devil had certainly bewitched her; and in
that condition she now remained.
IX. _Sarah Atkinson_[170] testify'd, That _Susanna Martin_ came from
_Amesbury_ to their House at _Newbury_, in an extraordinary Season,
when it was not fit for any to Travel. She came (as she said, unto
_Atkinson_) all that long way on Foot. She brag'd and shew'd how dry
she was; nor could it be perceived that so much as the Soles of her
Shoes were wet. _Atkinson_ was amazed at it; and professed, that she
should her self have been wet up to the knees, if she had then came
so far; but _Martin_ reply'd, _She scorn'd to be Drabbled!_ It was
noted, that this Testimony upon her Trial, cast her in a very singular
Confusion.
X. _John Pressy_[171] testify'd, That being one Evening very
unaccountably Bewildred, near a Field of _Martins_, and several times,
as one under an Enchantment, returning to the place he had left, at
length he saw a marvellous Light, about the bigness of an Half-bushel,
near two Rod out of the way. He went, and struck at it with a Stick,
and laid it on with all his might. He gave it near forty blows; and
felt it a palpable substance. But going from it, his Heels were
struck up, and he was laid with his Back on the Ground, sliding, as
he thought, into a Pit; from whence he recover'd by taking hold on
the Bush; altho' afterwards he could find no such Pit in the place.
Having, after his Recovery, gone five or six Rod, he saw _Susanna
Martin_ standing on his Left-hand, as the Light had done before; but
they changed no words with one another. He could scarce find his House
in his Return; but at length he got home extreamly affrighted. The next
day, it was upon Enquiry understood, that _Martin_ was in a miserable
condition by pains and hurts that were upon her.
It was further testify'd by this Deponent, That after he had given
in some Evidence against _Susanna Martin_, many years ago, she gave
him foul words about it; and said, _He should never prosper more;_
particularly, _That he should never have more than two Cows; that tho'
he was never so likely to have more, yet he should never have them_.
And that from that very day to this, namely for twenty years together,
he could never exceed that number; but some strange thing or other
still prevented his having of any more.
XI. _Jervis Ring_[172] testify'd, That about seven years ago, he was
oftentimes and grievously oppressed in the Night, but saw not who
troubled him; until at last he Lying perfectly Awake, plainly saw
_Susanna Martin_ approach him. She came to him, and forceably bit him
by the Finger; so that the Print of the bite is now, so long after, to
be seen upon him.
XII. But besides all of these Evidences, there was a most wonderful
Account of one _Joseph Ring_, produced on this occasion.
[76] This Man has been strangely carried about by _Dæmons_, from one
_Witch-meeting_ to another, for near two years together; and for one
quarter of this time, they have made him, and keep him Dumb, tho'
he is now again able to speak. There was one _T. H._ who having, as
'tis judged, a design of engaging this _Joseph Ring_ in a snare of
Devillism, contrived a while, to bring this _Ring_ two Shillings in
Debt unto him.
Afterwards, this poor Man would be visited with unknown shapes, and
this _T. H._ sometimes among them; which would force him away with
them, unto unknown Places, where he saw Meetings, Feastings, Dancings;
and after his return, wherein they hurried him along through the Air,
he gave Demonstrations to the Neighbours, that he had indeed been so
transported. When he was brought unto these hellish Meetings, one of
the first Things they still did unto him, was to give him a knock on
the Back, whereupon he was ever as if bound with Chains, uncapable of
stirring out of the place, till they should release him. He related,
that there often came to him a Man, who presented him a _Book_, whereto
he would have him set his Hand; promising to him, that he should then
have even what he would; and presenting him with all the delectable
Things, Persons, and Places, that he could imagin. But he refusing to
subscribe, the business would end with dreadful Shapes, Noises and
Screeches, which almost scared him out of his Wits. Once with the Book,
there was a Pen offered him, and an Ink-horn with Liquor in it, that
seemed like Blood: but he never toucht it.
This Man did now affirm, That he saw the Prisoner at several of those
hellish Randezvouzes.
Note, this Woman was one of the most impudent, scurrilous, wicked
Creatures in the World; and she did now throughout her whole Tryal,
discover herself to be such an one. Yet when she was asked, what she
had to say for self? Her chief Plea was, _That she had led a most
virtuous and holy Life_.
IV. _The Tryal of_ ELIZABETH HOW,[173] _at the Court of Oyer and
Terminer, held by Adjournment at Salem June 30, 1692_.
I. E_LIZABETH HOW_ pleading _Not Guilty_ to the Indictment of
Witchcrafts, then charged upon her; the Court, according to the
usual Proceedings of the Courts in _England_, in such Cases, began
with hearing the Depositions of several afflicted People, who were
grievously tortured by sensible and evident _Witchcrafts_, and all
complained of the Prisoner, as the cause of their Trouble. It was also
found that the Sufferers were not able [77] to bear her _Look_, as
likewise, that in their greatest Swoons, they distinguished her _Touch_
from other Peoples, being thereby raised out of them.
And there was other Testimony of People to whom the shape of this
_How_, gave trouble nine or ten years ago.
II. It has been a most usual thing for the bewitched Persons, at the
same time that the _Spectres_, representing the _Witches_, troubled
them, to be visited with Apparitions of _Ghosts_, pretending to have
been Murdered by the _Witches_ then represented. And sometimes the
Confessions of the Witches afterwards acknowledged those very Murders,
which these _Apparitions_ charged upon them; altho' they had never
heard what Informations had been given by the Sufferers.
There were such Apparitions of Ghosts testified by some of the present
Sufferers; and the Ghosts affirmed, that this _How_ had Murdered them:
Which things were _fear'd_ but not _prov'd._
III. This _How_ had made some Attempts of joyning to the Church at
_Ipswich_, several years ago; but she was denyed an admission into
that Holy Society, partly through a suspicion of Witchcraft, then
urged against her. And there now came in Testimony, of preternatural
Mischiefs, presently befalling some that had been Instrumental to debar
her from the Communion whereupon she was intruding.
IV. There was a particular Deposition of _Joseph Safford_,[174] That
his Wife had conceived an extream Aversion to this _How_, on the
Reports of her Witchcrafts: But _How_ one day, taking her by the Hand,
and saying, _I believe you are not ignorant of the great Scandal that
I lye under, by an evil Report raised upon me_. She immediately,
unreasonably and unperswadeably, even like one Enchanted, began to take
this Woman's part. _How_ being soon after propounded, as desiring an
Admission to the Table of the Lord, some of the pious Brethren were
unsatisfy'd about her. The Elders appointed a Meeting to hear Matters
objected against her; and no Arguments in the World could hinder
this Goodwife _Safford_ from going to the Lecture. She did indeed
promise, with much ado, that she would not go to the Church-meeting,
yet she could not refrain going thither also. _How's_ Affairs there
were so canvased, that she came off rather _Guilty_ than _Cleared;_
nevertheless Goodwife _Safford_ could not forbear taking her by the
Hand, and saying, _Tho' you are Condemned before Men, you are justify'd
before God_. She was quickly taken in a very strange manner, Frantick,
Raving, Raging and crying out, _Goody_ How _must come into the Church;
she is a precious Saint; and tho' she be condemned before Men, she is
Justify'd before God_. So she continued [78] for the space of two or
three Hours; and then fell into a Trance. But coming to her self, she
cry'd out, _Ha! I was mistaken;_ and afterwards again repeated, _Ha!
I was mistaken!_ Being asked by a stander by, _Wherein?_ she replyed,
_I thought Goody_ How _had been a precious Saint of God, but now I see
she is a Witch: She has bewitched me, and my Child, and we shall never
be well, till there be a Testimony for her, that she may be taken into
the Church_. And _How_ said afterwards, that she was very sorry to
see _Safford_ at the Church-meeting mentioned. _Safford_, after this,
declared herself to be afflicted by the Shape of _How;_ and from that
Shape she endured many Miseries.
V. _John How_, Brother to the Husband of the Prisoner testified, that
he refusing to accompany the Prisoner unto her Examination, as was by
her desired, immediately some of his Cattle were Bewitched to Death,
leaping three or four foot high, turning about, speaking, falling,
and dying at once; and going to cut off an Ear, for an use that might
as well perhaps have been omitted, the Hand wherein he held his Knife
was taken very numb, and so it remained, and full of Pain, for several
Days, being not well at this very Time. And he suspected this Prisoner
for the Author of it.
VI. _Nehemiah Abbot_[175] testify'd, that unusual and mischievous
Accidents would befal his Cattle, whenever he had any Difference with
this Prisoner. Once, particularly, she wished his Ox choaked; and
within a little while that Ox was choaked with a Turnip in his Throat.
At another Time, refusing to lend his Horse, at the Request of her
Daughter, the Horse was in a preternatural manner abused. And several
other odd things of that kind were testified.
VII. There came in Testimony, that one Goodwife _Sherwin_, upon some
Difference with _How_, was Bewitched; and that she dyed, charging this
_How_ with having an Hand in her Death. And that other People had their
Barrels of Drink unaccountably mischieved, spoil'd and spilt, upon
their displeasing of her.
The things in themselves were trivial, but there being such a Course
of them, it made them the more to be considered. Among others, _Martha
Wood_, gave her Testimony, That a little after her Father had been
employed in gathering an account of _How's_ Conversation, they once and
again lost great Quantities of Drink out of their Vessels, in such a
manner, as they could ascribe to nothing but Witchcraft. As also, That
_How_ giving her some Apples, when she had eaten of them, she was taken
with a very strange kind of Amaze, insomuch that she knew not what she
said or did.
VIII. There was likewise a Cluster of Depositions, That one _Isaac
Cummings_[176] refusing to lend his Mare unto the Husband of this
_How_, the Mare was within a Day or two taken in a strange condition:
The Beast [79] seemed much abused, being bruised as if she had been
running over the Rocks, and marked where the Bridle went, as if burnt
with a red hot Bridle. Moreover, one using a Pipe of Tobacco for the
Cure of the Beast, a blew Flame issued out of her, took hold of her
Hair, and not only spread and burnt on her, but it also flew upwards
towards the Roof of the Barn, and had like to have set the Barn on
Fire: And the Mare dyed very suddenly.
IX. _Timothy Perley_[177] and his Wife, testify'd, Not only
unaccountable Mischiefs befel their Cattle, upon their having of
Differences with this Prisoner: but also that they had a Daughter
destroyed by Witchcrafts; which Daughter still charged _How_ as the
Cause of her Affliction. And it was noted, that she would be struck
down whenever _How_ were spoken of. She was often endeavoured to be
thrown into the Fire, and into the Water, in her strange Fits: Tho'
her Father had corrected her for charging _How_ with bewitching her,
yet (as was testified by others also) she said, She was sure of it,
and must dye standing to it. Accordingly she charged _How_ to the very
Death; and said, _Tho'_ How _could afflict and torment her Body, yet
she could not hurt her Soul:_ And, _That the Truth of this matter would
appear when she should be dead and gone_.
X. _Francis Lane_[178] testified, That being hired by the Husband of
this _How_ to get him a parcel of Posts and Rails, this Lane hired
_John Pearly_ to assist him. This Prisoner then told _Lane_, That she
believed the Posts and Rails would not do, because _John Perly_ helped
him; but that if he had got them alone, without _John Pearlie's_ help,
they might have done well enough. When _James How_ came to receive his
Posts and Rails of _Lane_, _How_ taking them up by the Ends, they, tho'
good and sound, yet unaccountably broke off, so that _Lane_ was forced
to get thirty or forty more. And this Prisoner being informed of it,
she said, She told him so before, because _Pearly_ helped about them.
XI. Afterwards there came in the Confessions of several other
(penitent) Witches, which affirmed this _How_ to be one of those,
who with them had been baptized by the Devil in the River at
_Newbury_-Falls: before which he made them there kneel down by the
Brink of the River and worshiped him.
V. _The Trial of_ MARTHA CARRIER,[179] _at the Court of Oyer and
Terminer, held by Adjournment at Salem, August 2, 1692_.
I. M_ARTHA CARRIER_ was Indicted for the bewitching of certain Persons,
according to the Form usual in such Cases, pleading _Not Guilty_, [80]
to her Indictment; there were first brought in a considerable number
of the bewitched Persons; who not only made the Court sensible of
an horrid Witchcraft committed upon them, but also deposed, That it
was _Martha Carrier_, or her Shape, that grievously tormented them,
by Biting, Pricking, Pinching and Choaking of them. It was further
deposed, That while this _Carrier_ was on her Examination, before
the Magistrates, the Poor People were so tortured that every one
expected their Death upon the very spot, but that upon the binding of
_Carrier_ they were eased. Moreover the Look of _Carrier_ then laid the
Afflicted People for dead; and her Touch, if her Eye at the same time
were off them, raised them again: Which Things were also now seen upon
her Tryal. And it was testified, That upon the mention of some having
their Necks twisted almost round, by the Shape of this _Carrier_, she
replyed, _Its no matter though their Necks had been twisted quite off_.
II. Before the Trial of this Prisoner, several of her own Children
had frankly and fully confessed, not only that they were Witches
themselves, but that this their Mother had made them so. This
Confession they made with great Shews of Repentance, and with much
Demonstration of Truth. They related Place, Time, Occasion; they gave
an account of Journeys, Meetings and Mischiefs by them performed, and
were very credible in what they said. Nevertheless, this Evidence was
not produced against the Prisoner at the Bar, inasmuch as there was
other Evidence enough to proceed upon.
III. _Benjamin Abbot_[180] gave in his Testimony, That last _March_ was
a twelvemonth, this _Carrier_ was very angry with him, upon laying out
some Land, near her Husband's: Her Expressions in this Anger, were,
_That she would stick as close to Abbot as the Bark stuck to the Tree;
and that he should repent of it afore seven Years came to an End, so as
Doctor_ Prescot[181] _should never cure him_. These Words were heard
by others besides _Abbot_ himself; who also heard her say, _She would
hold his Nose as close to the Grindstone as ever it was held since his
Name was_ Abbot. Presently after this, he was taken with a Swelling in
his Foot, and then with a Pain in his Side, and exceedingly tormented.
It bred into a Sore, which was launced by Doctor _Prescot_, and several
Gallons of Corruption ran out of it. For six Weeks it continued very
bad, and then another Sore bred in the Groin, which was also lanced
by Doctor _Prescot_. Another Sore then bred in his Groin, which was
likewise cut, and put him to very great Misery: He was brought unto
Death's Door, and so remained until _Carrier_ was taken, and carried
away by the Constable, from which very Day he began to mend, and so
grew better every Day, and is well ever since.
_Sarah Abbot_ also, his Wife, testified, That her Hus[41]band was
not only all this while Afflicted in his Body, but also that strange
extraordinary and unaccountable Calamities befel his Cattel; their
Death being such as they could guess at no Natural Reason for.
IV. _Allin Toothaker_[182] testify'd, That _Richard_, the son of
_Martha Carrier_, having some difference with him, pull'd him down by
the Hair of the Head. When he Rose again, he was going to strike at
_Richard Carrier;_ but fell down flat on his Back to the ground, and
had not power to stir hand or foot, until he told _Carrier_ he yielded;
and then he saw the shape of _Martha Carrier_, go off his breast.
This _Toothaker_, had Received a wound in the _Wars;_ and he now
testify'd, that _Martha Carrier_ told him, He _should never be Cured_.
Just afore the Apprehending of _Carrier_, he could thrust a knitting
Needle into his wound, four inches deep; but presently after her being
siezed, he was thoroughly healed.
He further testify'd, that when _Carrier_ and he sometimes were at
variance, she would clap her hands at him, and say, _He should get
nothing by it;_ whereupon he several times lost his Cattle, by strange
Deaths, whereof no natural causes could be given.
V. _John Rogger_[183] also testifyed, That upon the threatning words of
this malicious _Carrier_, his Cattle would be strangely bewitched; as
was more particularly then described.
VI. _Samuel Preston_[184] testify'd, that about two years ago, having
some difference with _Martha Carrier_, he lost a _Cow_ in a strange
Preternatural unusual manner; and about a month after this, the said
_Carrier_, having again some difference with him, she told him; _He had
lately lost a Cow, and it should not be long before he lost another;_
which accordingly came to pass; for he had a thriving and well-kept
_Cow_, which without any known cause quickly fell down and dy'd.
VII. _Phebe Chandler_[185] testify'd, that about a Fortnight before the
apprehension of _Martha Carrier_, on a Lordsday, while the Psalm was
singing in the _Church_, this _Carrier_ then took her by the shoulder
and shaking her, asked her, _where she lived:_ she made her no Answer,
although as _Carrier_, who lived next door to her Fathers House, could
not in reason but know who she was. Quickly after this, as she was at
several times crossing the Fields, she heard a voice, that she took to
be _Martha Carriers_, and it seem'd as if it [42] was over her head.
The voice told her, _she should within two or three days be poisoned_.
Accordingly, within such a little time, one half of her right hand,
became greatly swollen, and very painful; as also part of her Face;
whereof she can give no account how it came. It continued very bad
for some dayes; and several times since, she has had a great pain in
her breast; and been so siezed on her leggs, that she has hardly been
able to go. She added, that lately, going well to the House of God,
_Richard_, the son of _Martha Carrier_, look'd very earnestly upon
her, and immediately her hand, which had formerly been poisoned, as is
abovesaid, began to pain her greatly, and she had a strange Burning
at her stomach; but was then struck deaf, so that she could not hear
any of the prayer, or singing, till the two or three last words of the
Psalm.
VIII. One _Foster_,[186] who confessed her own share in the Witchcraft
for which the Prisoner stood indicted, affirm'd, that she had seen
the prisoner at some of their _Witch-meetings_, and that it was this
_Carrier_, who perswaded her to be a Witch. She confessed, that the
Devil carry'd them on a pole, to a Witch-meeting; but the pole broke,
and she hanging about _Carriers_ neck, they both fell down, and she
then received an hurt by the Fall, whereof she was not at this very
time recovered.
IX. One _Lacy_,[187] who likewise confessed her share in this
Witchcraft, now testify'd, that she and the prisoner were once Bodily
present at a _Witch-meeting_ in _Salem Village;_ and that she knew the
prisoner to be a Witch, and to have been at a Diabolical sacrament, and
that the prisoner was the undoing of her, and her Children, by enticing
them into the snare of the Devil.
X. Another _Lacy_, who also confessed her share in this Witchcraft,
now testify'd, that the prisoner was at the _Witch-meeting_, in _Salem
Village_, where they had Bread and Wine Administred unto them.
XI. In the time of this prisoner's Trial, one _Susanna Sheldon_,[188]
in open Court had her hands Unaccountably ty'd together with a
Wheel-band, so fast that without cutting, it could not be loosed:
It was done by a _Spectre;_ and the Sufferer affirm'd, it was the
_Prisoners_.
_Memorandum._ This Rampant Hag, _Martha Carrier_, was the [43] person,
of whom the Confessions of the Witches, and of her own Children among
the rest, agreed, That the Devil had promised her, she should be _Queen
of Hell_.[189]
HAVING thus far done the Service imposed upon me; I will further pursue
it, by relating a few of those Matchless CURIOSITIES, with which
the _Witchcraft_ now upon us, has entertained us. And I shall Report
nothing but with Good Authority, and what I would invite all my Readers
to examine, while 'tis yet Fresh and New, that if there be found any
mistake, it may be as willingly _Retracted_, as it was unwillingly
_Committed_.
_The First_ CURIOSITIE.
I. 'Tis very Remarkable to see what an Impious and Impudent _imitation_
of Divine Things, is Apishly affected by the Devil, in several of those
matters, whereof the Confessions of our _Witches_, and the Afflictions
of our _Sufferers_ have informed us.
That Reverend and Excellent Person, Mr. _John Higginson_, in my
Conversation with him, Once invited me to this Reflection; that the
Indians which came from far to settle about _Mexico_, were in their
Progress to that Settlement, under a Conduct of the _Devil_, very
strangely Emulating what the Blessed God gave to _Israel_ in the
Wilderness.
