Mr. Benjamin Wadsworth.[76]
Reverend Sir,
AFTER that dreadful and severe Persecution of such a Multitude of People, under the notion of Witches, which in the day thereof, was the sorest tryal and affliction that ever befel this Country. And after [53] many of the principal Actors had declared their fears and jealousies, that they had greatly erred in those Prosecutions. And after a Solemn day of Fasting had been kept, with Prayers that God would shew us what we knew not; viz. what errors might therein have been fallen into, &c. And after most People were convinc'd of the Evil of some, if not of most of those Actions. At such a time as this it might have been justly expected that the Ministers would make it their work to Explain the Scriptures to the People; and from thence to have shown them, the evil and danger of those false Notions, which not only gave some occasion; but in a blind Zeal hurried them into those unwarrantable practices, so to prevent a falling into the like for the future.
But instead of this, for a Minister of the Gospel (Pastor of the old Meeting[77]) to abet such Notions; and to stir up the Magistrates to such Prosecutions, and this without any cautions given, is what is truly amazing, and of most dangerous consequence.
It is a truth, Witchcraft is, in the Text then insisted on, reckon'd up as a manifest work of the Flesh. Viz. Gal. v. 19. But it is as true, that in recounting those other Works (which are indeed Manifest Fleshly Works) the Magistrate was not stirred up against those others; but as if the rest were either not to be taken notice of by him, or as if all Zeal against Murder, Adulteries, &c. was swallowed up, and over-shadowed by this against Witchcraft.
The description that was then given, was that they were such as made a Covenant with the Devil, and sold themselves to the evil Angels. It seems faulty, that when such Minister is inquired of, and requested to give the Reasons, or Grounds in Scripture of such Description; for such Minister to assert that it is the Inquirers work to disprove it. And his saying further, in answer that there are many things true, that are not asserted in Scripture; seems to speak this Language, viz. that the Law of God is imperfect, in not describing this Crime of Witchcraft, though it be therein made Capital.
These perfect Oracles inform us, concerning Ahab, that he sold himself to work Wickedness; which may signifie to us, that great height of Wickedness he had arrived at; which yet might be, without his being properly, or justly accounted a Witch; any more than those that are said to have made a Covenant with Death, and with Hell, &c. Can it be thought that all those, or such as are there spoken of, are Witches, and ought to suffer as Witches?
As the Servants and People of God, have made a Solemn explicit Covenant with him, Josh. xxiv. 25. Nehem. ix. 38. &c. So no doubt a Covenant has been made by Heathen Indian Nations to serve, and adore the Devil; yet even for this, it were very hard to affix the Character of [54] a Witch upon each of those Heathen that so do: And accordingly to Execute them as such. It is also possible, that some that have been called Christians, have sealed a Writing, sign'd with their own Blood, or otherways, thereby Covenanting to be the Devil's Servants, &c. but from far other grounds, or inducements than what sways with the Indians; these Heathen hoping to please him, that so he may not harm them. But these having been Educated and Confirmed in the Belief, that by vertue of such Covenant, they shall have a Knowledge and Power more than Humane, assisting of them; this may have prevail'd with some to so horrible a wickedness; for none can seek Evil for Evils sake; but as the Serpent in his first tempting Man, made use of the knowledge of Good and Evil; so to teach Men that such effects do usually follow such Covenant, is properly the work of the Serpent; for without this, what inducement, or temptation could they have to make such a Covenant?
These having thus chosen a false God, may well be accounted the worst sort of Idolaters. Yet it does not hence follow that in a Scripture sense, they are thereby become Witches, till they have, or rather till they pretend to have assistances answerable; and do thereby endeavour to deceive others, which endeavours to deceive, by a sign may be without any previous Covenant.
But supposing none of all those several sorts of Covenants was intended, it remains that the Covenant, that was understood to be intended, in that Discourse at Old Meeting, is agreeable to the late dangerous Notion that has so much prevailed, viz. That the Devil appears to the persons, that they and the Devil make mutual engagements each to other, confirmed by signing to the Devil's Book; and are from hence inabled, not only to know futurities, and things done at distance; but are also thereby empowered to do harm to the Neighbours, to raise Storms, and do things above and against a course of Nature: This being the notion that has occasioned the shedding so much Blood in the World, it may be thought to need explaining.
For as Reason knows nothing of an Afflicting, Covenanting Witch; so it seems as Forreign from Scripture in general, as it is from the Text then insisted on; which speaks of such wickednesses as are manifestly the works of the flesh: but such Communication with Spirits, the flesh doth manifestly dread even as death itself. Therefore the usual Salvation of the Holy Angels to the best of Men was, fear not; and experience shews, that the most wicked, are most afrighted at the apprehensions of the appearances of Devils; therefore such an explicit Covenanting cannot be a manfest work of the Flesh.
[55] Yet this is manifest, that the belief of the Witches power to do the things above mentioned, is an ancient belief of the Heathen. And that from them it was received by the Papists, as a part of their Faith, who have since improved upon it, and brought in the notion of a Covenant. But it seems yet a further improvement lately made by Protestants, that such Witches can Commissionate Devils to do those mischiefs, thereby setting the Witch in the place of God; for tho few of the Papists are known to be thus absurd; yet when such Doctrines have been Preached, and Printed in New England, they have met with none to oppose; but many to incourage them.[78] Other considerable additions or new improvements have been made here; as the art to knock off invisible chains with the hand, to drive away Spectres (i. e. Devils) by brushing, spelling words to the Afflicted, &c. What has followed upon these notions, and upon such improvements, is needless here to repeat, it were unaccountable to recount the effusion of Blood that has been hereby occasioned, such remaining Scars, and such yet bleeding wounds as are to be found; which none can wholly pretend ignorance of.
