Chapter I: THERE are Presumptions, which do at least probably and (1)

conjecturally note one to be a_ Witch. _These give occasion to Examine, yet they are no sufficient Causes of Conviction._

II. _If any Man or Woman be notoriously defamed for a_ Witch, _this yields a strong Suspition. Yet the Judge ought carefully to look, that the Report be made by_ Men _of Honesty and Credit._

III. _If a_ Fellow-Witch, _or_ Magician, _give Testimony of any Person to be a_ Witch; _this indeed is not sufficient for Condemnation; but it is a fit Presumption to cause a straight Examination._

IV. _If after Cursing there follow Death, or at least some mischief: for_ Witches _are wont to practise their mischievous Facts by Cursing and Banning: This also is a sufficient matter of Examination, tho' not of Conviction._

V. _If after Enmity, Quarrelling, or Threatning, a present mischief does follow; that also is a great Presumption._

[15] VI. _If the Party suspected be the Son or Daughter, the man-servant or maid-servant, the Familiar Friend, near Neighbor, or old Companion, of a known and convicted Witch; this may be likewise a Presumption; for Witchcraft is an Art that may be learned, and conveyed from man to man._

VII. _Some add this for a Presumption: If the Party suspected be found to have the Devil's mark; for it is commonly thought, when the Devil makes his Covenant with them, he alwaies leaves his mark behind them, whereby he knows them for his own:--a mark whereof no evident Reason in Nature can be given._

VIII. _Lastly, If the party examined be Unconstant, or contrary to himself, in his deliberate Answers, it argueth a Guilty Conscience, which stops the freedom of Utterance. And yet there are causes of Astonishment, which may befal the Good, as well as the Bad._

IX. _But then there is a_ Conviction, _discovering the_ Witch, _which must proceed from just and sufficient proofs, and not from bare presumptions._

X. _Scratching of the suspected party, and Recovery thereupon, with several other such weak Proofs; as also, the fleeting of the suspected Party, thrown upon the Water; these Proofs are so far from being sufficient, that some of them are, after a sort, practices of Witchcraft._

XI. _The Testimony of some Wizzard, tho' offering to shew the Witches Face in a Glass: This, I grant, may be a good Presumption, to cause a strait Examination; but a sufficient Proof of Conviction it cannot be. If the Devil tell the Grand Jury, that the person in question is a Witch, and offers withal to confirm the same by Oath, should the Inquest receive his Oath or Accusation to condemn the man? Assuredly no. And yet, that is as much as the Testimony of another Wizzard, who only by the Devil's help reveals the Witch._

XII. _If a man, being dangerously sick, and like to dy, upon Suspicion, will take it on his Death, that such an one hath bewitched him, it is an Allegation of the same nature, which may move the Judge to examine the Party, but it is of no moment for Conviction._

XIII. _Among the sufficient means of Conviction, the first is, the free and voluntary Confession of the Crime, made by the party suspected and accused, after Examination. I say not, that a bare confession is sufficient, but a Confession after due Examination, taken upon pregnant presumptions. What needs now more witness or further Enquiry?_

XIV. _There is a second sufficient Conviction, by the Testimony of two Witnesses, of good and honest Report, avouching before the Magistrate, upon their own Knowledge, the two things: either that the party accused hath made a League with the Devil, or hath done some known practices of witchcraft. And,_ all Arguments that do necessarily prove either of these, _being brought by two sufficient Witnesses, are of force fully to convince the party suspected._

XV. _If it can be proved, that the party suspected hath called upon the_ Devil, _or desired his Help, this is a pregnant proof of a League formerly made between them._

XVI. _If it can be proved, that the party hath entertained a Familiar Spirit, and had Conference with it, in the likeness of some visible Creatures; here is Evidence of witchcraft._

XVII. _If the witnesses affirm upon Oath, that the suspected person hath done any action or work which necessarily infers a Covenant made, as, that he hath used En-[16]chantments, divined things before they come to pass, and that peremptorily, raised Tempests, caused the Form of a dead man to appear; it proveth sufficiently, that he or she is a_ Witch.[72] This is the Substance of Mr. _Perkins_.

* * * * *

'Take next the Sum of Mr. _Gaules_[73] Judgment about the Detection of Witches. 1. Some Tokens for the Trial of Witches are altogether unwarrantable. Suchare the old Paganish Sign, the Witches _Long Eyes;_ the Tradition of Witches not weeping; the casting of the Witch into the Water, with Thumbs and Toes ty'd a-cross. And many more such Marks, which if they are to know a Witch by, certainly 'tis no other Witch, but the User of them. 2. There are some Tokens for the Trial of Witches, more probable, and yet not so certain as to afford Conviction. Such are strong and long Suspicion: Suspected Ancestors, some appearance of Fact, the Corps bleeding upon the Witches touch, the Testimony of the Party bewitched, the supposed Witches unusual Bodily marks, the Witches usual Cursing and Banning, the Witches lewd and naughty kind of Life. 3. Some Signs there are of a Witch, more certain and infallible. As, _firstly_, Declining of Judicature, or faultering, faulty, unconstant, and contrary Answers, upon judicial and deliberate examination. _Secondly_, When upon due Enquiry into a person's Faith and Manners, there are found _all_ or _most_ of the Causes which produce Witchcraft, namely, _God_ forsaking, _Satan_ invading, particular _Sins_ disposing; and lastly, a compact compleating all. _Thirdly_, The Witches free Confession, together with full Evidence of the Fact. _Confession_ without _Fact_ may be a meer Delusion, and _Fact_ without _Confession_ may be a meer Accident. _4thly_, The semblable Gestures and Actions of suspected Witches, with the comparable Expressions of Affections, which in all Witches have been observ'd and found very much alike. _Fifthly_, The Testimony of the Party bewitched, whether pining or dying, together with the joynt Oaths of sufficient persons, that have seen certain prodigious Pranks or Feats, wrought by the Party accused. 4. Among the most unhappy circumstances to convict a Witch, one is, a maligning and oppugning the Word, Work, and Worship of God, and by any extraordinary sign seeking to seduce any from it. See _Deut._ 13. 1, 2, _Mat._ 24. 24. _Act._ 13. 8, 10. 2 _Tim._ 3. 8. Do but mark well the places, and for this very Property (of thus opposing and perverting) they are all there concluded arrant and absolute Witches. 5. It is not requisite, that so _palpable Evidence of Conviction_ should here come in, as in other more sensible matters; 'tis enough, if there be but so much _circumstantial_ Proof or Evidence, as the Substance, Matter, and Nature of such an abstruse Mystery of Iniquity will well admit. [_I suppose he means, that whereas in other Crimes we look for more direct proofs, in this there is a greater use of consequential ones._] 'But I could heartily wish, that the Juries were empanell'd of the most eminent Physicians, Lawyers, and Divines that a Country could afford. In the mean time 'tis not to be called a Toleration, if Witches escape, where Conviction is wanting. To this purpose our _Gaule_.'

