A further account of the tryals of the New-England witches with the observations of a person who was upon the place several days when the suspected witches were first taken into examination : to which is added, Cases of conscience concerning witchcrafts and evil spirits personating men / written at the request of the ministers of New-England by Increase Mather ...

A further account of the tryals of the New-England witches with the observations of a person who was upon the place several days when the suspected witches were first taken into examination : to which is added, Cases of conscience concerning witchcrafts and evil spirits personating men / written at the request of the ministers of New-England by Increase Mather ...

Table of contents

Title page

Advertiſement.

[1]

A TRUE NARRATIVE of ſome Remarkable Paſſages relating to ſundry Perſons afflicted by Witchcraft at Salem Village in New-England, which happened from the 19th. of March to the 5th. of April, 1692.

A Further Account of the Tryals of the New-England Witches, ſent in a Letter from thence, to a Gentleman in London.

[2]

Title page

Chriſtian READER.

CASES of CONSCIENCE CONCERNING Witchcrafts.

The CONTENTS.

POSTSCRIPT.

The Return of ſeveral Miniſters conſulted by his Excellency, and the Honourable Council, upon the preſent Witchcrafts in Salem Village.

Books now in the Preſs, and going to it, Printed for John Dunton, at the Raven in the Poultry.

The New PROPOSALS are as follow, Viz.

Books lately Printed for John Dunton, at the Raven in the Poultry.

§

[Page]

[Page]

A FURTHER ACCOUNT OF THE TRYALS OF THE New-England Witches.

WITH THE OBSERVATIONS Of a Perſon who was upon the Place ſeveral Days when the ſuſpected Witches were firſt taken into Examination.

To which is added, Caſes of Conſcience Concerning Witchcrafts and Evil Spirits Perſonating Men.

Written at the Requeſt of the Miniſters of New-England.

By Increaſe Mather, Preſident of Harvard Colledge.

Licenſed and Entred according to Order.

London: Printed for I. Dunton, at the Raven in the Poultrey 1693. Of whom may be had the Third Edition of Mr. Cotton Mather's Firſt Account of the Tryals of the New-England Witches, Printed on the ſame ſize with this Laſt Account, that they may bind up together.

Advertiſement.

[Page]

THere is now preparing for the Preſs, An APPENDIX to this Work, giving an Account of the late Diſpoſſeſſing of a Perſon in England by Faſting and Prayer. Printed by the Conſent of the Miniſter chiefly concern'd. With a Preface to it by a Reverend Divine living in London. Printed for John Dunton, at the Raven in the Poultrey.

§

A TRUE NARRATIVE of ſome Remarkable Paſſages relating to ſundry Perſons afflicted by Witchcraft at Salem Village in New-England, which happened from the 19th. of March to the 5th. of April, 1692.

[Page]

Collected by Deodat Lawſon.

ON the Nineteenth day of March laſt I went to Salem Village, and lodged at Nathaniel Ingerſol's near to the Miniſter Mr. P's. Houſe, and preſently after I came into my Lodging, Capt. Walcut's Daughter Mary came to Lieut. Ingerſol's and ſpake to me; but ſuddenly after, as ſhe ſtood by the Door, was bitten, ſo that ſhe cryed out of her Wriſt, and looking on it with a Candle, we ſaw apparently the marks of Teeth, both upper and lower ſet, on each ſide of her Wriſt.

In the beginning of the Evening I went to give Mr. P. a Viſit. When I was there, his Kinſwoman, Abigail Williams, (about 12 Years of Age) had a grievous fit; ſhe was at firſt hurried with violence to and fro in the Room (though Mrs. Ingerſol endeavoured to hold her) ſometimes making as if ſhe would fly, ſtretching up her Arms as high as ſhe could, and crying, Whiſh, Whiſh, Whiſh, ſeveral times; preſently after ſhe ſaid, there wa [...] Goodw. N. and ſaid, Do you not ſee her? Why there ſhe ſtands! And ſhe ſaid, Goodw. N. offered her THE BOOK, but ſhe was reſolved ſhe would not take it, ſaying often, I wont, I wont, I wont take it, I do not know what Book it is: I am ſure it is none of God▪s Book, it is the Devil's Book for ought I know. After that, ſhe run to the Fire, and begun to throw Firebrands about the Houſe, and run againſt the Back, as if ſhe would run up Chimney, and, as they ſaid, ſhe had attempted to go into the Fire in other Fits.

[Page]On Lords Day, the Twentieth of March, there were ſundry of the afflicted Perſons at Meeting, as, Mrs. Pope, and Goodwife Bibber, Abigail Williams, Mary Walcut, Mary Lewes, and Doctor Grigg's Maid. There was alſo at Meeting, Goodwife C. (who was afterward Examined on ſuſpicion of being a Witch:) They had ſeveral ſore Fits in the time of Publick Worſhip, which did ſomething interrupt me in my firſt Prayer, being ſo unuſual. After Pſalm was ſung, Abigail Williams ſaid to me, Now ſtand up, and name your Text! And after it was read, ſhe ſaid, It is a long Text. In the beginning of Sermon, Mrs. Pope, a Woman afflicted, ſaid to me, Now there is enough of that. And in the Afternoon, Abigail Williams, upon my referring to my Doctrine, ſaid to me, I know no Doctrine you had, If you did name one, I have forgot it.

In Sermon time, when Goodwife C. was preſent in the Meeting-Houſe, Ab. W. called out, Look where Goodwife C. ſits on the Beam ſuckling her Yellow Bird betwixt her fingers! Ann Putman, another Girle afflicted, ſaid, There was a Yellow Bird ſat on my Hat as it hung on the Pin in the Pulpit; but thoſe that were by, reſtrained her from ſpeaking loud about it.

On Monday the 21st. of March, the Magiſtrates of Salem appointed to come to Examination of Goodwife C. And about Twelve of the Clock they went into the Meeting-Houſe, which was thronged with Spectators. Mr. Noyes began with a very pertinent and pathetical Prayer; and Goodwife C. being called to anſwer to what was alledged againſt her, ſhe deſired to go to Prayer, which was much wondred at, in the preſence of ſo many hundred People: The Magiſtrates told her, they would not admit it; they came not there to hear her Pray, but to Examine her, in what was Alledged againſt her. The Worſhipful Mr. Hathorne asked her, Why ſhe afflicted thoſe Children? She ſaid, ſhe did not Afflict them. He asked her, who did then? She ſaid, I do not know; How ſhould I know? The Number of the Afflicted Perſons were about that time Ten, viz. Four Married Women, Mrs. Pope, Mrs. Putman, Goodwife Bibber, and an Ancient Woman, named Goodall; three Maids, Mary Walcut, Mercy Lewes, at Thomas Putman's, and a Maid at Dr. Griggs's; there were three Girls from 9 to 12 Years of Age, each of them, or thereabouts, viz. Elizabeth Parris, Abigail Williams, and Ann Putman; theſe were moſt of them at Goodwife C's. Examination, and did vehemently [Page] Accuſe her in the Aſſembly of Afflicting them, by Biting, Pinching, Strangling, &c. And that they did in their Fits ſee her Likeneſs coming to them, and bringing a Book to them; ſhe ſaid, ſhe had no Book; they affirmed, ſhe had a Yellow Bird, that uſed to ſuck betwixt her Fingers, and being asked about it, if ſhe had any Familiar Spirit, that attended her? ſhe ſaid, She had no Familiarity with any ſuch thing. She was a Goſpel Woman: Which Title ſhe called her ſelf by; and the Afflicted Perſons told her, Ah! ſhe was A Goſpel Witch. Ann Putman did there affirm, that one day when Lieutenant Fuller was at Prayer at her Father's Houſe, ſhe ſaw the ſhape of Goodwife C. and ſhe thought Goodwife N. Praying at the ſame time to the Devil; ſhe was not ſure it was Goodwife N. ſhe thought it was; but very ſure ſhe ſaw the ſhape of Goodwife C. The ſaid C. ſaid, they were poor diſtracted Children, and no heed to be given to what they ſaid. Mr. Hathorne and Mr. Noyes replyed, It was the Judgment of all that were preſent, they were Bewitched, and only ſhe the Accuſed Perſon ſaid, they were Diſtracted. It was obſerved ſeveral times, that if ſhe did but bite her under lip in time of Examination, the Perſons afflicted were bitten on their Arms and Wriſts, and produced the Marks before the Magiſtrates, Miniſters, and others. And being watched for that, if ſhe did but Pinch her Fingers, or Graſp one Hand hard in another, they were Pinched, and produced the Marks before the Magiſtrates, and Spectators. After that, it was obſerved, that if ſhe did but lean her Breaſt againſt the Seat in the Meeting-Houſe, (being the Bar at which ſhe ſtood) they were afflicted. Particularly Mrs. Pope complained of grievous Torment in her Bowels, as if they were torn out. She vehemently accuſed the ſaid C. as the Inſtrument, and firſt threw her Muff at her; but that flying not home, ſhe got off her Shoe, and hit Goodwife C. on the Head with it. After theſe Poſtures were watched, if the ſaid C. did but ſtir her Feet, they were afflicted in their Feet, and ſtamped fearfully. The afflicted Perſons asked her, why ſhe did not go to the Company of Witches which were before the Meeting-Houſe Muſtering? Did ſhe not hear the Drum beat? They accuſed her of having Familiarity with the Devil, in the time of Examination, in the ſhape of a Black Man whiſpering in her Ear; they affirmed, that her Yellow Bird ſucked betwixt her Fingers in the Aſſembly; and Order being given to ſee [Page] if there were any ſign, the Girl that ſaw it, ſaid, it was too late now; ſhe had removed a Pin, and put it on her Head; which was found there ſticking upright.

They told her, ſhe had Covenanted with the Devil for ten Years, ſix of them were gone, and four more to come. She was required by the Magiſtrates to anſwer that Queſtion in the Catechiſm, How many perſons be there in the God-head? She anſwered it but oddly, yet was there no great thing to be gathered from it; ſhe denied all that was charged upon her, and ſaid, They could not prove a Witch; ſhe was that Afternoon Committed to Salem-Priſon; and after ſhe was in Cuſtody, ſhe did not ſo appear to them, and afflict them as before.

On Wedneſday the 23d. of March, I went to Thomas Putman's, on purpoſe to ſee his Wife: I found her lying on the Bed, having had a ſore Fit a little before; ſhe ſpake to me, and ſaid, ſhe was glad to ſee me; her Husband and ſhe both deſired me to Pray with her while ſhe was ſenſible; which I did, though the Apparition ſaid, I ſhould not go to Prayer. At the firſt beginning ſhe attended; but after a little time, was taken with a Fit; yet continued ſilent, and ſeemed to be Aſleep: When Prayer was done, her Husband going to her, found her in a Fit; he took her off the Bed, to ſet her on his Knees, but at firſt ſhe was ſo ſtiff, ſhe could not be bended; but ſhe afterwards ſat down, but quickly began to ſtrive violently with her Arms and Leggs; ſhe then began to Complain of, and as it were to Converſe Perſonally with, Goodwife N. ſaying, Goodwife N. Be gone! Be gone! Be gone! are you not aſhamed, a Woman of your Profeſſion, to afflict a poor Creature ſo? What hurt did I ever do you in my life? You have but two Years to live, and then the Devil will torment your Soul; for this your Name is blotted out of God's Book, and it ſhall never be put in God's Book again; be gone for ſhame, are you not afraid of that which is coming upon you? I know, I know what will make you afraid; the wrath of an Angry God, I am ſure that will make you afraid; be gone, do not torment me, I know what you would have (we judged ſhe meant, her Soul) but it is out of your reach; it is cloathed with the white Robes of Chriſt's Righteouſneſs. After this, ſhe ſeemed to diſpute with the Apparition about a particular Text of Scripture. The Apparition ſeemed to deny it; (the Womans Eyes being faſt cloſed all this time) ſhe ſaid, She was ſure there was ſuch a Text, [Page] and ſhe would tell it; and then the Shape would be gone, for, ſaid ſhe, I am ſure you cannot ſtand before that Text! Then ſhe was ſorely Afflicted, her Mouth drawn on one ſide, and her Body ſtrained for about a Minute, and then ſaid, I will tell, I will tell; it is, it is, it is, three or four times, and then was afflicted to hinder her from telling, at laſt ſhe broke forth, and ſaid, It is the third Chapter of the Revelations. I did ſomething ſcruple the reading it, and did let my ſcruple appear, leſt Satan ſhould make any Superſtitiouſly to improve the Word of the Eternal God. However, tho' not verſed in theſe things, I judged I might do it this once for an Experiment. I began to read, and before I had near read through the firſt Verſe, ſhe opened her Eyes, and was well; this Fit continued near half an hour. Her Husband and the Spectators told me, ſhe had often been ſo relieved by reading Texts that ſhe named, ſomething pertinent to her Caſe; as Iſa. 40. 1. Iſa. 49. 1. Iſa. 50. 1. and ſeveral others.

On Thurſday the Twenty Fourth of March, (being in courſe the Lecture-Day at the Village) Goodwife N. was brought before the Magiſtrates Mr. Hathorne and Mr. Corwin, about Ten of the Clock in the Forenoon, to be Examined in the Meeting-Houſe, the Reverend Mr. Hale begun with Prayer, and the Warrant being read, ſhe was required to give Anſwer, Why ſhe afflicted thoſe perſons? She pleaded her own Innocency with earneſtneſs. Thomas Putman's Wife, Abigail Williams, and Thomas Putman's Daughter accuſed her that ſhe appeared to them, and afflicted them in their Fits: but ſome of the others ſaid, that they had ſeen her, but knew not that ever ſhe had hurt them; amongſt which was Mary Walcut, who was preſently after ſhe had ſo declared bitten, and cryed out of her in the Meeting-Houſe, producing the Marks of Teeth on her wriſt. It was ſo diſpoſed, that I had not leiſure to attend the whole time of Examination, but both Magiſtrates and Miniſters told me, that the things alledged by the afflicted, and defences made by her, were much after the ſame manner as the former was. And her motions did produce like effects, as to Biting, Pinching, Bruſing, Tormenting, at their Breaſts, by her Leaning, and when bended back, were as if their Backs were broken. The afflicted Perſons ſaid, the Black Man whiſpered to her in the Aſſembly, and therefore ſhe could not hear what the Magiſtrates ſaid unto her. They ſaid alſo, that ſhe did then ride by the Meeting-Houſe, behind the Black Man. Thomas Putman's Wife had a grievous Fit in the time of Examination, to [Page] the very great impairing of her ſtrength, and waſting of her ſpirits, inſomuch as ſhe could hardly move hand or foot when ſhe was carried out. Others alſo were there grievouſly afflicted, ſo that there was once ſuch an hideous ſcriecth and noiſe (which I heard as I walked at a little diſtance from the Meeting-Houſe) as did amaze me, and ſome that were within, told me the whole Aſſembly was ſtruck with Conſternation, and they were afraid, that thoſe that ſate next to them were under the Influence of Witchcraft. This Woman alſo was that day committed to Salem Priſon. The Magiſtrates and Miniſters alſo did inform me, that they apprehended a Child of Sarah G. and examined it, being between 4 and 5 years of Age. And as to matter of Fact, they did unanimouſly affirm, that when this Child did but caſt its Eye upon the afflicted Perſons, they were tormented; and they held her Head, and yet ſo many as her Eye cold ſix upon were afflicted. Which they did ſeveral times make careful Obſervation of: The afflicted complained, they had often been Bitten by this Child, and produced the marks of a ſmall ſet of teeth accordingly; this was alſo committed to Salem Priſon, the Child looked hail, and well as other Children. I ſaw it at Lieut. Ingerſol's. After the Commitment of Goodw. N. Tho. Putman's Wife was much better, and had no violent Fits at all from that 24th. of March, to the 5th. of April. Some others alſo ſaid they had not ſeen her ſo frequently appear to them, to hurt them.

On the 25th. of March (as Capt. Stephen Sewal of Salem did afterwards inform me) Eliz. Paris had ſore Fits at his Houſe, which much troubled himſelf, and his Wife, ſo as he told me they were almoſt diſcouraged. She related, that the great Black Man came to her, and told her, if ſhe would be ruled by him, ſhe ſhould have whatſoever ſhe deſired, and go to a Golden City. She relating this to Mrs. Sewal, ſhe told the Child, it was the Devil, and he was a Lyar from the Beginning, and bid her tell him ſo, if he came again: which ſhe did accordingly, at the next coming to her, in her Fits.

On the 26th. of March, Mr. Hathorne, Mr. Corwin, and Mr. Higiſon, were at the Priſon-Keeper's Houſe to Examine the Child, and it told them there, it had a little Snake that uſed to ſuck on the loweſt Joynt of its Fore-Finger; and when they enquired where, pointing to other places, it told them, not there, but there, pointing on the loweſt Joint of the Fore-Finger, where they obſerved a deep Red Spot, about the bigneſs of a Flea-bite; they asked who gave it that Snake? whether the great Black Man? It ſaid no, its Mother gave it.

[Page]The 31 of March there was a Publick Faſt kept at Salem on account of theſe Afflicted Perſons. And Abigal Williams ſaid, that the Witches had a Sacrament that day at an houſe in the Village, and that they had Red Bread and Red Drink. The firſt of April, Mercy Lewis, Thomas Putman's Maid, in her Fit, ſaid, they did eat Red Bread, like Man's Fleſh, and would have had her eat ſome & but ſhe would not; but turned away her head, and ſpit at them, and ſaid, I will not Eat, I will not Drink, it is Blood, &c. ſhe ſaid, That is not the Bread of Life; that is not the Water of Life; Chriſt gives the Bread of Life; I will have none of it! The firſt of April alſo Marcy Lewis aforeſaid ſaw in her Fit a VVhite Man, and was with him in a glorious Place, which had no Candles nor Sun, yet was full of Light and Brightneſs; where was a great Multitude in White glittering Robes, and they Sung the Song in the fifth of Revelation, the 9th verſe, and the 110 Pſalm and the 149 Pſalm; and ſaid with her ſelf, How long ſhall I ſtay here! let me be along with you: She was loth to leave this place, and grieved that ſhe could tarry no longer. This white Man hath appeared ſeveral times to ſome of them, and given them notice how long it ſhould be before they had another Fit, which was ſometimes a day, or day and half, or more or leſs, it hath fallen out accordingly.

The 3d of April, the Lord's-day, being Sacrament-day, at the Village, Goodw. C. upon Mr. Parris's naming his Text, John 6, 70. One of them is a Devil, the ſaid Goodw. C. went immediately out of the Meeting-Houſe, and flung the Door after her violently, to the amazement of the Congregation. She was afterward ſeen by ſome in their Fits, who ſaid, O Goodw. C. I did not think to ſee you here! (and being at their Red bread and drink) ſaid to her, Is this a time to receive the Sacrament, you ran-away on the Lord's Day, and ſcorned to receive it in the Meeting-Houſe, and, Is this a time to receive it? I wonder at you! This is the ſum of what I either ſaw my ſelf, or did receive Information from perſons of undoubted Reputation and Credit.

Remarks of things more than ordinary about the Afflicted Perſons.

1. They are in their Fits tempted to be VVitches, are ſhewed the Liſt of the Names of others, and are tortured, becauſe they will not yeild to Subſcribe, or meddle with, or touch the BOOK, and are promiſed to have preſent Relief if they would do it.