And if Blood shall be required of that Watchman that seeth the Sword a coming, and gives not the needful warning; how much more of such as join with the Enemy, to bring in the Sword to destroy them, over whom he was placed a Watchman.
And if the law of God be perfect, and exceeding broad, as being given forth by the Omnicient Law-giver; it is exceeding high presumption and arrogance, and highly destructive to the lives of Innocents, for any to pretend to give another, and a pretended better description of a crime made thereby Capital, with new rules to try such offenders by.
Reverend Sir, the matter being of such high concern requires (and it is again prayed) that you would be pleased to consider, and give the grounds from Scripture, or Reason of such Definition, or else that you would explode it, as inconsistent with both. From, Reverend Sir, Yours to my utmost.
R. C.
[33] The Family of Rule appear to have resided at the North End of the Town. Where they came from, or what became of them does not appear. They were, perhaps, transient Sojourners here. Mr. Mather says Margaret's Parents were sober and honest, and living at the Time in Boston. See ante.
[34] Increase and Cotton Mather.
[35] A Name not met with beyond this Affair.
[36] The Doctor was greatly disturbed at this Statement of the Length of the Prayer; averring that it was not above a quarter of an Hour.
[37] The general Inference would naturally be that the Doctor's Prayers were not very effective.
[38] His Satanic Majesty was supposed to be very near, or the Scent of his Dominions would not have been perceptible. It may be that he did not make his Appearance, owing to the Presence of some obdurate Unbelievers. See Note 6.
[39] Richard Wilkins and Benjamin Harris were Booksellers and Publishers in Boston at this Period. They are duly noticed in the History and Antiquities of Boston, out of Dunton's Life and Errors. Harris printed The Wonders of the Invisible World, as will be seen on reference to the Title-page. See Thomas's Hist. Printing, ii, 412.
[41] The Author seemed to be fully aware of the Danger of asserting the plain Truth. It probably was a means of his ruin, as to any considerable Fortune. See Introductory Memoir.
[42] A misprint. R. C. was intended. The Correction is made in the Salem Editions.
[43] Epithets applied by Mr. Mather to those who dissented from him. "Flashy and fleeting Witlings."—Remarkables of Dr. I. M., 164.
[44] Whittier had, no doubt, been reading Calef recently, when he wrote:
[45] With this View of the Devil, the Author was certainly, according to his own Account, more in the Way of becoming one of his deluded Followers than any other: "Tis a most commendable Cautiousness," he tells us elsewhere, "to be very shy lest the Devil get so far into our Faith, as that for the sake of many Truths which we find he tells us, we come at length to believe any Lies, wherewith he may abuse us!" Faith can hardly remove such a Mountain.
[46] A Family of this Name is supposed to have lived at the Corner of Lynn Street and Henchman's Lane, as that Corner for a long Period was known as Aves's Corner. Savage had never read of Samuel Aves. Whether he was of the Family of John Aves, banished for attempting to burn the Town in 1679, is not known.—Hist. Boston, 431.
[47] Robert Earl was the Prison-keeper or Jailor of the Town at an early Period. John Wilkins was probably the Freeman of 1673. Of Williams, no certain Trace is found. Their Obscurity will probably shield them from further Exposure.
[48] Son of Timothy Thornton. His Occupation was that of a Paver.
[49] Perhaps Son of the first William Hudson, one of the first Settlers of Boston.
[50] Captain John Hill, of whom Dr. Usher Parsons has given an interesting and ample Account in the N. E. Hist. and Gen. Reg. for April and July, 1858.
As a Contrast to the next Sentence of the Text take this: "Some of the Indian Pawawes (i. e., Wizzards) in this Country, have received the Gospel, and given Good Evidence of a True Conversion to God in Christ, have, with much Sorrow of Heart, declared how they had, whilst in their Heathenism by the Hands of Evil Angels Murdered their Neighbors."—Dr. I. Mather, to the Reader in Angelographia. In the valuable Collection of Dr. J. S. H. Fogg, of S. Boston, are many of the Papers of Capt. Hill, of much Interest on the Period referred to.
[52] The Absurdity of the Practice of the Courts then in Use, in their shocking Abuses of accused Persons, will be found in all its Deformity, on perusing the Trials of those Days. The Practice of insulting and browbeating those on Trial was according to the Custom of the English Courts of those Days, and for a long Time after.
[53] Nothing was more common among those who imagined themselves bewitched, than the Notion that they were transformed into Cats, and other Animals; and that in those Shapes they attended Witch Meetings. At such Meetings the Devil was always present, and acted as Master of Ceremonies. A very sure Evidence of Insanity.
[54] Called in Captain John Stevens's Spanish and English Dictionary, Cahori, which is defined, "one that pretends to see into the Bowels of the Earth, through Stone Walls, or into a Man's Body; a Cheat put upon the Ignorant." There is something very similar in our Times, even leaving out the Founder of the Mormon Sect.