_Acosta_,[190] is our Author for it, that the Devil in 'their Idol
_Vitzlipultzli_,[191] governed that mighty Nation. He commanded them
to leave their Country, promising to make them _Lords_ over all the
Provinces possessed by _Six_ other Nations of Indians, and give them
a Land abounding with all precious things. They went forth, carrying
their Idol with them, in a Coffer of _Reeds_, supported by Four of
their Principal _Priests;_ with whom he still _Discoursed_ in secret,
Revealing to them the Successes, and Accidents of their way. He advised
them, when to _March_, and where to _Stay_, and without his Commandment
they moved not. The first thing they did, wherever they came, was to
Erect a _Tabernacle_, for their false god; which they set always in the
midst of their Camp, and there placed the _Ark_ upon an _Alter_. When
they, Tired with pains, talked of, _proceeding no further_ in their
Journey, then a certain pleasant Stage, whereto they were arrived, this
Devil in one night, horribly kill'd them that [44] had started this
Talk, by pulling out their Hearts. And so they passed on till they came
to _Mexico._'
The Devil which _then_ thus imitated what was in the Church of the _Old
Testament_, now among _Us_ would Imitate the Affairs of the Church in
the _New_. The _Witches_ do say, that they form themselves much after
the manner of _Congregational Churches;_ and that they have a _Baptism_
and a _Supper_, and _Officers_ among them, abominably Resembling those
of our Lord.[192]
But there are many more of these Bloody _Imitations_, if the
Confessions of the _Witches_ are to be Received; which I confess, ought
to be but with very much of Caution.
What is their stricking down with a fierce _Look?_ What is their making
of the Afflicted _Rise_, with a touch of their _Hand?_ What is their
Transportation thro' the _Air?_ What is their Travelling _in Spirit_,
while their Body is cast into a Trance? What is their causing of
_Cattle_ to run mad and perish? What is their Entring their Names in a
_Book?_ What is their coming together from all parts at the Sound of
a _Trumpet?_ What is their Appearing sometimes Cloathed with _Light_
or _Fire_ upon them? What is their Covering of themselves and their
Instruments with _Invisibility?_ But a Blasphemous Imitation of certain
Things recorded about our Saviour or His Prophets, or the Saints in the
Kingdom of God.[193]
_A Second_ CURIOSITIE.
II. In all the _Witchcraft_ which now Grievously Vexes us, I know
not whether anything be more Unaccountable, than the Trick which
the Witches have to render themselves, and their Tools _Invisible_.
_Witchcraft_ seems to be the Skill of Applying the _Plastic Spirit_ of
the World, unto some unlawful purposes, by means of a Confederacy with
_Evil Spirits_. Yet one would wonder how the _Evil Spirits_ themselves
can do some things: especially at _Invisibilizing_ of the Grossest
Bodies. I can tell the Name of an Ancient Author, who pretends to show
the _way_, how a man may come to walk about _Invisible_, and I can tell
the Name of another Ancient Author, who pretends to Explode that way.
But I will not speak too plainly Lest I should unawares Poison some of
my _Readers_, as the pious _Hemingius_[194] did one of his _Pupils_,
when he only by way of Diversion recited a _Spell_, which, they had
said, would cure _Agues_. This much I will say; The notion of procuring
_Invisibility_, by any _Natural Expedient_, yet known, is, I Believe,
a meer PLINYISM;[195] How far it may be [45] obtained by a _Magical
Sacrament_, is best known to the Dangerous Knaves that have try'd it.
But our _Witches_ do seem to have got the knack: and this is one of the
Things, that make me think, _Witchcraft_ will not be fully understood,
until the day when there shall not be one Witch in the World.
There are certain people very _Dogmatical_ about these matters; but
I'll give them only these three Bones to pick.
First, One of our bewitched people, was cruelly assaulted by a
_Spectre_, that, she said, ran at her with a _spindle:_ tho' no body
else in the Room, could see either the _Spectre_ or the _spindle_. At
last, in her miseries, giving a snatch at the _Spectre_, she pull'd the
_spindle_ away, and it was no sooner got into her hand, but the other
people then present, beheld, that it was indeed a Real, Proper, Iron
_spindle_, belonging they knew to whom; which when they lock'd up very
safe, it was nevertheless by _Demons_ unaccountably stole away, to do
further mischief.[196]
Secondly, Another of our bewitched people, was haunted with a most
abusive _Spectre_, which came to her, she said, with a _sheet_ about
her. After she had undergone a deal of Teaze, from the Annoyance of
the _Spectre_, she gave a violent snatch at the sheet that was upon
it; wherefrom she tore a corner, which in her hand immediately became
_Visible_ to a Roomful of Spectators; a palpable Corner of a Sheet.
Her Father, who was now holding her, catch'd that he might keep what
his Daughter had so strangely seized, but the unseen _Spectre_ had like
to have pull'd his hand off, by endeavouring to wrest it from him;
however he still held it, and I suppose has it still to show; it being
but a few hours ago, namely about the beginning of this _October_,
that this Accident happened; in the family of one _Pitman_,[197] at
_Manchester_.
Thirdly, A young man, delaying to procure Testimonials, for his
Parents, who being under confinement on suspicion of _Witchcraft_,
required him to do that service for them, was quickly pursued with odd
Inconveniences. But once above the Rest, an Officer going to put his
_Brand_ on the Horns of some _Cows_, belonging to these people, which
tho' he had seiz'd for some of their debts, yet he was willing to leave
in their possession, for the subsistance of the poor Family; this young
man help'd in holding the Cows to be thus branded. The three first
_Cows_ he held well enough; but when the hot Brand was clap'd on the
Fourth, he _winc'd_ and _shrunk_ at such a Rate, as that he could hold
the Cow no longer. Being afterwards Examined about it, he confessed,
that at that very instant when the _Brand_ entered the _Cow's Horn_,
exactly the like [46] burning _Brand_ was clap'd upon his own Thigh;
where he has exposed the lasting marks of it, unto such as asked to see
them.
Unriddle these Things,--_Et Eris mihi magnus Apollo_.
_A Third_ CURIOSITIE.
III. If a Drop of _Innocent Blood_ should be shed, in the Prosecution
of the _Witchcrafts_ among us, how unhappy are we! For which cause,
I cannot express my self in better terms than those of a most Worthy
Person, who lives near the present Center of these things.[198] _The
Mind of_ God _in these matters, is to be carefully lookt into, with
due Circumspection, that Satan deceive us not with his Devices, who
transforms himself into an Angel of Light, and may pretend justice and
yet intend mischief_. But on the other side, if the storm of Justice
do now fall only on the Heads of those guilty _Witches_ and _Wretches_
which have defiled our Land, _How Happy!_
The Execution of some that have lately Dyed, has been immediately
attended, with a strange Deliverance of some, that had lain for many
years, in a most sad Condition, under, they knew not whose _evil
hands_. As I am abundantly satisfy'd, That many of the Self-Murders
committed here, have been the effects of a Cruel and Bloody
_Witchcraft_, letting fly _Demons_ upon the miserable _Seneca's;_ thus
it has been admirable unto me to see, how a Devilish _Witchcraft_,
sending Devils upon them, has driven many poor people to _Despair_, and
persecuted their minds, with such Buzzes of _Atheism_ and _Blasphemy_,
as has made them even run _distracted with Terrors:_ And some long
_Bow'd_ down under such a _spirit of Infirmity_, have been marvellously
Recovered upon the death of the Witches.
One _Whetford_[199] particularly ten years ago, challenging of _Bridget
Bishop_ (whose Trial you have had) with steeling of a Spoon, _Bishop_
threatned her very direfully: presently after this, was _Whetford_ in
the Night, and in her Bed, visited by _Bishop_, with one _Parker_, who
making the Room light at their coming in, there discoursed of several
mischiefs they would inflict upon her. At last they pull'd her out, and
carried her unto the Sea-side, there to _drown_ her; but she calling
upon God, they left her, tho' not without Expressions of their Fury.
From that very time, this poor _Whetford_ was utterly spoilt, and grew
a Tempted, Froward, Crazed sort of a Woman; a vexation to her self,
and all about her; and many ways unreasonable. In this Distraction
she lay, till those women were Apprehended by the Authority; _then_
she be[47]gan to mend; and upon their Execution, was presently and
perfectly Recovered, from the ten years madness that had been upon her.
_A Fourth_ CURIOSITIE.
IV. 'Tis a thousand pitties, that we should permit our Eyes to be so
_Blood-shot_ with passions, as to loose the sight of many wonderful
things, wherein the Wisdom and Justice of God, would be Glorify'd. Some
of those things, are the frequent ==Apparitions== of Ghosts, whereby
many Old ==Murders== among us, come to be considered. And, among many
Instances of this kind, I will single out one, which concerned a poor
man, lately _Prest_ unto Death, because of his Refusing to _Plead_ for
his Life.[200] I shall make an Extract of a Letter, which was written
to my Honourable Friend, _Samuel Sewal_, Esq.; by Mr. _Putman_, to this
purpose;
'The Last Night my Daughter _Ann_, was grievously Tormented by Witches,
Threatning that she should be _Pressed_ to Death, before _Giles
Cory_. But thro' the Goodness of a Gracious God, she had at last a
little Respite. Whereupon there appeared unto her (she said) a man
in a Winding Sheet, who told her that _Giles Cory_ had Murdered him,
by _Pressing_ him to Death with his Feet; but that the Devil there
appeared unto him, and Covenanted with him, and promised him, _He
should not be Hanged_. The Apparition said, God Hardned his heart; that
he should not hearken to the Advice of the Court, and so Dy an easy
Death; because as it said, _It must be done to him as he has done to
me_. The Apparition also said, That _Giles Cory_, was carry'd to the
Court for this, and that the Jury had found the Murder, and that her
Father knew the man, and the thing was done before she was born. Now
Sir, This is not a little strange to us; that no body should Remember
these things, all the while that _Giles Cory_ was in Prison, and so
often before the Court. For all people now Remember very well, (and the
Records of the Court also mention it,) That about Seventeen Years ago,
_Giles Cory_ kept a man in his House, that was almost a Natural Fool:
which Man Dy'd suddenly. A Jury was impannel'd upon him, among whom was
Dr. _Zerobbabel Endicot;_[201] who found the man bruised to Death, and
having clodders of Blood about his Heart. The Jury whereof several are
yet alive brought in the man Murdered; but as if some Enchantment had
hindred the Prosecution of the Matter, the Court Proceeded not against
[48] _Giles Cory_, tho' it cost him a great deal of Mony to get off.
Thus the Story,'
_THE Reverend and Worthy Author, having at the Direction of His_
EXCELLENCY _the Governour, so far Obliged the Publick, as to give some
Account of the Sufferings brought upon the Countrey by_ Witchcraft;
_and of the Tryals which have passed upon several Executed for the
Same:_
_Upon Perusal thereof, We find the Matters of Fact and Evidence, Truly
reported. And a Prospect given, of the_ Methods of Conviction, _used in
the Proceedings of the Court at_ Salem.
Boston Octob. 11. 1692.
William Stoughton
Samuel Sewall.
BUT is _New-England_, the only Christian Countrey, that hath undergone
such Diabolical Molestations? No, there are other Good people, that
have in this way been harassed; but none in circumstances more like to
_Ours_, than the people of God, in _Sweedland_. The story is a very
Famous one; and it comes to Speak English by the Acute Pen of the
Excellent and Renowned Dr. _Horneck_.[202] I shall only single out a
few of the more Memorable passages therein Occurring; and where it
agrees with what happened among ourselves, my Reader shall understand,
by my inserting a Word of every such thing in ==Black Letter==.
I. It was in the Year 1669. and 1670. That at _Mohra_ in _Sweedland_,
the ==Devils== by the help of ==Witches==, committed a most horrible
outrage. Among other Instances of Hellish Tyranny there exercised,
one was, that Hundreds of their Children, were usually in the Night
fetcht from their Lodgings, to a Diabolical Rendezvouz, at a place
they called, _Blockula_, where the Monsters that so Spirited them,
==Tempted== them all manner of Ways to ==Associate== with them. Yea,
such was the perillous Growth of this _Witchcraft_, that Persons of
Quality began to send their Children into other Countries to avoid it.
II. The Inhabitants had earnestly sought God by ==Prayer==; and ==Yet==
their Affliction ==Continued==. Whereupon ==Judges== had a Special
==Commission== to find and root out the Hellish Crew; and the rather,
because another County in the Kingdom, which had been so molested, was
delivered upon the Execution of the _Witches_.
III. The ==Examination==, was begun with a Day of ==Humiliation==;
appointed by Authority.[203] Whereupon the Commissioners
==Consulting==, how they might resist such a Dangerous Flood, the
==Suffering Children==, were first Examined; and tho' they were [49]
Questioned ==One== by ==One== apart, yet their ==Declarations All
Agreed==. The ==Witches== Accus'd in these Declarations, were then
Examined; and tho' at first they obstinately ==Denied==, yet at length
many of them ingenuously ==Confessed== the Truth of what the children
had said; owning with Tears, that the ==Devil==, whom they call'd
_Loeyta_, had stopt their ==Mouths==; but he being now ==Gone== from
them, they could ==No Longer Conceal== the Business. The things by them
==Acknowledged==, most wonderfully ==Agreed== with what other Witches,
in other places had confessed.
IV. They confessed, that they did use to ==Call upon== the ==Devil==,
who thereupon would ==Carry== them away, over the Tops of Houses, to
a Green Meadow, where they gave themselves unto him. Only one of them
said, That sometimes the _Devil_ only took away her ==Strength==,
leaving her ==Body== on the ground; but she went at other times in
==Body== too.
V. Their manner was to come into the ==Chambers== of people, and fetch
away their children upon Beasts, of the Devils providing: promising
==Fine Clothes== and other Fine Things unto them, to inveagle them.
They said, they never had power to do thus, till of late; but now
the Devil did ==Plague== and ==Beat== them, if they did not gratifie
him, in this piece of Mischief. They said, they made use of all sorts
of ==Instruments== in their Journeys! Of ==Men==, of ==Beasts==, of
==Posts==; the _Men_ they commonly laid asleep at the place, whereto
they rode them; and if the children mentioned the ==Names== of them
that stole them away, =they= were miserably ==Scourged== for it, until
some of them were killed. The ==Judges== found the marks of the Lashes
on some of them; but the Witches said, ==They would Quickly vanish==.
Moreover the Children would be in ==Strange Fits==, after they were
brought Home from these Transportations.
VI. The ==First Thing==, they said, they were to do at _Blockula_,
was to give themselves unto the Devil, and ==Vow== that they would
serve him. Hereupon, they ==cut their Fingers==, and with ==Blood==
writ their ==Names== in his ==Book==. And he also caused them to be
==Baptised== by such ==Priests==, as he had, in this Horrid company. In
==some== of them, the ==Mark== of the ==cut Finger== was to be found;
they said, that the Devil gave ==Meat== and ==Drink==, as to _Them_, so
to the Children they brought with them: that afterwards their Custom
was to _Dance_ before him; and _swear_ and _curse_ most horribly; they
said, that the Devil show'd them a great Frightful, Cruel _Dragon_,
telling them, ==If they confessed any Thing==, he would let loose that
Great Devil upon them; they added, that the Devil had a ==Church==, and
that when the ==Judges== were coming, he told them ==he would== [50]
==kill them all==; and that some of them had ==Attempted to Murder the
Judges== but ==could not==.
VII. Some of the ==Children==, talked much of a ==White Angel==, which
did use to ==Forbid== them, what the Devil had bid them to do, and
==Assured== them that these doings would ==Not last long==; but that
what had been done was permitted for the wickedness of the People.
This ==White Angel==, would sometimes rescue the Children, from ==Going
in==, with the Witches.
VIII. The Witches confessed many mischiefs done by them, declaring with
what kind of ==Enchanted Tools==, they did their Mischiefs. They sought
especially to ==kill the Minister== of _Elfdale_, but could not. But
some of them said, that such as they wounded, would ==Be recovered==,
upon or before their Execution.
IX. The ==Judges== would fain have seen them show some of their
==Tricks==; but they Unanimously declared, that, ==Since they had
confessed==, all, they found all their ==Witchcraft== gone; and the
Devil then ==Appeared very Terrible== unto them, threatning with an
==Iron Fork==, to thrust them into a Burning Pit, if they persisted in
their Confession.
X. They were discovered no less than _three-score and ten_ Witches in
One Village, ==three and twenty== of which ==freely confessing== their
Crimes, were condemned to dy. The rest, (==One== pretending she was
with Child) were sent to _Fahluna_, where most of them were afterwards
executed. Fifteen Children, which confessed themselves engaged in this
Witchery, dyed as the rest. Six and Thirty of them between _nine_
and _sixteen_ years of Age, who had been less guilty, were forced
to run the Gantlet, and be lashed on their hands once a Week, for a
year together; twenty more who had less inclination to these Infernal
enterprises, were lashed with Rods upon their Hands for three Sundays
together, at the Church door; the number of the seduced Children,
was about three hundred. This course, together with ==Prayers== in
all the Churches thro' the Kingdom, issued in the deliverance of the
Country.[204]
XI. The most Accomplished Dr. _Horneck_ inserts a most wise caution, in
his preface to this Narrative, saies he, _there is no Public Calamity,
but some ill people, will serve themselves of the sad providence and
make use of it for their own ends; as_ Thieves _when an house or town
is on Fire, will steal what they can_. And he mentions a Remarkable
Story of a young Woman, at _Stockholm_, in the year 1676, Who accused
her own Mother of being a Witch; and swore positively, that she had
carried her away in the Night; the poor Woman was burnt upon it:
professing her innocency to the last. But tho' she had been an Ill
Woman, yet it afterwards prov'd that she was not _such_ an one; for her
Daughter came to the Judges [51] with hideous Lamentations, Confessing,
That she had wronged her Mother, out of a wicked spite against her;
whereupon the Judges gave order for her Execution too.
But, so much of these things; and, now, _Lord, make these Labours of
thy Servant, Profitable to thy People!_
[205]_Matter Omitted in the Trials._
NINETEEN Witches have been Executed at _New-England_, one of them
was a Minister, and two Ministers more are Accus'd. There is a
hundred Witches more in Prison, which broke Prison, and about two
Hundred more are Accus'd, some Men of great Estates in _Boston_,
have been accus'd for _Witchcraft_. Those Hundred now in Prison
accus'd for Witches, were Committed by fifty of themselves being
_Witches_, some of _Boston_, but most about _Salem_, and the Towns
Adjacent. Mr. _Increase Mather_ has published a Book[206] about
_Witchcraft_, occasioned by the late Trials of Witches, which will
be speedily printed in _London_ by _John Dunton_.
THE DEVIL DISCOVERED.
2 Cor. II. ii. _We are not Ignorant of His_ DEVICES.
OUR Blessed Saviour has blessed us, with a counsil, as Wholsome and as
Needful as any that can be given us, in Math. 26. 41. _Watch and Pray,
that yee Enter not into Temptation._ As there is a Tempting _Flesh_,
and a Tempting _World_, which would seduce us from Our Obedience to the
Laws of God, so there is a Busy _Devil_, who is by way of Eminency
called, _The Tempter;_ because by him, the Temptations of the _Flesh_
and the _World_ are managed.
It is not _One Devil_ alone, that has Cunning or Power enough to apply
the Multitudes of _Temptations_, whereby Mankind is daily diverted from
the Service of God; No, the _High Places_ of Our Air, are Swarming
full of those _Wicked Spirits_, whose Temptations trouble us; they are
so many, that it seems no less than a _Legion_, or more than twelve
thousands may be spared, for the Vexation of one miserable man. But
because those Apostate Angels, are all _United_ under one Infernal
Monarch, in the Designs of Mischief, 'tis in the Singular Number, that
they are spoken of. Now, the _Devil_ whose Malice and Envy, prompts
him to do what he can, that we may be as unhappy as himself, do's
ordinarily use more _Fraud_ than _Force_, in his assaulting of us; he
that assail'd our First Parents, in a _Serpent_, will still Act _Like a
Serpent_, rather than a _Lion_, in prosecuting of his wicked purposes
upon us, and for us to guard against the Wiles of the _Wicked One_, is
one of the greatest cares, with which our God ha's charged us.
