PART II.
A Letter to Mr. C. M.
Boston, Jan. 11th, 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.
IN the Evening when the Sun was withdrawn, giving place to Darkness to succeed, I with some others were drawn by curiosity to see Margaret Rule, and so much the rather because it was reported Mr.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 19th, 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 29th, 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.
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 15th, 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.
| Copia | ROBERT EARLE.[47] |
| 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 15th 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 24th. 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 19th, 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.)
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 1st. 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 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 2d. 3rd. 4th. and 5th Articles he concedes to, as having nothing to object against them, but that they are his belief; and that the 6th. and 7th. 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 20th, 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, | Fellows. | |
| Char. Morton, | ||
| Sam. Willard, | ||
| Cotton Mather, | ||
| 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.
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,[a] Wars,[b] Diseases,[c] Tempests[d] and can render the most solid things invisible,[e] 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.
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. |Cases of Conscience, ult.|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.
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; |Vid. The Declaration, as drawn by the Deputies with the Assistance of the Ministers; but receiv'd a Nonconcurrence.|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.
[a] Wonders of the Invisible World, p. 17, 18.
[b] p. 18.
[c] Cases of Conscience, p. 63.
[d] Remarkable providences, p. 124.
[e] 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.
[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.
[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.