[Page]2. They did in the Aſſembly mutually Cure each other, even with a Touch of their Hand, when Strangled, and otherwiſe Tortured; and would endeavour to get to their Afflicted, to relieve them.

3. They did alſo foretel when anothers Fit was a-coming, and would ſay, Look to her! ſhe will have a Fit preſently, which fell out accordingly, as many can bear witneſs, that heard and ſaw it.

4. That at the ſame time, when the Accuſed Perſon was preſent, the Afflicted Perſons ſaw her Likeneſs in other places of the Meeting-Houſe, ſuckling her Familiar, ſometimes in one place and poſture, and ſometimes in another.

5. That their Motions in their Fits are Preternatural, both as to the manner, which is ſo ſtrange as a well perſon could not Screw their Body into; & as to the violence alſo it is preternatural being much beyond the Ordinary force of the ſame perſon when they are in their right mind.

6. The eyes of ſome of them in their fits are exceeding faſt cloſed, and if you ask a queſtion they can give no anſwer, and I do believe they cannot hear at that time, yet do they plainely converſe with the Appearances, as if they did diſcourſe with real perſons.

7 They are utterly preſſed againſt any perſons Praying with them, and told by the appearances, they ſhall not go to Prayer, ſo Tho. Putmans wife was told, I ſhould not Pray; but ſhe ſaid, I ſhould: and after I had done, reaſoned with the Appearance, Did not I ſay he ſhould go to Prayer.

8 The forementioned Mary VV. being a little better at eaſe, the Afflicted perſons ſaid, ſhe had ſigned the Book; and that was the reaſon ſhe was better. Told me by Edward Putman.

Remarks concerning the Accuſed.

1 For introduction to the diſcovery of thoſe that afflicted them It is reported Mr. Parris's Indian Man, and Woman, made a Cake of Rye Meal, and the Childrens water, baked it in the Aſhes, and gave it to a Dog, ſince which they have diſcovered, and ſeen particular perſons hurting of them.

2 In Time of Examination, they ſeemed little affected, though all the Spectators were much grieved to ſee it.

3 Natural Actions in them produced Preternatural actions in the Afflicted, ſo that they are their own Image without any Poppits of Wax or otherwiſe.

[Page]4. That they are accuſed to have a Company about 23 or 24 and they did Muſter in Armes, as it ſeemed to the Afflicted Perſons.

5. Since they were confined, the Perſons have not been ſo much Afflicted with their appearing to them, Biteing or Pinching of them &c.

6. They are reported by the Afflicted Perſons to keep dayes of Faſt and dayes of Thanksgiving, and Sacraments; Satan endeavours to Transforme himſelf to an Angel of Light, and to make his Kingdom and Adminiſtrations to reſemble thoſe of our Lord Jeſus Chriſt.

7. Satan Rages Principally amongſt the Viſible Subjects of Chriſt's Kingdom and makes uſe (at leaſt in appearance) of ſome of them to Afflict others; that Chriſt's Kingdom may be divided againſt it ſelf, and ſo be weakened.

8. Several things uſed in England at Tryal of Witches, to the Number of 14 or 15 which are wont to paſs inſtead of, or in Concurrence with VVitneſſes, at leaſt 6 or 7 of them are found in theſe accuſed ſee Keebles Statutes.

9. Some of the moſt ſolid Afflicted Perſons do affirme the ſame things concerning ſeeing the accuſed out of their Fitts as well as in them.

10. The Witches had a Faſt, and told one of the Afflicted Girles, ſhe muſt not Eat, becauſe it was Faſt Day, ſhe ſaid, ſhe would: they told her they would Choake her then; which when ſhe did eat, was endeavoured.

A Further Account of the Tryals of the New-England Witches, ſent in a Letter from thence, to a Gentleman in London.

HEre were in Salem, June 10. 1692. about 40 perſons that were afflicted with horrible torments by Evil Spirits, and the afflicted have accuſed 60 or 70 as Witches, for that they have Spectral appearances of them, tho the Perſons are abſent when they are tormented. When theſe Witches were Tryed, ſeveral of them confeſſed a contract with the Devil, by ſigning his Book, and did expreſs much ſorrow for the ſame, delareing alſo thir Confederate Witches, and ſaid the Tempters of them deſired 'em to ſign the Devils Book, who tormented them till they did it. There were at the time of Examination, before many hundreds of Witneſſes▪ ſtrange Pranks play'd; ſuch as the taking Pins out of the Clothes of the afflicted, and thruſting them into their fleſh, many of which were taken out again by the Judges own hands. Thorns alſo in like kind were thruſt into their fleſh; the accuſers were ſometimes ſtruck dumb, deaf, blind, and ſometimes lay as if they were dead for a while, and all foreſeen and declared [Page] by the afflicted juſt before 'twas done. Of the afflicted there were two Girls, about 12 or 13 years of age, who ſaw all that was done, and were therefore called the Viſionary Girls; they would ſay, Now he, or ſhe, or they, are going to bite, or pinch the Indian; and all there preſent in Court ſaw the viſible marks on the Indians arms; they would alſo cry out, Now look, look, they are going to bind ſuch an ones Legs, and all preſent ſaw the ſame perſon ſpoken of, fall with her Legs twiſted in an extraordinary manner; Now ſay they, we ſhall all fall, and immediately 7 or 8 of the afflicted fell down, with terrible ſhrieks and Out-crys: at the time when one of the Witches was ſentenc'd, and pinnim'd with a Cord, at the ſame time was the afflicted Indian Servant going home, (being about 2 or 3 miles out of town,) and had both his Wriſts at the ſame inſtant bound about with a like Cord, in the ſame manner as ſhe was when ſhe was ſentenc'd, but with that violence, that the Cord entred into his fleſh, not to be untied, nor hardly cut—Many Murders are ſuppos'd to be in this way committed; for theſe Girls, and others of the afflicted, ſay, they ſee Coffins, and bodies in Shrowds, riſing up, and looking on the accuſed, crying, Vengeance. Vengeance on the Murderers—Many other ſtrange things were tranſacted before the Court in the time of their Examination; and eſpecially one thing which I had like to have forgot, which is this, One of the accus'd, whilſt the reſt were under Examination, was drawn up by a Rope to the Roof of the houſe where he was, and would have been choak'd in all probability, had not the Rope been preſently cut; the Rope hung at the Roof by ſome inviſibletye. for there was no hole where it went up; but after it was cut the remainder of it was found in the Chamber juſt above, lying by the very place where it hung down.

In December 1692, the Court ſate again at Salem in New-England, and cleared about 40 perſons ſuſpected for Witches, and Condemned three. The Evidence againſt theſe three was the ſame as formerly, ſo the Warrant for their Execution was ſent, and the Graves digged for the ſaid three, and for about five more that had been Condemned at Salem formerly, but were Repreived by the Governour.

In the beginning of February 1693. the Court ſate at Charles-Town, where the Judge expreſt himſelf to this effect.

That who it was that obſtructed the Execution of Juſtice, or hindred thoſe good proceedings they had made, he knew not, but thereby the Kingdom of Satan was advanc'd, &c and the Lord have mercy on this Country; and ſo declined coming any more into Court. In his abſence Mr. D—ſate as Chief Judge 3 ſeveral days, in which time 5 or 6 were clear'd by Proclamation, and almoſt as many by Trial; ſo that all are acquitted.

The moſt remarkable was an Old Woman named Dayton, of whom it was ſaid, If any in the World were a Witch, ſhe was one, and had been ſo accounted 30 years. I had the Curioſity to ſee her tried; ſhe was a decrepid Woman of about 80 years of age, and did not uſe many words in her own defence. She was accuſed by about 30 Witneſſes; but the matter alledged againſt her was ſuch as needed little apology, on her part not one paſſionate word, or immoral action, or evil, was then objected againſt her for 20 years paſt, only ſtrange accidents falling out, after ſome Chriſtian admonition given by her, as ſaying, God would not proſper them, if they wrong'd the Widow. Upon the whole, there was not prov'd againſt her any thing worthy of Reproof, or juſt admonition, much leſs ſo heinous a Charge.

So that by the Goodneſs of God we are once more out of preſent danger of this Hobgoblin Monster; the ſtanding Evidence uſed at Salem were called. but did not appear.

There were others alſo at Charles-town brought upon their Tryals, who had formerly confeſs'd themſelves to be Witches; but upon their tryals deny'd it, and were all clear'd; So that at preſent there is no further proſecution of any.

§

§

[Page]

CASES of CONSCIENCE Concerning Evil Spirits Perſonating MEN; WITCHCRAFTS, Infallible Proofs of Guilt in ſuch as are Accuſed with that CRIME.

All Conſidered according to the Scriptures, Hiſtory, Experience, and the Judgment of many Learned MEN.

By Increaſe Mather, Preſident of Harvard Colledge at Cambridge, and Teacher of a Church at Boſton in New England

PROV. xxii. xxi. —That thou mightest Anſwer the Words of Truth, to them that ſend unto thee.

Efficiunt Daemones, ut quae non ſunt, ſic tamen, qua [...] ſint, conſpicienda hominibus exhibeant. Lactantlus Lib. 2. Inſtit. Cap. 15. Diabolus Conſulitur, cum iis mediis utimur aliquid Cognoſcendi, quae a Diabolo ſunt introducta.Ames Caſ. Conſ. L. 4. Cap. 23.

Printed at Boſton, and Re-printed at London, for Iohn Dunton, at the Raven in the Poultrey. 1693.

Chriſtian READER.

[Page]

[Page]

SO Odious and Abominable is the Name of a Witch, to the Civilized, much more the Religious part of Mankind, that it is apt to grow up into a Scandal for any, ſo much as to enter ſome ſober cautions againſt the over haſty ſuſpecting, or too precipitant Judging of Perſons on this account. But certainly, the more execrable the Crime is, the more critical care is to be uſed in the expoſing of the Names, Liberties, and Lives of Men (eſpecially of a Godly Converſation) to the imputation of it. The awful hand of God now upon us, in letting looſe of evil Angels among us to perpretate ſuch horrid Miſchiefs, and ſuffering of Hell's Inſtruments to do ſuch fearful things as have been ſcarce heard of; hath put ſerious perſons into deep Muſings, and upon curious Enquiries what is to be done for the detecting and defeating of this tremendous deſign of the grand Adverſary: And, tho' all that fear God are agreed, That no evil is to be done, that good may come of it; yet hath the Devil obtained not a little of his deſign, in the diviſions of Reuben, about the application of this Rule.

That there are Devils and Witches, the Scripture aſſerts, and experience confirms, That they are common enemies of Mankind, and ſet upon miſchief, is not to be doubted: That the Devil can (by Divine Permiſſion) and often doth vex men in Body and Eſtate, without the Inſtrumentality of Witches, is undeniable: That he often hath, and delights to have the concurrence of Witches, and their conſent in harming men, is conſonant to his native Malice to Man, and too lamentably exemplified: That Witches, when detected and convinced, ought to be exterminated and cut off, we have God's warrant for, Exod. 22. 18. Only the ſame God who hath ſaid, thou ſhalt not ſuffer a Witch to live; hath alſo ſaid, at the Mouth of two Witneſſes, or three Witneſſes ſhall he that is worthy of Death, be put to Death: But at the Mouth of one Witneſs, he ſhall not be put to Death, Deut. 17. 6. Much debate is made about what is ſufficient Conviction, and ſome have (in their Zeal) ſuppoſed that a leſs clear evidence ought to paſs in this than in other Caſes, ſuppoſing that elſe it will be hard (if poſſible) to bring ſuch to condign Puniſhment, by reaſon of the cloſe conveyances that there are between the Devil and Witches; but this is a very dangerous and unjuſtifiable tenet. Men ſerve God in doing their Duty, he never intended that all perſons guilty of Capital Crimes ſhould be diſcovered and puniſhed by men in this Life, though they be never ſo curious in ſearching after Iniquity. It is therefore exceeding neceſſary that in ſuch a day as this, men be informed what is Evidence and what is not. It concerns men in point of Charity; for tho' the most ſhining Profeſſor may be ſecretly a most abominable Sinner, yet till he be detected, our Charity is bound to Judge according to what appears: and notwithſtanding that a clear evidence muſt determine a caſe; yet preſumptions muſt be weighed againſt preſumptions, [Page] and Charity is not to be forgone as long as it has the moſt preponderating on its ſide. And it is of no leſs neceſſity in point of Juſtice; there are not only Teſtimonies required by God, which are to be credited according to the Rules given in his Word referring to witneſſes: But there is alſo an Evidence ſuppoſed to be in the Teſtimony, which is throughly to be weighed, and if it do not infallibly prove the Crime againſt the perſon accuſed, it ought not to determine him guilty of it; for ſo a righteous Man may be Condemned unjuſtly. In the caſe of Witchcrafts we know that the Devil is the immediate Agent in the Miſchief done, the conſent or compact of the Witch is the thing to be Demonſtrated.

Among many Arguments to evince this, that which is moſt under preſent debate, is that which refers to ſomething vulgarly called Spectre Evidence, and a certain ſort of Ordeal or trial by the ſight and touch. The principal Plea to juſtifie the convictive Evidence in theſe, is fetcht from the Conſideration of the Wiſdom and Righteouſneſs of God in Governing the World, which they ſuppoſe would fail, if ſuch things were permitted to befal an innocent perſon: but it is certain, that too reſolute concluſions drawn from hence, are bold uſurpations upon ſpotleſs Sovereignty: and tho' ſome thing if ſuffered to be common, would ſubvert this Government, and disband, yea ruine Humane Society; yet God doth ſometimes ſuffer ſuch things to evene, that we may thereby know how much we are beholden to him, for that reſtraint which he lays upon the Infernal Spirits, who would elſe reduce a World into a Chaos. That the Reſolutions of ſuch Caſes as theſe is proper for the Servants of Chriſt in the Miniſtry cannot be denied; the ſeaſonableneſs of doing it now, will be juſtified by the Conſideration of the neceſſity there is at this time of a right Information of mens Judgments about theſe things, and the danger of their being miſinformed.

The Reverend, Learned, and Judicious Author of the enſuing Caſes, is too well known to need our Commendation: All that we are concerned in, is to aſſert our hearty Conſent to, and Concurrence with the ſubſtance of what is contained in the following Diſcourſe: And, with our hearty Requeſt to God, that he would diſcover the depths of this Helliſh Deſign; direct in the whole management of this Affair; prevent the taking any wrong ſteps in this dark way; and that he would in particular Bleſs theſe faithful Endeavours of his Servant to that end, we Commend it and you to his Divine Benediction.

William Hubbard.

Samuel Phillips.

Charles Morton.

James Allen.

Michael Wiggleſworth.

Samuel Whiting Sen.

Samuel Willard.

John Baily.

Jabez Fox.

Joſeph Gerriſh.

Samuel Angier.

John Wiſe.

Joſeph Capen.

Nehemiah Walter.

CASES of CONSCIENCE CONCERNING Witchcrafts.

[Page]

THE Firſt Caſe that I am deſired to expreſs my Judgment in, is this, Whether it is not Poſſible for the Devil to impoſe on the imaginations of Perſons Bewitched, and to cauſe them to Believe that an Innocent, yea that a Pious perſon does torment them, when the Devil himſelf doth it; or whether Satan may not appear in the Shape of an Innocent and Pious, as well as of a Nocent and Wicked Perſon, to Afflict ſuch as ſuffer by Diabolical Moleſtations?

The Anſwer to the Queſtion muſt be Affirmative; Let the following Arguments be duely weighed in the Ballance of the Sanctuary.

Argu. 1. There are ſeveral Scriptures from which we may infer the Poſſibility of what is Affirmed.

1. We find that the Devil by the Inſtigation of the Witch at Endor appeared in the Likeneſs of the Prophet Samuel. I am not ignorant that ſome have aſſerted that, which, if it were proved, would evert this Argument, viz. that it was the true and not a deluſive Samuel which the Witch brought to converſe with Saul. Of this Opinion are ſome of the Jewiſh Rabbies R. Saactias. R Eleazer Athias. Lyranus, Sic & Joſephus. and ſome Chriſtian Doctors Ambroſe, Hierom Baſil, Nazianzen and many late Popiſh Authors Thomas, Toſtatus, S [...]arez. c [...]j ta [...]. ( [...]) In Eccleſi [...]ſt. Chap. 46. 22, 23. amongſt whom Cornel. a Lapide is moſt elaborate. But that it was a Daemon repreſenting Samuel has been evinced by learned and Orthodox Writers: eſpecially In Locum. Peter Martyr, In 2 Cor. 11. 14. Pag 555. Balduinus De Spectr [...]. Cap 7. Lavater, and our incomparable John Rainolde. I ſhall not here inſiſt on the clearing of that, eſpecially conſidering, that elſewhere I have done it: only let me add, that the Witch ſaid to Saul, I ſee Elohim, i. e. A God; (for the whole Context ſhows, that a ſingle Perſon is intended) Aſcending out of the Earth. 1 Sam. 28. 13. The Devil would [Page] be Worſhipped as a God, and Saul now, that he was become a Necr [...]mancer, muſt bow himſelf to him. Moreover, had it been the true Samuel from Heaven reprehending Saul, there is great Reaſon to believe, that he would not only have reproved him for his ſin, in not executing Judgment on the Amalekites; as in Ver. 18. But for his Wickedneſs in conſulting with Familiar Spirits: For which Sin it was in ſpecial that he died, 2 Chron. 10. 13. But in as much as there is not one word to teſtify againſt that Abominaon, we may conclude that it was not real Samuel that appeared to Saul: and if it were the Devil in his likeneſs, the Argument ſeems very ſtrong, that if the Devil may appear in the form of a Saint in Glory, much more is it poſſible for him to put on the likeneſs of the moſt Pious and Innocent Saint on Earth. There are, who acknowledge that a Daemon may appear in the ſhape of a Godly Perſon, But not as doing Evil. Whereas the Devil in Samuel's likeneſs told a pernicious Lye, when he ſaid, Thou haſt diſquieted me. It was not in the Power of Saul, nor of all the Devils in Hell, to diſquiet a Soul in Heaven, where Samuel had been for Two years before this Apparition. Nor did the Spectre ſpeak true, when he ſaid, Thou and thy Sons ſhall be with me: Tho' Saul himſelf at his Death went to be with the Devil, his Son Jonathan did not ſo. Beſides, (which ſuits with the matter in hand) the Devil in Samuels ſhape confirmed Necromancy and Curſed Witchery. He that can in the likeneſs of Saints encourage Witches to Familiarity with Hell, may poſſibly in the likeneſs of a Saint afflict a Bewitched Perſon. But this we ſee from Scripture, Satan may be permitted to do.

And whereas it is objected, that the Devil may appear indeed in the form of Dead Perſons, but that he cannot repreſent ſuch as are living; The contrary is manifeſt. No Queſtion had Saul ſaid to the Witch, bring me David who was then living, ſhe could as eaſily have ſhown living David as dead Samuel, as eaſily as that great Conjurer, of whom De Praeſtig [...] Daemonum. Lib. 1. Cap. 16. Wierus ſpeaks, brought the appearance of Hector and Achilles, and after that of David before the Emperour Maximilian.