We are all of us liable to various _Temptations_ every day, whereby if
we are carried aside from the strait _Paths of Righteousness_, we get
all sorts of wounds unto our selves. Of _Temptations_, I may say, as
the Wise Man said, of _Mortality; there is no discharge from that
war_. The _Devils_ fell hard upon both _Adams_, nor may [52] any
among the Children of both, imagine to be excused. The _Son_ of God
Himself, had this Dog of Hell, barking at Him; and much more may the
Children of _Men_, look to be thus Visited; indeed, there is hardly any
_Temptation_, but what is, _Common to Man_. When I was considering,
how to spend one Hour in Raising a most Effectual and Profitable
_Breastwork_, against the inroads of this Enemy, I perceived it would
be done, by a short answer to this
CASE.
_What are those Usual Methods of_ Temptation, _with which the Powers of
Darkness do assault the Children of Men?_
The _Corinthians_, having upon the Apostles Direction, Excommunicated
one of their Society, who had married his Mother-in-law, & this, as it
is thought, while his own Father was Living too; the Apostle encourages
them to Re-admit that man, upon his very deep and sharp _Repentance_.
He gives divers Reasons of his propounding this unto them; whereof
one is, _Lest Satan should get advantage of them;_ for, had the man
miscarried, under any Rigour of the Sentence continued upon him, after
his _Repentance_, 'tis well if the Church itself had not quickly fallen
to pieces thereupon; besure, the Success of the Gospel had been more
than a little Incommoded. The Apostle upon this Occasion, intimates,
That _Satan_ has his _Devices;_ by which word are meant, Artifices or
Contrivances used for the _Deceiving_ of those that are Treated with
them well, But what shall _we do_ that we may come to this _Corinthian
Attainment, We are not Ignorant of Satan's Devices?_ [_Non cuivis
homini Contingit!_]
Truly, the Devil has _Mille Nocendi Artes;_ and it will be
impossible for us, to run over all the _Stratagems_ and _Policies_
of our Adversary. I shall only attempt a few Observations upon the
_Temptations_ of our Lord Jesus Christ: who was _Tempted in all things
like unto us, except in our Sins_. When we read the _Temptations_
of our Lord Jesus Christ, in the Fourth Chapter of _Matthew_ There,
Thence, you will understand, what was once counted so difficult; Even,
_The way of a Serpent upon the Rock_. There are certain Ancient and
Famous _Methods_ which the Devil in his _Temptations_, does mostly
accustome himself unto; which is not so much from any Barrenness, or
Sluggishness in the Devil, but because he has had the Encouragement of
a, _Probatum est_, upon those horrid Methods. How did the Devil assault
the First _Adam?_ It was with Temptations drawn from _Pleasure_, and
_Profit_, and _Honour_, which, as the Apostle notes, in 1 Joh. 2, 16.
are, _All that is in the World_. [53] With the very same temptations
it was, that he fell upon the Second _Adam_ too. Now, in those
_Temptations_, you will see the more _Usual Methods_, whereby the
_Devil_ would be Ensnaring of us; and I beseech you to attend unto the
following Admonitions, as those _Warnings_ of God, which the Lives of
your souls depend upon your taking of.
There were especially Three _Remarkable_ Assaults of _Temptations_,
which the _Devil_ it seems, visibly made upon our Lord; after he had
been more invisibly for Forty dayes together _Tempting_ of that Holy
One; and we may make a few distinct _Remarks_ upon them all.
§ The first of our Lords three Temptations is thus related, in Mat. 4,
3. _He was an Hungry; and when the Tempter came to him, he said, If
thou be the Son of God, Command that these Stones be made Bread._
From whence, take these _Remarks_.
I. The Devil will ordinarily make our _Conditions_, to be the
Advantages of his _Temptations_. When our Lord was _Hungry_, then
_Bread! Bread!_ shall be all the Cry of his Temptation; the Devil
puts him upon a wrong step, for the getting of _Bread_. There is no
Condition, but what has indeed some _Hunger_ accompanying of it;
and the Devil marks what it is, that we are _Hungry_ for. One mans
Condition makes him _Hunger_ for Preferments, or Employments, another
mans makes him _Hunger_ for Cash or Land, or Trade; another mans makes
him _Hunger_ for Merriments, or Diversions: And the Condition of every
Afflicted Man, makes him _Hunger_ with Impatience for Deliverance. Now
the Devil will be sure to suit his Perswasions with our _Conditions_.
When he has our _Condition_ to speak with him, & for him, then thinks
he, _I am sure this man will now hearken to my Proposals!_ Hence, if
men are in _Prosperity_, the Devil will tempt them to Forgetfulness of
God; if they are in _Adversity_, he will tempt them to Murmuring at
God; in all the expressions of those impieties. Wise _Agur_ was aware
of this; in _Prov._ 30, 9. says he, if a man be _Full_, he shall be
tempted, _to deny God, and say who is the Lord?_ if a man be Poor, he
shall be tempted, _to steal, and take the Name of God in vain_. The
Devil will talk suitably; if you ponder your Conditions, you may expect
you shall be tempted agreeably thereunto.
II. The Devil does often manage his _temptations_, by urging of our
_Necessities_. Our Lord, was thus by the Devil bawl'd upon; _You want
Bread, and you'll starve, if in my way you get it not_. The Devil will
show some forbidden thing unto us, and plead concerning it, as of
_Bread_ we use to say, _it must be had_. _Necessity_ has a wonderful
compulsion in it. You may see what _Necessity_ will do, if you read in
Deut. 28. 56. _the tender and the delicate Woman among you, her eye
shall be evil towards the Children that she shall bear, for she shall
eat them for want of all things_. The Devil will perswade us that there
is a _Necessity_ of our doing what he does propound unto us; and then
tho' the _Laws_ of God about us were so many _Walls_ of Stone, yet
we shall break [54] through them all. That little inconvenience, of
our coming to beg our _Bread_, O what a fearful Representation does
the Devil make of it! and when once the Devil scares us to think of
a sinful thing, _it must be done_, we soon come to think, _it may be
done_. When the Devil has frighted us into an Apprehension, that it is
a _Needful_ thing which we are prompted unto, he presently Engages all
the Faculties of our Souls, to prove, that it may be a _Lawful_ one;
the Devil told _Esau, You'll dye if you don't sell your Birthright;_
the Devil told _Aaron, You'll pull all the people about your ears, if
you do not countenance their superstitions;_ and then they comply'd
immediately. Yea, sometimes if the Devil do but Feign a Necessity, he
does thereby _Gain_ the Hearts of Men; he did but feign a Need, when
he told _Saul, the Cattel must be spared, and the sacrifice must be
precipitated_, and he does but feign a Need, when he tells many a man,
_if you do no servile work on the Sabbath-day, and if you don't Rob
God of his evening_,[207] _you'll never subsist in the world_. All
the denials of God, in the world, use to be from this Fallacy impos'd
upon us. It never can be necessary for us to violate any Negative
Commandment in the Law of our God; where God says, _thou shalt not_,
we cannot upon any pretence reply, I _must_. But the Devil will put a
most formidable and astonishing face of necessity upon many of those
_Abominable things, which are hateful to the soul of God_. He'll say
nothing to us about, the one thing needful; but the petite and the
sorry _Need-nots_ of this world, he'll set off with most bloody Colours
of _Necessity_. He will not say, _'tis necessary for you to maintain
the Favour of your God, and secure the_ welfare of your Soul; but he'll
say, _'tis necessary for you to keep in with your Neighbours; and that
you and yours may have a good Living among them_.
III. The Devil does insinuate his most Horrible _Temptations_, with
pretence, of much _Friendship_ and _Kindness_ for us. He seemed very
unwilling that our Lord should want any thing that might be comfortable
for him; but, he was a _Devil_ still! The _Devil_ flatters our Mother
Eve, as if he was desirous to make her more Happy than her Maker
did; but there was the _Devil_ in that flattery. _Sub Amici fallere
Nomen_,----to Salute men with profers to do all manner of Service for
them; and at the same time to Stab them as _Joab_ did _Abner_ of old;
this is just like the _Devil_, and the _Devil_ truly has many Children
that Imitate him in it. Some very Affectionate Things were spoken
once unto our Lord; _Lord, be it far from thee, that thou shouldest
suffer any Trouble!_ But our Lords Answer was, in Mat. 16. 23. _Get
thee behind me Satan._ The Devil will say to a man, _I would have thee
to Consult thy own Interest, and I would have Trouble to be far from
thee_. He speaks these _Fair Things_, by the Mouths of our professed
Friends unto us, as he did by the Tongue of a Speckled Snake unto our
Deluded Parents at the first. But all this while, 'tis a Direction that
has been wisely given us; _When he speaks fair, Believe him not, for
there are seven Abominations in his Heart_.
IV. Things in themselves _Allowable_ and _Convenient_, are oftentimes
turned into sore _Temptations_ by the Devil. He press'd our Lord unto
the mak[55]ing of _Bread;_ Why, that very thing was afterwards done
by our Lord, in the Miracles of the _Loaves;_ and yet it is now a
motion of the _Devil, Pray, make thy self a little Bread_. The Devil
will frequently put men by, from the doing of a _seasonable Duty;_
but how? Truly by putting us upon another _Duty_, which may be at
that juncture a most _Unseasonable_ Thing. It is said in Eccl. 8. 5.
_A Wise Mans heart discerns both Time and Judgment._ The _Ill-Timing_
of good Things, is One of the chief Intregues, which the Devil has to
Prosecute. The Devil himself, will Egg us on to many a _Duty;_ and
why so? But because at that very Time a more proper and Useful Duty,
will have a _Supersedeas_ given thereunto. And, thus there are many
Things, whereof we can say, though no more than this, yet so much
as this, _They are Lawful ones_, by which Lawful Things----_Perimus
Omnes_. Where shall we find that the Devil has laid our most fatal
Snares? Truly, our Snares are on the _Bed_, where it is _Lawful_ for
us to Sleep; at the _Board_, where it is _Lawful_ for us to Sit; in
the _Cup_, where 'tis _Lawful_ to Drink; and in the _Shops_, where
we have _Lawful_ Business to do. The _Devil_ will decoy us, unto the
utmost Edge of the _Liberty_ that is _Lawful_ for us; and then one
Little push, hurries us into a Transgression against the Lord. And the
_Devil_ by Inviting us to a _Lawful_ thing, at a wrong time for it,
Layes us under further Entanglement of Guilt before God. 'Tis _Lawful_
for People to use Recreations; but in the Evening of the Lords Day,
or the Morning of any Day, how Ensnaring are they! The _Devil_ then
too commonly bears part in the Sport. If _Promiscuous Dancing_ were
Lawful; though almost all the Christian Churches in the World, have
made a Scandal of it; yet for Persons to go presently from a _Sermon_
to a _Dance_, is to do a thing, which Doubtless the _Devil_ makes good
Earnings of.
V. To _distrust_ Gods Providence and Protection, is one of the worst
things, into which the Devil by his _Temptations_ would be hurrying
of us. He would fain have driven our Lord unto a Suspicion of Gods
care about Him, said the Devil, _You may dy for lack of Bread, if you
do not look better after your self, than God is like to do for you_.
It is an usual thing for Persons to dispair of Gods _Fatherly Care_
Concerning them; they torture themselves with distracting and amazing
Fears, that they shall come to want before they dy; Yea, they even say
with _Jonas_, in Chap. 2. 4. _I am cast out of the sight of God;_
He wont look after me! But it is the Devil that is the Author of all
such Melancholly Suggestions in the minds of men. It is a thought
that often raises a Feaver in the Hearts of _Married_ Persons, when
Charges grow upon them; _God will never be able in the way of my
calling, to feed and cloath all my Little Folks_. It is a Thought with
which _Aged_ persons are often tormented, _Tho' God has all my dayes
hitherto supplied me, yet I shall be pinched with Straits before I come
to my Journeys end_. 'Tis a malicious Devil that raises these _Evil
surmisings_ in the hearts of Men. And sometimes a distemper of Body
affords a Lodg[56]ing for the Devil, from whence he shoots the cruel
Bombs of such _Fiery Thoughts_ into the minds of many other persons.
With such thoughts does the Devil choose to persecute us; because
thereby we come to _Forfeit_ what we _Question_. We _Question_ the Care
of God, and so we _Forfeit_ it, until perhaps the Devil do utterly
_drown us in Perdition_. Our God says, _Trust in the Lord, and do good,
and verily thou shalt be fed_. But the Devil says, _don't you trust in
God; be afraid that you shall not be fed;_ and thus he hinders men from
the _doing of Good_.
VI. There is nothing more Frequent in the _Temptations_ of the Devil,
then for our _Adoption_ to be doubted, because of our _Affliction_.
When our Lord was in his Penury, then says the Devil, _If thou be
the Son of God;_ he now makes an _If_, of it; _What? the Son of God,
and yet not be able to Command a Bit of Bread!_ Thus, when we are
in very Afflictive Circumstances, this will be the Devils Inference,
_Thou art not a Child of God_. The Bible says in Heb. 12. 7. _If you
are Chastened, it is a shrow'd sign that you can't be Children._ Since
he can't Rob us of our _Grace_, he would Rob us of our _Joy;_ and
therefore having Accused us unto God, he then Accuses God unto us.
When _Israel_ was weak and faint in the Wilderness, then did _Amalek_
set upon them; just so does the Devil set upon the people of God, when
their Losses, their Crosses, their Exercises have Enfeebled their Souls
within them; and what says the Devil? E'en the same that was mutter'd
in the Ear of the Afflicted _Job, Is not this the Uprightness of thy
Ways? Remember, I pray thee, who ever perished, being Innocent? If thou
wert a Child of God, He would never follow thee, with such Testimonies
of his Indignation_. This is the _Logic_ of the Devil; and he thus
interrupts that patience and that Chearfulness wherewith we should
_suffer the will of God_.
VII. To dispute the Divine Original and Authority of _Gods Word_, is
not the least of those _Temptations_ with which the Devil troubles us.
God from Heaven, had newly said unto our Lord, _this is my Beloved
Son;_ but now the Devil would have him to make a dispute of it, _If
thou be the son of God_. The Devil durst not be so Impudent, and Brasen
fac'd, as to bid men use _Pharaohs_ Language, _Who is the Lord, that
I should obey his voice?_ But he will whisper into our Ears, what
he did unto our Mother _Eve_ of old, _It is not the Lord that hath
spoken what you call his Word_. The Devil would have men say unto the
_Scripture_, what they said unto the _Prophet_, in Jer. 43. 2. _Thou
speakest falsely; the Lord our God hath not sent thee to speak what
thou sayest unto us;_ & he would fain have secret & cursed Misgivings
in our hearts, _that things are not altogether so as the Scripture
has represented them_. The Devil would with all his heart make one
huge Bonefire of all the Bibles in the world; & he has got Millions of
persecutors to _assist him in the suppression of that miraculous book.
It was the devil once in the tongue of a Papist_, that cry'd out, _A
plague on this bible; this 'tis that_ [89] _does all our mischief_. But
because he can't _Suppress_ this Book, he sets himself, to _Disgrace_
it all that he can. Altho' the Scripture carries its _own Evidence_
with it, and be all over, so pure, so great, so true, and so powerful,
that it is impossible it should proceed from any but God alone; yet
the Devil would gladly bring some Discredit upon it, as if it were but
some _Humane Contrivance;_ Of nothing, is the Devil more desirous,
than this; That we should not count, _Christ_ so precious, _Heaven_ so
Glorious, _Hell_ so Dreadful, and _Sin_ so odious, as the Scripture has
declared it.
§. The Second of our Lords Three Temptations, is related after this
manner, in Mat. 4. 5, 6. _Then the Devil taketh him up, into the Holy
City, and setteth him upon a Pinacle of the Temple; and saith unto
him, if thou be the Son of God, cast thy self down; for it is written,
He shall give his Angels charge concerning thee, and in their Hands,
they shall bear thee up, lest at any time thou dash thy Foot against a
Stone_.
From whence take these _Remarks_.
I. The places of the greatest _Holiness_ will not secure us from
Annoyance by the _Temptations_ of the Devil, to the greatest
wickedness. When our Lord was in the _Holy City_, the Devil fell upon
him there. Indeed, there is now no proper _Holiness_ of _Places_ in
our Days; the Signs and Means of Gods more special Presence are not
under the Gospel, ty'd unto any certain _places:_ Nevertheless there
are _places_, where we use to enjoy much of God; and where, altho' God
visit not the _Persons_ for the sake of the _Places_, yet he visits
the _Places_ for the sake of the _Persons_. But, I am to tell you
that the Devil will visit those _Places_ and best _Persons_ there.
No _Place_, that I know of, has got such a _Spell_ upon it, as will
always keep the Devil out. The _Meeting-House_ wherein we Assemble for
the Worship of God, is fill'd with many Holy People, and many Holy
Concerns continually; but if our Eyes were so refined as the Servant
of the Prophet had his of old, I suppose we should now see a Throng of
_Devils_ in this very place. The Apostle has intimated, that Angels
come in among us; there are Angels it seems that hark, how I _Preach_,
and how you _Hear_, at this Hour. And our own sad Experience is
enough to intimate, That the _Devils_ are likewise Rendevouzing here.
It is Reported, in _Job_ 1. 5. _When the Sons of God came to present
themselves before the Lord, Satan came also among them._ When we are in
our Church-Assemblies, O how many _Devils_, do you imagine, [90] croud
in among us! There is a _Devil_ that rocques one to Sleep, there is
a _Devil_ that makes another to be thinking of, he scarce knows what
himself; and there is a _Devil_, that makes another, to be pleasing
himself with wanton and wicked Speculations. It is also possible, that
we have our _Closets_, or our _Studies_, gloriously perfumed with
Devotions every day; but alas, can we shut the Devil out of them? No,
Let us go where we will, we shall still find a Devil nigh unto us.
Onely, when we come to Heaven, we shall be out of his reach for ever;
_O thou foul Devil; we are going where thou canst not come!_ He was
hissed out of _Paradese_, and shall never enter it any more. Yea, more
than so, when the _New Jerusalem_ comes down into the _High Places_ of
our Air, from whence the Devil shall then be banished, there shall be
no Devil within the Walls of that Holy City. _Amen. Even so Lord Jesus,
Come quickly._
II. Any other acknowledgments of the Lord Jesus Christ, will
be permitted by the Temptations of the Devil, provided those
Acknowledgments of him, which are _True_ and _Full_, may be thereby
prevented. What was it, that the Devil hurried our Lord Jesus Christ
unto the Top of the _Temple_ for? Surely it could not meerly be to find
_Precipices;_ any part of the Wilderness would have afforded _Them_.
No, it was rather to have _Spectators_. And why so, Why, the carnal
Jews had an Expectation among them; that _Elias_ was to fly from Heaven
to the Temple; and the Devil seems willing, that our Lord should be
cry'd up for _Elias_, among the giddy multitude; or any thing in the
World, tho never so considerable otherwise, rather than to be received
as the Christ of God. The Devil will allow his Followers to think very
highly of the Lord Jesus Christ; O but he is very lothe to have them
think, _All_. We read in Col. 1. 19. _It has pleased the Father, that
in him there should all Fullness dwell._ But it is pleasing to the
Devil that we deny something of the Immense _Fullness_, which is in our
Lord. The Devil would confess to our Lord, _Thou art the Holy one of
God!_ but then he claps in, _Thou art Jesus of Nazareth;_ which was to
conceal our Lords being _Jesus of Bethlehem_, and so his being, _The
True Messiah_. All the _Heresies_, and all the Persecutions, that ever
plagued the Church of God, have still been, to strike at some _Glory_
of our Lord Jesus Christ. A CHRIST Entirely Acknowledged, will save the
Souls of them that so Acknowledge Him; but, says the Devil, _Whatever I
must not give way to that_. As they say, the Devil [91] makes Witches
unable to utter all the _Lords Prayer_, or some such System of
Religion, without some Deprevations of it; thus the Devil will consent
that we may make a very large Confession of the Lord Jesus Christ; only
he will have us to deprave it, at least in some one Important Article.
