Chapter XI: Part IV (2)

8. _That God will not give his testimony to a lye. To say that God did at any time impower a Witch to work Wonders, to gain belief to the Doctrine of Devils, were with one breath to destroy root and branch of all revealed Re[81]ligion. And hence 'tis clear the Witch has no such wonder-working power from God; and must we then conclude she has such a Miraculous Power from the Devil; if so, then it follows that either God gives the Devil leave to impower the Witch to make use of this Seal, in order to deceive, or else that the Devil has this Power independent of himself;[94] to assert the first of these were in effect to say, that tho God will not give his testimony to a lye, yet that he may impower the Devil to set to God's own Seal, in order to deceive; and what were this but to overthrow all revealed Religion. The last if asserted must be to own the Devil to be an unconquered Enemy, and consequently a Sovereign Deity, and deserving much thanks, that he exerts his Power no more. Therefore in this Dilemma it is Wisdom for shallow Mortals to have recourse to their only guide, and impartially to inquire, whether the Witches really have such a Miraculous or Wonder-working Power? And 'tis remarkable that the Apostle,_ Gal. v. 20. _reckons up Witchcraft among the Works of the flesh, which were it indeed a Wonder-working Power, received immediately from the Devil, and wholly beyond the Power of Nature; it were very improper to place it with Drunkennness, Murthers, Adulteries, &c. all manifest fleshly works. 'Tis also remarkable, that Witchcraft is generally in Scripture joined with spiritual Whordom, i. e. Idolatry. This thence will plainly appear to be the same, only pretending to a sign, in order to deceive, seems to be yet a further degree, and in this sense_ Manassah _and_ Jezebel, 2 _Chron._ xxxiii. 6. 2 _Kings_ ix. 22. used Witchcraft and Whoredoms, Nahum_ iii. 4. _The Idolatrous City is called Mistress of Witchcrafts. But to instance in one place instead of many, that_ 2 _Thes._ ii. _from the_ 3 _to the_ 12 v. _particularly_ 9 _and_ 10 v. Even him whose coming is after the working of Satan, with all power and signs, and lying wonders, and with all deceivableness. And for this cause God shall send them strong delusions that they should believe a lye, that they all might be damned, who believe not the truth, _&c. This, that then was spoken in the Prophesie of that man of Sin, that was to appear, how abundantly does History testifie the fulfilment of it; particularly to seduce to the Worship of Images: Have not the Images been made to move? to smile, &c. too tedious were it to mention the hundredth part of what undoubted History doth abundantly testifie. And hence do set down this nineth Conclusion._

9. _That the Man of Sin, or Seducer, &c. makes use of lying wonders to the end to deceive, and that God in Righteous Judgment_, may send strong delusions that they should believe a lye, that they might be damn'd, who believe not the truth, _&c._

_'Tis certain that the Devil is a proud Being, and would be thought to have a Power equal to the Almighty; and it cannot but be very grateful to him to see Mortals charging one another of doing such works by the Devil's Power, as in truth is the proper prerogative of the Almighty, Omnipotent Being. The [82] next head should have been about an Explicit Covenant, between the Witch and the Devil, &c. But in this, the whole of it, I cannot perswade myself but you must be sensible of an apparent leaning to Education (or tradition) the Scriptures being wholly silent in it; and supposing this to fall in as a dependent on what went before shall say the less to it; for if the Devil has no such Power to communicate, upon such compact, then the whole is a fiction; tho I cannot but acknowledge you have said so much to uphold that Doctrine, that I know not how any could have done more; however, as I said, I find not myself ingaged (unless Scripture proof were offered) to meddle with it. For as you have in such cases your Reason for your guide, so I must be allowed to use that little that I have, do only say that as God is a Spirit, so he must be worship'd in spirit and truth. So also that the Devil is a Spirit, and that his rule is in the hearts of the Children of Disobedience, and that an Explicit Covenant of one Nature or another can have little force, any further than as the heart is engaged in it. And so I pass to the last, viz. Whether a Witch ought to be put to death. And without accumulation of the offence do Judge, that where the Law of any Countrey is to punish by death such as seduce and tempt to the worship of strange Gods (or idols, or Statues) by as good Authority may they (no doubt) punish these as Capital Offenders, who are distinguished by that one remove, viz. to their seducing is added a sign, i. e. they pretend to a sign in order to seduce. And thus worthy Sir, I have freely given you my thoughts upon yours, which you so much obliged me with the sight of and upon the whole, tho I cannot in the general but commend your Caution in not asserting many things contended for by others; yet must say, that in my esteem there is retain'd so much as will secure all the rest; (to instance) if a Spirit has a Vehicle, i. e. some portion of matter which it acts, &c. hence as necessarily may be inferred that Doctrine of_ Incubus _and_ Succubus, _and why not also that of Procreation by Spirits both good and bad? Thus was_ Alexander _the_ Great, _the_ Brittish Merlin,[95] _and_ Martin Luther, _and many others said to be begotten. Again if the Witch has such a Wonder-working Power, why not to afflict? will not the Devil thus far gratifie her? And have none this Miraculous Power, but the Covenanting Witch? then the offence lyes in the Covenant, then 'tis not only hard, but Impossible to find a Witch by such Evidence as the Law of God requires; for it will not be supposed that they call Witness to this Covenant; therefore it will here be necessary to admit of such as the nature of such Covenant will bear (as Mr._ Gaul _hath it in his 5th head, i. e.) the testimony of the afflicted, with their Spectral sight, to tell who afflicts themselves or others; the experiment of saying the Lords Prayer, falling at the sight, and rising at the touch, searching for Tets (i. e. Excrescencies of Nature) strange and foreign stories of the Death of some Cattle, or over-setting some Cart; and what can Juries have better to guide them to find out this Covenant by._

[83] _'Tis matter of lamentation, and let it be for a lamentation, to consider how these things have open'd the Floodgates of Malice, Revenge, Uncharitableness, and Bloodshed, what Multitudes have been swept away by this Torrent._

_In_ Germany, _Countries depopulated; In_ Scotland _no less than 4000 have said to have suffered by Fire and Halter at one heat._[96]

_Thus we may say with the Prophet_, Isa. lix. 10. We grope for the Wall like the blind, and we grope as if we had no Eyes: we stumble at Noon-day as in the Night, we are in desolate places as dead Men: _and this by seeking to be wise above what is written, in framing to ourselves such crimes and such Ordels (or ways of Tryal) as are wholly foreign from the direction of our only guide, which should be a light to our feet, and a Lanthorn to our paths; but instead of this, if we have not followed the direction we have followed the Example of_ Pagan _and Papal_ Rome, _thereby rendering us contemptable, and base before all People, according as we have not kept his ways, but have been partial in his Law._

And now that we may in all our sentiments and ways, have regard to his testimonies, and give to the Almighty the glory due to his Name, is the earnest desire and Prayer of, Sir,

Yours to Command, R. C.