[55] This Work, here often referred to, was printed in 1689. Its more extended Title is, Memorable Providences relating to Witchcraft and Possessions, in a 16mo. But few Copies are known to exist.
[56] I suppose Mr. Thomas Brattle, the then Treasurer of Harvard College. He was a principal Founder of the Church in Brattle Square, known by his Name. He wrote an Account of the Witchcraft of 1692, which laid in Manuscript about one hundred Years, when Dr. Belknap caused it to be printed in Part, in the Colls. Ms. H. Society, v, 61-80. Mr. Brattle was a Scholar, a Graduate of Harvard College, and, like Mr. Calef, a Merchant of Boston. His Communications to the Royal Society of London procured him the Title of F. R. S.
It is possible that the Initial (Mr. B——) may stand for Gov. Bradstreet; but I presume Mr. Brattle is meant.
[57] It must have been difficult for a common-sense Man, as Mr. Calef was, to hear such Matters treated seriously in the Pulpit, and keep his Risibility under complete Controll. If Thunder and Lightning were the Work of the Devil, as it seems Mr. Mather believed, it is not very strange that he should discover some very odd Pranks in their Operations. The Father (Dr. I. Mather) relates, among his Philosophical Meditations, that as "a Man was walking, in August, 1682, in the Field, near Darking in England, he was struck with a Clap of Thunder; on being taken up, his dead Body was found exceeding hot, and withall smelling strong of Sulphur, insomuch that they were forced to drop him, and let him ly a considerable Time ere he could be removed. It is reported that sometimes Thunder and Lightning has been generated out of the sulphurous and bituminous Matter which the firey Mountain Ætna hath cast forth."
[58] There seems always to have been great Confusion, and no less Perplexity, among Believers in Witchcraft respecting the Parts to be assigned to the Devil and the Witch respectively. Sometimes they assure us that the Devil commissions the Witch, and sometimes that the Witch governs the Devil. Hence, even Believers are very much puzzled to know what to believe. See Vol. I, Introd., Pages xviii, xix.
[59] It would no doubt puzzle the Devil himself to explain that Term, Plastic Spirit. It appears to have been made use of for the same Reason that a certain Fish discolors the Water when pursued by an Enemy.
The following Ideas respecting the Devil then entertained may not be out of Place in this Connection: "The Devil is the oldest Sinner, and the most cursed Creature in all the World. It is said, Isa. 65, 20. That the Sinner of an hundred Years shall be accursed. But then what shall the Sinner be that is more than 5000 Years old? The Devil and all the Angels that sinned with him, are Sinners of above 5000 Years old, and will therefore become the most accursed and damned Creatures in the whole Universe at the Great Day."—Dr. I. Mather, Angelographia, 120.
[60] In Answer to this, the Dr. says: "The Reason that made me unwilling to trust any of my Writings in the Hands of this Man, was because I saw the Weaver (though he presumes to call himself a Merchant) was a Stranger to all the Rules of Civility." This is the Kind of Answer which every impartial Reader will decide, redounds entirely to the Credit of Mr. Calef, and that Civility is also altogether on his Side. Yet, in an Air of Triumph the Doctor adds: "The Antiscriptural Doctrines espoused by this Man do also call for no further Answer."
[61] In this Connection it may be interesting to have the Views of Dr. Increase Mather respecting the Attributes of the Devil.
"There were many of them [the Devils Angels] that were concerned in that first Transgression and Rebellion against the Lord. It is said, Ephes. 2. 3. That the Devil is the Prince of the Power of the Air. So that there is a Power, an Host, a vast Army of those Evil Spirits, that did joyn with the Devil, in setting themselves against the Great God. How many, is not for us to say, the Written Word of God not speaking anything as to the Quantity of their Number; only it is manifest from the Scripture, that there are far more Angels that have sinned, far more Devils than there are Men in all the World. There is not a Man in the whole World but there are Devils to tempt him continually. And if so, they must needs be more in Number than Men are. We read in the Gospel of no less than a Legion of Devils in one poor miserable Man. Luk. 8, 30. You read there of a possesed Man, and Christ demanded of the Evil Spirit what his Name was: The chief Devil among them made Answer, It is Legion for we are many. A Legion is six Thousand six Hundred and Sixty-six. Now then, if the Devil has such vast Numbers of Infernal Spirits under him; if he has such Troops of them, as that he can spare no less than a Legion to afflict, and as it were to keep Garrison in one poor miserable Man: what prodigious Numbers of Evil Angels must there needs be."—Angelographia, 111-112. See also The Devil Discovered, Vol. I, 217-247.
[62] Dr. Mather's Animadversions on these "Ten Articles" should be read in Connection: "When he sent about unto all the Ministers a Libellous Letter against myself, falsely charging me with writing in a Manuscript of mine Ten Articles (which are of his own drawing up) whereof the chief are of his own pure Invention, there was not one of all those reverend Persons, who thought him worthy of an Answer. And now his Book is come abroad, I cannot hear (and many observe the Like) of so much as one vertuous and sensible Man, but let their Opinions about the Salem Troubles be what they will, they detest it, as, a Vile Book; as being an intire Libel upon the whole Government and Ministry in the Land; yea, they think it beneath a Minister of the Gospel to bestow the Pains of an Answer upon it. The Book serves but as an Engine to discover (by their approbation of it) a few Persons in the Land that will distinguish themselves by an exalted Malignity." Some Few Remarks on a Scandalous Book, 34-5.