Some one Honour, some one Office, and some one _Ordinance_ of the Lord
Jesus Christ, must be always left unacknowledged, by those that will do
as the Devil would have them.
III. _High Stations_ in the Church of God, lay men open to violent
and peculiar _Temptations_ of the Devil. When our Lord was upon the
_Pinacle_, that is not the _Fane_, or _Spire_, but the _Battlements_
of the _Temple_, there did the Devil pester him, with singular
Molestations, and he therein seems to intend an Entanglement for the
Jews, as well as for our Lord. Believe me they that stand High, cannot
stand safe. The Devil is a _Nimrod_, a mighty Hunter; and common or
little Game, will not serve his Turn: he is a _Leviathan_, of whom we
may say, as in _Job._ 41. 34. _He beholds all high things._ Men of high
Attainments, and Men of high Employments, in the Church of God, must
look, like _Peter_ to be more _Sifted_, and like _Paul_, to be more
_Buffeted_ than other Men. _Feriunt Summos Fulmina Montes._----The
Devil can raise a Storm, when God permitteth it, but as for those
Men that stand near Heaven, the Devil will attack them with his most
cruel storms of Thunder and Lightening. It was said, _let him that
stands take heed;_ but we may say, _They that stand most high, have
cause to take most heed_. The Devil is a _Goliah;_ and when he finds
a _Champion_, he'l be sure most fiercely to Combate such a Man. He is
for, _Killing many Birds with one stone;_ and he knows that he shall
hinder a world of _Good_, and produce a world of _Ill_, if once he can
bring a Man Eminently Stationed into his Toyls. Hence 'tis that the
_Ministers_ of God, are more dogg'd by the Devil, than other persons
are. Especially such _Ministers_, as move in the highest Orb of
Serviceableness; and most of all such _Ministers_ as have spent many
years in Laudable Endeavours to be serviceable; Those Ministers are the
_Stars_ of Heaven, at which the _Tayl_ of the _Dragon_, will give the
most sweeping and most stinging strokes; the Devil will find that for
them, that shall make them _Walk softly_ all their Days. These are the
Men, that have creepled, and vexed the Devil more than other Men; for
which the Devil has an old Quarrel with them. O Neighbours, little do
you think, what black Days of Mourning, and Fasting, and Praying before
the Lord, a Raging Devil does fill the lives of such _Men of God_
withall.
[92] IV. The Devil will make a deceitful and unfaithful use of the
_Scriptures_ to make his _Temptations_ forceable. When the Devil
Solicited our Lord, unto an evil thing, he quoted the _Ninty First_
Psalm unto him, tho' indeed he fallaciously clip'd it, and maim'd it,
of one clause very material in it. O never does the Devil make such
dangerous Passes at us, as when he does wrest our own _Sword_ out
of our Hands, and push _That_ upon us. We have to defend us, that
Weapon in _Eph._ 6. 16. _The Sword of the Spirit, which is the word
of God;_ but when the Devil has that very Weapon to fight us with, he
makes terrible work of it. When the Devil would poyson men with false
_Doctrines_, he'l quote Scriptures for them; a _Quaker_ himself, will
have the First Chapter of _John_ always in his mouth. When the Devil
would perswade men to vile _Actions_, he'l quote Scriptures for them;
he'l encourage men to go on in Sin, by showing them, where 'tis said,
_The Lord is ready to Pardon_. I say this, The one story of _Davids_
Fall, in the Scripture, has been made by the Devil an Engine for the
Damnation of many Millions. The Devil will fright men from doing those
things, that are, _the Things of their Peace;_ but How? He'l turn a
_Scripture_ into a _Scarecrow_ for them. The Devil will fright them
from all constant Prayer to God, by quoting that Scripture, _The
Sacrifice of the Wicked, is an Abomination to the Lord;_ the Devil will
fright them from the Holy Supper of God, by quoting that Scripture, _He
that Eats and Drinks unworthily, Eats and Drinks damnation to himself_.
And thus the Devil will by some abused Scripture, Terrifie the Children
of God; the Scripture is written as we are told, _For our Comfort;_
but it is quoted by the Devil, _for our terror_. How many Godly Souls
have been cast into sinful Doubts and Fears, by the Devils foolish
glosses upon that Scripture, _He that doubts is damned;_ and that,
_the fearful shall have their portion in the burning Lake:_ The Devil
sometimes has play'd the _Preacher_, but I say, _Beware all silly Souls
when such a Fool is Preaching_.
V. Grievous and Pulling Hurries to _Self-Murder_ are none of the
smallest outrages, which the Devil in his _Temptations_ commits upon
us. Why, did the Devil say to our Lord, _Cast thy self down_, but in
hopes that our Lord would have broke his Bones, in the fall? The Devil
is an _Old Murtherer;_ and he loves to _Murder_ men; but no _Murder_
gives him so much satisfaction, as that which at his instigation, men
perpetrate upon themselves. We [93] see that such as are _Bewitched_
and _Possessed_ by the Devil, do quickly lay violent hands upon
themselves, if they be not watched continually, and we see that when
persons have begun that _Unnatural_ business of _killing themselves_,
there is a _Preternatural_ Stupendious Prodigious Assistance, by the
Devil given thereunto. When people are going to Harm themselves, we
call upon them, like those to the Jailor, in _Acts_ 16. 28. _Do thy
self no harm!_ And we have this Argument for it, _It is the Devil
that is dragging of you to this mischief; but will you believe, will
you obey such an one as the Devil is?_ What was it that made Judas to
strangle himself? We read it was when the _Devil was in him_. I suppose
there are few _self-murderers_, but what are first very strangely
fallen into the Devils hands; and possibly, 'tis by some Extraordinary
_Discontent_, against God, or _back-sliding_ from him, that the Devil
first entred into those disturbed Souls. Indeed, some very great Saints
of God, have sometimes had hideous Royls raised by the Devil in their
minds; untill they have e'en cry'd out with _Job, I choose strangling
rather than life;_ and sometimes the ill Humours or Vapours in the
Bodies of such Good Men, do so harbour the Devil that they have this
woful motion every day thence made unto them; _You must kill your
self! you must! you must!_ But it is rarely any other than a _Saul_,
an _Abimelek_, an _Achitophel_, or a _Judas;_ rarely any other, than
a very Reprobate, whom the Devil can drive, while the man is _Compos
Mentis_, to Consummate such a Villany. Yea, no Child of God, in his
Right Senses can go so far in this impiety, as to be left without all
Time and Room for true _Repentance_ of the Crime; 'tis _thus_ done,
by none but those that go to the Devil. A _self-murder_, acted by one
that is upon other accounts a Reasonable man, is but such an attempt of
Revenge upon the God that made him, as none but one full of the Devil
can be guilty of. If any of you are Dragoon'd by the Devil, unto the
murdering of your selves, my Advice to you is, _Disclose it, Reveal
it, make it known immediately_. One that Cut his own Throat among us,
Expired crying out, _O that I had told! O that I had told_. You may
spoil the Devil, if you'l _Tell_ what he is a doing of.
VI. Presumptuous and Unwarrantable _Trials of_ the Blessed God, are
some of those things whereinto the Devil would fain hook us with his
_Temptations_. This was that which the Devil would have brought our
Lord unto, even, _A tempting of the Lord our God_. It is the charge of
our God upon us, in _Deut._ 6. 16. _Thou shalt not tempt the Lord thy
God._ But that which the Devil _Tries_, is, to put us upon _Trying_
in a sinful way whether God be such a God as indeed he is. [94] 'Tis
true as to the ways of Obedience, our God says unto us, _Prove me,
in those ways; Try, whether I won't be as good as my Word_. But then
there are ways of _Presumption_, wherein the Devil would have us to
trie, what a God it is, _With whom we have to do_. The Devil would
have us to trie the Purpose of God, about our selves or others; but
how? By going to the _Devil_ himself; by Consulting _Astrologers_, or
_Fortune Tellers;_ or perhaps by letting the Bible fall open, to see
what is the first Sentence we light upon. The Devil would have us trie
the Mercy of God, but how? By running into _Dangers_, which we have no
call unto. He would have us trie the Power of God; but how? By looking
for good things, without the use of Means for the getting of them. He
would have us trie the Justice of God; but how? By venturing upon Sin
in a _Corner_, with an Imagination that God will never bring us out. He
would have us trie the Promise of God; but how? By _Limiting_ the Lord,
unto such or such a way of manifesting Himself, or else believing of
nothing at all. He would have us trie the Threatning of God; but how?
By going on impenitently in those things, for which the _Wrath of God
comes upon the Children of Disobedience_. Thus would the Devil have us
to affront the Majesty of Heaven every day.
VII. The _Temptations_ of the Devil, aim at puffing and bloating of
us up, with _Pride;_ as much perhaps as any one iniquity. The Devil
would have had Our Lord make a _Vain glorious_ Discovery of himself
unto the World, by _Flying in the air_, so as no mortal can. _Hoc
Ithacus velit_--the Devil would have us to soar aloft, and not only
to be above other men, but also to _know_ that we are so, _Pride_ is
the Devils own sin; and he affects especially to be, _The King over
the Children of Pride_, it is a caution in 1 Tim. 3. 6. A Pastor
must not be _A Novice; Lest being lifted up with Pride, He fall into
the condemnation of the Devil. (Summo ac Pio cum Tremore Hunc Textum
Legamus nos Ministri Juvenes!)_ Accordingly, the Devil would have us to
be inordinately taken and moved with what _Excellencies_ our God has
bestowed upon us. If our _Estates_ rise, he would have us rise in our
Spirits too. If we have been blessed with Beauty, with Breeding, with
Honour, with Success, with Attire, with Spiritual Priviledges, or with
Praise-worthy Performances; Now says the Devil, _Think thy self better
than other Men_. Yea, the Devil would have us arrogate unto our selves,
those _Excellencies_ which really we never were owners of; and _Boast
of a false Gift_. He would have us moreover to Thirst after Applause
among others that may see Our _Excellencies!_ and be impatient if we
are not accounted _some-body_. He would have us further[95]more, to
aspire after such a _Figure_, as God has never yet seen fitting for us;
and croud into some _High Chair_ that becomes us not. Thus would the
Devil Elevate us into the _Air_, above our Neighbours; and why so? 'Tis
that we may be punished with such _Falls_, as may make us cry out with
_David, O my Bones are broken with my Falls!_ The Devil can't endure to
see men lying in the _Dust;_ because there is no falling thence. He is
a _Fallen Spirit_ himself, and it pleases him to see the _Falls_ of men.
§. The Third of our Lords Three Temptations, is related in such Terms
as these. Matth. 4. 8, 9. _Again the Devil taketh him up, into an
exceeding High Mountain, and sheweth him all the Kingdoms of the world,
and the glory of them: and saith unto him, all these things will I give
thee, if thou wilt fall down and Worship me._ From whence take these
Remarks.
I. The Devil in his _Temptations_ will set the Delight of this world
before us; but he'll set a fair, and a false _Varnish_ upon those
Delights. They were some unknown _Perspectives_, which the Devil had,
both for the Refracting of the _Medium_, and for the Magnifying of the
_Object_, whereby he gave our Lord at once a prospect of the whole
Roman Empire; but what was it? It was the _World_, and the _Glory_ of
it; he says not a word of the _World_, and the _Trouble_ of it. No
sure; not a word of that; the Devil will not have his Hook so barely
expos'd unto us. The Devil sets off the Delights of Sin, which he
offers unto us, with a stretched and raised Rhetorick; but he will not
own, _That in the midst of our Laughter, our Heart shall be sorrowful;_
and _That the end of our Mirth shall be Heaviness_. There is but one
Glass in the Spectacles, with which the Devil would have us to read,
those passages in _Eccles._ 11. 9. _Rejoyce O young Man in thy youth,
and let thy Heart chear thee in the Dayes of thy youth, and walk in the
ways of thy Heart, and in the sight of thine Eyes._ Thus far the Devil
would have us to Read; and he'll make many a fine Comment upon it;
he'll tell us, That if we'll follow the Courses of the World, we shall
swim in all the Delights of the World. But he is not willing you should
Read out the next words; _But know thou, that for all these things God
shall bring thee into judgment_. O he's loth we should be aware of
the dreadful Issues, and Reckonings that our Worldly Delights will be
attended with. He sets before us, the _Pleasures of Sin;_ but he will
not say, _These are but for a Season_. He sets before us, _The Sweet
Waters of Stealth?_ but he will not say, _There is Death in the Pot_.
He is a _Mountebank_, that will bestow nothing but Romantic Praises
upon all that he makes us the Offers of.
[96] II. There are most Hellish _Blasphemies_ often buzz'd by the
_Temptations_ of the Devil, into the minds of the best Men alive. What
a most Execrable Thing was here laid before our Lord Himself: Even,
To own the _Devil_ as _God!_ a thing that can't be uttered, without
unutterable Horror of Soul. The best man on earth, may have such _Fiery
Darts_ from Hell shot into his mind. One that was acted by the _Devil_,
had the impudence to propound this unto such a good man as _Job, Curse
God_. And the Devil pleases himself, by chasing the Hearts of good
men, with his base Injections, _That there is no God_, or, _That God
is not a Righteous God;_ and a thousand more such things, too Devilish
to be mentioned. A good man is extreamly grieved at it, when he hears
a _Blasphemy_ from the mouth of another man; said the Psalmist, in
Psal. 44. 15, 16. _My Confusion is continually before me, for the
voice of him that Blasphemeth._ But much more when a good man finds
a _Blasphemy_ in his own Heart; O it throws him into most Fevourish
Agonies of Soul. For this cause, a mischievous Devil will _Flie blow_
the Heart of such a man, with such Blasphemous Thoughts, as make him
crie out, _Lord I am e'n weary of my life_. Yea, the Devil serves the
man just as the Mistress of _Joseph_ dealt with him; he importunes the
man to think wickedly from Day to Day; and if the man refuse, he cries
out at last, _Behold what wicked thoughts this man has lodging in him_.
Sayst thou so? _Satan!_ No, they are Brats of thy own; and at thy Door
alone shall they be laid for ever.
III. There is a sort of Witchcrafts in those things, whereto the
Temptations of the Devil would inveigle us. To worship the Devil is
Witchcraft, and under that notion was our Lord urged unto sin. We are
told in _1 Sam._ 15. 23. _Rebellion is as the sin of Witchcraft:_ When
the Devil would have us to sin, he would have us to do the things which
the forlorn Witches use to do. Perhaps there are few persons, ever
allured by the Devil unto an Explicit Covenant with himself. If any
among ourselves be so, my councel is, that you hunt the Devil from you,
with such words as the Psalmist had, _Be gone, Depart from me, ye evil
Doers, for I will keep the Commandments of my God_. But alas, the most
of men, are by the Devil put upon doing the things that are Analagous
to the worst usages of Witches. The Devil says to the sinner, _Despise
thy Baptism, and all the Bond of it, and all the Good of it_. The Devil
says to the sinner, _Come, cast off the Authority of God, and, and
refuse the Salvation of Christ for ever_. Yea, the Devil who is called,
_The God of this World_, would have us to take Him for our God, and
rather Hear Him, Trust Him, Serve Him, than the God that formed us.
[97] IV. The _Temptations_ of the Devil do Tug and Pull for nothing
more, than that the Rulers of the World may yield Homage unto him.
Our Lord has had this by his Father Engag'd unto him, _That he shall
one day be Governour of the Nations_. The Devil doe's extreamly dread
the approach of that Illustrious time, when _The Kingdom of God shall
come and his Will be done, as in Heaven, and on Earth_. For this cause
it was that he was desirous, Our Lord should rather have accepted of
him, that Kingdom, which _Antichrist_ afterwards accepted of him, for
the Establishment of _Devil-worship_, in the World. I may tell you, The
Devil is mighty unwilling, that there should be one _Godly Magistrate_
upon the face of the Earth. Such is the influence of _Government_,
that the Devil will every where stickle mightily, to have that siding
with him. What _Rulers_ would the Devil have, to command all mankind,
if he might have his will? Even, such as are called in Psal. 94. 20.
_The throne of iniquity, which frames mischief by a Law;_ such as
will promote Vice, by both Connivance and Example; and such as will
oppress all that shall be _Holy, and Just, and Good_. All men have
cause therefore to be jealous, what Use the Devil may make of them,
with reference to the Affairs of Government; but Rulers may most of
all think, that the Lord Jesus from Heaven calls upon them, _Satan has
desired that he might Sift you, and have you; O Look to it, what side
you take_.
Thus have you in the Temptations of our Lord, seen the principal of
those Devices, which the Devil has to Entrap our Souls. But what shall
we now do, that we may be fortified against those Devices? O that we
might be well furnished with the _Whole Armour of God!_ But me thinks,
there were some things attending the Temptations of our Lord, which,
would especially Recommend those few Hints unto us for our Guard.
First, If you are not fond of Temptation, be not fond of Needless, or
Too much Retirement. Where was it, that the Devil fell upon our Lord?
it was when he was Alone in the Wilderness. We should all have our
Times to be Alone every Day; and if the Devil go to scare us out of our
Chambers, with such a Bugbear, as that he'll appear to us, yet stay in
spite of his teeth, stay to finish your Devotions; he Lyes, he dare not
shew his head. But on the other-side by being too solitary, we may lay
our selves too much open to the Devil; You know who says, _Wo to him
that is alone_.
[98] Secondly, Let an _Oracle_ of God be your defence against a
_Temptation_ of _Hell_. How did our Lord silence the _Devil?_ It was
with an, _It is written!_ And _all_ his Three Citations were from that
one Book of _Deuteronomy_. What a _full_ Armoury then have we, in _all_
the sacred Pages that lie before us? Whatever the Words of the _Devil_
are, drown them with the words of the _Great God_. Say, It is _Written_
The _Belshazzar_ of _Hell_ will Tremble and Withdraw, if you show these
_Hand-Writings_ of the Lord.
Lastly, Since the Lord Jesus Christ has conquered all the _Temptations_
of the Devil, Flie to that Lord, Crie to that Lord, that He would
give you a share in his Happy Victory. It was for Us that our Lord
overcome the Devil: and when he did but say, _Satan, Get hence_, away
presently the Tygre flew: Does the Devil molest Us? Then let us Repair
to our Lord, who says, _I know how to succour the Tempted_. Said the
_Psalmist_, _Psal._ 61. 2. _Lead me to the Rock that is higher than I._
A Woman in this Land being under the Possession of Devils, the Devils
within her, audibly spoke of diverse Harms they would inflict upon her;
but still they made this answer, _Ah! She Runs to the Rock! She Runs to
the Rock!_ and that hindered all. O this _Running to the Rock;_ 'tis
the best Preservation in the World; the _Vultures_ of _Hell_ cannot
prey upon the _Doves_ in the _Clefts_ of that _Rock_. May our God now
lead us thereunto.[208]
[END OF THE WONDERS OF THE INVISIBLE WORLD AND OF THE FIRST VOLUME.]
FOOTNOTES:
[150] George Burroughs. Why the Author merely gave the Initials of the
Name of Mr. Burroughs is left to Conjecture. Perhaps he considered
him deeper in the Devil's Arts than the Rest of the accused, and
perhaps he (the Author) had been more uncharitable towards him than
towards others. See the Rev. Mr. Upham's highly interesting _Lectures
on Witchcraft_, 101, _et seq._ He was "the most prominent Victim of
the diabolical Fanaticism of 1692. He was Son of that 'Mrs. Rebecca
Burrows, who came from Virginia when her Son was quite young.' He
was admitted a Member of Mr. Eliot's Church, Roxbury, 12 Apl., 1674.