_A second Letter of a Gentleman,[97] endeavouring to prove the
received Opinions about Witchcraft._

SIR,

SINCE your design of giving Copies of our Papers (if not to the publick at least) out of your hands, I find myself obliged to make a Reply to your Answer, lest silence should be construed an Assent to the positions whereby (I think) truth would be scandaliz'd. I remember that some have taught that it is not certain there is any such thing really in being as matter; because the Ideas which we have of our own, and all other bodies, may be caused to arise in us by God, without the real existence of the objects they represent. But this opinion is not only absurd and false, but likewise Atheistical, destroying the veracity of the Almighty, whom it asserts to have determined us by a fatal necessity to believe things to be, which are not; and I wonder that you should allude unto it, because that Angels have appeared in a Dream, in a vision; for we dream also of Trees, Birds, &c. are there therefore no such things in nature, because we sometimes Dream to see and hear them, when we are asleep? St. _Paul_ in his Vision was so far from believing the Objects that were represented to him, to come by the intermedium of his Senses, that he declares, he [84] does not know whether he was in the body, or out of the body; therefore the Instance is in no wise proper. For _Abraham_ and the B. Virgin did see and hear; and if there were not such things really, as were represented to them by their Senses, they were deluded, by being made to believe they saw and heard what was not. There is none who denieth God causing thoughts to arise in Mens minds: but thence to infer he maketh Objects which are not, by forming their Ideas in our minds, to appear to us through the Ministry of our Senses as though they were, is a piece not only of vain, but very dangerous Philosophy. It is true, the good Angels will not appear without the appointment of God, they will not do any one Action, but according to the laws he has prescribed to them. But you say they cannot (which does not follow from your premises) supposing their not appearing to proceed from the defect of their power, and not the rectitude of their will, which fallacy has deceived you into a third Conclusion. For the fallen Angels are not so held under Chains of darkness; but that they can and do go to [and] fro on the earth seeking whom they may devour. Before their fall they could have appeared if sent, and would not then do any thing without a Divine Command But now they have rebell'd against God, and do all they can to despise him, therefore their not appearing now (if it were true they never did, they never shall appear) must proceed from a restraint they are under, which is accidental, not Essential to their nature; so that the true Conclusion is, the fallen Angels, while they are under forcible restraint from God to the contrary cannot appear. But what this (being cleared from the Ambiguity you express it in) maketh to the purpose I know not, unless God had promised for a determinate time to detain them under this restraint. I do not understand what you intend by the dead being raised by Holy Men; the most natural inference is, that in imitation of them wicked men by their Inchantments calling on a _Dæmon_ to appear in the shape of the dead, will pretend that they also can raise the dead. The _Romanists_ are much obliged to you for making Transubstantiation (so much contended for by them) to be of as old a date as the appearance of Devils, and that the one implieth no more contradiction than the other: If so we do well to think seriously whether we are not guilty of great sin in separating from them; for certainly whatever private Mens Notions in this Age may be, yet it is matter of great moment, that all Antiquity (the _Saducees_ the Elder Brethren of our Hobbists[98] excepted) hath believed the appearance of Evil Spirits and their Illusions. I should be too officious if I offered to explain, how matter, real matter may fall under the cognisance of one of our senses, and not the rest. It is for you to shew the impossibility thereof, if you will build any thing upon your Assertion, to prove which your first Argument is (it seems to me) a Chimera, which [85] is not enough, when there are many to whom it seems to be a truth: Your second is very dangerous, and highly derogatory of the honour of God, between whom and the Devil you make comparison more than once as the power of the Almighty must not be confined to be less than the Devils. And again, to deny these three last were to make the Devil an Independent Power and consequently a God. These expressions (which cannot but be very pleasing to the Devil, who vainly boasts himself to be a Being without dependance) are altogether groundless, and very unmeet to proceed from a Christian: Consider what you are a doing, to establish a Doctrine (the contrary whereof the greatest part of mankind does believe) you run upon such precipices, as if you are mistaken, and that is not impossible, must totally destroy all Religion, Natural and Revealed; for suppose it were generally believed according to you, that the Devil cannot appear, because if he could he must be a God, independent, an unconquer'd enemy, and he doth appear to us as we hear he hath to multitudes, both of the past and present ages: In such a case what remains for us to do; but to fall down and worship him. Upon the head of possession, you have recourse to that instance of _Samson_, who was impowered by God, to the doing of things beyond the Natural strength of common Men, and thence you say, we may least learn the Nature of Possession by evil Spirits, this comparison is indeed very odious, and I had rather think you have fallen into it unawares; for what greater Blasphemy than that God and the Devil do act the bodies, which the one and the other do possess in the same manner; if the hypothesis I laid down had not pleased you, yet you ought not (for fear of being deceiv'd by vain Philosophy, to have run so horrible an extream, as to assimulate God's manner of working to the Devils, which necessarily implies, that either their Powers are equal, or at least that they do not differ in kind but in degree only; than which nothing can be more impious or absurd; for the most possibly perfect Creature, is infinitely distant from the Creator, and there can be no Comparison between them. On the head of Witchcraft, you acknowledge the Witch has not his Wonder-working Power from God; but then you say, the Devil has no such power to give; for if he had, he must be----This way of reasoning as I noted before, is very dangerous, and I think ought not to be used; besides there is a great fallacy in your Dilemma; which because I perceive, you lay the whole weight of the matter upon it, I will evince unto you. The Devil tho superlatively Arrogant and Proud, nevertheless depends on the first cause for his being, and all his Powers, without whose Influx he or any other Creature cannot subsist a moment, but must either return to their primitive Nothing, or be continually preserved by the same Power, by the which they were at first produced; therefore the [86] Beings and Powers of all Creatures (because they immediately flow from God) are good, and consequently the simple Actions, as they proceed from those Powers, are in their own nature likewise good, the Evil proceeding only from the Rebellious will of the Creature, wherefore 'tis no Paradox, but a certain truth, that the same action in respect to the first cause is good, but in respect of the second is Evil; for instance, the act of Copulation is in itself good, instituted by God, and may be willed and desired by the Soul, which sinneth not for exerting the simple act; but for exerting it contrary to the Laws prescribe'd by God: as in Wedlock and Adultery there is the same special natural Action, which consider'd simply, as flowing from a Power given to Man by God is certainly good; but considered with relation to the rebellious will of the Adulterer (who lieth with his Neighbours Wife, whom he is forbad to touch) is a very great Evil. We may say the same of all humane Actions, the Executioner and the Murtherer do the same natural Act of striking and killing: The difference consists in the rectitude of the ones and depravation of the others will. These things premised, what more reason have we to conclude that the Devil (because he shews signs and wonders to gain belief to lyes, which is very contrary to the will of God) must be therefore an Independent Power; than that the Adulterer, the Murtherer, or any other sinner (because their Actions being Evil, of which God cannot be the cause) must be Independent beings: The deceit of the last is very palpable, and I doubt not you will readily acknowledge it, for it is obvious from what has been said to the meanest Capacity, to distinguish between the Action itself, which is good, and flows from God, and the Circumstances of the Action, the choice whereof proceeds from the Iniquity of the Will, wherein doth solely consist the Sin; the parallel is so exact, that I cannot see the least shadow of reason, why we ought not in like manner to distinguish whatever effect is produced by the Devil; to whom (as to Man) God having given Powers, and a Will to Rule them Powers, is truly and properly the cause of all the Actions (in a Natural, but not Moral Sense) that flow from the Powers he has given. Therefore the Wonder-working Power of the Devil, and the effects thereof, considered as Acts of one of God's Creatures, are not Evil but Good; the using that Power (which proceeds from the Rebellion of Satan) to bear testimony to a lye, is that one, which constitutes the Evil thereof.

