The Project Gutenberg eBook of The Witchcraft Delusion in New England: Its Rise, Progress, and Termination. Vol. II, by Samuel G. Drake.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Sure love is not the cause their bones appear.

Some eyes bewitch my tender Lambs I fear.

For me these Herbs in Pontus Maris chose.

There ev'ry powerful Drug in plenty grows;

Transform'd to a Wolf, I often Mæris saw,

Then into shady Woods himself withdraw:

Oft he from deepest Sepulchers would Charm

Departed Souls. And from anothers Farm,

Into his own ground Corn yet standing take.

Now from the Town my Charms bring Daphnis back.

Vanquisht with charms from Heaven the Moon Descends.

Circe with charms transform'd Ulysses friends:

Charms in the Field will burst a Poysonous Snake,

Now from the Town, &c.

Ovid's Metamorphosis. Lib. 7.

Her Arms thrice turns about, thrice wets her crown

With gather'd dew, thrice yawns, and kneeling down;

Oh Night! thou friend to secrets you clear fires,

That with the Moon succeed when day retires.

Great Hecate, thou know'st and aid Imparts,

To our design, your Charms and Magick Arts:

And thou, oh Earth, that to Magicians yields

Thy powerful simples: Airs, Winds, Mountains, Fields,

Soft murmuring Springs, still Lakes and Rivers clear,

You Gods of Woods, you Gods of night appear;

By you at will, I make swift Streams retire,

To their first Fountain, while their Banks admire.

Seas toss and smooth; clear Clouds with Clouds deform,

Storms turn to Calms, and make a Calm a Storm,

With Spells and Charms, I break the Vipers Jaws,

Cleave solid Rocks, Oaks from their fisures draw;

Whole Woods remove, the Airy Mountains shake;

Earth forc'd to groan, and Ghosts from Graves awake.

—— her Journey takes,

Lib. 14.

To Rhegium opposite to Zanle's shore,

And treads the troubled Waves, that loudly roar;

Running with unwet Feet on that profound,

As if Sh' had trod upon the solid ground.

[47] This with portentous poyson she pollutes,

Besprinkled with the juice of wicked roots,

In words dark, and perplext nine times thrice,

Inchantments mutters with her wicked voice, &c.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

|Vid. The Proclamation for a Fast, to be the 14 Inst. as set forth by Authority.|To conclude, this whole People are invited and commanded to humble their Souls before God, as for other causes, so for the Errors that may have been fallen into in these prosecutions on either hand, and to pray that God would teach us what we know not, and help us wherein we have done amiss, that we may do so no more.

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

Increase Mather,		President.
James Allen,		Fellows.
Char. Morton,
Sam. Willard,
Cotton Mather,
John Leverett,
Will. Brattle,
Neh. Walter,