Probably his Father had died in Virginia, and we may hope, that
the Mother also had gone to another World before the sad Proof of
Perverseness of God's Ordinances in her chosen Refuge by the horrible
Proceedings against her only Child."--_Savage._ His Wife, as will
appear presently, was a Sister of "Mr. Ruck" of Salem. See Mr. Willis's
_Hist. Portland_.
[151] It is not difficult to understand how a Person, believing, as
all then believed, would be "cast into very great Confusion" at such
Questions.
[152] Deodat Lawson, who had preached at Salem Village; and on the
24th of March, 1692, he there preached a Sermon, entitled "_Christ's
Fidelity the only Shield against Satan's Malignity;_ being Lecture Day,
and a Time of Publick Examination, of some Suspected for Witchcraft."
The second Edition of this Sermon was reprinted in London is 1704,
in 12mo. Mr. Lawson was a sincere Believer in Witchcraft, and in his
dedicatory Remarks, hopes "that it may please the ALMIGHTY GOD, to
manifest his Power, in putting an End to your Sorrows of this Nature,
by bruising _Satan_ under your Feet shortly."--What is at present known
of him and his Family will be found in Savage, under the appropriate
Head. Respecting his Wife and Daughter, he says they had been dead
above three Years. _Appendix_ to the above _Sermon_, P. 99. He does
accuse Mr. Burroughs.
[153] It is refreshing, after reading this Case of Mr. Burroughs, as
related by our Author, and to which we are at a Loss to find Words
denunciatory enough to apply, to read the Conclusion to which my
learned and judicious Friend, Mr. Willis comes, after a full View of
all the Circumstances: "There has nothing survived Mr. Burroughs,
either in his Living or Dying, that casts any Reproach upon his
Character; and although he died the Victim of Fanaticism as wicked and
stupid as any which has ever been countenanced in civilized Society,
and which for a Time prejudiced his Memory, yet his Reputation stands
redeemed in a more enlightened Age from any Blemish."--_History of
Portland_, 246, Ed. 1865.
[154] In 1680 poor Bridget Bishop appears to have been simply
Bridget Oliver, and in that Year she was accused of being a Witch.
"Feb. 22, the Negro of John Ingersol testified, before the Court of
Commissioners, that he saw the Shape of said Bridget on a Beam of the
Barn, with an Egg in its Hand, and that while he looked for a Rake or
Pitchfork to strike it with, it vanished." She was ordered to give
Bonds or go to Prison. See Felt, _Annals of Salem_, 265. She was the
Wife of Edward Bishop, as will be seen further on. Her Husband was
probably the Son of the first Edward Bishop of Salem. The Paternity of
Bridget is uncertain. She may have been of the Family of Thomas Oliver,
whose coming to Salem is recorded in the _Founders of New England_.
[155] There was a Family of Hobbs at Topsfield. On May 13th, 1692,
William Hobbs of that Place was taken and sent to the Jail in Boston.
On the 23d of the same Month Deliverance and Abigail, probably of
the Family of William before named, were also sent to Boston and
imprisoned. See Felt's _Annals_, 304, also _Hist. Colls. Essex Inst._,
141.
[156] Mr. Felt does not seem to have met with this Person in the _Salem
Records_. He is mentioned in Savage's _Dictionary_, as marrying, at
Salem, 28 Dec. 1671, Abigail Lord. More will be found of him when we
come to the _More Wonders_. See also _Colls. Essex Inst._ ii, 140.
There are also numerous other References to Persons of the Name.
[157] Often spelt _Bligh_. A Brick-maker of Salem. His Wife was
Rebecca, Daughter, probably, of Deac. Charles Gott, by whom he had a
large Family. The Names of his Children are given by Savage.
[158] The Man who had the following extraordinary Experience was
unknown to both Felt and Savage, although he appears to have been an
old Inhabitant of Salem. His Name was probably _Cumin_, _Cuming_, or
_Cummings_, and may have been the Freeman of 1669.
[159] Supposed to be the Quaker, over a Transaction of which Mr. Savage
with great Eagerness "exults." That Transaction will be found detailed
in the _Hist. and Antiqs. of Boston_, 357. Were Quakers allowed to
testify in those Days? Mr. Lemuel Shattuck has given an Account of the
Family in the Appendix to his _Memorials_, 361, _et seq._
[160] Hence it seems Shattuck was living at Salem as early as 1663.
[161] This Name has probably undergone some orthographic Changes, as
_Lowder_, _Lodder_, &c. There was a Lodder's Lane in Salem, so called
because "the old Man, George _Lowder_ lived on the western Corner where
the West House is."--_Hist. Colls. Salem Inst._ vi, 109. John Louder
had a Wife "Eliz'a," and by her Sons, William, born 10 Feb. 1691;
Nicholas, 31st 6mo., 1693; a Daughter Elizabeth, born 1 Oct. 1695, and
a Son Jared, born 1 Nov. 1697.--_Ibid._ ii, 257.
[162] Doubtless the same William, Son of Thomas Stacy of Salem,
who married Priscilla Buckley, 28th 9 mo, 1677. He had a Daughter
Priscilla, the same whose Death is mentioned in the Text, without
Doubt. The Family Record is quite extensive, and may be seen in _Hist.
Colls. Salem Inst._, iii, 193. See also, Felt, _Annals of Salem_, Vol.
2, _Index_.
[163] That a Child's _Rag-baby_, or _Doll_, should be found in an
out-of-the-way Place, put there by little Girls in their Play, did
certainly "crown all" the Stupidity and Folly yet exhibited among
People of mature Years. It proves, as Mr. Chever says, in his Notes on
these Affairs, that "the Reason and Wisdom of the Magistrates had, for
the Time, departed."--_Hist. Colls. Salem Inst._, ii, 78.
[164] Susannah Martin belonged to Amesbury. She appears to have been
a Woman of superior Mind, judging by her sensible Replies to the
benighted Magistrate. She was a Widow, and one of those sent to Boston
and imprisoned on the 2d of May, and on the 19th of July was hanged.
She was probably the second Wife of George Martin of Salisbury, a
Daughter of Richard North.
[165] Probably Son of Theodore Atkinson well known among the early
prominent Men of New England; yet he finds no Place in Eliot's
_Biographical Dictionary_. John was a Hatter, and his Wife was Sarah
Myrick, whom he married in 1664. See Savage's _Dictionary_, i, 74.
[166] There was a Family of Peaches in the County of Essex. In 1668
there was John and John Jr., often mentioned in various Records.
[167] He was of Salisbury, 1665, had been of Newbury. His Wife was
Sarah, Daughter of John Eaton. He had several Children, whose Births
and Names will be found in Savage.
[168] There were several contemporaneous John _Kimbals_ about Essex or
Old Norfolk County, but I meet with nothing to fix upon any one of them
as this John _Kembal_. The Name is since _Kimball_.
[169] Probably Son of the Hon. William Brown of Salem, who married
Hannah, Daughter of George Curwen. We have no probable Cause of Mrs.
Brown's Languishment, every Ill being then attributed to the Devil or
his Witches. It seems she never recovered from her Malady, whatever
it was, but died on the 22d of Nov. of the same Year, (1692). He
died in 1716.--See Quincy, _Hist. Har. Col._, i, 418, and Savage's
_Dictionary_, i, 279.
[170] Wife, perhaps, of the John Atkinson mentioned previously.--See
Coffin's _Newbury_, 293.
[171] Perhaps the same as _Preson_, or _Presson_. He is the _Pressie_
of Savage, no doubt, who says his Wife was Mary Gage, whom he married
30th Nov., 1665. I do not find among the Gages of Rowley or elsewhere,
a Daughter married to a Pressie. John _Pressie_ was of Amesbury,
1677.--_N. E. H. G. Reg._, vi, 202.
[172] Savage calls him _Jarvis_ and has given him Wife, Hannah Fowler,
24th Dec., 1685; Son Jarvis, born 2d Oct., 1686; Daughters, Hannah,
born 3d March, 1689, Elizabeth, 3d Sept., 1692, and Son Oliver, born
17th June, 1698. This was a Salisbury Family. The _Joseph_ Ring,
mentioned in the next Section, was perhaps that Joseph born the 3d of
August, 1664 (at Salisbury), Son of Robert. Instead of this Robert
_Ring_ having come over in the Ship Bevis, in 1638, it does not appear
that any Person of the Name of Ring came at that Time in that Ship.
Mr. Savage "strangely" says Robert Ring came over in the Bevis of
Northampton, and stranger still there is no Robert _Ring_ on _his own_
List of Passengers. For Robert _Knight_ he copied (or some one for
him), Robert _Ringht!_ Being unwilling to admit a new Name into his
Dictionary, he has committed a more serious Blunder. Mr. Lawson says he
was present when Ring gave his Testimony, and fully corroborates our
Author's Statement.--_Lawson_, 113.
[173] She belonged to Topsfield. There was an Ephraim Howe in that
Town, possibly her Husband. Her Husband had a Brother, as will be seen,
named John, but his Residence is not given.
[174] This Name is erroneously printed _Stafford_ in the London
Edition. It was an Ipswich Family, of which many Items of its Members
will be found in Dr. Phelps's _Hist. of that Town_, and a few in
Savage's _Dict._
[175] This Individual can be identified and traced in the Abbot
_Genealogical Register_, and also in Savage's _Dictionary;_ but more
minute Information is given by his Kinsman, Abiel Abbot, A. M., in his
_History of Andover_, Chap. x.; a valuable little Work by the Way,
without either Heads of Chapters or Index.
[176] Probably of Topsfield.
[177] Of Ipswich, supposed to be Son of that Allen _Perley_, who in
1635, came to New England from Hertfordshire. See _Founders of New
England_, 16. John _Pearly_, mentioned in the next Section was no Doubt
of the same Family.
[178] To what Family this Francis Lane belonged I have not been able to
determine. Perhaps he belonged to the Hampton Family.
[179] She was of Andover, and the Copy of her Indictment is printed in
full, in the History of that Town. She was the Wife of Thomas Carrier
of Andover, who died in Colchester, Ct., aged 109 Years. See Farmer,
_Hist. Billerica_, 33. See also Calef, _More Wonders_, 136.
[180] See _Hist. Andover_, 30, 168. He was Son of the first George
Abbot of Andover, and died in 1703, leaving Descendants. His Wife
Sarah, mentioned onward, was Daughter of Ralph _Farnum_ or _Varnum_ of
Andover. Further of this in an ensuing Volume.
[181] Perhaps _Peter_, who lived in what is since Danvers.
[182] In the List of Passengers who came to New England in the Ship
Hopewell from London, September, 1635, are the Names of Roger,
Margaret, and Roger Toothaker, of Ages 23, 28 and 1 Years. Allen
Toothaker above named was probably of this Family. He seems to have
resided in Andover, or near his Tormenter.
[183] Perhaps of the _Rogerses_ of Billerica; but it is about as
uncertain to designate among the John Rogerses as among the John
Smiths. See Farmer's _Hist. Billerica_, 13, 32-3.
[184] Samuel Preston was of Andover, where he died in 1738, aged 85.
Hence he was born in 1653. See Abbot's _Hist. Andover_, for other
Details of the family. We cannot make much out of Mr. Savage's Article
in his _Dictionary_.
[185] She was doubtless of the Andover family of Chandler, but Data
does not appear by which she can be assigned to her Place in the
Pedigree of that Family.
[186] Perhaps of the Family of Ephraim Foster of Andover, and if so,
his Wife. These were the Ancestors of the distinguished Theodore, and
Dwight Foster. See _Hist. Andover_, 38. Ephraim Foster married Hannah,
Daughter of Robert Eames, 1678.
[187] There was a Family of Lacy at Andover at this Time. Lawrence Lacy
was born there, according to Abbot, in 1683.
[188] This Person was of Billerica. John _Sheldon_ was among the early
Settlers of that Town, but had gone from there or was dead before
1700.--Farmer's _Billerica_, 34.
[189] In the London Edition this Word was printed _Heb_, evidently a
typographical Error. Poor Martha Carrier was executed, in pursuance of
Evidence, than which nothing could be more childish and meaningless
ever heard of under "the Cope of Heaven." The poor old Mother to "be
Queen of Hell"! The Author shows his Depravity by extravagantly and
barbarously denouncing her as a "Rampant Hag."
[190] A learned Jesuit, and as superstitious as he was learned. The
Work out of which the Extract is made, is entitled the _Natural and
Moral History of the West Indies_. Then (1591) a _History of the West
Indies_ included America.
[191] According to Clavigero, the God the most celebrated in Mexico was
_Huitzilopochzli.--Hist. Mexico_, Cullen's Translation, i, 259. See
also the Plate, _ib._, 279.
[192] It is certainly singularly noteworthy that the Devil and his
Throng of Witches should adopt the Forms and Practices of the Churches
of the Author's own Order. One would naturally suppose that they would
have chosen those of the primitive Churches.
[193] It is as much easier, as it is safer to answer these Questions
now than in Dr. Mather's Time. Everybody is born in the same Ignorance
as in those Days, but fortunately we of this Day are surrounded by a
lighter Age, and hence grow up with more Knowledge. And yet _our_ Age
of Light is Light only by Comparison.
[194] Nicholas _Hemmingius_, I suppose, a native of the Island of
Laland, born in 1513. His Business was that of a Smith, but taking
to Learning, he studied with the celebrated Melancthon, and became a
Professor of Hebrew at Copenhagen. He died in the Year 1600.
[195] A Word not found in the Dictionaries. Perhaps it may be defined
by the Readers of the Works of the elder Pliny.
[196] This Story of the iron Spindle is briefly told by Lawson, who
probably took it from our Author. See Lawson's Work, P. 102-3 of the
London Edition. It is not in the original (Boston) Edition.
[197] There were Pitmans at Marblehead, and Salem at this Time.
Manchester was then included in Salem. There was a Thomas Pitman hung
there not long before the Witch Cases occurred.
[198] Perhaps Mr. John Higginson.
[199] There was a Family of _Whitfords_ in Salem at this Time.
[200] The shocking Barbarity employed in the Execution of this "poor
Man" can only find a Parallel in an Age as benighted as this of 1692. A
more diabolical Depravity could never exhibit itself in human Nature.
The next Story seems to be introduced to lessen the Odium which it is
probable the Author thought might attach itself to the Affair. It is
wonderful indeed, that a foul Murder should have been kept so still,
and then, at a late Day, to come out in a Dream.
[201] A Son of the first Governor of the Colony, John Endicott. He
resided a considerable Period in Boston. See _Historical and Gen.
Register_, i. 335, _et seq._ He died in the Spring of 1684.
[202] Anthony Horneck. The original Work was written in High Dutch. The
Author's Name does not appear. We have the Work appended to the fourth
Edition of Glanvil's _Sadducismus Triumphatus_, 1726. Dr. Mather has
given but a brief Abstract.
[203] It does not appear that a Thanksgiving was appointed, but
the King appointed Commissioners to examine into the Matter. Those
Commissioners proceeded to the Town, and at once entered upon an
Investigation; "to whom both the Minister and several of the People of
Fashion complained with Tears in their Eyes, of the miserable Condition
they were in."--_Ibidem_, 484.
[204] The Doctor omits some of the best Parts of these Stories. One
or two will more than suffice probably. "Those [Witches] of Elfdale
confessed, That the Devil used to play upon an Harp before them, and
afterwards to go with them that he liked best, into a Chamber, where
he committed venerous Acts with them; and this indeed all confessed;
That he had carnal Knowledge of them, and that the Devil had Sons and
Daughters by them, which he did marry together, and brought forth Toads
and Serpents."--_Page_ 491.
"They [the bewitched] said they had sometimes seen a very great Devil
like a Dragon, with Fire round about him, and bound with an iron Chain;
and the Devil that converses with them tells them, that if they confess
anything, he will let that great Devil loose upon them, whereby all
Sweedland shall come into great danger."--_Page_ 492.
[205] The following Paragraph is not in the first Edition.
[206] Entitled "A Further Account of the Tryals of the New England
Witches ... To which is added Cases of Conscience concerning
Witchcrafts and Evil Spirits personating Men. Written at the Request of
the Ministers of New England."
[207] It was long a Custom among some of the New England People to keep
Saturday Evening as though it were a Part of Sunday. Others did not
regard that Evening, but kept Sunday Evening. The former claimed that
Sunday began at Sunset.
[208] The Editor feeling quite confident, that the Reader, by this
Time, has got enough of the Devil, will forbear making any Remarks or
Comments. Why the Author should place his "Discovery" at the End of
his Book the Reader is as well qualified to judge as the Editor, and
he will only add, that it is a Pity that he (the Author) had not made
the Discovery sooner, if by that Discovery the poor Witches had been
let alone, and left out of the Question, as no real Use of them is
conceivable, when, in Reality the Devil could and actually did do all
the Mischief himself.
As has been before intimated, Dr. Mather was not alone in his
Estimation of the Importance of the Devil. Mr. Lawson, in his Sermon
at Salem Village, before referred to, among other Passages, said to
his Hearers (who were above a thousand): "It is Matter of TERROR,
_Amazement, and Astonishment, to all such wretched Souls_, (if there
be any here in the Congregation, and God grant that none of you may
ever be found as such) _as have given up their Names, and_ Souls _to
the Devil:_ Who by Covenant have bound themselves to be his Slaves and
Drudges, consenting to be Instruments, in whose Shapes, he may torment
and afflict their Fellow-creatures, to the amazing and astoning of the
Standers by."--_Page_ 64.
Similar Extracts might be made from many of the Writings of that Day,
but Time and Space are inadequate, and the Reader, who may now incline
to a better Acquaintance with the Devil, than these Pages afford him,
must be referred to Dr. Mather's Cotemporaries.
In closing these Notes it should be mentioned that the Text of this
Edition of the _Wonders of the Invisible World_ has been set up from
the latest London Edition of that Work, as mentioned in the Preface to
this Edition. When that Preface was written it was not contemplated
to use the Original Edition in reading the Proofs. But it was finally
decided to read by the Original. By this Course the Text has been to
some Extent improved. Yet no Difference of Importance was found. The
Departures of the London Publisher were only verbal--never altering the
Sense. At the Expense of a little tautological Verbiage the whole has
been made conformable to the original Edition--manifest typographical
Errors excepted.
INDEX.
NOTE.--As the small Roman Numerals in this Index denote both the
Volumes and the Pages of the Introductions, those who consult it
may observe, that when the Introductory Pages are referred to, the
Reference to the Volume is in large or Roman Capitals:--For Example, I,
xx, refer to the first Volume, and to Page 20 of the Introduction to
the same Volume; II, xxii, refer to Volume second, and Page 22 of that
Volume.
ABBOT, Benjamin, 195, iii, 116, 117.
Abbot, Nehemiah, 191.
Abbot, Sarah, 196, iii, 117.
Acosta, Joseph, 201.
Addington, Isaac, 26, iii, 15, 133.
Ady, ----, a Writer against Witchcraft, iii, 74.
Alcot, Job, appointed Counsellor, 26.
Alden, John, Jr., II, xxiv; tried and imprisoned, iii, 26; his
Narrative, 26-8; Bail refused, 30; escapes, _ib._; cleared by
Proclamation, 128.
Alden, Timothy, iii, 177, 178.
Allen, James, 108, 151, iii, 40.
Allen, John, sees one of the Accused fly in the Air, i, 177; his Oxen
bewitched, iii, 93.
Allen, William, cited, 7.
Ambrose, Isaac, on the Devil, 56.
America, a squallid, horid Desart, 13; of what Use is it, 46; some
hopeful Symptoms of, 97; ever to be in the Devil's Hands? _ib._;
Spirits common to be seen Day and Night in, ii, 116.
Andover, People of, bewitched, iii, 117, 120, 121, 125, 126.
Andrew, Daniel, ii, 159, iii, 44; Joseph, 105; Sarah, _ib._
Andrews, Thomas, iii, 107.
Andros, Edmund, Sir, I, lxxxi.
