FOOTNOTES:
[44] Probably the same whose Name appears in sundry Publications as Symmonds. Walker, Sufferings of the Clergy, ii, 361, calls him Simmons, and speaks very dubiously of him, as though he was a great Sufferer both for, and for not being a Puritan. See also Ibid, Part i, 67, 68. Neale, Hist. Puritans, ii, 19-20. Brooks's Lives, iii, 110-11. Old Thomas Fuller was well acquainted with Mr. Symonds, and gives an Anecdote or two about him in his Worthies, and tells us he died about 1649, in London. He died in 1649, in London.
[45] As to the Loyalty professed, that required pretty strong Assurances on the Part of the prominent Men of New England, to gain it Credence among the Officials in Old England; for not long before an Agent of Massachusetts had asserted that "the Acts of that Colony were not subject to any reëxamination in England;" and a Writer of 1688 that "till the Reign of his present Majesty, James II, New England would never submit to any Governor sent from England, but lived like a Free State."
[46] The Work here referred to was published in 1689. Its Title abridged was—Memorable Providences relating to Witchcrafts and Possessions, with some Sermons annexed. Its being republished and commended by Baxter, only shows that that great Man was as much benighted as the Rest of the World, so far as the Matter in Hand is concerned.
[47] This Amalgamation of Creeds was often attempted by the more catholic Portion of the Community, and as often defeated by the more dogmatical Part, from the first Settlement of the Country to this Day. When there is but one Interest to serve, and when that one Interest is agreed upon, then will a millenial Amalgamation of Creeds take place.
[48] In the first Settlement of the Country, when all, or nearly all were within the Pale of the Church, or directly under the Eye of the Minister or a Magistrate, there was little Need of Courts, Constables and Lawyers; but in a growing Community those Days must necessarily be of limited Duration; and as there never was a Community of any considerable Numbers, in Times past, wherein there were no Monsters or Goblins, such a Community is hardly to be expected to be found in Time to come.
[49] It is human Nature for People to resent being taunted with Faults, whether they be real or imaginary. While a few will reform the many will cling to Error with more Tenacity. Thus the enormous Crime of Slavery—few Men were so depraved by Nature as to maintain that it was right, in reasoning with themselves; while, when it was harshly denounced as a vile Felony, Anger took the Place of Reason in the Slaveholder, and here Argument only served to rivet firmer the Fetters intended to be removed. So it was with other less heinous Offences.
[50] This and similar Expressions were in frequent Use by nearly all the early Writers on American Affairs. "In this Howling Wilderness," "in these goings down of the Sun," &c., &c.
[51] This "famous Person" was Mr. Giles Firmin. See N. E. Hist. and Gen. Reg. iv, 11; also Felt, Eccl. Hist. N. Eng., ii, 48. Nathaniel Ward has a very similar Passage: "I thank God that I have lived in a Colony of many thousand English almost these twelve Years, am held a very sociable Man, yet I may considerately say, I never heard but one Oath sworne, nor never saw one Man drunk, nor never heard of three Women Adulteresses in all this time, that I can call to mind."—Simple Cobber, 67, Pulsifer's Edition, 1843. The Reader will find much that is highly interesting respecting the Worthies mentioned in this Note in Mr. J. Ward Dean's Life of Nathaniel Ward, now ready for Publication.
[52] Ideas similar to these are often met with in the Magnalia and other Writings of the Author. But he was by no means singular in his Notions regarding the Devil. Most of the Divines of Dr. Mather's Day inculcated the same Sentiments, to say nothing of those of a later Day.
[53] This frank Acknowledgment that Witchcraft was "snarl'd" and "unintelligible," would seem to have been a sufficient Reason for letting it alone. But Reason and Superstition cannot exist together.
[54] It is not very clear to what particular Case the Author refers. See Hist. and Antiqs. Boston, 283, 309. "More than forty Years ago" is too indefinite for present historical Purposes.
[55] It has long been perfectly clear that the Devil did get in his Juggles, and that he did succeed, almost beyond Belief, in confounding the Understanding of the whole Community, and particularly that of our Author. Respecting Witchcraft in Sweden, &c., consult Dr. Anthony Horneck's Relation of the Swedish Witches.
[56] It is not strange that English Writers talk about the "Colony of Boston," when our own best informed Natives speak in this careless Manner about the "Province of New-England."
[57] The serious Consideration of this Postulate was the primary Cause of the Reaction which followed the Prosecution. See Dr. I. Mather's Cases of Conscience. MS. in the Editor's Possession.
[58] The Incomprehensibleness of the Creator is nowhere more strikingly expressed than in the following old Lines:
What mortal Man can with a Span mete out Eternity?