And now I have done with your Argument, wherein you have indeed shewn great skill and dexterity in turning to your Advantage, what being fairly stated makes against you, as the Appearance of Angels, _&c._ observing nicely the rules of Art, and particularly that grand one of concealing, nay dissembling the same Art, as when you quote that Scripture [87] concerning vain Philosophy (of which tho altogether foreign from the matter in hand yet) you intend to serve yourself with the Unthinking, who measure the Sense of words by their Jingle, not knowing how to weigh the things they signifie, and truly herein your end is very Artificial; for you intend both to throw dirt at them that differ from you, and at the same time to cover yourself with such a subtle web, through which you may see, and not be seen. What follows, is rather a Rhetorical Lecture, such as the Patriots of Sects (who commonly Explain the Holy Scriptures according to their own Dogma's, and so obtrude humane Invention for the pure word of God) use with their Auditors, to recommend any Principle they have a mind to establish, than an Impartial and through disquisition of a controverted point; wherefore I do not think myself obliged to take any further notice of it; especially seeing truth, which for the most part is little regarded in such florid Discourses, and not any prejudice of Education, Interest, or Party, did set me about this subject. I have never been used to Complement in points of Controversy, therefore I hope you'l not be angry, because I have given you my thoughts naked and plain. I have not the least motion in my mind of accusing you of any formal design to injure Religion; I only observe unto you, that your over eager contention to maintain your Principle, has hurried you to assert many things of much greater danger, both in themselves and their consequences, than those you would seem to avoid; which do amount to no more than that, Men being (in the ordinary course of Providence) the Depositories of both Divine and Humane Laws, may (instead of using them to preserve) pervert them to destroy; which indeed is very lamentable.

But it is the inevitable consequent of our depraved nature, and cannot be wholly remedied, till Sin, and the grand Author of Sin, the Devil, be entirely conquered, and God be all in all; to whom, with the Son, and Holy Ghost, be glory for ever, _Amen_.

Sir, your Affectionate Friend to serve you.

_Boston,_ July 25, 1694.

_Boston, August_ 17, 1694.

_Worthy Sir_,

YOURS of _July_ 25, being in some sort surprising to me, I could do no less than say somewhat, as well to vindicate myself from those many Reflections, mistakes and hard censures therein; as also to vindicate what I conceive to be Important truth, and to that end find it needful to repeat some part of mine, _Viz._ Conclusion.

[88] 1. That the glorious Angels have their Mission and Commission from the most High.

2. That without this they cannot appear to mankind.

3. That if the glorious Angels have not that power to go till commission'd, or to appear to Mortals, then not the fallen Angels, who are held in Chains of Darkness to the Judgment of the great Day.

4. That when the Almighty free Agent has a work to bring about for his own glory, or Mans good, he can employ not only the Blessed Angels, but evil ones in it.

5. That when the Divine Being will imploy the Agency of Evil Spirits for any service, 'tis with him the manner how they shall exhibit themselves, whether to the bodily Eye, or Intellect only, or whether it shall be more or less formidable.

To deny these three last, were to make the Devil an Independent Power, and consequently a God.

The bare recital of these is sufficient to vindicate me from that reitterated charge, of denying all appearances of Angels or Devils.

That the good Angels cannot appear without Mission and Commission from the most high, is you say more than follows from the premises; but if you like not such Negative deduction, though so natural, it concerns you (if you will assert this Power to be in their Natures, and their non appearance only to proceed from the rectitude of their wills, and that without such Commission they have a Power to appear to Mortals, and upon this to build so prodigious a Structure, _&c._) very clearly to prove it by Scripture, for Christians have good reason to take the Apostles warning (if some Philosophers have taught that Man is nothing but matter. And others that 'tis not certain there is any Matter at all) _to take heed least they should be spoiled through vain Philosophy, &c._ but that this should be alluded to by such as never heard of either Notion, or that it was asserted that those real appearances to _Joseph_, and to the Apostle, was through the Ministry of the Senses, is as vain as such Philosophy. As to the Dead being raised, had I used Art or Rhetorick enough to explain my meaning to you, I needed not now to rejoin. That 'tis as good an Argument to say, that because Holy Prophets have raised the dead, therefore wicked Men have a Power to raise the dead: As 'tis to say, because good Angels have appeared, therefore the Evil have a Power to appear; for who can doubt, but if the Almighty shall Commissionate a wicked Man to it, he also shall raise the dead, as is intimated, _Mat._ vii. 22. _And in thy name done many wonderful Works._ As to comparisons being odious, particularly that concerning _Samson_, I think it needful here to add these Scriptures further to confirm the fourth Conclusion. 2 _Sam._ xxiv. 1. compared with 1 _Chron._ xxi. 1. _In one 'tis God moved, &c. and in the o[89]ther Satan provoked_ David _to number the People_. 2 Chron. xviii. 21. _And the Lord said, thou shalt intice him, and thou shalt also prevail, go out and do even so_; all which, with many more that might be produc'd, as they will shew the truth of the Conclusion; so that 'tis no odious comparison to say, that as the Almighty can make use of Good, so also of Evil Spirits, for the accomplishing of his own wise ends, and can impower either without the help of a Vehicle. For possessions must be numbred among Gods afflictive dispensations, who also orders all the Circumstances thereof. But if any object God is not the Author of Evil, _&c._ you have furnish'd me with a very learned Answer, by distinguishing between the Act and the Evil of the Act, and to which 'tis adapt, but will no wise sute where it is placed, till it be first proved that the Devil hath of himself such Power not only of appearing at pleasure, but of working Miracles, and to the Almighty reserved only the power of restraining; for till this be proved the Dilemma must remain stable. He that asserts that--Because good Angels have appeared, that therefore the fallen Angels have a Power of themselves to appear to Mortals; And that they cannot be employed by the Almighty; nor that he does not order the manner and Circumstances of such appearance, what doth he less than make the Devil an Independent Power, and consequently a God! So he that asserts that the Devil hath a Power of himself, and Independent to work Wonders, and Miracles, and to impower Witches to do like in order to deceive, _&c._ What doth he less than own him to be an unconquered Enemy, and consequently a Sovereign Deity![99] and who is it that is culpable? he that ascribes such Attributes to the Evil one, or he that asserts that the so doing gives him (or ascribes to him) such Power as is the prerogative of him only who is Almighty? and here Sir, it highly concerns you to consider your foundations, what proof from Scripture is to be found for your Assertions, and who it is you are contending for. For hitherto nothing like a proof hath been offer'd from Scripture, which abounds so with the contrary, that he that runs may read, _As shall there be evil in the City, and the Lord hath not done it? who is he that saith, and it cameth to pass when the Lord commandeth it not_. Who among the Gods of the Heathen (of which the Devil is one) can give Rain, _&c._