And that evil Angels have ſometimes appeared in the likeneſs of living abſent perſons, is a thing abundantly confirmed by Hiſtory.

D [...] C. D. L 18. Auſtin tells us of one that went for reſolution in ſome intricate Queſtions to a Philoſopher, of whom he could get no Anſwer; but in the Night the Philoſopher comes to him, and reſolves all his Doubts. Not long after, he demanded the reaſon [Page] why he could not anſwer him in the Day as well as in the Night; The Philoſopher profeſſed he was not with him in the Night, only acknowledged that he dreamed of his having ſuch converſation of his Friend, but he was all the time at home, and aſleep. Paulus and Palladius did both of them profeſs to Auſtin, that one in his ſhape, had divers times, and in divers places appeared to them De Appar. Spirituum Lib. 2. Cap. 7.: Thyreus mentions ſeveral Apparitions of abſent living perſons, which happened in his time, and which he had the certain knowledge of. A Man that is in one place cannot (Autoproſopos) at the ſame time be in another. It remains then that ſuch Spectres are Prodigious and Supernatural, and not without Diabolical Operation. It has been Controverted among Learned Men, whether innocent Perſons may not by the malice and deluding Power of the Devil be repreſented as preſent amongſt Witches at their dark Aſſemblies. The mentioned Thyreus ſays, that the Devil may, and often does repreſent the forms of Innocent Perſons out of thoſe Conventions, and that there is no Queſtion to be made of it, but as to his natural Power and Art he is able to make their ſhapes appear amongſt his own Servants, but he ſuppoſeth the Providence of God will not ſuffer ſuch an Injury to be done to an Innocent Perſon. With him Miſq. Magicar. Lib. 2. C. 12. Delrio, and Spineus concur. But Cumanus in his Lucerna Inquiſitorum (a Book which I have not yet ſeen) defends the Affirmative in this Queſtion. Bins Fieldius in his Treatiſe, concerning the Confeſſion of Witches, inclines to the Negative, only De confeſ. ſag. pag. 191. he acknowledges Dei extraordinaria Permiſſione poſſe Innocentes ſic repreſentari. And he that ſhall aſſert, that Great and Holy God never did nor ever will permit the Devil thus far to abuſe an Innocent Perſon, affirms more than he is able to prove. The ſtory of Germanus his diſcovering a Diabolical illuſion of this nature, concerning a great number of Perſons that ſeemed to be at a Feaſt when they were really at home and aſleep, is mentioned by many Authors. But the particulars inſiſted on, do ſufficiently evince the Truth of what we aſſert, viz. That the Devil may by Divine Permiſſion appear in the ſhape of Innocent and Pious Perſons. Nevertheleſs, It is evident from another Scripture, viz. that in 2 Cor. 11. 14. For Satan himſelf is transformed into an Angel of Light. He ſeems to be what he is not, and makes others ſeem to be what they they are not. He repreſents evil men as good, and good men as evil. The Angels of Heaven (who are the Angels of Light) love Truth and Righteouſneſs, the Devil will ſeem to do ſo to; and does therefore ſometimes lay before men excellent [Page] good Principles and exhort them (as he did Theodore Maillit) to practiſe many things, which by the Law of Righteouſneſs they are obliged unto, and hereby he does more effectually deceive. Is it not ſtrange, that he has ſometimes intimated to his moſt devoted ſervants, that if they would have familiar Converſation with him, they muſt be careful to keep themſelves from enormous Sins, and pray conſtantly for Divine Protection? But ſo has he tranſformed himſelf into an Angel of Light, as Deſecre [...] mag. p. 31. ſee alſo Lavat [...]r de Spect. Lib. 2. Cap. 18. Boiſſardus ſheweth. He has frequently appeared to Men pretending to be a good Angel, ſo to Anatolius of old; and the late inſtances of Dr. Caſa [...]bon: of Spirits. D [...]. Dee and Kellet are famouſly known. How many deluded Enthuſiaſts both in former and latter times have been impoſed on by Satans appearing viſibly to them, pretending to be a good Angel. And moreover, he may be ſaid to transform himſelf into an Angel of Light, becauſe of his appearing in the Form of Holy Men, who are the Children of Light, yea in the ſhape and habit of Eminent Miniſters of God. So did he appear to Mr. Earl of Colcheſter in the likeneſs of Mr. Liddal an Holy Man of God, and to the Turkiſh Chaous Baptized at London, Anno 1658. pretending to be Mr. Dury an Excellent Miniſter of Chriſt. And how often has he pretended to be the Apoſtle Paul or Peter or ſome other celebrated Saint? Eccleſiaſtical Hiſtories abound with Inſtances of this nature. Yea, ſometimes he has transfigured himſelf into the Form of Chriſt. It is reported that he appeared to Sulpitius ſeverus in vita martini. St. Martin Gloriouſly arrayed, as if he had been Chriſt. So likewiſe to G [...]accius co [...]ſend. malefi [...]. p. 342. Secundellus, and to another Saint, who ſuſpecting it was Satan, transforming himſelf into an Angel of Light had this expreſſion, If I may ſee Chriſt in Heaven it is enough, I deſire not to ſee him in this World; whereupon the Spectre vaniſhed. It has been related of Luther, that after he had been Faſting and Praying in his Study, the Devil come pretending to be Chriſt, but Luther ſaying, away thou confounded Devil, I acknowledge no Chriſt but what is in my Bible, nothing more was ſeen. Thus then the Devil is able (by Divine Permiſſion) to Change himſelf into what form or figure he pleaſeth,

Omnia transformat ſeſe in miracula rerum.

A Third Scripture to our purpoſe is that, in Rev. 12. 10. where the Devil is called the Accuſer of the Brethren. Such is the malice and impudence of the Devil, as that he does accuſe good Men, [Page] and that before God, and that not only of ſuch Faults as they really are guilty of, he accuſed Joſhua with his filthy Garments, when through his Indulgence ſome of his Family had tranſgreſſed by unlawful Marriages, Zach. 3. 23. with Ezra 10. 18. but alſo with ſuch Crimes, as they are altogether free from. He repreſented the Primitive Chriſtians as the vileſt of men, and as if at their Meetings they did commit the moſt nefandous Villanies that ever were known; and that not only Innocent, but Eminently Pious Perſons ſhould thro' the Malice of the Devil be accuſed with the Crime of Witchcraft, is no new thing. Such an Affliction did the Lord ſee meet to exerciſe the great Athanaſius with Binsfeild de Confeſs. Sag. p. 187. only the Divine Providence did wonderfully vindicate him from that as well as from ſome other ſoul Aſperſions. The Waldenſes (altho' the Scriptures call them Saints, Rev. 13. 7.) have been traduccd by Satan and by the World as horrible Witches; ſo have others in other places, only becauſe they have done extraordinary things by their Prayers: It is by many Authors related, that a City in France was moleſted with a Diabolical Spectre, which the People were wont to call Hugon; near that place a number of Proteſtants were wont to meet to ſerve God, whence the Profeſſors of the true reformed Religion were nic▪named Hugonots, by the Papiſts, who deſigned to render them before the World, as the Servants and Worſhippers of that Daemon, that went under the name of Hugon. And how often have I read in Books written by Jeſuits, that Luther was a Wizard, and that he did himſelf confeſs that he had familiarity with Satan! Moſt impudent Untruths! nor are theſe things to be wondered at, ſince the Holy Son of God himſelf was reputed a Magician, and one that had Familiarity with the greateſt of Devils. The Blaſpheming Phariſees ſaid, he caſts out the Devils thro' the Prince of Devils, Matth. 9. 34. There is then not the beſt Saint on Earth (Man or Woman) that can aſſure themſelves that the Devil ſhall not caſt ſuch an Imputation upon them. It is enough for the Diſciple that he be as his Maſter, and the Servant as his Lord: If they have called the Maſter of the Houſe Reelzebub, how much more them of his Houſhold, Matth. 10. 25. It is not for men to determine how far the holy God may permit the wicked one to proceed in his Accuſations. The ſacred ſtory of Job giveth us to underſtand, that the Lord whoſe ways art paſt finding out, does for wiſe and holy Ends ſuffer Satan by immediate Operation, (and conſequently by Witchcraft) greatly to afflict innocent Perſons, as in their Bodies and Eſtates, ſo in their Reputations. I ſhall mention but one Scripture [Page] more to confirm the Truth in hand: It is that in Eccleſ. 9. 2, 3. where it is ſaid, All things come alike to all, there is one event to the Righteous and to the Wicked, as is the Good, ſo is the Sinner, this is an evil amongſt all things under the Sun, that there is one Event happeneth to all. And in Eccleſ. 7. 15. 'tis ſaid, There is a juſt man that periſheth in his Righteouſneſs.

From hence we infer, that there is no outward Affliction whatſoever but may befal a good Man; now to be repreſented by Satan as a Tormentor of Bewitched or Poſſeſſed Perſons, is a ſore Affliction to a good Man. To be tormented by Satan is a ſore Affliction, yet nothing but what befel Job, and a Daughter of Abraham, whom we read of in the Goſpel: To be repreſented by Satan as tormenting others, is an Affliction like the former; the Lord may bring ſuch extraordinary Temptations on his own Children, to afflict and humble them, for ſome Sin they have been guilty of before him. A moſt wicked Perſon in St. Ives, got a Knife, and went with it to a Miniſters Houſe, deſigning to ſtab him, but was diſappointed; afterwards Conſcience being awakened, the Devil appears to this Perſon in the Shape of that Miniſter, with a Knife in his hand exhorting to Self-murder: Was not here a Puniſhment ſuitable to the Sin which that Perſon had been guilty of? Perhaps ſome of thoſe whom Satan has repreſented as committing Witchcrafts, have been tampering with ſome fooliſh and wicked Sorceries, tho' not to that degree, which is Criminal and Capital by the Laws both of God and Men; for this Satan may be permitted ſo to ſcourge them; or it may be, they have miſrepreſented and abuſed others, for which cauſe the Holy God may juſtly give Satan leave falſely to repreſent them.

Have we not known ſome that have bitterly cenſured all that have been complained of by bewitched Perſons, ſaying it was impoſſible they ſhould not be guilty; ſoon upon which themſelves or ſome near Relations of theirs, have been to the laſting Infamy of their Families, been accuſed after the ſame manner, and Perſonated by the Devil! Such tremendous Rebukes on a few, ſhould make all men to be careful how they joyn with Satan in Condemning the Innocent.

Arg. 2. Becauſe it is poſſible for the Devil in the Shape of an innocent Perſon to do other miſchiefs. As for thoſe who acknowledge that Satan may perſonate a pious Perſon, but not to do miſchief, their Opinion has been confuted by more than a few unhappy Inſtances. [Page] Mr. Clark Examples Vol. 1. p. 510. ſpeaks of a Man that had been an Atheiſt, or a Sadduce, not believing that there are any Devils or any (to us) inviſible World; this Man was converted, but as a Puniſhment of his Infidelity, evil Angels did often appear to him in the Shape of his moſt intimate Friends, and would ſometimes ſeduce him into great Inconveniences. It has been elſewhere, and but now noted, that a Daemon in the ſhape of excellent Mr. Dury appeared to the Turkiſh Chaos, Anno. 1658. to diſſwade him from proſecuting his deſires of Baptiſm into the Name of Chriſt: Alſo to Mr. Earle in the likeneſs of his Friends, to diſcourage him from doing things lawful and good. A multitude of Jews were once deluded by a Perſon pretending to be Moſes from Heaven, and that if they would follow him they ſhould paſs ſafe through the Sea (as did their Fathers of old through the Red▪Sea) whereby great numbers of them were deceived and periſhed in the Waters. Socrat [...]'s Hiſt. p. 7. C. 38. [...] Learned and judicious Men have concluded that this Moſes Creenſis was a Daemon, transforming himſelf into Moſes: And that the Devil has frequently appeared Lege Villalpond de Magia, &c. L. [...]. Cap. 27. in the ſhape of famous Perſons to the end that he might ſeduce Men into Idolatry, a Sin equal to that of Witchcraft) no Man that has made it his Concern to enquire into things of this nature can be ignorant. Many Examples of this kind are collected by Mr. Bromball in his Treatiſe of Spectres, and the cunning Devil, to ſtrengthen Men in their worſhipping of Saints departed: And by Mr. Bovet in his Pandemonium. It is credibly reported that the Devil in the likeneſs of a faithful Miniſter (as St. Ives before mentioned, near Boſton in Lincolnſhire) came to one that was in trouble of Mind, telling her the longer ſhe lived, the worſe it would be for her; and therefore adviſing her to Self-murder: An eminent Perſon ſtill living had the account of this Matter from Mr. Cotton (the famous Teacher of both Boſtons.) He was well acquainted with that Miniſter, who related to him the whole Story, with all the Circumſtances of it: For Mr. Cotton was ſo affected with the Report, as to take a Journey on purpoſe to the Town where this happened, that ſo he might obtain a ſatiſfactory account about it, which he did. Some Authors ſay, that a Daemón appeared in the form of Sylvanus (Hierom's Friend) attempting a diſhoneſt thing, the Devil thereby deſigning to blaſt the Reputation of a famous Biſhop. I have in another Book mentioned that celebrated Inſtance concerning an honeſt Citizen in Zurick (the Metropolis of Helvetia) in whoſe ſhape the Devil appeared, committing an abominable Fact (not fit to be named) [Page] very early in the Morning, ſeen by the Prefect of the City, and his Servant; they were amazed to behold a Man of good Eſteem for his Converſation, perpetrating a thing ſo vile and abominable; but going from the Spectre in the Field, to the Citizen's Houſe in the Town, they found him at home, and in his Bed, nor had he been abroad that Morning, which convinced them, that what they ſaw was an Illuſion of the Devil: This Paſſage is mentioned as a thing known and certain by Lavater in his Treatiſe of Spectres, Part 1. Chap. 19. Pag. 86. who was a moſt learned and judicious Preacher in that City. Our Juel ſaith of him, that he muſt ingeniouſly confeſs, that he never underſtood Solomon's Proverbs, until Lavater expounded them to him: That Book of his De Spectris hath been publiſhed in Latin, High and Low Dutch, French, Italian. The learned Zanchy Epiſtol. 2. ſpeaks highly of it, profeſſing that he had read it both with Pleaſure and Profit. Voetius In Diſput. de Magia. p. 575. takes notice of that paſſage which we have quoted out of Levater as a thing memorable.

Some Popiſh Authors argue, That that Devil cannot perſonate an innocent Man as doing an act of Witchcraft, becauſe then he might as well repreſent them as committing Theft, Murder, &c. And if ſo, there would be no living in the World: But I turn the Argument againſt them, he may (as the mentioned Inſtances prove) perſonate honeſt Men as doing other Evils; and no ſolid Reaſon can be given why he may not as well perſonate them under the Notion of Witches, as under the Notion of Thieves, Murders, and Idolaters: As for the Objection, that then there would be no living in the World, we ſhall conſider it under the next Argument.

Arg. 3. If Satan may not repreſent one that is not a Covenant Servant of his, as afflicting thoſe that are bewitched or poſſeſſed, then it is either becauſe he wants Will, or Power to do this, or becauſe God will never permit him thus to do. No Man but a Sadduce doubts of the ill will of Devils; nothing is more pleaſing to the Malice of thoſe wicked Spirits than to ſee Innocency wronged: And the Power of the Enemy is ſuch, as that having once obtained a Divine Conceſſion to uſe his Art, he can do this and much more than this amounts unto: We know by Scripture-Revelation, that the Sorcerers of Egypt cauſed many untrue and deluſive In Mr. Coupe [...]'s Myſtery of Witchcraft, Pag. 174, 175. Repreſentations before Pharaoh and his Servants. Exod. 7. 11, 22. & 8. 7. And we read of the working of Satan in all Power and Signs, [Page] and lying Wonders. 2 Theſſ. 2. 9. His Heart is beyond what the wiſeſt of Men may pretend unto: He has perfect skill in Opticks, and can therefore cauſe that to be viſible to one, which is not ſo to another, and things alſo to appear far otherwiſe then they are: He has likewiſe the Art of Limning in the Perfection of it, and knows what may be done by Colours. It is an odd paſſage 6. Acta Eruditorum Anno. 1690. Pag. 113▪ which I find in the Acta Eruditorum, printed at Lipſick, that about Thirty two Years ago an indigent Merchant in France was inſtructed by a Daemon, that with Water of Borax he might colour Taffities, ſo as to cauſe them to gliſter and look very gay: He ſearcheth into the Nature, Cauſes, and Reaſons of things, whereby he is able to produce wonderful effects: So that if he does not form the Shape of an innocent Perſon as afflicting others, it is not from want of either will or power. They that affirm, that God never did, nor ever will permit him thus to do, alledge that it is inconſiſtant with the Righteouſneſs and Providence of God, in governing Humane Affairs thus to ſuffer Men to be impoſed on: It muſt be acknowledged In Mr. Glanvil's Philoſophical Conſiderations. that the Divine Providence has taken care, that the greateſt part of Mankind ſhall not be left to unavoidable Deception, ſo as to be always abuſed by the miſchievous Agents of Hell, in the Objects of plain Sence: But yet it is not for ſinful and ſilly Mortals to preſcribe Rules to the moſt High in his Government of the World, or to direct him how far he may permit Satan to uſe his power: I am apt to think that there are ſome amongſt us, who if they had lived in Job's days, and ſeen the Devil tormenting of him, and heard him complaining of being ſcared with Dreams, and terrified with Night-viſions, they would have joined with his uncharitable Friends in cenſuring him as a moſt guilty Perſon: But we ſhould conſider, that the moſt high God doth ſometimes deal with Men in a way of abſolute Sovereignty, performing the thing which is appointed for them, and many ſuch things are with him: If he does deſtroy the perfect with the wicked, and laugh at the tryal of the innocent, (Job. 9. 22, 23.) Who ſhall enter into his Councils! who has given him a Charge over the Earth! or who has diſpoſed the whole World! Men are not able to give an account of his ordinary Works, much leſs of his ſecret Counſels, and the dark Diſpenſations of his Providence: They do but darken Counſel by Words without Knowledge when they undertake it: If we are not able to ſee how this or that can ſtand with the Righteouſneſs of him that governs the World, ſhall we ſay that the Almighty will pervert [Page] Judgment? or that he that governs the Earth hateth Right? Shall we condemn him that is moſt juſt? But whereas 'tis objected, where is Providence? And how ſhall Men live on the Earth, if the Devil may be permitted to uſe ſuch Power? I demand, where was Providence, when Satan had Power to cauſe Sons of Belial to lye and ſwear away the Life of innocent Naboth, laying ſuch Crimes to his charge as he was never guilty of? And what an Hour of Darkneſs was it? How far was the Power of Hell permitted to prevail, when Chriſt the Son of God was accuſed, condemned, and hanged for a Crime that he never was guilty of? That was the ſtrangeſt Providence that has happened ſince the World began, and yet in the Iſſue the moſt glorious: We muſt therefore diſtinguiſh between what does ordinarily come to paſs by the Providence of God, and things which are extraordinary: It is not an uſual thing for a Naboth to have his Life taken from him by falſe Accuſations, or for an Athanaſius or a Suſanna to be charged, and perhaps brought before Courts of Judicature for Crimes of which they were altogether innocent.