[63] The Supposition was correct. There was an Edition of the Work referred to, printed in Philadelphia in 1692, in a small Quarto of 16 Pages. Upon this Letter and the Work of Mr. Willard Dr. Mather remarks, evidently under great Excitement and Indignation as respects the Former: "I remember that when this miserable Man sent unto an eminent Minister in the Town, a Libellous Letter, reflecting both on a Judicious Discourse written by him, and on the Holy Proposals made by the Præsident and Fellows of Harvard-College, about recording of Remarkable Providences, and when he demanded and expected an Answer to his Follies, that Reverend Person only said Go tell him That the Answer to him and his Letter is in the Twenty Sixth of the Proverbs, and the Fourth."
Mr. Willard's Silence was undoubtedly owing to a very different Cause than that given by Dr. Mather. It is fairly inferable that Mr. Willard was too good a Logician not to see that Mr. Calef's Argument did not admit of Refutation, and that his own Reputation would be best conserved by Silence.
[64] Concerning this curious Paper, Quincy, in Hist. Harvard College, remarks: "As the Belief in the Agency of the Invisible World began to lessen, and some of those, who were the chief Actors in the Tragedy, to feel the Weight of public Indignation pressing upon them, they being Members of the Corporation, brought this Body into the Field for the Purpose of giving Countenance to that Belief, and of sustaining this decaying Faith." This was "prepared by both the Mathers, and signed by the whole Board, and circulated throughout New England."—Vol. I, Page 62. The Signers will all be found duly noticed in Dr. Allen's Biographical Dictionary.
[65] It will be remembered that the President (Mather) had published a Volume of Remarkable Providences, which, doubtless, met with a ready Sale, and induced a Desire for another.
[66] To which of the Justices the Author refers is not certain, as Mr. Danforth and Mr. Saltonstall, two of them, were dead when he wrote. The Latter died in 1694, and the Former in 1699.
[67] "That furious Marshal" was George Herrick, who, in October, 1692, stated, that "for nine Months his whole Time had been consumed as Marshal and Deputy Sheriff, in Cases of Witchcraft."—Felt, Annals of Salem, ii, 480. The Death of George Herrick is noticed in the Herrick Genealogy, as having occurred in 1695, but nothing is said of any Casualty. Mr. Savage supposes Him to be the same who came over in 1685, in the Ship with John Dunton, who, John says saved his Life at Sea.—Life and Errors, 126-7.
[68] Richard Baxter. William Bates, D.D., preached an excellent Sermon on the Death of the great Divine, and gives an Account of his Books, but says nothing of that whose Title is given above; doubtless for the same Reason mentioned by our Author, namely: that it was written or assented to by him in his Dotage. Dr. Bates was a Friend and Acquaintance of Dr. Increase Mather. In his Sermon, above cited, he says: "I went to Mr. Baxter with a very worthy Friend, Mr. Mather, of New England, the Day before he died; and, speaking some comforting Words to him, he replied, 'I have Pain; there is no arguing against Sense; but I have Peace.' To Mr. Mather, he said, 'I bless God that you have accomplisht your Business, the Lord prolong your Life.'"—Page 129-30. See Page 11 of this Volume for the Author's sensible Remarks on Mr. Baxter's Book.
[69] The Days of certain Weeks set apart by the Roman Catholic Church for Fasting and Prayer, in the four Seasons of the Year. Wednesday, Friday and Saturday after the first Sunday in Lent, the Feast of Whitsuntide, the 14th of September, and the 13th of December, are the Ember-days; and the Weeks in which they occur are Ember-weeks. "Ember-days were so called, from the Word Ember, i. e., Ashes; because in old Times the Fathers us'd to sprinkle themselves with Ashes; or from the Custom of eating nothing on those Days till Night, and then only a Cake, baked under the Embers, which was thence called Ember-bread."—Phillips and Kersey.
[71] The Ethnics or Ethnicks. The Gentiles of ancient Times were denominated Ethnics. All Unbelievers in the Religion of the Jews and Christians.
[72] A Sect of Philosophers who took their Name from a Person named Manichæus, or Manes. Manes flourished about A.D. 277, and his Doctrine or Philosophy spread chiefly in Arabia, Egypt and Africa. He taught that Light was the Origin of all Good, and that in Darkness originated all Evil. Maniche is not unlike God among the Indians.
[73] Had the Author lived to this Time he would have seen that his Hopes were much further from being realized than he could have anticipated. Many Years ago, a noted Indian Chief, on being importuned respecting Christianity, and urged to adopt it in his Tribe, replied that "It might do for White People, but it did not suit Indians."
