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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_
           ==blackletter==
           +spaced text+




Woodward's Historical Series.

No. VI.




                                  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. II.

                _More Wonders of the Invisible World._

                    PRINTED FOR W. ELLIOT WOODWARD,
                            ROXBURY, MASS.
                              MDCCCLXVI.




                             _No._ ______


        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.




[Illustration]

PREFATORY,

BY THE EDITOR.


MY Object in this Edition of Mr. Calef's Work is similar to that in Dr.
Mather's in the preceding Volume, namely, to give a perfectly accurate
Reprint of the Work; so that whoever has Occasion to use or consult
it may do so with entire Confidence. I have therefore reprinted the
original Edition of 1700, with such Notes as was judged might be useful
to a certain Class of Readers. And having mentioned the Notes, I will
say of them here all I have to say about them. There may be those who
have no need of such Additions. They can pass them by unheeded; but it
was thought generally that a few Explanations and Additions would be a
Help to the Party consulting the Work. They have been made as brief as
was thought consistent with the Subject.

With respect to the original Text, it is given as exactly like the
Original as a much better Type can be made to imitate an old Type of
166 Years ago. As to retaining all the Errors in the original Edition,
it was thought incompatible with the general good Taste of the Age.
Some, of a peculiar Nature, if judged necessary to show a Peculiarity
of the Times, may have been retained, and noted for such Peculiarity;
but a broken or imperfect Letter is discarded as unworthy of Imitation;
so transposed or inverted Letters are set right, as any good proof
Reader would have done, had he noticed them in the Original; but the
Orthography of that Day is scrupulously retained.

Why there was no Edition of the _More Wonders of the Invisible World_,
for ninety-six Years, will be found elsewhere explained. The Edition
of 1796 is the first American Edition. This bears the following
Imprint: "PRINTED IN LONDON IN the Year 1700. | _Reprinted in_ SALEM,
_Massachusetts_, 1796, | By WILLIAM CARLTON. | _Sold at CUSHING &
CARLTON'S Book Store, at the Bible | and Heart, Essex-Street._" The
Volume is in Duodecimo, and contains 318 Pages. The second Salem
Edition is in the same Form, and contains 309 Pages, exclusive of
the Article headed "GILES CORY," which occupies three Pages; hence
Copies of this Edition contain 312 Pages. Its Imprint--all in small
Capitals--is thus: "Printed in London, A. D. 1700. | Reprinted in
Salem, by John D. and T. C. Cushing, Jr. | for Cushing and Appleton.
1823." The Publishers of this Edition added the Article _Giles Cory_,
at the Suggestion of MR. DAVID PULSIFER, then employed in the Office
where the _Witchcraft Records_ were kept, as he many Years ago informed
me.

The second Salem Edition appears to have been copied from the
first--that of 1796. In some Instances slight Departures are made
from the Copy; and in all these, such Departures are also Departures
from the Original. As late as 1796, it might be expected that some
Uniformity would have been observed, as long as no Exactness was
intended in respect to the kind of Type used in reprinting an old
Work--Uniformity in denoting Quotations; but there is no Exactness
in this respect in either Edition. In the first, as will be seen,
sometimes Brackets are used to distinguish Quotations, but generally
italic Type is employed for that Purpose. In the second, inverted
Commas are generally used, sometimes Brackets. I have followed the
Original, bracketing and italicising as I find it. Inverted Commas to
denote Extracts, Quotations and the possessive Case of Nouns have been
introduced by Writers and Printers mainly, since the Time of Mr. Calef.

Nothing appears in the Book to show whether the Author superintended
the printing of it or otherwise. He may have resided in London at the
Time of its Publication, although there are some Considerations that
seem to lead to the Conclusion that it may have passed through the
Press without his Supervision; but, as before observed, Nothing is
known in regard to it, and it is not very probable that Anything more
will ever come to Light; yet equally strange Things as that would be,
have happened.

Taking Liberties with old Authors is exceedingly distasteful to me,
even where well assured that an Author would have gladly made a Change
himself, had a Defect or Deformity been noticed by him; but I have not
even assumed that Responsibility in Mr. Calef's Work. I have done one
Thing which the Student ought to thank me for, though he may not. I
have placed the Headings of the different Sections at the Commencement
of those Sections, throughout the Work. In the original Edition these
were omitted, probably on the score of Economy. They also stand at the
Commencement of the Book (as in the Original,) entitled "Index." The
Benefit to the Reader, in reprinting the Captions or Contents of a
Section or Chapter over such Section or Chapter will be too apparent to
require Apology.

The Pagination of the Original is Exactly retained; being placed at the
top inner Margin in Brackets, and in the Page where the original Page
begins and ends, as was done in the previous Volume.

[Illustration]




==Pedigree of Calef.==[1]


 Robert Calef, probably from England, settled in Roxbury, Mass.,
 previous to 1700; rented Lands in Dorchester, 1709; is styled Clothier;
 died 13th April, 1719, aged 71, as by his Grave-stone in the old
 Burying-ground, Roxbury. = Mary ... died November 12th, 1719.
                          ¦
  1. Joseph, went to Ipswich as early as 1692; a Physician; d. 28th
  Dec., 1707, in his 36th Year. = Mary; ... she m., 2dly, Thomas
  Choate, of Ipswich.
                                ¦
    i. Robert, born 12th Dec., 1693, had a Grant of Mill-privilege in
    Ipswich, 1715; died 12th July, 1730. = Margaret, da. of Dea. John
    Staniford; d. 7th October, 1727.
                                         ¦
      John, b. 1725; Physician of great Respectability; a Loyalist in
      the Revolution; d. at St. Andrews, N. B., 1812. = Mary, dau. of
      Nathaniel Rogers, of Ipswich.
                                                      ¦
        John, Capt. of a Vessel; drowned at Plum Island on his return
          Voyage from the W. Indies, 1782.
        Margaret, born 15th October, 1748; m. Dr. Daniel Scott, of
          Boston.
        Mary, bapt. 24th March, 1750; m. Capt. John Dutch, of Ipswich.
        Joseph, living in 1754.

    ii. Joseph, b. 20th May, 1695, in Ipswich. Administrator on Estate
      of his Grandfather.

    iii. Samuel b. 25th January, 1697; d. Sept. 1st. 1720.

    iv. Ebenezer.

    v. Peter,[2] (perhaps, Physician, of Charlestown,) d. 11th October,
    1735 = Sarah Foster, 19th July, 1723.
         ¦
        Joseph, bapt. 3d of May, 1724; a Leather-dresser.
        Sarah, Mary, both d. early.
        Peter, bapt. 26th Oct., 1729, died 1749.
        Mary, bapt. 23d April, 1732, m. Stephen White, in Waltham, 5th
        June, 1758.
        Parnel, bapt. 16th February, 1734-5, m. Dr. Edward Coffin.

    vi. Mary.

  2. John, living 1719.

  3. Jeremiah, living 1719.

  4. ROBERT, (Author of _More Wonders_, &c.); Merchant, of Boston; died
  near the Close of 1722, or early in 1723, aged about 45. His Children
  all born in Boston. = Margaret, dau. of James Barton, of Newton, 23d
  Dec., 1699. She died before 17th Sept., 1744.
                       ¦
    i. James, b. 21st Dec., 1702, d. young.
    ii. James, b. 24th Feb., 1711-12, d. young.
    iii. Robert, b. 9th Mar., 1716/17, d. young.
    iv. Elizabeth, b. 7th May, 1704, living in 1722.
    v. Mary, born 25th Jan., 1712-13, died young.
    vi. Anne, b. 7th July, 1708, m. Green, li. 1722.
        ¦
      Thomas Green, living 1740.
      Bethiah Green, living 1740.
      John Green, living 1740.
      Mary Green, living 1740.
      Rebeckah Green, living 1740.

    vii. Margaret, b. 4th October, 1710, married Star, li. 1722.
         ¦
      Jaspar Star, li. 1740.
      Robert Star, li. 1740.
      Mary Star, living 1740.
      Benjamin Star, li. 1740.

    viii. James,[3] b. 7th Nov. 1714, li. 1744, but not in the Province;
    perhaps the Captive of 1757. = Abigail.
                                 ¦
              Samuel, a Captive among the Indians with his Father.

 5. Martha, m. Solomon Hewes, 28th September, 1700.

 6. Mary, m. Sam'l Stevens, 9th of October, 1712.


FOOTNOTES:

[1] This Pedigree is given with the Hope that it will tend to interest
some Descendant to investigate the Subject, and to compose a Genealogy
worthy of it. The Compiler of this is not acquainted with any of
the Name, and has here thrown together such Facts as were among his
Memoranda, chiefly made many Years ago.

[2] Not much Confidence is felt that the Family given to this PETER is
the correct one.

[3] This _James_ may not be the one mentioned in _N. Eng. Hist. and
Gen. Reg._, xiv, 271; but is supposed to be he.




[Illustration]

MEMOIR OF ROBERT CALEF.


WHEN any Man has moral Courage enough to speak plainly against any
Vices, Follies, or Superstitions surrounding him, he must not only be
a bold Man, but he does so regardless of the Cost; for all Experience
teaches that whoever undertakes a Reformation of the Kind must
experience a Fate not altogether unlike him who waged War with the
Philistines.

If the Reformer escapes the Fury of the Deluded, and lives out his
natural Time, he often loses his social standing; is maligned, scoffed,
and scorned by all whom he exposed, and a Multitude of those who follow
them as their Leaders without knowing wherefore. It is much the same
now. The Reformer or Corrector of Opinion is hissed and slandered in
Proportion to the Effort he makes. That is to say, he is dealt with
by Society leniently if he tells the Truth with a Sort of Proviso;
maintains his Position without Firmness, and gains but few Followers.

Little is known of Robert Calef, aside from his single Book, and what
his Enemies have thought proper to say about him in a bitter Spirit
of Detraction. He was certainly a Man of good Education; but how he
acquired it, where and when, no Mention is found. Dr. Mather, in his
Rejoinder to the _More Wonders_, assails him at every Point; but his
Attainments in Literature he probably viewed as not vulnerable, as he
has made no Attack on that Quarter. It is true he accuses him of being
assisted in his Labors, but gives no Clue by which such Assistance may
be known.

Notwithstanding Mr. Calef had, by his Independence in freely arraigning
the absurd Proceedings against those charged with imaginary Crimes,
he was not without some Popularity in Boston, his Place of Residence,
at the Period of those Prosecutions; for in the Records of the Town
are found the following Entries concerning him: April 16th, 1694, "Mr.
Robert Calfe was chosen Hayward & Fence-viewer, in the Room of Mr.
Edward Wyllys, who refused to serve." May 12th, 1702, he was added to
the Number of the Overseers of the Poor. On the 19th of April, 1704,
Thanks were voted him for his Services in that Office. On March 12th,
1704-5, it was ordered that Mr. Calef be not charged with Interest on
Moneys remaining in his Hands. The next Year, March 10th, 1706-7, he
was chosen one of the Assessors, but declined the Service.

The Time of the Emigration of the Family of Calef, or Calfe, to this
Country has not been ascertained, nor has there been published any
considerable Memorial of it. The Name is an old English one; and were
Time bestowed upon it, many Items might doubtless be found in old
Authors of Persons who have borne it. At Present but a Reference or
two must suffice. In the Time of Henry III (1216-1270), a Sir John
_Calfe_ flourished, on whom a curious Epitaph may be seen in _Camden's
Remains_. Another John Calfe has an Inscription to his Memory in St.
Nicholas's Church, London, giving 1426 as the Year of his Decease.

It is not very remarkable that so little is known of Robert Calef, when
it is considered that he had almost the entire Community against him.
And less is learned about him than might be expected in the Perusal of
his own Book. That his Character was above Reproach is evident from
the Replies of Dr. Mather and his Friends, to his Questions respecting
the Proofs of Witchcraft. It helps one's Cause but very little, merely
to call his Antagonist "a Lyar;" and this appears to have been the
heaviest Argument brought against Mr. Calef in Answer to his Statements.

In Dr. Mather's Account of the _Afflictions_ of Margaret Rule, he
thus refers to those who differ from him; undoubtedly having special
Reference to Mr. Calef: "Yea, to do like Satan himself, by sly, base
unpretending Insinuations, as if I wore not the Modesty and Gravity
which became a Minister of the Gospel, I could not but think myself
unkindly dealt withal, and the Neglects of others to do me Justice
in this Affair has caused me to conclude this Narrative in _another
hearing_ of such monstrous Injuries."

By "another hearing," is meant that he had or would take legal Steps to
silence his Opponent; for about the same Time the Doctor was so annoyed
by certain Queries sent him by Mr. Calef, that he returned him Word by
his (Mr. Calef's) Bearer, that he would have him arrested for Slander,
as he was "one of the worst of Lyars." This the Doctor proclaimed also
in his Pulpit. Yet Mr. Calef was always respectful in his Language in
return, for anything that appears to the contrary.

On the 29th of September, 1693, Mr. Calef addressed Dr. Mather a
Note, requesting that he would meet him at either of the Booksellers,
Richard Wilkins or Benjamin Harris. Mr. Calef desired this Meeting that
they might examine together the Memoranda of what he had noted after
visiting the "possessed" or bewitched Person, Margaret Rule. At that
Visit were also both the Doctors Mather, Father and Son. Meantime Mr.
Calef was complained of and taken into Custody, on the Charge of having
committed a scandalous Libel on Mr. Mather the younger; the Complaint
being made by both. Mr. Calef states that he did not remember that he
had been charged with Untruth in his Report of the Examination of
Margaret; but it was asserted that he had wronged Dr. Mather by his
Omissions. To which Mr. Calef replied, that he had reported only what
_he_ saw and heard himself.

As to the Prosecution for Libel, Mr. Calef says he was taken to the
Court of Sessions, and after waiting a while for his Accusers, none
appeared. He was therefore dismissed. He had had a Promise from Dr.
Mather to meet him to compare Notes, but it does not appear that any
Time was stated; and after several Months had elapsed Mr. Calef wrote,
requesting him to fix upon a Time and Place of Meeting. A Meeting
however never occurred, of the Kind desired; but, as the only Means of
getting the Doctor's Views of what he had written, he sent him a Copy
of his Notes on Margaret Rule's Exhibitions, two of which he seems
to have witnessed. On the 15th of January, 1693-4, the Doctor wrote
him a long Letter, in which he says: "I have this to say, as I have
often already said, that do I scarcely find any one Thing in the whole
Paper, whether respecting my Father or self, either fairly or truly
represented." The _Fairness_ on both Sides may be judged of, as both
Papers will be found in the ensuing Work, Pages 13-22.

The Doctor sent the Author, accompanying his Letter, Copies of three
Depositions, or Statements from several Persons, to the Effect that
what he had stated regarding the strange Conduct of Margaret Rule
was true; especially as to the Fact, that she was by invisible Hands
raised from her Bed up to the Garret Floor, and that strong Men, the
Bystanders, could not hold her down. The Height of the Room is not
mentioned; but one Witness, Samuel Aves, says it was "a great Way;"
that she was lifted "towards the Top of the Room." Three others said,
this was "in Substance true." Also, Thomas Thornton, a Paver, said she
was lifted up, "so as to touch the Garret Floor;" to which William
Hudson assented in "Substance." All of which Testimonies, Mr. Calef
ventured to insinuate was about as true, as a Report would be that
Iron would swim on Water; that if that Rising in the Air without Hands
actually took place, it was a Miracle, and if a Miracle it was wrought
by the Devil. And yet it seems that Mr. Calef believed none but God
himself could work Miracles.

Between the Date of his last Letter and the 19th of February, 1693-4,
instead of answering Mr. Calef's Letter, Dr. Mather sent him Word
that his Library was open to him, intimating that he might find there
Answers to any and all of his Objections and Difficulties. But Mr.
Calef did not avail himself of the Kindness thus tendered, though he
thanked him by Letter, and at the same Time complained that he had
not written him, pointing out what he conceived to be Errors in his
former Communications; adding, "if you think Silence a Virtue in this
Case, I shall (I suppose) so far comply with it as not to loose you
any more Time to look over my Papers." This however did not end the
Correspondence; for on the 16th of April following he addressed a
Letter to the Doctor, calling his Attention to certain Passages in the
_Wonders of the Invisible World_, and some other "late Books of his and
his Relations." After stating a few of the Author's strange Assertions,
such as that the Devil causes Wars, Plagues, and other Calamities;
that the Devil is a great Linguist; that Suicides "are the Effects of
a cruel & bloody Witchcraft," and several other similar Quotations.
In closing this Letter, he remarks that he is only performing what he
believes to be his Duty; that he is far from doing it to gain Applause,
or from a Love of Contention; that, on the other Hand, he expected to
make many Enemies by it.

The next Letter which he wrote to Mr. Mather was dated March the
1st, 1694-5. In this he says he had waited more than a Year "for the
Performance of a reiterated Promise" from him, to reply to Arguments
which he had sent for his Refutation or Approval. Instead of that
promised Answer, he had received, through the Hand of a third Person,
"four Sheets of recinded Papers." These were delivered under an
Injunction that no Copy was to be taken of them, and he was allowed to
keep them but a Fortnight. He has given some Account of those "four
Sheets," and observes that he does not wonder at not being allowed
to copy them, as they contained so much "crude Matter and impertinent
Absurdities." Among other Things, he sent Mr. Calef Baxter's _World
of Spirits_, characterizing it an _ungainsayable_ Book; upon which
Mr. Calef remarks, as aptly as significantly, that he knows of no
"ungainsayable" Book but the Bible, and thinks no other Man who had
ever read it would so style it except its Author. He is probably
correct when he attributes to Mr. Baxter the Weakness incident to old
Age, in allowing his Name to appear as the Author of _The Certainty of
the World of Spirits_. But his own Words are more to the Point: "As
to the sometime Reverend Author, let his Works praise the Remembrance
of him; but for such as are either Erroneous and foisted upon him, or
the Effect of an aged Imbecility, let them be detected that they may
proceed no further."

The Experience of Mr. Calef was similar, probably, to that of
most Reformers, both before and since his Time. To combat similar
Superstitions at this Day would be nearly or quite as hazardous as it
was then. Indeed, there have been Cases within some thirty Years in New
England, in which Individuals have fared much worse than Robert Calef
did in Boston more than an hundred Years before, and for no offence
worthy of Notice; neither had an Eighth of the Community a Voice in
this Persecution, while in Mr. Calef's Case nine Tenths of the whole
People probably were crying out against him. The Villainy of a single
Lawyer, and the Imbecility of a Judge may sometimes succeed in ruining
for a Time the Character of any Citizen.

Mr. Calef seems to have been almost alone in the Warfare he had
undertaken. "How Few," he says, "are willing to be found opposing such
a Torrent, as knowing, that in so doing, they shall be sure to meet
with Opposition to the utmost, from the many, both of Magistrates,
Ministers and people; and the name of Sadducee, Atheist, and perhaps
Witch too cast upon them most liberally, by Men of the highest
Profession in Godliness."

Owing to the peculiar State of the Times when Mr. Calef wrote, he felt
himself obliged to admit a great Deal that a Writer at a later Day
would not have found it Necessary. This will account for some heavy
Papers introduced into the Body of his Work. He had a most difficult
Task to perform. Like the Mariner in a Tempest upon a Lee Shore, he
needed an Eye on every Point of the Compass, and a deep Sea Lead ever
in Hand.

What Overtures, if any, he made to Printers in Boston to print his
Books, are unknown. It is pretty certain, however, that no One would
have dared to undertake it. And what Agency, if any, he employed to
have it done Abroad, is equally unknown. But one Thing is known; no
Bookseller had the Hardihood to offer it for Sale, or dared to give
it Shop-room. He had a few Friends who stood by him, ready to shield
him, as far as was consistent with their own Safety, but none had the
Boldness to come out so openly as he did. Some wrote strongly against
the Delusion, but not for Publication; as Brattle of Cambridge, Cary
of Charlestown, and Robert Paine. The Work of the last named Gentleman
has not been made public, and remains in private Hands. It is said to
be a most masterly Refutation of the Arguments made use of against
Witches, written in the Time of the Trials. But it seems, on a careful
Perusal of Mr. Calef's _More Wonders_, that not much more can be said
(admitting or deferring to a Sort of Authority which cannot be argued
from,) to show the utter Absurdity of the Proceedings on the Witch
Trials. He has, it must be admitted, exhausted the Subject. It is very
easy, it is true, to say the same Thing, using different and more
elegant Language, according to the present Standard of Elegance; but
for close and succinct Argument, the Author has not been surpassed
by his Successors. His Statement of Apology for those poor People
who had confessed themselves Witches, and accused others, is highly
satisfactory.

Mr. Calef possessed more than ordinary Attainments in Literature; he
was no Stranger to legal Forms; and as to theological Learning, was,
for Soundness of Argument, quite superior to those who were in the
Field against him. These Facts excite a Desire to know more of his
History; for all that has been learned about him, is that he was a
"Merchant of Boston," and that he was a Dealer in woolen Goods; and
hence the Attempt of a narrow minded Opposition to class him among
the Ordinary and Illiterate of the Time. They also descended to vulgar
Epithets, calling him a _Calf_; his Book they call a "Firebrand, thrown
by a Mad-man;" and, "it was highly rejoycing to us, when we heard that
our Booksellers were so well acquainted with the Integrity of our
Pastors, as not one of them would admit of those Libels to be vended
in their Shops." This was the Language of the Men who published "Some
few Remarks, upon a _Scandalous Book_ ... written by one Robert Calef,"
with the Motto--"Truth will come off Conqueror." This Publication
is dated "January 9th, 1700-1," and purports to have been drawn up
by Obadiah Gill, John Barnard, John Goodwin, William Robie, Timothy
Wadsworth, Robert Cumbey, and George Robinson; none of whom were Men
of special Note then or afterwards. It should be observed, however,
that they were Members of the Old North Church. Any further Notice of
the Answer to the _More Wonders_ is unnecessary here; but it will be
used in the Notes occasionally, that the "_Slandered_" may speak for
themselves.

It was probably about the Time of the Issue of the _Some Few Remarks_
that the _More Wonders_ was caused to be burnt in the College Yard at
Cambridge, by Order of the President, Dr. Increase Mather. The Burning
was doubtless performed with much of Ceremony and Formality, but there
does not appear to have been any Record made of it upon the College
Books; or if so, the Historians of the Institution have not mentioned
it. This Kind of _Argument_ against what is set forth in a Book, is
about as effectual as that employed against the Tide of the Ocean by
an eastern Monarch. That the President of the College had no great
Faith in his _Argument_, is pretty clear, or so much Pains would not
have been taken by him in making another Book to refute the Arguments
contained in the one he had burned.

The precise Date of Mr. Calef's Death is not upon any Records which
have been examined; and the last Time he appears to have transacted
any Business requiring his Signature, was at the Registry of Deeds,
then under the official Management of John Ballantine, Esq., when he
released a Mortgage which he held of certain Lands in Roxbury; which
Mortgage was given by Joseph Holland and his Wife Elizabeth, and
dated the 11th of March, 1720. [Of course, 1721, N. S.] The Release
was signed by the Mortgagor, April 11th, 1722. His Signature on this
Occasion has been copied, and is here presented.

[Illustration: Robert Calfe]

But a short Time previous to this Transaction he deeded certain
Property to his Children. In this Instrument, dated February 10th,
1721, [1722, N. S.,] he styles himself Clothier, and names Children,
Elizabeth, Ann, Margaret and James. Two Houses and Land; one in present
Possession of James Smith; the other in his own Possession; bounded N.
W. upon----Street, N. E. upon Thomas Wheeler, S. E. upon William Gold,
and S. W. upon Bond Street; also one Tract of Land in Brookline; also a
Mortgage from James Barton, Ropemaker, reserving to himself and his now
married Wife the Use of the Premises during their Lives.

The following is an Abstract of his Will:

"I Robert Calfe of Boston, being now in sound Body and Minde doe make
this my last Will [and] appoint my well beloved Wife Executrix. After
funerall Charges and all Other my just Debtts being paide, my Will is
that my Wife [have] all my Estate during her Widdowhood; and in Case
she see Caus to alter her Condition by Marraig, that then she shall
quitt her Administership, and the Improvement of the Estate, wholey to
be for the Bennefitt of my Children; only two hundred Pounds I will
unto her upon her Marraig, and the whoolly Remainder to be disposte of
as followe: Son James £100, when of Age more then any of the Rest of
my Children: And allso I give £200 ought of said Estate for defraying
the Charges of bringing him up to the Collig, if he inclines to
Larning, but if not then to be equaley divided among him and the Rest
of my Children, viz. Elizabeth, Ann and Margaret, together with what
Children it shall plees God to give me by my present Wife: And it is
my Will that my Daughters, Elizabeth, Ann and Margaret have an equall
Proportion of all my Estate, Personall and Reall, only what is before
excepted unto my Son James, and that they be paid upon Marraig or at
the Discretion of my Executrix, if she remain a Widow, and if it please
God to take away my Children by Death before of Age or without Issue
the whole of my Estate to return to my Wife or to her Dispose.

_2d of Jan., 1720._

[Illustration: Signature]

In Presence of Samˡˡ Wentworth, John Alden, Jr. and John Tyler.

Margaret Calfe presented the within Will for Probat and John Alden,
Junʳ and John Tyler made Oath, &c. and they together with Samˡ
Wentworth, who is now out of the Province set to their Hands as
Witnesses in the Testator's Presence. Boston, Feb. 18th, 1722-3.

                                                SAMUEL SEWALL J Probᵗ"

The Testator was too ill, it is probable, to draw up his Will himself,
or one so unclerical would not have appeared. The Circumstances,
however, under which it was made, are entirely conjectural. His Wife
was living, a Widow, till about 1744; as in September of that Year her
Will was proved. It was made four Years before, namely, September 17th,
1740. The Items of Interest in it here follow:

"To Grandson Thomas Green £60; to Margaret Green £20, and a silver
Porringer which her Father now has. To Ann Green £30, and a gold
Necklace. To Bethiah Green £20. To John Green £20. To Mary Green £20,
and to Rebeckah Green £30; all the Children of my Daughter Ann Green
deceased. To Daughter Margaret Star's four Children, namely, to Joseph,
£20; Robert, £20; Mary, £20; and Benjamin Star, £20. Clothing to be
divided between Daughter Star, and Grand Daughter, Ann Green. The
Remainder of Estate to be divided between Daughter Margaret Star and
Son James Calf; said Son to be Executor if in the Province; otherwise,
Cousin Thomas Simpkins.

_Dated_, January 2d, 1720. _Signed_,

                                                         MARGARET CALF.

Witnesses--Abigail West, Barnabas Gibbs, John Swinnerton."

It was presented for Probate by Thomas Simpkins; James Calf being out
of the Province.

In the General Court Records Notice is given, under Date June 25th,
1723, of a "Petition of Margaret Calef, Widow, and sole Executrix of
the last Will of Robert Calef, late of Boston, Merchant, deceased,"
praying for Leave to sell a seventh Part of a House and Land in
Roxbury, of which said Robert Calef died seized. The Father of Mr.
Calef, also named Robert, had died intestate, April 13th, 1719, and
his Wife on the 12th of November following. In the Settlement of his
Estate, it is stated that the "Housing and Lands lying in Roxbury,
cannot be divided without Prejudice and Injury;" hence the Petition
before mentioned.

A few Items here follow, given for the Benefit of those who may
hereafter desire to investigate the History of the Calef Family;

Dr. Joseph Calef died at Ipswich, Dec. 31st, 1707, leaving a Wife, and
Children, Robert, Joseph, Samuel, Ebenezer, Peter and Mary. This was,
doubtless the Emigrant to Ipswich, where, in 1692, he had a Grant for
a Fulling-mill. Joseph Calef was a Scout in Capt. John Goff's Company
in 1746. Mary, Widow of Joseph Calef, married Thomas Choate of Ipswich;
Date of Marriage is not stated. Joseph Calef was of Boston, 1746, in
which Year he petitioned, with others, for the Paving of Atkinson
Street.

James Calef and his Son Samuel were Captives among the Indians and
French; were taken at Fort William Henry, in August, 1757. Abigail, the
Wife of James and Mother of Samuel, made Application in their behalf
to the Authorities of the Province. No Mention is made of their place
of Residence. Dr. John Calef, of Ipswich, married Margaret, Daughter
of Nathaniel and Mary (Leverett) Rogers, of the same Town. He was born
1725.

After the bloody Fight at Pequawket, Governor Dummer wrote to Eleazer
Tyng: "Send down to me forthwith by the Bearer hereof, Mr. Calef, the
most intelligent Person among Lovell's Men returned, that I may have a
perfect Account of that Action." What Mr. Calef this was, does not with
certainty appear.

A Mrs. Mary Calfe died at Concord, N. H., August 10, 1817, aged
ninety-eight Years. Her first Husband was Samuel Bradley, who was
killed by the Indians, August 11th, 1746. She afterwards married Robert
Calfe, Esq., of Chester, in the same State. This is on the Authority of
Mr. Bouton, in his _History of Concord_, who, in another Place, says
Calfe's Name was Richard. Whether Richard or Robert, he was probably a
Descendant of James, the only surviving Son of Robert, the "Merchant of
Boston." The maiden Name of Mrs. Calfe was Folsom.

When the Federal Constitution of New Hampshire was adopted (1788,)
John Calfe, Esq., was chosen Secretary of the Convention. He was also
Secretary in 1791, when the Constitution was revised. His Son Joseph
died at Hampstead, N. H., August 6, 1854, aged 79. A John Calef was
in the Old Mill Prison, England, 1789. Jeremiah Calef, a Native of
Exeter, N. H., died at Northfield, 23d February, 1856, aged 73 Years,
10 Months. James, an only Brother of Jeremiah, died at Sanbornton, 30th
March, 1856, aged 71.

Robert Calef was an eminent Ship-master between Boston and London
before the Revolution. His Arrival on one Occasion is thus noticed in
the _Gazette and News-Letter_ of April 5th, 1764: "In Captain Calef
came Passengers, the Captains, Edward Wendell, John Marshall, and
Doctor Marshall of this Town. Mrs. McTaggart, and her Son Gray of this
Town, died of the Smallpox in London." The Autographs of several of
the Name of Calef (always so spelt) are in the Writer's Possession
from 1755 to 1780. In 1755, Joseph was engaged in supplying Ships
with Water. In 1767, Joseph Calef, probably the same, was largely
in the leather Trade. He was a Tanner, and his Tan-yard was in the
Neighborhood of the Old Boston Theatre.

What Time the Family of Robert Calef came to this Country has not been
ascertained. It was probably in the latter Half of the seventeenth
Century, and our Author may have had his Education before his
Emigration. This View may be considered probable, from a Passage in his
Preface to the _More Wonders_, &c.

After the Above was written, it came to my Notice, that in a Volume
issued by the _Mass. Hist. Soc._, were some Extracts from the _Diary_
of Cotton Mather. Also the following, concerning Robert Calef, in a
Memorandum-book of Dr. Belknap: "Robert Calef, Author of _More Wonders
of the Invisible World_, was a Native of England; a young Man of
good Sense, and free from Superstition; a Merchant in Boston. He was
furnished with Materials for his Work by Mr. Brattle, of Cambridge; and
his Brother, of Boston; and other Gentlemen, who were opposed to the
_Salem_ Proceedings. E. P." [Ebenezer Pemberton?]

[Illustration]




MORE WONDERS OF THE INVISIBLE WORLD:

Or, The Wonders of the ==Invisible World,== Display'd in Five Parts.

  Part I. An Account of the Sufferings of _Margaret Rule_, Written by
    the Reverend Mr. C. M.

  P. II. Several Letters to the Author, _&c._ And his Reply relating
    to Witchcraft.

  P. III. The Differences between the Inhabitants of _Salem_ Village,
    and Mr. _Parris_ their Minister, in _New-England_.

  P. IV. Letters of a Gentleman uninterested, Endeavouring to prove
    the received Opinions about Witchcraft to be Orthodox. With short
    Essays to their Answers.

  P. V. A short Historical Accout of Matters of Fact in that Affair.

To which is added, A Postscript relating to a Book intitled,
                  _The Life of Sir_ +WILLIAM PHIPS+.

Collected by _Robert Calef_, Merchant, of _Boston_ in _New-England_.

Licensed and Entred according to Order.

_LONDON:_

Printed for _Nath. Hillar_, at the _Princes-Arms_, in
_Leaden-Hall-street_, over against St. _Mary-Ax_, and _Joseph Collyer_,
at the _Golden-Bible_ on _London-Bridge_. 1700.




[Illustration]

[1] The Epistle to the READER.

And more especially to the Noble _Bereans_[4] of this _Age_, wherever
Residing.


Gentlemen,

_YOU that are freed from the Slauery of a corrupt Education; and that
in spite of human Precepts, Examples and Precsidents, can hearken to
the Dictates of Scripture and Reason:_

_For your sakes I am content, that these Collections of mine, as also
my Sentiments should be exposed to publick view; In hopes that having
well considered, and compared them with Scripture, you will see reason,
as I do, to question a belief so prevalent (as that here treated of) as
also the practice flowing from thence; they standing as nearly connext
as cause and effect; it being found wholly impracticable, to extirpate
the latter without first curing the former._

_And if the Buffoon or Satyrical will be exercising their Talents, or
if the Bigots wilfully and blindly reject the Testimonies of their own
Reason, and more sure word, it is no more than what I expected from
them._

_But you Gentlemen, I doubt not are willing to Distinguish between
Truth and Error, and if this may be any furtherance to you herein, I
shall not miss my Aim._

_But if you find the contrary, and that my belief herein is any way
Heterodox, I shall be thankful for the Information to any Learned or
Reverend Person, or others, that shall take that pains to inform me
better by Scripture, or sound Reason, which is what I have been long
seeking for in this Country_ in vain.[5]

_In a time when not only_ England _in particular, but almost all_
Europe _had been labouring against the Usurpations of Tyranny and
Slavery. The_ English, America _has not been behind in a share in
the Common calamities; more especially_ New-England, _has met not
only with such calamities as are common to the rest, but with several
aggravations enhansing such Afflictions, by the Devastations and
Cruelties of the Barbarous_ Indians _in their Eastern borders, &c._

_But this is not all, they have been harrast (on many accounts) by a
more dreadful Enemy, as will herein appear to the considerate._

P. 66. Were it as we are told in _Wonders of the Invisible World_, that
the Devils were walking about our Streets with lengthned Chains making
a dreadful noise in our Ears, and Brimstone, even without a Metaphor,
was making a horrid and a hellish stench in our Nostrils.[6] P. 49.

And That the Devil exhibiting himself ordinarily as a black-Man,
had decoy'd a fearful knot of Proud, Froward, Ignorant, Envious and
Malitious Creatures, to list themselves in his horrid Service, by
entring their Names in a Book tendered unto them; and that they have
had their Meetings and Sacraments, and associated themselves to destroy
the Kingdom of our Lord Jesus Christ, in these parts of the World;
having each of them their Spectres, or Devils Commissionated by them,
and [2] representing of them to be the Engines of their Malice, by
these wicked Spectres, siezing poor People about the Country, with
various and bloody Torments. And of those evidently preternatural
Torments some to have died. And that they have bewitched some even
so far, as to make them self destroyers, and others in many Towns,
here and there languish'd under their evil hands. The People, thus
afflicted, miserably scratch'd and bitten; and that the same Invisible
Furies did stick Pins in them, and scal'd them, distort and disjoint
them, with a Thousand other Plagues; and sometimes drag them out of
their Chambers, and carry them over Trees, and Hills Miles together,
many of them being tempted to sign the Devils Laws.