But if we therefore conclude, that ſuch a thing as this can never happen in the World, we ſhall offend againſt the Generation of the Juſt: It is not ordinary for Devils to be permitted to reveal the ſecret Sins of Men; yet this has been done more than once or twice: Nor is it ordinary for Daemons to ſteal Money out of Mens Pockets, and Purſes, or Wine and Cyder out of their Cellars. Yet ſome ſuch Inſtances have there been amongſt our ſelves. It is not uſual for Providence to permit the Devil to come from Hell and to throw Fire on the tops of Houſes, and to cauſe a whole Town to be burnt to Aſhes thereby; there would (it muſt be confeſſed) be no living in the World, if evil Angels ſhould be permitted to do thus when they had a mind to it; nevertheleſs, Authors worthy of Credit, tell us, that this has ſometimes happened. De ſub [...]ilita [...]e. Lib. 19. Both Eraſmus and Cardanus▪ write that the Town of Schiltach in Germany, was in the Month of April, 1533. ſet on fire by a Devil, and burnt to the ground in an Hour's ſpace: 'Tis alſo reported by Sigibert, Aventinus and others, that ſome Cottages and Barns in a Town called Bingus were fired by a wicked Genius; that ſpiteful Daemon ſaid it was for the Impieties of ſuch a Man whom he named, that he was ſent to moleſt them: The poor Man to ſatiſfie his Neighbours, who were ready to Stone him, carried an hot Iron in his Hand, but receiving no hurt thereby, he was judged to be innocent. It is not ordinary for a Devil upon the dying [Page] Curſe of a Servant, to have a Commiſſion from Heaven to tear and torment a bloody cruel Maſter; yet ſuch a thing may poſſibly come to paſs. There is a fearful Story to this purpoſe, in the account of the Bucuneers of America, P. 75, 76. wherein my Author relates that a Servant, who was Spirited or Kidnapt (as they call it) into America, falling into the Hands of a Tyrannical Maſter, he ran away from him, but being taken and brought back, the hardhearted Tyrant laſhed him on his naked Back, until his Body ran in an entire ſtream of Blood; to make the Torment of this miſerable Creature intolerable, he anointed his Wounds with Juice of Lemon mingled with Salt and Pepper, being ground ſmall together, with which torture the miſerable Wretch gave up the Ghoſt, with theſe dying Words, I beſeech the Almighty God, Creator of Heaven and Earth, that he permit a wicked Spirit, to make thee feel as many Torments before thy Death, as thou haſt cauſed me to feel before mine: Scarce four days were paſt after this horrible Fact, when the Almighty Judge gave Permiſſion to the Father of Wickedneſs to poſſeſs the Body of that cruel Maſter, and to make him lacerate his own Fleſh until he died, belike ſurrendring his Ghoſt into the Hands of the infernal Spirit, who had tormented his Body: But of this Tragical Story enough.

To proceed, Is it not uſual for Perſons after their Death to appear unto the Living: But it does not therefore follow, that the great God will not ſuffer this to be: For both in former and latter Ages, Examples thereof have not been wanting: No longer ſince than the laſt Winter, there was much diſcourſe in London concerning a Gentlewoman, unto whom her dead Son (and another whom ſhe knew not) had appeared: Being then in London, I was willing to ſatisfie my ſelf, by enquiring into the Truth of what was reported; and on Febr. 23. 1691. my Brother (who is now a Paſtor to a Congregation in that City) and I diſcourſed the Gentlewoman ſpoken of; ſhe told us, that a Son of hers, who had been a very civil young Man, but more airy in his Temper than was pleaſing to his ſerious Mother, being dead, ſhe was much concerned in her Thoughts about his Condition in the other World; but a Fortnight after his Death he appeared to her, ſaying, Mother you are ſolicitous about my Spiritual Welfare; trouble your ſelf no more, for I am happy, and ſo vaniſhed; ſhould there be a continual Intercourſe between the Viſible and Inviſible World, it would breed Confuſion. But from thence to infer, that the great Ruler of the Univerſe will never permit any thing of this [Page] nature to be, is an inconſequent Concluſion; it is not uſual for Devils to be permitted to come and violently carry away perſons through the Air, ſeveral miles from their Habitations: Nevertheleſs, this was done in Sweedland about twenty Years ago, by means of a curſed Knot of Witches there. And a learned Phyſician now living, giveth an account of ſeveral Children, who by Diabolical Frauds were ſtollen from their Parents, and others left in their room: And of two, that in the night-time a Line was by inviſible Hands put about their Necks, with which they had been ſtrangled, but that ſome near them happily prevented it. V. Germ. Ephem. Anno 1689. pag. 51. 516.

Let me further add here; It has very ſeldom been known, that Satan has Perſonated innocent Men doing an ill thing, but Providence has found out ſome way for their Vindication; either they have been able to prove that they were in another place when that Fact was done, or the like. So that perhaps there never was an Inſtance of any innocent Perſon Condemned in any Court of Judicature on Earth, only through Satans deluding and impoſing on the Imaginations of Men, when nevertheleſs, the Witneſſes, Juries, and Judges, were all to be excuſed from blame.

Arg. 4. It is certain both from Scripture and Hiſtory, that Magicians by their Inchantments and Helliſh Conjurations, may cauſe a falſe Repreſentation of Perſons and Things. An inchanted eye ſhall ſee ſuch things as others cannot diſcern; it is a thing too well known to be denied, that ſome by rubbing their eyes with a bewitched Water, have immediately thereupon ſeen that which others could not diſcern; and there are Perſons in the World, who have a ſtrange Spectral ſight. Mr. Glanvil In his Sadduciſm Triumph. Collection, p. [...]01. ſpeaks of a Dutch-man that could ſee Ghoſts which others could perceive nothing of. There are in Spain a ſort of men whom they call Zahurs, theſe can ſee into the Bowels of the Earth; they are able to diſcover Minerals and hidden Treaſures; nevertheleſs, they have their extraordinary ſight only on Tueſdays and Fridays, and not on the other days of the Week. Delrio ſaith, that when he was at Madrid, Anno Dom. 1575. he ſaw ſome of theſe ſtrange ſighted Creatures. Mr. George Sinclare, in his Book Entituled, Satans Inviſible World diſcovered, p. 215. (Diſa. Magic.) l. 1. c. [...]. p. 22. has theſe Words, ‘I am undoubtedly informed, that men and women in the High-lands can diſcern Fatality approaching others, by ſeeing them in the Waters or with Winding Sheets about [Page] them. And that others can lecture in a Sheeps ſhoulder-bone a Death within the Pariſh ſeven or eight Days before it come. It is not improbable but that ſuch Preternatural Knowledge comes firſt by a Compact with the Devil, and is derived downward by Succeſſion to their Poſterity: Many ſuch I ſuppoſe are Innocent, and have this ſight againſt their Will and Inclination.’ Thus Mr. Sinclare, I concur with his ſuppoſal, that ſuch Knowledge is originally from Satan, and perhaps the Effect of ſome old Inchantment. There are ſome at this day in the World, that if they come into a Houſe where one of the Family will die within a Fortnight, the ſmell of a dead Corpſe offends them to ſuch a degree, as that they cannot ſtay in that Houſe. It is reported that near unto the Abby of St. Maurice in Burgundy V [...] de Faſcino Lib. 2▪ there is a Fiſhpond in which are Fiſhes put according to the number of the Monks of that place; if any one of them happen to be ſick, there is a Fiſh ſeen to Float and Swim above Water half dead, and if the Monk ſhall die, the Fiſh a few days before dieth. In ſome parts in Wales Death-lights or Corps Candles (as they call them) are ſeen in the night time going from the Houſe where ſomebody will ſhortly die, and paſſing in to the Church-yard. Of this, my Honoured and never to be forgotten Friend Mr. Richard Baxter, p. 131. has given an Account in his Book about Witchcrafts lately Publiſhed: what to make of ſuch things, except they be the effects of ſome old Inchantment, I know not; nor what Natural Reaſon to aſſign for that which I find amongſt the Obſervations of the Imperial Academy for the Year 1687, viz. That in an Orchard where are choice Damaſcen Plumbs, the Maſter of the Family being ſick of a Quartan Ague, whilſt he continued very ill, four of his Plumb-trees inſtead of Damaſcens brought forth a vile ſort of yellow Plumbs: but recovering Health, the next Year the Tree did (as formerly) bear Damaſcens again; but when after that he fell into a fatal Dropſie, on thoſe Trees were ſeen not Damaſcens, but another ſort of Fruit. The ſame Author V. Germ. Ephemer. Anno 16. [...]. 379. gives Inſtances of which he had the certain knowledge, concerning Apple-trees and Pear-trees, that the Fruit of them would on a ſudden wither as if they had been baked in an Oven, when the owners of them were mortally ſick. It is no leſs ſtrange that in the Illuſtrious Electoral Henkelius de obſeſſis pag. 86. Houſe of Brandenburg before the Death of ſome one of the Family Feminine Spectres appeared: Came [...]a [...]. cent. 1. c. 73. Cardan de re [...]um varie [...]a [...]e Lib. 16. cap. 93. and often in the Houſes of Great men, Voices and Viſions from the Inviſible World have been the Harbingers of Death. When any Heir in the Worſhipful Family of [Page] the Breertons in Cheſhire is near his Death, there are ſeen in a Pool adjoyning, Bodies of Trees ſwimming for certain days together, on which Learned Cambden In his Bri [...]nni [...] p. 609. has this Note, Theſe and ſuch like things are done either by the Holy Tutelar Angels of Men, or elſe by the Devils, who by Gods Permiſſion mightily ſhew their Power in this Inferiour World. As for Mr. Sinclare's Notion that ſome Perſons may have a ſecond Sight, (as 'tis termed) and yet be themſelves Innocent, I am ſatisfied that he judgeth right; for this is common amongſt the Laplanders, who are horribly addicted to Magical Incantations: They bequeath their Daemons to their Children as a Legacy, by whom they are often aſſiſted (like Bewitched Perſons as they are) to ſee and do things beyond the Power of Nature. An Hiſtorian who deſerves Credit, relates, See the Hiſt. of Lapland, and Mr. Burton's Hiſt. of Daemons. that a certain Laplander gave him a true and particular Account of what had happened to him in his Journey to Lapland; and further complained to him with Tears, that things at great diſtance were repreſented to him, and how much he deſired to be Delivered from that Diabolical Sight, but could not; this doubtleſs was cauſed by ſome Inchantment. But to proceed to what I intend; the Eyes of Perſons by reaſon of Inchanting Charms, may not only ſee what others do not, but be under ſuch power of Faſcination, as that things which are not, ſhall appear to them as real: The Apoſtle ſpeaks of Bewitched Eyes, Gal. 3. 1. and we know from Scripture, that the Imaginations of men have by Inchantments been impoſed upon; and Hiſtories abound with very ſtrange Inſtances of this Nature: The old Witch Circe by an Inchanted Cup cauſed Ulyſſes his Companions to imagine themſelves to be turned into Swine; and how many Witches have been themſelves ſo bewitched by the Devil, as really to believe that they were transformed into Wolves, or Dogs, or Cats. It is reported of Simon Magus, Schotten Phyſic. cur [...]os. lib. 1. c. 16. that by his Sorceries he would ſo impoſe on the Imaginations of People, as that they thought he had really changed himſelf into another ſort of Creature. Opollonius of Tyana could out do Simon with his Magick: The great Bohemian Conjurer Zyto See Wan [...] of the Wonders of the World. p. 215. by his Inchantments, cauſed certain Perſons whom he had a mind to try his Art upon, to imagine that their Hands were turned into the Feet of an Ox, or into the Hoofs of a Horſe, ſo that they could not reach to the Diſhes before them to take any thing thence; he ſold Wiſps of Straw to a Butcher who bought them for Swine, that many ſuch preſtigious Pranks were played; by the unhappy Fauſtus, is atteſted by Camerarius, Wyerus, Voetius, Lavater, and Lonicer.

[Page]There is newly Publiſhed a Book (mentioned in the Acta Eruditorum) wherein the Author Ubi Supra. (Wiechard Valvaſſor) relates, that a Venetian Jew inſtructed him (only he would not attend his Inſtructions) how to make a Magical Glaſs which ſhould repreſent any Perſon or thing according as he ſhould deſire. If a Magician by an Inchanted Glaſs can do this, he may as well by the help of a Daemon cauſe falſe Idaeas of Perſons and Things to be impreſſed on the Imaginations of bewitched Perſons; the Blood and Spirits of a Man, that is bitten with a Mad-Dog, are ſo envenomed, as that ſtrange Impreſſions are thereby made on his Imagination: let him be brought into a Room where there is a Looking-Glaſs, and he will (if put upon it) not only ſay but ſwear that he ſees a Dog, tho' in truth there is no Dog it may be within 20 Miles of him; and is it not then poſſible for the Dogs of Hell to poyſon the Imaginations of miſerable Creatures, ſo as that they ſhall believe and ſwear that ſuch Perſons hurt them as never did ſo? I have heard of an Inchanted Pin, that has cauſed the Condemnation and Death of many ſcores of innocent Perſons. There was a notorious Witchfinder in Scotland, that undertook by a Pin, to make an infallible Diſcovery of ſuſpected Perſons, whether they were Witches or not, if when the Pin was run an Inch or two into the Body of the accuſed Party no Blood appeared, nor any ſenſe of Pain, then he declared them to be Witches; by means hereof my Author tells me no leſs then 300 perſons were Condemned for Witches in that Kingdom. This Bloody Jugler after he had done enough in Scotland, came to the Town of Berwick upon Tweed; an honeſt Man now living in New-England aſſureth me, that he ſaw the Man thruſt a great Braſs Pin two Inches into the Body of one, that ſome would in that way try whether there was Witchcraft in the Caſe or no: the accuſed Party was not in the leaſt ſenſible of what was done, and therefore in danger of receiving the Puniſhment juſtly due for Witchcraft; only it ſo happened, that Collonel F [...]nwick (that worthy Gentleman, who many years ſince lived in New-England) was then the Military Governour in that Town; he ſent for the Mayor and Magiſtrates adviſing them to be careful and cautious in their proceedings; for he told them, it might be an Inchanted Pin, which the Witchfinder made uſe of: Whereupon the Magiſtrates of the place ordered that he ſhould make his Experiment with ſome other Pin as they ſhould appoint: But that he would by no means be induced unto, which was a ſufficient [Page] Diſcovery of the Knavery and Witchery of the Witch-finder. There is a ſtrange Diabolical Energy goeth along with Incantations. If Balak had not known, that he would not have ſent for Balaam, to ſee whether he could inchant the Children of Iſrael. The Scripture intimates that Inchantments will keep a Serpent from biting, Eccleſ. 10. 11. A Witch in Sweedland confeſſed, that the Devil gave her a wooden Knife; and that if ſhe did but touch any living thing with that Knife, it would die immediately: And that there is a wonderful Power of the Devil attending things inchanted, we have confirmed by a prodigious Inſtance in Major Wein, a Scotch Man: That wretched Man was a perfect Prodigy; a Man of great Parts; eſteemed a Saint, yet lived in ſecret Uncleanneſs with his own Siſter for thirty four Years together: After his wickedneſs was diſcovered, he did not ſeem to be troubled at any of his Crimes, excepting that he had cauſed a poor Woman to be publickly whipped, becauſe ſhe reported that ſhe had ſeen him committing Beſtiality; which thing was true, only the Woman could not prove it. This horrid Creature, if he had his Inchanted Staff in his Hand could pray to admiration, and do extraordinary things, as is more amply related in the Poſtſcript to Mr. Sinclares his Book before mentioned: But if he had not his Inchanted Rod to lean upon, he could not transform himſelf into an Angel of Light: But by all theſe things we may conclude, that it is not impoſſible, but that a guilty Conjurer, that ſo he may render himſelf the leſs ſuſpected, may by his Magical Art and Inchantment, cauſe innocent Perſons to be repreſented as afflicting thoſe whom the Devil and himſelf are the Tormentors of.

Arg. 5. The Truth we affirm is ſo evident, as that many Learned and Judicious Men have freely ſubſcribed unto it.

The memorable Relation of the Devils aſſuming the ſhape of an innocent Citizen in Zurick, is in the Judgment of that great Divine Lud Levater, of weighty Conſideration: And he declares, that he does therefore mention it, that ſo Judges might be cautelous in their Proceedings in Caſes of this nature, inaſmuch as the Devil does often in that way intangle innocent Perſons, and bring them into great Troubles. His Words are, De Spectri [...], p. 86, 87. Hanc Hiſtoriam ideo recito, ut Judices, in hujuſmodi, Caſibus cauti ſint: Diabolus enim hac via ſape innocentibus inſidiatur. He confirms what he ſaith by reciting a Paſſage out of Alertus Granzius, who writes that the Devil [Page] was ſeen in the ſhape of a Nobleman to come out of the Empreſs's Chamber: But to clear her Innocency, ſhe (according to the ſuperſtitious Ordeals then in faſhion) walked blinfold over a great many of glowing hot Irons without touching any of them. Voetius in his Dſput Selce [...]. Vol. 1. pag. 1008. Diſputation of Spectres propoſeth that Queſtion, whether the Devil may not untruly perſonate a Godly Man, and anſwers in the Affirmative: And withal adds, that it is a ſufficient Argument (ad hominem) to anſwer the Papiſts with their own Hiſtories, which give Inſtances of Satan's appearing in the Figure of Saints, nay of Chriſt himſelf. And in his Diſcourſe concerning the Operations of Daemons P. 944. he has the like Problem, whether the Devil may not poſſibly put on the ſhape of a true Believer, a real Saint, not only of ſuch as are dead, but ſtill living, and anſwers, Quidni? Why not? It is true Popiſh Caſuiſts Thyraeu [...] de Appari [...] onibus, Lib. 2. Cap. 14. do generally incline to the Negative in this Queſtion: Nevertheleſs, the Inſtance of Germanus, who ſaw a Company of honeſt People repreſented by the Devil, as if they had been feaſting together, when they were really aſleep in their Beds, does a little puzzle them, ſo as that they are neceſſitated to take up with this Concluſion, Bin [...] field de confeſſionibu [...] ſagarum, p. 183. 191. That by an extraordinary Permiſſion of God, innocent Perſons may be repreſented by Satan in the Noctural Conventicles of Witches: And if ſo, much more as afflicting bewitched Perſons. Delrio giveth an account of an innocent Monk, whoſe Reputation was indangered by a Daemon's appearing in his ſhape. He writes more like a Divine than Jeſuits uſe to do, when he ſaith that, Diſquiſ. Magic. Lib. 2. Q. 12. p. 143. It is not abſolutely to be denied, but that the Devils may exhibite the Forms of innocent Perſons, if God permit it, who when he does permit it, uſually by ſome Providence diſcovers the Fraud of the Devils, that ſo the Innocent may be vindicated, or if not, it is to bring them to repentance for ſome Sin, or to try their Patience. It is rare to ſee ſuch Words dropping from the Pen of a Jeſuit: As for Proteſtant Writers, I cannot call to mind one of any Note, that does deny the Poſſibility of the Affirmative, in the Queſtion before us. Dr. Henkelius has lately Printed at Frankford, Anno. 1689. publiſhed a learned and elaborate Diſcourſe concerning the right Method of curing ſuch as are obſeſſed with Cacodaemons, in which he aſſerts, that Satan may poſſibly aſſume the Form of innocent and pious Perſons, that ſo he might thereby deſtroy their Reputations, and expoſe them to undue Puniſhments. As for our Engliſh Divines, there are not many greater Caſuiſts than Mr. Perkins; nor do I know any one that has written on the Caſe of Witchcraft with more Judgment and Clearneſs of Underſtanding: [Page] He has theſe Words, Diſcourſe of Witchcraft, Ch. 7. Sect. 2. p. 644. ‘If a Man being dangerouſly ſick and like to die upon ſuſpicion, will take it on his death, that ſuch an one has betwitched him, it is an allegation which may move the Judge to examine the Party, but it is of no moment for Conviction.’ The like is aſſerted by In his Witchcraft diſcovered, p. 277. Mr. Cooper, Mr. Bernard, (once a famous Miniſter at Batcomb in Somerſet) his Book called, A Guide to Grand Jury-men in Caſes of Witchcraft, is a ſolid and wiſe Treatiſe. What his Judgment was in the Caſe now under debate, we may ſee, pag. 209, 210. where his Words are theſe; ‘An Apparition of the Party ſuſpected, whom the Afflicted in their Fits ſeem to ſee, is a great ſuſpicion; yet this is but a Preſumption, tho' a ſtrong one, becauſe theſe Apparitions are wrought by the Devil, who can repreſent to the Phanſie ſuch as the Parties uſe to fear, in which his Repreſentation he may well lye as in his other Witneſs: For if the Devil can repreſent to as the Witch ſeeming Samuel, ſaying, I ſee God's aſcending out of the Earth, to beguile Saul, may we not think he can repreſent a common ordinary Perſon, Man or Woman unregenerate, tho' no Witch to the Phanſie of vain Perſons, to deceive them and others that will give Credit to the Devil.’ Thus Mr. Bernard.