I will transcribe a little from one Author more, 'tis the Judicious _Bernard_ of _Batcomb_,[74] who in his _Guide to grand Jurymen_, after he has mention'd several things that are shrewd Presumptions of a Witch, proceeds to such things as are the _Convictions_ of such an one. And he says, '_A witch in league with the_ Devil _is convicted by_ [1][75] _these Evidences;_ I. By a witches _Mark;_ which is on the Baser sort of Witches; and this, by the Devils either Sucking or Touching of them. _Tertullian_ says, _It is the Devils custome to mark his_. And note, That this mark is _Insensible_, and being prick'd it will not Bleed. Sometimes, its like a _Teate;_ sometimes but a _Blewish Spot;_ sometimes a _Red_ one; and sometimes the _flesh Sunk:_ but the Witches do sometimes cover them. II. By the Witches _Words_. As when they have been heard calling on, speaking to, or Talking of their _Familiars;_ or, when they have been heard _Telling_ of _Hurt_ they have done to man or beast: Or when they have been heard _Threatning_ of such Hurt; Or if they have been heard Relating their _Transportations_. III. By the Witches _Deeds_. As when they have been _seen_ with their Spirits, or seen secretly Feeding any of their _Imps_. Or, when there can be found their Pictures, Poppets, and other Hellish Compositions. IV. By the Witches _Extasies:_ With the Delight whereof, Witches are so taken, that they will hardly conceal the same: Or, however at some time or other, they may be found in them. V. By one or more _Fellow-Witches_, Confessing their own Witchcraft, and bearing Witness against others; if they can make good the Truth of their Witness, and give sufficient proof of it. As, that they have seen them with their Spirits or, that they have Received Spirits from them; or that they can tell, when they used Witchery-Tricks to Do Harm; or, that they told them what Harm they had done; or that they can show the mark upon them; or, that they have been together in their Meetings; and such like. VI. By some _Witness of God_ Himself, happening upon the Execrable Curses of Witches upon themselves, Praying of God to show some Token, if they be Guilty. VII. By the Witches own _Confession_, of Giving their Souls to the Devil. It is no Rare thing, for Witches to Confess.'

They are Considerable Things, which I have thus Recited; and yet it must be with _Open Eyes_, kept upon _Open Rules_, that we are to follow these things.

_S._ 8. But _Juries_ are not the only Instruments to be imploy'd in such a Work; all _Christians_ are to be concerned with daily and fervent _Prayers_, for the assisting of it. In the Days of _Athanasius_, the Devils were found unable to stand before that _Prayer_, however then used perhaps with too much of Ceremony, _Let God Arise, Let his Enemies be scattered_. _Let them also that Hate Him, flee before Him._

O that instead of letting our Hearts _Rise_ against one another, our Prayers might _Rise_ unto an high pitch of Importunity, for such a _Rising_ of the Lord! Especially, Let them that are _Suffering_ by _Witchcraft_, be sure to _stay_ and _pray_, and _Beseech the Lord thrice_, even as much as ever they can, before they complain of any Neighbour for afflicting them. Let them also that are _accused_ of _Witchcraft_, set themselves to _Fast_ and _Pray_, and so shake off the _Dæmons_ that would like _Vipers_ fasten upon them; and get the _Waters of Jealousie_ made profitable to them.

And Now, O _Thou Hope of_ New-England, _and the Saviour thereof in the Time of Trouble; Do thou look mercifully down upon us, & Rescue us, out of the Trouble which at this time do's threaten to swallow us up. Let Satan be shortly bruised under our Feet, and Let the Covenanted Vassals of Satan, which have Traiterously brought him in upon us, be Gloriously Conquered, by thy Powerful and Gracious Presence in the midst of us. Abhor us not, O God, but cleanse us, but heal us, but save us, for the sake of thy Glory. Enwrapped in our Salvations. By thy Spirit, Lift up a standard against our infernal adversaries, Let us quickly find thee making of us glad, according to the Days wherein we have been afflicted. Accept of all our Endeavours to glorify thee, in the Fires that are upon us; and among the rest, Let these my poor and weak essays, composed with what Tears, what Cares, what Prayers, thou_ only _knowest, not want the Acceptance of the Lord._

FOOTNOTES:

[71] The same "Master William Perkins," I suppose, who wrote the three stout Folios of Puritan Theology, published in 1606, besides many smaller Works. The earliest Notice I find of him is by another equally famous and voluminous Puritan, the Rev. Samuel Clark, in his _Marrow of Ecclesiastical History_, published in 1650. Mr. Clark informs us that William Perkins was born at Marston in Warwickshire, in 1558, was educated at "_Christ's_ College in _Cambridg_," and that in the 24th of _Elizabeth_, he was chosen a Fellow of that College, and that "hee was very wilde in his Youth." From his Professorship, "hee was chosen to _Saint Andrews_ Parish in _Cambridg_, where he preached all his Life after. His Sermons were not so plain, but the piously learned did admire them; nor so learned, but the plain did understand them: Hee brought the Schools into the Pulpit, and unshelling their Controversies out of their hard School-tearms, made thereof plain and wholsom Meat for his People: He was an excellent Chirurgion at the jointing of a broken Soul, and at stating of a doubtful Conscience. In his Sermons hee used to pronounce the Word _Damn_ with such an Emphasis, as left a dolefull Echo in his Auditor's Ears a good while after: and when hee was Catechist in Christ's College, in expounding the Commandments, hee applied them so Home to the Conscience as was able to make his Hearers Harts fall down, and their Hairs almost to stand upright."