[74] Alexander Ross, a Scotchman, a very voluminous Author, though a Prelate and possessed of much and varied Learning, is meagrely noticed in Biographical Works. He continued Sir Walter Ralegh's History of the World, in a large folio; wrote "a View of the Religions of the World;" "Virgilii Evangelisantis Christiados, Librii xiii," &c. little known. The Work referred to in the Text is entitled "Mystagogus Poeticus, or the Muse's Interpreter: Explaining the Historical Mystteries, and Mystical Histories of the Ancient Greek and Latin Poets," &c. a fifth Edition of which was published in 1672. Notwithstanding his immense literary Labours, he is unknown to Thousands of the present Day, beyond those anachronismical Lines in Hudibras:
[75] Some Person once put into the Hands of the since famous James Howell a Manuscript, attempting to disprove the Existence of Witches. In writing to his Friend, Sir Edward Spencer, soon after, Howell said: "I will not say that this Gentleman is so perverse; but to deny there are any Witches, to deny that there are not ill Spirits which seduce, tamper and converse in divers Shapes with human Creatures, and impel them to Actions of Malice, I say, that he who denies there are such busy Spirits, and such poor passive Creatures upon whom they work, which commonly are called Witches; I say again, that he who denies there are such Spirits, shews that he himself hath a Spirit of Contradiction in him, opposing the current and consentient Opinion of all Antiquity." James wrote this Nonsense in 1647. Most certainly if our Affairs are to be measured by the Laws and Usages of Antiquity, all Advancement in Knowledge is a Crime; and instead of being tolerated, should be prevented by the same sanguinary Laws then in use. Fortunately some Improvement is discernible.
[76] Mr. Wadsworth was Minister of the First Church in Boston from 1696 to 1725, when he became President of Harvard College. He was Son of Capt. Samuel Wadsworth of Milton, who fell in the bloody Fight at Sudbury, April the 21st, 1676. And here it may be noted that President Wadsworth, praiseworthily and in filial Duty, erected a Monument to his father's Memory, at Sudbury, on the Site of the fierce Conflict, in which he ended his Life; but from some Cause easily explained, fixed the Date of his father's Death on April 18th; See N. E. Hist. and Gen. Reg. for 1853, p. 221, where the Cause of the Error is explained. There has been a feeble Attempt to maintain the old Date, because it happened ignorantly to be placed upon a new Monument which replaced the old One in 1852. This Attempt has been admitted into the Register for 1866, page 135-141, as unaccountably as the Date on the New Monument.
President Wadsworth, though a Believer in Witchcraft, did not encourage the Proceedings and Prosecutions.
[77] The Author undoubtedly refers to Dr. Mather the Younger, though his Meaning is left rather obscure. The Old Meeting may be supposed to mean that of the oldest Church; but of that, Mr. Wadsworth himself was the Minister.
[78] The Defenders of Dr. Mather's Wonders, &c., remark: "After that those our Honourable Judges (fearing least wrong Steps might have been taken) had thus set apart a Day for solemn Humiliation before the Lord, humbly Imploring His Pardon for what might have been done amiss; for him to repeat that Matter, and set it out with imperfect Relations and odious Aggravations, thereby intending to render the Land, and the Judges obnoxious (tho all the Learning that he and wiser Men than he, pretend unto, is insufficient to dive to the Bottom of the Matter,) and for him to speak as he does of the Honorable Persons, as Men obstinate in an Error, and involved in the Guilt of the Blood shed by Pagans and Papists before them: what shall we think of it, but that 'tis inhumane, and fit for none but a Servant of the worst Master? One would have thought, that the Fear of God (if he has any) should have darted that Scripture into his Mind, Exod. 22. 28. Thou shalt not speak Evil of the Ruler of thy People."—Answer to a Scandalous Book, &c. Paternity of Extract unmistakable.
THE Reasons why we withdraw from Communion with the Church of Salem Village, both as to hearing the word Preached, and from partaking with them at the Lord's Table, are as followeth.
Why we attend not on publick Prayer, and preaching the word, there are,
[56] 1. The Distracting, and Disturbing tumults, and noises made by the persons under Diabolical Power and delusions; preventing sometimes our hearing, understanding, and profiting by the word preached. We having after many Trials, and Experiences found no redress in this matter, ourselves under a necessity to go where we might hear the word in quiet.
2. The apprehension of danger of ourselves, being accused as the Devil's Instruments, to afflict the persons complaining, we seeing those that we have reason to esteem better than ourselves thus accused, blemished, and of their lives bereaved: for seeing this, thought it our prudence to withdraw.
3. We found so frequent and positive preaching up some Principles and Practices by Mr. Parris,[79] referring to the dark and dismal mystery of Iniquity working among us, was not profitable, but offensive.
4. Neither could we in Conscience join with Mr. Parris, in many of the Requests which he made in Prayer, referring to the trouble then among us and upon us; therefore thought it our most safe and peaceable way to withdraw.
The Reasons why we hold not Communion with them at the Lord's Table, are because we find ourselves justly aggrieved, and offended with the Officer, who does administer, for the Reasons following.
1. From his declared and published Principles, referring to our molestations from the Invisible World: Differing from the Opinion of the generality of the Orthodox Ministers of the Country.
2. His easie and strong Faith and Belief of the before-mentioned Accusations, made by those called the Afflicted.
3. His laying aside that grace (which above all we are to put on,) viz. Charity towards his Neighbours, and especially those of his Church, when there is no apparent reason, but for the contrary.
4. His approving and practicing unwarrantable and ungrounded methods, for discovering what he was desirous to know, referring to the bewitched, or possessed persons, as in bringing some to others, and by them pretending to inform himself and others, who were the Devil's instruments to afflict the sick and maimed.