P. 7. _Those furies whereof several have killed more People perhaps
than would serve to make a Village. If this be the true state of the
Afflictions of this Country, it is very deplorable, and beyond all
other outward Calamities miserable. But if on the other side, the
Matter be as others do understand it, That the Devil has been too hard
for us by his Temptations, signs, and lying Wonders, with the help of
pernicious notions, formerly imbibed and professed; together with the
Accusations of a parcel of possessed, distracted, or lying Wenches,
accusing their Innocent Neighbours, pretending they see their Spectres_
(i. e.) _Devils in their likeness Afflicting of them, and that God in
righteous Judgement, (after Men had ascribed his Power to Witches, of
commissionating Devils to do these things) may have given them over to
strong delusions to believe lyes. &c And to let loose the Devils of
Envy, Hatred, Pride, Cruelty and Malice against each other; yet still
disguised under the Mask of Zeal for God, and left them to the branding
one another, with the odious Name of Witch; and upon the Accusation
of those above mentioned, Brother to Accuse and Prosecute Brother,
Children their Parents, Pastors and Teachers their immediate Flock
unto death; Shepherds becoming Wolves, Wise Men Infatuated; People
hauled to Prisons, with a bloody noise pursuing to, and insulting over,
the (true) Sufferers at Execution, while some are fleeing from that
called Justice, Justice itself fleeing before such Accusations, when
once it did but begin to refrain further proceedings; and to question
such Practises, some making their Escape out of Prisons, rather than
by an obstinate Defence of their Innocency, to run so apparent hazard
of their Lives; Estates seized, Families of Children and others left
to the Mercy of the Wilderness (not to mention here the Numbers
prescribed, dead in Prisons, or Executed, &c.)_

_All which Tragedies, tho begun in one Town, or rather by one Parish,
has Plague-like spread more than through that Country. And by its Eccho
giving a brand of Infamy to this whole Country, throughout the World._

_If this were the Miserable case of this Country in the time thereof,
and that the Devil had so far prevailed upon us in our Sentiments and
Actions, as to draw us from so much as looking into the Scriptures for
our guidance in these pretended Intricacies, leading us to a trusting
in blind guides, such as the corrupt practices of some other Countries
or the bloody Experiments of Bodin,[7] [3] and such other Authors. Then
tho our Case be most miserable, yet it must be said of_ New-England,
_Thou hast destroyed thyself, and brought this greatest of Miseries
upon thee._

_And now whether the Witches (such as have made a compact by
Explicit Covenant with the Devil, having thereby obtained a power to
Commissionate him) have been the cause of our miseries._

_Or whether a Zeal governed by blindness and passion, and led by
president, has not herein precipitated us into far greater wickedness
(if not Witchcrafts) than any have been yet proved against those that
suffered._

_To be able to distinguish aright in this matter, to which of these
two to refer our Miseries is the present Work. As to the former, I
know of no sober Man, much less Reverend Christian, that being ask'd
dares affirm and abide by it, that Witches have that power;_ viz. _to
Commissionate Devils to kill and destroy. And as to the latter, it were
well if there were not too much of truth in it, which remains to be
demonstrated._

_But here it will be said, what need of Raking in the Coals that lay
buried in oblivion. We cannot recal those to Life again that have
suffered, supposing it were unjustly; it tends but to the exposing the
Actors, as if they had proceeded irregularly._

_Truly I take this to be just as the Devil would have it, so much to
fear disobliging men, as not to endeavour to detect his Wiles, that
so he may the sooner, and with the greater Advantages set the same on
foot again (either here or elsewhere) so dragging us through the Pond
twice by the same Cat.[8] And if Reports do not (herein) deceive us,
much the same has been acting this present year in_ Scotland. _And what
Kingdom or Country is it, that has not had their bloody fits and turns
at it. And if this is such a catching disease, and so universal, I
presume I need make no Apology for my Endeavours to prevent, as far as
in my power, any more such bloody Victims or Sacrifices; tho indeed I
had rather any other would have undertaken so offensive, tho necessary
a task; yet all things weighed, I had rather thus Expose myself to
Censure, than that it should be wholly omitted. Were the notions in
question, innocent and harmless, respecting the glory of God, and
well being of Men, I should not have engaged in them, but finding
them in my esteem, so intollerably destructive of both. This together
with my being by Warrant called before the Justices, in my own Just
Vindication, I took it to be a call from God, to my Power, to Vindicate
his Truths against the_ Pagan _and_ Popish _Assertions, which are so
prevalent; for tho Christians in general do own the Scriptures to be
their only Rule of Faith and Doctrine, yet these Notions will tell us,
that the Scriptures have not sufficiently, nor at all described the
crime of Witchcraft, whereby the culpable might be detected, tho it be
positive in the Command to punish it by Death; hence the World has been
from time to time perplext in the prosecution of the several Diabolical
mediums of Heathenish and Popish Invention, to detect an Imaginary
Crime (not but that there are Witches, such as the Law of God [4]
describes)[9] which has produced a deluge of Blood; hereby rendering
the Commands of God not only void but dangerous._

_So also they own Gods Providence and Government of the World, and
that Tempests and Storms, Afflictions and Diseases are of his sending;
yet these Notions tell us, that the Devil has the power of all these,
and can perform them when commission'd by a Witch thereto, and that he
has a power at the Witches call to act and do, without and against the
course of Nature, and all natural causes, in afflicting and killing of
Innocents; and this is that so many have died for._

_Also it is generally believed, that if any Man has strength, it is
from God the Almighty Being: but these notions will tell us, that
the Devil can make one Man as strong as many, which was one of the
best proofs, as it was counted, against Mr._ Burroughs _the Minister;
tho his contemporaries in the Schools during his Minority could have
testified, that his strength was then as much superior to theirs as
ever[10] (setting aside incredible Romances) it was discovered to be
since. Thus rendering the power of God, and his providence of none
Effect._

_These are some of the destructive notions of this Age, and however
the asserters of them seem sometimes to value themselves much upon
sheltring their Neighbors from Spectral Accusations. They may deserve
as much thanks as that Tyrant, that having industriously obtained an
unintelligible charge against his Subjects, in matters wherein it was
impossible they should be Guilty, having thereby their lives in his
power, yet suffers them of his meer Grace to live, and will be call'd
gracious Lord._

_It were too_ Icarian[11] _a task for one unfurnish'd with necessary
learning, and Library, to give any Just account, from whence so great
delusions have sprung, and so long continued. Yet as an Essay from
those scraps of reading that I have had opportunity of; it will be
no great venture to say, that Signs and Lying Wonders have been one
principal cause._

_It is written of_ Justin Martyr,[12] _who lived in the second
Century, that he was before his conversion a great Philosopher; first
in the way of the_ Stoicks, _and after, of the_ Peripateticks, _after
that of the_ Pythagorean, _and after that of the_ Platonists _sects;
and after all proved of Eminent use in the Church of Christ; yet a
certain Author speaking of one_ Apollonius Tyaneus[13] _has these
words_ [That the most Orthodox themselves began to deem him vested with
power sufficient for a Deity; which occasioned that so strange a doubt
from _Justin Martyr_, as cited by the learned _Gregory_, Fol. 37. Ει
Θεοςζσι _&c._ If God be the creator and Lord of the World, how comes it
to pass that _Apollonius_ his _Telisms_, have so much over-ruled the
course of things! for we see that they also have stilled the Waves of
the Sea; and the raging of the Winds, and prevailed against the Noisome
Flies, and Incursions of wild Beasts,] _&c. If so Eminent and Early
a Christian were by these false shews in such doubt, it is the less
wonder in our depraved times, to meet with what is Equivalent thereto:
Besides this a certain Author informs me, that_ [Julian _(afterwards
called the Apostate) being instructed in the Philosophy and Disciplines
of the Heathen, by_ Libarius _his Tutor, by this [5] means he came to
love Philosophy better than the Gospel, and so by degrees turn'd from
Christianity to Heathenism.]_

_This same_ Julian _did, when_ Apostate, _forbid that Christians
should be instructed in the Discipline of the_ Gentiles, _which
(it seems)_ Socrates _a Writer of the Ecclesiastical History, does
acknowledge to be by the singular Providence of God; Christians having
then begun to degenerate from the Gospel, and to betake themselves to
Heathenish learning. And in the_ Mercury _for the Month of_ February,
1695, _there is this Account_ [That the Christian Doctors conversing
much with the writings of the _Heathen_, for the gaining of Eloquence.
A Counsel was held at _Carthage_, which forbad the reading of the Books
of the _Gentiles_.]

_From all which it may be easily perceived, that in the Primitive times
of Christianity, when not only many Heathen of the Vulgar; but also
many learned Men and Philosophers had imbraced the Christian Faith;
they still retained a love to their Heathen-learning, to which as
one observes being transplanted into a Christian soils, soon proved
productive of pernicious weeds, which over-ran the face of the Church,
hence it was so deformed as the Reformation found it._

_Among other pernicious Weeds arising from this Root, the Doctrine of
the power of Devils and Witchcraft as it is now, and long has been
understood, is not the least; the Fables of_ Homer, Virgil, Horace
_and_ Ovid, &c. _being for the Elegancy of their Language retained then
(and so are to this day) in the schools; have not only introduced, but
established such Doctrines to the poisoning the Christian World.[14]
A certain Author expresses it thus [that as the Christian Schools at
first brought Men from Heathenism to the Gospel, so these Schools carry
Men from the Gospel to Heathenism, as to their great perfection] and
Mr._ I. M. _in his_ Remarkable Providences, _gives an account that (as
he calls it) an old Counsel did Anathematize all those that believed
such power of the Devils, accounting it a Damnable Doctrine.[15] But
as other Evils did afterwards increase in the Church (partly by such
Education) so this insensibly grew up with them, tho not to that
degree, as that any Counsel I have ever heard or Read of has to this
day taken off those_ Anathema's; _yet after this the Church so far
declined, that Witchcraft became a Principal, Ecclesiastical Engine
(as also that of Heresy was) to root up all that stood in their way;
and besides the ways of Tryal, that we have still in practice, they
invented some, which were peculiar to themselves; which whenever they
were minded to improve against any Orthodox believer, they could easily
make Effectual: That Deluge of Blood which that_ Scarlet Whore _has to
answer for, shed under this notion, how amazing is it._

_The first in_ England _that I have read of, of any note since the
Reformation, that asserts this Doctrine, is the famous Mr._ Perkins,
_he (as also Mr._ Gaul, _and Mr._ Bernard, _&c.) seems all of them to
have undertaken one Task. They taking notice of the Multiplicity of
irregular ways to try them by, invented by Heathen and Papists, made
it their business and main work herein to oppose such as they saw to
be pernicious. And if they did not look more narrowly into it, but
followed the first,_ viz. _Mr._ Perkins _whose Education (as theirs
also) had forestall'd him into such belief, whom they readily followed,
it cannot be wondered at: And that they were men liable to Err, and
so not to be trusted to as perfect guides, will manifestly appear to
him that shall see their several receits laid down to detect them by
their Presumptive and Positive ones. And consider how few of either
have any foundation in Scripture or Reason; and how vastly they differ
from each other in both, each having his Art by himself, which Forty or
an Hundred more may as well imitate, and give theirs,_ ad infinitum,
_being without all manner of proof. [6] But tho this be their main
design to take off People from those Evil and bloody ways of trial
which they speak so much against. Yet this does not hinder to this day,
but the same evil ways or as bad are still used to detect them by, and
that even among Protestants; and is so far justified, that a Reverend
Person has said lately here, how else shall we detect Witches?[16] And
another being urged to prove by Scripture such a sort of Witch as has
power to send Devils to kill men, replied that he did as firmly believe
it as any article of his Faith. And that he (the Inquirer) did not go
to the Scripture; to learn the Mysteries of his trade or Art. What can
be said more to Establish there Heathenish notions and to villifie
the Scriptures, our only Rule; and that after we have seen such dire
effects thereof, as has threatned the utter Extirpation of this whole
Country._

_And as to most of the Actors in these Tragedies, tho they are so far
from defending their Actions that they will readily own, that undue
steps have been taken, &c. yet it seems they choose that the same
should be Acted over again, inforced by their Example, rather than that
it should Remain as a Warning to Posterity, as herein they have mist
it. So far are they from giving Glory to God, and taking the due shame
to themselves._

_And now to sum up all in a few words, we have seen a Biggotted Zeal,
stirring up a Blind, and most Bloody rage, not against Enemies, or
Irreligious proffligate Persons. But (in Judgment of Charity, and
to view) against as Vertuous and Religious as any they have left
behind them in this Country, which have suffered as Evil doers (with
the utmost extent of rigour, not that so high a Character is due to
all that Suffered) and this by the Testimony of Vile Varlets as not
only were known before, but have been further apparent since by their
Manifest Lives, whordoms, incest, &c. The accusations of these, from
their Spectral Sight, being the chief Evidence against those that
Suffered. In which Accusations they were upheld by both Magistrates and
Ministers, so long as they Apprehended themselves in no Danger.[17]_

_And then tho they could defend neither the Doctrine, nor the Practice,
yet none of them have in such a publick manner as the case Requires,
testified against either; tho at the same time they could not but be
sensible what a Stain and lasting Infamy they have brought upon the
whole Country, to the indangering the future welfair not only of this
but of other places, induced by their Example; if not, to an intailing
the Guilt of all the Righteous Blood that has been by the same means
Shed, by Heathen or Papists, &c. upon themselves, whose deeds they have
so far justified, occasioning the great Dishonour and Blasphemy of the
Name of God, Scandalizing the Heathen, hardning of Enemies; and as a
Natural effect thereof, to the great Increase of Atheism._

_I shall conclude only with acquainting the Reader, that of these
Collections, the first containing more Wonders of the Invisible World,
I received of a Gentleman, who had it of the Author, and communicated
it to use, with his express consent, of which this is a true Copy.[18]
As to the letters, they are for Substance the same I sent, tho with
some small Variation or Addition. Touching the two Letters from a
Gentleman at his request, I have forborn naming him. It is great Pity
the matters of Fast, and indeed the whole, had not been done by some
abler hana better Accomplished and Advantages with both natural and
acquired Judgments, but others not Appearing, I have inforc'd myself to
do what is done, my other occasions Will not admit any further Scrutiny
therein._

                                                                _R. C._

_Boston in New-England, Aug_ 11. 1697.

[Illustration]


FOOTNOTES:

[4] In both the second and third Editions this Name is printed
_Barons_. The Printer probably not knowing what else to make of it.
The Inhabitants of ancient _Berœa_ were called _Berœans_. The present
_Aleppo_ occupies the Site. For the Point, see _Acts_, xvii, 11.

[5] This is the Remark that led me to think the Author was not a Native
of New England. An Extract by Dr. Belknap, noted in the accompanying
Memoir is corroborative of the Conjecture.

[6] See Vol. I, Pages 121-2. Cotemporary with the Author, we find that
eminent Divine, Michael Wigglesworth, thus poetically impressing upon
the Readers of his Poem the Horrors spoken of in the Text:

    Whom having brought as they are taught,
      Unto the Brink of Hell,
    (That Dismal Place far from Christs Face,
      Where Death and Darkness dwell:
    Where Gods fierce Ire kindleth the Fire,
      And Vengeance feeds the Flame
    With Piles of Wood, and Brimstone Flood,
      That none can quench the same.

                                             _Day of Doom, Stanza 208._

[7] John Bodin was a Frenchman of great Learning, born at Angers 1530.
Some of his Historical Works were formerly in great Repute in England
as well as in France. His Work referred to above was published at Paris
in 1579, under the Title _La Démonomanie, ou Traite des Sorciers_, in
4to. It is full of all those Superstitions for which the Age in which
the Author lived is celebrated. See Camerarius, _Living Library_, Page
2, Edition 1625, _Fol._ See also Mr. Fowler's interesting Note to the
last Salem Edition of _Salem Witchcraft_, P. ix.

[8] That is by the same Cord, or Rope. In nautical Usage, a Rope to
do or perform a certain Service. The Anchor was formerly hoisted to
the Head of a certain bow Timber to which it was fastened by the _Cat_
Rope; hence the Timber is called the _Cat-head_.

[9] It will elsewhere be seen that the Author makes it pretty clear,
that to discover Witches by that Law, or who they are, has never been
done. It was therefore easy to argue that Witches never would be
discovered by it. In other Words where nothing is looked for nothing
will be found. This Subject will be found discussed elsewhere.

[10] Samuel Webber, aged about 36, testified that some seven or eight
Years ago he lived at Casco Bay, where Mr. B. was Minister. Having
heard much of his great Strength, and coming to his House, and in
Discourse about it, he told the said Webber that he had put his Fingers
into the Bung of a Barrel of "Malases" and lifted it up and carried it
round him. See _Records of Salem Witchcraft_ (by Woodward) ii, 113. See
also sundry other Testimonies about Mr. Burroughs's great Strength,
_ib._, 123-5. Also (Vol. I, 153,) _The Wonders of the Invisible World_.

[11] The Author's classical Learning was probably not very extensive.
The Use of this mythical Name however may have been according to its
Acceptation in his Time.

[12] The Reader will not find, as he has a Right to expect, this Name
in the common Biographical Works. In the large Work of _Chaudon et
Delandine_ is a satisfactory Article under the Head JUSTIN; who was a
Martyr of the second Century; yet we meet with the Name constantly in
History, as _Justin Martyr_; Martyr being added to his proper Name, to
denote that he had suffered Martyrdom. He is also styled _St. Justin_.

[13] Apollonius _Thyaneus_, according to Lempriere. A Pythagorian
Philosopher, well skilled in the Arts of Magic; who, "one Day
haranguing the Populace at Ephesus, he suddenly exclaimed: 'Strike the
Tyrant, strike him; the Blow is given, he is wounded and fallen!' At
that very Moment the Emperor Domitian had been stabbed at Rome. The
Magician acquired much Reputation when the Circumstance was known."

[14] Although the Stories and Fables of former Ages may, and doubtless
did, at the Period under Consideration, have a bad Influence upon
the Minds of Scholars, they ought to have none in these Times. This,
however, will depend on the Intelligence of Teachers.

[15] It is only necessary to observe that the Title of Dr. I. Mather's
Work is _An Essay for the Recording of Illustrious Providences_, &c.,
which was printed in a 12mo. 1684. This Work was elegantly reprinted
in a Crown 12mo or a 16mo. by John Russell Smith, London, 1856. This,
I think, is the first Time the Work was ever reprinted. It shows the
Author not less superstitious than his very credulous Son.

[16] It would perhaps be fruitless to attempt a Conjecture as to who
were the Persons referred to, the Majority of the Community being of
the same Faith.

[17] It seems that for some Time it never occurred to the Rulers that
_they_ might be taken for Witches; or "cried out upon," as the Phrase
used to be.

[18] Who the Gentleman was that received the Paper from Dr. Mather
does not appear. At the Time it was obtained, the Author (Dr. Mather)
probably had no Apprehension that any Exposition was to follow. The
very vague Note in _Proceedings Mass. Hist. Society_ for 1858, p. 288,
enlightens the Reader but little. It is said in that Note--"He [Mr.
Calef] was furnished with Materials for his Work by Mr. Brattle, of
Cambridge; and his Brother of Boston; and other Gentlemen, who were
opposed to the _Salem_ Proceedings." This Extract is signed E. P.; but
the Editor of the Article referred to makes no Conjecture as for whom
the Initials stand. Perhaps they mean Ebenezer Pemberton, though that
Gentleman was comparatively a young Man in 1697; old enough, however,
to have been interested in these Affairs.




[Illustration]

[7] The INDEX.


                                PART I.

  _ANOTHER Brand plucked out of the Burnings or More Wonders of the
    Invisible World; written_ by Mr. C. M. relating to the Afflictions
    of Margaret Rule.                                            Page 1

                              PART II.

  _A Letter to Mr._ C. M. _containing a Narrative of two Visits given
    by him and others to_ Margaret Rule.                           p. 13

  _With a repetition of a former Letter sent to him, to offer a Meeting
    with him._                                                     p. 16

  _As also the repetition of a former Letter, requesting Information in
    some Doctrinalls relating to Witchcraft._                     _Ibid_

  _A Letter of Mr._ C. M. _wherein he declines speaking to those
    Doctrinalls; Denying some parts of the Narrative, and defending
    others. The feeling the Imp owned_, &c.                        p. 19

  _The Copy of a Paper Subscribed by several, testifying Margaret
    Rule's being held up by Invisible Hands from the Bed._         p. 22

  _A Letter to Mr._ C. M. _relating to the Narrative, again Praying, an
    Answer to the Doctrinalls._                                    p. 23

  _The Copy of a Paper shewing what Sense the Indians had of the
    Actions here, and what esteem they had thereby taken up of our
    Ministers._                                                    p. 25

  _A Letter to Mr._ C. M. _again repeating several Fundamental
    Doctrinalls, opposite to the Doctrine of Witchcraft, as now
    understood, praying his Confirmation or Confutation thereof._  p. 26

  _A Letter to Mr_ C. M. _(after minding him of his promise,_ viz. _To
    give an Answer about Doctrinalls) several Passages quoted in his,
    and his Relations Books, that need explaining._                p. 27

  _A Letter to Mr_ B. _relating to the belief of Mr._ C. M. _which he
    forbad to be Coppyed._                                         p. 30

  [8] _A Letter to the Ministers repeating those Doctrinalls, sent to
    Mr._ C. M. _for his Explanation, with the Summary of his Belief,
    contained in those Papers, forbidden to be Coppied; as also other
    Doctrinalls opposite thereto, beseeching them to give their
    Confirmation or Confutation thereof._                          p. 33

  _A Letter to Mr_ S. W. _relating to a Dialogue Written by him about
    Witchcraft, and to a Paper set forth by the President, &c. of the
    University, about Possessions and Enchantments._               p. 38

  _A Letter to Mr_ C. M. _relating to the Doctrinalls contained in a
    Book of Mr._ R. B. _Printed in_ London 1691. _Some of the Heathen
    Poets Quoted as the Fountain or Original of such Doctrinalls._ p. 43

  _A Letter to the Ministers mentioning the Doctrine of the Manishees,
    Demonstrating that the present Age is not free from that Infection,
    repeating necessary Articles of Faith opposite thereto._       p. 48

  _A Letter to Mr._ B. W. _relating to the Witches Covenant._      p. 52

                               PART III.

  _The Reasons given by some of the People why they withdrew from
    Communion, &c. with the Church at_ Salem-Village, _and from hearing
    Mr._ Parris _their Minister, in whose House the Tragedies of
    Witchcraft begun._                                             p. 55

  _Mr._ Samuel Parris's _Acknowledgement._                         p. 57

  _The Advice and Determination of the Elders and Messengers, met at_
    Salem-Village, _to Compose the Differences there._             p. 59

  _A Letter from the People of the Village to those Elders and
    Messengers of the several Churches._                           p. 61

  _A state of the Controversie between Mr._ Parris _and his People._
                                                                   p. 62

  _A Remonstrance, with further Reasons given in by the Attorneys for
    the People of the Village to the Arbitrators, against Mr._ Parris.
                                                                   p. 63

                               PART IV.

  _A Letter of a Gentleman endeavouring to prove the received opinions
    about Witchcraft._                                             p. 64

  _An Essay to the Answer thereof._                                p. 77

  _A Second Letter of the Gentleman's further urging such Doctrines._
                                                                   p. 83

  _A Rejoinder to the former Answer._                              p. 87

                                PART V.

   _An Account of the matters of Fact at_ Salem-Village, _&c._     p. 90

  _The Examination of Mrs._ Cary.                                  p. 95

  _The Examination of Mr_ John Aldin.                              p. 98

  Bishop _alias_ Oliver _Condemned_.                              p. 100

  _An Abstract of the Ministers Advice to the Governour._         p. 101

  [9] Sarah Good, Rebecca Nurse, Sus. Martin, Eliz. How and Sarah
    Wildes _Condemned_.                                           p. 101

  _The Declaration of the Foreman of the Jury, relating to words spoken
    by_ Rebecca Nurse.                                            p. 102

  Rebecca Nurses _Interpretation of these words_.                 p. 103

  _Mr_ George Burroughs, John Procter, Eliz. Procter, John Willard,
    George Jacobs and Martha Carryer _Condemned_.                _Ibid._

  _A Letter of_ John Procter _to the Ministers._                  p. 104

  _A Letter of_ Margaret Jacobs _to her Father._                  p. 105

  Martha Cary, Mary Easty, Alice Parker, Ann Pudeater, Dorcas Hore,
    Mary Bradbery, Margaret Scot, W. Red, Samuel Wardwel, Mary Parker,
    Abigail Falkner, Rebecca Emes, Mary Lacy, Ann Foster, _and_ Abigail
    Hobs _Condemned_.                                             p. 106

  Giles Cary _Prest to Death_.                                     Ibid.

  _A Petition of_ Mary Easty _to the Judge._                      p. 107

  _A Declaration of some that had confest themselves Guilty_ (at
    Andover.)                                                     p. 111

  _The Preface of Mr._ C. M. _in Wonders of the Invisible World, to his
    Account of the Tryals of five of those that were Executed at_ Salem.
                                                                  p. 113

    The whole of his said Account, with one Indictment added to each
  Tryal, _viz._

  _The Tryal of_ Mr. Burroughs.                                   p. 114

  _The Tryal of_ Bridget Bishop.                                  p. 120

  _The Tryal of_ Susanna Martin.                                  p. 126

  _The Tryal of_ Elizabeth How.                                   p. 133

  _The Tryal of_ Martha Carryer.                                  p. 136

  _The Tryal of_ Wardwes _Wife at the first Superior Court in_ Salem.
                                                                  p. 141

  _The Tryal of_ Sarah Daston _at_ Charlestown.                    Ibid.

  _The Tryal of_ Mary Watkins _at_ Boston.                        p. 142

  _The Tryal of_ Mr. Bennom _at_ Hartford, _in the Collony of
    Connecticut._                                                  Ibid.

  _A Proclamation for a Fast in the Province of_ Massachuset.     p. 143

  _The Acknowledgement of several Jury-Men, relating to the Condemning
    of some for Witches._                                         p. 144

   _A Postscript relating to a Book Intituled,_ The Life of Sir _W.
    Phips._                                                       p. 145

  _Therein an Objection Answered, viz. But what are there no Witches?_
                                                                  p. 155


[Illustration]

[10] _SIR,_

_I NOW lay before you a very Entertaining Story,[19] a Story which
relates yet more_ Wonders of the Invisible World, _a Story which
tells the Remarkable Afflictions and Deliverance of one that had been
Prodigiously handled by the_ Evil Angels. _I was myself a daily_
Eye Witness _to a large part of these Occurrences, and there may be
produced Scores of Substantial_ Witnesses _to the most of them; yea, I
know not of any one Passage of the Story but what may be sufficiently
attested. I do not Write it with a design of throwing it presently into
the Press, but only to preserve the Memory of such Memorable things,
the forgetting whereof would neither be_ pleasing _to God, nor useful
to Men; as also to give you, with some others of peculiar and obliging
Friends, a sight of some_ Curiosities, _and I hope this Apology will
serve to Excuse me, if I mention, as perhaps I may, when I come to a
tenth Paragraph in my Writing, some things which I would have omitted
in a farther Publication._

                                                         Cotton Mather.


FOOTNOTES:

[19] This singular "Story" does not appear to have been published by
its Author, nor have I any other History of it than is found in these
Pages. Nor do I find anything of a Family of the Name of Rule. Neither
Farmer nor Savage have it in their genealogical Works. Yet there was
a Family living for some Time at the North End of the Name of _Rule_.
They may not have been long resident. See Note 33.




[Illustration]

 [1] ANOTHER BRAND Pluckt out of the BURNING, Or, More Wonders of the
                           Invisible World.


Part I. Section I.

_The Afflictions of_ MARGARET RULE.

WIthin these few years there died in the _Southern Parts_ a Christian
_Indian_, who notwithstanding some of his _Indian_ Weakness, had
something of a better Character of vertue and Goodness, than many of
our People can allow to most of their Country-men, that profess the
_Christian Religion_.[20] He had been a Zealous Preacher of the Gospel
to his Neighbourhood, and a sort of _Overseer_, or _Officer_, to whose
Conduct was owing very much of what good order was maintained among
those Proselited _Savages_. This Man returning home from the Funeral of
his Son, was complemented by an _Englishman_, expressing _Sorrow for
his Loss_; now, tho' the _Indians_ use upon the Death of Relations,
to be the most Passionate and Outragious Creatures in the World, yet
this Converted _Indian_ Handsomly and Chearfully replid, _Truly I am
sorry, and I am not sorry; I am sorry that I have Buried a dear Son;
but I am not sorry that the will of God is done. I know that without
the will of God my son could not have died, and I know that the will_
[2] _of God is always just and good, and so I am satisfied._ Immediately
upon this, even within a few hours, he fell himself Sick of a Disease
that quickly kill'd him; in the time of which Disease he called his
Folks about him, earnestly perswading them to be Sincere in their
_Praying unto God_, and beware of the _Drunkenness_, the _Idleness_,
the _Lying_, whereby so many of that Nation disgrac'd their Profession
of Christianity; adding, that he was ashamed, when he thought how
little Service he had hitherto done for God; and that if God would
prolong his Life he would Labour to do better Service, but that he was
fully sure he was now going to the Lord _Jesus Christ_, who had bought
him with his own Precious _Blood_; and for his part, he long'd to Die
that he might be with his Glorious Lord; and in the mid'st of such
passages he gave up the Ghost, but in such repute, that the _English_
People of good Fashion did not think much of Travelling a great way to
his _Interment_. Lest my Reader do now wonder why I have related this
piece of a Story, I will now hasten to abate that Wonder, by telling
that whereto this was intended, but for an _Introduction_: know then,
that this remarkable _Indian_ being a little before he Died at work in
the Wood making of Tarr, there appeared unto him a _Black Man_, of a
Terrible aspect, and more than humane Dimensions, threatning bittterly
to kill him if he would not promise to leave off _Preaching_ as he did
to his Countrey-Men, and promise particularly, _that if he preached any
more, he would say nothing of Jesus Christ unto them?_ The _Indian_
amaz'd, yet had the courage to answer, _I will in spite of you go on
to preach_ Christ _more than ever I did, and the God whom I serve will
keep me that you shall never hurt me._ Hereupon the Apparition abating
somewhat of his fierceness, offered to the _Indian_ a _Book_ of a
considerable thickness and a _Pen and Ink_, and said, that if he would
now set his hand unto that _Book_, he would require nothing further of
him; but the Man refused the motion with indignation, and fell down
upon his knees into a Fervent and Pious Prayer unto God, for help
against the _Tempter_, whereupon the _Demon_ Vanish't.

This is a Story which I would never have tendered unto my Reader, if I
had not Receiv'd it from an honest and useful _English Man_,[21] who
is at this time a Preacher of the Gospel to the _Indians_; nor would
the probable Truth of it have encouraged me to have tendered it, if
this also had not been a fit introduction unto yet a further Narrative.

_Sect._ 2. 'Twas not much above a year or two, after this Accident (of
which no manner of Noise has been made) that there was a Prodigious
descent of _Devils_ upon divers places near the Centre of this
Province; wherein some scores of _Miserable People_ were Troubled by
horrible appearances of a _Black-Man_, accompanied with _Spectres_,
wearing these and those Humane Shapes, who offer'd them a _Book_ to be
by them sign'd, in token of their being Listed for the Service of the
_Devil_, and upon their [3] denying to do it, they were _dragoon'd_
with a thousand Preternatural Torments, which gave no little terror
to the beholders of these unhappy _Energuments_. There was one in
the _North_ part of _Boston_ seized by the _Evil Angels_ many Months
after the General Storm of the late _Inchantments_ was over, and when
the Countrey had long lain pretty quiet, both as to Molestations and
Accusations from the INVISIBLE WORLD, her Name was _Margaret Rule_,
a Young Woman, She was born of sober and honest Parents, yet Living,
but what her own Character was before her Visitation, I can speak with
the less confidence of exactness, because I observe that wherever the
_Devils_ have been let loose to worry any Poor Creature amongst us, a
great part of the Neighbourhood presently set themselves to inquire and
relate all the little Vanities of their Childhood, with such unequal
exaggerations, as to make them appear greater Sinners than any whom
the Pilate of _Hell_ has not yet Preyed upon: But it is affirm'd,
that for about half a year before her Visitation, she was observably
improved in the hopeful symptoms of a new Creature; She was become
furiously concern'd for the everlasting _Salvation_ of her Soul, and
careful to avoid the snares of _Evil Company_. This Young Woman had
never seen the affliction of _Mercy Short_,[22] whereof a Narrative has
been already given, and yet about half a year after the glorious and
signal deliverance of that poor Damsel, this _Margaret_ fell into an
affliction, marvellous, resembling hers in almost all the circumstances
of it, indeed the Afflictions were so much alike, that the relation I
have given of the one, would almost serve as the full History of the
other, this was to that, _little more than the second part to the same
Tune_; indeed _Margarets_ case was in several points less remarkable
than _Mercies_, and in some other things the Entertainment did a little
vary.

_Sect._ 3. 'twas upon the _Lords Day_ the 10th of _September_, in
the Year 1693. that _Margaret Rule_, after some hours of previous
disturbance in the Publick Assembly, fell into odd _Fits_, which
caused her Friends to carry her home, where her _Fits_ in a few
hours grew into a Figure that satisfied the Spectators of their
being preternatural; some of the Neighbours were forward enough to
suspect the rise of this Mischief in an House hard-by, where lived a
Miserable Woman, who had been formerly Imprisoned on the suspicion
of _Witchcraft_, and who had frequently Cured very painfull Hurts
by muttering over them certain _Charms_, which I shall not indanger
the Poysoning of my Reader by repeating. This Woman had the Evening
before _Margaret_ fell into her Calamities, very bitterly treated her,
and threatn'd her; but the hazard of hurting a poor Woman that might
be innocent, notwithstanding _Surmizes_ that might have been more
strongly grounded than those, caus'd the pious People in the Vicinity
to try rather whether incessant _Supplication_ to God [4] _alone_,
might not procure a quicker and safer Ease to the _Afflicted_, than
hasty Prosecution of any suppos'd Criminal, and accordingly that
_unexceptionable course_ was all that was ever followed; yea, which I
look'd on as a token for good, the Afflicted Family was as averse as
any of us all to entertain thoughts of any other course.

_Sect._ 4. The Young Woman was assaulted by Eight cruel _spectres_,
whereof she imagin'd that she knew _three_ or _four_, but the rest
came still with their _Faces cover'd_, so that she could never have
a distinguishing view of the countenance of those whom she thought
she knew; she was very careful of my reitterated charges _to forbear
blazing the names_, lest any good Person should come to suffer any
blast of Reputation thro' the cunning Malice of the great Accuser;
nevertheless having since privately named _them_ to myself, I will
venture to say _this_ of them, that they are a sort of _Wretches_,
who for these many years have gone under as Violent _Presumptions_ of
_Witchcraft_, as perhaps any creatures yet living upon earth; altho'
I am farr from thinking that the Visions of this Young Woman were
Evidence enough to prove them so. These cursed _Spectres_ now brought
unto her a _Book_ about a _Cubet_ long, a _Book Red_ and _thick_,
but not very broad, and they demanded of her that she would set _her
Hand_ to that _Book_, or touch it at least with her _Hand_, as a Sign
of her becoming a Servant of the _Devil_, upon her peremptory refusal
_to do_ what they asked, they did not after renew the profers of the
_Book_ unto her, but instead thereof, they fell to Tormenting of her in
a manner too Hellish to be sufficiently described, in those Torments
confining her to her _Bed_, for just _Six weeks_ together.

_Sect._ 5. Sometimes, but not always together with the _Spectres_,
there looke't in upon the Young Woman (according to her account) _a
short and a Black Man_, whom they call'd their Master--a Wight exactly
of the same Dimensions and Complexion and voice, with the _Divel_ that
has exhibited himself unto other infested People, not only in other
parts of this Country but also in other Countrys, even of the _European
World_, as the relation of the Enchantments there inform us, they all
profest themselves Vassals of this _Devil_, and in obedience unto him
they address themselves unto various ways of Torturing her; accordingly
she was cruelly _pinch'd with Invisible hands_, very often in a Day,
and the black and blew marks of the pinches became immediately visible
unto the standers by. Besides this, when her attendants had left her
without so much as one pin about her, that so they might prevent some
fear'd inconveniencies; yet she would ever now and then be miserably
hurt with Pins which were found stuck into her Neck, Back and Arms,
however the Wounds made by the Pins would in a few minutes ordinarily
be cured; she would also be strangely distorted in her Joynts, and
thrown into such exorbitant _Convulsions_ as [5] were astonishing unto
the Spectators in General; They that could behold the doleful condition
of the poor Family without sensible compassions, might have Intrals
indeed, but I am sure they could have no true _Bowels_ in them.

_Sect._ 6. It were a most Unchristian and uncivil, yea a most
unreasonable thing to imagine that the Fitt's of the Young Woman
were but meer _Impostures_: And I believe scarce any, but People
of a particular _Dirtiness_, will harbour such an Uncharitable
Censure,[23] however, because I know not how far the _Devil_ may drive
the Imagination of poor Creatures when he has possession of them, that
at another time when they are _themselves_ would scorn to _Dissemble_
any thing. I shall now confine my Narrative unto passages, wherein
there could be no room left for any Dissimulation. Of these the first
that I'll mention shall be this; From the time that _Margaret Rule_
first found herself to be formally besieged by the _Spectres_ untill
the Ninth Day following, namely from the Tenth of _September_ to
the Eighteenth, she kept an entire Fast, and yet she was unto all
appearance as Fresh, as Lively, as Hearty, at the Nine Days End, as
before they began; in all this time, tho' she had a very eager _Hunger_
upon her Stomach, yet if any refreshment were brought unto her, her
Teeth would be set, and she would be thrown into many Miseries, Indeed
_once or twice or so_ in all this time, her Tormentors permitted her
to swallow a Mouthful of somewhat that might increase her Miseries,
whereof a Spoonful of _Rum_ was the most considerable; but otherwise,
as I said, her _Fast_ unto the _Ninth day_ was very extream and rigid:
However, afterwards there scarce passed a day wherein she had not
liberty to take something or other for her _Susttentation_, And I
must add this further, that this business of her _Fast_ was carried
so, that it was impossible to be dissembled without a _Combination_
of Multitudes of People unacquainted with one another to support the
_Juggle_, but he that can imagine such a thing of a Neighbourhood, so
fill'd with Vertuous People is a _base man_, I cannot call him any
other.

_Sect._ 7. But if the Sufferings of this Young Woman were not
_Imposture_, yet might they not be pure Distemper? I will not here
inquire of our _Saducees_ what sort of Distemper 'tis shall stick the
Body full of _Pins_, without any Hand that could be seen to stick them;
or whether all the _Pin-makers_ in the World would be willing to be
Evaporated into certain ill habits of Body producing a _Distemper_,
but of the _Distemper_ my Reader shall be Judge when I have told him
something further of those unusual Sufferings. I do believe that the
_Evil Angels_ do often take Advantage from _Natural Distempers_ in the
Children of Men to annoy them with such further Mischiefs as we call
_preternatural_. The Malignant _Vapours_ and _Humours_ of our Diseased
Bodies may be used by _Devils_ thereinto insinu[6]ating as engine
of the Execution of their Malice upon those Bodies; and perhaps for
this reason one Sex may suffer more Troubles of some kinds from the
_Invisible World_ than the _other_, as well as for _that reason_ for
which the Old _Serpent_ made where he did his _first Adddress_. But I
Pray what will you say to this, _Margaret Rule_ would sometimes have
her Jaws forcibly pulled open; whereupon something _Invisible_ would
be poured down her throat; we all saw her swallow, and yet we saw her
try all she could by Spitting, Coughing and Shriking, that she might
not swalow, but one time the standers by plainly saw something of
that odd _Liquor_ itself on the outside of her _Neck_; She cried out
of it as of _Scalding Brimstone_ poured into her, and the whole House
would Immediately scent so hot of _Brimstone_ that we were scarce able
to endure it, whereof there are scores of Witnesses; but the Young
Woman herself would be so monstrously _Inflam'd_ that it would have
broke a Heart of Stone to have seen her Agonies, _this_ was a thing
that several times happen'd and several times when her Mouth was thus
pull'd open, the standers by clapping their Hands close thereupon the
distresses that otherwise followed would be diverted. Moreover there
was a _whitish powder_ to us _Invisible_ somtimes cast upon the _Eyes_
of this Young Woman, whereby her _Eyes_ would be extreamly incommoded,
but one time some of this _Powder_ was fallen actually _Visible_ upon
her Cheek, from whence the People in the Room wiped it with their
Handkerchiefs, and somtimes the Young Woman would also be so bitterly
scorched with the unseen Sulphur thrown upon her, that very sensible
_Blisters_ would be raised upon her Skin, whereto her Friends found it
necessary to apply the _Oyl's_ proper for common _Burning_, but the
most of these Hurts would be cured in two or three days at farthest: I
think I may _without Vanity_ pretend to have read not a few of the best
System's of _Physick_[24] that have been yet seen in these _American_
Regions, but I must confess that I have never yet learned the Name of
the Natural Distemper, whereto these odd symptoms do belong: However
I might suggest perhaps many a _Natural Medicine_, which would be of
singular use against many of them.

_Sect._ 8. But there fell out some _other matters_ far beyond the reach
of _Natural Distemper_: This _Margaret Rule_ once in the middle of the
Night Lamented sadly that the _Spectres_ threat'ned the Drowning of a
Young Man in the Neighbourhood, whom she named unto the Company: well
it was afterwards found that at that very time this Young Man, having
been prest on Board _a Man of War_ then in the Harbour, was out of some
dissatisfaction attempting to swim ashoar, and he had been _Drowned_
in the attempt, if a Boat had not seasonably taken him up; it was by
computation a minute or two after the Young Womans discourse of the
_Drowning_, that the Young Man took the Water; At another time she told
us that [7] the _Spectres_ bragg'd and laughed in her hearing about an
exploit they had lately done, by stealing from a Gentleman his _Will_
soon after he had written it; and within a few hours after she had
spoken this there came to me a Gentleman with a private complaint, that
having written his _Will_, it was unaccountably gone out of the way,
_how_ or _where_ he could not Imagine; and besides all this, there were
wonderful _Noises_ every now and then made about the Room, which our
People could Ascribe to no other Authors but the _Spectres_, yea, the
Watchers affirm that they heard those fiends clapping of their hands
together with an _Audibleness_, wherein they could not be Imposed upon:
And once her Tormentors pull'd her up to the _Cieling_ of the Chamber,
and held her there before a very Numerous Company of _Spectators_,
who found it as much as they could _all do_ to pull her down
again.[25] There was also another very surprising circumstance about
her, agreeable to what we have not only _read_ in several Histories
concerning the _Imps_ that have been Imployed in _Witchcraft_; but
also known in some of our own afflicted: _We once thought we perceived
something stir upon her pillow at a little distance from her, whereupon
one present laying his hand there, he to his horror_ apprehended that
_he felt,_ tho' none could see it, _a living Creature,_ not _altogether
unlike a Rat, which nimbly escap'd from him:_ and there were diverse
other Persons who were thrown into a great consternation by feeling, as
they Judg'd, at other times the same _Invisible Animal_.