On Reference to the Works of famous Thomas Fuller, it will be found, that in his Life of Perkins he has substantially the same Account. From that Author Mr. Clark doubtless borrowed the Expressions used by him, as Fuller's Work was published several Years before, and they seem peculiar to that highly talented Writer. Clark is followed because he was of the same religious Denomination as Mr. Perkins. Mr. Clark continues: "In his Life hee was so pious and spotless, that Malice was afraid to bite at his Credit, into which shee knew that her Teeth could not enter: Hee had a rare Felicitie in reading of Books, and as it were but turning them over would give an exact account of all that was considerable therein: hee perused Books so speedily that one would think that hee read nothing, and yet so accurately that one would think he read all: Besides his frequent Preaching, hee wrote manie excellent Books, both Treatises, and Commentaries, which for their Worth were manie of them translated into Latine, and sent beyond Sea, where to this Daie they are highly prized, and much set by, yea some of them are translated into _French_, _High-Dutch_, and _Low-Dutch:_ and his reformed Catholick was translated into _Spanish;_ yet no Spaniard ever since durst take up the Gantlet of Defiance cast down by this Champion."

But there is one Fact mentioned by Fuller which Mr. Clark omits: "There goeth," he says, "an uncontrolled Tradition, that Perkins, when a young Scholar, was a great Studier of Magic, occasioned perchance by his Skill in the Mathematics. For, ignorant People count all Circles above their own Sphere to be Conjring; and presently cry out, 'those Things are done by Black Art' for which their dim Eyes can see no Colour in Reason. And in such Case, when they cannot fly up to Heaven to make it a Miracle, they fetch it from Hell to make it Magic, though it may lawfully be done by natural Causes."

Mr. Perkins died "in the fourtieth Year of his Age, _Anno_ 1602, being born the first, and dying the last Year of [the Reign of] Elizabeth: He was of a ruddie Complexion, fat and corpulent: Lame of his right Hand, yet this _Ehud_ with a left-handed Pen did stab the Romish Caus--as one faith: [Hugh Holland]

'Though Nature thee of thy right Hand bereft.
'Right well thou writest with thy Hand that's left.'

"Hee was buried with great Solemnity at the sole Charges of Christs College, the Universitie, and Town striving which should express more Sorrow thereat: Doctor _Montague_, afterwards Bishop of Winchester preached his Funeral Sermon."--_Marrow of Ecclesiastical Historie_, 414-417, and Fuller's _Holy and Profane State_, 80-84.

The well known Rev. Mr. Job Orton speaks of the Folios of Perkins with Delight, and adds: "What led me more particularly to read him was, that his Elder Brother was one of my Ancestors, from whom I am in a direct Line, by my Mother's Side descended."--Orton, in _Brook's Lives_, ii, 135. In his Will, dated 16 Oct., 1602, he mentions, among others, Nathaniel Cradock, his Brother-in-law, Wife Timothye, Father and Mother Thomas and Anna Perkins, Son-in-law, John Hinde, and Brethren and Sisters, but not by Name.--_Ibid._

I have been more particular in this Notice of Perkins for two Reasons; first, because of his Puritanism he was selected as a prime Authority in Matters of Witchcraft by our Author; and second, because he seems to have been a Man possessing that Precocity of Mind, and in other respects was similarly gifted. To those desirous of learning more of that noted Puritan Leader will find Gratification in the excellent and elaborate Life of him in Brook's _Lives of the Puritans_.

[72] On perusing these Articles for the Detection of Witches, one cannot escape the Conviction that on their being sifted by the ordinary Rules of Common-sense, they actually amount to nothing at all. Thus in Article VI it is laid down, that "Witchcraft is an Art, that may be learned, and conveyed from Man to Man." This Postulate follows of course, previously assuming that the Occult Sciences originate in Mathematics; and further, that Mathematical Calculations are inseparable from the Laws that govern the whole System of the Universe, and hence emanate from, or are a Part of the Creator himself. Whence then, with this inevitable Conclusion, does the "Art" originate? Nothing can be clearer, therefore, than this,--if those learned Plodders of Master Perkins's Time had followed out the most simple Rules of Logic, they would have had neither Witch nor Devil wherewith to addle their own Brains, or to confound those of the unlearned Multitude. This Question being disposed of, all others having Dependence on it, or traceable to it, effectually dispose of the whole Question of Witchcraft.

[73] John Gaule has not, so far as ascertained, been stumbled on by any Makers of Biographical Dictionaries, and Bibliographers are almost equally silent. How many Works he was Author of is not known. The Title of one is _Distractions, or Holy Madness_, 12mo, 1629. He wrote other theological Works, but their Titles have not come to the Annotator's Knowledge.

[74] As there is more than one _Batcomb_ in England "Judicious Bernard's" being _of_ that Place is not much of a Guide to any looking after his Biography. Fortunately, or unfortunately for him, his Portrait was engraved, and that caused him to be noticed by Granger. His Name was Richard, and he was Pastor of "Batcombe" in Somersetshire. The Work extracted from by our Author was published in 1627. He was Author of a Concordance to the Bible, though it was not so entitled; also of a Work called the _Threefold Treatise of the Sabbath_, in 1641, in which Year he died. His Portrait by Hollar first appeared in this Work.--_Biog. Hist. England_, ii, 369. He was perhaps the Author of _The Isle of Man; or the Legal Proceedings in Man-Shire against Sinne_, 12mo, 1635.

[75] Here the paging begins anew, in the Edition followed.

[Decoration]

[2] A DISCOURSE ON THE WONDERS OF THE INVISIBLE WORLD.[76]

UTTERED (IN PART) ON AUG. 4, 1692.