5. His unsafe unaccountable Oath, given by him against sundry of the accused.
6. His not rendering to the World so fair (if so true) account of what he wrote on Examination of the afflicted.
7. Sundry unsafe (if sound points of Doctrine delivered in his Preaching) which we find not warrantable (if Christian.)
8. His persisting in these Principles, and justifying his Practice; not rendering any satisfaction to us, when regularly desired, but rather offending, and dissatisfying ourselves.
[57] We whose Names are under written, heard this Paper read to our Pastor, Mr. Samuel Parris, the 21st of April, 1693.
FOR as much as it is the undoubted duty of all Christians to pursue Peace, Psal. xxxiv. 14. even to a reaching of it, if it be possible, Amos xii. 18, 19. And whereas through the righteous, Sovereign, and awful Providence of God, the grand Enemy to all Christian Peace, has been of late tremendously let loose in divers places hereabout, and more especially among our sinful selves, not only to interrupt that partial peace which we did sometimes enjoy, but also through his wiles and temptations, and our weakness, and corruptions, to make wider breaches, and raise more bitter Animosities between too many of us. In which dark and difficult dispensations, we have been all or most of us of one mind for a time; and afterwards of differing apprehensions. And at last we are but in the dark, upon serious thoughts of all; and after many Prayers, I have been moved to present to you (my beloved Flock) the following particulars, in way of Contribution towards a regaining of Christian Concord; if so be we be not altogether unappeaseable, irreconcileable, and so destitute of that good Spirit, which is first pure, then peaceable, gentle, and easy to be intreated, James iii. 17. viz.
1. In that the Lord ordered the late horrid calamity[81] (which afterward plague-like spread in many other places) to break out first in my Family, I cannot but look upon as a very sore rebuke, and humbling providence, both to myself and mine, and desire some may improve it.
2. In that also in my Family were some of both parties, viz. Accusers and Accused, I look also upon as an aggravation of that rebuke, as an addition of Wormwood to the Gall.
3. In the means which were used in my Family, though totally unknown to me or mine (except Servants) till afterwards, to raise Spirits and Apparitions in no better than a Diabolical way, I do also look upon as a further rebuke of Divine Providence. And by all, I do humbly own this day before the Lord and his People, that God has been righteously spitting in my face, Numb. xii. 14. And I desire to lye low under all this reproach, and to lay my hand on my mouth.
[58] 4. As to the management of these Mysteries, as far as concerns myself, I am very desirous upon further light to own any errors I have therein fallen into, and can come to a discerning of; in the mean while I do acknowledge upon after-considerations, that were the same troubles again, (which the Lord of his rich mercy forever prevent) I should not agree with my former apprehensions in all points. As for Instance,
1. I question not but God sometimes suffers the Devil, as of late, to afflict in shape of not only Innocent, but Pious persons, or so to delude the Senses of the afflicted, that they strongly conceit their hurt is from such persons, when indeed it is not.
2. The improving of one afflicted to inquire by who afflicts the other, I fear may be, and has been unlawfully used to Satan's great Advantage.
3. As to my writing, it was put upon me by Authority, and therein I have been very careful to avoid the wronging of any.
4. As to my Oath I never meant it, nor do I know how it can be otherwise construed, than as vulgarly, and every one understood, yea, and upon inquiry it may be found so worded also.
5. As to any passage in preaching, or praying in the sore hour of distress and darkness, I always intended but due Justice on each hand, and that not according to Men but God; who knows all things most perfectly; however through weakness, or sore exercise, I might sometimes, yea and possibly sundry times unadvisedly express myself.
6. As to several that have confessed against themselves, they being wholly strangers to me, but yet of good account with better Men than myself, to whom also they are well known, I do not pass so much as a secret condemnation upon them. But rather seeing God hath so amazingly lengthened out Satan's Chain, in this most formidable outrage, I much more incline to side with the Opinion of those that have grounds to hope better of them.
7. As to all that have unduly suffered in these matters, either in their Persons or Relations, through the clouds of human weakness, and Satan's wiles and sophistry, I do truly sympathize with them, taking it for granted, that such as know themselves clear of this great transgression, or that have sufficient grounds so to look upon their dear Friends, have hereby been under those sore tryals and temptations, that not an ordinary measure of true grace would be sufficient to prevent a bewraying of remaining corruption.
8. I am very much in the mind, and abundantly perswaded that God for holy ends (though for what in particular, is best known to himself) has suffered the Evil Angels to delude us on both hands; but how far on the one side, or the other, is much above me to say, and if we cannot reconcile till we come to a full discerning of these things, I fear we shall never come to an agreement, or at soonest not in this World.
[59] Therefore in fine, the matter being so dark and perplexed, as that there is no present appearance, that all God's Servants should be altogether of one mind in all circumstances, touching the same; I do most heartily, fervently, and humbly beseech pardon of the merciful God, through the Blood of Christ for all my mistakes and trespasses in so weighty a matter. And also all your forgiveness of every offence, in this or other affairs, wherein you see or conceived that I have erred and offended, professing in the presence of the Almighty God, that what I have done has been as for substance as I apprehended was [my] duty, however thro' weakness, Ignorance, &c. I may have been mistaken. I also thro' grace promising each of you the like of me; so again I beg, intreat, and beseech you, that Satan, the Devil, the roaring Lion, the old Dragon, the Enemy of all Righteousness, may no longer be served by us, by our Envy and Strifes, where every evil work prevails whilst these bear sway, James iii. 14, 15, 16. But that all from this day forward may be covered with the mantle of love, and we may on all hands forgive each other heartily, sincerely and thoroughly, as we do hope and pray, that God for Christ's sake would forgive each of ourselves, Mat. xviii. 21. to the end. Colos. iii. 12, 13. Put on therefore (as the elect of God, holy and beloved) bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; Forbearing one another, and forgiving one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye. Eph. iv. 31, 32. Let all bitterness, and anger, and clamour, and evil-speaking be put away from you with all malice. And be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake, hath forgiven you. Amen. Amen.