Andrus, Silas, I, xcii.
Angels, evil ones, ii, 32, 43, 75; Notions concerning, 187-8.
Apparition, of those Murdered, 34; of the Devil, 79; of Mr. Beacon,
136-7; Accusers at Trials, 155; their Charges confessed, 188-9;
Witnesses, iii, 106.
Appleton, Samuel, 26, iii, 15.
Arnold, John, Jailor of Boston, iii, 20, 179.
Arnold, Margaret, 145.
Ashurst, Henry, Sir, I, vi; Agent for Massachusetts, iii, 148-9.
Astrology, injudiciously regarded, 122, 238.
Atkinson, John, Witness against Martin, 178; Sarah, 184; John's Cow
bewitched, iii, 94; Sarah, is amazed, _at nothing_, 100.
Attaballipa, his Fate, iii, 138-9.
Austin, sweet spirited, 27.
Aves, Samuel, ii, 68.
Ayer, John, Jr., iii, 196.
BACHELOR, John, Apology of, iii, 135.
Bailey, John, iii, 40; Constable, 113.
Bailey, N., his Definition of Witchcraft, I, xiii.
Baker, ----, Sister to Ann Putnam, iii, 11.
Balch, Benj. Jr., Wife Elizabeth, swears against Mrs. Bishop, iii, 78.
Ballantine, John, II, xxii.
Ballard, Joseph, iii, 51; Brother John, _ib._, 113; Operations to
discover Witches, 55; Witnesses, 126.
Baptism by the Devil, Ceremony of, iii, 113.
Bare, John, Searcher for Witchteats, iii, 39.
Barker, Abigail, signed a Recantation, iii, 57.
Barnard, John, II, xxi; prays at Witch Examinations, iii, 56.
Barnes, Benjamin, iii, 221.
Bartel, Robert, Capt., iii, 178.
Barton, James, II, xxiii.
Bates, William, Extract from, ii, 113-14.
Baxter, Richard, I, xx; on Memorable Providences, 10, 141; thanks C.
Mather, ii, 43; quoted, 45; his ungainsayable Book, 86; cure of Church
Divisions, 111; commends I. Mather, 113; his Ideas of a Devil and
Witch, &c., 113-119; his Work the Effect of aged Imbecility, 119.
Bayley, Mrs., Sister to Ann Putnam, iii, 11.
Beacon, Joseph, 136, 137.
Beale, William, swears against Mr. English, iii, 177-86; Son dies, 182,
183.
Belknap, Jeremy, referred to, ii, 85.
Belzebub, Works ascribed to, iii, 163.
Bent, Peter, of Sudbury, iii, 221.
Benom, Mistress, accused, iii, 130.
Bent, Mr., ----, iii, 100.
Bentley, William, D. D., on P. English, iii, 179-81.
Bereans, reference to, ii, 3.
Bernard, Richard, on detecting Witches, 45-6; Remarks on, ii, 12; Calef
on, 56; how did the Jews manage without him, iii, 165.
Bibber, John, Witness against Giles Cory, iii, 172.
Bibber, Sarah, iii, 8; swears against Mrs. Nurse, 11; against Mr.
Burroughs, 62; against Cory, 170.
Billerica, People of, bewitched, iii, 118.
Bishop, Bridget, Trial of, 163; what her Shape did, 164; her Coat torn
while Invisible, 165; her Poppets discovered, 173; Teats found upon
her, 174; accused ten Years before, 208; long reputed a Witch, iii, 31;
Executed, _ib._; Copy of her Indictment, 74; others, 75-6; Trial of,
77-80; why called Oliver, 78; has a preternatural Teat, which vanished,
88.
Bishop, Edward, iii, 11; and Wife Sarah, committed, 16; why cried out
on, 17; escape from Prison, 49; his Sow bewitched, 81-2.
Bishop, Samuel, iii, 49; had married a Putnam, _ib._
Black-art taught by the Devil, I, xii.
Black, Mary, arrested, iii, 16.
Blackmore, Richard, Sir, I, lxxvi.
Black Pig, one appears to John Louder, iii, 85-6.
Blazdel, [Henry?] 181, iii, 97.
Bligh, (Bly,) John, swears against Mrs. Bishop, 167, iii, 81-2, 88.
Bligh, William, 173, iii, 76, 78, 82, 88.
Blount, Thomas, Definition of Witchcraft, I, xii-xiii.
Bocking, Jane, 142.
Bodin, John, Writer on Demonology, ii, 6, 117.
Bohun, Edmund, Licencer, I, cii.
Booth, Elizabeth, iii, 16, 204.
Boxford, Witchcraft in, iii, 126.
Boynton, Joseph, ii, 151.
Bradbury, Mary, condemned, iii, 44.
Bradford, William, 26.
Bradley, Samuel, II, xxvii.
Bradstreet, John, accused, iii, 52; makes his escape, 53.
Bradstreet, Simon, 26, ii, 85, iii, 52, 145-6; Dudley commits accused,
iii, 52.
Brattle, Thomas, Letter to, ii, 85-92; William, 108.
Braybrook, Samuel, iii, 7; accuses Giles Cory, 170.
Bridges, James, iii, 126.
Bridgham, Joseph, ii, 151.
Bridgman, Orlando, Sir, 141.
Brimstone, horrid Scent of, 121; without a Metaphor, 122; a Flood of,
ii, 4; used in tormenting, ii, 33; scalded with, 47; smelt in Margaret
Rule's Case, 53.
Brinley, George, I, viii.
Brown, Hopestill, iii, 221.
Brown, William, Witness, 182; his Wife sees Susannah Martin vanish,
iii, 99; some Devil bewitches her, _ib._
Bunyan, John, I, xxi.
Burder, George, I, lxxix.
Burnet, Bishop, 140.
Burroughs, George, 151; Charges against, 153; childish Accusations
against, 154; alleged Confusion, 155; accused of Murders, 156; Ghosts
of his Wives, 157; his Promises to induce People to become Witches,
158; had the Strength of a Giant, 159; Treatment of his Wives, 160;
puts on Invisibility, 161-2; denies the Existence of Witches, 162;
Executed, 163; his great Strength from the Devil, ii, 9; further
Account of his Execution, iii, 38-9; Confession of one of his Accusers,
43; Indictment, 61; Trial, 63; Brother-in-Law to Mr. Ruck, 72-3; denies
that there are Witches, 74; about his putting on Invisibility, 123;
Cause of his being prosecuted, 210.
Burrows, [Burroughs] Jeremiah, 84.
Burton, Robert, I, xxxviii.
Buxton, John, afflicted, iii, 17.
CALEF, Robert, I, xxix, lxxv; his _More Wonders_, &c., lxxvi; a
singular Judgment upon, lxxxvii; little known of him, II, xii; a Sir
John, xiii; his _More Wonders_ burnt, xxi; Will of, xxiii; before
Authority to defend himself, ii, 8; Visit to Margaret Rule, 49;
threatened with Arrest for Slander, 54; proposes an Interview with Mr.
C. Mather, 55; Letter to Mr. C. M., 56-59; prosecuted, 55; explains his
Belief of Witchcraft, 56; on the Power of the Devil, 58; complains of
Mr. M.'s bad Faith, 60; not appeared against at Court, _ib._; another
Letter to C. M., 70-74; the Case of Rule further examined, 72, &c.;
another Letter to C. M., 79-85; his Endeavors to clear the Accused, 78;
expects Enemies, 84; will do his Duty, 85; Letter to Mr. B., 85-92;
Letter to the Ministers, 92-102; charges C. M. with being a Cause of
the Witch Troubles, 92; his Answer, 93; his _More Wonders_ denounced,
96; Letter to S. Willard, 102-105; another to C. M., 113; describes
the Perils to an Opposer of Witchcraft, 122; Letter to the Ministers,
124-34; rebukes the Ministers, 132-3; Letter to Wadsworth, 134-40;
Exposure of C. M.'s bad Logic, 136; Answer to Stuart, 186-198; on
Angels, 187; accused of Blasphemy, 202; another in Answer to Stuart,
207-212; Strictures on I. Mather's Agency, iii, 18 or 19.
Camerarius, living Library, ii, 6.
Carlton, William, II, vii.
Carrier, Martha, Indictment and Trial of, 194, iii, 113-121; horribly
tortures poor People, 115; her Children swear against her, _ib._;
causes Sores, 116; pulls one by his Hair, 117; kills Cattle, 118;
shakes Phebe Chandler, 119; makes Noises in the Air, _ib._; seen at
Witch-meetings, 120; goes through the Air on a Pole, _ib._; at a
diabolical Sacrament, _ib._; a rampant Hag, 121; to be Queen of Hell,
_ib._
Carrier, Richard, 197, 199, iii, 117; afflicts one, 118.
Carrier, Thomas, 194.
Cary, Mrs., accused, iii, 11; sent to Prison, 20; Barbarity towards,
20-25; escapes to New York, _ib._
Cary, Jonathan, [Nathaniel,] iii, 25.
Cat-rope, described, ii, 7.
Chamberlain, Edward, I, lxxvi.
Chandler, Bridget, swears against Mrs. Carrier, iii, 119.
Chandler, Phebe, 198; shaken by a Witch, iii, 118; her Legs seized on,
119.
Chandler, Susan, 142.
Chandler, Thomas, Evidence, iii, 126.
Chapman, Simon, and Wife, iii, 107.
Charity, recommended, 28.
Charles, Second, iii, 143.
Charlestown, Witchcraft Trials at, iii, 126.
Charms, by whom practiced, ii, 28.
Chase, G. W., _History of Haverhill_, iii, 128, 196-7.
Checkley, Samuel, ii, 151.
Cheever, Ezekiel, Scribe, iii, 31.
Chester, Bishop of, I, ix.
Chips in Wort, defined, iii, 126.
Choate, Thomas, II, xxvi.
Christian, Philosopher, I, lxxii-iii.
Churches, why often struck by Thunder, 68-9; prevent Witchcraft, 130-1.
Churchill, Sarah, iii, 204.
Circles.--See WITCH-CIRCLES.
Clark, Mary, Examination of, iii, 195-7.
Clark, Samuel, his Story of the Devil's Appearance, 121.
Clavigero, [Francis Xavier,] 202.
Cloyce, Peter, protests against Mr. Parris, ii, 143.
Cloyce, Sarah, iii, 7, 53; Sister Nurse, 11, 13; goes out of Meeting,
14; an excellent Woman, 211.
Colman, Benjamin, I, xci, xcvi.
Coman, Richard, 167; swears against Mrs. Bishop, iii, 82.
Comings.--See CUMMINGS.
Connecticut, Witchcraft in, iii, 130, 131.
Cook, Elisha, Judge, ii, 157; Agent to England, iii, 148, 221.
Cook, John, a Witness, i, 166, iii, 78, 80-1.
Cooper, Thomas, on Witchcraft, xxxv.
Corwin, Jonathan, I, vii, 26, iii, 6, 10, 15; examines Giles Cory, 169.
Corwin, George, Sheriff, iii, 49, 50; buried, 79, 187, 202.
Cory, Giles, pressed to Death, 209, II, vii, iii, 7, 44-5, 79; his
Examination, 169-173; Site of his Residence, 174.
Cory, Martha, accused, ii, 7, 9; sent to Prison, 10; sentenced to
Death, iii, 44; executed, 45; Ballad on her and her Husband's Fate,
174-77.
Cotton, John, I, xxv, lxvi.
Cox, Mary, Irons for, iii, 20.
Crosby, [Anthony?] a Doctor, declares Hysterics a Case of Witchcraft,
iii, 100.
Cullender, Rose, 142.
Cumbey, Robert, II, xxi.
Cummings, Josiah, iii, 107.
Cummings, Isaac, Witness, 192, iii, 105; his Mare dies, 111.
Curiosities, matchless, 201-210.
Cushing, John D., II, vii.
DAGGET, William, iii, 183.
Dane, Deliverance, signs a Recantation, iii, 57.
Dane, Francis, iii, 121; John, his Apology, 135.
Danforth, Samuel, I, xcvi; Thomas, ii, 109; iii, 15; Judge, 125;
Services, 126; admonishes Mrs. Daston, 128.
Daniel, Samuel, 26.
Dastin, Goodwife, iii, 126; cleared, 127; but dies in Prison, 128.
Davis, Silvanus, 26.
Dean, John Ward, 13.
Dee, John, Astrologer, 124.
Defoe, D., on the Devil, 102.
Delrio, on Witchcraft, I, xiii, xx.
Demonology, by King James, I, xx; its Character, xxi, xli-xliii.
Demons, prestigious ones, iii, 160.
Denmark, great Discovery of Witches in, 148.
Desaguliers, J. T., I, lxxvi.
Devil, I, xi; teaches the Black Art, xii; how he creates Witches, xv;
Nature of his Covenant with, xviii-xix; exists by God's Permission,
xx; the Principal in Witchcraft, but cannot be tried, xxvi; assents
to good Offices, xxxvii; appears personally to Witches, liv; what he
requires of them, lv; coming down in great Wrath, I, 50, 54, 76, 95,
101, 117, 122, 135; owned N. England, 15; an Army of Devils, 17; many
sign his Book, 18; has made a dreadful Knot of Witches, _ib._; his
Juggles feared, 19; bid come out of a Damsel, 20; Speech of, 20-1;
may represent an innocent Person, 21; darting Operations, 24; raises
Storms and Tempests, 25; envies the Prospects of the Country, 26;
made us a troubled Sea, 27; gives us Shakes, _ib._; commissioned by
Witches, 29; tells many Truths, 31; Devil-ridden, 33; always leaves
the Mark of his Covenant, 40; League with, 41; his Existence not
doubted, 55-6; Government among, 57; swarm about us like the Frogs of
Egypt, _ib._; Prince of the Power of the Air, _ib._; Belzebub, 58;
knows every Language, _ib._; Degrees of Devils, 59; horrible Dragon,
60; a Tyger, 61; gets Liberty to make a Descent upon Men, _ib._;
Rendezvous of his Troops, _ib._; his long Journey, 62; a Do-evil, 64;
a Moloch, 65; prevents Discoveries and Inventions, 66; sends Plagues,
and Pestilence, and Wars, 67; a Vulcan, 68; makes a horrible Tempest,
69; uses a hot Iron, 71; his Wrath increases, is Prince of this World,
72; God swears at, 73; his Time almost out, 74; God's Command to,
76; makes Earthquakes, 77; his present Quarters, 79; his World, 80;
incredible Droves of, 81; nibbles at the Heels of Saints, 83; the
World his Country, 85; his Time nearly out, 88-91; his eldest Son, 89;
alarmed at the Settlement of N. England, 94; an Eyesore to, _ib._; an
antagonistic Force, 96; appears as a black Man, 102; his Law Book, 104;
takes on the Likeness of harmless People, 106; permitted by God, 107;
burning and sooty, 109; in God's Chain, 110; baptises, 111; administers
the Sacrament, _ib._; how influenced to come down, 114; the Way to
out-wit him, _ib._; we give Rest to, 115; Sparks of Hell Fire flashing
from every Side of, 115; on a Chimney in Germany, 116; throwing Stones
there, and other Mischief, 117; set on by the Wrath of God, 118;
rattling of his Chains heard, 121; an Asp, 122; infernal Dragon, 124;
flies about as a Bird, 130; Children dedicated to, 131; a Whip for his
Back, 132; forced to fly by a Woman behind the Door, 133; a Prince, a
God, 134; afflicts with Distempers, 148-9; a black Man, 159; described,
171; one in a Meeting-house, 174; performs Baptisms at Newbury Falls,
194; carries some to a Witch-meeting on a Pole, 199; appoints a Queen
of Hell, 200; apishly affects divine Things, 201; his Proceedings among
the Swedes, 216; discovered by the Author, 217; his Power, 218; Dog of
Hell, 219; Serpent upon a Rock, 220; tempts with Friendship, 224; a
speckled Snake when he tempted Eve, 225; shoots cruel Bombs, 227; would
burn all the Bibles, 229; a Throng of in the Author's Meeting-house,
230; he rocks Persons to sleep there, 231; hurried Jesus to the Top of
the Temple, 232; prevents Witches from uttering all the Lord's Prayer,
_ib._; a Nimrod, 233; can attack with Thunder and Lightning; raise
Storms, _ib._; a Goliah; dogs Ministers, bad at quoting Scripture, 234;
quotes it for our Terror, 235; plays the Preacher, 236; consulting
Astrologers is going to the Devil, 238; a Mountebank, 241; to worship
him is Witchcraft, 243; with lengthened Chains, ii, 4; commissioned
by Witches questioned, 7; further discussed, _ib._, 8; his Power to
create Strength? 9; origin of the Belief in such a Character, 11; a
damnable Doctrine, 12; appears to an Indian, 25; prodigious Descent
of, 26; his Size, Complexion and Voice, 29-30; his Power, 41; very
uncertain, 42; "horrendous Operations," 46; got a Scourge for his Back,
47; not commissioned by a Witch, 58; denied, 76; can work Miracles, 74;
his Bounds set, 76; causes Plagues, 79; does not know every Language,
80; his Testimony not to be regarded, 82; the oldest Sinner, 90;
more about his Powers, 94-5; vast Numbers of, _ib._; a Free-willer,
118; commissioned by Contract, 128; only commissioned by God, 130-1;
no Father of Bastards, 196; an independent Power, 201; resembles
an Indian, iii, 70; described, 85; flies over an Apple-tree, 86;
Depredation in a Meeting-house, 89; performs Baptism, 112; his Manner
of Baptising, 113; vanquished by Sir W. Phips, 158; commissioned by
Witches, 162; meets with Astonishment, 209.
Douglass, William, I, lxix, lxx, iii, 125, 159.
Downer, Robert, Witness against Mrs. Martin, 180; tormented by her in
the Shape of a Cat, iii, 96.
Dragon, makes Wars, 67; insinuates Witchcraft, 124; a great Devil, 216;
hard after Ministers, 234; keeping Guard, ii, 79.
Drake, Nathan, Extracts from, I, xxxiii.
Dudley, Joseph, iii, 145; presides at the Trial of Glover, 153.
Dummer, Jeremiah, ii, 151.
Dunton, John, I, vi, viii, 217, ii, 109.
Durent, Ann, 142; William, _ib._
Dustin, Hannah.--See DASTIN.
EAMES, Rebecca, condemned and executed, iii, 45.
Earl, Robert, on Margaret Rule, ii, 69.
Earth, recedes from the Sun, 75; filled with firey-flying Serpents, 81.
Earthquakes, the Work of the Devil, 77, 78; happening all over Europe,
91, 92.
Easty, Isaac, committed for Witchcraft, iii, 16.
Easty, Mary, sentenced, iii, 44; her Execution, 46; dies protesting her
Innocence, 46-48; an excellent Woman, 211.
Elimas, Sorceries of, ii, 171.
Eliot, Edmund, 181, 182, iii, 97-8.
Eliot, John I, lxvi.
Elizabeth, Queen, Witchcraft in her Time, I, xxxix.
Elliott, Andrew, Apology of, iii, 135.
Ember-weeks, what they are, ii, 116.
Enchantments encountered, 9-48.
Endicott, Zerobbabel, 210.
English, Mary, committed, iii, 16; escapes, 50, 79; Testimony against,
126-7.
English, Philip, indicted, iii, 16; escapes from Prison, 50; Account
of, 177; an Episcopalian, 178; dies, 181.
Ethnics, Gentiles, ii, 119, iii, 164.
Evelith, Joseph, Apology of, iii, 135.
FALKNER, condemned to Death, iii, 45.
Familiar Spirit, who hath it, iii, 166.
Farnam, John, iii, 126.
Farnum, [Varnum?] Ralph, 195.
Farrare, Thomas, iii, 185.
Fast, appointed in Reference to Witchcraft, iii, 132.
Felt, Joseph B., cited, ii, 109, iii, 20, 181.
Filmer, Robert, Sir, on Witchcraft, I, xvii-xx, xxv.
