PART III.

An Account of the Differences in SALEM Village.

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

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

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

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

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

4. Neither could we in Conscience join with Mr. Parris, in many of the Requests which he made in Prayer, referring to the trouble then among us and upon us; therefore thought it our most safe and peaceable way to withdraw.

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

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

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

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

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

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

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

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

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

[57] We whose Names are under written, heard this Paper read to our Pastor, Mr. Samuel Parris, the 21st of April, 1693.

Mr. Parris's Acknowledgment.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Samuel Parris.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To the Honourable Wait Winthrop,[86] Elisha Cook,[87] and Samuel Sewall, Esquires, Arbitrators indifferently chosen, between Mr. Samuel Parris, and the inhabitants of Salem Village.

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

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

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

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

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

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

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

John Tarball,[89] Attornies for the people of the Village.
Samuel Nurse,
Jos. Putnam,
Dan. Andrew,

Boston, July 21, 1697.

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

FOOTNOTES:

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

[80] Perhaps a typographical Error. Nathaniel Ingerson or Ingersoll is undoubtedly meant. Edward Pulman is Edward Putman; Nurce is since Nourse; Jarboll is Tarbell.

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

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

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

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

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

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

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

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

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

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