But I shall not be tedious in multiplying proofs, to that which all seem to own. For as to that stale plea of Universality, do say that I have read of one, if not several, general Councels, that have not only disapproved, but Anathematiz'd them that have ascribed such Power to the Devils. And several National Protestant Churches at this day in their Exhortation before the Sacrament (among other Enormous Crimes) admonish all that believe any such Power in the Witch, _&c._ to withdraw as unmeet to partake at the Lord's Table.

[90] And I believe Christians in general, if they were asked, would own that what Powers the Devil may at any time have to appear, to afflict, destroy, or cause tempests, _&c._ must be by Power or Commission from the Sovereign Being. And that having such a Commission, not only Hail, but Frogs, Lice, or Flies shall be impowered to plague a great King and Kingdom. And if so, this Sandy Structure of the Devils appearance, and working Wonders at pleasure, and of Impowering Witches to afflict, _&c._ (for to this narrow Crisis is that whole Doctrine reduc'd) the whole disappears at the first shaking.[100]

Thus worthy Sir, I have given you my sentiments, and the grounds thereof, as plainly and as concise as I was able, tho 'tis indeed a subject that calls for the ablest Pens to discuss, acknowledging myself to be insufficient for these things; however I think I have done but my duty for the glory of God, the Sovereign Being; and have purposely avoided such a reply as some parts of yours required.

And pray that not only you and I, but all mankind may give to the Almighty the glory due unto his name. From, Sir, Yours to Command,

R. C.

_Witchcraft is manifestly a Work of the Flesh._

[END OF VOL. II.]

FOOTNOTES:

[90] The only Mention of the Author of these Letters I have met with is contained in the Answer to the _More Wonders_, by Dr. Mather, and is in this Passage: "The _Anti-scriptural Doctrines_ espoused by this Man [Calef] do also call for no _further Answer_; for a certain _Scotchman_ (one Stuart) of no very great Circumstances, aboard one of our Frigates then in our Harbour, sent him _Two Letters_, which he has been so silly as to insert in his wretched Volume." This "one Stuart" was, perhaps, Chaplain on board the Man-of-war. The Doctor thinks Mr. Calef was very silly to print the Letters, because they were, in his Judgment, a complete Vindication of Witchcraft. Mr. Calef was willing all should be said on that side that could be said. He felt fully convinced that,

"Falsehoods which we spurn To-day
Were the Truths of Long-ago;
Let the dead Bough fall away,
Fresher shall the living grow."

WHITTIER.

[91] Doctor Mather.

[92] See _Remarkable Providences_, 128, by Dr. I. Mather.

[93] See _Volume_ I, _Pages_ 39-41.

[94] See concluding Part of _Note_ 84.

[95] If not a mythical Character, he is surrounded with much Mystery. There, however, seems to have been, at some remote Period, a Man named _Ambrose Merlin_, living in Carmarthenshire, in Wales; and it will pay the Reader well to turn to Thomas Fuller, and see what he says about him in his _Worthies_, Vol. III, 524. Among other things he says: "His Extraction is very Incredible, reported to have an Incubus to his Father, pretending to a Pedigree older than Adam, even from the Serpent himself. But a learned Pen demonstrateth the Impossibility of such Conjunctions. And let us not load Satan with groundless Sins, whom I believe the Father of Lies, but no Father of Bastards." A witty Conceit, but ruinous to the Theory of Witchcraft.

[96] See Vol. I, _Introduction_, Page xv. The Executions in Scotland were but few Years before those in New England.

[97] The same Gentleman mentioned in _Note_ 86, _Page_ 157.

[98] Thomas Hobbes, a Native of Malmsbury in Wiltshire, England, born in 1588, and died in 1679. He has been stigmatized as an Unbeliever in Divine Revelation; was a Man of extensive learning, published Works on Philosophy, and translated Homer.

[99] Finding themselves in this Dilemma (many of the Believers in Witchcraft never having thought of it, it would seem,) the Advocates must have been sadly puzzled. Nor is it easy to see how, by turning to Locke, Le Clerc, or Cudworth, they are helped at all.

[100] Le Clerc has one sensible Remark, among many weak ones, about the Existence of Witches. He says: "Those Opinions or Diseases of the Brain which Witches have, who think they go to Feasts and Dancings, upon their talking of it to others, that are of a timorous Disposition and weak Brains, bring others into the same Fits of Fury, and, like a Contagion, spread far and near, infesting many Heads; though it is observable those Diseases are more frequent amongst the Inhabitants of Mountains and solitary Places, than amongst those that live in Cities." It must occur to the judicious Reader, that Mons. Le Clerc took a roundabout Way to tell him that Witchcraft flourished best among ignorant People. See _A Compleat History of Magick, Sorcery, and Witchcraft_, London, 1715, 2 Vols. 12mo.

INDEX.

NOTE.--As the small Roman Numerals in this Index denote both the Volumes and the Pages of the Introductions, those who consult it may observe, that when the Introductory Pages are referred to, the Reference to the Volume is in large or Roman Capitals:--For Example, I, xx, refer to the first Volume, and to Page 20 of the Introduction to the same Volume; II, xxii, refer to Volume second, and Page 22 of that Volume.