Or fathom it by Depth of Wit or Strength of Memory?
The lofty Sky is not so high, Hell's Depth to this is small;
The World so wide is but a Stride, compared therewithal.
It is a main great Ocean, withouten Bank or Bound:
A deep Abyss, wherein there is no Bottom to be found.
Day of Doom, Edit. 1715, P. 51.
[59] In the Notes of Butler and Dr. Nash to Hudibras the Reader will find some Amusement respecting the Witches of Lapland. Although the Laplanders are described as a miserable Race, they could not have been much behind the English in Matters of Superstition at this Period. Dr. Heylyn says the Laplanders, "at their first going out of their Doores in a Morning vse to giue worship and diuine honour all the Day following, to that liuing Creature what ere it be, which they see at their first going out." Mikrokosmos, 328, Edit. 1624, 4to.
[60] It does not appear to have occurred to the Doctor that a good Spirit might have been the Author of such darting Operations.
[61] It would have been gratifying to at least some of the Author's Readers if he had informed them how, where and when he became possessed of the Art of Sorcery, and as he acknowledges having the Art, how he escaped Prosecution. This is parum claris lucem dare indeed.
[62] This Hopefulness occasionally breaks out. It ill agrees with the doleful Tone often expressed, in various Parts of the Doctor's Writings—that "New England is on the broad Road to Perdition."
[63] This has Reference to the Favor expected at the Hands of William and Mary. The new Charter granted by them was received in Boston on the 14th of May, 1692. Sir Wm. Phipps came over at the same Time and assumed the Office of Governor.
[64] William Stoughton, afterwards Governor.
[65] These were to be 28 in Number. As the early Histories do not name them I copy them here from the Charter as printed in 1726: "Simon Broadstreet, John Richards, Nathanael Saltonstall, Wait Winthrop, John Philips, James Russell, Samuel Sewall, Samuel Appleton, Bartholomew Gedney, John Hathorn, Elisha Hutchinson, Robert Pike, Jonathan Corwin, John Jolliffe, Adam Winthrop, Richard Middlecot, John Foster, Peter Sergeant, Joseph Lynd, Samuel Heyman, Stephen Mason, Thomas Hinkley, William Bradford, John Walley, Barnabas Lothrop, Job Alcot, Samuel Daniel, and Silvanus Davis, Esquires." Isaac Addington was appointed Secretary. Nearly all noticed in Allen's Amer. Biog. Dict.
[66] The horrible Picture drawn in this long Paragraph has Reference especially to the still deep Current among the few who did not believe in Witchcraft, or at least who did not believe in extreme Measures against those accused of it.
[67] Strange Source, indeed, whence to hear a Plea for Charity!
[68] Did this Fact suggest the Idea of the Happy Family to the Keepers of modern Menageries? The Freshet is not mentioned by the Chroniclers.
[69] There was a Proposition, it is said, to send to England to engage one Matthew Hopkins, a professed Witch-finder, then in high repute in that Country. See History and Antiquities of Boston, 309.
[70] It is at every Step surprising to observe how the Writer assumes to be the Judge, in this at the same Time "dark and incomprehensible Business," as it is frequently acknowledged by him to be.
AN ABSTRACT OF MR. PERKINS'S[71]
WAY FOR THE DISCOVERY
OF WITCHES.
I. There are Presumptions, which do at least probably and conjecturally note one to be a Witch. These give occasion to Examine, yet they are no sufficient Causes of Conviction.
II. If any Man or Woman be notoriously defamed for a Witch, this yields a strong Suspition. Yet the Judge ought carefully to look, that the Report be made by Men of Honesty and Credit.
III. If a Fellow-Witch, or Magician, give Testimony of any Person to be a Witch; this indeed is not sufficient for Condemnation; but it is a fit Presumption to cause a straight Examination.
IV. If after Cursing there follow Death, or at least some mischief: for Witches are wont to practise their mischievous Facts by Cursing and Banning: This also is a sufficient matter of Examination, tho' not of Conviction.
V. If after Enmity, Quarrelling, or Threatning, a present mischief does follow; that also is a great Presumption.
[15] VI. If the Party suspected be the Son or Daughter, the man-servant or maid-servant, the Familiar Friend, near Neighbor, or old Companion, of a known and convicted Witch; this may be likewise a Presumption; for Witchcraft is an Art that may be learned, and conveyed from man to man.
VII. Some add this for a Presumption: If the Party suspected be found to have the Devil's mark; for it is commonly thought, when the Devil makes his Covenant with them, he alwaies leaves his mark behind them, whereby he knows them for his own:—a mark whereof no evident Reason in Nature can be given.