Ecclesiastical History has Reported it unto us, That a Renowned
Martyr at the Stake, seeing the Book of the REVELATION thrown by
his no less Profane than Bloody Persecutors, to be Burn'd in the
same Fire with himself, he cryed out, _O Beata Apocalypsis; quam
bene mecum agitur, qui tecum Comburar!_ BLESSED REVELATION! said
he, _How Blessed am I in this Fire, while I have Thee to bear me
Company_.[77] As for our selves this Day, 'tis a Fire of sore
Affliction and Confusion, wherein we are Embroiled; but it is no
inconsiderable Advantage unto us, that we have the Company of
this Glorious and Sacred Book the REVELATION to assist us in our
Exercises. From that Book there is one Text, which I would single
out at this time to lay before you; 'tis that in

REVEL. xii. 12.

_Wo to the Inhabitants of the Earth, and of the Sea; for the Devil
is come down unto you, having great Wrath; because he knoweth,
that he hath but a short time._

THE Text is Like the Cloudy and Fiery Pillar, vouchsafed unto _Israel_, in the Wilderness of old; there is a very _dark side_ of it in the Intimation, that, _The Devil is come down having great Wrath;_ but it has also a _bright side_, when it assures us, that, _He has but a short time;_ Unto the Contemplation of _both_, I do this Day Invite you.

We have in our Hands a Letter from our Ascended Lord in Heaven, to Advise us of his being still alive, and of his Purpose e're long, to give us a Visit, wherein we shall see our Living _Redeemer, stand at the latter day upon the Earth_. 'Tis the last Advice that we have had from Heaven, for now sixteen Hundred years; and the scope of it, is, to represent how the Lord Jesus Christ having begun to set up his Kingdom in the World, by the preaching of the Gospel, he would from time to time utterly break to pieces all Powers that should make Head against it, until, _The Kingdoms of this World are become the Kingdomes of our Lord, and of his_ [3] _Christ, and he shall Reign for ever and ever_. 'Tis a Commentary on what had been written by _Daniel_, about, _The fourth Monarchy;_ with some Touches upon, _The Fifth;_ wherein, _The greatness of the Kingdom under the whole Heaven, shall be given to the people of the Saints of the most High:_ And altho' it have, as 'tis expressed by one of the Ancients, _Tot Sacramenta quot verba_, a Mystery in every Syllable, yet it is not altogether to be neglected with such a Despair, as that, _I cannot read, for the Book is sealed_. It is a REVELATION, and a singular, and notable _Blessing_ is pronounced upon them that humbly study it.

The Divine Oracles, have with a most admirable Artifice and Carefulness, drawn, as the very pious _Beverley_, has laboriously Evinced, an exact LINE OF TIME, from the first Sabbath at the _Creation_ of the World, unto the great Sabbatism at the _Restitution_ of all Things. In that famous _Line of Time_, from the Decree for the Restoring of _Jerusalem_, after the Babylonish Captivity, there seem to remain a matter of _Two Thousand and Three Hundred Years_, unto that _New Jerusalem_, whereto the Church is to be advanced, when the Mystical _Babylon_ shall be _fallen_. At the Resurrection of our Lord, there were seventeen or eighteen Hundred of those Years, yet upon the Line, to run unto, _The rest which remains for the People of God;_ and this Remnant in the _Line of Time_, is here in our _Apocalypse_, variously Embossed, Adorned, and Signalized with such Distinguishing Events, if we mind them, will help us escape that Censure, _Can ye not Discern the Signs of the Times?_

The Apostle _John_, for the View of these Things, had laid before him, as I conceive, a _Book_, with leaves, or folds; which _Volumn_ was written both on the _Backside_, and on the _Inside_, and Roll'd up in a Cylindriacal Form, under seven _Labels_, fastned with so many _Seals_. The first _Seal_ being opened, and the first _Label_ removed, under the first _Label_ the Apostle saw what he saw, of a first _Rider_ Pourtray'd, and so on, till the last _Seal_ was broken up; each of the Sculptures being enlarged with agreeable _Visions_ and _Voices_, to illustrate it. The Book being now Unrolled, there were _Trumpets_, with wonderful Concomitants, Exhibited successively on the Expanding _Backside_ of it. Whereupon the Book was _Eaten_, as it were to be Hidden, from Interpretations; till afterwards, in the _Inside_ of it, the Kingdom of Anti-christ came to be Exposed. Thus, the Judgments of God on the _Roman Empire_, first unto the Downfal of _Paganism_, and then, unto the Downfal of _Popery_, which is but Revived _Paganism_, are in these Displayes, with Lively Colours and Features made sensible unto us.

[4] Accordingly, in the Twelfth Chapter of this Book, we have an August Preface, to the Description of that Horrid _Kingdom_, which our Lord Christ refused, but Antichrist accepted, from the Devils Hands; a Kingdom, which for _Twelve Hundred and Sixty_ Years together, was to be a continual oppression upon the People of God, and opposition unto his Interests; until the Arrival of that Illustrious Day, wherein, _The Kingdom shall be the Lords, and he shall be Governour among the Nations_. The Chapter is (as an Excellent Person calls it) an _Extravasated Account_ of the Circumstances, which befell the _Primitive Church_, during the first Four or Five Hundred Years of Christianity: It shows us the Face of the Church, first in _Rome_ Heathenish, and then in Rome Converted, before the _Man of Sin_ was yet come to _Mans Estate_. Our Text contains the Acclamations made upon the most Glorious Revolution that ever yet happened upon the Roman Empire; namely, That wherein the Travailing Church brought forth a Christian Emperour. This was a most Eminent _Victory_ over the Devil, and _Resemblance_ of the State, wherein the World, ere long shall see, _The Kingdom of our God, and the Power of his Christ_. It is here noted,

First, As a matter of _Triumph_. 'Tis said, _Rejoyce, ye Heavens, and ye that dwell in them_. The Saints in both Worlds, took the Comfort of this Revolution; the Devout Ones that had outlived the late Persecutions, were filled with Transporting Joys, when they saw the _Christian_ become the _Imperial_ Religion, and when they saw Good Men come to give Law unto the rest of Mankind; the Deceased Ones also, whose Blood had been Sacrificed in the Ten Persecutions, doubtless made the Light Regions to ring with _Hallelujahs_ unto God, when there were brought unto them, the Tidings of the Advances now given to the _Christian_ Religion, for which they had suffered _Martyrdom_.