ABBOT, Benjamin, 195, iii, 116, 117.

Abbot, Nehemiah, 191.

Abbot, Sarah, 196, iii, 117.

Acosta, Joseph, 201.

Addington, Isaac, 26, iii, 15, 133.

Ady, ----, a Writer against Witchcraft, iii, 74.

Alcot, Job, appointed Counsellor, 26.

Alden, John, Jr., II, xxiv; tried and imprisoned, iii, 26; his Narrative, 26-8; Bail refused, 30; escapes, _ib._; cleared by Proclamation, 128.

Alden, Timothy, iii, 177, 178.

Allen, James, 108, 151, iii, 40.

Allen, John, sees one of the Accused fly in the Air, i, 177; his Oxen bewitched, iii, 93.

Allen, William, cited, 7.

Ambrose, Isaac, on the Devil, 56.

America, a squallid, horid Desart, 13; of what Use is it, 46; some hopeful Symptoms of, 97; ever to be in the Devil's Hands? _ib._; Spirits common to be seen Day and Night in, ii, 116.

Andover, People of, bewitched, iii, 117, 120, 121, 125, 126.

Andrew, Daniel, ii, 159, iii, 44; Joseph, 105; Sarah, _ib._

Andrews, Thomas, iii, 107.

Andros, Edmund, Sir, I, lxxxi.

Andrus, Silas, I, xcii.

Angels, evil ones, ii, 32, 43, 75; Notions concerning, 187-8.

Apparition, of those Murdered, 34; of the Devil, 79; of Mr. Beacon, 136-7; Accusers at Trials, 155; their Charges confessed, 188-9; Witnesses, iii, 106.

Appleton, Samuel, 26, iii, 15.

Arnold, John, Jailor of Boston, iii, 20, 179.

Arnold, Margaret, 145.

Ashurst, Henry, Sir, I, vi; Agent for Massachusetts, iii, 148-9.

Astrology, injudiciously regarded, 122, 238.

Atkinson, John, Witness against Martin, 178; Sarah, 184; John's Cow bewitched, iii, 94; Sarah, is amazed, _at nothing_, 100.

Attaballipa, his Fate, iii, 138-9.

Austin, sweet spirited, 27.

Aves, Samuel, ii, 68.

Ayer, John, Jr., iii, 196.

BACHELOR, John, Apology of, iii, 135.

Bailey, John, iii, 40; Constable, 113.

Bailey, N., his Definition of Witchcraft, I, xiii.

Baker, ----, Sister to Ann Putnam, iii, 11.

Balch, Benj. Jr., Wife Elizabeth, swears against Mrs. Bishop, iii, 78.

Ballantine, John, II, xxii.

Ballard, Joseph, iii, 51; Brother John, _ib._, 113; Operations to discover Witches, 55; Witnesses, 126.

Baptism by the Devil, Ceremony of, iii, 113.

Bare, John, Searcher for Witchteats, iii, 39.

Barker, Abigail, signed a Recantation, iii, 57.

Barnard, John, II, xxi; prays at Witch Examinations, iii, 56.

Barnes, Benjamin, iii, 221.

Bartel, Robert, Capt., iii, 178.

Barton, James, II, xxiii.

Bates, William, Extract from, ii, 113-14.

Baxter, Richard, I, xx; on Memorable Providences, 10, 141; thanks C. Mather, ii, 43; quoted, 45; his ungainsayable Book, 86; cure of Church Divisions, 111; commends I. Mather, 113; his Ideas of a Devil and Witch, &c., 113-119; his Work the Effect of aged Imbecility, 119.

Bayley, Mrs., Sister to Ann Putnam, iii, 11.

Beacon, Joseph, 136, 137.

Beale, William, swears against Mr. English, iii, 177-86; Son dies, 182, 183.

Belknap, Jeremy, referred to, ii, 85.

Belzebub, Works ascribed to, iii, 163.

Bent, Peter, of Sudbury, iii, 221.

Benom, Mistress, accused, iii, 130.

Bent, Mr., ----, iii, 100.

Bentley, William, D. D., on P. English, iii, 179-81.

Bereans, reference to, ii, 3.

Bernard, Richard, on detecting Witches, 45-6; Remarks on, ii, 12; Calef on, 56; how did the Jews manage without him, iii, 165.

Bibber, John, Witness against Giles Cory, iii, 172.

Bibber, Sarah, iii, 8; swears against Mrs. Nurse, 11; against Mr. Burroughs, 62; against Cory, 170.

Billerica, People of, bewitched, iii, 118.

Bishop, Bridget, Trial of, 163; what her Shape did, 164; her Coat torn while Invisible, 165; her Poppets discovered, 173; Teats found upon her, 174; accused ten Years before, 208; long reputed a Witch, iii, 31; Executed, _ib._; Copy of her Indictment, 74; others, 75-6; Trial of, 77-80; why called Oliver, 78; has a preternatural Teat, which vanished, 88.

Bishop, Edward, iii, 11; and Wife Sarah, committed, 16; why cried out on, 17; escape from Prison, 49; his Sow bewitched, 81-2.

Bishop, Samuel, iii, 49; had married a Putnam, _ib._

Black-art taught by the Devil, I, xii.

Black, Mary, arrested, iii, 16.

Blackmore, Richard, Sir, I, lxxvi.

Black Pig, one appears to John Louder, iii, 85-6.

Blazdel, [Henry?] 181, iii, 97.

Bligh, (Bly,) John, swears against Mrs. Bishop, 167, iii, 81-2, 88.

Bligh, William, 173, iii, 76, 78, 82, 88.

Blount, Thomas, Definition of Witchcraft, I, xii-xiii.

Bocking, Jane, 142.

Bodin, John, Writer on Demonology, ii, 6, 117.

Bohun, Edmund, Licencer, I, cii.

Booth, Elizabeth, iii, 16, 204.

Boxford, Witchcraft in, iii, 126.

Boynton, Joseph, ii, 151.

Bradbury, Mary, condemned, iii, 44.

Bradford, William, 26.

Bradley, Samuel, II, xxvii.

Bradstreet, John, accused, iii, 52; makes his escape, 53.

Bradstreet, Simon, 26, ii, 85, iii, 52, 145-6; Dudley commits accused, iii, 52.

Brattle, Thomas, Letter to, ii, 85-92; William, 108.

Braybrook, Samuel, iii, 7; accuses Giles Cory, 170.

Bridges, James, iii, 126.