Firmin, Giles, 13.
Fisk, Thomas, Apology of, iii, 36, 135.
Fisk, William, iii, 135.
Fletcher, Benjamin, Gov., iii, 25; his Kindness to Fugitives from
Witchcraft Prosecutions, 180.
Flint, Thomas, a Searcher for Witchteats, iii, 39.
Flood, a great one in the Connecticut, 29.
Fogg, John S. H., ii, 75.
Fools, made able Fortune-tellers, iii, 142.
Foster, Ann, executed, iii, 45; her Confession, 119-20; Remark upon,
208.
Foster, Ephraim, Evidence in Wardwell's Case, iii, 126.
Foster, Hannah, confesses being carried on a Pole to a Witch-meeting,
199.
Foster, Jacob, iii, 107.
Foster, John, first Printer in Boston, 26.
Fowler, Joseph, iii, 8.
Fowler, Samuel P., ii, 6; his Life of Parris, iii, 198.
Foy, [John?] Captain, 137.
Franckius, [Peter?] I, lxxvi.
Franklin, Benjamin, I, lxxvi-vii.
Freemen, and Non-freemen, iii, 143.
Fuller, Goodman, is killed by Witchcraft, iii, 64.
Fuller, [Jacob?] a Doctor, decides a Case of Hysterics to be
Witchcraft, iii, 100.
Fuller, John, iii, 11.
Fuller, Thomas, D. D., I, lxxvi-vii, II, 196.
Fuller, Thomas, iii, 199.
GALLOWS-HILL, where reputed Witches were executed, iii, 45.
Gallows-Tree, iii, 177.
Gaul, John, on Detection of Witches, 42-4; his Rules observed, 153;
Remarks upon, ii, 12; Calef on, 56, 70, 178, 197; Mather on, iii, 64.
Gedney, Bartholomew, I, vii, 26; Judge, iii, 26; Conduct at Capt.
Alden's Trial, 28, 30, 172.
Gee, Joshua, I, xcvi.
Germany, the Devil on a Chimney there, 116, 117; Witchcraft in, ii, 197.
Ghosts of murdered People appear, 155, 156-7, 209, iii, 106.
Gibbs, Barnabas, II, xxv.
Gidney, Bartholomew.--See GEDNEY.
Gill, Obadiah, II, xxi; William, a Searcher for Witchteats, iii, 39.
Glanville, Joseph, describes Unbelievers in Witchcraft, I, lxi.
Glover, _Goody_, executed, iii, 153.
Goblin, one described, iii, 85-6.--See HOBGOBLIN.
God, swears in loud Thunders at the Devil, 73; more abandons the World
than formerly, 75; bids the Devil make all miserable, 76; permits the
Devil to come upon us, 107; has the Devil in a Chain, 110; his Wrath
sets on the Devil, 118; would have subdued the Devil if called upon,
120; swears in Wrath, 125; clucks to us, 130; a Dog of Hell barking
at him, 219; the Devil superior to, ii, 9; whether he commissions the
Devil, 70; the Mother of, 82; leaves the Devil at free-will, 118;
commissions the Devil, 130-1.
Godfrey, John, iii, 52.
Gold, Sam., at Mrs. Bishop's Trial, iii, 78; at Giles Cory's, 170.
Good, Sarah, accused of being a Witch, iii, 6, 7; her Child also, 11;
Chains for, 20; executed, 33; Horrors attending, 34, 187.
Good, William, iii, 7.
Goodall, Goodwife, iii, 8.
Goodwin, John, Children bewitched, I, lxxxviii; testifies to a Miracle,
II, xxi; Baxter on the Story, 45; farther Note on, iii, 153.
Gould, William, II, xxiii.
Gowans, William, I, xciii.
Gray, Samuel, swears against Mrs. Bishop, 166, iii, 31.
Green Lane, iii, 115.
Green, Mary, imprisoned and escapes, iii, 53.
Green, Thomas, II, xxv.
Greenslett, John, iii, 64.
Greenslett, Thomas, swears against Mr. Burroughs, iii, 64.
Griggs, Dr., iii, 8, 190, 205-6.
HADLEY, Deborah, iii, 107.
Hale, John, prays at Witch Trials, iii, 10; attends Examinations, 22;
his Wife accused, 48; on Mr. Parris's Conduct, 207.
Hall, Bishop, on the Devil's Prevalency, 112; on Astrology and Magic,
124.
Hanvoord, Goodman, iii, 11.
Happy Family, Origin of, 29.
Hardy, Thomas, his Snare of Devilism, iii, 102.
Harris, Benjamin, I, vii, II, 55.
Harrod, John, iii, 11.
Hathorne, John, I, vii, 26, iii, 6, 9, 15; Inhumanity of, 23; Examinant
of Giles Cory, 169; of Tituba, 187; of Mary Clark, 195.
Hathorne, Susanna, iii, 195.
Haverhill, Witchcraft in, iii, 128, 195, 197.
Hell, Toyls of, 19; Belial of, 22; Mad Dogs of, 27; Philistines of, 27;
Mastives of, 64; lowest Depths of, 77; hellish Rattlesnakes, 80; wild
Beasts of, 86; Ty-dogs of, 108; Adders of, 118; a little Portraiture
of, 131; a Queen appointed for, 200; the Pilate of, ii, 27; Lions and
Bears of, 43; lively Demonstrations of, 47; Covenant with, 136; great
Officers of, iii, 113.
Hemmingius, Nicholas, 204.
Herrick, George, ii, 109; Marshal, iii, 11, 17; testifies against Giles
Cory, 172.
Herrick, Henry, iii, 135.
Heyman, Samuel, 26.
Hiacoomes, a Christian Indian, ii, 23.
Higginson, John, I, vii, 201, 207; Examiner, iii, 126.
Hill, John, Capt., ii, 75; at Salem, iii, 27.
Hill, Zeb., a Searcher for Witchteats, iii, 39.
Hinckley, Thomas, 26.
Hoar, Dorcas, condemned, iii, 44; Estate seized, 50.
Hobs, William, committed, iii, 16.
Hobbes, Thomas, ii, 201.
Hobbs, Abigail, condemned and executed, iii, 45.
Hobbs, Deliverance, Witness against Bishop, 165; committed as a Witch,
iii, 16; tormented, 80.
Hobgoblin, Witchcraft, iii, 137.--See GOBLIN.
Holland, Joseph, II, xxii.
Hollingworth, Richard, iii, 179, 182; William, _ib._
Holton, Benjamin, iii, 11; Sarah, Witness against Mrs. Nurse,
_ib._--See HOULTON.
Hopkins, Matthew, 30.
Horneck, Anthony, 19, 69, 221.
Horse-shoes, used by Conjurors, iii, 142.
Houlton, Joseph, iii, 113, 203.--See HOLTON.
How, Elizabeth, 188, iii, 33; Indictment of, 104; Trial of, 105-113;
Wife of James, _ib._, 107; baptised by the Devil, 112.
How, John, 190; Witness against his Sister, iii, 109.
Howe, John, Mr., iii, 139.
Howell, James, on Witchcraft, ii, 127.
Hubbard, Elizabeth, iii, 7, 62; swears against Mrs. Bishop, 75-6;
against Carrier, 114; against Giles Cory, 170; has Fits, 192.
Hudibras, on A. Ross, ii, 126.
Hudson, William, sees Margaret Rule go up without Hands, ii, 70.
Hughes, John, iii, 7.
Huguenots, Note on the, 70.
Hunnewell, Richard, Lt., iii, 64.
Hunt, Ephraim, ii, 151.
Hutchinson, Benj., Complainant, iii, 26.
Hutchinson, Elisha, 26.
IMPS, Employment of, 112; one sinks a Ship, _ib._; one appears like a
Rat, ii, 35.
Indians, vast Herds of, 65; Efforts of Powawes against the Settlers,
94-5; one of great Strength, 159; under Conduct of the Devil, 207;
Christian, ii, 23; one tempted by the Devil, 25; Witches among, 75;
Reason for, 117-18; Notions of Religion, 125; Covenant to adore the
Devil, 136; practice Witchcraft, iii, 5; resemble the Devil, 70; in
Witchcraft, 185-95; two at Salem, 204.
Ingersol, John, 163; Nathaniel, ii, 143, iii, 11; Witness, 15, 17, 199.
Inventions, hindered by the Devil, 66.
Invisibility of Witches, 204; Mist of, iii, 160.
JACOBS, George, Executed, iii, 38; further noticed, 43, 50, 204.
Jacobs, Margaret, confesses, iii, 43-4; escapes Death, _ib._
Jacobs, Mary, one of the Afflicted, iii, 8.
Jacobs, Thomas, Evidence against Bibber, iii, 8.
Jackson, Doctor, iii, 183.
Jamaica, Earthquake at, 78.
James First, his Demonology, I, xx; his Royal Nonsense, xxii; his Rules
for detecting Witches, _ib._; followed by Cooper, xxxvii; Effect of
James's Book, xli; describes what Witches can do, lii, liii.
James Second, 10, 92, iii, 131; Knights Sir William Phips, 137, 143.
Jennings, David, I, lxvii.
Jesus, on the Top of the Temple, 232; on the Battlements, 233.
Jewel, Bishop, [John,] I, xxxix.
Jewett, Nehemiah, ii, 151.
John, Indian, iii, 3; bewitched, 15; accuses E. Bishop, 17; his Wife
Tituba, 22.
Johnson, Eliza, iii, 126.
Johnson, Samuel, defines Witchcraft, xiv.
Jolliffe, John, Counsellor, 26.
Judges, remarkably blind, 107; pitiable, 127; defer to Hale's
Decisions, 141; their Reason departed, 174.
Jurin, James, I, lxxvi.
Jurors, some acknowledge their Errors, iii, 134-5.
Justin, Martyr, ii, 10.
KEELING, Judge, a wise Decision of, disregarded, 148.
Kembal, John, Witness against Martin, 180; she bewitches his Cattle,
iii, 96-7; sees a black Cloud, and runs upon Stumps, _ib._; Puppies
appear to him, 98.
Keney, Henry, testifies against Mrs. Cory, iii, 7.
Kersey, John, his Definition of Witchcraft, I, xii.
Keys, used by Conjurors, iii, 142.
Keysar, ----, Daughter distracted, iii, 16.
Kimball.--See KEMBLE.
King, D. P., owned the Site of Giles Cory's House, iii, 74.
Knowlton, Joseph, and Wife, iii, 107.
LACY, Lawrence, Wife bewitched, iii, 120.
Lacy, Mary, 199; another, 200; Condemned and Executed, iii, 45; her
Confession, 120.
Lancashire Witches, 158.
Lane, Francis, Witness, 193, iii, 105; his Rails bewitched, 112.
Laplanders, Witchcraft among, 22, 108.
Lawrence, Robert, of Casco, iii, 64.
Laws, against Witchcraft, remark on, iii, 125; repealed, _ib._
Lawson, Dedot, his History, I, iv, vii, 156, 186; endorses the Story
of the Iron Spindle, 205; defends the Proceedings against Witchcraft,
ii, 154-5; at Salem, iii, 7, 12; on Mr. Burroughs, 39; his Wife and
Children killed, 64; Chaplain to Andros's Expedition, _ib._; more about
the Murder of his Family, 68; on the Devil's Baptism, 113.
Le Clerc, [Jean,] cited, ii, 212.
Legion, definition of, 56; of Devils, 218, ii, 95.
Leverett, John, Gov., ii, 108.
Lewis, Mary, [Mercy,] iii, 26, 75.
Lewis, Mercy, iii, 8; sees a Man in White, 13; Witness against Mr.
Burroughs, 62, 64; against Mrs. Bishop, 75; against Philip English,
126; against Giles Cory, 170; Account of, 204; why she accused Mr.
Burroughs, 210.
Leyton, [Thomas,] Mr., of Lynn, iii, 185.
Loader, [Louder?] John, Evidence against Mrs. Bishop, iii, 76.
Locker, George, Constable, iii, 187.
Lothrop, Barnabas, Counsellor, 26.
Louder, John, 170; sees the Devil, 171; sees a Black Pig, iii, 85.
Louis, Fourteenth, 93.
Lynd, Joseph, Counsellor, 26.
MANCHESTER, a Spectre worsted there, 206.
Maniche, an Arabian God, ii, 125, 128.
Manning, Jacob, Dep. Marshal, arrests Mr. English, iii, 181.
Marshall, John, II, xxviii.
Martin, George, iii, 97.
Martin, Susanna, Trial of, 175; Execution, iii, 33; Indictment against,
89-103; cast into a very singular Confusion, 100; appears to John
Pressy, 101.
Martyr, Justin, ii, 10.
Mary, Queen of William Third, 92; Death of, iii, 131.
Mascon, the Devil of, 59, 70.
Mason, Stephen, Counsellor, 26.
Mather, Cotton, why charged with an undue Share of the Persections, I,
iii, lxxiv, lxxxv; his Faith in Witchcraft, v; his unfortunate Book,
xxxiv; Memoirs of, lxv-xcviii; his Defence, 1-4; further Defence of
the Prosecutions, iii, 59-61; Countermines the Plot of the Devil, i,
3; bedeviled, 80; condemns Astrology, 123-4; Pity for the Judges,
127-8; not present at the Witch Trials, 139; Rejoices at the Justice
of the Work against Witches, 140; Horror at the Name of Mr. Burroughs,
152; believes in the Ability of Witches to put on Invisibility, 162,
204; gives Unbelievers three Bones to pick, 205; some Misgivings about
shedding Blood, 207; Argument against Calef, II, xiii-xviii; Story of
Margaret Rule, ii, 21-36; read many Books of Physic, 34; relieves M.
Rule by three Fasts, 39; pains to rescue the Miserable from Lions and
Bears of Hell, 42; thanked by Venerable Baxter, 43; tries to prevent
excessive Credit of spectral Evidence, 44; his own Estimate of his
Labors, 46-7; Complaints, 48; Letters to, 48-62; threatens Calef,
54; has him arrested, 55; fails to meet him, 60; Whittier on, 61;
Letter to Calef, 62-8; brings heavy Charges against him, 64; People
believe smutty Things of him, 65; Defends his Father, 66; offers Mr.
Calef the Use of his Books, 67; Charges of Hellish Witchcraft, 80;
does not understand the Wiles of the Devil, 83; Thunder breaks into
his House, 86; defines a Witch, 90; a Cause of the Convictions, 92;
his Answer, 93; Denial of Statements made by Calef, 96; does not
distinguish between Miracles and Works of the Devil, 97; Arraigned by
R. C. in Argument, 135-6; Messenger, 151; heavy Charges against Calef,
iii, 32; Acquainted with the Wiles of the Devil, _ib._; Conduct at
Mr. Burroughs's Execution, 38; Defence of the Prosecutions, 59-61;
Omissions, iii, 106, 109, 111; an Advocate, 122; his Account of Trials
as faithful as others, 123; his Life of Phips anonymous, and why, 136;
Defends it, 137-8, 140; strenuous for a Reassumption of the Charter,
146; compares Mr. Calef to Satan, 151; the most Active of any in
prosecuting Witches, 154; his contradictory Statements pointed out,
157-8; his Ambidexterity, 154, 159; his Relatives accused, _ib._;
sincere and credulous, 161.
Mather, Increase, I, vi, xxx; ii, 12; prays with Margaret Rule, 51;
Proceedings against Mr. Calef, 55; cited, 60; defended by his Son, C.,
66; on the Devil, 90, 95; _Remarkable Providences_, 106-7; Messenger,
151; Defence about the Charter, iii, 18; Proctor's Appeal to, 40; Cases
of Conscience, 58; Angelographia, 131; his Acts retold by his Son, 136,
141; his Ideas undergo a Change, 142; troubled by Fobb-actions, appears
to King James, 145; his Reason for accepting a new Charter, 149; the
bewitched _Eye_, 160; Moderater of Mr. Parris's Council, 216.
Mather, Nathaniel, iii, 139.
Mather, Samuel, Life of his Father, I, lxvii; Funeral Sermon on, xcvii.
Mead, Matthew, Mr., iii, 139.
Meeting House, the Devil in one, iii, 89.
Memorable Providences, approved by Baxter, 10; a Work by I. Mather, ii,
12, 106-7.
Merlin, Ambrose, ii, 196.
Mexico, Indians of, 201-2.
Middlecot, Richard, 26, ii, 151.
Millenium, near at Hand, 90-1.
Milton, John, I, xi.
Ministers, why dogged more by the Devil than others, 234; Stars of
Heaven, in danger of the Dragon's Tail, _ib._
Miracles, one witnessed, ii, 74; wrought by Men, 128.
Mist of Invisibility, iii, 160.
Moody, Joshua, iii, 40; aids Philip English to escape from Jail,
179-180.
_More Wonders_, a vile Book, 96.
Morgan, Samuel, Searcher for Witch teats, iii, 39.
Mormons, reference to, ii, 81.
Morton, Charles, ii, 108.
NAZIANZEN, the Author like a, 28.
Newbury-Falls, Baptisms there by the Devil, 194, iii, 112, 197.
New England, Loyalty and Religion in, 10; no Land so free from Vices,
12; once the Devil's Territory, 15, 120; broken in upon by an Army of
Devils, 17; a Scandal feared from Witchcraft, 19; Province of, 20;
stocked with Rattle-snakes, 25; little Hope of, from the Wrath of the
Devil, 93-4; a howling Wilderness, 94; its Losses by Indians and by
Sea, 95; Decline of Godliness in, 96; poor N. England, 109; People in
the Belly of Hell, 110; pleases the Devil, 122; no People so basely
despise the Gospel, 125; hast destroyed thyself, ii, 6; a Charter
obtained, iii, 142; why Quo Warrantoed, 143; worse circumstanced than
any Corporation in England, _ib._; Revolution in, 144-153; Prodigies
in, not a tenth Part related, 161.
Necromancy, who are guilty of it, iii, 166.
Noyes, Nicholas, I, vii, iii, 7, 9; at Alden's Trial, 28; Conduct at
Executions, 34; his Firebrands of Hell, 48; at the Examination of Mary
Clark, 196.
Nurse, Francis, iii, 7, 198.
Nurse, Rebecca, iii, 7, 10; Sister Cloyce, 13; executed, 33; her
Explanation, 36, 37; Sister Easty, 46; why accused, 210.
Nurse, Samuel, ii, 143, 159, 211.
OAKES, Thomas, Agent to England, iii, 148.
Ogilvie, John, Definition of Witchcraft, I, xiv-xvi.
Old South Church, Boston, iii, 133; Ministers of, in Witchcraft Times,
177.
Oliver, alias Bishop.--See BISHOP, BRIDGET.
Orton, Job, on W. Perkins, 38.
Osborn, Sarah, accused, iii, 6, 7; Iron Chains prepared for, 20;
accused by Tituba, 188.
Osgood, Mary, Recantation of, iii, 57.
PACY, Deborah, afflicted, 142.
Pacy, Elizabeth, afflicted, 142.
Paganism, Popery, 52.
Palmer, John, his Book on N. England, iii, 144.
Paracelsus, [Auroleus,] I, xxxviii, 68.
Parker, Alice, a Witch, 208; Sentence to die, iii, 44.
Parker, Mary, condemned and executed, iii, 45.
Parris, Elizabeth, iii, 8, 209.
Parris, Noyes, iii, 221.
Parris, Samuel, Protest against, ii, 141-3; long and humble
Acknowledgment, 143-8; Ministers and Elders of the Churches recommend
his Acknowledgment be accepted, 149-51; further Protest against, 152-3;
the Elders' Plea for, 155-6; accused of swearing falsely, 158; his
Account of the Beginning of the Troubles, iii, 3-4; swears against
Rebecca Nurse, 11; preaches, 14; appointed Scribe at the Examinations,
15; Examinations at his House, 22; swears against Mrs. Bishop, 75;
Scribe at How's Trial, 105; at other Times, 127; at Cory's Examination,
173; Account of, 198-222; Family of, 203-4, 209; not an Enemy to Mr.