Secondly, As a matter of _Horror_. 'Tis said, _Wo to the Inhabiters of the Earth and of the Sea_. The _Earth_ still means the _False Church_, the _Sea_ means the _Wide World_, in Prophetical Phrasæology. There was yet left a vast party of Men, that were Enemies to the Christian Religion, in the power of it; a vast party left for the Devil to work upon: Unto these is a _Wo_ denounced; and why so? 'Tis added, _For the Devil is come down unto you, having great Wrath, because he knows, that he has but a short time_. These were, it seems, to have some desperate and peculiar Attempts of the Devil made upon them. In the mean time, we may entertain this for our Doctrine.

_Great Wo proceeds from the Great_ WRATH, _with which_ [5] _the_ DEVIL, _towards the end of his_ TIME, _will make a_ DESCENT _upon a miserable World._

I have now Published a most awful and solemn Warning for our selves at this day; which has four _Propositions_, comprehended in it.

_Proposition I._ That there is a _Devil_, is a thing Doubted by none but such as are under the Influence of the _Devil_. For any to deny the Being of a _Devil_ must be from an Ignorance or Profaneness, worse than _Diabolical_. _A Devil._ What is _that?_ We have a Definition of the Monster, in _Eph._ 6. 12. _A Spiritual Wickedness_, that is, _A wicked Spirit_. A Devil is a _Fallen Angel_, an Angel _Fallen_ from the Fear and Love of God, and from all Celestial Glories; but _Fallen_ to all manner of Wretchedness and Cursedness. He was once in that Order of Heavenly Creatures, which God in the Beginning made _Ministering Spirits_, for his own peculiar Service and Honour, in the management of the Universe; but we may now write that Epitaph upon him, _How art thou fallen from Heaven! thou hast said in thine Heart, I will Exalt my Throne above the Stars of God; but thou art brought down to Hell!_ A Devil is a _Spiritual_ and _Rational Substance_, by his _Apostacy_ from God, inclined to all that is Vicious, and for that _Apostacy_ confined unto the Atmosphere of this Earth, _in Chains, under Darkness, unto the Judgment of the Great Day_. This is a _Devil;_ and the _Experience_ of Mankind as well as the _Testimony_ of Scripture, does abundantly prove the Existence of such a Devil.[78]

About this _Devil_, there are many things, whereof we may reasonably and profitably be Inquisitive; such things, I mean, as are in our Bibles Reveal'd unto us; according to which if we do not speak on so _dark_ a Subject, but according to our own uncertain, and perhaps humoursome Conjectures, _There is no Light in us_. I will carry you with me, but unto one Paragraph of the Bible, to be informed of three Things, relating to the _Devil;_ 'tis the Story of the _Gadaren Energumen_, in the fifth Chapter of _Mark_.

First, then, 'Tis to be granted; the _Devils_ are so many, that some Thousands, can sometimes at once apply themselves to vex one Child of Man. It is said, in Mark 5. 15. _He that was Possessed with the Devil, had the Legion._ Dreadful to be spoken! A _Legion_ consisted of Twelve Thousand Five Hundred People: And we see that in one Man or two, so many _Devils_ can be spared for a Garrison. As the Prophet cryed out, _Multitudes, Multitudes, in the Valley of Decision!_ So I say, _There are multitudes, multitudes, in the valley of Destruction, where the Devils are!_ When [6] we speak of, _The Devil_, 'tis, _A name of Multitude;_ it means not _One_ Individual Devil, so Potent and Scient, as perhaps a _Manichee_ would imagine; but it means a _Kind_, which a _Multitude_ belongs unto. Alas, the _Devils_, they swarm about us, like the _Frogs of Egypt_, in the most Retired of our Chambers. Are we at our _Boards?_ There will be Devils to Tempt us unto Sensuality: Are we in our _Beds?_ There will be Devils to Tempt us unto Carnality; Are we in our _Shops?_ There will be Devils to Tempt us unto Dishonesty. Yea, Tho' we get into the Church of God, there will be Devils to Haunt us in the very _Temple_ it self, and there tempt us to manifold Misbehaviours. I am verily perswaded, That there are very few Humane Affairs whereinto some Devils are not Insinuated; There is not so much as a _Journey_ intended, but _Satan_ will have an hand in _hindering_ or _furthering_ of it.

Secondly, 'Tis to be supposed, That there is a sort of Arbitrary, even Military _Government_, among the _Devils_. This is intimated, when in _Mar._ 5. 9. _The unclean Spirit said, My Name is Legion:_ they are under such a Discipline as _Legions_ use to be. Hence we read about, _The Prince of the power of the Air:_ Our _Air_ has a _power?_ or an Army of Devils in the _High Places_ of it; and these Devils have a _Prince_ over them, who is _King over the Children of Pride_. 'Tis probable, That the Devil, who was the Ringleader of that mutinous and rebellious Crew, which first shook off the Authority of God, is now the General of those Hellish Armies;[79] Our Lord, that Conquered him, has told us the Name of him; 'tis _Belzebub;_ 'tis he that is _the Devil_, and the rest are _his Angels_, or his Souldiers. Think on vast Regiments of cruel and bloody _French Dragoons_, with an _Intendant_ over them, overrunning a pillaged Neighbourhood, and you will think a little, what the Constitution among the _Devils_ is.