Bridgham, Joseph, ii, 151.

Bridgman, Orlando, Sir, 141.

Brimstone, horrid Scent of, 121; without a Metaphor, 122; a Flood of, ii, 4; used in tormenting, ii, 33; scalded with, 47; smelt in Margaret Rule's Case, 53.

Brinley, George, I, viii.

Brown, Hopestill, iii, 221.

Brown, William, Witness, 182; his Wife sees Susannah Martin vanish, iii, 99; some Devil bewitches her, _ib._

Bunyan, John, I, xxi.

Burder, George, I, lxxix.

Burnet, Bishop, 140.

Burroughs, George, 151; Charges against, 153; childish Accusations against, 154; alleged Confusion, 155; accused of Murders, 156; Ghosts of his Wives, 157; his Promises to induce People to become Witches, 158; had the Strength of a Giant, 159; Treatment of his Wives, 160; puts on Invisibility, 161-2; denies the Existence of Witches, 162; Executed, 163; his great Strength from the Devil, ii, 9; further Account of his Execution, iii, 38-9; Confession of one of his Accusers, 43; Indictment, 61; Trial, 63; Brother-in-Law to Mr. Ruck, 72-3; denies that there are Witches, 74; about his putting on Invisibility, 123; Cause of his being prosecuted, 210.

Burrows, [Burroughs] Jeremiah, 84.

Burton, Robert, I, xxxviii.

Buxton, John, afflicted, iii, 17.

CALEF, Robert, I, xxix, lxxv; his _More Wonders_, &c., lxxvi; a singular Judgment upon, lxxxvii; little known of him, II, xii; a Sir John, xiii; his _More Wonders_ burnt, xxi; Will of, xxiii; before Authority to defend himself, ii, 8; Visit to Margaret Rule, 49; threatened with Arrest for Slander, 54; proposes an Interview with Mr. C. Mather, 55; Letter to Mr. C. M., 56-59; prosecuted, 55; explains his Belief of Witchcraft, 56; on the Power of the Devil, 58; complains of Mr. M.'s bad Faith, 60; not appeared against at Court, _ib._; another Letter to C. M., 70-74; the Case of Rule further examined, 72, &c.; another Letter to C. M., 79-85; his Endeavors to clear the Accused, 78; expects Enemies, 84; will do his Duty, 85; Letter to Mr. B., 85-92; Letter to the Ministers, 92-102; charges C. M. with being a Cause of the Witch Troubles, 92; his Answer, 93; his _More Wonders_ denounced, 96; Letter to S. Willard, 102-105; another to C. M., 113; describes the Perils to an Opposer of Witchcraft, 122; Letter to the Ministers, 124-34; rebukes the Ministers, 132-3; Letter to Wadsworth, 134-40; Exposure of C. M.'s bad Logic, 136; Answer to Stuart, 186-198; on Angels, 187; accused of Blasphemy, 202; another in Answer to Stuart, 207-212; Strictures on I. Mather's Agency, iii, 18 or 19.

Camerarius, living Library, ii, 6.

Carlton, William, II, vii.

Carrier, Martha, Indictment and Trial of, 194, iii, 113-121; horribly tortures poor People, 115; her Children swear against her, _ib._; causes Sores, 116; pulls one by his Hair, 117; kills Cattle, 118; shakes Phebe Chandler, 119; makes Noises in the Air, _ib._; seen at Witch-meetings, 120; goes through the Air on a Pole, _ib._; at a diabolical Sacrament, _ib._; a rampant Hag, 121; to be Queen of Hell, _ib._

Carrier, Richard, 197, 199, iii, 117; afflicts one, 118.

Carrier, Thomas, 194.

Cary, Mrs., accused, iii, 11; sent to Prison, 20; Barbarity towards, 20-25; escapes to New York, _ib._

Cary, Jonathan, [Nathaniel,] iii, 25.

Cat-rope, described, ii, 7.

Chamberlain, Edward, I, lxxvi.

Chandler, Bridget, swears against Mrs. Carrier, iii, 119.

Chandler, Phebe, 198; shaken by a Witch, iii, 118; her Legs seized on, 119.

Chandler, Susan, 142.

Chandler, Thomas, Evidence, iii, 126.

Chapman, Simon, and Wife, iii, 107.

Charity, recommended, 28.

Charles, Second, iii, 143.

Charlestown, Witchcraft Trials at, iii, 126.

Charms, by whom practiced, ii, 28.

Chase, G. W., _History of Haverhill_, iii, 128, 196-7.

Checkley, Samuel, ii, 151.

Cheever, Ezekiel, Scribe, iii, 31.

Chester, Bishop of, I, ix.

Chips in Wort, defined, iii, 126.

Choate, Thomas, II, xxvi.

Christian, Philosopher, I, lxxii-iii.

Churches, why often struck by Thunder, 68-9; prevent Witchcraft, 130-1.

Churchill, Sarah, iii, 204.

Circles.--See WITCH-CIRCLES.

Clark, Mary, Examination of, iii, 195-7.

Clark, Samuel, his Story of the Devil's Appearance, 121.

Clavigero, [Francis Xavier,] 202.

Cloyce, Peter, protests against Mr. Parris, ii, 143.

Cloyce, Sarah, iii, 7, 53; Sister Nurse, 11, 13; goes out of Meeting, 14; an excellent Woman, 211.

Colman, Benjamin, I, xci, xcvi.

Coman, Richard, 167; swears against Mrs. Bishop, iii, 82.

Comings.--See CUMMINGS.

Connecticut, Witchcraft in, iii, 130, 131.

Cook, Elisha, Judge, ii, 157; Agent to England, iii, 148, 221.

Cook, John, a Witness, i, 166, iii, 78, 80-1.

Cooper, Thomas, on Witchcraft, xxxv.

Corwin, Jonathan, I, vii, 26, iii, 6, 10, 15; examines Giles Cory, 169.

Corwin, George, Sheriff, iii, 49, 50; buried, 79, 187, 202.

Cory, Giles, pressed to Death, 209, II, vii, iii, 7, 44-5, 79; his Examination, 169-173; Site of his Residence, 174.

Cory, Martha, accused, ii, 7, 9; sent to Prison, 10; sentenced to Death, iii, 44; executed, 45; Ballad on her and her Husband's Fate, 174-77.

Cotton, John, I, xxv, lxvi.

Cox, Mary, Irons for, iii, 20.

Crosby, [Anthony?] a Doctor, declares Hysterics a Case of Witchcraft, iii, 100.

Cullender, Rose, 142.

Cumbey, Robert, II, xxi.

Cummings, Josiah, iii, 107.