As for the Judgment of the Elders in New-England, ſo far as I can learn, they do generally concur with Mr. Perkins, and Mr. Bernard. This I know, that at a Meeting of Miniſters at Cambridge, Auguſt 1. 1692. where were preſent ſeven Elders beſides the Preſident of the Colledge, the Queſtion then diſcourſed on, was, Whether the Devil may not ſometimes have a Permiſſion to repreſent an innocent Perſon as tormenting ſuch as are under Diabolical Moleſtations? The Anſwer which they all concurred in, was in theſe words, viz. That the Devil may ſometimes have a Permiſſion to repreſent an innocent Perſon as tormenting ſuch as are under Diabolical Moleſtations; but that ſuch things are rare and extraordinary, eſpecially when ſuch Matters come before Civil Judicatures: And that ſome of the moſt eminent Miniſters in the Land, who were not at that Meeting are of the ſame Judgment, I am aſſured: And I am alſo ſure, that in Caſes of this nature the Prieſt's Lips ſhould keep Knowledge, and they ſhould ſeek the Law at his Mouth, Mal. 2. 7.

Arg. 6. Our own Experience has confirmed the Truth of what we affirm.

[Page]I have in another Book given an account concerning Elizabeth Knap of Groton, who complained that a Woman as eminent for Piety as any in that Town, did appear to her, and afflict her: But afterwards ſhe was ſatisfied that that Perſon never did her any harm, but that the Devil abuſed them both. About two Years ago, a bewitched Perſon in Chelmsford in her Fits, complained that a worthy good Man, a near Relation of hers did afflict her: So did ſhe likewiſe complain of another Perſon in that Town of known Integrity and Piety.

I have my ſelf known ſeveral of whom I ought to think that they are now in Heaven, conſidering that they were of good Converſation, and reputed Pious by thoſe that had the greateſt Intimacy with them, of whom nevertheleſs, ſome complained that their Shapes appeared to them, and threatned them: Nor is this anſwered by ſaying, we do not know but thoſe Perſons might be Witches: We are bound by the Rule of Charity to think otherwiſe: And they that cenſure any, meerly becauſe ſuch a ſad Affliction as their being falſly repreſented by Satan has befallen them, do not do as they would be done by. I bleſs the Lord, it was never the Portion allotted to me, nor to any Relation of mine to be thus abuſed: But no Man knoweth what may happen to him, ſince there be juſt Men unto whom it happeneth according to the Work of the Wicked, Eccleſ. 8. 14. But what needs more to be ſaid, ſince there is one amongſt our ſelves whom no Man that knows him, can think him to be a Wizzard, whom yet ſome bewitched Perſons complained of, that they are in his Shape tormented: And the Devils have of late accuſed ſome eminent Perſons.

It is an awful thing which the Lord has done to convince ſome amongſt us of their Error: This then I declare and teſtifie, that to take away the Life of any one, meerly becauſe a Spectre or Devil, in a bewitched or poſſeſſed Perſon does accuſe them, will bring the Guilt of innocent Blood on the Land, where ſuch a thing ſhall be done: Mercy forbid that it ſhould, (and I truſt that as it has not it never will be ſo) in New-England. What does ſuch an Evidence amount unto more than this: Either ſuch an one did afflict ſuch an one, or the Devil in his likeneſs, or his Eyes were bewitched.

The things which have been mentioned make way for, and bring us unto the ſecond Caſe, which is to come under our Conſideration, viz.

[Page] If one bewitched is ſtruck down at the Look or caſt of the Eye of another, and after that recovered again by a Touch from the ſame Perſon, Is not this an infallible Proof, that the Perſon ſuſpected and complained of is in League with the Devil?

Anſwer; It muſt be owned that by ſuch things as theſe Witchcrafts and Witches have been diſcovered more than once or twice: And that an ill Fame, or other Circumſtances attending the ſuſpected Party, this may be a Ground for Examination; but this alone does not afford ſufficient Matter for Conviction: As Spectres or Devils appearing in the Shapes of Men that have been murdered, declaring that they were murdered by ſuch Perſons and in ſuch a place, may give juſt occaſion to the Magiſtrate for Enquiry into the Matter: One great Witch-Advocate Webſter's diſplaying of ſuppoſed Witchcraft, p. 298, 308. confeſſeth, that by this means Murders have been brought to light; yet that alone, if other Circumſtances did not concur, would not by the Law of God take away the Life of any Man. If my Reader pleaſeth, he ſhall hear what old Mr. Bernard of Batcomb ſaith to a Caſe not unlike to this, and the former: His Words are theſe, Ʋbi ſupra. p. 207, 208. ‘The naming of the ſuſpected in their Fits, and alſo where they have been, and what they have done here or there, as Mr. Throgmorton's Children could do, and that often and ever found true; this is a great Preſumption: yet is this but a Preſumption, becauſe this is only the Devils Teſtimony, who can lie, and that more often than ſpeak Truth Chriſt would not allow his Witneſs of him in a point moſt true; nor St. Paul in the due Praiſes of him and Sylas; his Witneſs then may not be received as ſufficient in caſe of ones Life: He may accuſe an Innocent, as I ſhewed before in Mr. Edmund's giving over his Practice to find Stollen Goods; and Satan we read would accuſe Job to God himſelf to be an Hypocrite, and to be ready to be a Blaſphemer, and he is called the Accuſer of the Brethren. Albeit, I cannot deny but this has very often proved true, yet ſeeing the Devil is ſuch an one as you heard, Chriſtian Men ſhould not take his Witneſs, to give in Verdict upon Oath, and ſo ſwear that the Devil has therein ſpoken the Truth; be it far from good men to confirm any Word of the Devil by Oath, if it be not an evident Truth without the Devil's Teſtimony, who in ſpeaking the Truth, has a lying Intent, and ſpeaks ſome Truths of things done, which may be found to be ſo, that he may wrap with them ſome pernicious Lye, which cannot be tried to be true, but muſt reſt upon his own teſtimony to enſnare the Blood of the Innocent.’ [Page] Thus Mr. Bernard reſolved the Caſe above ſixty Years ago▪ and truly in my Opinion like a Wiſe and Orthodox Divine, what he ſays, reacheth both this and the former Caſe. Dr. Cotta (a Learned Phyſician) in his Book, about The Tryal of Witchcraft, ſhowing the true and right Method of the Diſcovery, with a Confutation Erroneous ways (which Book he dedicates to the Right Honourable Sir Edward Cook, Lord Chief Juſtice of England Ch. 15. p. 1 4, &c. He diſcourſes concerning Exploration of Witches by the touch of the Witch curing the touched bewitched, and ſheweth the Fallibility and Vanity of that way of Tryal, tho' he had often ſeen Perſons bewitched in that way immediately delivered from the preſent Fit or Agony which was upon them: But he taketh it to be a Diabolical Miracle. He argueth thus, Pag. 1 [...] ▪ 122. ‘No Man can doubt but that the Vertue wherewith this touch was indued, is ſupernatural: If it be ſo, How can Man to whom nothing is ſimply poſſible that is not natural be juſtly reputed an Agent therein? If he cannot be eſteemed in himſelf any poſſible or true Agent, then it remaineth that he can only be intereſſed therein as an Acceſſary in Conſent, or as a Servant unto a Superior Power: If that Superior Power be the Devil, the leaſt reaſonable doubt, whether the Devil alone, or with the Conſent or Contract of the ſuſpected Perſon has produced that wonderful effect; with what Religion or Reaſon can any Man incline rather to credit the Devil's mouth in the Bewitched, than to pity the Accuſed, and believe them againſt the ſubtilty of a deceitful Devil: If the Devil by Divine Permiſſion may cauſe ſupernatural Concomitances and Conſequences to attend the natural Actions of Men without their allowance, as is manifeſt in poſſeſſed Perſons, how is it reaſonable and juſt that the Impoſitions of the Devil ſhould be imputed unto any Man: And (ſaith he) God forbid that the Devil's Signs and Wonders, nay his Truths ſhould become any legal Allegations or Evidences in Law. We may therefore conclude it unjuſt, that the forenamed miraculous Effect by the Devil wrought and imputed by the Bewitched, ſhould be eſteemed an infallible mark againſt any Man, as therefore convinced for that the Devil and the Bewitched have ſo decyphered him?’ Thus that Learned Man. But to the Caſe in hand, I have ſeveral things to offer.

[Page]1. It is poſſible that the Perſons in Queſtion may be poſſeſſed with Cacodaemons: That bewitched Perſons are many times really poſſeſſed with evil Spirits, is moſt certain. And as Mr. Perkins obſerves, no Man can prove but that Witchcraft might be the Cauſe of many of thoſe Poſſeſſions, which we read of in the Goſpel: And that Devils have been immitted into the Bodies of miſerable Creatures by Magicians and Witches, Hiſtories and Experience do abundantly teſtifie. Hierom In vita H [...]ar [...]o [...]. relates concerning a certain Virgin, that a young Man, whoſe Amours ſhe deſpiſed, prevailed with a Magician to ſend an evil Spirit into her, by means whereof ſhe was ſtrangely beſotted. 'Tis reported Anaſtaſ [...] Q [...]. 23. of Simon Magus, that after he had uſed an Helliſh Sacrifice, to be revenged of ſome that had called him a great Witch, he cauſed infernal Spirits to enter into them. Many confeſſing Witches have acknowledged, that they were the Cauſe of ſuch and ſuch Perſons being poſſeſſed by evil Angels, as In Diſp [...]. de Daemoniaci [...], part 1. chap. 16. p. 30 Thyaeus and others have obſerved: Now no Credit ought to be given to what Daemons in ſuch as are by them obſeſſed ſhall ſay. Our Saviour by his own unerring Example has taught us not to receive the Devil's Teſtimony in any thing. The Papiſts are juſtly condemned for bringing Diabolical Teſtimony to confirm the Principles of their Religion. Peter Cotton the Jeſuite Thuan [...] lib. 130. p. 1136. enquired of the Devil in a poſſeſſed Perſon, what was the cleareſt Scripture to prove Purgatory. At the time when Luther died, all the poſſeſſed People in the Netherlands were quiet: The Devils in them, ſaid the Reaſon was, becauſe Luther Thyaerus [...] ſupra, p. 16. had been a great Friend of theirs, and they owed him that reſpect as to go as far as Germany to attend his Funeral. Another time when there was a talk of ſome (Miniſters of the Reformed Religion, the Devils in the) Obſeſſed laughed and ſaid, they were not at all afraid of them, for the Calviniſts and they were very good Friends. The Jeſuits inſult with theſe Teſtimonies as if they were Divine Oracles: But the Father of Lyes is never to be believed: He will utter twenty great truths to make way for one lye: He will accuſe twenty Witches, if he can but thereby bring one innocent Perſon into trouble: He mixeth Truths with Lyes, that ſo thoſe truths giving credit unto lyes, Men may believe both, and ſo be deceived: And whereas ſome ſay, that the Perſons in queſtion are only bewitched and not poſſeſſed, let it be conſidered that poſſeſſed Perſons are called Energumens [Page] from EPLOMAI Agitor: They whoſe Bodies are prenaturally agitated, ſo as to be in danger of being thrown into the Fire, or into the Water, though they may be bewitched, are undoubtedly poſſeſſed with Daemons, Mark 9. 22, 25. Learned Men Henke [...] [...]ſupra, p. 47. 50. give it as a moſt certain ſign of Poſſeſſion, when the afflicted Party can ſee and hear that which no one elſe can diſcern any thing of, and when they can diſcover Brock [...] Theol. p 265. ſecret things, Acts 6. 16. paſt, or future, Mel [...] thon Epiſt. as a poſſeſſed Perſon in Germany foretold the War which broke out in the Year, 1546. And when the Limbs of miſerable Creatures are bent and disjointed ſo as could not poſſible be without a Luxation of Joints, were it not done by a preternatural Hand, and yet no hurt raiſed thereby that argueth Poſſeſſion. Alſo, when Perſons are by the Devil caſt into Fits, in the which they ſpeak of things, that afterwards they have no remembrance of T [...]ſtat [...] in M [...] 8. Q. 114. or, if they are by cruel Devils tortured, ſo as to cauſe horrendous Clamours in the diſtreſſed Sufferers, that's another ſign of Obſeſſion by evil Spirits: If all theſe things concur in the Perſons concerning where the Queſtion is, we may conclude them to be Daemoniacks: And if ſo, no Juror can with a ſafe Conſcience look on the Teſtimony of ſuch, as ſufficient to take away the Life of any Man.

2. Falling down by the cast of an Eye proceeds not from a natural, ( [...]) Baldwin Caſe of Conſ. l. 3. c. 3. p. 621. but an arbitrary Cauſe; not from any Poyſon in the Eye of the Witch, but from the Agency of ſome Daemon: The opinion of Faſcination by the Eye is an old Fable, and (ſaith Mr. Perkins) as fond as old. Pliny Lib. 7. Cap. 2. ſpeaks of a People that killed folks by looking on them; and he adds, that they had two Apples in each Eye: and Tully writes of women who had two Apples in one Eye that always did miſchief with their meer Looks; ſo Ovid, Popula duplex fulminat. And Plutarch 5 Sym [...]. cap. 7. writes, that ſome perſons have ſuch a Poyſon in their Eyes, as that their Friends and Familiars are Faſcinated thereby; nay he ſpeaks of one that Bewitched himſelf ſick by looking on his own Face in a Glaſs: Others write of Faſcination by a meer Prolation of Words; and for ought I know, there may be as much Witchery in the Tongue as there is in the Eye. Sennertus M [...]d. precl. lib. 6. pars 9 cap. 1. has diſcovered the Superſtition of theſe Fancies; Sight does not proceed from an Emiſſion of Rays from the Eye, but by a reception of the viſible Species; and if it be (as Philoſophers conclude) an innocent Action [Page] and not an Emiſſion optick Spirits, ſo that Sight as ſuch, does receive ſomething from the Object, and not act upon it, the Notion of Faſcination by the Eye is unphiloſophical: It is true, that ſore Eyes will affect thoſe that look upon them, Dum ſpectant O [...]uli Laeſos▪ Leduntur & ipſi, for which a natural Reaſon is eaſily to be aſſigned; but if the Witches Eyes are thus infected with a natural Contagion, Whence is it, that only Bewitched Perſons are hurt thereby? If the vulgar Error concerning the Baſ [...]sks killing with the Look of his Poyſonful Eye were a Truth, whatever perſon that Serpent caſt his Eye upon would be poyſoned. So if Witches had a phyſical Venom in their Eyes, others as well as Faſcinated Perſons would be ſenſible thereof; there is as much Truth in this fancy of Phyſical Venom in the Eye of a Witch, as there is in what Pliny Lib. 2. cap. 2. Wierus l. 6. c. 9. p. 683. and others relate concerning the Thibians, viz. that they have two Apples in one Eye, and the Effigies of an Horſe in the other Eye; and that they are a people that cannot be drowned.

3. As for that which concerns the Bewitched Perſons being recovered out of their Agonies by the Touch of the ſuſpected Party, it is various and fallible.

For ſometimes the afflicted Perſon is made ſick, (inſtead of being made whole) by the Touch of the Accuſed; ſometimes the Power of Imagination is ſuch, as that the Touch of a Perſon innocent and not accuſed ſhall have the ſame effect. It is related in the Account of the Tryals of Witches at Bury in Suffolk 1664, during the time See the Tryal▪ p. 40. 43, 45. of the Tryal, there were ſome Experiments made with the Perſons afflicted, by bringing the accuſed to touch them, and it was obſerved that by the leaſt Touch of one of the ſuppoſed Witches, they that were in their Fits, to all mens Apprehenſion wholly deprived of all Senſe and Underſtandings, would ſuddenly ſhriek out and open their Hands.

Mr. Serjeant Keeling did not think that ſufficient to Convict the Priſoners, for admitting that the Children were in truth Bewitched, yet (ſaith he) it cannot be applyed to the Priſoners upon the Imagination only of the Parties afflicted; for if that might be allowed, no Perſon whatſoever can be in ſafety, for perhaps they might fancy another Perſon who might altogether be innocent in ſuch matters: To avoid this Scruple it was privately deſired by the Judge, that ſome Gentlemen there in Court would attend one of the diſtempered Perſons in the farther part of the Hall, whilſt ſhe [Page] was in her Fits, and then to ſend for one of the Witches to try what would happen, which they did accordingly. One of them was conveyed from the Bar, and brought to the Afflicted Maid. They put an Apron before her Eyes, and then another perſon (not the Witch) touched her, which produced the ſame effect, as the Touch of the Witch did in the Court. Whereupon the Gentlemen returned much unſatisfied. Bodin In Daemono [...]ania. See Mr. Brom [...]al's Hiſtory of Appa [...]itions, p. 136. relates, that a Witch who was Tryed at Nants, was commanded by the Judges to touch a Bewitched perſon, a thing often practiſed by the Judges of Germany in the Imperial Chamber. The Witch was extreamly unwilling, but being Compelled by the Judges, ſhe cryed out, I am undone; and as ſoon as ever ſhe touched the Afflicted perſon, the Witch fell down dead, and the other recovered. That horrid Witch of Salisbury, An [...] Bodenham See the Printed Relation, p. 30, 31. who had been Servant to the Notorious Conjurer Dr. Lamb, could not bear the ſight of one that was Bewitched by her. As ſoon as ever ſhe ſaw the Afflicted Perſon, ſhe ran about ſhrieking, and crying, and roaring after an hideous manner, that the Devil would tear her in pieces, if that perſon came near her. And whilſt the Witch was in ſuch Torment, the Bewitched was at eaſe. By theſe things we ſee, that the Laws and Cuſtoms of the Kingdom of darkneſs, are not always and in all places the ſame.