_Sect._ 9. As it has been with a Thousand other _Inchanted_ People, so
it was with _Margaret Rule_ in this particular, that there were several
words which her _Tormentors_ would not let her hear, especially the
words Pray or Prayer, and yet she could so hear the letters of those
words distinctly mentioned as to know what they ment. The standers by
were forced sometimes thus in discourse to spell a word to her, but
because there were some so ridiculous as to count it a sort of _Spell_
or a _Charm_ for any thus to accommodate themselves to the capacity of
the Sufferer, little of this kind was done. But that which was more
singular in this matter, was that she could not use these _words_ in
those penetrating discourses, wherewith she would sometimes address
the _Spectres_ that were about her. She would sometimes for a long
while together apply herself to the _Spectres_, whom she supposed the
_Witches_, with such _Exortations to Repentance_ as would have melted
an Heart of _Adamant_ to have heard them; her strains of Expression
and Argument were truly Extraordinary; A person perhaps of the best
Education and Experience and of _Attainments_ much beyond hers could
not have exceeded them: nevertheless when she came to these Words
_God_, _Lord_, _Christ_, _Good_, _Repent_, and some other such, her
Mouth could not utter them, whereupon she would sometimes in an Angry
_Parenthesis_ complain of their Wickedness in stopping that _Word_, but
she would then go [8] on with some other _Terms_ that would serve to
tell what she ment. And I believe that if the most suspicious Person
in the world had beheld all the Circumstances of this matter, he would
have said it could not have been dissembled.

_Sect._ 10. Not only in the _Swedish_, but also in the _Salem_
Witchcraft the Inchanted People have talked much of a _White Spirit_
from whence they received marvellous Assistances in their Miseries;
what lately befel _Mercy Short_[26] from the Communications of such a
_Spirit_, hath been the just Wonder of us all, but by such a _Spirit_
was _Margaret Rule_ now also visited. She says that she could never see
his _Face_; but that she had a frequent view of his bright, Shining and
glorious Garments; he stood by her _Bed-side_ continually heartning
and comforting of her and counselling her to maintain her Faith and
hope in God, and never comply with the temptations of her Adversaries;
she says he told her, that _God had permitted her afflictions to
befall her for the everlasting and unspeakable good of her own soul,
and for the good of many others, and for his own Immortal Glory, and
that she should therefore be of good Chear, and be assured of a speedy
deliverance_; and the wonderful resolution of mind wherewith she
encountered her Afflictions were but agreeable to such expectations.
Moreover a Minister having one Day with some Importunity Prayed for
the deliverance of this Young Woman, and pleaded that she belong'd
to his Flock and charge; he had so far a right unto her as that he
was to do the part of a Minister of our Lord for the bringing of her
home unto God; only now the _Devil_ hindred him in _doing_ that which
he had a _right_ thus to do, and whereas He had a _better Title_ unto
her to bring her home to _God_ than the _Divel_ could have unto her to
carry her away from the _Lord_, _he_ therefore humbly applied himself
unto _God_, who alone could right this matter, with a suit that she
might be rescued out of _Satans Hands_; Immediately upon this, tho'
she heard nothing of this transaction she began to call that Minister
her _Father_, and that was the Name whereby she every day before all
sorts of People distinguished him: the occasion of it she says was
_this_, the _white Spirit_ presently upon this transaction did after
this manner speak to her, _Margaret, you now are to take notice that_
(such a Man) _is your Father, God has given you to him, do you from
this time look upon him as your Father, obey him, regard him as your
Father, follow his Counsels and you shall do well_; And tho' there
was one passage more, which I do as little know what to make of as
any of the rest, I am now going to relate it; more than three times
have I seen it fulfilled in the Deliverance of Inchanted and Possest
Persons, whom the Providence of God has cast into my way, that their
Deliverance could not be obtained before the _third Fast_ kept for
them, and the third day still obtain'd the Deliverance, altho' I
have thought of _beseeching of the Lord thrice, when buffered by
Sa[9]tan_, yet I must earnestly Intreat all my Readers to beware of
any superstitious conceits upon the Number _Three_, if our God will
hear us upon once Praying and Fasting before him 'tis well, and if he
will not vouchsafe his _Mercy_ upon our _thrice_ doing so, yet we must
not be so discouraged as to throw by our Devotion but if the Soveraign
_Grace_ of our God will in any particular Instances count our Patience
enough tryed when we have Solemnly waited upon him for any determinate
Number of times, who shall say to him, what doest thou, and if there
shall be any Number of Instances, wherein this Grace of our God has
exactly holden the same course, it may have a room in our humble
_Observations_, I hope, without any Superstition; I say then that
after _Margaret Rule_ had been more than five weeks in her Miseries,
this _White Spirit_ said unto her, _Well this day such a Man_ (whom he
named) _has kept a third day for your deliverance, now be of good cheer
you shall speedily be delivered_. I inquired whether what had been said
of that Man were true, and I gained exact and certain information that
it was precisely so, but I doubt lest in relating this Passage that I
have used more openness than a Friend should be treated with, and for
that cause I have concealed several of the most _memorable things_ that
have occurred not only in this but in some former Histories, altho
indeed I am not so well satisfied about the true nature of this _white
Spirit_, as to count that I can do a Friend much Honour by reporting
what notice this _white Spirit_ may have thus taken of him.

_Sect._ 11. On the last day of the Week her Tormentors as she thought
and said, approaching towards her, would be forced still to recoil
and retire as unaccountably unable to meddle with her, and they would
retire to the Fire side with their Poppets; but going to stick Pins
into those Poppets, they could not (according to their visions) make
the Pins to enter, she insulted over them with a very Proper derision,
daring them now to do their worst, whilst she had the satisfaction to
see their _Black Master_ strike them and kick them, like an _Overseer_
of so many _Negro's_, to make them to do their work, and renew the
marks of his vengeance on them, when they failed of doing of it.[27] At
last being as it were tired with their ineffectual Attempts to mortifie
her they furiously said, _Well you shant be the last_. And after a
pause they added, _Go, and the Devil go with you, we can do no more_;
whereupon they flew out of the Room, and she returning perfectly to
herself most affectionately gave thanks to God for her deliverance;
her Tormentors left her extream _weak and faint_, and overwhelmed with
_Vapours_, which would not only cause her sometimes to Swoon away, but
also now and then for a little while discompose the reasonableness
of her Thoughts; Nevertheless her former troubles returned not, but
we are now waiting to see the good effects of those troubles upon the
Souls of all concern'd, And now I suppose that some of our Learned
_wit[10]lings_ of the _Coffee-House_, for fear lest these proofs of an
_Invisible-world_ should spoil some of their sport, will endeavour to
turn them all into sport, for which _Buffoonary_ their only pretence
will be, _they cant understand how such things as these could be done_
whereas indeed he that is but Philosopher enough to have read but one
_Little Treatise_, Published in the Year 1656, by no other Man than
the Chyrurgion of an _Army_, or but one Chap. of _Helmont_,[28] which
I will not quote at this time too particularly, may give a far more
intelligible account of these _Appearances_ than most of these _Blades_
can give _why_ and how their _Tobacco_ makes 'em Spit; or which way the
flame of their Candle becomes illuminating, as for that _cavil, the
world would be undone if the Devils could have such power as they seem
to have in several of our stories_,[29] it may be Answered that as to
many things the _Lying Devils_ have only known them to be done, and
then pretended unto the doing of those things, but the true and best
Answer is, that by these things we only see what the _Devils_ could
have _powers_ to do, if the great God should give them those powers,
whereas now our Histories affords a _Glorious Evidence for the being
of a God_, the World would indeed be _undone_, and horribly _undone_,
if these Devils, who now and then get liberty to play some very
mischievous pranks, were not under a daily restraint of some _Almighty
Superior_ from doing more of such Mischiefs. Wherefore instead of all
Apish _flouts_ and _jeers_ at Histories, which have such undoubted
confirmation, as that no Man that has breeding enough to regard the
Common Laws of _Humane Society_, will offer to doubt of 'em, it becomes
us rather to adore the goodness of God, who does not permit such things
every day to befall us _all_, as he sometimes did permit to befall some
few of our miserable Neighbours.

_Sect._ 12. And what after all my unwearied Cares and Pains, to rescue
the _Miserable_ from the Lions and Bears of _Hell_, which had siezed
them, and after all my Studies to disappoint the Devils in their
designs to confound my Neighbourhood, must I be driven to the necessity
of an _Apology_? Truly the hard _representations_ wherewith _some Ill
Men have reviled my conduct_, and the Countenance which other Men have
given to these representations, oblige me to give Mankind some account
of my Behaviour; No Christian can, I say none but evil workers can
criminate my visiting such of my poor flock as have at any time fallen
under the terrible and sensible molestations of _Evil Angels_; let
their Afflictions have been what they will, I could not have answered
it unto my Glorious _Lord_, if I had withheld my just _Counsels_ and
_Comforts_ from them; and if I have also with some exactness observ'd
the methods of the _Invisible World_, when they have thus become
observable, I have been but a Servant of Mankind in doing so; yea no
less a Person than the _Venerable Baxter_, has more than once or twice
in the most Publick manner invited Mankind to thank [11] me for that
_Service_. I have not been insensible of a greater danger attending
me in this fulfilment of my Ministry, than if I had been to take Ten
Thousand steps over a Rocky Mountain fill'd with _Rattle-Snakes_;
but I have consider'd, he that is wise will observe things, and the
_Surprising Explication_ and confirmation of the _biggest part_ of the
_Bible_, which I _have seen_ given in these things, has _abundantly
paid me_ for observing them. Now in my visiting of the Miserable, I
was always of this opinion, that we were Ignorant of what _Powers_
the _Devils_ might have to do their mischiefs in the shapes of some
that had never been explicitly engaged in _Diabolical Confederacies_,
and that therefore tho' many _Witchcrafts_ had been fairly detected
_on Enquiries_ provoked and begun by _Specteral Exhibitions_, yet we
could not easily be too jealous of the _Snares_ laid for us in the
_devices of Satan_; the World knows how many _Pages_ I have Composed
and Published, and particular gentlement in the Government know how
many _Letters_ I have written to prevent the excessive Credit of
_Specteral Accusations_, wherefore I have still charged the _Afflicted_
that they should _Cry_ out of no body for Afflicting of 'em. But that
if this might be any Advantage they might _privately_ tell their minds
to some one Person of _discretion_ enough to make no _ill use_ of their
communications, accordingly there has been this effect of it, that the
Name of _No one_ good Person in the World ever came under any blemish
by means of any _Afflicted_, Person that fell under _my_ particular
cognizance, yea no one Man, Woman or Child ever came into any troube
for the sake of any that were _Afflicted_ after I _had once begun_ to
look after 'em; how often have I had this thrown into my dish, that
many years ago I had an opportunity to have brought forth such People
as have in the late storm of _Witchcraft_ been complain'd of, but
that I smother'd all, and after that storm was rais'd at _Salem_, I
did myself offer to provide Meat, Drink and Lodging for no less than
Six of the Afflicted, that so an Experiment might be made, whether
_Prayer_ with _Fasting_ upon the removal of the distressed might not
put a Period to the trouble then rising, without giving the _Civil
Authority_ the trouble of prosecuting those things which nothing but a
Conscientious regard unto the cries of Miserable Families, could have
overcome the Reluctancies of the Honourable Judges to meddle with;[30]
In short I do humbly but freely affirm it, there is not that Man living
in this World who has been more desirous than the poor Man I _to
shelter_ my Neighbours from the Inconveniences of _Specteral Outcries_,
yea I am very jealous I have done so much _that way as to Sin_ in what
I have done, such have been the Cowardize and Fearfulness whereunto my
regard unto the dissatisfactions of other People has precipitated me.
I know a Man in the World, who has thought he has been able to Convict
some such _Witches_ as ought to Dye, but his respect unto the Publick
_Peace_ has caused him rather to try whether _He_ [12] _could not renew
them by repentance_: and as I have been Studious to defeat the _Devils_
of their expectations to set people together by the Ears, thus, I have
also checked and quell'd those forbidden curiosities, which would have
given the _Devil_ an invitation to have tarried amongst us, when I have
seen wonderful _Snares_ laid for _Curious_ People, by the secret and
future things discovered from the _Mouths of Damsels possest with a
Spirit of divination_; Indeed I can recollect but one thing wherein
there could be given so much as a Shadow of Reason for _Exceptions_,
and that is my allowing of so many to come and see those that were
_Afflicted_,[31] now for that I have this to say, that I have almost _a
Thousand times_ intreated the Friends of the Miserable, that they would
not permit the Intrusion of any Company, but such as _by Prayers_ or
other ways might be helpful to them; Nevertheless I have not absolutely
forbid all Company from coming to your Haunted Chambers, partly because
the Calamities of the Families were such as required the Assistance of
_many friends_; partly because I have been willing that there should
be _disinterested Witnesses_ of all sorts, to confute the Calumnies
of such as would say _all was but Imposture_; and partly because I
saw God had Sanctified the Spectacle of the Miseries on the Afflicted
unto the Souls of many that were Spectators, and it is a very Glorious
thing that I have now to mention--The Devils have with most horrendous
operations broke in upon our Neighbourhood, and God has at such a
rate over-ruled all the Fury and Malice of those Devils, that all the
Afflicted have not only been _Delivered_, but I hope also savingly
brought home unto God, and the Reputation of _no one_ good Person in
the World, has been damaged, but instead thereof the Souls of many,
especially of the rising Generation, have been thereby awaken'd unto
some acquaintance with _Religion_, our young People who belonged unto
the _Praying Meetings_ of both Sexes, a part would ordinarily spend
whole _Nights_ by whole Weeks together in _Prayers_ and Psalms upon
these occasions, in which Devotions the Devils could get nothing but
like _Fools a Scourge for their own Backs_, and some scores of other
young People who were strangers to real Piety, were now struck with
the lively demonstrations of _Hell_ evidently set forth before their
Eyes, when they saw Persons cruelly Frighted, wounded and Starved by
Devils and Scalded with burning _Brimstone_, and yet so preserved in
this tortured estate as that at the end of one Months wretchedness
they were as able still to undergo another, so that of these also it
might now be said, Behold they Pray in the whole--the Devil got just
nothing; but God got praises, Christ got Subjects, the Holy Spirit
got _Temples_, the Church got _Addition_, and the Souls of Men got
everlasting _Benefits_; I am not so vain as to say that any _Wisdome_
or _Vertue_ of mine did contribute unto this good order of things: But
I am so just, as to say I did not hinder this Good.[13] When therefore
there have been those that pickt up little incoherent scraps and bits
of my _Discourses_ in this fruitful discharge of my Ministry, and so
traversted 'em in their abusive _Pamphlets_, as to perswade the Town
that I was their _common Enemy_ in those very points, wherein, if
in any one thing whatsoever I have sensibly approved myself as true
a Servant unto 'em as possibly I could, tho my Life and Soul had
been at Stake for it. Yea to do like _Satan_ himself, by sly, base,
unpretending _Insinuations_, as if I wore not the Modesty and Gravity
which became a Minister of the Gospel, I could not but think myself
unkindly dealt withal, and the neglects of _others_ to do me _justice_
in this affair has caused me to conclude this Narrative with complaints
in _another hearing_ of such Monstrous Injuries.[32]


FOOTNOTES:

[20] There were two noted Christian Indians on Martha's Vineyard a
little previous to the Time the Above was written; viz., _Hiacoomes_
and _John Tokinosh_. It is to one of these, probably, that the Writer
refers. See _Book of the Indians_, B. ii, 118; or p. 182, Edition 1851.
See also Appendix to _Elect. Serm._ of 1698, p. 90, _et seq._

[21] Perhaps Capt. Thomas Tupper. See _Noyes's Election Sermon_, 1698,
p. 95. There were also _Eldad_ and Samuel T.--Sewall's _MSS._

[22] Nothing is learned of this Person beyond what is to be found in
this Work. There were Persons early at Newbury of the same Name.

[23] If the learned Author were living at this Day he would doubtless
gladly blot out many Pages of his own Matter, as being a more _dirty_
Work than any he then complained of.

[24] It would be curious, if not admirable, at this Day could we know
what medical Books the Doctor did possess at that Time. Doubtless Galen
and Paracelsus were conspicuous on his Shelves.

[25] Mr. Calef has not commented so severely on this Part of the Story
as it merited, and as he might have done with propriety.

[26] Mr. Savage has found quite a Number of _Short_ Families, but gives
us no _Mercy_ with them. See his _Genealogical Dictionary_.

[27] This Relation is pretty nearly equal to anything told of the
Swedish Witches by Dr. Horneck. This Author will be further noticed.

[28] Jean-Baptiste Van-Helmont, a Resident of Brussels, born in 1577.
He was so noted a Physician and Naturalist, that he was reputed a
Magician, for which he was thrown into Prison. He made his Escape and
fled into Holland, where he died in 1644.

[29] The Writer nowhere informs us how much Power the Devil has. By
some of his Assertions it seems that it is unlimited. Indeed he (Dr.
Mather) has told us that this Continent in reality belonged to the
Devil. If that was actually the Case, it certainly was an infringement
on his Rights for Europeans to intrude themselves here at all.

[30] This will be found remarked upon hereafter. The Author makes a
large Handle of Mr. Baxter's Commendations of his Story of the Goodwin
Children; which Story he afterwards printed in the _Magnalia_, Book
vi, 71, &c.; and adds: "When it was reprinted at London, the famous
Mr. Baxter prefixed a Preface unto it, wherein he says, '_This great
Instance comes with such convincing Evidence, that he must be a very
obdurate Sadducee, that wilt not believe it._'"--_Ibid.,_ 75.

[31] It was besides hinted that there were Times when the Numbers
admitted to the Afflicted were not above the _singular_ Number.
But this was doubtless a mischievous Attempt of the _Sadducees_ to
implicate some one who might be rather zealous to detect _Witchcraft_
when alone with the Afflicted. The Doctor was very indignant at this,
as will appear.

[32] It would have been highly gratifying had the Author informed his
Readers what he meant by "the neglect of others." The "another hearing"
will be found explained by and by.




PART II.


                        _A Letter to Mr. C. M._

                                           _Boston_, Jan. 11_th_, 1693.

Mr. _Cotton Mather_,

_REverend Sir_, I finding it needful on many accounts, I here present
you with the Copy of that Paper, which has been so much Misrepresented,
to the End that what shall be found defective or not fairly
Represented, if any such shall appear, they may be set right, which
Runs thus.

                                           September _the_ 13_th_, 1693.

_IN the Evening when the Sun was withdrawn, giving place to Darkness to
succeed, I with some others were drawn by curiosity to see_ Margaret
Rule, _and so much the rather because it was reported_ Mr. M---- _would
be there that Night: Being come to her Fathers House[33] into the
Chamber wherein she was in Bed, found her of a healthy countenance of
about seventeen Years Old, lying very still, and speaking very little,
what she did say seem'd as if she were Light-headed. Then Mr._ M----
_Father and Son[34] came up and others with them, in the whole were
about 30 or 40 Persons, they being sat, the Father on a Stool, and the
Son upon the Bedside by her, the Son began to question her_, Margaret
Rule, _how do you do_? then a pause without any answer. Question. _What
do there a great many Witches sit upon you? Answer._ Yes. Q. _Do you
not know that there is a hard Master?_ Then she was in a Fit; _He laid
his hand upon her Face and Nose, but, as he said, without perceiving
Breath; then he brush'd her on the Face with his Glove, and rubb'd her
Stomach (her breast not covered with the Bedcloaths) and bid others
do so too, and said_ [14] _it eased her, then she revived._ Q. _Don't
you know there is a hard Master?_ A. _Yes._ Reply; _Don't serve that
hard Master, you know who._ Q. _Do you believe? Then again she was in
a Fit, and he again rub'd her Breast_, &c. (_about this time_ Margaret
Perd[35] _an attendant assisted him in rubbing of her. The Afflicted
spake angerely to her saying don't you meddle with me, and hastily put
away her hand_) _he wrought his Fingers before her Eyes and asked her
if she saw the Witches_? A. _No._ Q. _Do you believe?_ A. _Yes._ Q.
_Do you believe in you know who?_ A. _Yes._ Q. _Would you have other
people do so too, to believe in you know who?_ A. _Yes._ Q. _Who is
it that Afflicts you?_ A. _I know not, there is a great many of them_
(_about this time the Father question'd if she knew the Spectres? An
attendant said, if she did she would not tell; The Son proceeded._)
Q. _You have seen the Black-man, hant you?_ A. _No._ Reply, _I hope
you never shall._ Q. _You have had a Book offered you, hant you?_ A.
_No._ Q. _The brushing of you gives you ease, don't it?_ A. _Yes. She
turn'd herselfe and a little Groan'd._ Q. _Now the Witches Scratch you
and Pinch you, and Bite you, don't they?_ A. _Yes, then he put his
hand upon her Breast and Belly_, viz. _on the Cloaths over her, and
felt a Living thing, as he said, which moved the Father also to feel,
and some others_. Q. _Don't you feel the Live thing in the Bed?_ A.
_No._ Reply, _that is only Fancie_. Q. _the great company of People
increase your Torment, don't they?_ A. _Yes. The People about were
desired to withdraw. One Woman said, I am sure I am no Witch, I will
not go; so others, so none withdrew._ Q. _Shall we go to Prayers, Then
she lay in a Fit as before. But this time to revive her, they waved
a Hat and brushed her Head and Pillow therewith._ Q. _Shall we go to
PRAY_, &c. _Spelling the Word._ A. _Yes. The Father went to Prayer
for perhaps half an Hour,[36] chiefly against the Power of the Devil
and Witchcraft, and that God would bring out the Afflicters: during
Prayer-time, the Son stood by, and when they thought she was in a Fit,
rub'd her and brush'd her as before, and beckned to others to do the
like, after Prayer he proceeded_; Q. _You did not hear when we were
at Prayer, did you?_ A. _Yes. You dont hear always, you dont hear
sometimes past a Word or two, do you?_ A. _No. Then turning him about
said, this is just another_ Mercy Short: Margaret Perd _reply'd, she
was not like her in her Fits_. Q. _What does she eat or drink?_ A.
Not eat at all; but drink Rum. _Then he admonished the young People
to take warning_, &c. _Saying it was a sad thing to be so Tormented
by the Devil and his Instruments_: A _Young-man present in the habit
of a Seaman, reply'd this is the Devil all over, Than the Ministers
withdrew. Soon after they were gone the Afflicted desired the Women
to be gone, saying, that the Company of the Men was not offensive to
her, and having hold of the hand of a Young-man, said to have been her
Sweetheart formerly, who was withdrawing; she pull'd him again into his
Seat, saying he should not go to Night._


                                      [15] September _the_ 19_th_, 1693.

_THIS Night I renew'd my Visit, and found her rather of a fresher
Countenance than before, about eight Persons present with her, she was
in a Fit Screeming and making a Noise: Three or four Persons rub'd
and brush'd her with their hands, they said that the brushing did put
them away, if they brush'd or rub'd in the right place; therefore they
brushed and rubbed in several places, and said that when they did it in
the right place she could fetch her Breath, and by that they knew. She
being come to herself was soon in a merry talking Fit. A Young-man came
in and ask'd her how she did? She answered very bad, but at present a
little better; he soon told her he must be gone and bid her good Night,
at which she seem'd troubled, saying that she liked his Company; and
said she would not have him go till she was well; adding, for I shall
Die when you are gone. Then she complained they did not put her on a
clean Cap, but let her ly so like a Beast, saying she should lose her
Fellows. She said she wondered any People should be so Wicked as to
think she was not Afflicted, but to think she Dissembled, A Young-woman
answered Yes, If they were to see you in this merry Fit, they would
say you Dissembled indeed; She reply'd, Mr._ M---- _said this was her
laughing time, she must laugh now: She said Mr._ M---- _had been there
this Evening, and she enquired, how long he had been gon? She said he
stay'd alone with her in the room half an Hour, and said that he told
her there were some that came for Spies, and to report about Town that
she was not Afflicted. That during the said time she had no Fit, that
he asked her if she knew how many times he had Prayed for her to day?
And that she answered that she could not tell; and that he reply'd he
had Prayed for her Nine times to Day; the Attendants said that she
was sometimes in a Fit that none could open her Joints[37] and that
there came an Old Iron-jaw'd Woman and try'd, but could not do it;
they likewise said, that her Head could not be moved from the Pillow;
I try'd to move her head, and found no more difficulty than another
Bodies (and so did others) but was not willing to offend by lifting it
up, one being reproved for endeavouring it, they saying Angrily you
will break her Neck. The Attendants said Mr._ M---- _would not go to
Prayer with her when People were in the Room, as they did one Night
that Night he felt the Live-Creature._ Margaret Perd _and another, said
they smelt brimstone;[38] I and others said we did not smell any; then
they said they did not know what it was: This_ Margaret _said, she
wish'd she had been here when Mr._ M---- _was here, another Attendant
said, if you had been here you might not have been permitted in, for
her own Mother was not suffered to be present._

Sir, after the sorest Affliction and greatest blemish to Religion
that ever befel this Countrey, and after most Men began to Fear that
some undue steps had been taken, and after His Excellency (with their
Majestyes Approbation as is said) had put a stop to Executions, and Men
began [16] to hope there would never be a return of the like; finding
these Accounts to contain in them something extraordinary, I writ them
down the same Nights in order to attain the certainty of them, and soon
found them so confirmed that I have (besides other Demonstrations)
the whole, under the Hands of two Persons are ready to attest the
Truth of it, but not satisfied herewith; I shewed them to some of
your particular Friends, that so I might have the greater certainty:
But was much surprised with the Message you sent me, that I should be
Arrested for Slander, and at your calling me one of the worst of Lyars,
making it Pulpit-news with the Name of _Pernicious Libels_, &c. This
occasion'd my first Letter.


                                           September _the_ 29_th_, 1693.

Reverend SIR,

I _Having written from the Mouths of several Persons, who affirm they
were present with_ Margaret Rule, _the_ 13th _Instant, her Answers and
Behaviour,_ &c. _And having shewed it to several of my Friends, as also
yours, and understanding you are offended at it; This is to acquaint
you that if you and any one particular Friend, will please to meet me
and some other Indifferent Person with me, at Mr._ Wilkinss, _or at_
Ben Harriss,[39] _you intimating the time, I shall be ready there to
read it to you, as also a further Account of proceedings the_ 19th
_Instant, which may be needful to prevent Groundless prejudices, and
let deserved blame be cast where it ought_; _From_,

  _Sir, yours in what I may_,                                   R. C.

The effects of which, Sir, (not to mention that long Letter only once
read to me) was, you sent me word you would meet me at Mr. _Wilkins's_
but before that Answer, at yours and your Fathers complaint, I was
brought before their Majesties Justice, by Warrant, as for Scandalous
_Libels_ against yourself, and was bound over to Answer at Sessions;
I do not remember you then objected against the Truth of what I had
wrote, but asserted it was wronged by omissions, which if it were so
was past any Power of mine to remedy, having given a faithful account
of all that came to my knowledge; And Sir, that you might not be
without some Cognizance of the reasons why I took so much pains in it,
as also for my own Information, if it might have been, I wrote to you
my second Letter to this effect.


                                            November _the_ 24_th_, 1693.

Reverend SIR,

_HAVING expected some Weeks, your meeting me at Mr._ Wilkins _according
to what you intimated to me_, J. M---- _and the time drawing near for
our meeting elsewhere, I thought it not amiss to give you a Summary of
my thoughts in the great concern, which as you say has been agitated
with so much [17] heat. That there are Witches is not the doubt, the
Scriptures else were in vain, which assign their Punishment to be by
death; But what this Witchcraft is, or wherein it does consist, seems
to be the whole difficulty: And as it may be easily demonstrated,
that all that bear that Name cannot be justly so accounted, so that
some things and Actions not so esteemed by the most, yet upon due
examination will be found to merit no better Character_.

_In your late Book you lay down a brief Synopsis of what has been
written on that Subject, by a_ Triumvirate _of as Eminent Men as ever
handled it_[40] (_as you are pleas'd to call them_) viz. _Mr._ Perkins,
Gaule, _and_ Bernard _consisting of about 30 Tokens to know them by,
many of them distinct from, if not thwarting each other: Among all of
which I can find but one decisive_, Viz. _That of Mr._ Gaule, _Head_
IV. _and runs thus; Among the most unhappy Circumstances to convict
a Witch, one is a maligning and oppugning the Word, Work, or Worship
of God, and by any extraordinary Sign seeking to seduce any from it,
see_ Deu. 13. 1, 2. Mat. 24. 24. Acts. 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._

_This Head as here laid down and inserted by you, either is a Truth
or not, if not, why is it here inserted from one of the_ Triumvirate
_if it be a Truth. as the Scriptures quoted will abundantly testifie,
whence is it that it is so little regarded, tho it be the only Head
well proved by Scripture, or that the rest of the_ Triumvirate _should
so far forget their Work as not to mention it. It were to be unjust
to the Memory of those otherwise Wise Men, to suppose them to have
any Sinister design; But perhaps the force of a prevailing opinion,
together with an Education thereto Suited, might overshadow their
Judgments, as being wont to be but too prevalent in many other cases.
But if the above be Truth, then the Scripture is full and plain, What
is Witchcraft? And if so, what need of his next Head of Hanging of
People without as full and clear Evidence as in other Cases? Or what
need of the rest of the Receipts of the_ Triumvirate? _what need of
Praying that the Afflicted may be able to discover who 'tis that
Afflicts them? or what need of Searching for Tet's for the Devil to
Suck in his Old Age, or the Experiment of saying the Lord's Prayer_,
&c. _Which a multitude more practised in some places Superstitiously
inclin'd. Other Actions have been practised for easing the Afflicted,
less justifiable, if not strongly savouring of Witchcraft itself_,
viz. _Fondly Imagining by the Hand, &c. to drive off Spectres, or to
knock off Invisible Chains, or by striking in the Air to Wound either
the Afflicted or others_, &c. _I write not this to accuse any, but that
all may beware believing, That the Devil's bounds are set, which he
cannot pass, That the Devils are so full of Malice, That it cannot be
added to by Mankind, That where he hath Power he neither can nor will
omit Executing it, That 'tis only the Almighty that sets [18] bounds to
his rage, and that only can Commissionate him to hurt or destroy any_.

_These last, Sir, are such Foundations of Truth, in my esteem, that
I cannot but own it to be my duty to ascert them, when call'd, tho'
with the hazard of my All.[41] And consequently to detect such as
these, That a Witch can Commissionate Devils to Afflict Mortals, That
he can at his or the Witches pleasure Assume any Shape, That Hanging
or Drawing of Witches can lessen his Power of Afflicting, or restore
those that were at a distance Tormented, with many others depending on
these; all tending, in my esteem, highly to the Dishonour of God, and
the Indangering the well-being of a People, and do further add, that
as the Scriptures are full that there is Witchcraft_, (ut sup.) _so
'tis as plain that there are Possessions, and that the Bodies of the
Possest have hence been not only Afflicted, but strangely agitated, if
not their tongues improved to foretell futurities, &c. and why not to
accuse the Innocent, as bewitching them; having pretence to Divination
to gain credence. This being reasonable to be expected, from him who
is the Father of Lies, to the end he may thereby involve a Countrey in
Blood, Mallice, and Evil, surmising which he greedily seeks after, and
so finally lead them from their fear and dependance upon God to fear
him, and a supposed Witch thereby attaining his end upon Mankind; and
not only so, but Natural Distemper, as has been frequently observed by
the Judicious, have so operated as to deceive, more than the Vulgar,
as is testified by many Famous Physicians, and others. And as for that
proof of Multitudes of Confessions, this Countrey may be by this time
thought Competent Judges, what credence we ought to give them, having
had such numerous Instances, as also how obtain'd_.

_And now Sir, if herein be any thing in your esteem valuable, let me
intreat you, not to account it the worse for coming from so mean a
hand; which however you may have receiv'd Prejudices_, &c. _Am ready
to serve you to my Power; but if you Judge otherwise hereof, you may
take your own Methods for my better Information. Who am, Sir, yours to
command, in what I may_,

                                                            _P. C._[42]

In Answer to this last, Sir, you replyed to the Gentleman that
presented it, that you had nothing to Prosecute against me; and said
as to your Sentiments in your Books, you did not bind any to believe
them, and then again renew'd your promise of meeting me, as before,
tho' not yet performed. Accordingly, tho' I waited at Sessions, there
was none to object ought against me, upon which I was dismissed. This
gave me some reason to believe that you intended all should have been
forgotten; But instead of that, I find the Coals are fresh blown up, I
being supposed to be represented, in a late Manuscript, _More Wonders
of the, &c._ as traversing your Discourse in your Faithful discharge
of your Duty, _&c._ And such as see not with the Authors Eyes, rendred
_Saducees_ and _Witlins_,[43] _&c._ and the Arguments that square not
with the Sentiments [19] therein contain'd, Buffoonary; rarely no
doubt, agreeing with the Spirit of Christ, and his dealings with an
unbelieving _Thomas_, yet whose infidelity was without compare less
excusable, but the Author having resolved long since, to have no more
than one single Grain of Patience, with them that deny, _&c._ the
Wonder is the less. It must needs be that offences come, but wo to
him by whom they come. To vindicate myself therefore from such false
Imputations, of _Satan-like_ insinuations, and misrepresenting your
Actions, _&c._ and to vindicate yourself, Sir, as much as is in my
power from those suggestions, said to be insinuated, as if you wore
not the Modesty, and Gravity, that becomes a Minister of the _Gospel_;
which it seems, some that never saw the said Narratives, report them
to contain; I say, Sir, for these reasons, I here present you with the
first Coppy that ever was taken, _&c._ And purpose for a Weeks time to
be ready, if you shall intimate your pleasure to wait upon you, either
at the place formerly appointed, or any other that is indifferent to
the End; that if there shall appear any defects in that Narrative, they
may be amended.

Thus, Sir, I have given you a genuine account of my Sentiments and
Actions in this Affair; and do request and pray, that if I err, I may
be shewed it from _Scripture_, or sound _Reason_, and not by quotations
out of _Virgil_, nor _Spanish Rhetorick_.[44] For I find the _Witlings_
mentioned, are so far from answering your profound questions, that they
cannot so much as pretend to shew a distinction between Witchcraft in
the Common notion of it, and Possession; Nor so much as to demonstrate
that ever the _Jews_ or primitive _Christians_ did believe, that a
Witch could send a Devil to Afflict her Neighbours; but to all these,
Sir, (ye being the Salt of the Earth, _&c._) I have reason to hope for
a Satisfactory Answer to him, who is one that reverences your Person
and Office; And am, Sir, yours to Command in what I may,

                                                                  R. C.


[_A letter of Mr. C. M.]

                                     _Boston, January the_ 15_th_, 169¾.

_Mr._ R. C.

WHEREAS you intimate your desires, that what's not fairly (I take it
for granted you mean truly also,) represented in a Paper you lately
sent me, containing a pretended Narrative of a Visit by my Father and
self to an Afflicted Young woman, whom we apprehended to be under a
_Diabolical Possession_, might be rectified: I have this to say, as
I have often already said, that do I scarcely find any one thing in
the whole Paper, whether respecting my Father or self, either fairly
or truly represented. Nor can I think that any that know my Parents
Circumstances, but must think him deserving a better Character by far,
than this Narrative can be thought to give him. When the main design we
managed in [20] Visiting the poor Afflicted Creature, was to prevent
the Accusations of the Neighbourhood; can it be fairly represented
that our design was to draw out such Accusations, which is the
representation of the Paper. We have Testimonies of the best Witnesses
and in Number not a few, That when we asked _Rule_ whether she thought
she knew who Tormented her? the Question was but an Introduction to
the Solemn charges which we then largely gave, that she should rather
Dye than tell the Names of any whom she might Imagine that she knew.
Your Informers have reported the Question, and report nothing of what
follows, as essential to the giving of that Question: And can this be
termed a piece of fairness? Fair it cannot be, that when Ministers
Faithfully and Carefully discharge their Duty to the Miserable in their
Flock, little bits, scraps and shreds of their Discourses, should be
tackt together to make them contemtible, when there shall be no notice
of all the Necessary, Seasonable, and Profitable things that occurr'd,
in those Discourses; And without which, the occasion of the lesser
Passages cannot be understood; and yet I am furnished with abundant
Evidences, ready to be Sworn, that will possitively prove this part of
unfairness, by the above mention'd Narrative, to be done both to my
Father and self. Again, it seems not fair or reasonable that I should
be expos'd, for which your self (not to say some others) might have
expos'd me for, if I had not done, _viz._ for discouraging so much
Company from flocking about the Possest Maid, and yet, as I perswade
myself, you cannot but think it to be good advice, to keep much Company
from such haunted Chambers; besides the unfairness doth more appear, in
that I find nothing repeated of what I said about the advantage, which
the Devil takes from too much Observation and Curiosity.[45]

In that several of the Questions in the Paper are so Worded, as to
carry in them a presupposal of the things inquired after, to say
the best of it is very unfair: But this is not all, the Narrative
contains a number of Mistakes and Falshoods; which were they wilful and
design'd, might justly be termed gross Lies. The representations are
far from true, when 'tis affirm'd my Father and self being come into
the Room, I began the Discourse; I hope I understand breeding a little
better than so: For proof of this, did occasion serve, sundry can
depose the contrary.