Cummings, Isaac, Witness, 192, iii, 105; his Mare dies, 111.

Curiosities, matchless, 201-210.

Cushing, John D., II, vii.

DAGGET, William, iii, 183.

Dane, Deliverance, signs a Recantation, iii, 57.

Dane, Francis, iii, 121; John, his Apology, 135.

Danforth, Samuel, I, xcvi; Thomas, ii, 109; iii, 15; Judge, 125; Services, 126; admonishes Mrs. Daston, 128.

Daniel, Samuel, 26.

Dastin, Goodwife, iii, 126; cleared, 127; but dies in Prison, 128.

Davis, Silvanus, 26.

Dean, John Ward, 13.

Dee, John, Astrologer, 124.

Defoe, D., on the Devil, 102.

Delrio, on Witchcraft, I, xiii, xx.

Demonology, by King James, I, xx; its Character, xxi, xli-xliii.

Demons, prestigious ones, iii, 160.

Denmark, great Discovery of Witches in, 148.

Desaguliers, J. T., I, lxxvi.

Devil, I, xi; teaches the Black Art, xii; how he creates Witches, xv; Nature of his Covenant with, xviii-xix; exists by God's Permission, xx; the Principal in Witchcraft, but cannot be tried, xxvi; assents to good Offices, xxxvii; appears personally to Witches, liv; what he requires of them, lv; coming down in great Wrath, I, 50, 54, 76, 95, 101, 117, 122, 135; owned N. England, 15; an Army of Devils, 17; many sign his Book, 18; has made a dreadful Knot of Witches, _ib._; his Juggles feared, 19; bid come out of a Damsel, 20; Speech of, 20-1; may represent an innocent Person, 21; darting Operations, 24; raises Storms and Tempests, 25; envies the Prospects of the Country, 26; made us a troubled Sea, 27; gives us Shakes, _ib._; commissioned by Witches, 29; tells many Truths, 31; Devil-ridden, 33; always leaves the Mark of his Covenant, 40; League with, 41; his Existence not doubted, 55-6; Government among, 57; swarm about us like the Frogs of Egypt, _ib._; Prince of the Power of the Air, _ib._; Belzebub, 58; knows every Language, _ib._; Degrees of Devils, 59; horrible Dragon, 60; a Tyger, 61; gets Liberty to make a Descent upon Men, _ib._; Rendezvous of his Troops, _ib._; his long Journey, 62; a Do-evil, 64; a Moloch, 65; prevents Discoveries and Inventions, 66; sends Plagues, and Pestilence, and Wars, 67; a Vulcan, 68; makes a horrible Tempest, 69; uses a hot Iron, 71; his Wrath increases, is Prince of this World, 72; God swears at, 73; his Time almost out, 74; God's Command to, 76; makes Earthquakes, 77; his present Quarters, 79; his World, 80; incredible Droves of, 81; nibbles at the Heels of Saints, 83; the World his Country, 85; his Time nearly out, 88-91; his eldest Son, 89; alarmed at the Settlement of N. England, 94; an Eyesore to, _ib._; an antagonistic Force, 96; appears as a black Man, 102; his Law Book, 104; takes on the Likeness of harmless People, 106; permitted by God, 107; burning and sooty, 109; in God's Chain, 110; baptises, 111; administers the Sacrament, _ib._; how influenced to come down, 114; the Way to out-wit him, _ib._; we give Rest to, 115; Sparks of Hell Fire flashing from every Side of, 115; on a Chimney in Germany, 116; throwing Stones there, and other Mischief, 117; set on by the Wrath of God, 118; rattling of his Chains heard, 121; an Asp, 122; infernal Dragon, 124; flies about as a Bird, 130; Children dedicated to, 131; a Whip for his Back, 132; forced to fly by a Woman behind the Door, 133; a Prince, a God, 134; afflicts with Distempers, 148-9; a black Man, 159; described, 171; one in a Meeting-house, 174; performs Baptisms at Newbury Falls, 194; carries some to a Witch-meeting on a Pole, 199; appoints a Queen of Hell, 200; apishly affects divine Things, 201; his Proceedings among the Swedes, 216; discovered by the Author, 217; his Power, 218; Dog of Hell, 219; Serpent upon a Rock, 220; tempts with Friendship, 224; a speckled Snake when he tempted Eve, 225; shoots cruel Bombs, 227; would burn all the Bibles, 229; a Throng of in the Author's Meeting-house, 230; he rocks Persons to sleep there, 231; hurried Jesus to the Top of the Temple, 232; prevents Witches from uttering all the Lord's Prayer, _ib._; a Nimrod, 233; can attack with Thunder and Lightning; raise Storms, _ib._; a Goliah; dogs Ministers, bad at quoting Scripture, 234; quotes it for our Terror, 235; plays the Preacher, 236; consulting Astrologers is going to the Devil, 238; a Mountebank, 241; to worship him is Witchcraft, 243; with lengthened Chains, ii, 4; commissioned by Witches questioned, 7; further discussed, _ib._, 8; his Power to create Strength? 9; origin of the Belief in such a Character, 11; a damnable Doctrine, 12; appears to an Indian, 25; prodigious Descent of, 26; his Size, Complexion and Voice, 29-30; his Power, 41; very uncertain, 42; "horrendous Operations," 46; got a Scourge for his Back, 47; not commissioned by a Witch, 58; denied, 76; can work Miracles, 74; his Bounds set, 76; causes Plagues, 79; does not know every Language, 80; his Testimony not to be regarded, 82; the oldest Sinner, 90; more about his Powers, 94-5; vast Numbers of, _ib._; a Free-willer, 118; commissioned by Contract, 128; only commissioned by God, 130-1; no Father of Bastards, 196; an independent Power, 201; resembles an Indian, iii, 70; described, 85; flies over an Apple-tree, 86; Depredation in a Meeting-house, 89; performs Baptism, 112; his Manner of Baptising, 113; vanquished by Sir W. Phips, 158; commissioned by Witches, 162; meets with Astonishment, 209.

Douglass, William, I, lxix, lxx, iii, 125, 159.

Downer, Robert, Witness against Mrs. Martin, 180; tormented by her in the Shape of a Cat, iii, 96.

Dragon, makes Wars, 67; insinuates Witchcraft, 124; a great Devil, 216; hard after Ministers, 234; keeping Guard, ii, 79.

Drake, Nathan, Extracts from, I, xxxiii.

Dudley, Joseph, iii, 145; presides at the Trial of Glover, 153.

Dummer, Jeremiah, ii, 151.

Dunton, John, I, vi, viii, 217, ii, 109.