Samuel Parris.
Given to the Dissenting Brethren, for their consideration of, at their request. Nov. 26, 1694.
1. WE judge that all be it in the late and dark time of the confusions, wherein Satan had obtained a more than ordinary liberty, to be sifting of this Plantation, there were sundry unwarrantable, and uncomfortable steps, taken by Mr. Samuel Parris, the Pastor of the Church in Salem Village, then under the hurrying distractions of amazing Afflictions; yet the said Mr. Parris, by the good hand of God brought unto a better sense of things, hath so fully exprest it, that a Christian charity may and should receive satisfaction therewith.
[60] 2. Inasmuch as diverse Christian Brethren, in the Church of Salem Village, have been offended at Mr. Parris, for his conduct in the time of their difficulties, which have distressed them; we now advise them Charitably to accept the satisfaction which he hath tendered in his Christian acknowledgment of the Errors therein committed; yea to endeavour, as far as it is possible, the fullest reconciliation of their minds unto Communion with him, in the whole Exercise of his Ministry, and with the rest of the Church, Matt. vi. 12, 14. Luke xvii. 3. James v. 16.
3. Considering the extream tryals and troubles, which the dissatisfied Brethren in the Church of Salem Village have undergone, in the day of sore temptation, which hath been upon them; we cannot but advise the Church to treat them with bowels of much compassion, instead of all more critical, or rigorous proceedings against them for the Infirmities discovered by them, in such an heart-breaking day; and if after a patient waiting for it, the said Brethren cannot so far overcome the uneasiness of their Spirits, in the remembrance of the disasters that have hapned, as to sit under his Ministry; we advise the Church with all tenderness to grant them admission to any other Society of the Faithful, whereunto they may be desired to be dismist. Gal. vi. 1, 2. Psal. ciii. 13, 14. Job xix. 21.
4. Mr. Parris having (as we understand) with much fidelity and integrity acquitted himself, in the main course of his Ministry, since he hath been Pastor of the Church of Salem Village; about his first call whereunto, we look upon all contestations now to be both unreasonable and unseasonable: And our Lord having made him a blessing to the Souls of not a few, both old and young in this place, we advise that he be accordingly respected, honour'd and supported, with all the regards that are due to a painful Minister of the gospel. 1 Thes. v. 12, 13. 1 Tim. v. 17.
5. Having observed that there is in Salem Village, a Spirit full of contention and animosity, too sadly verifying the blemish which hath heretofore lain upon them: And that some complaints against Mr. Parris have been either causeless, or groundless, or unduly aggravated; we do in the name and fear of the Lord solemnly warn them to consider, whether if they continue to devour one another it will not be bitterness in the latter end, and beware lest the Lord be provoked thereby utterly to deprive them of those (which they should count) their precious and pleasant things, and abandon them to all the desolations of a People that sin away the Mercies of the Gospel. James iii. 16. Gal. v. 15. 2 Sam. ii. 26. Isa. v. 45. Mat. xxi. 43.
6. If the Distempers in Salem Village should be (which God forbid) so incurable, that Mr. Parris after all find that he cannot with any comfort and service continue in his present Station, his removal from thence will [61] not expose him to any hard Character with us; nor we hope with the rest of the People of God, among whom we live. Matt. x. 14. Acts xxii. 18. All which advice we follow, with our Prayers that the God of Peace would bruise Satan under our Feet; now the Lord of Peace himself give you Peace always by all means.
WE whose Names are hereunto Subscribed, are bold once more to trouble you with our humble Proposals. That whereas there has been long and uncomfortable differences among us, chiefly relating to Mr. Parris; and we having, as we apprehend, attended all probable means for a composure of our troubles; and whereas we had hopes of an happy Issue, by your endeavors among us, but now are utterly frustrated of our Expectations, and that instead of uniting, our rent is made worse, and our breach made wider.
We humbly Query, Whether yourselves being streightned of time, might not omit such satisfactory liberty of debating the whole of our Controversie; whereby yourselves had not so large an opportunity of understanding the Case; nor the offended so much reason to be satisfied in your advice: We therefore humbly propose, and give full liberty of proving and defending of what may be charged on either hand, leaving it to yourselves to appoint both time and place.
1. That if yourselves please to take the trouble with patience once more to hear the whole Case.
2. Or that you will more plainly advise Mr. Parris, (the Case being so circumstanced, that he cannot with comfort or profit, to himself or others, abide in the Work of the Ministry among us) to cease his labours, and seek to dispose himself elsewhere, as God in his Providence may direct: and that yourselves would please to help us in advising to such a choice, wherein we may be more unanimous; which we hope would tend much to a composure of our differences.