'Tis no less untrue, that either my Father or self put the Question,
how many Witches sit upon you? We always cautiously avoided that
expression; It being contrary to our inward belief: All the standers
by will (I believe) swear they did not hear us use it (your Witnesses
excepted) and I tremble to think how hardy those woful Creatures must
be, to call the Almighty by an Oath, to so false a thing. As false a
representation 'tis, that I rub'd _Rule's_ Stomach, her Breast not
being covered. The Oath of the nearest Spectators, giving a true
account of that matter [21] will prove this to be little less than a
gross (if not a doubled) Lie; and to be somewhat plainer, it carries
the Face of a Lie contrived on purpose (by them at least, to whom you
are beholden for the Narrative) Wickedly and Basely to expose me. For
you cannot but know how much this representation hath contributed, to
make People believe a Smutty thing of me; I am far from thinking, but
that in your own Conscience you believe, that no indecent Action of
that Nature could then be done by me before such observers, had I been
so Wicked as to have been inclin'd to what is Base. It looks next to
impossible that a reparation shoud be made me for the wrong done to, I
hope, as to any Scandal an unblemish'd, tho' weak and small Servant of
the Church of God. Nor is what follows a less untruth, that 'twas an
Attendant and not myself who said, if _Rule_ knows who Afflicts her,
yet she wont tell. I therefore spoke it that I might encourage her to
continue in that concealment of all Names whatsoever; to this I am able
to furnish myself with the Attestation of Sufficient Oaths. 'Tis as far
from true, that my apprehension of the Imp, about _Rule_, was on her
Belly, for the Oaths of the Spectators, and even of those that thought
they felt it, can testify that 'twas upon the Pillow, at a distance
from her Body. As untrue a Representation is that which follows, _Viz._
That it was said unto her, that her not Apprehending of that odd
palpable tho' not visible, Mover was from her Fancy, for I endeavoured
to perswade her that it might be but Fancy in others, that there was
any such thing at all. Witnesses every way sufficient can be produced
for this also. 'tis falsely represented that my Father felt on the
Young-woman after the appearance mentioned, for his hand was never near
her; Oath can sufficiently vindicate him. 'Tis very untrue, that my
Father Prayed for perhaps half an Hour, against the power of the Devil
and Witchcraft, and that God would bring out the Afflictors. Witnesses
of the best Credit, can depose, that his Prayer was not a quarter of
an Hour, and that there was no more than about one clause towards the
close of the Prayer, which was of this import; and this clause also
was guarded with a singular wariness and modesty, _viz._ If there were
any evil Instruments in this matter God would please to discover them:
And that there was more than common reason for that petition I can
satisfie any one that will please to Inquire of me. And strange it is,
that a Gentleman that from 18 to 54 hath been an Exemplary Minister
of the Gospel; and that besides a station in the Church of God, as
considerable as any that his own Country can afford, hath for divers
years come off with honour, in his Application to three Crown'd Heads,
and the chiefest Nobility of three Kingdoms, knows not yet how to make
one short Prayer of a quarter of an hour, but in _New-England_ he must
be Libell'd for it. There are divers other down-right mistakes, which
you [22] have permitted yourself, I would hope, not knowingly, and with
a Malicious design, to be receiver or Compiler of, which I shall now
forbear to Animadvert upon. As for the Appendix of the Narrative I do
find myself therein Injuriously treated, for the utmost of your proof
for what you say of me, amounts to little more than, _viz._ Some People
told you, that others told them, that such and such things did pass,
but you may assure yourself, that I am not unfurnish'd with Witnesses,
that can convict the same. Whereas you would give me to believe the
bottom of these your Methods, to be some dissatisfaction about the
commonly receiv'd Power of _Devils_ and _Witches_; I do not only with
all freedom offer you the use of any part of my Library, which you may
see cause to peruse on that Subject, but also if you and any else, whom
you please, will visit me at my Study, yea, or meet me at any other
place, less inconvenient than those by you propos'd; I will with all
the fairness and calmness in the World dispute the point. I beg of God
that he would bestow as many Blessings on you, as ever on myself, and
out of a sincere wish, that you may be made yet more capable of these
Blessings, I take this occasion to lay before you the faults (not few
nor small ones neither) which the Paper contained, you lately sent
me, in order to be Examined by me. In case you want a true and full
Narrative of my Visit, whereof such an indecent Traversty (to say the
best) hath been made, I am not unwilling to communicate it, in mean
time must take liberty to say, 'Tis scarcely consistent with Common
Civility, much less Christian Charity, to offer the Narrative, now
with you, for a true one, till you have a truer, or for a full one,
till you have a fuller. Your Sincere (tho' Injur'd) Friend and Servant,

                                                           C. _MATHER_.


_The Copy of a Paper Receiv'd with the above Letter._

I DO Testifie that I have seen _Margaret Rule_ in her Afflictions from
the Invisible World, lifted up from her Bed, wholly by an Invisible
force, a great way towards the top of the Room where she lay; in her
being so lifted, she had no Assistance from any use of her own Arms or
Hands, or any other part of her Body, not so much as her Heels touching
her Bed, or resting on any support whatsoever. And I have seen her thus
lifted, when not only a strong Person hath thrown his whole weight a
cross her to pull her down; but several other Persons have endeavoured,
with all their might, to hinder her from being so raised up, which
I suppose that several others will testifie as well as myself, when
call'd unto it. Witness my Hand,

                                                     _SAMUEL AVES._[46]


WE can also Testifie to the substance of what is above Written, and have
several times seen [23] _Margaret Rule_ so lifted up from her Bed, as
that she had no use of her own Lims to help her up, but it was the
declared apprehension of us, as well as others that saw it, impossible
for any hands, but some of the Invisible World to lift her.

                                                    _ROBERT EARLE._[47]
                          _Copia_                      _JOHN WILKINS._
                                                       _DAN. WILLIAMS._


WE, whose Names are under-writted do testifie, That one Evening when
we were in the Chamber where _Margaret Rule_ then lay, in her late
Affliction, we observed her to be, by an Invisible Force, lifted up
from the Bed whereon she lay, so as to touch the Garret Floor, while
yet neither her Feet, nor any other part of her Body rested either on
the Bed, or any other support, but were also by the same force, lifted
up from all that was under her, and all this for a considerable while,
we judg'd it several Minutes; and it was as much as several of us could
do, with all our strength to pull her down. All which happened when
there was not only we two in the Chamber, but we suppose ten or a
dozen more, whose Names we have forgotten,

  _Copia_                                        _THOMAS THORNTON_.[48]

William Hudson[49] _Testifies to the substance of_ Thorntons
_Testimony, to which he also hath set his Hand_.


[_A Letter to Mr._ C. M.]

                                            _Boston, January_ 18, 1693.

  Mr. _Cotton Mather_,

_Reverend SIR_,

YOURS of the 15_th_ Instant, I receiv'd yesterday; and soon found I
had promised myself too much by it, _viz_, Either concurrence with,
or a denial of those Fundamentals mentioned in mine, of _Novemb._
the 24_th._ finding this waved by an Invitation to your Library,
_&c._ I thank God I have the Bible, and do Judge that sufficient to
demonstrate that cited Head of Mr. _Gaule_, to be a Truth, as also
those other Heads mentioned, as the Foundations of Religion. And in my
apprehension, if it be asked any Christian, whether God governs the
World, and whether it be he only can Commissionate Devils, and such
other Fundamentals, He ought to be as ready as in the Question, who
made him? (a little Writing certainly might be of more use, to clear
up the controverted points, than either looking over many Books in a
well furnish'd Library, or than a dispute, if I were qualified for it;
the Inconveniencies of Passion being this way best avoided) And am not
without hopes that you will yet oblige me so far, as to consider that
Letter, and if I Err, to let me see it by Scripture, _&c._

Yours, almost the whole of it, is concerning the Narrative I sent
to you, and you seem to intimate as if I were giving Characters,
Reflecti[24]ons, and Libell's, _&c._ concerning yourself and Relations;
all which were as far from my thoughts, as ever they were in writing
after either yourself, or any other Minister. In the front you declare
your apprehension to be, that the Afflicted was under a Diabolical
Possession, and if so, I see not how it should be occasion'd by any
Witchcraft (unless we ascribe that Power to a Witch, which is only
the Prerogative of the Almighty, of Sending or Commissionating the
Devils to Afflict her.) But to your particular Objections against
the Narrative; and to the first my intelligence not giving me any
further, I could not insert that I knew not. And it seems improbable
that a Question should be put, whether she knew (or rather who they
were) and at the same time to charge her, and that upon her Life,
not to tell, and if you had done so, I see but little good you could
promise yourself or others by it, she being Possest, as also having it
inculcated so much to her of Witchcraft. And as to the next Objection
about company flocking, _&c._ I do profess my Ignorance, not knowing
what you mean by it. And Sir, that most of the Questions did carry with
them a presupposing the things inquired after, is evident, if there
were such as those relating to the _Black-man_ and a Book, and about
her hearing the Prayer, _&c._ (related in the said Narrative, which
I find no Objection against.) As to that which is said of mentioning
yourself first discoursings and your hopes that your breeding was
better (I doubt it not) nor do I doubt your Father might first apply
himself to others; but my intelligence is, that you first spake to the
Afflicted or Possessed, for which you had the advantage of a nearer
approach. The next two Objections are founded upon mistakes: I find
not in the Narrative any such Question, as how many Witches sit upon
you? and that her Breast was not covered, in which those material
words, (with the Bed-Cloaths) are wholly omitted; I am not willing to
retort here your own Language upon you; but can tell you, that your
own discourse of it publickly, at Sir _W. P_'s Table, has much more
contributed to, _&c._ As to the Reply, if she could she would not tell,
whether either or both spake it it matters not much. Neither does the
Narrative say you felt the live thing on her Belly; tho I omit now to
say what further demonstrations there are of it. As to that Reply, that
is only her fancy, I find the word (her) added. And as to your Fathers
feeling for the live Creature after you had felt it, if it were on the
Bed it was not so very far from her. And for the length of his Prayer,
possibly your Witnesses might keep a more exact account of the time
than those others, and I stand not for a few Minutes. For the rest of
the Objections I suppose them of less moment, if less can be (however
shall be ready to receive them, those matters of greatest concern I
find no Objections against) these being all that yet appear, it may be
thought that if the Narrative be not [25] fully exact, it was as near
as Memory could bear away; but should be glad to see one more perfect
(which yet is not to be expected, seeing none writ at the time.) You
mention the appendix, by which I understand the Second Visit, and if
you be by the possessed belyed (as being half an hour with her alone
(excluding her own Mother) and as telling her you had Prayed for her
Nine times that day, and that now was her Laughing time, she must Laugh
now) I can see no Wonder in it; what can be expected less from the
Father of Lies, by whom, you Judge, she was possest.

And besides the above Letter, you were pleased to send me another
Paper containing several Testimonies of the Possessed being lifted up,
and held a space of several Minutes to the Garret floor, _&c._ but
they omit giving the account, whether after she was down they bound
her down: or kept holding her: And relate not how many were to pull
her down, which hinders the knowledge what number they must be to be
stronger than an Invisible Force. Upon the whole, I suppose you expect
I should believe it; and if so, the only advantage gain'd, is that
which has been so long controverted between Protestants and Papists,
whether miracles are ceast, will hereby seem to be decided for the
latter; it being, for ought I can see, if so, as true a Miracle as for
Iron to swim, and that the Devil can work such Miracles.

But Sir, leaving these little disputable things, I do again pray that
you would let me have the happiness of your approbation or confutation
of that Letter before referred to.

    And now, Sir, that the God of all Grace may enable us Zealously
    to own his Truths, and to follow those things that tend to Peace,
    and that yourself may be as an useful Instrument in his hand,
    effectually to ruin the remainders of Heathenish and Popish
    Superstitions, is the earnest desire and prayer of yours to
    command, in what I may.                                     R. C.

_Postscript_--Sir, I here send you the Coppy of a paper that lately
came to my Hands, which tho' it contains no Wonders, yet is remarkable,
and Runs thus.


An account of what an _Indian_ told Captain _Hill_,[50] at _Saco-Fort_.

THE Indian _told him that the_ French _Ministers were better than the
English, for before the_ French _came among them there were a great
many Witches among the_ Indians, _but now there were none, and there
were much Witches among the_ English _Ministers, as_ Burroughs, _who
was Hang'd for it_.

Were I disposed to make reflections upon it, I suppose you will Judge
the Field large, enough, but I forbear, as above. R. C.


                                    [26] _Boston Feb. the_ 19_th_, 1693.

Mr. _Cotton Mather_,

Reverend Sir, Having received as yet no Answer to mine of _Novemb._
the 24th. except an offer to peruse Books, _&c._ relating to the
Doctrinals therein contain'd: Nor to my last of _January_ the
18th. In which I did again pray that if I err'd I might be shewed it
by Scripture, _Viz._ in believing that the Devils bounds are sett,
which he cannot pass; that the Devils are so full of Malice that it
cant be added to by Mankind: That where he hath power he neither can
nor will omit Executing it; That it's only the Almighty that sets
bounds to his rage, and that only can commissionate him to hurt or
destroy any; And consequently to detest as erroneous and dangerous,
the belief that a Witch can Commissionate Devils to Afflict Mortals;
That he can at his or the Witches pleasure assume any shape: That
Hanging or Chaining of Witches can lessen his Power of Afflicting, and
restore those that were, at a distance, Tormented by him. And whether
Witchcraft ought to be understood now in this Age, to be the same that
it was when the Divine Oracles were given forth, particularly, those
quoted by Mr. _Gaule_ in that cited Head (_Wonders of the Invisible
World_;[51] Mr. _Gaules_ IV. Head, to discover Witches) which do so
plainly shew a Witch, in Scripture-sense to be one that maligne, _&c._
And that pretend to give a Sign in order to seduce, _&c._ For I have
never understood in my time, any such have Suffered as Witches, tho'
sufficiently known; But the only Witch now inquired after, is one
that is said to become so by making an Explicit Covenant with the
Devil, _i. e._ the Devil appearing to them, and making a compact
mutually, promising each to other, testified by their signing his Book,
a material Book, which he is said to keep and that thereby they are
Intituled to a power, not only to Afflict others, but such as is truly
exorbitant, if not highly intrenching upon the prerogative of him, who
is the Soveraign being; For who is he that saith, and it cometh to
pass, when the Lord commandeth it not.

Such explicit Covenant being as is said in this Age reckoned essential
to compleat a Witch: Yet I finding nothing of such covenant (or power
thereby obtain'd) in Scripture, and yet a Witch therein so fully
describ'd, do pray that if there be any such Scriptures I may be
directed to them, for as to the many Legends in this case I make no
account of them; I Read indeed of a Covenant with Death and with Hell,
but suppose that to be in the Heart (or _Mental_) only, and see not
what use such explicit one can be of between Spirits, any further than
as 'tis a Copy of that _Mental_ which is in the Heart. The dire effects
and consequences of such notion may be found written in indelible
_Roman_ Characters of Blood in all Countryes where they have prevail'd,
and what can less be [27] expected when Men are Indicted for that,
which, as 'tis impossible to prove so, for any to clear himself of,
_Viz,_ Such explicit Covenant with the Devil, and then for want of
better Evidence, must take up with such as the Nature of such secret
Covenant can bear, as Mr. _Gaule_ hath it, _i. e._ Distracted Stories,
and strange and Foreign Events, _&c._ Thereby endeavouring to find it,
though by it's but supposed effects; By the same Rules that one is put
to purge himself of such Compact, by the same may all Mankind.[52]

This then being so Important a case, it concerns all to know what
Foundations in Scripture is laid for such a Structure; For if they
are deficient of that Warrant, the more Eminent the Architects are
the more dangerous are they thereby rendered, _&c._ These are such
considerations as I think will vindicate me in the esteem of all Lovers
of Humanity, in my endeavours to get them cleared. And to that End,
do once more pray, that you would so farr oblige me as to give your
Approbation or Confutation of the above Doctrinals; But if you think
silence a Vertue in this case, I shall (I suppose) so far comply with
it as not to loose you any more time to look over my papers. And if
any others will so far oblige me, I shall not be ungrateful to them;
Praying God to guide and prosper you, I am, Sir, yours to my power,

                                                                  R. C.

  (_He that doth Truth, cometh to the Light._)


                                        Boston April _the_ 16_th_, 1694.

  Mr. _Cotton Mather_.

Reverend Sir,

HAVING as yet Received no Answer to my last, touching the Doctrinals
therein referred to, tho' at the delivery of it, you were pleased to
promise the Gentleman that presented it, that I should have it, and
after that you acqainted the same Gentleman that you were about it. The
length of time since those promises, makes me suppose you are preparing
something for the Press (for I would not question your veracity) do
think it may not be amiss, when you do any thing of that Nature for the
publick view, that you also explain some passages of some late Books of
yours and your Relations, which are hard to be understood, to Instance
in a few of many Wonders of the _Invisible World_, pag. 17. [Plagues
_are some of these woes with which the Devil causes our Trouble_, pag.
18. _Hence come such Plagues as that besom of destruction which within
our Memory swept away such a throng of People from one_ English city,
_in one Visitation. Wars are some of those woes with which the Devil
causes our Trouble_, pag. 16. _Hence 'tis that the Devil like a Dragon
keeping a Guard upon such Fruits as would refresh a Languishing World,
has hindered Mankind for many Ages from hitting upon those usefull
Inventions. The benighted World must Jogg on for thousands of Years,
without the knowledge of the Load-stone, Printing and Spectacles_,
pag. 10, _It is_ [28] _not likely that every Devil does know every
Language. 'Tis possible the Experience, or if I may call it so, the
Education of all Devils is not alike; Cases of conscience_, page 63.
_The Devil has inflicted on many the Disease call'd_ Lycanthropia.[53]

Memor. provid. Relat. to Witch. Disc. on Wit. pag. 24. _I am also
apt to think that the Devils are seldom able to hurt us in any of
our exteriour concerns, without a Commission from some of our fellow
Worms. When foul Mouth'd Men shall wish harm to their Neighbours,
they give a Commission to the Devil to perform what they desire, and
if God should not Mercifully prevent, they would go thro' with it;
Hear this you that in wilde Passion will give every thing to the
Devil; Hear it you that bespeak a Rot, a Pox, or a Plague, on all that
shall provoke you; I here Indict you as Guilty of Hellish Witchcraft
in the Sight of God._ More Wonders of the Invisible World, _pag._
49. _They each of them have their Spectres or Devils Commissioned by
them and representing of them_, pag. 14. _But such a permission from
God for the Devil to come down and break in upon Mankind must often
times be accompanied with a Commission from some of Mankind itself_,
Inchantments Encountered. _These Witches have driven a Trade of
Commissionating their confederate Spirits, to do all sorts of Mischiefs
to their Neighbours_, pag. 50. _They have bewitched some even so
farr, as to make them Self-destroyers, pag._ 144. _As I am abundantly
satisfied, that many of the Self-murders committed here, have been the
effects of a cruel and Bloody Witchcraft, letting fly_ Dæmons _upon
the Miserable Seneca's, pag._ 51. _We have seen some of their Children
so Dedicated to the Devil, that in their Infancy the Imps have sucked
them_. Cases of conscience, _pag._ 24. _They bequeath their_ Dæmons _to
their Children as a Legacy, by whom they are often assisted to see and
do things beyond the Power of Nature, pag._ 21. _There are in Spain a
sort of People call'd_ Zahurs,[54] _that can see into the Bowels of
the Earth_. [_On_ Tuesdays _and_ Fridays,] (and to add) that in pag.
49. The words are [_For the Law of God allows of no Revelation from
any other Spirit but himself, Isa._ viii. 19. _It is a Sin against God
to make use of the Devils help, to know that which cannot be otherways
known; and I testify against it as a great transgression, which may
Justly provoke the Holy one of_ Israel, _to let loose Devils on the
whole Land_.] Altho the Devils Accusation may be so far regarded, as
to cause an inquiry into the Truth of things, _Job._ i. 11, 12, and
ii, 5, 6. _Yet not so as to be an Evidence or Ground of Conviction,
for the Devils Testimony ought not to be taken in WHOLE Nor In PART._]
It is a known Truth, that some unwary expressions of the primative
Fathers, were afterwards improved for the Introducing and establishing
of Error, as their calling the Virgin _Mary_, the Mother of God, _&c._
Hence occasion and Advantage was taken to propagate the Idolizing of
her (the like might be said of the _Eucha[29]rist_, these assertions,
above rehearsed, being apparently liable to a like Male Construction,
and no less dangerous, are therefore as I said highly needful to be
explain'd, and that in a most publick manner. For were they to be
understood Litterally and as they are spoken, it must seem as if the
Authors were Introducing among Christians very dangerous Doctrines,
such, as were they asserted by the best of Men, yet ought to be
rejected by all, _&c. Viz._ That 'tis the Devil that brings the most of
Evils upon Mankind, by way of Infliction, that do befall them; And that
the Witch can commissionate him to the performance of these, with many
others as dangerous Doctrines, and such as seem in their tendency to
look favourably upon the Antient _Pagan_ Doctrine of this countrey, who
did believe that God did hurt to none, but Good to all, but that the
Devil must be pleas'd by Worshipping, _&c._ From whom came all their
Miseries, as they believed. For what were all this but to Rob God of
his Glory in the highest manner, and giving it to a Devil and a Witch;
Is it not he that has said shall there be Evil in a City and the Lord
hath not done it? But if any are fond of their own notions because
some Eminent Men have before now asserted them; they may do well to
compare them with that excellent saying, _Wonders of the Invisible
World_, pag. 7. [_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 to us; according to which if we do not speak
on so dark a Subject, but according to our own uncertain and perhaps
Humoursom Conjectures, there is no Light in us._ Or that other, pag.
75. _At every other Weapon the Devil will be too hard for us._] For
'tis most certain that other Notions, Weapons and Practices have been
taken up with; And that the event has been answerable, the Devil has
been too hard for such as have so done. I shall forbear to instance
from the Dogmatical part, and shall mention some practices that as much
need explaining. _Mem. provid. Relat. to Witch. pag._ 29, 30, 31.[55]
Where account is given that it was Pray'd for that the afflicted might
be able to declare, whom she apprehended herself Afflicted by, together
with the Immediate answer of such Prayer. To this you once Reply'd when
it was mentioned to you, that you did not then understand the wiles of
_Satan_.

To which I have nothing to object, but it might be a good
Acknowledgment; But considering that the Book is gone forth into all
the World, cannot but think the Salve ought to be proportion'd to the
Sore, and the notice of the Devils wiles as Universal, as the means
recommending them. Another Practice is _pag._ 20, 21. [_There was one
singular passion that frequently attended her, an Invisible Chain would
be clapt about her, and she in much pain and fear cry out when they
began to put it on, once I did with my own hand knock it off as it
began to be fastened about her._] [30] If this were done by the power
or Vertue of any ord'nance of Divine Institution, it is well, but would
have been much better if the Institution had been demonstrated, or was
there any Physical Vertue in that particular Hand. But supposing that
neither of these will be asserted by the Author, I do think it very
requisite, that the World may be acquainted with the Operation, and
to what Art or Craft to refer their Power of Knocking off _Invisible
Chains_.

And thus, Sir, I have Faithfully discharged (what in this I took to be
my Duty) and am so far from doing it to gain applause, or from a Spirit
of Contradiction, that I expect to procure me many Enemies thereby,
(but as in case of a Fire) where the Glory of God, and the Good and
Wellfare of Mankind are so nearly concern'd, I thought it my duty to be
no longer an Idle Spectator; And can, and do say, to the Glory of God,
in this whole Affair, I have endeavoured a Conscience voide of offence,
both towards God and towards Man; And therein at the least have the
advantage of such as are very Jealous they have done so much herein,
as to Sin in what they have done, _viz._ In sheltring the Accused,
such have been the Cowardice and Fearfulness, whereunto the regard to
the Dissatisfaction of other People have precipitated them; Which by
the way must needs acquaint all, that for the future other measures
are resolved upon (by such) which how Bloody they may prove when
opportunity shall offer, is with him who orders all things, according
to the counsel of his own Will: And now that the Song of Angels may be
the Emulation of Men, is the earnest Desire, and Prayer, of Sir, Yours
to Command in what I may,

                                                                  R. C.

_Glory to God in the Highest, and on Earth Peace and good Will towards
Men._


[_A Letter to Mr._ B.]
                                       _Boston, March the_ 1_st._ 1694.

Mr. B.[56] _Worthy Sir_,

AFTER more than a Years waiting for the performance of a reiterated
promise from one under singular obligations, and a multitude of
advantages to have done it sooner, The utmost compliance I have mett
with, is (by your Hands) the sight of four Sheets of recinded Papers,
but I must first be obliged to return them in a Fortnight, and not
Copied, which I have now complied with: And having read them am not at
all Surprized at the Authors Caution in it, not to admit of such crude
matter and impertinent absurdities, as are to be found in it to spread.
He seems concern'd that I take no notice of his several Books, wherein,
as he saith, he has unanswerably proved things to which I might reply,
that I have sent him letters of quotations out of those Books, to know
how much of them he will abide by, for I thought it hard to affix
their [31] Natural consequences till he had opportunity to explain
them. And saith that he had sent me (Mr. Baxters _World of Spirits_)
an ungainsayable Book, _&c._ (tho I know no ungainsayable Book, but
the Bible) which Book I think no Man that has read it, will give such
a Title to but the Author, he speaks of my reproaching his publick
Sermons, of which I am not conscious to myself, unless it be about his
interpretation of a _Thunder Storm_ (that broke into his House) which
favoured so much of Enthusiasm.[57]

As to those papers, I have (as I read them) noted in the Margin where,
in a hasty reading, I thought it needful, of which it were unreasonable
for him to complain; seeing I might not take a Copy, thereby to have
been inabled, more at leasure to digest what were needfull to be said
on so many Heads; and as I have not flatter'd him, so for telling what
was so needful, with the hazard of making so many Enemies by it, I have
approved myself one of his best Friends: And besides his own sense
of the weakness of his Answer, testified by the prohibition above,
he has wholly declined answering to most of those things that I had
his promise for, and what he pretends to speak to, after mentioning,
without the needful Answer or Proof drops it.

His first main Work is after his definition of a Witch, which he never
proves (without saying any thing to Mr. _Gauls_ Scriptural description,
tho' so often urged to it, and tho' himself has in his Book recommended
and quoted it) is to magnifie the Devils Power, and that as I think
beyond and against the Scripture, this takes him up about 11 _Pages_,
and yet in _Page_ 22 again returns to it, and as I understand it, takes
part with the _Pharisees_ against our Saviour in the Argument, for they
charge him that he cast out Devils thro' _Beelzebub_, Our Saviours
Answer is, _Mat._ xii. 25. _Every Kingdom divided against itself is
brought to desolation; and every City or House divided against itself,
shall not stand, and if Satan cast out Satan, he is divided against
himself, how shall then his Kingdom stand_: And yet notwithstanding
this Answer together with what follows, for further Illustration, our
Author is it seems resolved to assert that our Saviour did not in this
Answer deny that many did so, (_viz._) cast out Devils by _Beelzebub_,
and _Page_ 23 grants that the Devils have a Miraculous Power, but
yet must not be call'd miracles, and yet can be distinguished, as he
intimates, only by the Conscience or Light within, to the no small
scandal of the Christian Religion.

Tho' our Saviour and his Apostles accounts this the chief or principal
proof of his Godhead, _John_ xx. 30, 31. _John_ x. 37, 38. _John_ v.
30. _Mark_ xvi. 17, 18. _Acts_ ii. 22. and iv. 30. with many others
and that Miracles belong only to God, who also Governs the World,
_Psal._ cxxxvi. 4. _Jer._ xiv. 22. _Isa._ xxxviii. 8. _Psal._ lxii.
11. _Lam._ iii. 37. _Amos_ iii. 6. [32] But to forbear quoting that
which the Scripture is most full in, do only say that he that dares
assert the Devil to have such a Miraculous Power had need have other
Scriptures than ever I have seen. In _Page_ 12. our Author proceeds
and states a question to this effect, If the Devil has such Powers,
and cant exert them without permission from God, what can the Witch
contribute thereunto? Instead of an Answer, to this weighty objection,
our Author first concedes that the Devil's do ordinarily exert their
Powers, without the Witches contributing to it, but yet that to the end
to increase their guilt he may cheat a Witch, by making her believe
herself the Author of them.[58] His next is, if Witchcraft be, as I
suppose it is, the skill of applying the Plastic Spirit of the World,
_&c._ then the consent of the Witch doth naturally contribute to
that mischiefs that the Devil does. And his last answer runs to this
effect, Is it not the Ordination of God, that where the Devil can get
the consent of a Witch for the hurting of others, the hurt shall as
certainly be as if they had set Mastiff Dogs upon them, or had given
them Poyson into their Bowels; and Gods Providence must be as great in
delivering from one as from the other, and this it seems is not only
his Belief, but the most Orthodox and most learned answer that our
Author could pitch upon. If Witchcraft be as I suppose it is, _&c._
and is it not the Ordination of God, that, _&c._ What is all this but
precarious, and begging the question, and a plain dropping the Argument
he cannot manage; however, to amuse the Ignorant, and to confound
the Learned, he hooks in a cramp word, if not a nonentity, (_viz._)
_Plastic_ Spirit of the World, for who is it either knows that there is
a _Plastic Spirit_, or what it is, or how this can any way serve his
purpose.[59]

He then proceeds to _Scripture_ Instances of Witches, _&c._ and where
I thought it needful, I have, as I said, shewed my dissent from his
Judgment: He accounts it unreasonable to be held to the proof of his
definition of a Witch, which he makes to consist in a Covenant with the
Devil, and chuses rather a tedious process about a Pistol to defend
him from it, which indeed is one particular way whereby Murder has
been Committed, and so the Dore becomes Culpable; But his definition
of a _Witch_, which as I said, still remains to be proved, is to this
effect, That a _Witch_ is one that Covenants with, and Commissions
_Devils_ to do mischiefs, that she is one in Covenant, or that by
Vertue of such Covenant she can Commissionate him to Kill. The not
bringing Scripture to prove these two, is a sufficient demonstration
there is none; and so that our Author leaves off just where he began,
_viz._ in a bare Assertion, together with his own Biggoted experiences,
hinting also at multitudes of Histories to confirm him in the belief of
his definition. Here being all that I take notice of to be considerable.

[33] And now, Sir, if you think fit to improve your Friendship with
the Author for the Glory of God, the Sovereign Being, the good and
welfare of _Mankind_, and for his real and true Interest, as you see
it convenient, put him in mind, That the Glory of God is the end
why _Mankind_ was made, and why _He_ hath so many Advantages to it.
That the Flames we have seen threatning the utter extirpation of the
Country, must own their Original to these dangerous Errors (if not
heresies) which if they remain Unextinguished, may and most likely will
be acted over again.

That 'tis more Honour to own an Error in time, than tenaciously after
full Conviction to retain it. But if our Author will again Vindicate
such matters, please to acquaint him, that I shall not any more receive
his Papers, if I may not Copy and use them; and that when he does,
instead of such abstruse matters, I still pray his determination in
those things I have his promise for. And thus begging Pardon for thus
long detaining of you, I am, Sir, your to Command,

                                                                  R. C.


                                                Boston, March 18, 1694.

_To the Ministers, whether_ English, French, _or_ Dutch,

I Having had not only occasion, but renewed provocation to take a view
of the Mysterious Doctrines, which have of late been so much contested
among us, could not meet with any that had spoken more, or more plainly
the sense of those Doctrines (relating to the _Witchcraft_) than the
Reverend Mr. _C. M._ but how clearly and consistent, either with
himself or the truth, I medle not now to say, but cannot but suppose
his strenuous and Zealous asserting his opinions, has been one cause of
the dismal Convulsions we have here lately fallen into; Supposing that
his Books of _Memorable Providences_, relating to Witchcraft, as also
his _Wonders of the Invisible World_, did contain in them things not
warrantable, and very dangerous, I sent to him a Letter of Quotations
out of those Books, _&c._

That so, if it might have been, I might understand what tollerable
Sense he would put upon his own words, which I took to be a better way
of Proceeding, than to have affixed what I thought to be their natural
consequences, and lest I might be Judged a Sceptic I gave him a full
and free account of my belief relating to those Doctrines, together
with the grounds thereof; And prayed him that if I err'd I might be
shewed it by Scripture, and this I had his reiterated promise for. But
after more than a Years waiting for the performance thereof, all that
is done in compliance therewith, is that in _Feb._ last, he sent me
four sheets of his writing as his belief, but before I might receive
it I must engage to deliver it back in a Fortnight and not Copy'd.[60]
A Summary account [34] of which I shall give you, when I have first
acquainted you what the Doctrines were which I sent to him for his
concurrence with, or confutation of, and to which I had his promise, as
above.

These by way of Question, (_Viz._) whether that fourth Head cited and
recommended by himself (In _Wonders of the Invisible World_, of Mr.
_Gauls_) ought to be believed as a truth, which runs thus; Among the
most unhappy circumstances to Convict a Witch, one is a Maligning
and Oppugning the Word, Work, and Worship of God, and seeking by any
Extraordinary sign to seduce any from it, _Deut._ xiii. 1, 2. _Mat._
xxiv. 24. _Acts_ xiii. 8, 10. 2 _Tim._ iii. 8. do but mark well the
places, and for this very property of thus oppugning and perverting,
they are all there concluded arrant and absolute Witches.

And if in Witchcraft the Devil by means of a Witch does the Mischief,
how 'tis possible to distinguish it from Possession, both being said to
be performed by the Devil, and yet without an Infallible distinction
there can be no certainty in Judgment. And whether it can be proved
that the _Jewish_ Church in any Age before, or in our Saviours time,
even in the time of their greatest Apostacy did believe that a Witch
had power to Commissionate Devils to do Mischief.

So much to the Questions. These were sent as my belief: That the devils
bounds are sett, that he cant pass; That the devils are so full of
Malice, that it cant be added to by Mankind; That where he hath power
he neither can nor will omit executing it; That 'tis only the Almighty
that sets bounds to his rage, and that only can Commissionate him to
hurt or destroy. And now I shall give you the Summary account of his
four sheets above mentioned, as near as memory could recollect, in Ten
Particulars.

1. That the Devils have in their Natures a power to work Wonders and
Miracles; particularly that the _Pharisees_ were not mistaken in
asserting that the Devils might be cast out by _Beelzebub_; and that
our Saviours Answer does not oppose that assertion; and that he hath
the Power of Death, that he can make the most Solid things Invisible;
and can Invisibly bring poyson and force it down Peoples Throats.[61]

2. That to assert this Natural, wonderful Power of the Devil, makes
most for the Glory of God, in preserving Man from its effects,

3. Yet this Power is restrained by the Almighty, as pleaseth him.

4. That a Witch is one that makes a Covenant with the Devil.

5. That by vertue of such a Covenant, she arrives at a Power to
Commissionate him.

6. That God has ordain'd, that when the Devil is call'd upon by the
Witch, tho' he were before restrained by the Almighty, the desired
mischiefs ordinarily shall as certainly be performed, as if the Witch
had [35] lodged poyson in the Bowels of her Neighbour, or had set
Mastiff Dogs on them.

7. That the Witche's Art of applying the _Plastic Spirit of the World_
to unlawful purposes, does Naturally contribute to the mischiefs done
by the Devil.

8. That that God which restrain'd an _Abimelich_ and a _Laban_ from
hurting, does also restrain the Witch from Calling upon or Improving
the Devil, when he will not have his Power so exerted.

9. That to have a Familiar Spirit, is to be able to cause a Devil to
take bodily shapes, whereby either to give responses, or to receive
orders for doing mischief.

10. That this is the Judgment of most of the Divines in the Countrey,
whether _English_, _Dutch or French_.[62]

This as I said, I took to be most material in the four sheets sent to
me as his belief, and is also all the performance he has yet made of
his several promises; which ten Articles being done only by memory,
lest thro' mistake or want of the Original, I might have committed
any errors, I sent them to him that, if there were any, they might be
rectified: But instead of such an Answer, as might be expected from a
Minister and a learn'd Gentleman, one Mr. _W----_ shewed me a Letter
writ by Mr. _C. M----_ to himself, which I might read, but neither
borrow nor Copy, and so, if I were minded, could give but a short
account of it.

And passing over his hard Language, which, as I am conscious to myself;
I never deserv'd, (relating to my writing in the margin of the four
sheets; and to these ten Articles) so I hope I understand my Duty,
better than to imitate him in retorting the like. Among his many words
in his said Letters, I meet with two small Objections; one is against
the word (_Miracle_) in the first Article, the word, I say, not the
matter, for the works he attributes to the Devil are the same in their
being above or against the Course of Nature and all Natural causes,
yet he will not admit of these to be call'd Miracles. And hence he
reckon's it the greatest difficulty he meets with in this whole affair,
to distinguish the works of the Devil from Miracles. And hence also
he concedes to the Devil the Power to make the most Solid things
Invisible, and Invisibly to bring Poyson and force it down Peoples
Throats, _&c._ Which I look upon to be as true Miracles as that. 2
_Kings_ vi. 18. and this is the sense I understand the word in, and
in this sense, he himself in the four sheets admits it; for he has
an objection to this effect, _Viz._ [If the Devils have such power,
_&c._ then miracles are not ceas'd; and where are we then? (his Answer
is) Where! even just where we were before, say I] so that it seems
the only offence here is at my using his words. His second objection
(for weight) is against the whole ninth Article, and wonders [36] how
'tis possible for one Man so much to misunderstand another; Yet as I
remember, he speaking of the Witch of _Endor_ in the said four sheets
says, she had a familiar Spirit, and that [a Spirit belonging to the
Invisible World, upon her calling appear'd to _Saul_] _&c._ and if so
'tis certain he gave responses, he also tells of _Balaam_, that it was
known that he could set Devils on People to destroy them, and therefore
how this objection should bear any Force I see not; The rest of the
objections are of so small weight that once reading may be sufficient
to clear them up, and if this be not so, he can, when he pleases,
by making it Publick together with the Margins I writ, Convince all
People of the truth of what he asserts; But here 'tis to be noted, that
the 2_d._ 3_rd._ 4_th._ and 5_th_ Articles he concedes to, as having
nothing to object against them, but that they are his belief; and that
the 6_th._ and 7_th._ he puts for Answer to an objection which he thus
frames, _Viz._ If the Devil have such powers but cannot exert them but
by permission from God, what can the Witch contribute thereto. And thus
I have faithfully performed what I undertook, and do solemnly declare,
I have not intentionally in the least wronged the Gentleman concern'd,
nor design'd the least blemish to his Reputation; but if it stands in
competition with the Glory of God, the only Almighty Being, his truths
and his Peoples welfare, I suppose these too valuable to be trampled on
for his sake, tho' in other things I am ready to my power (tho' with
denying some part of my own interest) to serve him. Had this Gentleman
declin'd or detracted his four sheets, I see not but he might have done
it, and which I think there was cause enough for him to have done, but
to own the four sheets, and at the same time to disown the Doctrine
contain'd in them, and this knowing that I have no Copy, renders the
whole of the worse aspect.

And now I shall give you a further account of my Belief, when I have
first premised, that 'tis a prevailing Belief in this Countrey, and
elsewhere, that the Scriptures are not full in the Description of, and
in the way and means how to detect a Witch, tho' positive in their
Punishment to be by Death; and that hence they have thought themselves
under a necessity of taking up with the Sentiments of such Men or
Places that are thought worthy to give rules to detect them by: And
have accordingly practised, _viz._ In searching for Tets for the Devil
to suck; Trying whether the suspected can say the Lords Prayer; And
whether the Afflicted falls at the sight, and rises at the touch of the
supposed Witch; As also by the Afflicted or Possessed giving account
who is the Witch.

Touching these my belief is, that 'tis highly Derogatory to the wisdom
of the Wise Lawgiver, to ascert, That he has given a Law by _Moses_,
the Penalty whereof is Death; and yet no direction to his People,
whereby to know and detect the culpable, till our _Triumvirate_ Mr.
[37] _Perkins_, _Gaul_ and _Bernard_, had given us their receits,
and that that fourth Head of Mr. _Gauls_, being so well prov'd by
Scripture is a truth, and contains a full and clear Testimony, who
are Witches culpable of Death, and that plainly and from Scripture,
yet not excluding any other branch, when as well proved by that
infallible rule. And that the going to the Afflicted or Possessed, to
have them Divine who are Witches by their Specteral sight, is a great
wickedness, even the Sin of _Saul_ (for which he also Died) but with
this difference, the one did it for Augury, or to know future Events,
the other in order to take away Life; and that the searching for Tets,
the experiment of their saying the Lords Prayer; the falling at the
sight and rising at the touch of the supposed Criminal, being all of
them foreign from Scripture, as well as reason, are abominations to
be abhor'd and repented of. And that our _Salem_ Witchcraft, either
respecting the Judges and Juries, their tenderness of Life, or the
Multitude and pertinency of witnesses, both Afflicted and Confessors,
or the Integrity of the Historians, are as Authentic, and made as
certain as any ever of that kind in the World; and yet who is it that
now sees not through it, and that these were the Sentiments that have
procured the sorest Affliction, and most lasting infamy that ever befel
this Country, and most like so to do again, if the same notions be
still entertain'd and finally that these are those last times, of which
the Spirit speaks expressly, _Tim._ iv. 1. _And now ye that are Fathers
in the Churches, Guides to the People, and the Salt of the Earth_.