And it is good for men to concern themſelves with them as little as may be.

I think there is weight in Dr. Cotta's Ubi ſupra, p. 121. Argument, viz.

That the Gift of healing the Sick and Poſſeſſed, was a ſpecial Grace and Favour of God, for the Confirmation of the Truth of the Goſpel, but that ſuch a Gift ſhould be annexed to the Touch of Wicked Witches, as an infallible ſign of their guilt, is not eaſie to be believed. It is a thing well known, that if a perſon poſſeſſed by an Evil Spirit, is (as oft it ſo happens) never ſo outragious whilſt a good man is Praying with and for the Afflicted, let him lay his hand on them, and the Evil Spirit is quiet. I hope this is no evidence of any Covenant, or voluntary Communion between the Good Man that is Praying and the Evil Spirit; no more does the Caſe before us evince any ſuch thing.

4. There are that Queſtion the Lawfulneſs of the Experiment. For if this healing power in the Witch is not a Divine but a Diabolical Gift, it may be dangerous to meddle too much with it. If the Witch may be ordered to touch afflicted Perſons in order to [Page] their healing or recovery out of a ſick Fit, why may not the Diſeaſed Perſon be as well ordered to touch the Witch for the ſame cauſe? And if to touch him, why not to ſcratch him and fetch Blood out of him, which is but an harder kind of touch? But as for this Mr. Perkins doubts not to call it a Practice of Witchcraft. It is not ſafe to meddle with any of the Devils Sacraments or Inſtitutions; For my own part, I ſhould be loath to ſay to a Man, that I knew or thought it was a Witch, do you look on ſuch a Perſon, and ſee if you can Witch them into a Fit, and there is ſuch an afflicted Perſon do you take them by the Hand, and ſee if you can Witch them well again. If it is by vertue of ſome Contract with the Devil that Witches have Power to do ſuch things, it is hard to conceive how they can be bid to do them, without being too much concerned in that Helliſh Covenant. I take it to be (as elſewhere Remarkable Providences, p. 267. I have expreſſed) a ſolid Principle, which the Learned S [...]nnertus inſiſts on, viz. That they who force another to do that which he cannot poſſibly do, but by vertue of a Compact with the Devil, have themſelves implicitely Communion with the Diabolical Covenant. The Devil is pleaſed and honoured when any of his Inſtitutions are made uſe of; this way of diſcovering Witches, is no better than that of putting the Urine of the afflicted Perſon into a Bottle, that ſo the Witch may be tormented and diſcovered: The Vanity and Superſtition of which practice I have formerly ſhewed, and teſtified againſt. There was a Conjurer his name was Edward Drake See Mr. Burton's Hiſtory of D [...] mons, p. 136. and Mr. Robert' [...] Na [...]. of the Witches in Suffolk. who taught a Man to uſe that Experiment for the Relief of his afflicted Daughter, who found benefit thereby; But we ought not to practice Witchcrafts to diſcover Witches, nor may we make uſe of a White healing Witch (as they call them) to find out a Black and Bloody one. And how did men firſt come to know that Witches would be diſcovered in ſuch ways as theſe, which have been mentioned? If Satan himſelf were the firſt Diſcoverer (as there is reaſon to believe) the experiment muſt needs have deceit in it. See Dr. Willet on Exod. 7. Queſt. 9. And ſuch Experiments better become Pagans or Papiſts than Profeſſors in New England; whereas 'tis pleaded, that ſuch things are practiſed by the Judges of the Imperial Chamber, I reply, that thoſe Judges (as Bodia relates, Lib. 3. Daemon. Cap. 6.) have required ſuſpected Witches to pronounce over the afflicted perſons, theſe words, I bleſs thee in the Name of the Father, &c. upon which they have immediately recovered; but is the dark day come upon us, that ſuch Superſtitions as theſe ſhall be practiſed in [Page] New-England: The Lord Jeſus forbid it. See Baldwin's Teſtimony againſt the Practice of the Camera Imperialis, Caſ. Conſc. L. 3. c. 3. p. 634.

5. If the Teſtimony of a bewitched or poſſeſſed Perſon, is of Validity as to what they ſee done to themſelves, then it is ſo as to others, whom they ſee afflicted no leſs than themſelves: But what they affirm concerning others, is not to be taken for Evidence. Whence had they this Supernatural Sight? It muſt needs be either from Heaven or from Hell: If from Heaven, (as Eliſha's Servant, and Balaam's Aſs could diſcern Angels) let their Teſtimony be received: But if they had this Knowledge from Hell, tho' there may poſſibly be truth in what they affirm, they are not legal Witneſſes: For the Law of God allows of no Revelation from any other Spirit but himſelf, Iſa. 8. 19. It is a Sin againſt God to make uſe of the Devil's help to know that which cannot be otherwiſe known: And I teſtifie againſt it, as a great Tranſgreſſion, which may juſtly provoke the Holy One of Iſrael, to let looſe Devils on the whole Land, Luke 4. 35. See Mr. Bernard's Guide to Juries in Caſes of Witchcraft, p. 136, 137, 138. And Brochmand Theol. de Angelis, p. 227. Altho' the Devil's Accuſations may be ſo far regarded as to cauſe an enquiry into the truth of things, Job 1. 11, 12. & 2. 5, 6. yet not ſo as to be an Evidence or Ground of Conviction: The Perſons, concerning whom the Queſtion is, ſee things through Diabolical Mediums; on which account their Evidence is not meer humane Teſtimony; and if it be in any part Diabolical, it is not to be owned as Authentick; for the Devil's Teſtimony ought not to be received neither in whole nor in part. I am told by credible Perſons, who ſay it is certainly true, that a bewitched Perſon has complained that ſhe was caſt into Fits by the Look of a Dog; and that ſhe was no more able to bear the ſight of that Dog, than of the Perſon whom ſhe accuſed as bewitching her: And that thereupon the Dog was ſhot to death: This Dog was no Devil; for then they could not have killed him. I ſuppoſe no one will ſay that Dogs are Witches: It remains then that the caſting down with the Look is no infallible ſign of a Witch.

[Page]8 It has always been ſaid, that it is a difficult thing to find out Witches: But if the Repreſentation of ſuch a Perſon as afflicting, or the Look or Touch be an infallible proof of the guilt of Witchcraft in the Perſons complained of, 'tis the eaſieſt thing in the World to diſcover them; for it is done to our hand, and there needs no enquiry into the Matter.

9. Let them ſay this is an infallible Proof, produce any Word out of the Law of God which does in the leaſt countenance that Aſſertion: The Word of God inſtructs Jurors and Judges to proceed upon clear humane Teſtimony, Deut. 35. 30. But the Word no where giveth us the leaſt Intimation, that every one is a Witch, at whoſe look the bewitched Perſon ſhall fall into Fits; nor yet that any other means ſhould be uſed for the diſcovery of Witches, than what may be uſed for the finding out of Murderers, Adulterers, and other Criminals.

10. Sometimes Antipathies in Nature have ſtrange and unaccountable Effects. I have read of a Man that at the ſight of his own Son, who was no Wizzard would fall into Fits. There are that find in their Natures an averſeneſs to ſome Perſons whom they never ſaw before, of which they can give no better an account than he in Martial, concerning Sabidius.

Non Amo te Sabidi, nec poſſum dicere quare.

That ſome Perſons at the ſight of Bruit-Creatures, Cats, Spiders, &c. Nay, at the ſight of Cheeſes, Milk, Apples, will fall into Fits, is too well known to be denied. Penſingius in his Learned Diſcourſe De Pulvere Sympathatico, p. 128. ſaith, there was one in the City of Groning that could not bear the ſight of a Swine's Head: And that he knew another who was not able to look on the Picture thereof. Amatus Luſitanus ſpeaks of one that at the ſight of a Roſe would ſwoon away: This proveth that the falling into a Fit at the ſight of another is not always a ſign of Witchcraft. It may proceed from Nature, and the Power of Imagination.

[Page]To conclude; Judicious Caſuiſts Ameſ. Caſ. Conſc. L. 4. C. 23. have determined, that to make uſe of thoſe Media to come to the Knowledge of any Matter, which have no ſuch power in them by Nature, nor by Divine Inſtitution is an Implicit going to the Devil to make a diſcovery: Now there is no natural Power in the Look or Touch of a Perſon to bewitch another; nor is this by Divine Inſtitution the means whereby Witchcraft is diſcovered: Therefore it is an unwarrantable Practice.

We proceed now to the third Caſe propoſed to Conſideration; If the things which have been mentioned are not infallible Proofs of Guilt in the accuſed Party, it is then Queried, Whether there are any Diſcoveries of this Crime, which Jurors and Judges may with a ſafe Conſcience proceed upon to the Conviction and Condemnation of the Perſons under Suſpicion?

Let me here premiſe Two things,

1. The Evidence in this Crime ought to be as clear as in any other Crimes of a Capital nature. The Word of God does no where intimate, that a leſs clear Evidence, or that fewer or other Witneſſes may be taken as ſufficient to convict a Man of Sorcery, which would not be enough to convict him were he charged with another evil worthy of Death, Numb. 35. 30. if we may not take the Oath of a diſtracted Perſon, or of a poſſeſſed Perſon in a Caſe of Murder, Theft, Felony of any ſort, then neither may we do it in the Caſe of Witchcraft.

2. Let me premiſe this alſo, that there have been ways of trying Witches long uſed in many Nations, eſpecially in the dark times of Paganiſm and Popery, which the righteous God never approved of. But which as (judicious Mr. Perkins expreſſeth it in plain Engliſh) were invented by the Devil, that ſo innocent Perſons might be condemned, and ſome notorious Witches eſcape: Yea, many Superſtitious and Magical experiments have been uſed to try Witches by: Of this ſort is that of ſcratching the Witch, or ſeething the Urine of the bewitched Perſon, or making a Witch-cake with that Urine: And that tryal of putting their Hands into ſcalding Water, to ſee if it will not hurt them: And that of ſticking an Awl under the Seat of the ſuſpected Party, yea, and that way of diſcovering Witches by tying their [Page] Hands and Feet, and caſting them on the Water, to try whether they will ſink or ſwim: I did publickly bear my Teſtimony againſt this Superſtition in a Book printed at Boſton eight Years paſt.

I hear that of late ſome in a Neighbour Colony have been playing with this Diabolical invention: It is to be lamented, that in ſuch a Land of Uprightneſs as New-England once was, a Practice which Proteſtant Writers generally condemn as ſinful, and which the more ſober and learned Men amongſt Papiſts themſelves have not only judged unlawful, but (to expreſs it in their own terms) to be no leſs than a Mortal Sin, ſhould ever be heard of. Were it not that the coming of Chriſt to judge the Earth draweth near, I ſhould think that ſuch Practices are an unhappy Omen that the Devil and Pagans will get theſe dark Territories into their Poſſeſſion again: But that I may not be thought to have no reaſon for my calling the impleaded Experiment into Queſtion, I have theſe things further to alledge againſt it.

1. It has been rejected long agone, by Chriſtian Nations as a thing Superſtitious and Diabolical: In Italy and Spain it is wholly diſuſed; and D [...]io. Diſquiſs. Magi [...]. pag. 642. in the Low-Countries, and in France, where the Judges are Men of Learning. In ſome parts of Germany old Paganiſm Cuſtoms are obſerved more than in other Countries, nevertheleſs all the M [...]lderus de M [...] gia. cap 10. dub. 11. Academies throughout Germany have diſapproved of this way of Purgation.

2. The Devil is in it, all Superſtition is from him; and when Secret things, or latent Crimes, are diſcovered by ſuperſtitious Practices, ſome Compact and Communion with the Devil is the Cauſe of it, as Auſtin De Doctr. Chriſtiana. Lib. 2. Cap. 20. 22. has truly intimated; and ſo it is here; for if a Witch cannot be drowned, this muſt proceed either from ſome natural Cauſe, which it doth not, for it is againſt Nature for Humane Bodies, when Hands and Feet are tied, not to ſink under the Water: Beſides, they that plead for this Superſtition, ſay that if Witches happen to be condemned for ſome other Crime and not for Witchcraft, they will not ſwim like a Cork above, Water, which Cauſe ſheweth that the Cauſe of this Natation is not Phyſical: And if not, then either it muſt proceed from a Divine Miracle to ſave a Witch from drowning; or laſtly, it muſt be a diabolical Wonder: This ſuperſtitious Experiment [Page] is commonly known by the Name of, The Vulgar Probation, becauſe it was never appointed by any lawful Authority, but from the Suggeſtion of the Devil taken up by the rude Rabble: And ſome D [...]ri. & mald [...]u [...]. learned Men are of Opinion, that the firſt Explorator (being a white Witch) did explicitely covenant with the Devil, that he ſhould diſcover latent Crimes in this way: And that it is by Virtue of that firſt Contract that the Devil goeth to work to keep his Servants from ſinking, when this Ceremony of his ordaining is uſed. Moreover, we know that Diabolus eſt Dei Simia, the Devil ſeeks to imitate Divine Miracles. We read in Eccleſiaſtical Story, that ſome of the Martyrs when they were by Perſecutors ordered to be drowned, prov'd to be immerſible: This Miracle would the Devil imitate in cauſing Witches, who are his Martyrs not to ſink when they are caſt into the Waters.

3. This way of Purgation is of the ſame nature with the old Ordeals of the Pagans. If Men were accuſed with any Crime, to clear their innocency, they were to take an hot Iron into their Hands, or to ſuffer ſcalding Water to be poured down their Throats, and if they received no hurt thereby they were acquitted. This was the Devil's Invention, and many times (as the Devil would have it) they that ſubmitted to theſe Tryals ſuffered no inconvenience. Nevertheleſs, it is aſtoniſhing to think what innocent Blood has been ſhed in the World by means of this Satanical device. Witches have often (as In mali [...]o malle [...]c [...] [...]um. p. 421. Sprenger obſerves) deſired that they might ſtand or fall by this Tryal by hot Iron, and ſometimes come off well: Indeed, this Ordeal was uſed in other Caſes, and not in Caſes of Witchcraft only it And ſo was the the Vulgar Probation by caſting into the Water practiced upon Perſons accuſed Menna de purgatione vulgari, cap. ult. with other Crimes as well as that of Witchcraft: How it came to be reſtrained to that of Witchcraft I cannot tell; it is as ſupernatural for a Body whoſe Hands and Fèet are tied to ſwim above the Water, as it is for their Hands not to feel a red hot Iron. If the one of theſe Ordeals is lawful to be uſed, than ſo is the other too: But as for the fiery Ordeal it is rejected and exploded out of the World; for the ſame Reaſon then the tryal by Water ſhould be ſo.

[Page]4. It is a tempting of God when Men put the Innocency of their Fellow-Creatures upon ſuch tryals; to deſire the Almighty to ſhew a Miracle to clear the Innocent, or to convict the Guilty is a moſt preſumptuous tempting of him. Was it not a Miracle when Peter was kept from ſinking under the Water by the Omnipotency of Chriſt? As for Satan, we know that his Ambition is to make his Servants believe that his Power is equal to God's, and that therefore he can preſerve whom he pleaſeth. I have read Caeſari [...], Lib. 9. of certain Magicians, who were ſeen walking on the Water: If then guilty Perſons ſhall float on the Waters, either it is the Devil that cauſeth them to do ſo, (as no doubt it is) and what have Men to do to ſet the Devil on work; or elſe it is a Divine Miracle, like that of Peter's not ſinking, or that of the Iron that ſwam at the Word of Eliſha. And ſhall Men try whether God will work a Miracle to make a diſcovery? If a Crime cannot be found out but by Miracle, it is not for any Judge on Earth to uſurp that Judgment which is reſerved for the Divine Throne.

5. This pretended Gift of Immerſibility attending Witches, is a a moſt fallible deceitful thing; for many a Witch has ſunk under the Water. Godelmannus De Lamiis, L. 3. C. 4. giveth an account of ſix notorious and clearly convicted Witches, that when they were brought to their vulgar Probation, ſunk down under the Water like other Perſons; Althuſius affirms the like concerning others in the Dubravius, Hiſt. Cohim. Lib. 8. Bohemian Hiſtory it is related, that Uratſlaus the King of Bohemia, extirpated Witches out of his Kingdom, ſome of which he delivered to the Ax, others of them to the Fire, and others of them he cauſed to be drowned: If Witches are immenſible, how came they to die by drowning in Bohemia? Beſides, it has ſometimes been known that Perſons who have floated on the Water when the Hangman has made the Experiment on them, have ſunk down like a Stone, when others have made the tryal.

6. The Reaſons commonly alledged for this Superſtition are of no moment: It is ſaid they hate the Water; whereas they have many times deſired that they might be caſt on the Water in order to their purgation: It is alledged, that Water is uſed in Baptiſm, therefore Witches ſwim: A weak Phanſie; all the Water in the [Page] World is not conſecrated Water. Cannot Witches eat Bread or drink Wine, notwithſtanding thoſe Elements are made uſe of in the Bleſſed Sacrament: But (ſay ſome) the Devils by ſucking of them make them ſo light that the Water bears them; whereas ſome Witches are twice as heavy as many an innocent Perſon: Well, but then they are poſſeſſed with the Devil: Suppoſe ſo; Is the Devil afraid if they ſhould ſink, that he ſhould be drowned with them? But why then were the Gadarens Hogs drowned when the Devil was in them?

Theſe things being premiſed, I anſwer the Queſtion affirmatively; There are Proofs for the Conviction of Witches which Jurors may with a ſafe Conſcience proceed upon, ſo as to bring them in guilty. The Scripture which ſaith, Thou ſhalt not ſuffer a Witch to live, clearly implies, that ſome in the World may be known and proved to be Witches: For until they be ſo, they may and muſt be ſuffered to live. Moreover we find in Scripture, that ſome have been convicted and executed for Witches: For Saul cut off thoſe that had familiar Spirits, and the Wizzards out of the Land, 1 Sam. 28. 9.

It may be wondred that Saul who did like him that ſaid, Flectere ſi nequeo Superos Acherenta Movebo, ſhould cauſe the Wizzards in the Land to be put to death. The Jewiſh Rabbies ſay, the reaſon was, becauſe thoſe Wizzards foretold that David ſhould be King. It is (as Mr. Gaul In his Caſes about Witchcraft, p. 181. obſerves) the Opinion of ſome learned Proteſtants, that Saul in his Zeal did over do: And that under the Pretext So D [...]. Willet conjectures on 1 Sam. 21. 1. of Witches he ſlew the Gibeonites, for which that Judgment followed, 2 Sam. 21. 1. Neither (ſaith Mr. Gaule) want we the ſtoried Examples of God's Judgments upon thoſe that defamed, proſecuted and executed them for Witches, that indeed were none. But we have in the Scripture the Example of a better Man than Saul to encourage us to make enquiry after Wizzards and Witches in order to their Conviction and Execution. This did the rareſt King that ever lived cauſe to be done, viz. Joſiah, 2 Kings 23. 24. The Workers with familiar Spirits and the Wizzards, that were ſpied in the Land of Judah, did Joſiah put away, that he might perform the Words of the Law. It ſeems there were ſome that ſought to hide thoſe Workers of Iniquity, but that incomparable King ſpied them out, and rid the Land and the World of them.