3. Or, that we may without any offence take the liberty of calling some other proved Minister of the Gospel, to Preach the Word of God to us and ours: [62] and that we may not be denied our proportionable privilege, in our publick disbursments in the place.
So leaving the whole case with the Lord and yourselves, we Subscribe our Names. Signed by 16 young Men, from 16 upwards; and 52 Housholders, and 18 Church Members. This was delivered to the Ministers, May 3, 1695.[83]
AS to the contest between Mr. Parris and his Hearers, &c. it may be composed by a Satisfactory Answer, to Levit. xx. 6. And the Soul that turneth after such as have familiar Spirits, and after Wizzards, to go a whoring after them, I will even set my face against that Soul; and will cut him off from among his People. 1 Chron. x. 13, 14. So Saul died for his transgression, which he committed against the Lord, even against the word of the Lord, which he kept not, and also for asking Counsil of one that had a familiar Spirit to inquire of it. And inquired not of the Lord, therefore he slew him, &c.[84]
IF the Distemper in Salem Village should be (which God forbid) so incurable that Mr. Parris after all, find that he cannot with any comfort and service continue in this present station, his removal from thence will not expose him to any hard Character with us (nor we hope) with the rest of the People of God, among whom we live, Mat. x. 14. And whosoever shall not receive you, nor hear your words; when you depart out of that house, or city, shake off the dust of your feet, &c. Acts xxii. 18. All which Advice we follow with our Prayers, that the God of Peace would bruise Satan under our feet, Now the Lord of Peace give you Peace always, by all means, &c.
Quest. Whether Mr. Parris his going to Abigail Williams[85] (and others) whom he supposed to have a Spectral sight (to be informed who were Witches and who afflicted those pretended sufferers by Witchcraft) in order to their being questioned upon their lives for it, were not a turning after such as had familiar Spirits; and a greater wickedness than Saul was guilty of (in that he did not intend thereby bodily hurt to any others.)
And whether in a crime of such a high nature, the making a slender and general confession, without any proposals of reparations, or due time of probation, ought so far to be accounted sufficient, from such a Pastor to his People.
[63] And whether such as were accused, or the surviving Friends and Relations of those that were any ways sufferers, by Accusations so by him proved, are in duty and conscience bound to continue their respect, honour and support to him, in the Ministry, after such known departures from the Rule of Gods word, and after such dire effects as followed thereupon, under the penalty of the dust shaken from his feet, testifying against them, even so as to render them in a worse case than those of Sodom and Gomorrah.
THE Remonstrances of several aggrieved persons in the said Village, with further reasons why they conceive they ought not to hear Mr. Parris, nor to own him as a Minister of the Gospel, nor to contribute any support to him as such, for several Years past; humbly offered as fit for consideration.
We humbly conceive that having in April 1693, given our Reasons why we could not join with Mr. Parris in Prayer, Preaching, or Sacraments. If these Reasons are found sufficient for our withdrawing, (and we cannot yet find but they are) Then we conceive ourselves virtually discharged, not only in Conscience, but also in Law; which requires maintenance to be given to such as are Orthodox, and blameless. The said Mr. Parris having been teaching such dangerous Errors, and preached such scandalous Immoralities, as ought to discharge any (tho ever so gifted otherways) from the work of the Ministry.
Particularly in his Oath against the lives of several, wherein he swears that the Prisoners with their looks knock down those pretended sufferers. We humbly conceive, that he that Swears to more than he is certain of, is equally guilty of Perjury, with him that Swears to what is false. And tho they did fall at such a time, yet it could not be known that they did it, much less could they be certain of it; yet did Swear positively against the lives of such, as he could not have any knowledge but they might be Innocent.
His believing the Devil's Accusations, and readily departing from all Charity to persons, tho of blameless and godly lives, upon such suggestions, his promoting such Accusations, as also his partiality therein, in stifling the Accusations of some, and the same time vigilantly promoting others; as we conceive are just causes for our refusal, &c.
That Mr. Parris's going to Mary Walcut,[88] or Abigail Williams, and directing others to them, to know who afflicted the People in their illnesses; [64] we understand this to be a dealing with them that have a familiar spirit, and an implicit denying the providence of God, which alone, as we believe, can send Afflictions, or cause Devils to Afflict any; this we also conceive sufficient to justifie such refusal.
That Mr. Parris by these Practices and Principles, has been the beginner and procurer of the sorest Afflictions, not to this Village only, but to this whole Country, that did ever befal them.
We the Subscribers, in behalf of ourselves, and of several others of the same mind with us (touching these things) having some of us had our Relations by these practices taken off by an untimely Death; others have been imprisoned, and suffered in our Persons, Reputations, and Estates; submit the whole to your Honours decision, to determine whether we are or ought to be any ways obliged to honour, respect and support such an Instrument of our miseries; praying God to guide your Honours, to act herein, as may be for his Glory, and the future settlement of our Village, in Amity and Unity.
| John Tarball,[89] | Attornies for the people of the Village. | |
| Samuel Nurse, | ||
| Jos. Putnam, | ||
| Dan. Andrew, |
Boston, July 21, 1697.
According to the order of the aforesaid arbitrators, the said Mr. Parris, had some of his arrears paid him, as also a sum of money for his repairs of the ministerial house of the said Village, and is dismissed therefrom.