I beseech you consider these things; and if you find the Glory of God
diminisht by ascribing such power to Witches and Devils; His truths
oppos'd by these notions; and his People aspersed in their Doctrines
and Reputations, and indangered in their Lives; I dare not dictate to
you, you know your duty as Watchmen, and the Lord be with you.

But if you find my belief contrary to sound Doctrine, I intreat you to
shew it me by the Scripture; And in the mean time blame me not if I
cannot believe that there are several Almighties; for to do all sorts
of wonders, beyond and above the Course of Nature, is certainly the
work of _Omnipotency_. So also, he that shall Commissionate or Impower
to these, must also be Almighty; and I think it not a sufficient
_salvo_, to say they may be restrain'd by the most High; and hope
you will not put any hard Construction on these my Endeavours to get
information (all other ways failing) in things so needful to be known;
praying the Almightys Guidance and protection, I am

  Yours to the utmost of my Power,

                                                                  R. C.


[_A Letter to Mr._ S. W.]
                                  [38] Boston, _Sept. the_ 20_th_, 1695.

  Mr. _Samuel Willard_.

_Reverend Sir_,

MY former of _March_ the 18th. directed to the Ministers (and which was
lodg'd with yourself) containing several Articles, which I sent as my
belief, praying them if I erred to shew it me by Scripture, I have as
yet had no Answer to, either by word or writing, which makes me gather
that they are approved of as _Orthodox_, or at least that they have
such Foundations, as that none are willing to manifest any opposition
to them: And therefore with submission, _&c_. I think that that late
seasonable and well-design'd Dialogue intituled, _Some miscellany
Observations,[63] &c._ of which yourself is the suppos'd Author (and
which was so serviceable in the time of it) is yet liable to a male
construction, even to the endangering to revive what it most opposes,
and to bring those practices again on Foot, which in the day thereof
were so terrible to this whole Countrey: The words which I suppose so
liable to Misconstruction, are _pag._ 14. B. _Who informed them?_ S.
_the Spectre_. B. _very good, and that's the Devil turned Informer. How
are good Men like to fare against whom he hath particular Malice_!

_It is but a Presumption, and Wise Men will weigh Presumptions against
Presumptions. There is to be no Examination without grounds of
Suspicion. Some Persons Credit ought to be accounted too good to be
undermined so far as to be suspected on so flight a ground: and it is
an Injury done them to bring them upon Examination, which renders them
openly Suspected. I will not deny but for Persons already suspected
and of Ill fame, it may occasion their being examin'd_. In which
these words ('tis but a presumption, _&c._) (and some Persons credit,
_&c._) (and I will not deny but for Persons already suspected, _&c._)
this I take to be waving to discuss those points, the speaking to
which might at that time have hindered the usefulness and success of
that Book, rather than any declaring the Sentiments of the Author. But
notwithstanding many Persons will be ready to understand this, as if
the Author did wholly leave it with the Justice, to Judge who are Ill
Persons, such as the Devils Accusations may fasten upon; And that the
Devils Accusation of a Person, is a Presumption against them of their
guilt; and that upon such presumptions, they may be had to Examination,
if the Justice counts them Persons of ill fame (for the Author I
suppose knows that the bear Examination will leave such a stain upon
them, and well if their Posterity escape it!) as the length of a Holy
and unblameable Life will be found too short to Extirpate. And if the
Justice may go thus far with the Devils Evidence, then the addition
of a story or two of some Cart overset, or person taken Sick after a
quarrel, might as well be thought sufficient for their Commitment, in
order to [39] their Tryal as 'tis call'd (tho' this too often has been
more like a Stage Play, or a _Tragicomical Scene_) and so that other
ways useful Book, may prove the greatest Snare to revive the same
practices again.

These things being so liable, as I said, to such male-construction, it
were needful that Men might be undeceiv'd, and the matter more fully
demonstrated, (_Viz._) That the Devils Accusation is not so much as
any presumption against the Life or Reputation of any person, for how
are good Men like to fare, if his malicious accusations may be taken
as a presumption of their Guilt; and that his accusations as they are
no presumption against persons of unspotted Fame, so neither are to be
heard, or any ways regarded against persons tho' otherways of ill Life,
much less for their having long since had their Names abused by his
outcries, or by the Malice of Ill Neighbours; and that Justice knows
no difference of Persons; that if this Evidence be sufficient to bring
one person 'tis so to bring any other to Examination, and consequently
to the utmost extent of odium, which such Examination will certainly
expose them to, for who can know any other, but that as the one may
be Maliciously accused by Devils and a Devilish report gone before
it; so that another who has not been so much as accused before, being
more Cunning or more seeming Religious, might yet be more guilty; the
whole depending upon Invisible Evidence, of which Invisible stuff, tho'
we have had more than sufficient, yet I find (among other Reverend
Persons) your Names to a certain Printed Paper, which runs thus.


Certain Proposals[64] _made by the President and Fellows of_ Harvard
College, _to the Reverend Ministers of the Gospel, in the several
Churches of_ New-England.

_First. To observe and record the more Illustrious Discoveries of the
Divine Providence in the Government of the World, is a design so holy,
so useful, so justly approved, that the too general neglect of it in
the Churches of God, is as justly to be Lamented._

2. _For the redress of that neglect, altho' all Christians have a Duty
incumbent on them, yet it is in a peculiar manner to be recommended
unto the Ministers of the_ Gospel, _to improve the special advantages
which are in their Hands, to obtain and preserve the knowledge of such
notable occurrences as are sought out by all that have pleasure in the
great Works of the Lord._

3. _The things to be esteemed Memorable, are specially all unusual
accidents in the Heaven, or Earth, or Water, All wonderful
Deliverances of the Distressed, Mercies to the Godly, Judgments on
the Wicked, and more Glorious fulfilments of either the Promises or
Threatnings in the Scriptures of Truth, with Apparitions, Possessions,
Enchantments, and all extraordinary things, wherein the Existence and
Agency of the Invisible World is more sensibly demonstrated._

[40] 4. _It is therefore Proposed, That the Ministers throughout this
Land, would manifest their regards unto the Works of the Lord, and
the Opperation of his hands, by reviving their cares to take Written
Accounts of such_ Remarkables: _But still well Attested with credibled
and sufficient Witness._

5. _It is desired that the Accounts, thus taken of these Remarkables,
may be sent in unto the_ President,[65] _or the Fellows of the
Colledge, by whome they shall be carefully reserved for such a use to
be made of them, as may by some fit Assembly of Ministers be Judged
most conducing to the Glory of God, and the Service of his People._

6. _Tho' we doubt not, that love to the Name of God will be motive
enough unto all good Men, to Contribute what Assistance they can unto
this Undertaking; yet for further Incouragement, some singular Marks of
Respects shall be studied for such good Men, as will actually assist
it, by taking pains to Communicate any Important Passages proper to be
inserted in this Collection._

  _Increase Mather_, President.
  _James Allen_,   }
  _Char. Morton_,  }
  _Sam. Willard_,  }
  _Cotton Mather_, } Fellows.
  _John Leverett_, }
  _Will. Brattle_, }
  _Neh. Walter_,   }

Cambr. March 5, 169¾


Here being an Encouragement to all good Men, to send in such
remarkables as are therein expressed, I have sent the following, not
that I think them a more sensible demonstration of the being of a
future State (with Rewards and Punishments) or of Angels good and
bad, _&c._ than the Scriptures of truth hold forth, _&c._ Or than
any of those other demonstrations God hath given us; for this were
Treacherously and Perfidiously to quit the Post to the Enemy, the
_Sadducee, Deist,_ and _Atheist_ would hereby be put in a condition so
Triumphantly to deny the Existence and Agency thereof. As that a few
Stories told (which at best must be owned to be fallible and liable
to misrepresentations) could not be thought Infallibly sufficient to
demonstrate the truth against them. I have heard that in Logick a
false Argument is reckon'd much worse than none: Yet supposing that
a Collection of Instances may be many ways useful, not only to the
present but succeeding Ages, I have sent you the following remarkables,
which have lately occurred, the certainty of which, if any scruple it,
will be found no hard matter to get satisfaction therein: But here, not
to insist on those less occurrents, as the sudden Death of one of our
late Justices,[66] and a like Mortallity that fell upon the two Sons of
another of them, with the Fall of a Man that was making provision to
raise the New Northern Bell, which, when it was up, the first person,
whose death it was to signifie, was said to be a Child of him, who
by Printing and speaking, had had as great hand in procur[41]ing the
late Actions as any, if not the greatest; and the Splitting the Gun at
_Salem_, where that furious Marshal, and his Father, _&c._ was rent to
pieces,[67] _&c._ As to all these it must be owned, that no man knows
love or hatred by all that is before him, much less can they be more
sensible demonstrations of the Existence or Agency of the _Invisible
World_, than the scriptures of Truth afford, _&c._ tho' the Rich Man
in the Parable might think otherwise, _&c._ who was seeking to send
some more sensible Demonstrations thereof to his Brethren, _&c._ In
that Tremendous Judgment of God upon this Countrey, by the late amazing
Prosecution of the People here, under the Notion of Witches; whereby
20 Suffered as Evil doers (besides those that died in Prison) about
ten more Condemned, and a hundred Imprisoned, and about two hundred
more Accused, and the Countrey generally in fears, when it would come
to their turn to be Accused; and the Prosecution and manner of Tryal
such, that most would have chosen to have fallen into the hands of
the Barbarous Enemy, rather than (under that notion) into the hands
of their Brethren in Church Fellowship; and in short, was such an
Affliction as far exceeded all that ever this Countrey hath laboured
under.

Yet in this Mount, God is seen; when it was thus bad with this
distressed People, a full and a sudden stop is put, not only without,
but against the Inclination of many, for out of the Eater came forth
Meat: Those very Accusers which had been improved as Witnesses against
so many, by the Providence of the most High, and perhaps blinded with
Malice, are left to accuse those in most High esteem, both Magistrates
and Ministers, as guilty of Witchcraft, which shewed our Rulers, that
necessity lay upon them, to confound that which had so long confounded
the Countrey, as being unwilling themselves to run the same Risque,
this that was in the Event of it to this Countrey, as Life from the
Dead, is most easie with him, in whose Hands are the Hearts of all
Men, and was a very signal deliverance to this whole Countrey. No less
Observable was it, that tho' at the time when the Devils Testimony, by
the Afflicted, was first laid aside, there were great Numbers of (real
or pretended) Afflicted: Yet when this was once not Judged of Validity
enough to be any longer brought into the Court against the Accused as
Evidence, the Affliction generally ceased, and only some remainders of
it in such places, where more Encouragement was given to the Actors,
God seeming thereby plainly to Decipher that Sin of going to the Devil,
_&c._ as the rise and foundation of those Punishments.

And thus, Reverend Sir, I have, as I understand it, performed my Duty
herein, for the Glory of God, and the well-being of Men. And for my
Freedome used in this, and former Writings, relating to the Actors
in this Tragedy, I shall not Apologize, but give you the words of
one to[42] whom some can afford the title of Venerable (when he is
arguing for that which they have undertaken to ascert, tho' at other
times, more Diminutive Epithete, must serve) it is the Reverend Mr.
R. _Baxter_ in his Book, _the Cure of Church Divisions_, p. 257, 258.
_But_ (I pray you mark it) _the way of God is to shame the Sinner,
how good soever in other respects, That the sin may have the greater
shame, and Religion may not be shamed, as if it allowed men to sin;
Nor God the Author of Religion be Dishonoured; Nor others be without
the Warning; But the way of the Devil is, to hide or justifie the sin,
as if it were for fear of Disparaging the goodness of the Persons that
committed it; that so he may hereby Dishonour Religion and Godliness
itself, and make men believe it is but a Cover for any Wickedness, and
as consistent with it, as a looser Life is, and that he may keep the
Sinner from Repenting, and blot out the Memory of that warning, which
should have preserved After-Ages from the like falls. Scripture shameth
the Professors_, (_tho' a_ David, _a_ Solomon, Peter, Noah, _or_ Lot)
_that the Religion profest may not be shamed but vindicated: Satan
would preserve the Honour of Professors, that the Religion professed
may bear the shame; and so it may fall on God himself_.

And now that all that have had a hand in any horrid and bloody
practices may be brought to give glory to God, and take the due shame
to themselves; and that our Watchmen may no longer seek to palliate
(much less give thanks for) such, _&c._ (thereby making them their
own) and that the people may no longer perish for want of knowledge in
the midst of such means of light; Nor God be any longer dishonoured by
false sentiments in these matters, is the earnest desire and prayer of,
Sir, yours to my power.

                                                                  R. C.


[_A Letter to Mr._ C. M.]

  _Mr. Cotton Mather._

_Reverend Sir_,

HAVING long since sent you some doctrinals as to my belief, together
with my request to you, that if I erred you would be pleased to shew
it me by scripture, _viz._ That the Devils bounds are set which he
cannot pass; That the Devils are so full of malice that it cannot be
added to by mankind; That where he hath power he neither can nor will
omit executing it; That 'tis only the Almighty that sets bounds to his
rage, and that only can commissionate him to hurt and destroy, _&c._
But instead of such an Answer as was promised, and justly expected, you
were pleased to send me a Book, which you since call'd an ungainsayable
one; which Book till lately I have not had opportunity so fully to
consider. And to the end you may see I have now done it, I have sent to
you some of the remarkables contained in the said Book, Intituled,

[43]_The Certainty of the World of Spirits, written by Mr._ R. B.[68]
London, _Printed_. 1691.

IT _is therein conceded_ (Preface) That to see Devils and Spirits
ordinarily would not be enough to convince Atheists. Page 88. Atheists
are not to be convinced by stories, their own senses are not enough
to convince them any more than sense will convince a Papist from
Transubstantiation. (_D. Laderd._) P. 4. No Spirit can do any thing
but by God's will and permission. (_Preface_) 'Tis the free will of
Man that gives the Devils their hurting power: And without our own
consent they cannot hurt us. (_It is asserted._ P. 222, 223,) That
it is a perverse opposition of Popery which causes many Protestants
not to regard the benefits we receive by Angels. And Ministers are
faulty, that do not pray and give thanks to God for their Ministry;
and that neglect to teach Believers, what love and what thanks they
owe to Angels. P. 225. Most good people look so much to God and to
Ministers, that they take little notice of Angels, which are God's
great Ministers. P. 234. The Author dares not, as some have done, judge
the Catholick Church to become Anti-Christian Idolaters, as soon as
they gave too much Worship to Saints and Angels. P. 7. The Blessed
Souls shall be like the Angels, therefore may appear here, P. 3, 4.
'Tis hard to know whether it be a Devil or a human Soul that appears,
or whether the Soul of a good or a bad person. P. 61. or the Soul of
some dead friend that suffers, and yet retains love, _&c._ P. 222. No
doubt the Souls of the wicked carry with them their former inclinations
of Covetousness, Revenge, _&c._ P. 7. When Revengeful things are done,
as on Murderers, Defrauders, _&c._ it seems to be from the revengeful
wrath of some bad Soul, if it be about Money or Lands, then from a
Worldly minded one; some significations of God's mercy to wicked Souls
after this Life. P. 4. 'Tis a doubt whether besides the Angels (good
and bad) and the Souls of men, there is not a third sort, call'd Faries
and Goblins. It is unsearchable to us how far God leaves Spirits to
freewill in small things, suspending his predetermining motion.

P. 246. The Devils have a Marvellous power, if but a silly wretched
Witch consent. P. 10. 202. The stories of Witches and Spirits are
many ways useful, particularly to convince Atheists, and confirm
Believers, and to prove the Operation of Spirits. P. 232. To help men
to understand that Devils make no small number of Laws, and Rulers in
the World, and are Authors of most of the Wars, and of many Sermons,
and of Books that adorn the Liberaries of learned men. P. 6. 102.
The Devil's lying with the Witch is not to be denied, and is more to
Exercise the Lust of the Witch than of the Devil, who can also bring
in another Witch with[44]out opening the door, and so perform it by
one Witch with another. P. 105. Witches can raise Storms, sell Winds,
_&c._ as is commonly affirmed. P. 107. In _America_ 'tis a common thing
to see Spirits day and night. P. 95, 96, 97, 110. Stories of a Child
that could not be cured of Witchcraft, because the _Ember_[69]-weeks
were past, Vomited a Knife a span long, Cart Nails, _&c._ neither eat
nor drank fifteen days and nights together; a long piece of Wood, four
Knives, and two sharp pieces of Iron, ev'ry one above a span long,
taken out of the Stomach, _&c._ Hair, Stones, Bones, Vomited, _&c._
1000 l. of Blood lost by one person in a years time.

P. 250. A story that makes the Author think it possible that such great
things (as he mentions) should be gotten down and up Peoples Throats.

P. 164. Partial credibility spoils many a good story.

P. 125. The Devil's substance enters into the possessed.

P. 174. Distracted are possessed.

P. 149. A sick Woman while she lay in bed went to see her Children.

P. 153. A Dog appeared like a Fly or a Flea.

P. 165. Some knowing Agents directs Thunder storms, tho' the Author
knows not who, and that they so often fall on Churches he knows not why.

P. 2, 80. Mr. _J. M._ and Mr. _C. M._ Recommended together with
_Bodin_, _&tc_.

P. 237. A _Crispian_, if through Ignorance he believes not what he
saith, may be a Christian.

In this, Sir, I suppose that if I have not wronged the sense of the
Author in the places quoted (which I trust you shall not find I have
done) I can't be thought accountable for the Errors or Contradictions
to himself or to the truth, if any such be found, particularly what
he grants in the Preface (of the freewill of Man, giving the Devil
his hurting power.) This being not only more than those call'd
Witch-Advocates would desire to be conceded to them: But is a palpable
and manifest overturning the Authors design in all his Witch stories.
For who would consent to have the Devil afflict himself? As also his
concession [that no Spirit can do any thing but by God's will and
permission,] I cannot perswade myself but you must be sensible of their
apparent contradictoriness to the rest. Others there are of a very
ill aspect, as _p._ 234. the Catholicks are much encouraged in their
Adoration of Angels and Saints. If that were so Innocent as not to
render them Anti-christian Idolaters; and that _p._ 4. if admitted,
will seem to lay an ungainsayable foundation for the _Pagan_, _Indian_,
and _Diabolists_ Faith; by telling us it is beyond our search to know
how far God leaves the Devils to free-will, to do what they please,
in this World, with a suspension of God's Predetermination; which if
it [45] were a truth, what were more rational than to oblige him that
has such power over us. The Atheists also would take encouragement
if it were granted that we cannot know how far God suspends his
predetermining motion, he would thence affirm, we as little know that
there is a predetermining motion, and consequently whether there be
a God, and _p._ 165. would abundantly strengthen them, when such a
Learned, experienced, and highly esteemed Christian shall own that he
knows not who 'tis that governs the Thunderstorms; for it might as well
discover ignorance, who 'tis that disposes of Earthquakes, Gun-shot,
and afflictions that befall any, with the rest of Mundane Events. I
design not to remark all that in the Book is remarkable, such as the
departed Souls wandering again hither to put men upon revenge, _&c._
savouring so much of _Pithagoras_ his Transmigration of Souls, and the
Separation of the Soul from the Body without death, as in the case
of her that went to see her Children, while yet she did not stir out
of her Bed, which seems to be a new speculation; unless it determins
in favour of Transubstantiation, that a Body may be at the same time
in several places. Upon the whole it is ungainsayable, That that
Book, though so highly extol'd, may be justly expected to occasion
the staggering of the weak, and the hardening of unbelievers in their
Infidelity. And it seems amazing, that you should not only give it
such a recommend, but that you should send it to me, in order (as I
take it) to pervert me from the belief of those fundamental Doctrinals
(above recited) Though I account them more firm than Heaven and Earth.
But that which is yet more strange to me, is that Mr. _B_ his Friends
did not advise him better, than in his declined Age to emit such crude
matter to the public. As to the sometime Reverend Author, let his works
praise the Remembrance of him; but for such as are either Erroneous and
foisted upon him, or the effect of an aged Imbecillity, let them be
detected that they may proceed no further.[70]

I am not ignorant that the manner of Education of Youth in, I think,
almost all Christian Schools hath a natural tendency to propagate those
Doctrines of Devils heretofore (solely) profest among _Ethnicks_,[71]
and particularly in matters of Witchcraft, _&c._ For notwithstanding
the Council of _Carthage_ their taking notice that the Christian
Doctors did converse much with the writings of the Heathens for
the gaining of Eloquence, forbad the reading of the Books of the
_Gentiles_; yet it seems this was only a Bill without a penalty,
which their successors did not look upon to be binding. He that should
in this age take a view of the Schools, might be induced to believe
that the ages since have thought, that without such Heathen Learning
a man cannot be so accomplish'd, as to have any pretence to Academick
Literature: and that the vulgar might not be without the benefit of
such Learning, some of their Dis[46]ciples have taught them to speak
_English_, which has given me the opportunity to send you these
following Verses.

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

    _Sure love is not the cause their bones appear.
    Some eyes bewitch my tender Lambs I fear.
    For me these Herbs in_ Pontus Maris _chose.
    There ev'ry powerful Drug in plenty grows;
    Transform'd to a Wolf, I often_ Mæris _saw,
    Then into shady Woods himself withdraw:
    Oft he from deepest Sepulchers would Charm
    Departed Souls. And from anothers Farm,
    Into his own ground Corn yet standing take.
    Now from the Town my Charms bring_ Daphnis _back.
    Vanquisht with charms from Heaven the Moon Descends._
    Circe _with charms transform'd_ Ulysses _friends:
    Charms in the Field will burst a Poysonous Snake,
    Now from the Town, &c._

[Ovid's Metamorphosis. Lib. 7.]

    _Her Arms thrice turns about, thrice wets her crown
    With gather'd dew, thrice yawns, and kneeling down;
    Oh Night! thou friend to secrets you clear fires,
    That with the Moon succeed when day retires.
    Great_ Hecate, _thou know'st and aid Imparts,
    To our design, your Charms and Magick Arts:
    And thou, oh Earth, that to Magicians yields
    Thy powerful simples: Airs, Winds, Mountains, Fields,
    Soft murmuring Springs, still Lakes and Rivers clear,
    You Gods of Woods, you Gods of night appear;
    By you at will, I make swift Streams retire,
    To their first Fountain, while their Banks admire.
    Seas toss and smooth; clear Clouds with Clouds deform,
    Storms turn to Calms, and make a Calm a Storm,
    With Spells and Charms, I break the Vipers Jaws,
    Cleave solid Rocks, Oaks from their fisures draw;
    Whole Woods remove, the Airy Mountains shake;
    Earth forc'd to groan, and Ghosts from Graves awake.
                          ---- her Journey takes,_

[Lib. 14.]

    _To_ Rhegium _opposite to_ Zanle's _shore,
    And treads the troubled Waves, that loudly roar;
    Running with unwet Feet on that profound,
    As if Sh' had trod upon the solid ground._
    [47] _This with portentous poyson she pollutes,
    Besprinkled with the juice of wicked roots,
    In words dark, and perplext nine times thrice,
    Inchantments mutters with her wicked voice, &c._

These Fables of the Heathens (tho' in themselves of no more validity
than the idle Tales of an _Indian_, or the Discourses of a known
Romancer) are become the School-learning, not to say the Faith of
Christians, and are the Scriptures brought (instead of that most sure
Word) if not to prove Doctrine, yet as illustrations thereof. Cases of
Conscience concerning Witch _pag._ 25. Remarkable Providences _pag._
250. (This perhaps might be the cause that in _England_ a people
otherways sober and Religious) have for some Ages (in a manner wholly)
refused admitting those so educated to the work of the Ministry. Such
education and practice, have so far prevailed that it has been a means
of corrupting the Christian world, almost to that degree as to be
ungainsayable; for tho' there is Reason to hope that these Diabolical
principles have not so prevail'd (with multitudes of Christians) as
that they ascribe to a Witch and a Devil the Attributes peculiar to
the Almighty; yet how few are willing to be found opposing such a
torrent, as knowing that in so doing they shall be sure to meet with
opposition to the utmost, from the many, both of Magistrates, Ministers
and People; and the name of _Sadducee_, _Atheist_, and perhaps Witch
too cast upon them most liberally, by men of the highest profession in
Godliness. And if not so learned as some of themselves, then accounted
only fit to be trampled on, and their Arguments (tho both Rational and
Scriptural) as fit only for contempt. But tho this be the deplorable
Dilemma; yet some have dared from time to time (for the glory of God,
and the good and safety of Mens lives, _&c._) to run all these Risques.
And that God who has said, _My glory I will not give to another_, is
able to protect those that are found doing their duty herein against
all opposers; and however other ways contemptible can make them useful
in his own hand, who has sometimes chosen the weakest Instruments,
that his power may be the more Illustrious.

_And now, Reverend Sir, if you are conscious to yourself, that you have
in your principles, or practices been abetting to such grand Errors,
I cannot see how it can consist with sincerity to be so convinc'd in
matters so nearly relating to the glory of God, and lives of Innocents;
and at the same time so much to fear disparagement among Men, as to
stifle Conscience, and dissemble an approving of former sentiments;
you know that word_, he that honoureth me I will honour, and he that
despiseth me shall be lightly esteemed. _But if you think that in these
matters you have done your duty, and taught people theirs; and that the
Doctrines cited from the mentioned [48] Book are ungainsayable: I shall
conclude in almost his words, He that teaches such Doctrine, if through
Ignorance he believes not what he saith, may be a Christian: But if
he believes them, he is in the broad path to Heathenism, Devilism,
Popery or Atheism. It is a solemn caution, Gal._ i. 8. But tho we or
an Angel from Heaven preach any other Gospel unto you than that which
we have preached unto you, let him be accursed. _I hope you will not
misconstrue my Intentions herein, who am, Reverend Sir, Yours to
command, in what I may_,

                                                                  R. C.


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

CHRISTIANITY _had been but a short time in the World, when there was
raised against it, not only open profest Enemies; but secret and imbred
underminers, who sought thereby to effect that which open force had
been so often baffled in_.

_And notwithstanding that primitive purity and sincerity, which in
some good measure was still retained; yet the cunning deceivers and
Apostate Hereticks found opportunity to beguile the unwary, and this in
fundamentals._

_Among others which then sprung up, with but too much advantage in the
third Century, the_ Maniche[72] _did spread his Pestiferous sentiments,
and taught the Existence of two Beings, or Causes of all things, viz.
a good and a bad: but these were soon silenced by the more Orthodox
Doctors, and Anathematized by General Councels. And at this day the
American Indians, another sort of_ Maniche, _entertaining (thus far)
the same belief, hold it their prudence and interest to please that
evil Being, as well by perpetrating other Murders, as by their Bloody
Sacrifices, that so he may not harm them. The Iron teeth of time have
now almost devoured the name of the former, and as to the latter, it
is to be hoped that as Christianity prevails among them, they will
abhor such abominable belief_.[73]

_And as those primitive times, were not priviledged against the
spreading of dangerous Heresie, so neither can any now pretend to any
such Immunity, tho' professing the enjoyment of a primitive purity._

_Might a Judgment be made from the Books of the modern learned Divines,
or from the practice of Courts, or from the Faith of many, who call
themselves Christians, it might be modestly, tho' sadly concluded, that
the Doctrine of the_ Maniche, _at least great part of it, is so far
from being forgotten that 'tis almost every where profest. We in these
ends of the Earth need not seek far for Instances, in each respect to
demonstrate this. The Books here Printed, and recommended not only by
the respective Authors, but by many of their Brethren, do set forth
that the Devil inflicts Plagues_,⒜ Wars,⒝ Diseases,⒞ Tempests⒟ and can
render the most solid things invisible,⒠ and can do things above and
against the course of Nature, and all natural causes.

[49] _Are these the Expressions of Orthodox believers? or are they not
rather expressions becoming a_ Maniche, _or a_ Heathen, _as agreeing
far better with these than with the sacred Oracles our only rule;
the whole current whereof is so Diametrically opposite thereto, that
it were almost endless to mention all the Divine cautions against
such abominable belief; he that runs may read_, Psal. lxii. 11, _and_
cxxxvi. 4. Lam. iii. 37. Amos iii. 6. Jer. iv. 22. Psal. lxxviii. 26,
_and_ clxviii. 6. 8. Job xxxviii. 22. to the 34 v.

_These places with a multitude more, do abundantly testifie that the
Assertors of such power to be in the evil Being, do speak in a dialect
different from the scriptures, (laying a firm foundation for the
Indians adorations, which agrees well with what_ A. Ross[74] _sets
forth, in his Mistag. Poetic_, p. 116, _that their ancients did Usurp
the furies and their God_ Averinci, _that they might forbear to hurt
them_.)

_And have not the Courts in some parts of the World by their practice
testified their concurrence with such belief, prosecuting to Death many
people upon that notion, of their improving such power of the Evil
one, to the raising of Storms; afflicting and killing of others, tho
at great distance from them; doing things in their own persons above
humane strength, destroying of Cattle, flying in the Air, turning
themselves into Cats or Dogs, &c. Which by the way must needs imply
some thing of goodness to be in that evil Being, who, tho he has such
power, would not exert it, were it not for this people, or else that
they can some way add to this mighty power._[75]

_And are the people a whit behind in their beliefs? is there any thing
(abovementioned,) their strong Faith looks upon to be too hard for this
evil Being to effect?_

_Here it will be answered, God permits it. Which answer is so far an
owning the Doctrine, that the Devil has in his nature a power to do all
these things, and can exert this power, except when he is restrained,
which is in effect to say that God has made Nature to fight against
itself. That he has made a Creature, who has it in the power of his
Nature to overthrow Nature, and to act above and against it. Which
he that can believe may as well believe the greatest contradiction.
That Being which can do this in the smallest thing, can do it in the
greatest. If_ Moses _with a bare permission might stretch forth his
Rod, yet he was not able to bring Plagues upon the_ Egyptians, _or to
divide the Waters, without a Commission from the most high; so neither
can that evil Being perform any of this without a Commission from the
same power. The Scripture recites more Miracles wrought by Men than
by Angels good and bad; Tho this Doctrine be so dishonourable to the
only Almighty Being, as to ascribe such Attributes to the Evil one, as
are the Incommunicable prerogative of him, who is the alone Sovereign
Being; yet here is not all: But as he that Steers by a false Compass,
the further he Sails the more he is out of his way; so though there is
in some things a variation_ [50] _from, there is in others a further
progression in, or building upon the said Doctrine of the Maniche_.

_Men in this Age are not content barely to believe such an exorbitant
power to be in the nature of this evil Being; but have imagined that
he prevails with many to sign a Book, or make a contract with him,
whereby they are inabled to perform all the things abovementioned.
Another Account is given hereof, viz. that by vertue of such a Covenant
they attain power to Commissionate him. And though the two parties
are not agreed which to put it upon, whether the Devil impowers the
Witch, or the Witch commissionate him; yet both parties are agreed
in this, That one way or other the mischief is effected, and so the
Criminal becomes culpable of Death. In the search after such a sort of
Criminals, how many Countries have fallen into such Convulsions. That
the Devastations made by a Conquering Enemy, nor the Plague itself, has
not been so formidable._

That not only good persons have thus been blemish'd in their
Reputations, but much innocent Blood hath been shed, is testified even
by those very Books, Cases of Conscience, _p._ 33. Remarkable provid.
_p._ 179. Memor. provid. _p._ 28.

And (to add) what less can be expected, when Men having taken up such a
belief, of a covenanting, afflicting and killing Witch; and comparing
it with the Scripture, finding no footsteps therein of such a sort of
Witch, have thereupon desperately concluded; that tho the Scripture is
full in it, that a Witch should not live; yet that it has not at all
described the crime, nor means whereby the culpable might be detected.

And hence they are fallen so far as to reckon it necessary to make
use of those Diabolical and Bloody ways, always heretofore practiced
for their Discovery. As finding that the Rules given to detect other
crimes, are wholly useless for the Discovery of such.

This is that which has produced that deluge of Blood mentioned, and
must certainly do so again, the same belief remaining.

And who can wonder, if Christians that are so easily prevailed with
to lay aside their Swords as useless, and so have lost their Strength
(if with _Samson_) they are led blindfold into an Idol Temple, to make
sport for Enemies and Infidels, and to do abominable actions, not only
not Christian, but against even the light of Nature and Reason. And now
Reverend Fathers, you who are appointed as Guides to the People, and
whose Lips should preserve Knowledge; who are set as Shepherds, and as
Watchmen, this matter appertains to you. I did write to you formerly
upon this head, and acquainted you with my Sentiments, requesting that,
if I erred, you would be pleased to shew it me by Scripture; but from
your silence, I gather that you approve thereof. For I may reasonably
presume, that you would have seen it your duty to have in[51]formed me
better, if you had been sensible of any Error. But if in this matter
you have acquitted yourselves, becoming the Titles you are dignified
with, you have cause of rejoicing in the midst of the calamities that
afflict a sinning world.

Particularly, if you have taught the People to fear God, and trust in
him, and not to fear a Witch or a Devil. That the Devil has no power to
afflict any with Diseases, or loss of Cattle, &c. without a Commission
from the most high. That he is so filled with malice, that whatever
Commission he may have against any, he will not fail to execute it.
That no mortal ever was, or can be able to Commissionate him, or to
lengthen his Chain in the least, and that he who can Commissionate
him is God; and that the Scriptures of truth not only assign the
punishment of a Witch; but give sufficient Rules to detect them by, and
that (according to Mr. _Gauls_ fourth head,) a Witch is one that hates
and opposes the word, work, and worship of God, and seeks by a sign
to seduce therefrom. That they who are guilty according to that head,
are guilty of Witchcraft, and by the Law given by _Moses_, were to be
put to Death. If you have taught the People the necessity of Charity,
and the evil of entertaining so much as a jealousie against their
Neighbours for such crimes upon the Devils suggestions to a person
pretending to a Spectral (or Diabolical) sight; who utter their Oracles
from Malice, frensie, or a Satanical Delusion; that to be inquisitive
of such, whose Spectres they see, or who it is that afflicts? In order
to put the accused persons life in question, is a wickedness beyond
what _Saul_ was guilty of in going to the Witch. That to consult with
the dead, by the help of such as pretend to this Spectral sight, and
so to get Information against the life of any person, is the worst
sort of Necromancy. That the pretending to drive away Spectres, _i.
e._ Devils, with the hand, or by striking these to wound a person at
a distance, cannot be without Witchcraft, as pretending to assign in
order to deceive in matters of so high a Nature. That 'tis Ridiculous
to think by making laws against feeding, imploying, or rewarding of
evil Spirits, thereby to get rid of them. That their natures require
not sucking to support it.

[_Cases of Conscience, ult._]

That it is a horrid Injury and Barbarity to search those parts, which
even Nature itself commands the concealing of, to find some Excrescence
to be called a Tet for those to suck; which yet is said sometimes to
appear as a Flea-bite. Finally if you have taught the People what to
believe and practice, as to the probation of the Accused, by their
saying, or not saying the Lord's Prayer; and as to praying that
the Afflicted may be able to accuse; And have not shunned in these
matters to declare the whole mind of God; you have then well acquitted
yourselves (in time of General Defection) as faithful Watchmen. But if
instead [52] of this, you have some by word and writing propagated;
others recommended such writings, and abetted the false Notions, which
are so prevalent in this Apostate Age, it is high time to consider
it. If when Authority found themselves almost non-plust in such
prosecutions, and sent to you for your Advice what they ought to do,
and you have then thanked them for what they had already done (and
thereby encouraged them to proceed in those very by Paths already
fallen into) it so much the [more] nearly concerns you, _Ezek._ xxxiii.
2, to 8.

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

To conclude, this whole People are invited and commanded to humble
their Souls before God, as for other causes, so for the Errors that may
have been fallen into in these prosecutions on either hand, and to pray
that God would teach us what we know not, and help us wherein we have
done amiss, that we may do so no more.

[Vid. _The Declaration, as drawn by the Deputies with the Assistance of
the Ministers; but receiv'd a Nonconcurrence._]

This more immediately concerns yourselves, for 'tis not supposed to be
intended, that God would shew us these things by Inspiration. But that
such who are called to it, should shew the mind of God in these things
on both hands; _i. e._ whether there has been any Error in Excess or
Deficiency, or neither in the one nor the other. And if you do not thus
far serve the publick you need not complain of great Sufferings and
unrighteous Discouragements; if People do not applaude your conduct,
as you might otherways have expected. But if you altogether hold your
peace at such a time as this is; your silence at least seemingly will
speak this Language; that you are not concerned tho' Men ascribe the
power and providence of the Almighty to the worst of his Creatures.
That if other Ages or Countries improve the Doctrines and Examples
given them, either to the taking away of the Life or Reputations of
Innocents you are well satisfied. Which that there may be no shadow of
a Reason to believe but that your conduct herein may remove all such
Jealousies; and that God be with you in declaring his whole mind to the
People, is the earnest desire and prayer of, Reverend Sirs,

  Yours to my utmost,

                                                                  R. C.


  ⒜ Wonders of the Invisible World, p. 17, 18.
  ⒝ p. 18.
  ⒞ Cases of Conscience, p. 63.
  ⒟ Remarkable providences, p. 124.
  ⒠ Wonders of the Invisible World, p. 141.--
                                               _Notes in the Original_.


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

  Mr. _Benjamin Wadsworth_.[76]

_Reverend Sir_,

AFTER that dreadful and severe Persecution of such a Multitude of
People, under the notion of Witches, which in the day thereof, was
the sorest tryal and affliction that ever befel this Country. And
after [53] many of the principal Actors had declared their fears and
jealousies, that they had greatly erred in those Prosecutions. And
after a Solemn day of Fasting had been kept, with Prayers that God
would shew us what we knew not; _viz._ what errors might therein have
been fallen into, _&c._ And after most People were convinc'd of the
Evil of some, if not of most of those Actions. At such a time as this
it might have been justly expected that the Ministers would make it
their work to Explain the Scriptures to the People; and from thence to
have shown them, the evil and danger of those false Notions, which not
only gave some occasion; but in a blind Zeal hurried them into those
unwarrantable practices, so to prevent a falling into the like for the
future.

But instead of this, for a Minister of the Gospel (Pastor of the old
Meeting[77]) to abet such Notions; and to stir up the Magistrates to
such Prosecutions, and this without any cautions given, is what is
truly amazing, and of most dangerous consequence.

It is a truth, Witchcraft is, in the Text then insisted on, reckon'd
up as a manifest work of the Flesh. _Viz. Gal._ v. 19. But it is as
true, that in recounting those other Works (which are indeed Manifest
Fleshly Works) the Magistrate was not stirred up against those others;
but as if the rest were either not to be taken notice of by him, or as
if all Zeal against Murder, Adulteries, _&c._ was swallowed up, and
over-shadowed by this against Witchcraft.