Thirdly, 'tis to be supposed, that some Devils are more peculiarly _Commission'd_, and perhaps _Qualify'd_, for some Countries, while others are for others. This is intimated when in _Mar._ 5. 10. The Devils _besought_ our Lord much, _that he would not send them away out of the Countrey_. Why was that? But in all probability, because _these Devils_ were more able _to do the works of the Devil_, in such a Countrey, than in another. It is not likely that every Devil does know every _Language;_ or that every Devil can do every _Mischief_.[80] 'Tis possible, that the _Experience_, or, if I may call it so, the _Education_ of all Devils is not alike, and that there may be some difference in their _Abilities_. If one might make an Inference from what the Devils _do_, to what they _are_, One cannot [7] forbear dreaming, that there are _degrees_ of Devils. Who can allow, that such Trifling _Dæmons_, as that of _Mascon_,[81] or those that once infested our _New berry_, are of so much Grandeur, as those _Dæmons_, whose Games are mighty Kingdoms? Yea, 'tis certain, that all Devils do not make a like Figure in the _Invisible World_. Nor does it look agreeably, That the _Dæmons_, which were the Familiars of such a Man as the old _Apollonius_, differ not from those baser Goblins that chuse to Nest in the filthy and loathsom Rags of a beastly Sorceress. Accordingly, why may not some Devils be more accomplished for what is to be done in such and such places, when others must be _detach'd_ for other Territories? Each Devil, as he sees his advantage, cries out, _Let me be in this Countrey, rather than another_. But _Enough_, if not _too much_, of these things.[82]

_Proposition II._ There is a Devilish _Wrath_ against _Mankind_, with which the _Devil_ is for _God's sake_ Inspired. The Devil is himself broiling under the intollerable and interminable _Wrath_ of God; and a fiery _Wrath_ at God, is, that which the Devil is for that cause Enflamed. Methinks I see the posture of the Devils in _Isa._ 8. 21. _They fret themselves, and Curse their God, and look upward._ The first and chief _Wrath_ of the Devil, is at the Almighty God himself; he knows, _The God that made him, will not have mercy on him, and the God that formed him, will shew him no favour;_ and so he can have no _Kindness_ for that God, who has no _Mercy_, nor _Favour_ for him. Hence 'tis, that he cannot bear the _Name_ of God should be acknowledged in the World: Every Acknowledgement paid unto _God_, is a fresh drop of the burning Brimstone falling upon the Devil; he does make his Insolent, tho' Impotent Batteries, even upon the _Throne_ of God himself: and foolishly affects to have himself exalted unto that _Glorious High Throne_, by all people, as he sometimes is, by Execrable _Witches_. This horrible Dragon does not only with his Tayl strike at the _Stars of God_, but at the God himself, who made the _Stars_, being desirous to outshine them all. God and the Devil are sworn Enemies to each other; the Terms between them, are those, in _Zech._ 11. 18. _My Soul loathed them, and their Soul also abhorred me._ And from this Furious _wrath_, or Displeasure and Prejudice at God, proceeds the Devils _wrath_ at us, the poor Children of Men. Our doing the _Service_ of God, is one thing that exposes us to the _wrath_ of the Devil. We are the _High Priests_ of the World; when all Creatures are called upon, _Praise ye the Lord_, they bring to us those demanded _Praises_ of God, saying, _do you offer them for us_. Hence 'tis, that the Devil has a Quarrel with [8] us, as he had with the _High-Priest_ in the Vision of Old. Our bearing the Image of God is another thing that brings the _wrath_ of the Devil upon us. As a _Tyger_, thro' his Hatred at man will tear the very Picture of him, if it come in his way; such a _Tyger_ the Devil is; because God said of old, _Let us make Man in our Image_, the Devil is ever saying, _Let us pull this man to pieces_. But the envious _Pride_ of the Devil, is one thing more that gives an Edge unto his Furious _Wrath_ against us. The Apostle has given us an hint, as if _Pride_ had been the _Condemnation of the Devil_. 'Tis not unlikely, that the Devil's _Affectation_ to be above that Condition which he might learn that Mankind was to be preferr'd unto, might be the occcasion of his taking up Arms against the _Immortal King_. However, the Devil now sees _Man_ lying in the Bosom of God, but _himself_ damned in the bottom of Hell; and this enrages him exceedingly; _O_, says he, _I cannot bear it, that man should not be as miserable as my self_.

_Proposition III._ The _Devil_, in the prosecution, and the execution of his _wrath_ upon them, often gets a _Liberty_ to make a _Descent_ upon the Children of men. When the Devil _does hurt_ unto us, he _comes down_ unto us; for the Rendezvouze of the _Infernal Troops_, is indeed in the _supernal parts_ of our Air.[83] But as 'tis said, _A sparrow of the Air does not fall down without the will of God;_ so I may say, _Not a Devil in the Air, can come down without the leave of God_. Of this we have a famous Instance in that Arabian Prince, of whom the Devil was not able so much as to _Touch_ any thing, till the most high God gave him a permission, to _go down_.[84] The Devil stands with all the Instruments of death, aiming at us, and begging of the Lord, as that King ask'd for the Hood-wink'd _Syrians_ of old, _Shall I smite 'em, shall I smite 'em?_ He cannot strike a blow, till the Lord say, _Go down and smite_, but sometimes he _does_ obtain from the _high possessor of Heaven and Earth_, a License for the doing of it. The Devil sometimes does make most rueful Havock among us; but still we may say to him, as our Lord said unto a great Servant of his, _Thou couldst have no power against me, except it were given thee from above_.[85] The Devil is called in 1 _Pet._ 5. 8. _Your Adversary._ This is a Law-term; and it notes _An Adversary at Law_. The Devil cannot come at us, except in some sence according to _Law;_ but sometimes he does procure sad things to be inflicted, according to the _Law of_ the eternal King upon us. The Devil first _goes up_ as an _Accuser_ against us. He is therefore styled _The Accuser;_ and it is on this account, that his proper Name does belong unto him. There is a Court somewhere kept; a Court of Spirits, where the Devil enters all sorts of Complaints [9] against us all; he charges us with manifold _sins_ against the Lord our God: _There_ he loads us with heavy _Imputations_ of Hypocrysie, Iniquity, Disobedience; whereupon he urges, _Lord, let 'em now have the death, which is their wages, paid unto 'em!_ If our _Advocate_ in the Heavens do not now take off his Libel; the Devil, then, with a Concession of God, _comes down_, as a _destroyer_ upon us. Having first been an _Attorney_, to bespeak that the Judgments of Heaven may be ordered for us, he then also pleads, that he may be the _Executioner_ of those Judgments; and the God of Heaven sometimes after a sort, signs a Warrant, for this _destroying Angel_, to do what has been _desired_ to be done for the _destroying of men_. But such a _permission_ from God, for the Devil to _come down_, and _break in_ upon mankind, oftentimes must be accompany'd with a _Commission_ from some wretches of mankind it self. Every man is, as 'tis hinted in _Gen._ 4. 9. _His brother's keeper_. We are to _keep_ one another from the Inroads of the Devil, by mutual and cordial Wishes of prosperity to one another. When ungodly people give their _Consents_ in _witchcrafts_ diabolically performed, for the Devil to annoy their Neighbours, he finds a breach made in the Hedge about us, whereat he Rushes in upon us, with grievous molestations. Yea, when the impious people, that never saw the Devil, do but utter their _Curses_ against their Neighbours, those are so many _watch words_, whereby the Mastives of Hell are animated presently to fall upon us. Tis thus, that the Devil gets _leave_ to worry us.