Burroughs, 210; not a swift Witness, _ib._; how his Name comes to be
frequent in the Trials, 211; cleared by a Council, 217; but dismissed,
218; Epitaph on his Wife, 221; his Death, _ib._
Parris, Samuel, Deacon, iii, 221.
Parris, Thomas, iii, 198, 222.
Payne, Robert, Juror, iii, 127, 185.
Payson, Edward, ii, 151; pleads for Mrs. How, iii, 106.
Peabody, John, Apology of, iii, 135.
Peach, Bernard, a Witness against Mrs. Martin, 178-9; bites a Witch,
iii, 94, 95.
Peasley, Joseph, Constable, iii, 196.
Pemberton, Ebenezer, ii, 15.
Pennington, Thomas, I, ix.
Perd, Margaret, ii, 50, 51; smells Brimstone, 53.
Perkins, Thomas, Apology of, iii, 135.
Perkins, William, defines Witchcraft, I, xiii; his Rules questioned,
xxxiii; Notice of, 37; his Doctrine of Witchcraft, ii, 12; Mr. Calef
on, 56, iii, 165.
Perley, John, 193-4; Fence Rails bewitched by, iii, 111; Apology of,
135; Samuel and Wife, 105, 106.
Perley, Timothy, Witness, 192.
Pharaoh, Old, accused of Witchcraft, iii, 126-7.
Philistines of Hell, 27.
Phillips, Edward, I, xi; John, 26; Samuel, ii, 151; Evidence for Mrs.
How, iii, 106.
Phips, William, arrives, 25, iii, 18; orders Irons for the Accused,
20; orders the Trials for Witchcraft published, 58; called Home, 130;
how became Governor, 137; finished his Life and Government together,
_ib._; a Pizarro, 138; harsh Temper, 141; had his Fortune told, 154;
vanquishes the Devil, 158; his Relatives accused, 159.
Pike, Robert, 26, iii, 103.
Pithagoras, Doctrine of, ii, 118.
Pitman, Thomas, 206.
Pizarro, Sir W. Phips compared to, iii, 138.
Plagues, caused by the Devil, ii, 79.
Plastic Spirit of Witches, 204, ii, 88; a Nonentity hooked in, 90;
Mischief to the Devil, 96.
Plynyism, what it is, 204.
Pope, Joseph, and Wife, iii, 8, 203.
Popery, revived Paganism, 52.
Poppets, used by Spectres, ii, 40, iii, 82; some found and described,
88; Remark upon, 124.
Porter, Benjamin, iii, 11.
Post, Mary, Evidence against Mary Clark, iii, 197.
Prayers, the great Artillery of Heaven, 132; a Whip for the Devil's
Back, _ib._
Prescot, Peter, Dr., 196, iii, 116.
Pressy, John, Witness against Martin, 184; sees a great Light, iii,
100; his Heels are struck up, 101; Loss of Cows, _ib._
Preston, Samuel, 198; his Cow bewitched, iii, 118.
Preston, Thomas, iii, 203.
Prince, Thomas, I, xc, xci, xcv.
Printing, not sooner discovered owing to the Devil, 66.
Procter, Elizabeth, iii, 7; John, _ib._; Mrs., cried out on, 15; John,
executed, 38; Barbarity to his Family, 40; his Letter to Ministers,
40-2; his Course to prevent Witchcraft, 204.
Procter, William, made to confess by Torture, iii, 41.
Prodigies, in N. England, not a tenth Part related, iii, 161.
Pudeater, Ann, sentenced to be executed, iii, 44.
Pulsifer, David, 13, II, vii, III, 169.
Putnam, Ann, iii, 7, 8, 9; Witness against Mrs. Nurse, 11; against Mr.
Burroughs, 39, 62, 63; against Mrs. Bishop, 75; against Giles Cory,
170; against Mary Clark, 197; why she became an Accuser, 210.
Putnam, Edward, ii, 143, iii, 7.
Putnam, John, Witness against Mrs. Nurse, iii, 11; Mrs. Dastin, 128; of
Parris's Society, 198.
Putnam, Joseph, ii, 159.
Putnam, Thomas, iii, 7; swears against Mrs. Nurse, 11; Mrs. Bishop, 75;
Mrs. Daston, 128.
QUINCY, Josiah, on "Certain Proposals," ii, 106; one-sided and
dogmatical, iii, 19; on I. Mather's Diary, 136.
RAVEN, Story of one speaking, 33.
Rawson, Edward, iii, 16, 52, 197.
Rea, Joshua, iii, 198.
Redd, Willmet, condemned to die, iii, 45.
Reed, Richard, iii, 184.
Rice, Nicholas, iii, 29.
Rice, Sarah, sent to Prison, iii, 29.
Richards, John, 26, iii, 30; Judge, 125, 128.
Ring, Jervis, 185; suffers from Nightmare, iii, 103.
Ring, Joseph, 186; carried about by Demons, iii, 102; in a Snare of
Devilism, _ib._; hurried through the Air, _ib._; taken to Hellish
Meetings, 102-3.
Ring, Robert, an Error, 186.
Robie, William, II, xxi.
Robinson, George, II, xxvii.
Roggers, John, Witnesses against Martha Carrier, 197; of Billerica,
iii, 118; killed by Indians, _ib._
Ross, Alexander, Hudibras on, ii, 126.
Ruck, John, Foreman of Jury, 161, iii, 35, 72-3.
Russell, James, 26, iii, 15.
Rule, Margaret, Story of, ii, 21; seized by evil Angels, 26; fell into
odd Fits, 28; assaulted by eight cruel Spectres, _ib._; bring her a
red Book to sign, 29; her Tortures described, 30; fasts nine Days, 31;
stuck full of Pins, 32; Liquor poured down her Throat "as of scalding
Brimstone," 33; her Hurts soon cured, 34; taken up to the Ceiling and
held there, 35; her Minister interferes, 38; gets the better of the
Devil, 40; visited by Mr. Calef, 49; his Report of her Case, 49-54; a
Sweetheart in it, 51-2; Aves's Testimony concerning, 68; others, 69-70.
Rum, used in a Case of Witchcraft, ii, 51.
SABBATH, begins at Sunset, Saturday, 223.
Sadducees, unbelievers in Witchcraft, 32; Baxter on, ii, 45;
Mischievous, 46; Witlings, 60, 61; Atheists, 108; Infidels, iii, 162,
163.
Safford, Joseph, Witness, 189, iii, 105, 108-9.
Salem Village, Church Difficulties, ii, 140-3.
Saltonstall, Nathaniel, 26, ii, 109, iii, 30.
Sanderson, Robert, Deacon, iii, 207.
Sargent, Peter, 26.
Satan.--See DEVIL.
Sayer, Samuel, Apology of, iii, 135.
Scotland, Witchcraft in, ii, 7, 197.
Scott, Margaret, condemned to Death, iii, 44.
Scott, Reginald, writes against Witchcraft, I, xxxix; Extracts from,
xlv-vii; has taken great Pains, lix.
Scottow, Joshua, iii, 64.
Scribonius, Note upon, 1.
Sergeant, Mr. [Peter,] iii, 31.
Sewall, Samuel, 26, 209; subscribes to the Truth and Accuracy of
Mather's _Wonders_, 211, iii, 59; Judge, II, xxiv, 157, iii, 15, 31;
Appointment of Judge, 125; Services, 126, 128; in Sorrow for the Part
he took those accused of Witchcraft, 133; a Referee in Mr. Parris's
Case, 221.
Sewall, Stephen, Captain, iii, 209.
Sharp, [James,] D. D., iii, 151.
Shattock, Samuel, 168; swore against Mrs. Bishop, iii, 76; Wife Sarah,
also, _ib._, 83-4; Remarks on his Evidence, 123.
Sheldon, Susanna, 200; swears against Mr. Burroughs, iii, 66-7; against
Mrs. Bishop, 78; against Mrs. Carrier, 120; against Mary Clark, 196;
Account of, 204.
Shepard, John, iii, 53; Rev. Mr., 185.
Sheppard, Rebekah, iii, 11.
Sherrin, John, iii, 105.
Sherringham, Robert, 150.
Sherwin, _Goodwife_, 191.
Short, Mercy, ii, 27, 37, 51.
Sibley, John L., I, viii; Mary, iii, 3, 206.
Sieves, used to conjure with, iii, 142.
Sikes, Victory, Corporal, iii, 219.
Simpkins, Thomas, II, xxv.
Slavery, a Divine Institution, xvi; Effect of its Denunciation, 12-13.
Smith, James, II, xxiii, III, 203.
Snow, falls as Wool, I, lxxiii; some red, lxxiv.
Soam, John, his Cart bewitched, 149.
Sobieski, John, King, 91.
_Some Few Remarks_, an Answer to Calef, II, xxi.
Sorceries, 122, 123; little ones, iii, 142; how known, 165.
Sow, one bewitched, iii, 109.
Spectacles invented, 66.
Spectral Sight, Pretenders to, iii, 166.
Spectres, how allayed, 30, 31, 35, 103-4; take the Name and Shape of
Accused, 106; call upon People before Death, 109; pranks with an Iron
Spindle, 205; severe Scuffle with one, 206; "Eight Cruel ones" assault
Margaret Rule, ii, 28; "Cursed ones" bring a Book to sign, 29; Threats
of, 34; they steal a Will, _ib._; heard to clap their Hands, 35;
Caution about, 44; one cruelly assaults a Person, [Margaret Rule,] iii,
160.
Spencer, Edmund, a Witch described by. I, xlix.
Spencer, Richard, Witness, 150.
Spindle, Story of one, 205, iii, 160.
Spirits, white ones, ii, 37; one appears to Margaret Rule, 39.
Sprague, Martha, bewitched, iii, 126.
Stacy, William, 172, iii, 86-7, 76.
Star, Margaret, II, xxv.
Stephens, Lieutenant, iii, 53; Sister of, 54.
Stoughton, William, commends the _Wonders_, &c., 5-6; of unspotted
Fidelity, 26; declares Mather's Wonders true, 211; commissions Judges,
iii, 30; attests to the Truth of Mather's _Wonders_, 59; signs the
Death Warrant of Mrs. Bishop, 80; his Appointment, 125; Services, 126.
Stuart, one, Letter in Defence of Witchcraft, ii, 160-186; another,
198-207; on Blasphemy, 202.
Swan, Timothy, afflicted, iii, 196.
Swedeland, Witchcraft in, 108, 211.
Swinnerten, John, II, xxv.
Sydney, Henry, Lord, iii, 149.
Symons, Edward, 9.
TALBOT, Lord, causes the Repeal of Witchcraft Laws, iii, 125.
Tarbell, John, ii, 143, 159, iii, 199, 211, 215.
Taylor, Zachary, A. M., I, ix.
Teats, on Witches, ii, 57.--See WITCHTEATS.
Thacher, Peter, I, xcvii.
Thompson, Agnes, Confession of, I, xli-ii.
Thornton, Thomas, testifies to the Performances of Margaret Rule, ii,
69-70.
Thyaneus, Appolonius, ii, 70.
Tillotson, Archbishop, 56; aids Dr. Mather, iii, 149.
Tituba, practices Witchcraft, iii, 6; Note on her Examination, 22;
Examination in full, 178-95; a South American Indian, 200.
Tockinosh, John, ii, 23.
Tompson, Benjamin, I, xcv.
Toothaker, Allin, 196; Family of, 197; abused by a Witch, iii, 117.
Torry, Samuel, ii, 151; William, _ib._
Transubstantiation, as old as the Devil, ii, 200-1.
Trask, John, his Wife killed by Witchcraft, iii, 79.
Trithemius, Fancies of, iii, 164.
Tupper, Samuel, ii, 26; Thomas, _ib._
Tyler, Hannah, Recantation of, iii, 57.
Tyler, Jobe, Deposition concerning Witchcraft, iii, 52.
Tyler, John, II, xxiv.
Tyler, Mary, signs a Recantation, iii, 57, 197.
Tyng, Eleazer, II, xxvii.
USHER, Hezekiah, accused, iii, 196.
VAN Helmont, Jean, Baptist, ii, 41.
Varnum, [Farnum,] Ralph, 195.
Vibber.--See BIBBER.
Virgin Mary, Mother of God, ii, 82.
Vitzlipultzli, an Indian Idol, 201.
WADSWORTH, Benjamin, Letter to, ii, 134, 135; Timothy, xxi.
Walcutt, John, Witness, iii, 113.
Walcutt, Jonathan, iii, 15; Mary, ii, 158, iii, 8, 26, 62, 170, 195,
205.
Waldron, Abigail, iii, 79.
Waldron, Nathaniel, iii, 79.
Waldron, William, I, xcvii.
Waller, Edmund, I, lxxxi.
Walley, John, i, 26, ii, 151.
Walter, Nehemiah, ii, 108.
Ward, Nathaniel, i, 13.
Wardwell, Samuel, condemned, iii, 45; Scene at his Execution, 46, 57;
his Wife executed, 125; he covenants with the Devil, 126.
Warner, Daniel, testifies in Favor of Mrs. How, iii, 107.
Warren, Mercy, an Accuser, iii, 16, 26, 62, 204.
Watkins, Mary, had been a Servant, iii, 128; sold into Slavery, 129.
Watts, Isaac, I, lxvii, lxxvi.
Way, Aaron, ii, 143; William, _ib._
Webber, Samuel, swears in Mr. Burroughs's Case, ii, 9, iii, 63.
Webster, Noah, Definition of Witchcraft, I, xiv.
Welch, Edward, a Searcher for Witchteats, iii, 39.
Wendell, Edward, II, xxvii.
Wentworth, Samuel, II, xxiv.
West, Abigail, II, xxv.
West, Thomas, Searcher for Witchteats, iii, 39.
Wheeler, Thomas, II, xxiii.
Whetford, ----, 208.
Whiston, William, I, lxxvi.
Whittier, J. G., on C. Mather, ii, 61, 160, iii, 163, 167, 174.
Wigglesworth, M., his Day of Doom, ii, 4.
Wild, John, iii, 16; his Wife Sarah, _ib._; executed, iii, 33.
Wild, ----, Captain, i, 137.
Wilds, Ephraim, Constable, iii, 105.
Wilkins, John, on Margaret Rule, ii, 69.
Wilkins, Richard, ii, 55, 56.
Wilkins, Thomas, ii, 143, iii, 216.
Willard, John, executed, iii, 38, 39; Escape and Capture, 40.
Willard, Samuel, Letter to, ii, 102, 151; cried out of, iii, 37; appeal
to by Procter, 40; his Agency in the Escape of Mr. English, 177-8.
Willard, Simon, testifies in Mr. Burroughs's Case, iii, 64.
William and Mary, I, lxxxiv, 25; Death of Mary, iii, 131.
Williams, Abigail, ii, 156, 158, iii, 7, 8, 9; at the Devil's
Sacrament, 13; cries out on Capt. Alden, 26; of Mrs. Bishop, 75;
Mr. Cory, 170, 179; Account of, 204; one of the Originators of the
Witchcraft Delusion, 209.
Williams, Daniel, on Margaret Rule, ii, 69.
Williams, Nathaniel, a Committee on Salem Affairs, ii, 151.
Williams, Thomas, opposes Mr. Parris, iii, 212.
Wilson, John, of Boston, 7.
Wilson, Sarah, accused, iii, 57.
Winchell, David, Sergent, iii, 219.
Winsor, Hannah, iii, 26.
Winthrop, Adam, Counsellor, 26.
Winthrop, Wait, 26, ii, 157, iii, 30; Judge, 125, 221.
Witchcraft, Cause of its Decline, I, iv; Works upon, v-x; Definitions
of, xi-xvi; taught in the Bible, xvi; how People's Eyes were opened,
xvii; how carried on, xxii; Practiced through Images or Pictures,
_ib._; Laws respecting, xxiv-v; the Bible upon, xvi, xxvii; Ideas
respecting, xxviii; opposed only by Infidels, xxix; Origin of, xxxi;
the Question which stayed its Progress, xxxii; Works upon, xxxiv-viii;
Law against, xxxix, xliii; not Spiritualism, lx; at the present Day,
lxxv; came near blowing up all the Churches, 17; Storms of, 20; thorny
Business, 29; will not be shammed, 34; disposed of, 42; in Lapland,
68-9; flourishes where are no Churches, 130-1; to worship the Devil,
243; a Relict of Heathen Learning, ii, 11; a principal ecclesiastical
Engine, 12; further defined, 56-7; how Prosecutions were eventually
checked, 110-11; sensible and evident, 105; Laws made against, iii,
124; repealed in England, 125; a Hobgoblin Monster, 137.
Witchteats, for the Devil to suck, ii, 57, 100; a horrid Barbarity to
search for, 132; Excrescences, iii, 124.
Witches, how made, I, xv; Nature of their Covenant with the Devil,
xxiii; the Devil a Slave to, xix; exist by God's Permission, xx; how to
detect, xxiii; vast Numbers executed, xv, xxvii; Punishment impossible,
xxxi; good Witches, xxxvii; one described by Spencer, xlix; different
Kinds, l, lii; how they contract with the Devil, liv-v; Manner of
living, lvi-viii; the Devil has made a dreadful Knot of, 18; prodigious
Meetings of, 19; commission the Devil, 29; Way of discovering, 37;
Confessions and Practices, 103; fairly executed, 107; Executions of,
in Suffolk and Essex, 112; thorny Business, 114; firey Serpents, 124;
in Denmark, 148; Witches impeach Witches, 157; Symptoms of Guilt, 162;
Conduct after the Manner of Congregational Churches, 202-3; by applying
the _Plastic Spirit_, render themselves and Tools invisible, 204; Cause
of Suicides, 207; nineteen executed, 217; can't say the Lord's Prayer,
232; their Power to commission Devils Questioned, ii, 7; Scriptures
do not describe it, _ib._, 8; commission Devils? 76; drive a Trade of
commissioning, 80-1; let fly Demons, 81; turn into Cats, Dogs, and
Cattle, 127; a Witch not known to Reason, 138; can commission Devils,
139; of Lancashire, reference to, iii, 69; steal Liquor, 110; some goe
on a Pole to a Witch-meeting, 120.
Witch-Circles, held by young Girls, iii, 208; Origin of the Salem
Troubles, _ib._, 209-10.
Witch-Hill, where the Execution of those accused of Witchcraft were
executed, iii, 45.
Wizard, a Witch, I, xii, xxxviii; reveals the Witch by the Devil's
Help, 40; the Soul that goeth a whoring after, ii, 154.
Wood, Martha, Witness, 192, iii, 110.
Woodbury, Abigail, iii, 79.
Woodward, John, I, lxxvi.
Woodward, W. E., I, viii, x-xvi.
Wolcott.--See WALCUTT.
Wool, Pall of, as Snow, I, lxxiii.
Wyllys, Edward, II, xii.
Transcriber's Note.
Variable spelling and hypheation have been retained. Minor punctuation
inconsistencies have been silently repaired. Footnotes were placed at
the end of each section. Footnote number 25 is missing in the original.
Misnumbered footnote on page 170 was corrected. The Index was was
copied from the third volume.
Corrections.
The first line indicates the original, the second the correction.
p. ix:
at Witch Trials i England.
at Witch Trials in England.
p. liii:
of the one and rhe other,
of the one and the other,
p. lxxxviii:
An Accouut of the Case of the Goodwin
An Account of the Case of the Goodwin
Footnote 41:
dying in 1701, at the the Age of 70
dying in 1701, at the Age of 70
Footnote 45:
till the Reign of his present Majesty, Jame II,
till the Reign of his present Majesty, James II,
Footnote 98:
This is the Editor's _Corollorary_.
This is the Editor's _Corollary_.
Errata.
The first line indicates the original, the second how it should read.
p. 31:
but humbly recommend unto unto the Government
but humbly recommend unto the Government
p. 61:
preferr'd unto, might be the occcasion of his
preferr'd unto, might be the occasion of his
p. 175:
what passed at he first Examination
what passed at the first Examination
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