The description that was then given, was that they were such as made
a Covenant with the Devil, and sold themselves to the evil Angels. It
seems faulty, that when such Minister is inquired of, and requested
to give the Reasons, or Grounds in Scripture of such Description; for
such Minister to assert that it is the Inquirers work to disprove it.
And his saying further, in answer that there are many things true, that
are not asserted in Scripture; seems to speak this Language, _viz._
that the Law of God is imperfect, in not describing this Crime of
Witchcraft, though it be therein made Capital.

These perfect Oracles inform us, concerning _Ahab_, that he sold
himself to work Wickedness; which may signifie to us, that great height
of Wickedness he had arrived at; which yet might be, without his being
properly, or justly accounted a Witch; any more than those that are
said to have made a Covenant with Death, and with Hell, _&c._ Can it be
thought that all those, or such as are there spoken of, are Witches,
and ought to suffer as Witches?

As the Servants and People of God, have made a Solemn explicit Covenant
with him, _Josh._ xxiv. 25. _Nehem._ ix. 38. _&c._ So no doubt a
Covenant has been made by _Heathen Indian_ Nations to serve, and
adore the Devil; yet even for this, it were very hard to affix the
Character of [54] a Witch upon each of those _Heathen_ that so do: And
accordingly to Execute them as such. It is also possible, that some
that have been called Christians, have sealed a Writing, sign'd with
their own Blood, or otherways, thereby Covenanting to be the Devil's
Servants, _&c._ but from far other grounds, or inducements than what
sways with the _Indians_; these Heathen hoping to please him, that so
he may not harm them. But these having been Educated and Confirmed
in the Belief, that by vertue of such Covenant, they shall have a
Knowledge and Power more than Humane, assisting of them; this may have
prevail'd with some to so horrible a wickedness; for none can seek Evil
for Evils sake; but as the Serpent in his first tempting Man, made use
of the knowledge of Good and Evil; so to teach Men that such effects do
usually follow such Covenant, is properly the work of the Serpent; for
without this, what inducement, or temptation could they have to make
such a Covenant?

These having thus chosen a false God, may well be accounted the worst
sort of Idolaters. Yet it does not hence follow that in a Scripture
sense, they are thereby become Witches, till they have, or rather till
they pretend to have assistances answerable; and do thereby endeavour
to deceive others, which endeavours to deceive, by a sign may be
without any previous Covenant.

But supposing none of all those several sorts of Covenants was
intended, it remains that the Covenant, that was understood to be
intended, in that Discourse at Old Meeting, is agreeable to the late
dangerous Notion that has so much prevailed, _viz._ That the Devil
appears to the persons, that they and the Devil make mutual engagements
each to other, confirmed by signing to the Devil's Book; and are
from hence inabled, not only to know futurities, and things done at
distance; but are also thereby empowered to do harm to the Neighbours,
to raise Storms, and do things above and against a course of Nature:
This being the notion that has occasioned the shedding so much Blood in
the World, it may be thought to need explaining.

For as Reason knows nothing of an Afflicting, Covenanting Witch; so it
seems as Forreign from Scripture in general, as it is from the Text
then insisted on; which speaks of such wickednesses as are manifestly
the works of the flesh: but such Communication with Spirits, the
flesh doth manifestly dread even as death itself. Therefore the usual
Salvation of the Holy Angels to the best of Men was, fear not; and
experience shews, that the most wicked, are most afrighted at the
apprehensions of the appearances of Devils; therefore such an explicit
Covenanting cannot be a manfest work of the Flesh.

[55] Yet this is manifest, that the belief of the Witches power to
do the things above mentioned, is an ancient belief of the Heathen.
And that from them it was received by the Papists, as a part of their
Faith, who have since improved upon it, and brought in the notion of
a Covenant. But it seems yet a further improvement lately made by
Protestants, that such Witches can Commissionate Devils to do those
mischiefs, thereby setting the Witch in the place of God; for tho few
of the Papists are known to be thus absurd; yet when such Doctrines
have been Preached, and Printed in _New England_, they have met with
none to oppose; but many to incourage them.[78] Other considerable
additions or new improvements have been made here; as the art to knock
off invisible chains with the hand, to drive away Spectres (_i. e._
Devils) by brushing, spelling words to the Afflicted, _&c._ What has
followed upon these notions, and upon such improvements, is needless
here to repeat, it were unaccountable to recount the effusion of Blood
that has been hereby occasioned, such remaining Scars, and such yet
bleeding wounds as are to be found; which none can wholly pretend
ignorance of.

And if Blood shall be required of that Watchman that seeth the Sword
a coming, and gives not the needful warning; how much more of such as
join with the Enemy, to bring in the Sword to destroy them, over whom
he was placed a Watchman.

And if the law of God be perfect, and exceeding broad, as being given
forth by the Omnicient Law-giver; it is exceeding high presumption and
arrogance, and highly destructive to the lives of Innocents, for any to
pretend to give another, and a pretended better description of a crime
made thereby Capital, with new rules to try such offenders by.

_Reverend Sir, the matter being of such high concern requires (and it
is again prayed) that you would be pleased to consider, and give the
grounds from Scripture, or Reason of such Definition, or else that you
would explode it, as inconsistent with both. From, Reverend Sir, Yours
to my utmost._

                                                                  R. C.


FOOTNOTES:

[33] The Family of Rule appear to have resided at the North End of
the Town. Where they came from, or what became of them does not
appear. They were, perhaps, transient Sojourners here. Mr. Mather says
Margaret's Parents were sober and honest, and living at the Time in
Boston. See _ante._

[34] Increase and Cotton Mather.

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

[36] The Doctor was greatly disturbed at this Statement of the Length
of the Prayer; averring that it was not above a quarter of an Hour.

[37] The general Inference would naturally be that the Doctor's Prayers
were not very effective.

[38] His Satanic Majesty was supposed to be very near, or the Scent
of his Dominions would not have been perceptible. It may be that he
did not make his Appearance, owing to the Presence of some obdurate
Unbelievers. See _Note_ 6.

[39] Richard Wilkins and Benjamin Harris were Booksellers and
Publishers in Boston at this Period. They are duly noticed in the
_History and Antiquities of Boston_, out of Dunton's _Life and Errors_.
Harris printed _The Wonders of the Invisible World_, as will be seen on
reference to the Title-page. See Thomas's _Hist. Printing_, ii, 412.

[40] See Vol. I, Page 37.

[41] The Author seemed to be fully aware of the Danger of asserting
the plain Truth. It probably was a means of his ruin, as to any
considerable Fortune. See _Introductory Memoir_.

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

[43] Epithets applied by Mr. Mather to those who dissented from him.
"Flashy and fleeting Witlings."--_Remarkables_ of Dr. I. M., 164.

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

    "To garnish the Story, with hear a streak
    Of Latîn, and there another of Greek:
    And the Tales he heard and the Notes he took
    Behold are they not in his Wonder-Book?"

[45] With this View of the Devil, the Author was certainly, according
to his own Account, more in the Way of becoming one of his deluded
Followers than any other: "Tis a most commendable Cautiousness," he
tells us elsewhere, "to be very shy lest the Devil get so far into our
Faith, as that for the sake of many Truths which we find he tells us,
we come at length to believe any Lies, wherewith he may abuse us!"
Faith can hardly remove such a Mountain.

[46] A Family of this Name is supposed to have lived at the Corner
of Lynn Street and Henchman's Lane, as that Corner for a long Period
was known as _Aves's Corner_. Savage had never read of _Samuel Aves_.
Whether he was of the Family of _John Aves_, banished for attempting to
burn the Town in 1679, is not known.--_Hist. Boston_, 431.

[47] Robert Earl was the Prison-keeper or Jailor of the Town at an
early Period. John Wilkins was probably the Freeman of 1673. Of
Williams, no certain Trace is found. Their Obscurity will probably
shield them from further Exposure.

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

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

[50] Captain _John Hill_, of whom Dr. Usher Parsons has given an
interesting and ample Account in the _N. E. Hist. and Gen. Reg._ for
April and July, 1858.

As a Contrast to the next Sentence of the Text take this: "Some of
the Indian Pawawes (_i. e._, Wizzards) in this Country, have received
the Gospel, and given Good Evidence of a True Conversion to God in
Christ, have, with much Sorrow of Heart, declared how they had, whilst
in their _Heathenism_ by the Hands of Evil Angels Murdered their
Neighbors."--Dr. I. Mather, _to the Reader in Angelographia_. In the
valuable Collection of Dr. J. S. H. Fogg, of S. Boston, are many of the
Papers of Capt. Hill, of much Interest on the Period referred to.

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

[52] The Absurdity of the Practice of the Courts then in Use, in their
shocking Abuses of accused Persons, will be found in all its Deformity,
on perusing the Trials of those Days. The Practice of insulting and
browbeating those on Trial was according to the Custom of the English
Courts of those Days, and for a long Time after.

[53] Nothing was more common among those who imagined themselves
bewitched, than the Notion that they were transformed into Cats, and
other Animals; and that in those Shapes they attended Witch Meetings.
At such Meetings the Devil was always present, and acted as Master of
Ceremonies. A very sure Evidence of Insanity.

[54] Called in Captain John Stevens's _Spanish and English Dictionary_,
_Cahori_, which is defined, "one that pretends to see into the Bowels
of the Earth, through Stone Walls, or into a Man's Body; a Cheat put
upon the Ignorant." There is something very similar in our Times, even
leaving out the Founder of the Mormon Sect.

[55] This Work, here often referred to, was printed in 1689. Its more
extended Title is, _Memorable Providences relating to Witchcraft and
Possessions_, in a 16mo. But few Copies are known to exist.

[56] I suppose Mr. Thomas Brattle, the then Treasurer of Harvard
College. He was a principal Founder of the Church in Brattle Square,
known by his Name. He wrote an Account of the Witchcraft of 1692, which
laid in Manuscript about one hundred Years, when Dr. Belknap caused it
to be printed in Part, in the _Colls. Ms. H. Society_, v, 61-80. Mr.
Brattle was a Scholar, a Graduate of Harvard College, and, like Mr.
Calef, a Merchant of Boston. His Communications to the Royal Society of
London procured him the Title of F. R. S.

It is possible that the Initial (Mr. B----) may stand for Gov.
Bradstreet; but I presume Mr. Brattle is meant.

[57] It must have been difficult for a common-sense Man, as Mr. Calef
was, to hear such Matters treated seriously in the Pulpit, and keep
his Risibility under complete Controll. If Thunder and Lightning
were the Work of the Devil, as it seems Mr. Mather believed, it is
not very strange that he should discover some very odd Pranks in
their Operations. The Father (Dr. I. Mather) relates, among his
_Philosophical Meditations_, that as "a Man was walking, in August,
1682, in the Field, near Darking in England, he was struck with a
Clap of Thunder; on being taken up, his dead Body was found exceeding
hot, and withall smelling strong of Sulphur, insomuch that they were
forced to drop him, and let him ly a considerable Time ere he could be
removed. It is reported that sometimes Thunder and Lightning has been
generated out of the sulphurous and bituminous Matter which the firey
Mountain Ætna hath cast forth."

[58] There seems always to have been great Confusion, and no less
Perplexity, among Believers in Witchcraft respecting the Parts to be
assigned to the Devil and the Witch respectively. Sometimes they assure
us that the Devil commissions the Witch, and sometimes that the Witch
governs the Devil. Hence, even Believers are very much puzzled to know
_what to believe_. See Vol. I, _Introd._, Pages xviii, xix.

[59] It would no doubt puzzle the Devil himself to explain that Term,
_Plastic Spirit_. It appears to have been made use of for the same
Reason that a certain Fish discolors the Water when pursued by an Enemy.

The following Ideas respecting the Devil then entertained may not be
out of Place in this Connection: "The Devil is the oldest Sinner, and
the most cursed Creature in all the World. It is said, Isa. 65, 20.
_That the Sinner of an hundred Years shall be accursed._ But then what
shall the Sinner be that is more than 5000 Years old? The Devil and all
the Angels that sinned with him, are Sinners of above 5000 Years old,
and will therefore become the most accursed and damned Creatures in the
whole Universe at the Great Day."--Dr. I. Mather, _Angelographia_, 120.

[60] In Answer to this, the Dr. says: "The Reason that made me
unwilling to trust any of my Writings in the Hands of this Man, was
because I saw the _Weaver_ (though he presumes to call himself a
_Merchant_) was a Stranger to all the Rules of Civility." This is the
Kind of Answer which every impartial Reader will decide, redounds
entirely to the Credit of Mr. Calef, and that _Civility_ is also
altogether on his Side. Yet, in an Air of Triumph the Doctor adds: "The
_Antiscriptural Doctrines_ espoused by this Man do also call for no
further Answer."

[61] In this Connection it may be interesting to have the Views of Dr.
Increase Mather respecting the Attributes of the Devil.

"There were many of them [the Devils Angels] that were concerned in
that first Transgression and Rebellion against the Lord. It is said,
Ephes. 2. 3. That the Devil is _the Prince of the Power of the Air_.
So that there is a _Power_, an _Host_, a vast _Army_ of those Evil
Spirits, that did joyn with the Devil, in setting themselves against
the Great God. How many, is not for us to say, the Written Word of
God not speaking anything as to the Quantity of their Number; only it
is manifest from the Scripture, that there are far more Angels that
have sinned, far more Devils than there are Men in all the World.
There is not a Man in the whole World but there are Devils to tempt
him continually. And if so, they must needs be more in Number than Men
are. We read in the Gospel of no less than a Legion of Devils in one
poor miserable Man. Luk. 8, 30. You read there of a possesed Man, and
Christ demanded of the Evil Spirit what his Name was: The chief Devil
among them made Answer, _It is Legion for we are many_. A Legion is six
Thousand six Hundred and Sixty-six. Now then, if the Devil has such
vast Numbers of Infernal Spirits under him; if he has such Troops of
them, as that he can spare no less than a Legion to afflict, and as
it were to keep Garrison in one poor miserable Man: what prodigious
Numbers of Evil Angels must there needs be."--_Angelographia_, 111-112.
See also _The Devil Discovered_, Vol. I, 217-247.

[62] Dr. Mather's Animadversions on these "_Ten Articles_" should
be read in Connection: "When he sent about unto all the Ministers a
_Libellous Letter_ against myself, falsely charging me with writing in
a Manuscript of mine _Ten Articles_ (which are of his own drawing up)
whereof the chief are of his _own pure Invention_, there was not one of
all those reverend Persons, who thought him worthy of an Answer. And
now his Book is come abroad, I cannot hear (and many observe the Like)
of so much as one vertuous and sensible Man, but let their Opinions
about the _Salem_ Troubles be what they will, they detest it, as, a
_Vile Book_; as being an intire Libel upon the whole _Government_ and
_Ministry_ in the Land; yea, they think it beneath a Minister of the
Gospel to bestow the Pains of an _Answer_ upon it. The Book serves but
as an Engine to discover (by their approbation of it) a few Persons in
the Land that will distinguish themselves by an exalted _Malignity_."
_Some Few Remarks on a Scandalous Book_, 34-5.

[63] The Supposition was correct. There was an Edition of the Work
referred to, printed in Philadelphia in 1692, in a small Quarto of
16 Pages. Upon this Letter and the Work of Mr. Willard Dr. Mather
remarks, evidently under great Excitement and Indignation as respects
the Former: "I remember that when this miserable Man sent unto an
eminent Minister in the Town, a _Libellous Letter_, reflecting both on
a Judicious Discourse written by him, and on the Holy Proposals made
by the Præsident and Fellows of _Harvard-College_, about _recording of
Remarkable Providences_, and when he demanded and expected an Answer
to his Follies, that Reverend Person only said _Go tell him That the
Answer to him and his Letter is in the Twenty Sixth of the Proverbs,
and the Fourth_."

Mr. Willard's Silence was undoubtedly owing to a very different Cause
than that given by Dr. Mather. It is fairly inferable that Mr. Willard
was too good a Logician not to see that Mr. Calef's Argument did
not admit of Refutation, and that his own Reputation would be best
conserved by Silence.

[64] Concerning this curious Paper, Quincy, in _Hist. Harvard College_,
remarks: "As the Belief in the Agency of the Invisible World began to
lessen, and some of those, who were the chief Actors in the Tragedy, to
feel the Weight of public Indignation pressing upon them, they being
Members of the Corporation, brought this Body into the Field for the
Purpose of giving Countenance to that Belief, and of sustaining this
decaying Faith." This was "prepared by both the Mathers, and signed
by the whole Board, and circulated throughout New England."--Vol. I,
_Page_ 62. The Signers will all be found duly noticed in Dr. Allen's
_Biographical Dictionary_.

[65] It will be remembered that the President (Mather) had published a
Volume of _Remarkable Providences_, which, doubtless, met with a ready
Sale, and induced a Desire for another.

[66] To which of the Justices the Author refers is not certain, as Mr.
Danforth and Mr. Saltonstall, two of them, were dead when he wrote. The
Latter died in 1694, and the Former in 1699.

[67] "That furious Marshal" was _George Herrick_, who, in October,
1692, stated, that "for nine Months his whole Time had been consumed
as Marshal and Deputy Sheriff, in Cases of Witchcraft."--Felt, _Annals
of Salem_, ii, 480. The Death of George Herrick is noticed in the
Herrick Genealogy, as having occurred in 1695, but nothing is said of
any Casualty. Mr. Savage supposes Him to be the same who came over in
1685, in the Ship with John Dunton, who, John says saved his Life at
Sea.--_Life and Errors_, 126-7.

[68] Richard Baxter. William Bates, D.D., preached an excellent Sermon
on the Death of the great Divine, and gives an Account of his Books,
but says nothing of that whose Title is given above; doubtless for
the same Reason mentioned by our Author, namely: that it was written
or assented to by him in his Dotage. Dr. Bates was a Friend and
Acquaintance of Dr. Increase Mather. In his Sermon, above cited, he
says: "I went to Mr. Baxter with a very worthy Friend, Mr. Mather, of
New England, the Day before he died; and, speaking some comforting
Words to him, he replied, 'I have Pain; there is no arguing against
Sense; but I have Peace.' To Mr. Mather, he said, 'I bless God that you
have accomplisht your Business, the Lord prolong your Life.'"--_Page_
129-30. See Page 11 of this Volume for the Author's sensible Remarks on
Mr. Baxter's Book.

[69] The Days of certain Weeks set apart by the Roman Catholic Church
for Fasting and Prayer, in the four Seasons of the Year. Wednesday,
Friday and Saturday after the first Sunday in Lent, the Feast of
Whitsuntide, the 14th of September, and the 13th of December, are the
_Ember-days_; and the Weeks in which they occur are _Ember-weeks_.
"Ember-days were so called, from the Word Ember, _i. e._, Ashes;
because in old Times the Fathers us'd to sprinkle themselves with
Ashes; or from the Custom of eating nothing on those Days till Night,
and then only a Cake, baked under the _Embers_, which was thence called
_Ember-bread_."--_Phillips and Kersey_.

[70] See Note 64.

[71] The _Ethnics_ or _Ethnicks_. The Gentiles of ancient Times were
denominated _Ethnics_. All Unbelievers in the Religion of the Jews and
Christians.

[72] A Sect of Philosophers who took their Name from a Person named
_Manichæus_, or Manes. Manes flourished about A.D. 277, and his
Doctrine or Philosophy spread chiefly in Arabia, Egypt and Africa. He
taught that Light was the Origin of all Good, and that in Darkness
originated all Evil. _Maniche_ is not unlike _God_ among the Indians.

[73] Had the Author lived to this Time he would have seen that his
Hopes were much further from being realized than he could have
anticipated. Many Years ago, a noted Indian Chief, on being importuned
respecting Christianity, and urged to adopt it in his Tribe, replied
that "It might do for White People, but it did not suit Indians."

[74] Alexander Ross, a Scotchman, a very voluminous Author, though a
Prelate and possessed of much and varied Learning, is meagrely noticed
in Biographical Works. He continued Sir Walter Ralegh's History of the
World, in a large folio; wrote "a View of the Religions of the World;"
"Virgilii Evangelisantis Christiados, Librii xiii," &c. little known.
The Work referred to in the Text is entitled "Mystagogus Poeticus,
or the Muse's Interpreter: Explaining the Historical Mystteries, and
Mystical Histories of the Ancient Greek and Latin Poets," &c. a fifth
Edition of which was published in 1672. Notwithstanding his immense
literary Labours, he is unknown to Thousands of the present Day, beyond
those _anachronismical_ Lines in Hudibras:

    "There was an ancient sage Philosopher
    That had read Alexander Ross over."

[75] Some Person once put into the Hands of the since famous James
Howell a Manuscript, attempting to disprove the Existence of Witches.
In writing to his Friend, Sir Edward Spencer, soon after, Howell
said: "I will not say that this Gentleman is so perverse; but to deny
there are any Witches, to deny that there are not ill Spirits which
seduce, tamper and converse in divers Shapes with human Creatures,
and impel them to Actions of Malice, I say, that he who denies there
are such busy Spirits, and such poor passive Creatures upon whom they
work, which commonly are called Witches; I say again, that he who
denies there are such Spirits, shews that he himself hath a Spirit of
Contradiction in him, opposing the current and consentient Opinion of
all Antiquity." James wrote this Nonsense in 1647. Most certainly if
our Affairs are to be measured by the Laws and Usages of Antiquity,
all Advancement in Knowledge is a Crime; and instead of being
tolerated, should be prevented by the same sanguinary Laws then in use.
Fortunately some Improvement is discernible.

[76] Mr. Wadsworth was Minister of the First Church in Boston from
1696 to 1725, when he became President of Harvard College. He was Son
of Capt. Samuel Wadsworth of Milton, who fell in the bloody Fight at
Sudbury, April the 21st, 1676. And here it may be noted that President
Wadsworth, praiseworthily and in filial Duty, erected a Monument to his
father's Memory, at Sudbury, on the Site of the fierce Conflict, in
which he ended his Life; but from some Cause easily explained, fixed
the Date of his father's Death on April 18th; See _N. E. Hist. and Gen.
Reg._ for 1853, p. 221, where the Cause of the Error is explained.
There has been a feeble Attempt to maintain the old Date, because it
happened ignorantly to be placed upon a new Monument which replaced the
old One in 1852. This Attempt has been admitted into the Register for
1866, page 135-141, as unaccountably as the Date on the New Monument.

President Wadsworth, though a Believer in Witchcraft, did not encourage
the Proceedings and Prosecutions.

[77] The Author undoubtedly refers to Dr. Mather the Younger, though
his Meaning is left rather obscure. The _Old Meeting_ may be supposed
to mean that of the oldest Church; but of that, Mr. Wadsworth himself
was the Minister.

[78] The Defenders of Dr. Mather's _Wonders_, &c., remark: "After that
those our Honourable Judges (fearing least wrong Steps might have been
taken) had thus set apart a Day for solemn Humiliation before the Lord,
humbly Imploring His Pardon for what might have been done amiss; for
him to repeat that Matter, and set it out with imperfect Relations and
odious Aggravations, thereby intending to render the Land, and the
Judges obnoxious (tho all the Learning that he and wiser Men than he,
pretend unto, is insufficient to dive to the Bottom of the Matter,)
and for him to speak as he does of the Honorable Persons, as _Men
obstinate in an Error, and involved in the Guilt of the Blood shed by
Pagans and Papists before them_: what shall we think of it, but that
'tis inhumane, and fit for none but a _Servant_ of the worst Master?
One would have thought, that the _Fear of God_ (if he has any) should
have darted that Scripture into his Mind, Exod. 22. 28. _Thou shalt
not speak Evil of the Ruler of thy People._"--_Answer to a Scandalous
Book_, &c. Paternity of Extract unmistakable.




PART III.

_An Account of the Differences in_ SALEM _Village_.


THE Reasons why we withdraw from Communion with the Church of _Salem_
Village, both as to hearing the word Preached, and from partaking with
them at the Lord's Table, are as followeth.

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

[56] 1. _The Distracting, and Disturbing tumults, and noises made by
the persons under Diabolical Power and delusions; preventing sometimes
our hearing, understanding, and profiting by the word preached. We
having after many Trials, and Experiences found no redress in this
matter, accountea ourselves under a necessity to go where we might hear
the word in quiet._

2. _The apprehension of danger of ourselves, being accused as the
Devil's Instruments, to afflict the persons complaining, we seeing
those that we have reason to esteem better than ourselves thus accused,
blemished, and of their lives bereaved: for seeing this, thought it our
prudence to withdraw._

3. _We found so frequent and positive preaching up some Principles and
Practices by Mr._ Parris,[79] _referring to the dark and dismal mystery
of Iniquity working among us, was not profitable, but offensive_.

4. _Neither could we in Conscience join with Mr._ Parris, _in many of
the Requests which he made in Prayer, referring to the trouble then
among us and upon us; therefore thought it our most safe and peaceable
way to withdraw_.

    _The Reasons why we hold not Communion with them at the Lord's
      Table, are because we find ourselves justly aggrieved, and
      offended with the Officer, who does administer, for the Reasons
      following._

1. _From his declared and published Principles, referring to our
molestations from the Invisible World: Differing from the Opinion of
the generality of the Orthodox Ministers of the Country._

2. _His easie and strong Faith and Belief of the before-mentioned
Accusations, made by those called the Afflicted._

3. _His laying aside that grace (which above all we are to put on,)
viz. Charity towards his Neighbours, and especially those of his
Church, when there is no apparent reason, but for the contrary._

4. _His approving and practicing unwarrantable and ungrounded methods,
for discovering what he was desirous to know, referring to the
bewitched, or possessed persons, as in bringing some to others, and
by them pretending to inform himself and others, who were the Devil's
instruments to afflict the sick and maimed._

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

6. _His not rendering to the World so fair (if so true) account of what
he wrote on Examination of the afflicted._

7. _Sundry unsafe (if sound points of Doctrine delivered in his
Preaching) which we find not warrantable (if Christian.)_

8. _His persisting in these Principles, and justifying his Practice;
not rendering any satisfaction to us, when regularly desired, but
rather offending, and dissatisfying ourselves._

[57] We whose Names are under written, heard this Paper read to our
Pastor, Mr. _Samuel Parris_, the 21_st_ of _April_, 1693.

  _Nathaniel Jigarson_,[80]
  _Edward Pulman_,
  _Aaron Way_,
  _William Way_,
  _Peter Cloyce_, Seniour.
  _Samuel Nurce_,
  _John Jarboll_,
  _Thomas Wilkins_.


_Mr._ Parris's _Acknowledgment_.

FOR as much as it is the undoubted duty of all Christians to pursue
Peace, _Psal._ xxxiv. 14. even to a reaching of it, if it be possible,
_Amos_ xii. 18, 19. And whereas through the righteous, Sovereign, and
awful Providence of God, the grand Enemy to all Christian Peace, has
been of late tremendously let loose in divers places hereabout, and
more especially among our sinful selves, not only to interrupt that
partial peace which we did sometimes enjoy, but also through his wiles
and temptations, and our weakness, and corruptions, to make wider
breaches, and raise more bitter Animosities between too many of us. In
which dark and difficult dispensations, we have been all or most of us
of one mind for a time; and afterwards of differing apprehensions. And
at last we are but in the dark, upon serious thoughts of all; and after
many Prayers, I have been moved to present to you (my beloved Flock)
the following particulars, in way of Contribution towards a regaining
of Christian Concord; if so be we be not altogether unappeaseable,
irreconcileable, and so destitute of that good Spirit, which is first
pure, then peaceable, gentle, and easy to be intreated, _James_ iii.
17. viz.

1. In that the Lord ordered the late horrid calamity[81] (which
afterward plague-like spread in many other places) to break out first
in my Family, I cannot but look upon as a very sore rebuke, and
humbling providence, both to myself and mine, and desire some may
improve it.

2. In that also in my Family were some of both parties, _viz._ Accusers
and Accused, I look also upon as an aggravation of that rebuke, as an
addition of Wormwood to the Gall.

3. In the means which were used in my Family, though totally unknown
to me or mine (except Servants) till afterwards, to raise Spirits and
Apparitions in no better than a Diabolical way, I do also look upon
as a further rebuke of Divine Providence. And by all, I do humbly own
this day before the Lord and his People, that God has been righteously
spitting in my face, _Numb._ xii. 14. And I desire to lye low under
all this reproach, and to lay my hand on my mouth.

[58] 4. As to the management of these Mysteries, as far as concerns
myself, I am very desirous upon further light to own any errors I have
therein fallen into, and can come to a discerning of; in the mean while
I do acknowledge upon after-considerations, that were the same troubles
again, (which the Lord of his rich mercy forever prevent) I should not
agree with my former apprehensions in all points. As for Instance,

1. I question not but God sometimes suffers the Devil, as of late, to
afflict in shape of not only Innocent, but Pious persons, or so to
delude the Senses of the afflicted, that they strongly conceit their
hurt is from such persons, when indeed it is not.

2. The improving of one afflicted to inquire by who afflicts the other,
I fear may be, and has been unlawfully used to Satan's great Advantage.

3. As to my writing, it was put upon me by Authority, and therein I
have been very careful to avoid the wronging of any.

4. As to my Oath I never meant it, nor do I know how it can be
otherwise construed, than as vulgarly, and every one understood, yea,
and upon inquiry it may be found so worded also.

5. As to any passage in preaching, or praying in the sore hour of
distress and darkness, I always intended but due Justice on each
hand, and that not according to Men but God; who knows all things
most perfectly; however through weakness, or sore exercise, I might
sometimes, yea and possibly sundry times unadvisedly express myself.

6. As to several that have confessed against themselves, they being
wholly strangers to me, but yet of good account with better Men than
myself, to whom also they are well known, I do not pass so much as a
secret condemnation upon them. But rather seeing God hath so amazingly
lengthened out Satan's Chain, in this most formidable outrage, I much
more incline to side with the Opinion of those that have grounds to
hope better of them.

7. As to all that have unduly suffered in these matters, either in
their Persons or Relations, through the clouds of human weakness, and
Satan's wiles and sophistry, I do truly sympathize with them, taking
it for granted, that such as know themselves clear of this great
transgression, or that have sufficient grounds so to look upon their
dear Friends, have hereby been under those sore tryals and temptations,
that not an ordinary measure of true grace would be sufficient to
prevent a bewraying of remaining corruption.

8. I am very much in the mind, and abundantly perswaded that God for
holy ends (though for what in particular, is best known to himself) has
suffered the Evil Angels to delude us on both hands; but how far on
the one side, or the other, is much above me to say, and if we cannot
reconcile till we come to a full discerning of these things, I fear we
shall never come to an agreement, or at soonest not in this World.

[59] Therefore in fine, the matter being so dark and perplexed, as
that there is no present appearance, that all God's Servants should be
altogether of one mind in all circumstances, touching the same; I do
most heartily, fervently, and humbly beseech pardon of the merciful
God, through the Blood of Christ for all my mistakes and trespasses in
so weighty a matter. And also all your forgiveness of every offence, in
this or other affairs, wherein you see or conceived that I have erred
and offended, professing in the presence of the Almighty God, that what
I have done has been as for substance as I apprehended was [my] duty,
however thro' weakness, Ignorance, _&c._ I may have been mistaken. I
also thro' grace promising each of you the like of me; so again I beg,
intreat, and beseech you, that Satan, the Devil, the roaring Lion, the
old Dragon, the Enemy of all Righteousness, may no longer be served
by us, by our Envy and Strifes, where every evil work prevails whilst
these bear sway, _James_ iii. 14, 15, 16. But that all from this day
forward may be covered with the mantle of love, and we may on all hands
forgive each other heartily, sincerely and thoroughly, as we do hope
and pray, that God for Christ's sake would forgive each of ourselves,
_Mat._ xviii. 21. to the end. _Colos._ iii. 12, 13. _Put on therefore
(as the elect of God, holy and beloved) bowels of mercies, kindness,_
_humbleness of mind, meekness, long-suffering; Forbearing one another,
and forgiving one another, if any man have a quarrel against any,
even as Christ forgave you, so also do ye._ Eph. iv. 31, 32. _Let all
bitterness, and anger, and clamour, and evil-speaking be put away from
you with all malice. And be ye kind one to another, tender-hearted,
forgiving one another, even as God for Christ's sake, hath forgiven
you._ Amen. Amen.

                                                         Samuel Parris.

Given to the Dissenting Brethren, for their consideration of, at their
request. _Nov._ 26, 1694.


    _The Elders and Messengers of the churches met at_ Salem _Village_,
      April 3, 1695, _to consider and determine what is to be done, for
      the composure of the present unhappy differences in that place.
      After solemn invocation of God in Christ for his direction, do
      unanimously declare, as followeth_, viz.

1. WE judge that all be it in the late and dark time of the confusions,
wherein Satan had obtained a more than ordinary liberty, to be sifting
of this Plantation, there were sundry unwarrantable, and uncomfortable
steps, taken by Mr. _Samuel Parris_, the Pastor of the Church in
_Salem_ Village, then under the hurrying distractions of amazing
Afflictions; yet the said Mr. _Parris_, by the good hand of God brought
unto a better sense of things, hath so fully exprest it, that a
Christian charity may and should receive satisfaction therewith.

[60] 2. Inasmuch as diverse Christian Brethren, in the Church of
_Salem_ Village, have been offended at Mr. _Parris_, for his conduct
in the time of their difficulties, which have distressed them; we
now advise them Charitably to accept the satisfaction which he hath
tendered in his Christian acknowledgment of the Errors therein
committed; yea to endeavour, as far as it is possible, the fullest
reconciliation of their minds unto Communion with him, in the whole
Exercise of his Ministry, and with the rest of the Church, _Matt._ vi.
12, 14. _Luke_ xvii. 3. _James_ v. 16.

3. Considering the extream tryals and troubles, which the dissatisfied
Brethren in the Church of _Salem_ Village have undergone, in the day of
sore temptation, which hath been upon them; we cannot but advise the
Church to treat them with bowels of much compassion, instead of all
more critical, or rigorous proceedings against them for the Infirmities
discovered by them, in such an heart-breaking day; and if after a
patient waiting for it, the said Brethren cannot so far overcome the
uneasiness of their Spirits, in the remembrance of the disasters that
have hapned, as to sit under his Ministry; we advise the Church with
all tenderness to grant them admission to any other Society of the
Faithful, whereunto they may be desired to be dismist. _Gal._ vi. 1, 2.
_Psal._ ciii. 13, 14. _Job_ xix. 21.

4. Mr. _Parris_ having (as we understand) with much fidelity and
integrity acquitted himself, in the main course of his Ministry,
since he hath been Pastor of the Church of _Salem_ Village; about his
first call whereunto, we look upon all contestations now to be both
unreasonable and unseasonable: And our Lord having made him a blessing
to the Souls of not a few, both old and young in this place, we advise
that he be accordingly respected, honour'd and supported, with all the
regards that are due to a painful Minister of the gospel. 1 _Thes._ v.
12, 13. 1 _Tim._ v. 17.

5. Having observed that there is in _Salem_ Village, a Spirit full
of contention and animosity, too sadly verifying the blemish which
hath heretofore lain upon them: And that some complaints against
Mr. _Parris_ have been either causeless, or groundless, or unduly
aggravated; we do in the name and fear of the Lord solemnly warn them
to consider, whether if they continue to devour one another it will
not be bitterness in the latter end, and beware lest the Lord be
provoked thereby utterly to deprive them of those (which they should
count) their precious and pleasant things, and abandon them to all
the desolations of a People that sin away the Mercies of the Gospel.
_James_ iii. 16. _Gal._ v. 15. 2 _Sam._ ii. 26. _Isa._ v. 45. _Mat._
xxi. 43.

6. If the Distempers in _Salem_ Village should be (which God forbid)
so incurable, that Mr. _Parris_ after all find that he cannot with any
comfort and service continue in his present Station, his removal from
thence will [61] not expose him to any hard Character with us; nor we
hope with the rest of the People of God, among whom we live. _Matt._ x.
14. _Acts_ xxii. 18. All which advice we follow, with our Prayers that
the God of Peace would bruise Satan under our Feet; now the Lord of
Peace himself give you Peace always by all means.

  _Jos. Bridgham_,[82]
  _Samuel Chickley_,
  _William Tory_,
  _Jos. Boynton_,
  _Richard Middlecutt_,
  _John Walley_,
  _Jer. Dummer_,
  _Neh. Jewitt_,
  _Ephr. Hunt_,
  _Nath. Williams_,
  _Incr. Mather_,
  _Samuel Phillips_,
  _James Allen_,
  _Samuel Tory_,
  _Samuel Willard_,
  _Edward Paison_,
  _Cotton Mather_.


    To the Reverend Elders of the Three Churches of Christ, at
      _Boston_, with others the Elders and Brethren of other Churches,
      late of a Council at _Salem_ Village.

WE _whose Names are hereunto Subscribed, are bold once more to trouble
you with our humble Proposals. That whereas there has been long and
uncomfortable differences among us, chiefly relating to Mr._ Parris;
_and we having, as we apprehend, attended all probable means for a
composure of our troubles; and whereas we had hopes of an happy Issue,
by your endeavors among us, but now are utterly frustrated of our
Expectations, and that instead of uniting, our rent is made worse, and
our breach made wider._

_We humbly Query, Whether yourselves being streightned of time, might
not omit such satisfactory liberty of debating the whole of our
Controversie; whereby yourselves had not so large an opportunity of
understanding the Case; nor the offended so much reason to be satisfied
in your advice: We therefore humbly propose, and give full liberty of
proving and defending of what may be charged on either hand, leaving
it to yourselves to appoint both time and place._

1. _That if yourselves please to take the trouble with patience once
more to hear the whole Case._

2. _Or that you will more plainly advise Mr._ Parris, (_the Case being
so circumstanced, that he cannot with comfort or profit, to himself
or others, abide in the Work of the Ministry among us_) _to cease
his labours, and seek to dispose himself elsewhere, as God in his
Providence may direct: and that yourselves would please to help us in
advising to such a choice, wherein we may be more unanimous; which we
hope would tend much to a composure of our differences._

3. _Or, that we may without any offence take the liberty of calling
some other proved Minister of the Gospel, to Preach the Word of God
to us and ours:_ [62] _and that we may not be denied our proportionable
privilege, in our publick disbursments in the place._

So leaving the whole case with the Lord and yourselves, we Subscribe
our Names. Signed by 16 young Men, from 16 upwards; and 52 Housholders,
and 18 Church Members. This was delivered to the Ministers, _May_ 3,
1695.[83]


_The Copy of a Paper that was handed about touching those Differences._

AS to the contest between Mr. _Parris_ and his Hearers, _&c._ it may
be composed by a Satisfactory Answer, to _Levit._ xx. 6. _And the Soul
that turneth after such as have familiar Spirits, and after Wizzards,
to go a whoring after them, I will even set my face against that Soul;
and will cut him off from among his People._ 1 Chron. x. 13, 14. _So
Saul died for his transgression, which he committed against the Lord,
even against the word of the Lord, which he kept not, and also for
asking Counsil of one that had a familiar Spirit to inquire of it. And
inquired not of the Lord, therefore he slew him, &c._[84]


    Some part of the Determination of the Elders and Messengers of the
      Churches, met at _Salem_ Village, _April_ 3, 1695, relating to
      the Differences there.