[Page] Q. But then the Enquiry is, What is ſufficient Proof?

A. This Caſe has been with great Judgment anſwered by ſeveral Divines of our own, particularly by Mr. Perkins, and Mr. Bernard; alſo Mr. John Gaul a worthy Miniſter at Staughton, in the County of Huntington, has publiſhed a very Judicious Diſcourſe, called, Select Caſes of Conſcience touching Witches and Witchcrafts, Printed at London A. D. 1646. wherein he does with great Prudence and Evidence of Scripture light handle this and other Caſes: Such Jurors as can obtain thoſe Books, I would adviſe them to read, and ſeriouſly as in the fear of God to conſider them, and ſo far as they keep to the Law and to the Teſtimony, and ſpeak according to that Word, receive the Light which is in them. But the Books being now rare to be had, let me expreſs my Concurrence with them in theſe two particulars.

1. That a free and voluntary Confeſſion of the Crime made by the Perſon ſuſpected and accuſed after Examination, is a ſufficient Ground of Conviction.

Indeed, if Perſons are Diſtracted, or under the Power of P [...]renetick Melancholy, that alters the Caſe; but the Jurors that examine them, and their Neighbours that know them, may eaſily determine that Caſe; or if Confeſſion be V. B [...] din Daemonomania, L. 4. extorted, the Evidence is not ſo clear and convictive; but if any Perſons out of Remorſe of Conſcience, or from a Touch of God on their Spirits, confeſs and ſhew their Deeds, as the Converted Magicians in Epheſus did, Acts 19. 18, 19. nothing can be more clear. Suppoſe a Man to be ſuſpected for Murder, or for committing a Rape, or the like nefandous Wickedneſs, if he does freely confeſs the Accuſation, that's ground enough to Condemn him. The Scripture approveth of Judging the wicked Servant out of his own Mouth, Luke 19. 22. It is by ſome objected, that Perſons in Diſcontent may falſly accuſe themſelves. I ſay, if they do ſo, and it cannot be proved that they are falſe Accuſers of themſelves, they ought to dye for their Wickedneſs, and their Blood will be upon their own Heads; the Jury, the Judges, and the Land is clear: I have read a very ſad and amazing, and yet a true Story to this purpoſe.

[Page]There was in the Year 1649, in a Town called Lauder in Scotland, a certain woman accuſed and impriſoned on ſuſpicion of Witchcraft, when others in the ſame Priſon with her were Convicted, and their Execution ordered to be on the Monday following, ſhe deſired to ſpeak with a Miniſter, to whom ſhe declared freely that ſhe was guilty of Witchcraft, acknowledging alſo many other Crimes committed by her, deſiring that ſhe might die with the reſt: She ſaid particularly that ſhe had Covenanted with the Devil, and was become his Servant about twenty years before, and that he kiſſed her and gave her a Name, but that ſince he had never owned her. Several Miniſters who were jealous that ſhe accuſed herſelf untruly, charged it on her Conſcience, telling her that they doubted ſhe was under a Temptation of the Devil to deſtroy her own Body and Soul, and adjuring her in the Name of God to declare the Truth: Notwithſtanding all this, ſhe ſtifly adhered to what ſhe had ſaid, and was on Monday morning Condemned, and ordered to be Executed that day. When ſhe came to the place of Execution, ſhe was ſilent until the Prayers were ended, then going to the Stake where ſhe was to be Burnt, ſhe thus expreſſed herſelf, All you that ſee me this day! Know ye that I am to die as a Witch, by my own Confeſſion! and I free all Men, eſpecially the Miniſters and Magiſtrates, from the guilt of my Blood, I take it wholly on my ſelf, and as I must make anſwer to the God of Heaven, I declare I am as free from Witchcraft as any Child, but being accuſed by a Malicious Woman, and Impriſoned under the Name of a Witch, my Husband and Friends diſowned me, and ſeeing no hope of ever being in Credit again, through the Temptation of the Devil, I made that Confeſſion to deſtroy my own Life, being weary of it, and chuſing rather to Die than to Live. This her lamentable Speech did aſtoniſh all the Spectators, few of whom could refrain from Tears. The Truth of this Relation (ſaith my Mr. Sinclare Inviſible World. p. 45. and Burton Hiſt of Daemon▪ p. 122. Author) is certainly atteſted by a worthy Divine now living, who was an Eye and an Ear-Witneſs of the whole matter; but thus did that miſerable Creature ſuffer Death, and this was a juſt Execution. When the Amalakite confeſſed that he killed Saul, whom he had no legal Authority to meddle with, although 'tis probable that he belyed himſelf, David gave order for hiis Execution, and ſaid to him, Thy Blood be upon thy Head, for thy Mouth hath Teſtified against thee, 2 Sam. 1. 16. But as for the Teſtimony of Confeſſing Witches againſt others, the caſe is not ſo clear as againſt themſelves, [Page] they are not ſuch credible Witneſſes, as in a Caſe of Life and Death is to be deſired: It is beyond diſpute, that the Devil makes his Witches to dream ſtrange things of themſelves and others which are not ſo. There was (as Authors beyond Exception relate) in appearance a ſumptuous Feaſt prepared, the Wine and Meat ſet forth in Veſſels of Gold; a certain Perſon whom an amorous young Man had fallen in Love with, was repreſented and ſuppoſed to be really there; but Apollonius Tyanaeus Boiſard invita Apollonii. diſcovered the Witchery of the Buſineſs, and in an inſtance all vaniſhed, and nothing but dirty Coals were to be ſeen: The like to this is mentioned in the Arauſican Council. There were certain Women that imagined they road upon Beaſts in the Night, and that they had Diana and Herodius in company with them, beſides a Troop of other Perſons; the Council giveth this Sentence on it; Satanas qui ſe transfigurat in Angelum Lucis, transformat ſe in diverſarum perſonarum ſpecies, & mentem quam captivam tenet, in ſomnis deludit. Satan transforms himſelf into the likeneſs of divers Perſons, and deludes the Souls that are his Captives with Dreams and Fancies; ſee Dr. Willet on 1 Sam. 28. p. 165. What Credit can be given to thoſe that ſay they can turn Men into Horſes? If ſo, they can as well turn Horſes into Men; but all the Witches on Earth in Conjunction with all the Devils in Hell, can never make or unmake a rational Soul, and then they cannot transform a Bruit into a Man, nor a Man into a Bruit; ſo that this Tranſmutation is fantaſtical. The Devil may and often does impoſe on the Imaginations of his Witches and Vaſſals, that they believe themſelves to be be Converted into Beaſts, and reverted into Men again; as Nebuchadnezzar whilſt under the Power of a Daemon really imagined himſelf to be an Ox, and would lye out of Doors and eat Graſs: The Devil has inflicted on many a Man the Diſeaſe called Lycanthropia, from whence they have made lamentable Complaints of their being Wolves: In a word, there is no more Reality in what many Witches confeſs of ſtrange things ſeen or done by them, whilſt Satan had them in his full Power, than there is in Lucian's ridiculous Fable of his being Bewitched into an Aſſe, and what ſtrange Feats he then played; ſo that what ſuch perſons relate concerning Perſons and Things at Witch-meetings, ought not to be received with too much Credulity.

[Page]I could mention diſmal Inſtances of Innocent Blood which has been ſhed by means of the Lies of ſome Confeſſing Witches; there is a very ſad Story mentioned in the Preface to the Relation of the Witchcrafts in Sweedland, how that in the Year 1676, at Stockholm, a young Woman accuſed her own Mother (who had indeed been a very bad Woman, but not guilty of Witchcraft,) and Swore that ſhe had carried her to the Nocturnal Meetings of Witches, upon which the Mother was burnt to Death. Soon after the Daughter came crying and howling before the Judges in open Court, declaring, that to be revenged on her Mother for an Offence received, ſhe had falſely accuſed her with a Crime which ſhe was not guilty of; for which ſhe alſo was juſtly Executed. A moſt wicked Man in France freely confeſſed himſelf to be a Magician, and accuſed many others, whoſe Lives were thereupon taken from them; and a whole Province had like to have been ruined thereby, but the Impoſtor was diſcovered: The Confeſſing pretended Wizzard was burnt at Paris in the year 1668. I ſhall only take notice further of an awful Example mentioned by A. B. Spotſwood in his Hiſtory of Scotland, p. 449. His words are theſe, ‘This Summer (viz. Anno 1597.) there was a great buſineſs for the Tryal of Witches, amongſt others, one Margaret Atkin being apprehended on ſuſpicion, and threatned with Torture, did confeſs herſelf Guilty; being examined touching her Aſſociates in that Trade, ſhe named a few, and perceiving her Delations find Credit, made offer to detect all of that ſort, and to purge the Country of them; ſo ſhe might have her Life granted: For the reaſon of her Knowledge, ſhe ſaid, That they had a ſecret mark all of that ſort in their Eyes, whereby ſhe could ſurely tell, how ſoon ſhe looked upon any, whether they were Witches or not; and in this ſhe was ſo readily believed, that for the ſpace of 3 or 4 Months ſhe was carried from Town to Town to make Diſcoveries in that kind; many were brought in queſtion by her Delations, eſpecially at Glaſgow, where divers Innocent Women, through the Credulity of the Miniſter Mr. John Cowper, were condemned and put to Death; in the end ſhe was found to be a meer deceiver, and ſent back to Fife, where ſhe was firſt apprehended: At her Tryal ſhe affirmed all to be falſe that ſhe had confeſſed of herſelf or others, and perſiſted in this to her Death, which made many fore-think their too great forwardneſs that way, and moved the King to recal his Commiſſion given out againſt ſuch Perſons, diſcharging all Proceedings againſt them, [Page] except in caſe of a voluntary Confeſſion, till a ſolid Order ſhould be taken by the Eſtates touching the form that ſhould be kept in their Tryal.’ Thus that famous Hiſtorian.

2. If two credible Perſons ſhall affirm upon Oath that they have ſeen the party accuſed ſpeaking ſuch words, or doing things which none but ſuch as have Familiarity with the Devil ever did or can do, that's a ſufficient Ground for Conviction.

Some are ready to ſay, that Wizzards are not ſo unwiſe as to do ſuch things in the ſight or hearing of others, but it is certain that they have very often been known to do ſo: How often have they been ſeen by others uſing Inchantments? Conjuring to raiſe Storms? And have been heard calling upon their Familiar Spirits? And have been known to uſe Spells and Charms? And to ſhew in a Glaſs or in a Shew-ſtone perſons abſent? And to reveal Secrets which could not be diſcovered but by the Devil? And have not men been ſeen to do things which are above humane Strength, that no man living could do without Diabolical Aſſiſtances? Claudia was ſeen by Witneſſes enough, to draw a Ship which no humane Strength could move. Tuccia a Veſtal Virgin was ſeen to carry Water in a Sieve: The Devil never aſſiſts men to do ſupernatural things undeſired. When therefore ſuch like things ſhall be teſtified againſt the accuſed Party not by Spectres which are Devils in the Shape of Perſons either living or dead, but by real men or women who may be credited; it is proof enough that ſuch an one has that Converſation and Correſpondence with the Devil, as that he or ſhe, whoever they be, ought to be exterminated from amongſt men. This notwithſtanding I will add; It were better that ten ſuſpected Witches ſhould eſcape, than that one innocent Perſon ſhould be Condemned; that is an old ſaying, and true, Preſtat reum nocentem abſolvi, quam ex prohibitis Indiciis & illegitima probatione condemnari. It is better that a Guilty Perſon ſhould be Abſolved, than that he ſhould without ſufficient ground of Conviction be condemned. I had rather judge a Witch to be an honeſt woman, than judge an honeſt woman as a Witch. The word of God directs men not to proceed to the execution of the moſt capital offenders, until ſuch time as upon ſearching diligently, the matter is found to be a Truth, and the thing certain, Deut. 13. 14, 15.

An Acquaintance Mr. M [...]rden in his Geogra. Phy. p. 577. of mine at London, in his deſcription of New-England declares, that as to their Religion, the people there are like Mr. Perkins; it is no diſhonour to us, if that be found true: I am ſorry that any amongſt us begin to ſlight ſo great a Man, whom [Page] the moſt Voetius Bib [...]ioth. l. 2. Lecus in Compend. Hiſto [...]. Learned in Forreign Lands, ſpeak of with Admiration, on the account of his polite and acute Judgment: It is a grave and good Advice which he giveth in his Diſcourſe of Witchcrafts (Chap. 7. Sect. 2.) wherewith I conclude; ‘I would therefore wiſh and adviſe all Jurors who give their Verdict upon Life and Death in the Court of Aſſizes, to take good heed, that as they be diligent in zeal of God's glory, and the good of his Church, in detecting of Witches, by all ſufficient and lawful means, ſo likewiſe they would be careful what they do, and not to condemn any party ſuſpected upon bare Preſumptions, without ſound and ſufficient Proofs that they be not guilty through their own Raſhneſs of ſhedding Innocent Blood.’

Boſton, New-England, Octob. 3. 1692.

The CONTENTS.

THE first Caſe propoſed, whether not may Satan appear in the Shape of an Innocent and Pious, as well as of a Nocent and Wicked Perſon, to afflict ſuch as ſuffer by Diabolical Moleſtation?

The Affirmitive proved from ſix Arguments.

1. From ſeveral Scriptures. Pag. 1.

2. Becauſe it is poſſible for the Devil in the Shape of Innocent Perſons to do other Miſchiefs, proved by many Inſtances. p. 6.

3. Becauſe if Satan may not repreſent an Innocent Perſon as afflicting others, it must be either becauſe he wants will or power to do this, or becauſe God will never permit him ſo to do it; either of which may be affirmed. p. 8.

4. It is certain both from Scripture and Hiſtory, that Magicians by their Inchantments and Helliſh Conjurations may cauſe a falſe Repreſentation of Perſons and Things. p. 12.

5. From the concurring Judgment of many Learned and Judicous Men. p. 16.

6. Our own Experience has confirmed the Truth of what we affirm. p. 18.

The Second Caſe conſidered, viz. if one bewitched be cast down with the look or caſt of the Eye of another Perſon, and after that recovered again by a Touch from the ſame Perſon, is not this an infallible Proof that the party accuſed and complained of is in Covenant with the Devil? p. 23.

Anſw. This may be Ground of Suſpicion and Examination, but not of Conviction. p. 24.

The Judgment of Mr. Bernard and of Dr. Cotta produced. p. 25, 27.

[Page] Several things offered againſt the Infallibility of this Proof.

1. 'Tis poſſible that the perſons in queſtion may be poſſeſſed with Evil Spirits. Signs of ſuch. Pag. 22.

2. Falling down with the caſt of the Eye proceeds not from a natural but an arbitrary Cauſe. p. 23.

3. That of the bewitched Perſons being recovered with a Touch is various and fallible. p. 24.

4. There are that queſtion the Lawfulneſs of the Experiment. p. 25.

5. The Teſtimony of bewitched or poſſeſſed Perſons is no Evidence as to what they ſee concerning others, and therefore not as to themſelves. p. 27.

6. Bewitched Perſons have ſometimes been ſtruck down with the Look of Dogs, ibid.

7. If this were an infallible proof, there would be difficulty in diſcovering Witches.

8. Nothing can be produced out of the Word of God to ſhew, that this is any proof of Witchraft, p. 28.

9. Antipathies in nature have ſtrange and unaccountable effects.

The Third Caſe conſidered, whether here are any Diſcoveries of Witchcraft, which Jurors and Judges may with a ſafe Conſcience proceed upon to the Conviction and Condemnation of the perſons under Suſpicion, p. 51.

Two things premiſed,

1. That the Evidence in the Crime of Witchraft ought to be as clear as in any other Crimes of a Capital nature, p. 29.

2. That there have been ways of Trying Witches long uſed, which God never approved of. More particularly that of caſting the ſuſpected Party into the Water, to try whether they will Sink or Swim. The Vanity and great Sin which is in that way of Purgation evinced by ſix Reaſons, p. 29, to 30?

That there are proofs for the Conviction of Witches, which Jurors may with a ſafe Conſcience proceed upon, proved from Scripture, p. 33.

That a free and voluntary Confeſſion is a ſufficient ground of Conviction, p. 34.

That the Teſtimony of confeſſing Witches againſt others, is not ſo clear an Evidence as againſt themſelves, p. 35.

That if two Credible Perſons ſhall affirm upon Oath that they have ſeen the Perſon accuſed doing things, which none but ſuch as have familiarity with the Devil, ever did or can do, that's a ſufficient ground of Conviction: And that this has often happened, p. 38.

Mr. Perkins his Solemn Caution to Jurors, p. 39.

POSTSCRIPT.

[Page]

THE Deſign of the preceding Diſſertation, is not to plead for Witchcrafts, or to appear as an Advocate for Witches: I have therefore written another Diſcourſe, proving that there are ſuch horrid Creatures as Witches in the World; and that they are to be extirpated and cut off from amongſt the People of God, which I have Thoughts and Inclinations in due time to publiſh; and I am abundantly ſatisfied that there have been, and are ſtill moſt curſed Witches in the Land. More then one or two of thoſe now in Priſon, have freely and credibly acknowledged their Communion and Familiarity with the Spirits of Darkneſs; and have alſo declared unto me the Time and Occaſion, with the particular Circumſtances of their Helliſh Obligations and Abominations.

Nor is there deſigned any Reflection on thoſe worthy Perſons who have been concerned in the late Proceedings at Salam: They are wiſe and good Men, and have acted with all Fidelity according to their Light, and have out of tenderneſs declined the doing of ſome things, which in our own Judgments they were ſatisfied about: Having therefore ſo arduous a Caſe before them, Pitty and Prayers rather than Cenſures are their due; on which account I am glad that there is publiſhed to the World (by my Son) a Breviate of the Tryals of ſome who were lately executed, whereby I hope the thinking part of Mankind will be ſatisfied, that there was more than that which is called Spectre Evidence for the Conviction of the Perſons condemned. I was not my ſelf preſent at any of the Tryals, excepting one, viz. that of George Burroughs; had I been one of his Judges, I could not have acquitted him: For ſeveral Perſons did upon Oath teſtifie, that they ſaw him do ſuch things as no Man that has not a Devil to be his Familiar could perform: And the Judges affirm, that they have not convicted any one meerly on the account of what Spectres have ſaid, or of what has been repreſented to the Eyes or Imaginations of the ſick bewitched Perſons. If what is here expoſed to publick view, may be a means to prevent it for the future, I ſhall not repent of my Labour in this Undertaking. I have been prevailed with ſo far as I am [Page] able to diſcern the Truth in theſe dark Caſes, to declare my Sentiments, with the Arguments which are of weight with me, hoping that what is written may be of ſome uſe to diſcover the Depths of Satan; and to prevent innocent ones having their Lives endangered, or their Reputations ruined, by being through the Subtilty and Power of the Devils, in conſideration with the Ignorance and Weakneſs of Men, involved amongſt the Guilty. It becomes thoſe of my Profeſſion to be very tender in Caſes of Blood, and to imitate our Lord and Maſter, Who came not to deſtroy the Lives of Men, but to ſave them.