VIII. Lastly, If the party examined be Unconstant, or contrary to himself, in his deliberate Answers, it argueth a Guilty Conscience, which stops the freedom of Utterance. And yet there are causes of Astonishment, which may befal the Good, as well as the Bad.
IX. But then there is a Conviction, discovering the Witch, which must proceed from just and sufficient proofs, and not from bare presumptions.
X. Scratching of the suspected party, and Recovery thereupon, with several other such weak Proofs; as also, the fleeting of the suspected Party, thrown upon the Water; these Proofs are so far from being sufficient, that some of them are, after a sort, practices of Witchcraft.
XI. The Testimony of some Wizzard, tho' offering to shew the Witches Face in a Glass: This, I grant, may be a good Presumption, to cause a strait Examination; but a sufficient Proof of Conviction it cannot be. If the Devil tell the Grand Jury, that the person in question is a Witch, and offers withal to confirm the same by Oath, should the Inquest receive his Oath or Accusation to condemn the man? Assuredly no. And yet, that is as much as the Testimony of another Wizzard, who only by the Devil's help reveals the Witch.
XII. If a man, being dangerously sick, and like to dy, upon Suspicion, will take it on his Death, that such an one hath bewitched him, it is an Allegation of the same nature, which may move the Judge to examine the Party, but it is of no moment for Conviction.
XIII. Among the sufficient means of Conviction, the first is, the free and voluntary Confession of the Crime, made by the party suspected and accused, after Examination. I say not, that a bare confession is sufficient, but a Confession after due Examination, taken upon pregnant presumptions. What needs now more witness or further Enquiry?
XIV. There is a second sufficient Conviction, by the Testimony of two Witnesses, of good and honest Report, avouching before the Magistrate, upon their own Knowledge, the two things: either that the party accused hath made a League with the Devil, or hath done some known practices of witchcraft. And, all Arguments that do necessarily prove either of these, being brought by two sufficient Witnesses, are of force fully to convince the party suspected.
XV. If it can be proved, that the party suspected hath called upon the Devil, or desired his Help, this is a pregnant proof of a League formerly made between them.
XVI. If it can be proved, that the party hath entertained a Familiar Spirit, and had Conference with it, in the likeness of some visible Creatures; here is Evidence of witchcraft.
XVII. If the witnesses affirm upon Oath, that the suspected person hath done any action or work which necessarily infers a Covenant made, as, that he hath used En-[16]chantments, divined things before they come to pass, and that peremptorily, raised Tempests, caused the Form of a dead man to appear; it proveth sufficiently, that he or she is a Witch.[72] This is the Substance of Mr. Perkins.
'Take next the Sum of Mr. Gaules[73] Judgment about the Detection of Witches. 1. Some Tokens for the Trial of Witches are altogether unwarrantable. Suchare the old Paganish Sign, the Witches Long Eyes; the Tradition of Witches not weeping; the casting of the Witch into the Water, with Thumbs and Toes ty'd a-cross. And many more such Marks, which if they are to know a Witch by, certainly 'tis no other Witch, but the User of them. 2. There are some Tokens for the Trial of Witches, more probable, and yet not so certain as to afford Conviction. Such are strong and long Suspicion: Suspected Ancestors, some appearance of Fact, the Corps bleeding upon the Witches touch, the Testimony of the Party bewitched, the supposed Witches unusual Bodily marks, the Witches usual Cursing and Banning, the Witches lewd and naughty kind of Life. 3. Some Signs there are of a Witch, more certain and infallible. As, firstly, Declining of Judicature, or faultering, faulty, unconstant, and contrary Answers, upon judicial and deliberate examination. Secondly, When upon due Enquiry into a person's Faith and Manners, there are found all or most of the Causes which produce Witchcraft, namely, God forsaking, Satan invading, particular Sins disposing; and lastly, a compact compleating all. Thirdly, The Witches free Confession, together with full Evidence of the Fact. Confession without Fact may be a meer Delusion, and Fact without Confession may be a meer Accident. 4thly, The semblable Gestures and Actions of suspected Witches, with the comparable Expressions of Affections, which in all Witches have been observ'd and found very much alike. Fifthly, The Testimony of the Party bewitched, whether pining or dying, together with the joynt Oaths of sufficient persons, that have seen certain prodigious Pranks or Feats, wrought by the Party accused. 4. Among the most unhappy circumstances to convict a Witch, one is, a maligning and oppugning the Word, Work, and Worship of God, and by any extraordinary sign seeking to seduce any from it. See Deut. 13. 1, 2, Mat. 24. 24. Act. 13. 8, 10. 2 Tim. 3. 8. Do but mark well the places, and for this very Property (of thus opposing and perverting) they are all there concluded arrant and absolute Witches. 5. It is not requisite, that so palpable Evidence of Conviction should here come in, as in other more sensible matters; 'tis enough, if there be but so much circumstantial Proof or Evidence, as the Substance, Matter, and Nature of such an abstruse Mystery of Iniquity will well admit. [I suppose he means, that whereas in other Crimes we look for more direct proofs, in this there is a greater use of consequential ones.] 'But I could heartily wish, that the Juries were empanell'd of the most eminent Physicians, Lawyers, and Divines that a Country could afford. In the mean time 'tis not to be called a Toleration, if Witches escape, where Conviction is wanting. To this purpose our Gaule.'