IF _the Distemper in_ Salem _Village should be_ (which God forbid)
_so incurable that Mr._ Parris _after all, find that he cannot with
any comfort and service continue in this present station, his removal
from thence will not expose him to any hard Character with us (nor we
hope) with the rest of the People of God, among whom we live_, Mat. x.
14. And whosoever shall not receive you, nor hear your words; when you
depart out of that house, or city, shake off the dust of your feet,
_&c._ Acts xxii. 18. _All which Advice we follow with our Prayers, that
the God of Peace would bruise Satan under our feet, Now the Lord of
Peace give you Peace always, by all means, &c._

_Quest._ Whether Mr. _Parris_ his going to _Abigail Williams_[85] (and
others) whom he supposed to have a Spectral sight (to be informed who
were Witches and who afflicted those pretended sufferers by Witchcraft)
in order to their being questioned upon their lives for it, were not a
turning after such as had familiar Spirits; and a greater wickedness
than _Saul_ was guilty of (in that he did not intend thereby bodily
hurt to any others.)

And whether in a crime of such a high nature, the making a slender and
general confession, without any proposals of reparations, or due time
of probation, ought so far to be accounted sufficient, from such a
Pastor to his People.

[63] And whether such as were accused, or the surviving Friends and
Relations of those that were any ways sufferers, by Accusations so by
him proved, are in duty and conscience bound to continue their respect,
honour and support to him, in the Ministry, after such known departures
from the Rule of Gods word, and after such dire effects as followed
thereupon, under the penalty _of the dust shaken from his feet_,
testifying against them, even so as to render them in a worse case than
those of _Sodom_ and _Gomorrah_.


    _To the Honourable_ Wait Winthrop,[86] Elisha Cook,[87] _and_
      Samuel Sewall, _Esquires, Arbitrators indifferently chosen,
      between Mr._ Samuel Parris, _and the inhabitants of_ Salem
      _Village_.

THE Remonstrances of several aggrieved persons in the said Village,
with further reasons why they conceive they ought not to hear Mr.
_Parris_, nor to own him as a Minister of the Gospel, nor to contribute
any support to him as such, for several Years past; humbly offered as
fit for consideration.

We humbly conceive that having in _April_ 1693, given our Reasons
why we could not join with Mr. _Parris_ in Prayer, Preaching, or
Sacraments. If these Reasons are found sufficient for our withdrawing,
(and we cannot yet find but they are) Then we conceive ourselves
virtually discharged, not only in Conscience, but also in Law;
which requires maintenance to be given to such as are Orthodox, and
blameless. The said Mr. _Parris_ having been teaching such dangerous
Errors, and preached such scandalous Immoralities, as ought to
discharge any (tho ever so gifted otherways) from the work of the
Ministry.

Particularly in his Oath against the lives of several, wherein he
swears that the Prisoners with their looks knock down those pretended
sufferers. We humbly conceive, that he that Swears to more than he is
certain of, is equally guilty of Perjury, with him that Swears to what
is false. And tho they did fall at such a time, yet it could not be
known that they did it, much less could they be certain of it; yet did
Swear positively against the lives of such, as he could not have any
knowledge but they might be Innocent.

His believing the Devil's Accusations, and readily departing from
all Charity to persons, tho of blameless and godly lives, upon such
suggestions, his promoting such Accusations, as also his partiality
therein, in stifling the Accusations of some, and the same time
vigilantly promoting others; as we conceive are just causes for our
refusal, _&c._

That Mr. _Parris's_ going to _Mary Walcut_,[88] or _Abigail Williams_,
and directing others to them, to know who afflicted the People in their
illnesses; [64] we understand this to be a dealing with them that have
a familiar spirit, and an implicit denying the providence of God, which
alone, as we believe, can send Afflictions, or cause Devils to Afflict
any; this we also conceive sufficient to justifie such refusal.

That Mr. _Parris_ by these Practices and Principles, has been the
beginner and procurer of the sorest Afflictions, not to this Village
only, but to this whole Country, that did ever befal them.

We the Subscribers, in behalf of ourselves, and of several others
of the same mind with us (touching these things) having some of us
had our Relations by these practices taken off by an untimely Death;
others have been imprisoned, and suffered in our Persons, Reputations,
and Estates; submit the whole to your Honours decision, to determine
whether we are or ought to be any ways obliged to honour, respect
and support such an Instrument of our miseries; praying God to guide
your Honours, to act herein, as may be for his Glory, and the future
settlement of our Village, in Amity and Unity.

  JOHN TARBALL,[89] }
  SAMUEL NURSE,     } Attornies for the people
  JOS. PUTNAM,      } of the Village.
  DAN. ANDREW,      }

  Boston, July 21, 1697.

According to the order of the aforesaid arbitrators, the said Mr.
_Parris_, had some of his arrears paid him, as also a sum of money
for his repairs of the ministerial house of the said Village, and is
dismissed therefrom.


FOOTNOTES:

[79] A brief Article on this deluded Man will be seen in Dr. Allen's
_Amer. Biog. Dictionary_. He will be found further noticed in these
Pages. He possesed considerable Ability, but was very weak minded.

[80] Perhaps a typographical Error. Nathaniel _Ingerson_ or _Ingersoll_
is undoubtedly meant. Edward Pulman is Edward _Putman_; Nurce is since
_Nourse_; Jarboll is _Tarbell_.

[81] This flatly contradicts those who have charged all to the Devil.

[82] Joseph Bridgham was probably the Son of Henry, of Dorchester, and
afterwards of Boston, born in 1651. He was a Member of the Artillery
Company, Representative, and in other Walks a prominent Man. He died
about 1709. Samuel _Checkley_ was the Minister of the New South Church,
Boston. Jeremiah Dummer was the well known Author, the _Defence of the
New England Charters_. Nehemiah _Jewett_, I suppose, was of Ipswich, a
Representative, and, at one Time, Speaker of the House, and died about
1720. James Allen was Minister of the First Church, Boston. Samuel
_Torrey_ was Minister of Weymouth, and died in 1707. William _Torrey_
was also of Weymouth, and Brother of the Rev. Samuel. Joseph Boynton
was of Rowley. Richard _Middlecott_ was of Boston. John Walley was
probably the Major Walley who shared the Disgrace of the ill advised
and iller executed Expedition against Canada, under Sir William Phips.
Hunt was another of Phips's Colonels, &c., was of Weymouth, and died
1713. Williams was probably the _Nathaniel_ Williams, of Boston,
a Commissary in Philip's War. _Samuel_ Phillips was the Minister
of Rowley, perhaps, who died in 1696. _Samuel_ Willard, of the Old
South, Author of _A Body of Divinity_, and other theological Work,
Vice-President of Harvard College, &c.; he died in 1707. See Note
_ante. Edward_ Payson was Minister of Rowley, and was Father of
seventeen Children, and died 1732.

[83] Whether the Original manuscript of this Paper is in existence I
have not learned. The Names of the Signers would be of much interest
at this Time, and the Historian of Salem should not cease his Labours
until it is found, if anywhere preserved.

[84] One who was as firm a Believer as Dr. Mather in Witch Mysteries,
remarks in Justification of what was done--"That I may satisfy such
as are not resolved to the Contrary; that there may be (and are)
such Operations of the Powers of Darkness on the Bodies and Minds
of Mankind; by Divine Permission; and that those who sate Judges
in those Cases, may by the serious Consideration of the formidable
Aspect and perplexed Circumstances, of that Afflictive Providence; be
in some measure excused; or at least be less censured, for passing
Sentence on several Persons, as being the Instruments of _Satan_ in
those Diabolical Operations, when they were involved in such a Dark
and Dismal scene of Providence, in which _Satan_ did seem to Spin a
finer Thred of Spiritual Wickedness than in the ordinary methods of
Witchcraft; hence the Judges desiring to bear due Testimony, against
such Diabolical Practices, were inclined to admit the validity of such
a sort of Evidence, as was not so clearly and directly demonstrable
to Human Senses, as in other Cases is required or else they could not
discover the Mysteries of Witchcraft; I presume not to impose upon my
_Christian_ or _Learned_ Reader; any opinion of mine, how far _Satan_
was an Instrument in God's Hand, in those amazing Afflictions, which
were on many Persons there, [at Salem] about that time; but I am
certainly convinced, that the Great GOD was pleased to lengthen his
Chain to a very great Degree, for the hurting of _Some_ and reproaching
of _Others_, as far as he was permitted to do so."--Lawson, _pages_
93-4.

From this Author's uncertain view of the Operations of the Devil
(which was the View of a great majority of the World), it is not at
all strange that some among the very Conscientious people inquired as
to the Difference between the Malignant and Supreme Power; that is, if
the Supreme controlled the Malignant, there was no question to whom
the Consequences were to be charged; and hence it is in no wise to be
wondered at that some in their Simplicity could not understand what use
there was for any Devil at all, mutch less for Witches.

[85] Mr. Lawson says she was "about twelve Years of Age."--_Brief and
True Nar._, P. 3. Much more concerning her will be found.

[86] _Wait Still_ was his full Name. He was Son of Gov. John Winthrop,
of Connecticut; died in Boston about 1717.

[87] Mr. Cook was one of the very distinguished Men of the Period
under Notice. He wrote his Name _Cooke_. I need only refer to Allen's
_Biographical Dictionary_ and the _Hist. and Antiq's of Boston_ for an
Account of him. He agreed with Mr. Calef about the New Charter.

[88] She was a Daughter, I suppose, of Jonathan Walcut, by Wife Mary,
Daughter of John Sibley. Walcut was an early Salem Family, some of whom
went to Rhode Island, where Descendants are yet found.

[89] Tarball and Nurse are the same mentioned at Note 80. The others
will be noticed onward, in the Account of the Trials.




PART IV.


    _A Letter of a Gentleman[90] endeavouring to prove the received
      Opinions about Witchcraft._


_SIR_,

I Told you, I had some thoughts concerning Witchcraft, and an Intention
of conferring with the Gentleman,[91] who has published several
Treatises about Witchcraft, and persons afflicted by them, lately
here in _New-England_; but since you have put those three Books into
my hands, I find myself engaged in a very hard Province, to give you
my opinion of them. I plainly foresee, that should this scribling of
mine come to [65] publick view, it would displease all Parties, but
that is the least; moreover it is so far out of my Road to set my
thoughts to consider a matter on every side, which in itself is so
abstruce, and every step I advance therein, if I miss truth (which
is a narrow and undivided line) I must tumble down headlong into the
Gulph of dangerous error; yet notwithstanding I have forced myself to
send these few lines, if so be I may clear to you a truth, you now
seem to be offended at, because of the ill consequences, which (you
think) lately have and again may be drawn from it, by the ill conduct
of some Men. I am not ignorant that the pious frauds of the Ancient,
and the inbred fire (I do not call it pride) of many of our Modern
Divines have precipitated them to propagate, and maintain truth as
well as falsehood, in such an unfair manner, as has given advantage
to the Enemy, to suspect the whole Doctrine, these Men have profest
to be nothing but a meer trick. But it is certain, that as no lover
of truth will justifie an Illegitimate Corollary, tho drawn from a
true Proposition; so neither will he reject a truth, because some or
many Men take unfair mediums to prove it, or draw false consequences
from it: The many Heresies among Christians, must not give a mortal
wound to the Essence of the Christian Religion; neither must any one
Christian Doctrine be exterminated, because Evil Men make use of it,
as a Cloak to cover their own self-ends; particularly, because some
men perhaps among all sorts of Christians, have under pretence of
Witchcraft coloured their own Malice, Pride and Popularity; we must
not therefore conclude (first) that there are no Witches (2.) or that
Witches cannot be Convicted by such clear and undeniable proof, as
the Law of God requires in the case of Death (3.) Or that a Witch so
Convicted ought not to be put to death. 1. That there are Witches is
manfest from the precept of _Moses_, _Thou shalt not suffer a Witch
to live_. Exod. xxii. 18. for it is certain God would not have given
a vain and unintelligible Law, as this must be of putting Witches to
death, if there are no Witches. But you object that this doth not
answer our Case, for we have formed another Idea of Witches than what
can be gathered from Scriptures; you quote four places, _viz. Deut._
xiii. _Mat._ xxiv. _Acts_ xiii. 2. _Tim._ iii. from all which you
infer that Witchcraft is a maligning and oppugning the Word, Works and
Worship of God; and by an extraordinary sign, seeking to seduce any
from it, and this you readily grant. But then you say, What is this to
Witches now a days? who are said to have made an explicit Covenant with
the Devil, and to be impowered by him, to the doing of things strange
in themselves, and besides their natural course. This you say does not
follow, and herein indeed consists the whole Controversie. Therefore it
is necessary, that first of all we clear this point, laying aside those
prejudices we may have from the fatal application of this Doctrine,
[66] to some (who were in your judgment) really at least in Law, and
before Men Innocent. In a word, we are seeking after truth, and truth
shall and will be truth, in spite of Men and Devils. I do not repeat
this caution to forestall you, to believe the Doctrine of Witchcraft,
as it is above defined, without inquiring into the reason and truth
of it; only I desire you to enquire into it, as a thing doubtful. For
no Man can be certain of a Negative, unless either the Affirmative
imply a contradiction, or he can prove it by certain testimony, to
neither of which you pretend; only you alledge it cannot be proved by
Scripture, _i. e._ you cannot prove it, nor have seen it proved by any
other you have read on that Subject. I am not so vain as to think I can
do better than the learned Authors you have consulted with (though I
know not what they have done, for I had no other Book but the Bible,
to make use of on this occasion;) but because I am satisfied myself, I
am willing to communicate my Reasons, which I divide into Three heads.
1. The appearance of Angels. 2. The nature of Possession. 3 and the
scripture notion of Witchcraft. 1. Good Angels did appear to _Abraham_,
and did eat, _Gen._ xv. it seems he wash'd their Feet, it is certain
he saw and heard them, therefore there is no impossibility in Angels
being conversant with men. God is true, and whatever is contained in
Sacred Writ is true; if we poor shallow Mortals do not comprehend the
manner how, that argues only our weakness and ignorance in this dark
Prison of Flesh, wherein we are inclosed, during our abode in this
vale of misery, but doth not in the least infringe the verity of the
Scripture; it is sufficient that we undoubtedly know they have appeared
unto Men in bodily shape, and done their Errand they were sent on from
God. Now if good Angels have appeared, why may not bad? Surely the
Devils, because fallen and Evil, have not therefore lost the Nature
of Angels, neither is there any contradiction in their appearing in
a bodily shape, now after any more than before their Fall. But you
will say you must allow of the appearances of Good Angels, because of
the Scripture testimony; but not of bad, seeing there is no place of
Scripture that clearly proves it. _Mat._ 4. The words in the Gospel
do as plainly signifie the Devils outward appearance to our Saviour,
when he was tempted, as can be express'd, _and when the tempter came
to him he said_--_but he answered_--the same form St. _Luke_ useth to
signifie the appearance of _Moses_ and _Elias_, in the transfiguration,
_And behold there talked with him two men_: for what follows, ver.
31, _who appeared_ is used to signifie (not their appearance, but)
the manner of their appearance _in great Glory_. But you'l urge
that 'tis very easie to be understood, that _Moses_ and _Elias_ did
appear, because they had human bodies; but that it is unintelligible
to you, how the Devil being a Spirit can appear, a Spirit, _i. e._ a
substance void of all dimensions; therefore the words in [67] the
History must not be taken in a literal Sense. Do not mistake; tho some
Philosophers are of opinion (which whether true or false, is all one to
our present Argument) that a Spirits substance is extended, and hath
besides length, breadth and depth, a fourth dimension, _viz._ essential
spissitude; yet the same do not say, that pure substance is perceptible
by our bodily senses; on the contrary, they tell us, that Spirits are
cloathed with vehicles, _i. e._ they are united to certain portions
of matter, which they inform, move and actuate. Now this we must not
reject as impossible, because we cannot comprehend the formal reason,
how a Spirit acts upon matter: For who can give the Reason, that upon
the Volition of the human Soul, the Hand should be lifted up, or any
ways moved? for to say the Contraction of the Muscles is the Mechanick
cause of voluntary motion, is not to solve the Question which recurs,
why upon Volition should that Contraction ensue which causes that
motion? all that I know the wisest Man ever said upon this head, is,
that it is the will of the Creator; who hath ordered such a species of
thinking Creatures, by a Catholick Law to be united to such portions of
matter, so and so disposed, or, if you will in the vulgar Phrase, to
Organiz'd bodies, and that there should be between them and the several
bodies, they are united to, a mutual re-action and passion: Now you see
how little we know of the reason, of that which is most near to us,
and most certain, _viz._ The Souls informing the Body, yet you would
think it a bad Argument, if one should, as some have done, include
from this our Ignorance, that there was nothing in us but matter, it
is no otherways to deny a Spirits acting a Vehicle. The plainest and
most certain things when denied are hardest to be proved, therefore the
Axiom saith well, _contra principa, &c._ There are some certain truths
which are rather to be explained to young beginners than proved, upon
which yet all Science is built, as every whole is more than his part,
and of this sort I take these two following. 1. That there are two
substances, _Corpus & Mens_, Body and Spirit, altogether different,
for the Ideas we have of them are quite distinct. 2. That a Spirit can
Actuate, Animate, or inform a certain portion of matter, and be united
to it: from whence it is very evident, that the Devil united to a
portion of matter (which hereafter I'll call a Vehicle) may fall under
the cognizance of our Senses, and be conversant with us in a bodily
shape. Where then is the reason or need to run to a Metaphorical, and
forced Interpretation, when the words are so plain, and the literal
sense implieth no contradiction, nor any greater difficulty than (as
has been said) what ariseth from the Union of the Soul and Body, which
is most certain. Now after all to say, God _will not_ permit the Devil
so to appear, is to beg the question without saying any thing to
the preceeding Argument, and it is against the sense of almost all
mankind; [68] for in all Ages, and all places there have been many
Witnesses of the appearances of _Dæmons_, all of whom that taught any
thing contrary to the right Worship of the true God, were certainly
evil ones: and it were most presumptuous, barely to assert that all
these witnesses were always deceived, and it is impossible they could
all agree to deceive. 2. We come to consider the nature of Possession.
The Man possest, _Luk._ viii. 27. had a Power more than Natural, for
he break the bands, which he could not have done by his own strength:
Now from whom had he this Power? The Scripture saith, he had Devils
along time, and oftentimes it had caught him, _&c._ he was kept bound
with Chains and in Fetters, and he break the bands, and was driven of
the Devil into the Wilderness; this Power then was immediately from the
Devil, and whatsoever possessed persons does, or suffers things beyond
his natural power; he is inabled by the _Dæmon_ so to do: or to speak
more properly, it is the _Dæemon_ who acteth the same, as is plain from
St. _Mark's_ Relation of this passage, v. 5. 2. A Man with an unclean
Spirit, v. 3. 2. and no Man could bind him, no, not with Chains, 6. v.
but when he saw Jesus afar off he ran and worshiped him, and the same
He. v. 7. said I adjure thee by God that thou torment me not, and _v._
10. My name is _Legion_, for we are many, _v._ 11. and he besought
him much, that he would not send _them_ away out of the Countrey:
it is manifest from hence, that it was not the poor Man who was
possest, but the Devils who possessed him, by whom the Chains had been
pluck'd asunder, and the Fetters broken in pieces; now here is Divine
testimony, that the Devils have actuated a Humane body to the doing
of things beyond the Natural strength of that Body, as it was simply
united to its humane Soul; how much more then can the Devil actuate any
other proportion of simple Matter, Earth, Air, Fire or Water; and make
it a fit organ for himself to act in.

_But enough of this already, let us rather enquire how the Devil enters
into the body of the possestt, to move it at his pleasure; this I think
he cannot do as a meer Spirit, or by any never so strict Union with
the Humane Soul, for in that case he is only a tempter or seducer;
and nothing above humane strength can be done: But here there being
something performed (the bonds broken) by a force which could not
proceed from humane strength, it necessarily follows that the Devils
entered into the possest, otherways qualified than as a meer Spirit, he
did not enter without some portion of matter, to which he was united
by the Intermedium whereof he acted upon and actuated the humane body.
Again if it is said that the Devil entered as a meer Spirit, and
immediately aced upon and moved that body; it follows the Devil hath a
Vehicle, a certain portion of matter (that Body) to actuate and dispose
of at will; which is absurd._ 1. _Because it asserts what it seems to
deny, viz. the Devils having a Vehicle to act immediately upon, and to
be united to a portion of matter (as_ [69] _has been said before) is
the same thing._ 2. _It fights against the Catholick Law of the Union
of Soul and Body, by which the Omnipotent hath ordained the voluntary
motion of a humane body to depend upon the Will of its humane Soul, and
those that are not voluntary to proceed either from its own Mechanison,
or from material force, hence we may certainly conclude, that it is by
the Intervening of the Devils Vehicle, that he enters into the Body of
the possest. But what if you and I cannot agree about this Notion of
Possession, must we therefore reject the truth itself, and run to a far
fetched and intolerable sense of the words: No, our opinions do not
alter the Nature of things, it is certain there were persons possest,
and it is as certain that the Devil enteed into them, either with or
without a Vehicle, it is all one which part of the contradiction you
take, the consequence is the same, viz._

_That the Devil doth act immediately upon matter, there is another
acceptation of the word possession in Scripture, Acts_ xvi. 16, _where
one is said to be possest with a Spirit of Divination,_ (πνεῦμα
Πύθωνος) _the word commonly used to the Priestess of_ Apollo, _who gave
responses; and it seems this Damsel was such an one, for she brought
her Masters much Money, or gain by soothsaying. Now if the History of
them be true that they were demented, and knew not themselves what they
uttered,_ donec erant Deo plenæ, (_as they word it_) _their case is
not different, but the same with the foregoing; but if they understood
what they spoke, then had they familiar Spirits, whereof there is
frequent mention made in the Old Testament, and one good King is
commended for having cut off them that had such, therefore I think the
meaning of the word was very obvious in his time, neither was it ever
controverted, being joyned with any other name than spirit Familiar,
one of our own Family, that is oft, every day conversant with us, and
almost ever ready upon call to attend us. But the consideration of
them, who have familiar Spirits falleth under the head of Witchcraft,
which we are to consider in the third place. 3. Witchcraft, to inquire
into the Scripture Notion of it, and compare whether it be the same
with that above defined; the Cabalistick learning would be of great use
in this search, and afford us much light; there is little doubt but
that there are many great truths not commonly known._ (Non est Religio
ubi omnia patent.) _And our Saviour expressly cautions his Disciples
that they do not throw their Pearl before Swine; therefore it is no
wonder that some Doctrines, tho' unquestionably true are not so fully
described, because the Authors who treat of them are afraid, lest evil
Men should be the more depraved by being informed; but I am in no such
fear; nor can I give you any other thoughts but what are obvious to any
Man, from the plain sense of the Scripture. Our definition we'l divide
into two Propositions, and handle them severally._ 1. _Proposition.
The Witch is impower'd by the Devil to do things strange in themselves,
and beside their natural course._ 2. _Prop. The manner how the Witch is
impowered to do those strange things, is by Explicit Com[70]pact, or
Covenant with the Devil. For clearing of the first, we will consider
the four places above cited, wherein a Witch is called a false Prophet,
a false Christ, a Sorcerer, a resister of the truth, and is said to
shew signs to seduce the People to seek after other Gods: whence let
us note, 3 things._ 1. _That those terms Witch, false Christ, false
Prophet, and Sorcerer, are all Synonimous; i. e. signifie the same
thing._ 2. _That a Witch doth do things strange in themselves, and
beyond their Natural course: for it were most ridiculous, to alledge
that our blessed Saviour, when he said,_ there shall arise false
Christs, and shall shew great signs and wonders, in so much that (if it
were possible) they should deceive the very Elect _meant that cunning
cheats should arise and shew Legerdemain tricks; the words will in no
wise bear it, and I believe you are from interpreting them, so it is
manifest, they signifie not a feign'd, but a real doing of things,
beyond their Natural course; therefore the Sorceries of_ Elimas[92]
_and_ Simon _were not simple delusions, but real effects that could not
have been produced by Physical causes in the ordinary course of nature.
3. That the end of the Witches shewing these signs, is to seduce the
People to seek after other Gods, from which premises I infer, that
the Witches have the power of doing those wonders, or strange things
immediately from the Devil: they are without the reach of Nature,
and therefore above humane power, and no meer Man can effect them;
the Witch then who does them must have the power of doing them from
another; but who is the other? God will not give his testimony to a
lye, and to say God did at any time impower a Witch to work wonders to
gain belief to the Doctrine of Devils were with one breath to destroy
root and branch of all revealed Religion; no, it cannot be, it is only
God's permission, who proveth his People, whether they love him with
all their heart, and with all their Soul. Therefore the Witch has a
power of doing Wonders, or strange things immediately from the Devil._
2. _Proposit. we'll subdivide into these two._ 1. _That there is an
express Covenant between the Witch and the Devil._ 2. _That 'tis not
reasonable to suppose this Covenant to be transacted mentally._ 1.
_The Devil cannot communicate this power, by never so strict a Union
with the Soul of the Witch; for in that case he is only a tempter, and
nothing above humane power can be done, as has been already proved;
therefore the Devil who improves the Witch to do things above humane
power, must either appear in an External shape, and instruct him how,
and upon what terms he will inable him to do those Wonders; or else he
must enter into the body of the Witch and possess it. The Demoniacs in
the Gospel are such whom the Devils invade, by main force, their Soul
having no further command of their bodies, which are subjected to the
Will of the Devils; whose end is to wound and torment those miserable
Creatures, to throw them into the fire, and into the water; but the
Witch, who likewise is possessed, is not treated in such an outrageous
manner; his_ Dæmon _is tame and familiar unto him, and suffers him for_
[71] _a time to live quietly, without any further molestation, then
prompting him to do his utmost endeavour to withdraw Men from God; he
is not bereaved of his Senses as the poor lunatick, but is conscious of
all he does, and willeth all his crimes, he receiveth power from the
Devil to do wonders, and doth them to serve the Devils turn. Therefore
there must be a Covenant, an express Covenant between the Devil and
him, viz. that he shall obey the Devil and serve him, and that the
Devil shall both enable him so to do, and also reward him for so doing;
for if there is no contract between them, How comes the Witch to know
he has a supernatural power? or how can he so peremptorily pretend to
do that which is so much above his natural power, not knowing he has
a supernatural one inabling him to do the same: There can be no doubt
but there was a very intimate commerce between Satan and him; who is
call'd by_ St. Paul _thou child of the Devil (not as other unholy men)
but in an especial manner, as being the Enemy of all righteousness, who
would not cease to pervert the right ways of the Lord, it is not to
be supposed that he enter'd into this so near a Relation with Satan,
with which he is stigmatized, that others may beware of him, without
his own knowledge and consent; and is not this a Covenant, an express
Covenant on his part to serve the Devil incessantly, and on the Devils
to impower him to act his Sorceries wherewith he bewitched the People;
now I think, I have from Scripture fully satisfied you of the truth of
what I offered, in a Discourse at---- but since you have told me an
Explicit Covenant with the Devil, signifying the Devil's appearing in a
bodily shape to the Witch, and their signing an express Covenant, which
you say cannot be proved from Scripture. It were most unreasonable to
imagine that the ceremonies of this hellish mystery are particularly
set down in the word of God; therefore we must gather by Analogy and
Reason the manner how this express Covenant is transacted: and to that
end I'le set down these following Considerations._

1. Under the Law God did ordain his People in all their matters to have
recourse immediately to himself, and depend upon him for Counsil, which
they were ready to obey, with full assurance of aid and protection from
him against their Enemies; this the Devil imitateth by setting up of
Oracles among the Heathen, to which all the Kings, Nations, and mighty
Conquerors, upon Earth did come, and paid their humblest adoration to
the God (as the Devil blasphemously call'd himself) of the Temple,
in which they were imploring his direction and assistance in their
doubtful and prosperous affairs. Again, God instituted Sacrifices to
put Men in mind of their duty to their Creator, to whom they owe all
things, even themselves; but the Devil is not contented with the bare
imitation hereof; the acknowledgment and worship he receiveth from the
deluded World is not enough, tho' they offer up unto him innumerable
Hecatombs, unless they cause their Children to pass through the [72]
fire unto him, to whom no sacrifice is so well pleasing as that of
humane blood. And there is no reason to think, that now under the
Œconomy of the Gospel, the Devil hath left off to vie with God, and
thereby to ensnare Men. No, it is rather to be feared that his Kingdom
doth now more prevail, for by how much the light is greater; so much
greater is their condemnation, who do not receive it: it is reasonable
to suppose that (seeing the Son of God, when he came to transact with
Men, the wonderful Covenant of their Redemption, took upon him their
Nature, and was perfect Man) the Devil likewise doth counterfeit the
same, in appearing in an humane shape to them, who receive him, and
confederate themselves with him, and become his Vassals.

2. Consider, It is not probable that those false Apostles mention'd,
2 _Cor._ xi. 13. erred only in Ceremonies or Circumstances, or that
their Errors, tho' great, did proceed rather from their Ignorance, than
from the perverseness of their minds. 1 _Cor._ iii. 15. For, for such
we may have charity and hope, that God will be merciful unto them, if
they sincerely do the best they know, tho' they dissent in some, nay
many things, from the practices and belief of the Christian Church;
but those St. _Paul_ threatens with a heavy curse, that their end shall
be according to their works; therefore it seems they immediately struck
at the very root and being of the Christian Religion, and were the
same with them spoken of, 2 _Tim._ iii. 6. but with this difference,
that they did not resist, but beholding the Miracles and Signs which
were done by the true Apostle of our Lord, wondered and believed also,
and were Baptized; yet being Sorcerers they were unwilling to lose
that great esteem they had obtained; as it is related of _Simon_, who
had bewitched the People of _Samaria_, giving out that he himself was
some great one, to whom they all gave heed, from the least to the
greatest, saying, this Man is the great Power of God, therefore he
could not brook that _Peter_ or _John_ should have a greater Power than
himself; but offered them Money, that on whomsoever he laid hands, he
(that person) should receive the Holy Ghost; which shews him, who thus
designed to make Merchandize of the B. Spirit, tho' Baptized, to have
been no true believer, but still a Sorcerer in the Gall of bitterness,
and in the bond of Iniquity; such were those deceitful workers, who
not being able barefaced to resist, did put on Christianity as a Mask,
that they might undermine the truth, and introduce the Doctrines of
Devils. _Samaria_ and _Paphos_, were not the only two places where
the Devil had such Agents, there was no part of the Earth where his
Kingdom was not Established, and where he had not his Emissaries before
the preaching of the Gospel; and since the Text telleth us he hath his
Ministers, who do imitate their Master, by being transformed into the
Apostles of Christ, as he himself is transformed into an [73] Angel
of light: whose design in being thus transformed, cannot be to impose
upon the Almighty; for whatever shape he appears in, he cannot hide his
ugliness from the Eyes of him who is Omniscent, therefore he appeareth
thus in the shape of an Angel of light, either to tempt and seduce the
blessed Spirits to rebel against God, or to ensnare wicked Men, who by
their hainous crimes (being lovers of themselves, covetous, boasters,
proud blasphemers) were before disposed to be fit Instruments to serve
him and to enter into league with him. Surely I, who am ignorant of the
Laws by which the Intellectual World is govern'd, dare not affirm that
it is impossible for Satan so to appear, as to hide his deformities
from the good Angels, and under that vail to tempt them: But certain
I am that it is more consonant to Reason, to think that the Apostles
intention here was to teach that the Devil appear'd as a glorified
Angel unto Men to gain Ministers, whom he might imbue with the Poyson
of his Black-Art, and (when he had gotten full possession of them)
instruct them by his own Example to transform themselves into the
Apostles of Christ, that under that Vizard they might with the greater
Advantage promote his ends, and join with him in doing the utmost
despite to the Spirit of Grace.

3. Consideration, It is against the Nature of this Covenant, that it
should be consummated by a mental Colloquy, between the Devil and the
Witch. I know not how many Articles it consists of, but it is certain
from what has been already proved, that the renouncing of Christ to be
the Son of God, and owning the Devil to be, and worshipping him as God,
are the two chief, to which our Saviour who was accused of casting out
Devils by Beelzebub (_i. e._) of being confederated with Beelzebub,
was tempted to consent: _If thou be the Son of God command that these
stones be made bread_: And again, _throw thyself down from hence, for
it is written, he will give his Angels charge over thee; and again all
these things will I give thee, if thou wilt fall down and worship me_:
Whence it is evident that here the Devil Laboured to insinuate into
our Lord, either to do things rash and unwarrantable, or to suspect
his Sonship, revolt from God his father, and worship Satan, that he
might obtain the glory of the World. Now it has been already said, that
when Jesus was tempted, the Devil appeared unto him in a bodily shape;
therefore it is agreeable to Reason, that he doth appear in the same
manner to all them, whom he also tempteth to worship him; moreover the
form of renouncing a Covenant ought to bear resemblance to the form of
entring into the same Covenant; therefore Men who are received into the
Mystical Body of Christ by God's Minister, who in God's stead expressly
covenanteth with and then Administereth the Sacrament of Baptism unto
them, must in the like manner go out of, or renounce the said Covenant;
and of them there are [74] two sorts, one who through the perverseness
of their own hearts, the lucre of the world, the fear of Men more
than of God, abjure their Saviour, turn Apostates, Turks, or Pagans;
The other sort is of them who do contract with the Devil to be his
Subjects, in the imitation of whom, it is not to be supposed that the
Devil will omit any material Circumstances, which tend both to bring
them into and confirm them in his Service. To effect which his outward
appearance, when he receives his Catechumens is of greater force than
any mental contract, for many wicked men who have denied God and Christ
not only in their practice, but also blasphemously in profession, yet
have repented, and at last obtained some hope of mercy; I dare not say
it is impossible for a Witch to repent and find mercy, the secrets of
the Almighty are too high for me; but it is certain, these wretches
are strangely hardned, by what passes between them and the Devil, in
a bodily shape, particularly their worshipping him, which necessarily
implies his outward appearance unto them; for no man can apete Evil as
Evil, because the Law of self-preservation deeply rooted in all men,
determineth their wills to pursue that which seems good, and fly from
that which seems evil unto them, but the inbred notions that every man
has of the Devil, is that he is an Enemy and destroyer of mankind,
therefore every man hath a Natural aversion from him, and consequently
cannot formally worship him as such, because the object of worship
must be esteemed to be propitious and placable by the worshippers,
otherwise if fear alone be the adequate cause of Adoration, it follows
that the Devils and damned in Hell do worship God, which is contrary
to Scripture, which saith they blasphemed, because of their pains,
whence it follows that they who worship the Devil must have changed
the innate Idea that they had of him, _viz._ that he is an implacable
Worrier of Men, and take him to be benign at least to his own; but
this change cannot be wrought by any suggestion of Satan unto the
minds of Men, whom indeed he mentally tempteth to Lust, Pride and
Malice; but it is his greatest Artifice to cause his Insinuations to
arise in the hearts of Men, as their own natural thoughts, and if
conscience discovers their Author and opposes them, then he varnishes
them over with the specious colours of pleasure, honour and glory; and
so represents them as really good, to be willed and desired by the
Soul, which judgeth of all things without according to the Ideas she
hath of them; but because most objects have two, and some many faces,
and she not always attends, therefore she often errs in her choice,
nevertheless it is impossible for her to apete an object, whose simple
Idea is Evil; but the Idea we have of the Devil is such, for we cannot
represent him in our minds any otherwise than the great destroyer of
Men, therefore no mental temptation can make us believe this our grand
Enemy to be [75] ever Exorable by, or in any measure favourable to us,
whence it evidently follows, that the Devil to work this change of
opinion his worshippers have of him, must appear unto them in a bodily
shape, and impose upon them, whom because of their great Corruption and
Sinfulness, God hath wholly left and given up [to] strong delusions
that they should believe a lye, and the Father of lyes; who now
appearing in a humane shape, telleth them that he is no such Monster,
as he has been represented to them by his Enemy, who calls himself God,
which Title of right belongs to him, and that he (if they contract to
be his Servants) will both amply reward them by giving them power to
do many things very suitable to their abominable depraved Nature, that
the Christians, whatever opinion they may pretend to have of their
God, cannot so much as pretend to, and also that he will protect and
defend them against him, whom heretofore they have mistaken for the
Almighty, and his pretended Son Christ, whom they must abjure ere they
can be received by or expect any benefit from him. Upon no other
consideration is it possible for any man to worship the Devil; for the
Atheists, who deny the being of a God, do likewise deny the existence
of any Spirit good or bad; therefore their drinking the Devils health,
even upon their knees (tho' a most horrid Crime) cannot be construed
any part of worship paid to him, whom they assert to be a Chimera, a
meer figment of Statesmen to keep the vulgar in awe. Now I have evinced
to you that there are Witches, that the Witch receiveth power from the
Devil to do strange things, that there is an express Covenant between
the Devil and the Witch, that this Covenant cannot be transacted
mentally, but that the Devil must appear in a bodily shape to the
Witch; therefore I conclude, that a Witch in the Scripture is such, who
has made an Explicit Covenant with the Devil, and is impowered by him
to do things strange in themselves, and beside their natural course.

2. I perswade myself you do not expect from me any Essay concerning
the methods, how Witches may or ought to be convinced; I wish that
those Gentlemen, whose Eminent station both inables them to perform
it, and likewise makes it their duty so to do, may take this Province
upon them, and handle it so fully as to satisfie you herein. I once
intended to have provided some materials for this Work, by defining
four principal things relating to Witchcraft, viz. 1. Witch-fits. 2.
The Imps that are said to attend on the Witch. 3. The transportation
of the Witch through the Air. 4. Lastly, the invisibility of the Witch;
but upon second thoughts that it was foreign from my purpose, who am
not concerned to compose a just Treatise of Witchcraft, which would
require more vacant time, than my present Circumstances will allow,
only I did promise you to give you my Opinion privately; therefore I'le
[76] venture to make use of an Argument, which sheweth neither Art nor
Learning in the Author, and it is this, that seeing there are Witches,
and that the Law of God doth command them to be put to death; therefore
there must be means to convict them, by clear and certain Proof,
otherwise the Law were in vain; for no Man can be justly condemned, who
is not fairly convicted by full and certain Evidence.