Durent, Ann, 142; William, _ib._

Dustin, Hannah.--See DASTIN.

EAMES, Rebecca, condemned and executed, iii, 45.

Earl, Robert, on Margaret Rule, ii, 69.

Earth, recedes from the Sun, 75; filled with firey-flying Serpents, 81.

Earthquakes, the Work of the Devil, 77, 78; happening all over Europe, 91, 92.

Easty, Isaac, committed for Witchcraft, iii, 16.

Easty, Mary, sentenced, iii, 44; her Execution, 46; dies protesting her Innocence, 46-48; an excellent Woman, 211.

Elimas, Sorceries of, ii, 171.

Eliot, Edmund, 181, 182, iii, 97-8.

Eliot, John I, lxvi.

Elizabeth, Queen, Witchcraft in her Time, I, xxxix.

Elliott, Andrew, Apology of, iii, 135.

Ember-weeks, what they are, ii, 116.

Enchantments encountered, 9-48.

Endicott, Zerobbabel, 210.

English, Mary, committed, iii, 16; escapes, 50, 79; Testimony against, 126-7.

English, Philip, indicted, iii, 16; escapes from Prison, 50; Account of, 177; an Episcopalian, 178; dies, 181.

Ethnics, Gentiles, ii, 119, iii, 164.

Evelith, Joseph, Apology of, iii, 135.

FALKNER, condemned to Death, iii, 45.

Familiar Spirit, who hath it, iii, 166.

Farnam, John, iii, 126.

Farnum, [Varnum?] Ralph, 195.

Farrare, Thomas, iii, 185.

Fast, appointed in Reference to Witchcraft, iii, 132.

Felt, Joseph B., cited, ii, 109, iii, 20, 181.

Filmer, Robert, Sir, on Witchcraft, I, xvii-xx, xxv.

Firmin, Giles, 13.

Fisk, Thomas, Apology of, iii, 36, 135.

Fisk, William, iii, 135.

Fletcher, Benjamin, Gov., iii, 25; his Kindness to Fugitives from Witchcraft Prosecutions, 180.

Flint, Thomas, a Searcher for Witchteats, iii, 39.

Flood, a great one in the Connecticut, 29.

Fogg, John S. H., ii, 75.

Fools, made able Fortune-tellers, iii, 142.

Foster, Ann, executed, iii, 45; her Confession, 119-20; Remark upon, 208.

Foster, Ephraim, Evidence in Wardwell's Case, iii, 126.

Foster, Hannah, confesses being carried on a Pole to a Witch-meeting, 199.

Foster, Jacob, iii, 107.

Foster, John, first Printer in Boston, 26.

Fowler, Joseph, iii, 8.

Fowler, Samuel P., ii, 6; his Life of Parris, iii, 198.

Foy, [John?] Captain, 137.

Franckius, [Peter?] I, lxxvi.

Franklin, Benjamin, I, lxxvi-vii.

Freemen, and Non-freemen, iii, 143.

Fuller, Goodman, is killed by Witchcraft, iii, 64.

Fuller, [Jacob?] a Doctor, decides a Case of Hysterics to be Witchcraft, iii, 100.

Fuller, John, iii, 11.

Fuller, Thomas, D. D., I, lxxvi-vii, II, 196.

Fuller, Thomas, iii, 199.

GALLOWS-HILL, where reputed Witches were executed, iii, 45.

Gallows-Tree, iii, 177.

Gaul, John, on Detection of Witches, 42-4; his Rules observed, 153; Remarks upon, ii, 12; Calef on, 56, 70, 178, 197; Mather on, iii, 64.

Gedney, Bartholomew, I, vii, 26; Judge, iii, 26; Conduct at Capt. Alden's Trial, 28, 30, 172.

Gee, Joshua, I, xcvi.

Germany, the Devil on a Chimney there, 116, 117; Witchcraft in, ii, 197.

Ghosts of murdered People appear, 155, 156-7, 209, iii, 106.

Gibbs, Barnabas, II, xxv.

Gidney, Bartholomew.--See GEDNEY.

Gill, Obadiah, II, xxi; William, a Searcher for Witchteats, iii, 39.

Glanville, Joseph, describes Unbelievers in Witchcraft, I, lxi.

Glover, _Goody_, executed, iii, 153.

Goblin, one described, iii, 85-6.--See HOBGOBLIN.

God, swears in loud Thunders at the Devil, 73; more abandons the World than formerly, 75; bids the Devil make all miserable, 76; permits the Devil to come upon us, 107; has the Devil in a Chain, 110; his Wrath sets on the Devil, 118; would have subdued the Devil if called upon, 120; swears in Wrath, 125; clucks to us, 130; a Dog of Hell barking at him, 219; the Devil superior to, ii, 9; whether he commissions the Devil, 70; the Mother of, 82; leaves the Devil at free-will, 118; commissions the Devil, 130-1.

Godfrey, John, iii, 52.

Gold, Sam., at Mrs. Bishop's Trial, iii, 78; at Giles Cory's, 170.

Good, Sarah, accused of being a Witch, iii, 6, 7; her Child also, 11; Chains for, 20; executed, 33; Horrors attending, 34, 187.

Good, William, iii, 7.

Goodall, Goodwife, iii, 8.

Goodwin, John, Children bewitched, I, lxxxviii; testifies to a Miracle, II, xxi; Baxter on the Story, 45; farther Note on, iii, 153.

Gould, William, II, xxiii.

Gowans, William, I, xciii.

Gray, Samuel, swears against Mrs. Bishop, 166, iii, 31.

Green Lane, iii, 115.

Green, Mary, imprisoned and escapes, iii, 53.

Green, Thomas, II, xxv.

Greenslett, John, iii, 64.

Greenslett, Thomas, swears against Mr. Burroughs, iii, 64.

Griggs, Dr., iii, 8, 190, 205-6.

HADLEY, Deborah, iii, 107.

Hale, John, prays at Witch Trials, iii, 10; attends Examinations, 22; his Wife accused, 48; on Mr. Parris's Conduct, 207.

Hall, Bishop, on the Devil's Prevalency, 112; on Astrology and Magic, 124.

Hanvoord, Goodman, iii, 11.

Happy Family, Origin of, 29.

Hardy, Thomas, his Snare of Devilism, iii, 102.

Harris, Benjamin, I, vii, II, 55.

Harrod, John, iii, 11.

Hathorne, John, I, vii, 26, iii, 6, 9, 15; Inhumanity of, 23; Examinant of Giles Cory, 169; of Tituba, 187; of Mary Clark, 195.

Hathorne, Susanna, iii, 195.

Haverhill, Witchcraft in, iii, 128, 195, 197.