I will transcribe a little from one Author more, 'tis the Judicious Bernard of Batcomb,[74] who in his Guide to grand Jurymen, after he has mention'd several things that are shrewd Presumptions of a Witch, proceeds to such things as are the Convictions of such an one. And he says, 'A witch in league with the Devil is convicted by [1][75] these Evidences; I. By a witches Mark; which is on the Baser sort of Witches; and this, by the Devils either Sucking or Touching of them. Tertullian says, It is the Devils custome to mark his. And note, That this mark is Insensible, and being prick'd it will not Bleed. Sometimes, its like a Teate; sometimes but a Blewish Spot; sometimes a Red one; and sometimes the flesh Sunk: but the Witches do sometimes cover them. II. By the Witches Words. As when they have been heard calling on, speaking to, or Talking of their Familiars; or, when they have been heard Telling of Hurt they have done to man or beast: Or when they have been heard Threatning of such Hurt; Or if they have been heard Relating their Transportations. III. By the Witches Deeds. As when they have been seen with their Spirits, or seen secretly Feeding any of their Imps. Or, when there can be found their Pictures, Poppets, and other Hellish Compositions. IV. By the Witches Extasies: With the Delight whereof, Witches are so taken, that they will hardly conceal the same: Or, however at some time or other, they may be found in them. V. By one or more Fellow-Witches, Confessing their own Witchcraft, and bearing Witness against others; if they can make good the Truth of their Witness, and give sufficient proof of it. As, that they have seen them with their Spirits or, that they have Received Spirits from them; or that they can tell, when they used Witchery-Tricks to Do Harm; or, that they told them what Harm they had done; or that they can show the mark upon them; or, that they have been together in their Meetings; and such like. VI. By some Witness of God Himself, happening upon the Execrable Curses of Witches upon themselves, Praying of God to show some Token, if they be Guilty. VII. By the Witches own Confession, of Giving their Souls to the Devil. It is no Rare thing, for Witches to Confess.'
They are Considerable Things, which I have thus Recited; and yet it must be with Open Eyes, kept upon Open Rules, that we are to follow these things.
S. 8. But Juries are not the only Instruments to be imploy'd in such a Work; all Christians are to be concerned with daily and fervent Prayers, for the assisting of it. In the Days of Athanasius, the Devils were found unable to stand before that Prayer, however then used perhaps with too much of Ceremony, Let God Arise, Let his Enemies be scattered. Let them also that Hate Him, flee before Him.
O that instead of letting our Hearts Rise against one another, our Prayers might Rise unto an high pitch of Importunity, for such a Rising of the Lord! Especially, Let them that are Suffering by Witchcraft, be sure to stay and pray, and Beseech the Lord thrice, even as much as ever they can, before they complain of any Neighbour for afflicting them. Let them also that are accused of Witchcraft, set themselves to Fast and Pray, and so shake off the Dæmons that would like Vipers fasten upon them; and get the Waters of Jealousie made profitable to them.
And Now, O Thou Hope of New-England, and the Saviour thereof in the Time of Trouble; Do thou look mercifully down upon us, & Rescue us, out of the Trouble which at this time do's threaten to swallow us up. Let Satan be shortly bruised under our Feet, and Let the Covenanted Vassals of Satan, which have Traiterously brought him in upon us, be Gloriously Conquered, by thy Powerful and Gracious Presence in the midst of us. Abhor us not, O God, but cleanse us, but heal us, but save us, for the sake of thy Glory. Enwrapped in our Salvations. By thy Spirit, Lift up a standard against our infernal adversaries, Let us quickly find thee making of us glad, according to the Days wherein we have been afflicted. Accept of all our Endeavours to glorify thee, in the Fires that are upon us; and among the rest, Let these my poor and weak essays, composed with what Tears, what Cares, what Prayers, thou only knowest, not want the Acceptance of the Lord.