III. In the last place we are to inquire whether a Witch ought to be
put to death or no? you Answer in the _Negative_; because you say that
that Law, thou shalt not suffer a Witch to live, is _Judicial_, and
extendeth only to the People of the _Jews_; but our Saviour, or his
Apostles have not delivered any where any such command, therefore they
ought to be suffered to live, this indeed seems somewhat plausible at
first view, but upon through Examination hath no weight in it at all
for these Reasons, 1. All Penal Laws receive their Sanction from him
or them, who have the Sovereign Power in any state, as thou shalt not
commit Adultery, is a Moral-law, and obligatory over the Consciences of
Men in all places and Ages; but the Adulterers shall be put to death is
a judicial law, and in force only in that state, where it is enacted
by the Sovereign. 2. The Government of the _Jews_ was a Theocracy, and
God himself did condescend to be their King, not only as he is King of
Kings; for in that sense he is, always was, and ever will be supreme
Lord, and Governour of all his Creatures; but in an especial manner to
give them Laws for the Government of their State, and to protect them
against their Enemies; in one word to be immediately their Sovereign.
3. Our Saviour's Kingdom was not of this World, he was no Judge to
divide so much as an Inheritance between two Brethren; nay, he himself
submitted patiently to the unjust Sentence of the Governour of the
Country in which he lived; therefore both the rewards and punishments
annexed to his Laws are Spiritual, and then shall have their full
accomplishment, when the Son of Man at the last day shall pronounce,
_Come unto me ye blessed, and depart ye cursed into Everlasting fire_.
4. That Soveraigns, who have received the Gospel of our Lord, have
not therefore lost their Power of enacting Laws for the ruling and
preserving their People, and punishing Malefactors even with Death; so
that the Criminal is as justly condemned to die by our Municipal, as he
was heretofore by the Judicial Law among the Jews: How much more then
ought our Law to advert against the highest of all Criminals, those
execrable Men and Women, who tho yet alive, have listed themselves
under Satan's banner, and explicitly Sworn Allegiance to him, to fight
against God and Christ; indeed all unholy Men afford great matter
to the Devils of Blaspheming, but these wretches have confederated
themselves with the Devils, to blaspheme and destroy all they can;
and do you think that these common [77] Enemies of God and Mankind
ought to be suffered to live in a Christian Common wealth, especially
considering that we have a President of putting them to death from
God himself, when he acted as King over his own peculiar People. But
methinks I hear you saying, all this doth not satisfie me, for I am
sure nothing can be added to the Devils malice, and if he could,
he certainly would appear and frighten all Men out of their wits.
I answer, 1. We must not reject a truth, because we cannot resolve
all the Questions that may be proposed about it; otherwise all our
Science must be turned into Scepticism, for we have not a comprehensive
knowledge of any one thing. 2. When you say, that if the Devil could,
he would appear and frighten all Men; the Lawful consequence is not
that he cannot appear at all, for we have undoubtedly proved the
contrary; but that we are Ignorant of the bounds that the Almighty
hath set to him, whose malice indeed, if he were not restrain'd, is so
great as to destroy all Men; but the goodness of our God is greater,
who hath given us means to escape his fury, if we will give earnest
heed to the Gospel of our Saviour, which only is able to comfort us
against the sad and miserable condition of our present state, for not
only the Devils, but likewise all do conspire against us to work our
ruine. The deluge came and swept away all the race (save eight persons)
of mankind: the Fire will in time devour what the Water has left, and
all this cometh to pass because of Sin; but we who have received the
Lord Jesus, look for new Heavens, and a new Earth, wherein dwelleth
Righteousness. Therefore he, if we purifie ourselves as he is pure,
will save us (for when he appears we shall be made like unto him; to
whom be Glory for ever, _Amen_) from the great destruction that must
come upon all the World, and the Inhabitants thereof. Farewell.

_March,_ 8_th_ 169¾.


                                              Boston, _March_ 20, 1693.

_Worthy Sir_,

_THE great pains you have taken for my Information and Satisfaction in
those controverted points relating to Witchcraft, whether it attain
the end or not, cannot require less than suitable acknowledgments and
gratitude, especially considering you had no particular obligation
of office to it, and when others, whose proper Province it was had
declined it. It is a great truth, [that the many Heresies among
the Christians (nor the lying Miracles, or Witchcrafts used by some
to induce to the worship of Images, &c.) must not give a Mortal
wound to Christianity or Truth;] but the great question in these
con[78]troverted points still is, what is truth. And in this search
being agreed in the Judge or Rule, there is great hopes of the
Issue. That there are Witches is plain from that Rule of Truth, the
Scriptures, which commands their punishment by Death. But what that
Witchcraft is, or wherein it does consist is the whole difficulty.
That head cited from Mr._ Gaule,[93] _and so well proved thereby (not
denied by any) makes the work yet shorter; so that it is agreed to
consist in a Malignity, &c. and seeking by a sign to seduce, &c. not
excluding any other sorts or branches, when as well proved by that
infallible Rule. That good Angels have appeared, is certain, tho that
instance of those to_ Abraham _may admit of a various construction;
some Divines supposing them to be the Trinity, others that they were
Men-messengers, as_ Judges ii. 1. _and others that they were Angels;
but tho this as I said might admit of a debate, yet I see no question
of the Angel Gabriel's appearance, particularly to the B. Virgin; for
tho the Angels are Spirits, and so not perceptible by our bodily Eyes
without the appointment of the most high, yet he who made all things by
his word in the Creation, can with a word speak things into Being. And
whether the Angels did assume matter (or a Vehicle) and by that appear
to the bodily Eye; or whether by the same word there were an Idea
fram'd in the mind, which needed no Vehicle to represent them to the
Intellects, is with the All-wise, and not for me to dispute. If we poor
shallow Mortals do not comprehend the manner how, that argues only our
weakness. Two other times did this glorious Angel appear._ Dan. viii.
16. Dan. ix. 21. _The first of these times was in Vision, as by the
text and context will appear. The second was the same as at the first;
which being considered, as it will ascertain that Angels have appear'd;
so that 'tis at the will of the Sender how they shall appear, whether
to the bodily Eye, or Intellect only._ Mat. i. 20. _The appearance of
the Angel to Joseph was in a Dream, and yet a real appearance; so was
there a real appearance to the Apostle, but whether in the body or out
of the body he could not tell; and that they are sent and come not
of their own motion._ Luke i. 26. _And in the sixth Month the Angel
Gabriel was sent from God._ Dan. ix. 23. _At the beginning of thy
supplication the commandment came forth, and I am come,_ v. 21. _Being
caused to fly swiftly, &c. but from these places may be set down as
undoubted truths or conclusions,_

1. _That the glorious Angels have their Mission and Commission from the
most high._

2. _That without this they cannot appear to mankind. And from these two
will necessarily flow a third._

3. _That if the glorious Angels have not that power to go till
commissioned, or to appear to Mortals, then not the fallen Angels;
who are held in Chains of darkness, to the Judgment of the great day.
Therefore to argue, that because the good Angels have appeared, the
evil may or can, is to me as if--_ [79] _because the dead have been
raised to life by Holy Prophets, therefore Men, wicked Men can raise
the dead. As the sufferings, so the temptations of our Saviour were
(in degree) beyond those common to Man; he being the second Adam, or
publick head, the strongest assaults were now improved; and we read
that he was tempted, that he might be able to succour those that are
tempted, as also that he was led of the Spirit into the Wilderness,
that he might be tempted, &c. But how the tempter appeared to him who
was God Omniscient; whether to the bodily Eye or to the Intellect, is
as far beyond my cognizance as for a blind Man to judge of Colours. But
from the whole set down this fourth conclusion_,

4. _That when the Almighty free Agent has a work to bring about for
his own glory, or Man's good; he can Imploy not only Blessed Angels,
but the evil ones in it, as 2 Cor. xii. 7._ And lest I should be
exalted above measure, there was given to me a thorn in the flesh, the
Messenger of Satan to buffet me. 1. Sam. 10. xiv, xv, xxiii. _An evil
Spirit from the Lord troubled him. It is a great truth, we understand
little, very little, and that in common things, how much less then in
spirituals, such as are above humane cognizance. But tho' upon the
strictest Scrutiny in some natural things, we can only discover our
own Ignorance, yet we must not hence deny what we do know, or suffer a
Rape to be committed upon our Reason and Senses in the Dark; and say
that the Devil by his ordinary Power can act a Vehicle (i. e.) some
matter distinct from himself, who is wholly a Spirit, and yet this
matter not to be felt nor heard, and at the same time to be seen; or
may be felt, and not heard nor seen, &c. seems to me to be a Chimera,
invented at first to puzzle the belief of reasonable Creatures, and
since Calculated to a Roman Latitude, to uphold the Doctrine of
Transubstantiation; who teach, that under the Accidents of Bread, is
contained the Body of our Saviour, his humane Body, as long, and as
broad, &c. for here the Power of the Almighty must not be confined to
be less than the Devil's, and 'tis he that has said,_ hoc est meum
Corpus. _As to the consent of almost all Ages, I meddle not now with
it, but come to the fifth Conclusion._

5. _That when the Divine Being will imploy the Agency of Evil Spirits
for any service, 'tis with him the manner how they shall exhibit
themselves, whether to the bodily Eye, or Intellect only; and whether
it shall be more or less formidable--To deny these three last were to
make the Devil an Independent Power and consequently a God. As to the
nature of possessions by Evil Spirits, for the better understanding
of it, it may be needful to compare it with its contraries; and to
instance in_ Samson, _of whom it was foretold, that he should begin to
deliver_ Israel, and how was he inabled to this work? Judges xiii. 25.
_The Spirit of the Lord began to move him at times in the Camp, &c.
ch._ xv. 13, 14. v. and they bound him with two new cords, and brought
him up from the rock, and when they came to Lehi, [80] the Philistines
shouted against him, and the Spirit of the Lord came mightily upon him,
and the cords that were upon his Arms became as Flax, that was burnt
with fire, and his bands loosed from his hands, _&c. I might instance
further, but this may suffice to show that he had more than a natural
strength, as also whence his strength was, viz. he was impowered by the
Spirit from God. And now will any say, that it was not Samson, but the
Spirit that did these things, or that there being things done, bonds
broken, &c. by a force that could not proceed from human strength, and
that therefore the Spirit entered into him otherwise qualified than as
meer Spirit; or that the Spirit entered not without some Portion of
Matter, and by the Intermediation thereof acted_ Samson's _body. If any
say this and more too, this doth not alter the truth, which remains,
viz. that the Spirit of God did inable_ Samson _to the doing of things
beyond his Natural strength. And now what remains but upon parity of
Reason, to apply this to the case of Possession, which may be summ'd up
in this sixth Conclusion._

6. _That God for wise ends, only known to himself, may and has
impowered Devils to Possess and strangely to act humane Bodies, even
to the doing of things beyond the Natural strength of that body. And
for any to tell of a Vehicle, or matter used in it, I must observe
that General Rule_, Colos. ii. 8. Beware lest any spoil you through
Philosophy and vain deceit, after the tradition of Men, after the
Rudiments of the World, and not after Christ. _To come next to that
of Witchcraft, and here taking that cited head of Mr._ Gaul, _to be
uncontroverted, set it as a seventh Conclusion_.

7. _That Witchcraft consists in a maligning and oppugning the Word,
Work and Worship of God, and seeking by any extraordinary sign to
seduce any from it. Deut._ xiii. 12. _Matt._ xxiv. 24. _Acts_ xiii. 8.
10. 2 _Tim._ iii. 8. _Do but mark well the places, and for this very
property of thus opposing and perverting, they are all there concluded
arrant and absolute Witches; and it will be easily granted, that the
same that is call'd Witch, is call'd a false Christ, a false Prophet,
and a Sorcerer, and that the terms are Synonimous; and that what the
Witches aim at is, to seduce the People to seek after other Gods.
But here the Question will be, whether the Witch do really do things
strange in themselves, and beyond their natural course, and all this by
a Power immediately from the Devil. In this inquiry, as we have nothing
to do with unwritten verities, so but little with Cabalistick Learning,
which might perhaps but lead us more astray, as in the Instance of
their charging our Saviour with casting out Devils by Beelzebub, his
Answer is, if Satan be divided against himself, his Kingdom hath an
end: But seeing all are agreed, set this eighth Conclusion._

8. _That God will not give his testimony to a lye. To say that God
did at any time impower a Witch to work Wonders, to gain belief to the
Doctrine of Devils, were with one breath to destroy root and branch
of all revealed Re[81]ligion. And hence 'tis clear the Witch has no
such wonder-working power from God; and must we then conclude she has
such a Miraculous Power from the Devil; if so, then it follows that
either God gives the Devil leave to impower the Witch to make use of
this Seal, in order to deceive, or else that the Devil has this Power
independent of himself;[94] to assert the first of these were in effect
to say, that tho God will not give his testimony to a lye, yet that he
may impower the Devil to set to God's own Seal, in order to deceive;
and what were this but to overthrow all revealed Religion. The last
if asserted must be to own the Devil to be an unconquered Enemy, and
consequently a Sovereign Deity, and deserving much thanks, that he
exerts his Power no more. Therefore in this Dilemma it is Wisdom for
shallow Mortals to have recourse to their only guide, and impartially
to inquire, whether the Witches really have such a Miraculous or
Wonder-working Power? And 'tis remarkable that the Apostle,_ Gal. v.
20. _reckons up Witchcraft among the Works of the flesh, which were it
indeed a Wonder-working Power, received immediately from the Devil,
and wholly beyond the Power of Nature; it were very improper to place
it with Drunkennness, Murthers, Adulteries, &c. all manifest fleshly
works. 'Tis also remarkable, that Witchcraft is generally in Scripture
joined with spiritual Whordom, i. e. Idolatry. This thence will plainly
appear to be the same, only pretending to a sign, in order to deceive,
seems to be yet a further degree, and in this sense_ Manassah _and_
Jezebel, 2 _Chron._ xxxiii. 6. 2 _Kings_ ix. 22. used Witchcraft and
Whoredoms, Nahum_ iii. 4. _The Idolatrous City is called Mistress of
Witchcrafts. But to instance in one place instead of many, that_ 2
_Thes._ ii. _from the_ 3 _to the_ 12 v. _particularly_ 9 _and_ 10 v.
Even him whose coming is after the working of Satan, with all power and
signs, and lying wonders, and with all deceivableness. And for this
cause God shall send them strong delusions that they should believe a
lye, that they all might be damned, who believe not the truth, _&c.
This, that then was spoken in the Prophesie of that man of Sin, that
was to appear, how abundantly does History testifie the fulfilment
of it; particularly to seduce to the Worship of Images: Have not the
Images been made to move? to smile, &c. too tedious were it to mention
the hundredth part of what undoubted History doth abundantly testifie.
And hence do set down this nineth Conclusion._

9. _That the Man of Sin, or Seducer, &c. makes use of lying wonders
to the end to deceive, and that God in Righteous Judgment_, may send
strong delusions that they should believe a lye, that they might be
damn'd, who believe not the truth, _&c._

_'Tis certain that the Devil is a proud Being, and would be thought to
have a Power equal to the Almighty; and it cannot but be very grateful
to him to see Mortals charging one another of doing such works by the
Devil's Power, as in truth is the proper prerogative of the Almighty,
Omnipotent Being. The [82] next head should have been about an Explicit
Covenant, between the Witch and the Devil, &c. But in this, the whole
of it, I cannot perswade myself but you must be sensible of an apparent
leaning to Education (or tradition) the Scriptures being wholly silent
in it; and supposing this to fall in as a dependent on what went
before shall say the less to it; for if the Devil has no such Power
to communicate, upon such compact, then the whole is a fiction; tho I
cannot but acknowledge you have said so much to uphold that Doctrine,
that I know not how any could have done more; however, as I said, I
find not myself ingaged (unless Scripture proof were offered) to meddle
with it. For as you have in such cases your Reason for your guide, so
I must be allowed to use that little that I have, do only say that as
God is a Spirit, so he must be worship'd in spirit and truth. So also
that the Devil is a Spirit, and that his rule is in the hearts of the
Children of Disobedience, and that an Explicit Covenant of one Nature
or another can have little force, any further than as the heart is
engaged in it. And so I pass to the last, viz. Whether a Witch ought
to be put to death. And without accumulation of the offence do Judge,
that where the Law of any Countrey is to punish by death such as seduce
and tempt to the worship of strange Gods (or idols, or Statues) by as
good Authority may they (no doubt) punish these as Capital Offenders,
who are distinguished by that one remove, viz. to their seducing is
added a sign, i. e. they pretend to a sign in order to seduce. And thus
worthy Sir, I have freely given you my thoughts upon yours, which you
so much obliged me with the sight of and upon the whole, tho I cannot
in the general but commend your Caution in not asserting many things
contended for by others; yet must say, that in my esteem there is
retain'd so much as will secure all the rest; (to instance) if a Spirit
has a Vehicle, i. e. some portion of matter which it acts, &c. hence as
necessarily may be inferred that Doctrine of_ Incubus _and_ Succubus,
_and why not also that of Procreation by Spirits both good and bad?
Thus was_ Alexander _the_ Great, _the_ Brittish Merlin,[95] _and_
Martin Luther, _and many others said to be begotten. Again if the Witch
has such a Wonder-working Power, why not to afflict? will not the Devil
thus far gratifie her? And have none this Miraculous Power, but the
Covenanting Witch? then the offence lyes in the Covenant, then 'tis
not only hard, but Impossible to find a Witch by such Evidence as the
Law of God requires; for it will not be supposed that they call Witness
to this Covenant; therefore it will here be necessary to admit of such
as the nature of such Covenant will bear (as Mr._ Gaul _hath it in his
5th head, i. e.) the testimony of the afflicted, with their Spectral
sight, to tell who afflicts themselves or others; the experiment of
saying the Lords Prayer, falling at the sight, and rising at the touch,
searching for Tets (i. e. Excrescencies of Nature) strange and foreign
stories of the Death of some Cattle, or over-setting some Cart; and
what can Juries have better to guide them to find out this Covenant by._

[83] _'Tis matter of lamentation, and let it be for a lamentation,
to consider how these things have open'd the Floodgates of Malice,
Revenge, Uncharitableness, and Bloodshed, what Multitudes have been
swept away by this Torrent._

_In_ Germany, _Countries depopulated; In_ Scotland _no less than 4000
have said to have suffered by Fire and Halter at one heat._[96]

_Thus we may say with the Prophet_, Isa. lix. 10. We grope for the
Wall like the blind, and we grope as if we had no Eyes: we stumble
at Noon-day as in the Night, we are in desolate places as dead Men:
_and this by seeking to be wise above what is written, in framing to
ourselves such crimes and such Ordels (or ways of Tryal) as are wholly
foreign from the direction of our only guide, which should be a light
to our feet, and a Lanthorn to our paths; but instead of this, if we
have not followed the direction we have followed the Example of_ Pagan
_and Papal_ Rome, _thereby rendering us contemptable, and base before
all People, according as we have not kept his ways, but have been
partial in his Law._

And now that we may in all our sentiments and ways, have regard to his
testimonies, and give to the Almighty the glory due to his Name, is the
earnest desire and Prayer of, Sir,

  Yours to Command,                                             R. C.


    _A second Letter of a Gentleman,[97] endeavouring to prove the
      received Opinions about Witchcraft._

SIR,

SINCE your design of giving Copies of our Papers (if not to the publick
at least) out of your hands, I find myself obliged to make a Reply
to your Answer, lest silence should be construed an Assent to the
positions whereby (I think) truth would be scandaliz'd. I remember
that some have taught that it is not certain there is any such thing
really in being as matter; because the Ideas which we have of our own,
and all other bodies, may be caused to arise in us by God, without
the real existence of the objects they represent. But this opinion is
not only absurd and false, but likewise Atheistical, destroying the
veracity of the Almighty, whom it asserts to have determined us by a
fatal necessity to believe things to be, which are not; and I wonder
that you should allude unto it, because that Angels have appeared in a
Dream, in a vision; for we dream also of Trees, Birds, &c. are there
therefore no such things in nature, because we sometimes Dream to
see and hear them, when we are asleep? St. _Paul_ in his Vision was
so far from believing the Objects that were represented to him, to
come by the intermedium of his Senses, that he declares, he [84] does
not know whether he was in the body, or out of the body; therefore
the Instance is in no wise proper. For _Abraham_ and the B. Virgin
did see and hear; and if there were not such things really, as were
represented to them by their Senses, they were deluded, by being made
to believe they saw and heard what was not. There is none who denieth
God causing thoughts to arise in Mens minds: but thence to infer he
maketh Objects which are not, by forming their Ideas in our minds, to
appear to us through the Ministry of our Senses as though they were, is
a piece not only of vain, but very dangerous Philosophy. It is true,
the good Angels will not appear without the appointment of God, they
will not do any one Action, but according to the laws he has prescribed
to them. But you say they cannot (which does not follow from your
premises) supposing their not appearing to proceed from the defect of
their power, and not the rectitude of their will, which fallacy has
deceived you into a third Conclusion. For the fallen Angels are not so
held under Chains of darkness; but that they can and do go to [and]
fro on the earth seeking whom they may devour. Before their fall they
could have appeared if sent, and would not then do any thing without a
Divine Command But now they have rebell'd against God, and do all they
can to despise him, therefore their not appearing now (if it were true
they never did, they never shall appear) must proceed from a restraint
they are under, which is accidental, not Essential to their nature; so
that the true Conclusion is, the fallen Angels, while they are under
forcible restraint from God to the contrary cannot appear. But what
this (being cleared from the Ambiguity you express it in) maketh to the
purpose I know not, unless God had promised for a determinate time to
detain them under this restraint. I do not understand what you intend
by the dead being raised by Holy Men; the most natural inference is,
that in imitation of them wicked men by their Inchantments calling on
a _Dæmon_ to appear in the shape of the dead, will pretend that they
also can raise the dead. The _Romanists_ are much obliged to you for
making Transubstantiation (so much contended for by them) to be of as
old a date as the appearance of Devils, and that the one implieth no
more contradiction than the other: If so we do well to think seriously
whether we are not guilty of great sin in separating from them; for
certainly whatever private Mens Notions in this Age may be, yet it is
matter of great moment, that all Antiquity (the _Saducees_ the Elder
Brethren of our Hobbists[98] excepted) hath believed the appearance
of Evil Spirits and their Illusions. I should be too officious if
I offered to explain, how matter, real matter may fall under the
cognisance of one of our senses, and not the rest. It is for you to
shew the impossibility thereof, if you will build any thing upon your
Assertion, to prove which your first Argument is (it seems to me) a
Chimera, which [85] is not enough, when there are many to whom it seems
to be a truth: Your second is very dangerous, and highly derogatory of
the honour of God, between whom and the Devil you make comparison more
than once as the power of the Almighty must not be confined to be less
than the Devils. And again, to deny these three last were to make the
Devil an Independent Power and consequently a God. These expressions
(which cannot but be very pleasing to the Devil, who vainly boasts
himself to be a Being without dependance) are altogether groundless,
and very unmeet to proceed from a Christian: Consider what you are
a doing, to establish a Doctrine (the contrary whereof the greatest
part of mankind does believe) you run upon such precipices, as if you
are mistaken, and that is not impossible, must totally destroy all
Religion, Natural and Revealed; for suppose it were generally believed
according to you, that the Devil cannot appear, because if he could he
must be a God, independent, an unconquer'd enemy, and he doth appear
to us as we hear he hath to multitudes, both of the past and present
ages: In such a case what remains for us to do; but to fall down and
worship him. Upon the head of possession, you have recourse to that
instance of _Samson_, who was impowered by God, to the doing of things
beyond the Natural strength of common Men, and thence you say, we may
least learn the Nature of Possession by evil Spirits, this comparison
is indeed very odious, and I had rather think you have fallen into it
unawares; for what greater Blasphemy than that God and the Devil do act
the bodies, which the one and the other do possess in the same manner;
if the hypothesis I laid down had not pleased you, yet you ought not
(for fear of being deceiv'd by vain Philosophy, to have run so horrible
an extream, as to assimulate God's manner of working to the Devils,
which necessarily implies, that either their Powers are equal, or at
least that they do not differ in kind but in degree only; than which
nothing can be more impious or absurd; for the most possibly perfect
Creature, is infinitely distant from the Creator, and there can be no
Comparison between them. On the head of Witchcraft, you acknowledge the
Witch has not his Wonder-working Power from God; but then you say, the
Devil has no such power to give; for if he had, he must be----This way
of reasoning as I noted before, is very dangerous, and I think ought
not to be used; besides there is a great fallacy in your Dilemma; which
because I perceive, you lay the whole weight of the matter upon it, I
will evince unto you. The Devil tho superlatively Arrogant and Proud,
nevertheless depends on the first cause for his being, and all his
Powers, without whose Influx he or any other Creature cannot subsist
a moment, but must either return to their primitive Nothing, or be
continually preserved by the same Power, by the which they were at
first produced; therefore the [86] Beings and Powers of all Creatures
(because they immediately flow from God) are good, and consequently the
simple Actions, as they proceed from those Powers, are in their own
nature likewise good, the Evil proceeding only from the Rebellious will
of the Creature, wherefore 'tis no Paradox, but a certain truth, that
the same action in respect to the first cause is good, but in respect
of the second is Evil; for instance, the act of Copulation is in itself
good, instituted by God, and may be willed and desired by the Soul,
which sinneth not for exerting the simple act; but for exerting it
contrary to the Laws prescribe'd by God: as in Wedlock and Adultery
there is the same special natural Action, which consider'd simply,
as flowing from a Power given to Man by God is certainly good; but
considered with relation to the rebellious will of the Adulterer (who
lieth with his Neighbours Wife, whom he is forbad to touch) is a very
great Evil. We may say the same of all humane Actions, the Executioner
and the Murtherer do the same natural Act of striking and killing: The
difference consists in the rectitude of the ones and depravation of
the others will. These things premised, what more reason have we to
conclude that the Devil (because he shews signs and wonders to gain
belief to lyes, which is very contrary to the will of God) must be
therefore an Independent Power; than that the Adulterer, the Murtherer,
or any other sinner (because their Actions being Evil, of which God
cannot be the cause) must be Independent beings: The deceit of the last
is very palpable, and I doubt not you will readily acknowledge it,
for it is obvious from what has been said to the meanest Capacity, to
distinguish between the Action itself, which is good, and flows from
God, and the Circumstances of the Action, the choice whereof proceeds
from the Iniquity of the Will, wherein doth solely consist the Sin; the
parallel is so exact, that I cannot see the least shadow of reason,
why we ought not in like manner to distinguish whatever effect is
produced by the Devil; to whom (as to Man) God having given Powers, and
a Will to Rule them Powers, is truly and properly the cause of all the
Actions (in a Natural, but not Moral Sense) that flow from the Powers
he has given. Therefore the Wonder-working Power of the Devil, and the
effects thereof, considered as Acts of one of God's Creatures, are not
Evil but Good; the using that Power (which proceeds from the Rebellion
of Satan) to bear testimony to a lye, is that one, which constitutes
the Evil thereof.

And now I have done with your Argument, wherein you have indeed shewn
great skill and dexterity in turning to your Advantage, what being
fairly stated makes against you, as the Appearance of Angels, _&c._
observing nicely the rules of Art, and particularly that grand one
of concealing, nay dissembling the same Art, as when you quote that
Scripture [87] concerning vain Philosophy (of which tho altogether
foreign from the matter in hand yet) you intend to serve yourself
with the Unthinking, who measure the Sense of words by their Jingle,
not knowing how to weigh the things they signifie, and truly herein
your end is very Artificial; for you intend both to throw dirt at
them that differ from you, and at the same time to cover yourself
with such a subtle web, through which you may see, and not be seen.
What follows, is rather a Rhetorical Lecture, such as the Patriots of
Sects (who commonly Explain the Holy Scriptures according to their own
Dogma's, and so obtrude humane Invention for the pure word of God) use
with their Auditors, to recommend any Principle they have a mind to
establish, than an Impartial and through disquisition of a controverted
point; wherefore I do not think myself obliged to take any further
notice of it; especially seeing truth, which for the most part is
little regarded in such florid Discourses, and not any prejudice of
Education, Interest, or Party, did set me about this subject. I have
never been used to Complement in points of Controversy, therefore I
hope you'l not be angry, because I have given you my thoughts naked and
plain. I have not the least motion in my mind of accusing you of any
formal design to injure Religion; I only observe unto you, that your
over eager contention to maintain your Principle, has hurried you to
assert many things of much greater danger, both in themselves and their
consequences, than those you would seem to avoid; which do amount to no
more than that, Men being (in the ordinary course of Providence) the
Depositories of both Divine and Humane Laws, may (instead of using them
to preserve) pervert them to destroy; which indeed is very lamentable.

But it is the inevitable consequent of our depraved nature, and cannot
be wholly remedied, till Sin, and the grand Author of Sin, the Devil,
be entirely conquered, and God be all in all; to whom, with the Son,
and Holy Ghost, be glory for ever, _Amen_.

  Sir, your Affectionate Friend to serve you.

  _Boston,_ July 25, 1694.


                                             _Boston, August_ 17, 1694.

_Worthy Sir_,

YOURS of _July_ 25, being in some sort surprising to me, I could do no
less than say somewhat, as well to vindicate myself from those many
Reflections, mistakes and hard censures therein; as also to vindicate
what I conceive to be Important truth, and to that end find it needful
to repeat some part of mine, _Viz._ Conclusion.

[88] 1. That the glorious Angels have their Mission and Commission from
the most High.

2. That without this they cannot appear to mankind.

3. That if the glorious Angels have not that power to go till
commission'd, or to appear to Mortals, then not the fallen Angels, who
are held in Chains of Darkness to the Judgment of the great Day.

4. That when the Almighty free Agent has a work to bring about for his
own glory, or Mans good, he can employ not only the Blessed Angels, but
evil ones in it.

5. That when the Divine Being will imploy the Agency of Evil Spirits
for any service, 'tis with him the manner how they shall exhibit
themselves, whether to the bodily Eye, or Intellect only, or whether it
shall be more or less formidable.

To deny these three last, were to make the Devil an Independent Power,
and consequently a God.

The bare recital of these is sufficient to vindicate me from that
reitterated charge, of denying all appearances of Angels or Devils.

That the good Angels cannot appear without Mission and Commission
from the most high, is you say more than follows from the premises;
but if you like not such Negative deduction, though so natural, it
concerns you (if you will assert this Power to be in their Natures,
and their non appearance only to proceed from the rectitude of their
wills, and that without such Commission they have a Power to appear
to Mortals, and upon this to build so prodigious a Structure, _&c._)
very clearly to prove it by Scripture, for Christians have good reason
to take the Apostles warning (if some Philosophers have taught that
Man is nothing but matter. And others that 'tis not certain there is
any Matter at all) _to take heed least they should be spoiled through
vain Philosophy, &c._ but that this should be alluded to by such as
never heard of either Notion, or that it was asserted that those real
appearances to _Joseph_, and to the Apostle, was through the Ministry
of the Senses, is as vain as such Philosophy. As to the Dead being
raised, had I used Art or Rhetorick enough to explain my meaning to
you, I needed not now to rejoin. That 'tis as good an Argument to say,
that because Holy Prophets have raised the dead, therefore wicked Men
have a Power to raise the dead: As 'tis to say, because good Angels
have appeared, therefore the Evil have a Power to appear; for who can
doubt, but if the Almighty shall Commissionate a wicked Man to it, he
also shall raise the dead, as is intimated, _Mat._ vii. 22. _And in
thy name done many wonderful Works._ As to comparisons being odious,
particularly that concerning _Samson_, I think it needful here to add
these Scriptures further to confirm the fourth Conclusion. 2 _Sam._
xxiv. 1. compared with 1 _Chron._ xxi. 1. _In one 'tis God moved, &c.
and in the o[89]ther Satan provoked_ David _to number the People_. 2
Chron. xviii. 21. _And the Lord said, thou shalt intice him, and thou
shalt also prevail, go out and do even so_; all which, with many more
that might be produc'd, as they will shew the truth of the Conclusion;
so that 'tis no odious comparison to say, that as the Almighty can make
use of Good, so also of Evil Spirits, for the accomplishing of his
own wise ends, and can impower either without the help of a Vehicle.
For possessions must be numbred among Gods afflictive dispensations,
who also orders all the Circumstances thereof. But if any object God
is not the Author of Evil, _&c._ you have furnish'd me with a very
learned Answer, by distinguishing between the Act and the Evil of
the Act, and to which 'tis adapt, but will no wise sute where it is
placed, till it be first proved that the Devil hath of himself such
Power not only of appearing at pleasure, but of working Miracles,
and to the Almighty reserved only the power of restraining; for
till this be proved the Dilemma must remain stable. He that asserts
that--Because good Angels have appeared, that therefore the fallen
Angels have a Power of themselves to appear to Mortals; And that they
cannot be employed by the Almighty; nor that he does not order the
manner and Circumstances of such appearance, what doth he less than
make the Devil an Independent Power, and consequently a God! So he that
asserts that the Devil hath a Power of himself, and Independent to
work Wonders, and Miracles, and to impower Witches to do like in order
to deceive, _&c._ What doth he less than own him to be an unconquered
Enemy, and consequently a Sovereign Deity![99] and who is it that is
culpable? he that ascribes such Attributes to the Evil one, or he that
asserts that the so doing gives him (or ascribes to him) such Power
as is the prerogative of him only who is Almighty? and here Sir, it
highly concerns you to consider your foundations, what proof from
Scripture is to be found for your Assertions, and who it is you are
contending for. For hitherto nothing like a proof hath been offer'd
from Scripture, which abounds so with the contrary, that he that runs
may read, _As shall there be evil in the City, and the Lord hath not
done it? who is he that saith, and it cameth to pass when the Lord
commandeth it not_. Who among the Gods of the Heathen (of which the
Devil is one) can give Rain, _&c._

But I shall not be tedious in multiplying proofs, to that which all
seem to own. For as to that stale plea of Universality, do say that
I have read of one, if not several, general Councels, that have not
only disapproved, but Anathematiz'd them that have ascribed such
Power to the Devils. And several National Protestant Churches at this
day in their Exhortation before the Sacrament (among other Enormous
Crimes) admonish all that believe any such Power in the Witch, _&c._ to
withdraw as unmeet to partake at the Lord's Table.

[90] And I believe Christians in general, if they were asked, would own
that what Powers the Devil may at any time have to appear, to afflict,
destroy, or cause tempests, _&c._ must be by Power or Commission from
the Sovereign Being. And that having such a Commission, not only Hail,
but Frogs, Lice, or Flies shall be impowered to plague a great King and
Kingdom. And if so, this Sandy Structure of the Devils appearance,
and working Wonders at pleasure, and of Impowering Witches to afflict,
_&c._ (for to this narrow Crisis is that whole Doctrine reduc'd) the
whole disappears at the first shaking.[100]

Thus worthy Sir, I have given you my sentiments, and the grounds
thereof, as plainly and as concise as I was able, tho 'tis indeed a
subject that calls for the ablest Pens to discuss, acknowledging myself
to be insufficient for these things; however I think I have done but
my duty for the glory of God, the Sovereign Being; and have purposely
avoided such a reply as some parts of yours required.

And pray that not only you and I, but all mankind may give to the
Almighty the glory due unto his name. From, Sir, Yours to Command,

                                                                  R. C.

_Witchcraft is manifestly a Work of the Flesh._

  [END OF VOL. II.]


FOOTNOTES:

[90] The only Mention of the Author of these Letters I have met with is
contained in the Answer to the _More Wonders_, by Dr. Mather, and is
in this Passage: "The _Anti-scriptural Doctrines_ espoused by this Man
[Calef] do also call for no _further Answer_; for a certain _Scotchman_
(one Stuart) of no very great Circumstances, aboard one of our Frigates
then in our Harbour, sent him _Two Letters_, which he has been so silly
as to insert in his wretched Volume." This "one Stuart" was, perhaps,
Chaplain on board the Man-of-war. The Doctor thinks Mr. Calef was very
silly to print the Letters, because they were, in his Judgment, a
complete Vindication of Witchcraft. Mr. Calef was willing all should be
said on that side that could be said. He felt fully convinced that,

    "Falsehoods which we spurn To-day
      Were the Truths of Long-ago;
    Let the dead Bough fall away,
      Fresher shall the living grow."

    WHITTIER.

[91] Doctor Mather.

[92] See _Remarkable Providences_, 128, by Dr. I. Mather.

[93] See _Volume_ I, _Pages_ 39-41.

[94] See concluding Part of _Note_ 84.

[95] If not a mythical Character, he is surrounded with much Mystery.
There, however, seems to have been, at some remote Period, a Man named
_Ambrose Merlin_, living in Carmarthenshire, in Wales; and it will pay
the Reader well to turn to Thomas Fuller, and see what he says about
him in his _Worthies_, Vol. III, 524. Among other things he says:
"His Extraction is very Incredible, reported to have an Incubus to
his Father, pretending to a Pedigree older than Adam, even from the
Serpent himself. But a learned Pen demonstrateth the Impossibility of
such Conjunctions. And let us not load Satan with groundless Sins,
whom I believe the Father of Lies, but no Father of Bastards." A witty
Conceit, but ruinous to the Theory of Witchcraft.

[96] See Vol. I, _Introduction_, Page xv. The Executions in Scotland
were but few Years before those in New England.

[97] The same Gentleman mentioned in _Note_ 86, _Page_ 157.

[98] Thomas Hobbes, a Native of Malmsbury in Wiltshire, England, born
in 1588, and died in 1679. He has been stigmatized as an Unbeliever in
Divine Revelation; was a Man of extensive learning, published Works on
Philosophy, and translated Homer.

[99] Finding themselves in this Dilemma (many of the Believers in
Witchcraft never having thought of it, it would seem,) the Advocates
must have been sadly puzzled. Nor is it easy to see how, by turning to
Locke, Le Clerc, or Cudworth, they are helped at all.

[100] Le Clerc has one sensible Remark, among many weak ones, about
the Existence of Witches. He says: "Those Opinions or Diseases of the
Brain which Witches have, who think they go to Feasts and Dancings,
upon their talking of it to others, that are of a timorous Disposition
and weak Brains, bring others into the same Fits of Fury, and, like
a Contagion, spread far and near, infesting many Heads; though it is
observable those Diseases are more frequent amongst the Inhabitants
of Mountains and solitary Places, than amongst those that live in
Cities." It must occur to the judicious Reader, that Mons. Le Clerc
took a roundabout Way to tell him that Witchcraft flourished best
among ignorant People. See _A Compleat History of Magick, Sorcery, and
Witchcraft_, London, 1715, 2 Vols. 12mo.




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 hyphenation have been retained. Minor punctuation
inconsistencies have been silently repaired. Footnotes were renumbered
and placed at the end of each section. The Index was copied from the
third volume. The entry _Tockinosh, John, ii, 23._ does not correspond
to the text.


Corrections.

The first line indicates the original, the second the correction.

p. 80:

  with a Cnmmission from some of Mankind
  with a Commission from some of Mankind

p. 116:

  Witchcraft, because the _Emher_
  Witchcraft, because the _Ember_

p. 125:

  it is to he hoped that
  it is to be hoped that

p. 193:

  reckons up Withcraft among the Works
  reckons up Witchcraft among the Works

Footnote 72:

  about A.D. 277, and his Docrine
  about A.D. 277, and his Doctrine

Footnote 78:

  of the Hononrable Persons
  of the Honorable Persons

Footnote 89:

  The others will be noticed onward, in the Account o the Trials.
  The others will be noticed onward, in the Account of the Trials.

Footnote 97:

  The same Gentleman mentioned in _Note_ 86, _Page_ 64.
  The same Gentleman mentioned in _Note_ 86, _Page_ 157.


Errata.

The first line indicates the original, the second how it should read.

p. 25:

  threatning bittterly to kill
  threatning bitterly to kill

p. 32:

  which the Old _Serpent_ made where he did his _first Adddress_
  which the Old _Serpent_ made where he did his _first Address_

p. 103:

  on so flight
  on so slight


p. 141:

  found no redress in this matter, accountea ourselves
  found no redress in this matter, accounted ourselves

p. 193:

  it were very improper to place it with Drunkennness
  it were very improper to place it with Drunkenness