I likewiſe deſign in what I have written, to give my teſtimony againſt theſe unjuſtifiable ways of diſcovering Witchcrafts, which ſome among us have practiced. I hear that of late there was a Witch-cake made with the Urine of bewitched Creatures, as one Ingredient by ſeveral Perſons in a place, which has ſuffered much by the Attack of Hell upon it: This I take to be not only wicked Superſtition, but great Folly: For tho' the Devil does ſometimes operate with the Experiments, yet not always, eſpecially if a Magical Faith be wanting. I ſhall here take occaſion to recite ſome Paſſages in a Letter, which I received from that Eminent pious and learned Man, Mr. Samuel Cradock; during my abode in London; the Letter bears date Febr. 26. 1690. Then take it in his own Words, which are theſe; ‘We have at this preſent one in our next Town, who has a Son who has ſtrange Fits, and ſuch as they impute to Witchcraft: He come to conſult with me about it, but before he came, he had uſed a means which I ſhould never have directed him unto, viz. He took the Nails of his Son's Hands and Feet, and ſome of his Hair, and mixed them in Rye-paſte with his Water, and ſo ſet it all by the Fire till it was conſumed, and his Son (as he ſays) was well after, and free from his Fits for a whole Month, but then they came again, and He tried that means a ſecond time, and then it would not do; He removed his Son into Cambridgeſhire the next County, and then he was well, but as ſoon as he brought him home he was afflicted as before. The Poy ſays, He ſaw a thing like a Mole following of him, which once ſpoke to him, and told him he came to do the Office he was to do: I adviſed his Father to make uſe of the Medicine preſcribed by our Saviour, viz. Faſting and Prayer. Here have been others in this Town, that though they were under Ill-handling as they call it: One Family had their Milk ſo affected, that they could not poſſibly make any Cheeſe, [Page] but it hov'd and ſwelled, and was good for nothing: They are now rid of that trouble, but how they got rid of it I do not know:’ Thus my Letter. By which it is evident that Towns in England as well as New-England are moleſted with Daemons, only I wiſh that the Superſtitions practiced in other places to get rid of ſuch troubleſome Gueſts had never been known, much leſs uſed amongſt us or them.

Some I hear have taken up a Notion, that the Book newly publiſhed by my Son, is contradictory to this of mine: 'Tis ſtrange that ſuch Imaginations ſhould enter into the Minds of Men: I peruſed and approved of that Book before it was printed; and nothing but my Relation to him hindred me from recommending it to the World: But my ſelf and Son agreed unto the humble Advice which twelve Miniſters concurringly preſented before his Excellency and Council, reſpecting the preſent Difficulties, which let the World judge, whether there be any thing in its diſſentany from what is atteſted by either of us.

It was in the Words following:

The Return of ſeveral Miniſters conſulted by his Excellency, and the Honourable Council, upon the preſent Witchcrafts in Salem Village.

Boſton, June 15. 1692.

I. THE afflicted State of our poor Neighbours, that are now ſuffering by Moleſtations from the Inviſible World, we apprehend ſo deplorable, that we think their Condition calls for▪ the utmoſt help of all Perſons in their ſeveral Capacities. II. We cannot but with all Thankfulneſs acknowledge, the Succeſs which the merciful God has given unto the ſedulous and aſſiduous Endeavors of our honourable Rulers, to detect the abominable Witchcrafts which have been committed in the Country; humbly praying that the diſcovery of theſe myſterious and miſchievous Wickedneſſes, may be perfected. III. We judge that in the proſecution of theſe, and all ſuch Witchcrafts, there is need of a very critical and exquiſite Caution, leſt by too much Credulity for things received only upon the Devil's Authority, there be a Door opened for a long Train of miſerable Conſequences, and Satan get an Advantage over us, for we ſhould not be ignorant of his Devices. IV. As in Complaints upon Witchcrafts, there may be Matters of Enquiry, which do not amount unto Matters of Preſumption, and there may be Matters of Preſumption which yet may not be reckoned Matters of Conviction; ſo 'tis neceſſary that all Proceedings thereabout be managed with an exceeding [Page] [...] [Page] [...] [Page] tenderneſs towards thoſe that may be complained of; eſpecially if they have been Perſons formerly of an unblemiſhed Reputation. V. When the firſt Enquiry is made into the Circumſtances of ſuch as may lie under any juſt Suſpicion of Witchcrafts, we could wiſh that there may be admitted as little as is poſſible, of ſuch Noiſe, Company, and Openneſs, as may too baſtily expoſe them that are examined: and that there may nothing be uſed as a Teſt, for the Trial of the ſuſpected, the Lawfulneſs whereof may be doubted among the People of God; but that the Directions given by ſuch Judicious Writers as Perkins and Bernard, be conſulted in ſuch a Caſe. VI. Preſumptions whereupon Perſons may be committed, and much more Convictions, whereupon Perſons may be condemned as guilty of Witchcrafts, ought certainly to be more conſiderable, than barely the accuſed Perſons being repreſented by a Spectre unto the Afflicted; inaſmuch as 'tis an undoubted and a notorious thing, that a Daemon may, by God's Permiſſion, appear even to ill purpoſes, in the Shape of an innocent, yea, and a vertuous Man: Nor can we eſteem Alterations made in the Sufferers, by a Look or Touch of the Accuſed to be an infallible Evidence of Guilt; but frequently liable to be abuſed by the Devil's Legerdemains. VII. We know not, whether ſome remarkable Affronts given to the Devils, by our disbelieving of thoſe Teſtimonies, whoſe whole force and ſtrength is from them alone, may not put a Period, unto the Progreſs of the dreadful Calamity begun upon us, in the Accuſation of ſo many Perſons, whereof we hope, ſome are yet clear from the great Tranſgreſſion laid unto their Charge. VIII. Nevertheleſs, We cannot but humbly-recommend unto the Government, the ſpeedy and vigorous Proſecution of ſuch as have rendred themſelves obnoxious, according to the Direction given in the Laws of God, and the wholeſome Statutes of the Engliſh Nation, for the Detection of Witchcrafts▪

FINIS.

Books now in the Preſs, and going to it, Printed for John Dunton, at the Raven in the Poultry.

[Page]

MEmoirs of the Right Honourable Arthur Earl of Angleſey, late Lord Privy-Seal intermixt with Moral, [...]olitical and Hiſtorical Obſervations, and many Secret Paſſages not before made publick. To which is added, A Letter written by his Lordſhip, containing the Reaſons of his retiring from Court, in the late King's Reign. Publiſhed by Sir Peter Pet, Knight, according to his Lordſhip's Requeſt upon his Death bed.

The Genuine Remains of that Learned Prelate, Dr. Thomas Barl [...]w, late Lord Biſhop of Lincoln; containing various Points, Theological, Philoſophical, Hiſtorical, &c in Letters to ſeveral Perſons of Honour and Quality; with ſome Remarkable Paſſages in his Lordſhip's Life; written with his own Hand. To which is added the Reſolution of many abſtruſe Points in Divinity, with great Variety of other Subjects; written by his Lordſhip; and Publiſhed by Sir Peter Pet, Knight.

A Directory for Young Communicants. Wherein the Nature of the Haly Sacrament is Explain'd, the moſt weighty Caſes of Conſcience about it are reſolv'd, and all thoſe Scruples alledg'd for the Omiſſion of it, are conſider'd. By a Divine of the Church of England. To which is added Menſalia Sacra, or Meditations ſuited to all the parts of that Solemn Ordinance.

The Hiſtory of the Famous Edicts of Nants: Containing the moſt Remarkable things that have happened in France both before and ſince its Publication, upon Occaſion of the Diverſity of Religions, and eſpecially a full Account of all the Contraventio [...]s, Non-Executions, Eluſions, Artifices, Violences, and other Injuſtices, which the Proteſtants reaſonably Pretend, and Complain they have Suffered, contrary to the Tenour of the ſaid Edict, called and held Sacred and Irrevocable, to the time of its moſt Perfidious Revocation in October, 1685. with all the Remarkable Occurrences that have followed ſince the ſaid New Edict. In Four Volumes. This French Book of Martyrs, which the World has been ſo long expecting (is Licenſed and Entered in the Hall-Book, and) will be Tranſlated with all the Accuracy ſo great a Work requires.

A Peaceable Enquiry into the Nature of the preſent Controverſie among the Ʋnited Brethren, about Juſtification. By a Reverend Divine.

[Page]A New and Comprehenſive Book of Trade, by William Leybourn, Author if the late book entituled, Eurſus Mathematicus.

The Third Edition of the firſt Account of the Tryals of the New-England Witches.

The Compleat Library for June (will be publiſht in a few days) containing an Hiſtorical Account of the Choiceſt Books newly printed in England, and in the Forreign Journals; as alſo the State of Learning in the World.

A Directory for Youth, through all the Difficulties attending that State of Life. By the Reverend Mr. Pomphret.

May the 16th, 1693. New Propoſals for the Printing of a Book of William Leybourn's, Author of the Late Curſus Mathematicus, and of divers other Mathematical Tractates: Who hath now by him, a Miſcellanious Manuſcript ready for the Preſs, which he Intends to entitle, Pleaſure with Profit: It conſiſting of Recreations of divers Kinds: Viz. Numerical, Geometrical, Mechanical, Optical, Aſtronomical, Horometrical, Cryptographical, Statical, Magnetical, Automatical, Chymical, Hiſtorical. Publiſhed for Ingenious Spirits to make farther Scrutiny into theſe (and the like) Sublime Sciences; and to divert them from following ſuch Vices, as Youth (in this Age) are too much inclin'd to.

This Book, when Printed of a good Letter, will contain above One Hundred Sheets, with near Two Hundred Cutts. And as he hath already Publiſhed his Two laſt Treatiſes, viz. Dialling, Plain, Concave, Convex, Projective, Reflective, Refractive, &c. And Curſus Mathematicus, by way of Subſcription; he now again offers this to all Lovers of Laudable, Pleaſant, and Profitable Recreations.

And to the end that This may come to Publick View in his Life time, he preſents the following Overture (for the promotion of it) to all Maſters, Heads, Provoſts, Fellows, Scholars, &c. of both Univerſities.—To all Publick and Private Schoolmaſters, Uſhers and Scholars under them—To all Gentlemen of Inns of Courts or Chancery—And to all other Private Gentlemen of what Degree ſoever.

The New PROPOSALS are as follow, Viz.

I. THE Subſcribers to give Thirteen Shillings and ſix pence for each Book in Quires; whereof ſix ſhillings is▪ to be paid at the time of Subſcription, and ſeven ſhillings ſix pence at the delivery of the Book.

[Page] II. To encourage all perſons, they that ſhall contribute to the procuring Subſcriptions for ſix books, ſhall have a ſeventh Gratls.

III. All who intend to aſſiſt in the advancement of this Ʋſeful Work are deſiſired to ſend in their Subſcriptions with all ſpeed unto the perſons here under-named, where printed Receipts ſhall be given them.

IV. In this Work will be inſerted (above what was at firſt propoſed) a New Syſtem of Algebra, according to the laſt Improvements and Diſcoveries that have been made in that Art, particularly as to the Nature and application of Couverging Series, whereby all poſſible Equations however adfected, devolv'd, or interrupted, are readily reſolv'd, and the buſineſs of Equations now brought to perfection.

As alſo a demonſtration of the proceſs of all the Rules commonly given for Addition, Subſtraction, Multiplication and Diviſion, eſpecially in Fractions, not ſufficiently clear'd by any Algebraic Author whatever: The whole is now made familiar and eaſie to an Ordinary Capacity, by Richard Sault, Profeſſor of the Mathematicks, in Adam's Court in Broadſtreet, near the Royal Exchange.

There will alſo be added ſeveral Great Curioſities in Cryptography, Horometria, &c. by another Hand.

VI. This Addition will occaſion its not being publiſhed ſo ſoon as at first propoſed, and will inhance each book to ſixteen ſhillings in Quires to thoſe that do not ſubſcribe; thoſe who expect the henefit of the Propoſals, are deſired to ſend in their first payment, viz. ſix ſhillings, before the 26th of July next, after which time no Subſcriptions will be taken in under Eight ſhillings in hand, and the like at delivery.

The Ʋndertakers are the Author, Dorman Newman, R. Baldwin and John Dunton.

Books lately Printed for John Dunton, at the Raven in the Poultry.

THE 9th Vol. of the Athenian Gazzette, reſolving all nice and curious Queſtions, with a general Title, Preface, and Index to it, ſticht up in Marble Paper, Price 2 s. 6 d.

The Tigurine Liturgy, publiſht with the approbation of ſeveral Biſhops.

Sadeurs New Diſcovery of Terra Incognita Auſtralis; tranſlated from the French Copy. Printed at Paris by Publick Authority.

The Agreement in Doctrine, among the Diſſenting Miniſters in London, ſubſcribed Decemb. 16. 1692.

The ſixth Edition of the ſecond Spira.

A Conference between a modern Atheiſt and his Friend: By the Methodizer of the ſecond Spira; Printed in the ſame ſize, that they might bind up together.

An Earneſt Call to Family-Catechiſm and Reformation: By a Reverend Divine. Several Miniſters and private Chriſtians peruſing this Piece, earneſtly mov'd for its pvblication, whſch the Reverend Author at length conſenting to; the following propoſals are now made, for the general diſperſing of it; viz That whatever Gentlemen will be ſo publick-ſpirited, as to give 50 of them away, they ſhall have that number for 20 [...]. ſtitch'd up in Blew Paper, and ready cut; but as for others who buy leſſer numbers, they muſt not expect them under 6 d. per book.

Theodore John, a late Teacher among the Jews, his late Confeſſion of the Chriſtian Faith, before he was baptized.

The Day of Jubilee; or, a plain and a practical Diſcourſe of the Saints gathering together, and of their meeting the Lord in Glory at his ſecond coming, on 1 Theſ. 4. 17. By J. Brandon, Rector of Winchamſtead in Berks.

[Page]The late Trials of ſeveral Wi [...]ches: publiſhed by Cotton Mather▪

A farther account of the Trials of the New-England Wi [...]ches▪

The 4th Edition of the New Mar [...]y [...]ology▪ or▪ Bloody Aſſizes. With additions ſo large, as render it▪ a New Secret Hiſtory of the lat [...] times.

All the 9 Volumes of the Athenian Gazette, with a general Title, Preface and Index to them, or ſingle Mercuries to this time.

The 1ſt Vol. of the Compleat Library, being an Hiſtorical Account of Books and Novelties, publiſhed Monthly, with a alphabetical Tables.

The ad Vol. of the Compleat Library for December, January, February, March, April, May, that for June is [...]ow in the Preſs.

A Mourning Ring in memory of your Departed Friend, containing the Houſe of Weeping, Death-bed Thoughts, &c. The Second Edition.

The Young Students Library, publiſhed by the Athenian Society.

—A Scheme of Enquiries, publiſhed by the Athenian Society.

—An ODE to the Athenian Society.

—The Viſions of the Soul▪ by a member of the Athenian Society.

The Hiſtory of the Athenian Society.

The Entire Set of Athenian Gazetts, with the Supplements to them▪ bound up altogether for the year 1691. with an alphabetical Table for the whole year.

An account of the Diviſions amongſt the Quakers in Penſylvania.

The Principles, Doctrines, Laws and Orders of the Quakers.

The Character of a Williamite, by a Divine of the Church of England. Price 6d.

The Character of a Jacobite, by a perſon of Quality, Price 6d.

The Senſe of the United Nonconforming Miniſters, againſt ſome of Mr. Davis's erroneous Opinions.

Caſuiſtical Morning Exerciſes, the Fourth Volume.

Heads of agreement aſſented to by the United Miniſters.

The Countries Concurrence with the London United Miniſters. By S. Chandler.

The 2d Edition of Goſpel-Truth ſtated.

A defence of Goſpel-truth; being a Reply to Mr. Chancy's firſt part.

A Diſcourſe ſhewing what Repentance of National Sins God requires.

The Vanity of Childhood and Youth. All 4 by Daniel William [...].

The Life of Mr. Thomas Brand, by Dr. Annſley.

The Mourners Companion. By [...]. Shower.

A Practical-Diſcourſe on Sickneſs and Recovery.

Early Religion, or a Diſcourſe of the Duty of Youth.

Fall not out by the way; or, a Perſwaſion to a Friendly Correſpondence between brethren of the ſame Faith▪ all 3 by [...]. Rogers, M. A.

The Life and Death of the Reverend Mr. Eliot; by Cotton Mather.

Mr. Barker's Flores Intellectuales both parts.

Mr. Quick's Young mans Claim to the Sacrament.

A Practical Diſcourſe on the late Earthquakes.

Mr. Crow's Vanity of Judicial Aſtrology.

Mr. Oaks's Funeral Sermon. By Mr. Sam. Slater.

The Celeſtial Race. By Mr. Buſh.

Mr. [...]uſhes Sermon on a Perſon that died ſuddenly.

The Divine Captain by Mr. Hickeringal.

Infant Baptiſm ſtated. by J. R. Presbiter of the Church of Engl [...]ad.

The firſt and ſecond Volume of the Pacquet broke open.

Religio Bibliopol [...] in imitation of Dr. Browns Religio Medici.

The Double Deſcent, a Poem.

Information about this book

Title statement

A further account of the tryals of the New-England witches with the observations of a person who was upon the place several days when the suspected witches were first taken into examination : to which is added, Cases of conscience concerning witchcrafts and evil spirits personating men / written at the request of the ministers of New-England by Increase Mather ...

Mather, Increase, 1639-1723.

Edition statement

1693

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A70086

ID [STC]

Wing F2546

ID [STC]

ESTC R12688

ID [EEBO-CITATION]

12254651

ID [OCLC]

ocm 12254651

ID [VID]

57317

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A70086)

Transcribed from: (Early English Books Online ; image set 57317)

Images scanned from microfilm: (Early English books, 1641-1700 ; 154:17 or 361:19)

Source

— A further account of the tryals of the New-England witches with the observations of a person who was upon the place several days when the suspected witches were first taken into examination : to which is added, Cases of conscience concerning witchcrafts and evil spirits personating men / written at the request of the ministers of New-England by Increase Mather ..., Mather, Increase, 1639-1723..

Extent

[2], 10, [4], 39, [10] p.

Printed for J. Dunton ...,. London :: 1693.. ("Cases of conscience" has separate pagination and special t.p. with imprint: Printed at Boston, and reprinted at London : For John Dunton, 1693.) (Advertisements: p. [2] at beginning and p. [6]-[9] at end.) (Marginal notes.) ("A true narrative of some remarkable passages relating to sundry persons afflicted by witchcraft at Salem village in New-England, which happened from the 19th of March to the 5th of April, 1692, collected by Deodat Lawson" : p. 1-9.) ("A further account of the tryals of the New-England witches, sent in a letter from thence, to a gentleman in London": p. 9-10.) (Entry for M1213 cancelled in Wing (2nd ed.).) (Reproduction of originals in British Library and Huntington Library.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.