_Proposition IV._ Most horrible _woes_ come to be inflicted upon Mankind, when the _Devil_ does in _great wrath_, make a _descent_ upon them. The _Devil_ is a _Do-Evil_, and wholly set upon mischief. When our Lord once was going to _Muzzel_ him, that he might not mischief others, he cry'd out, _Art thou come to torment me?_ He is, it seems, himself _Tormented_, if he be but _Restrained_ from the tormenting of Men. If upon the sounding of the Three last _Apocalyptical Angels_, it was an outcry made in Heaven, _Wo, wo, wo, to the inhabitants of the Earth by reason of the voice of the Trumpet_. I am sure, a _descent_ made by the Angel of _death_, would give cause for the like Exclamation: _Wo to the world, by reason of the wrath of the Devil!_ what a _woful_ plight, mankind would by the descent of the Devil be brought into, may be gathered from the _woful_ pains, and wounds, and hideous desolations which the Devil brings upon them, with whom he has with a _bodily Possession_ made a Seisure. You may both in Sacred and Profane History, read many a direful Account of the _woes_, which they that are possessed by the Devil, do undergo: And from thence conclude, _What_ [10] _must the Children of Men hope from such a Devil!_ Moreover, the _Tyrannical Ceremonies_, whereto the Devil uses to subjugate such _Woful_ Nations or Orders of Men, as are more Entirely under his Dominion, do declare what _woful_ Work the Devil would make where he comes. The very Devotions of those forlorn _Pagans_, to whom the Devil is a Leader, are most bloody _Penances;_ and what _Woes_ indeed must we expect from such a Devil of a _Moloch_, as relishes no Sacrifices like those of Humane Heart-blood, and unto whom there is no Musick like the bitter, dying, doleful Groans, ejaculated by the Roasting Children of Men.

Furthermore, the servile, abject, needy circumstances wherein the Devil keeps the Slaves, that are under his more sensible Vassalage, do suggest unto us, how _woful_ the Devil would render all our Lives. We that live in a Province, which affords unto us all that may be necessary or comfortable for us, found the Province fill'd with vast Herds of Salvages, that never saw so much as a _Knife_, or a _Nail_, or a _Board_, or a Grain of _Salt_, in all their Days. No better would the Devil have the World provided for. Nor should we, or any else, have one convenient thing about us, but be as indigent as _usually_ our most _Ragged Witches_ are; if _the Devil's Malice_ were not overruled by a _compassionate God_, who _preserves Man and Beast_. Hence 'tis, that _the Devil_, even like a _Dragon_, keeping a Guard upon such _Fruits_ as would _refresh_ a languishing World, has hindred Mankind for many Ages, from hitting upon those _useful Inventions_, which yet _were so obvious_ and _facil_, that it is every bodies wonder, they were no sooner hit upon. The _bemisted World_, must jog on for thousands of Years, without the knowledg of _the Loadstone_, till a _Neapolitan_ stumbled upon it, about _three hundred years_ ago. Nor must the World be _blest_ with such a _matchless Engine_ of _Learning_ and _Vertue_, as that of _Printing_, till about _the middle of the Fifteenth Century_. Nor could _One Old Man, all over the Face of the whole Earth_, have the _benefit_ of such a _Little_, tho' most _needful_ thing, as a pair of _Spectacles_, till a _Dutch-Man_, a _little while_ ago accommodated us.[86]

Indeed, as the Devil does begrutch us all manner of _Good_, so he does annoy us with all manner of _Wo_, as often as he finds himself capable of doing it. But shall we mention some of the _special woes_ with which the Devil does usually infest the World! Briefly then; _Plagues_ are some of those _woes_ with which the Devil troubles us. It is said of the _Israelites_, in 1 _Cor._ 10. 10. _They were destroyed of the destroyer_. That is, they had _the Plague_ among them. 'Tis the _Destroyer_, or _the Devil_, that scatters _Plagues_ about the World. Pestilential and Contagious Diseases, 'tis the Devil who does oftentimes invade us with them. 'Tis no uneasy thing for the Devil to impreg[11]nate the Air about us, with such Malignant _Salts_, as meeting with _the Salt_ of our _Microcosm_, shall immediately cast us into that Fermentation and Putrefaction, which will utterly dissolve all the Vital Tyes within us; Ev'n as an _Aqua-Fortis_, made with a conjunction of _Nitre_ and _Vitriol_, Corrodes what it Seizes upon. And when the Devil has raised those _Arsenical Fumes_, which become _Venemous Quivers_ full of _Terrible Arrows_, how easily can he shoot the deleterious _Miasms_ into those Juices or Bowels of Mens Bodies, which will soon Enflame them with a Mortal Fire! Hence come such _Plagues_, as that _Beesom of Destruction_, which within our memory swept away such a Throng of People from one _English_ City in one Visitation;[87] And hence those Infectious Fevers, which are but so many _Disguised Plagues_ among us, causing Epidemical Desolations. Again, _Wars_ are also some of those _Woes_, with which the Devil causes our Trouble. It is said in _Rev._ 12. 17. _The Dragon was Wrath and he went to make War;_ and there is in truth scarce any _War_, but what is of the _Dragon's_ kindling.[88] The Devil is that _Vulcan_, out of whose Forge come the instruments of our _Wars_, and it is he that finds us Employments for those Instruments. We read concerning _Dæmoniacks_, or People in whom the Devil was, that they would cut and wound themselves; and so, when the Devil is in Men, he puts 'em upon dealing in that barbarous fashion with one another. _Wars_ do often furnish him with some Thousands of Souls in one Morning from one Acre of Ground; and for the sake of such _Thyestæan_ Banquets, he will push us upon as many _Wars_ as he can.

Once more, why may not _Storms_ be reckoned among those _Woes_, with which the Devil does disturb us? It is not improbable that _Natural Storms_ on the World are often of the Devils raising. We are told in _Job_ 1. 11, 12, 19. that the Devil made a _Storm_, which hurricano'd the House of _Job_, upon the Heads of them that were Feasting in it. _Paracelsus_ could have informed the Devil, if he had not been informed, as besure he was before, That if much _Aluminious_ matter, with _Salt Petre_ not throughly prepared, be mixed, they will send up a cloud of Smoke, which _will_ come down in Rain. But undoubtedly the _Devil_ understands as _well_ the way to make a _Tempest_ as to turn the _Winds_ at the _Solicitation_ of a _Laplander;_[89] whence perhaps it is, that Thunders are observed oftner to break upon _Churches_ than upon any other _Buildings;_ and besides many a Man, yea many a Ship, yea, many a Town has miscarried, when the Devil has been permitted from above to make an horrible Tempest.[90] However that the Devil has raised many _Metaphorical Storms_ upon the Church, is a thing, than which there is nothing more notorious. It was said unto Believers in _Rev._ 2. 10. _The Devil shall cast some of [12] you into Prison_. The Devil was he that at first set _Cain upon Abel_ to butcher him, as the Apostle seems to suggest, for his Faith in God, as a _Rewarder_. And in how many _Persecutions_, as well as _Heresies_ has the Devil been ever since Engaging all the Children of _Cain!_ That Serpent the Devil has acted his cursed Seed in unwearied endeavours to have them, _Of whom the World is not worthy_, treated as those who are _not worthy to live in the World_. By the impulse of the Devil, 'tis that first the old _Heathens_, and then the mad _Arians_ were _pricking Briars_ to the true Servants of God; and that the _Papists_ that came after them, have out done them all for Slaughters, upon those that have been _accounted as the Sheep for the Slaughters_. The late _French_ Persecution is perhaps the horriblest that ever was in the World:[91] And as the Devil of _Mascon_ seems before to have meant it in his out-cries upon _the Miseries preparing for the poor Hugonots!_ Thus it has been all acted by a singlar Fury of the old Dragon inspiring of his Emissaries.

But in reality, _Spiritual Woes_ are the _principal Woes_ among all those that the Devil would have us undone withal. _Sins_ are the worst of _Woes_, and the Devil seeks nothing so much as to plunge us into Sins. When men do commit a Crime for which they are to be Indicted, they are usually _mov'd by the Instigation of the Devil_. The Devil will put _ill men upon being worse_. Was it not he that said in 1 _King._ 22. 22. _I will go forth, and be a lying Spirit in the Mouth of all the Prophets?_ Even so the Devil becomes an _Unclean Spirit_, _a Drinking Spirit_, _a Swearing Spirit_, _a Worldly Spirit_, _a Passionate Spirit_, _a Revengeful Spirit_, and the like in the Hearts of those that are already too much of such a Spirit; and thus they become improv'd in Sinfulness. Yea, the Devil will put _good men upon doing ill_. Thus we read in 1 _Chron._ 21. 1. _Satan provoked David to number Israel_. And so the _Devil provokes_ men that are Eminent in Holiness unto such things as may become eminently Pernicious; he _provokes_ them especially unto _Pride_, and unto many unsuitable Emulations. There are likewise most lamentable Impressions which the _Devil_ makes upon the _Souls of Men_ by way of punishment upon them for their _Sins_. 'Tis thus when an Offended God puts the _Souls_ of _Men_ over into the Hands of that Officer _who has the power of Death, that is, the Devil_. It is the woful Misery of Unbelievers in 2 _Cor._ 4. 4. _The god of this World has blinded their minds_. And thus it may be said of those woful Wretches whom the _Devil_ is a God unto, _the Devil so muffles them that they cannot see the things of their peace_. And _the Devil so hardens them, that nothing will awaken their cares about their Souls:_ How come so many to be _Seared_ in their Sins? 'Tis the Devil that with a red hot Iron fetcht from his Hell [13] does _cauterise_ them. Thus 'tis, till perhaps at last they come to have a _Wounded Conscience_ in them, and the Devil has often a share in their Torturing and confounded Anguishes. The _Devil_ who Terrified _Cain_, and _Saul_, and _Judas_ into Desperation, still becomes a _King of Terrors_ to many Sinners, and frights them from laying hold on the Mercy of God in the Lord Jesus Christ. In these regards, _Wo unto us, when the Devil comes down upon us_.[92]

_Proposition V._ Toward the _End_ of his _Time_ the _Descent_ of the Devil in _Wrath_ upon the World will produce more _woful Effects,_ than what have been in _former Ages_. The dying Dragon, will bite more cruelly and sting more bloodily than ever he did before: The Death-pangs of the Devil will make him to be more of a _Devil_ than ever he was; and the Furnace of this _Nebuchadnezzar_ will be heated _seven times_ hotter, just before its putting out.

We are in the first place to apprehend, that there is a time fixed and stated by God for the Devil to enjoy a dominion over our sinful and therefore woful World. The _Devil_ once exclaimed in _Mat._ 8. 29. _Jesus, thou Son of God, art thou come hither to Torment us before our Time?_ It is plain, that until the second coming of our Lord the _Devil_ must have a time of plagueing the World, which he was afraid would have Expired at his first. The _Devil_ is _by the wrath of God the Prince of this World;_ and the time of his Reign is to continue until the time when our Lord himself shall _take to himself his great Power and Reign_. Then 'tis that the _Devil_ shall hear the Son of God swearing with loud Thunders against him, _Thy time shall now be no more!_ Then shall the _Devil_ with his Angels receive their doom, which will be, _depart into the everlasting Fire prepared for you_.