Chapter VII: Part II: A Letter to Mr. C. M (2)

And thus, Sir, I have Faithfully discharged (what in this I took to be my Duty) and am so far from doing it to gain applause, or from a Spirit of Contradiction, that I expect to procure me many Enemies thereby, (but as in case of a Fire) where the Glory of God, and the Good and Wellfare of Mankind are so nearly concern'd, I thought it my duty to be no longer an Idle Spectator; And can, and do say, to the Glory of God, in this whole Affair, I have endeavoured a Conscience voide of offence, both towards God and towards Man; And therein at the least have the advantage of such as are very Jealous they have done so much herein, as to Sin in what they have done, _viz._ In sheltring the Accused, such have been the Cowardice and Fearfulness, whereunto the regard to the Dissatisfaction of other People have precipitated them; Which by the way must needs acquaint all, that for the future other measures are resolved upon (by such) which how Bloody they may prove when opportunity shall offer, is with him who orders all things, according to the counsel of his own Will: And now that the Song of Angels may be the Emulation of Men, is the earnest Desire, and Prayer, of Sir, Yours to Command in what I may,

R. C.

_Glory to God in the Highest, and on Earth Peace and good Will towards Men._

[_A Letter to Mr._ B.]
_Boston, March the_ 1_st._ 1694.

Mr. B.[56] _Worthy Sir_,

AFTER more than a Years waiting for the performance of a reiterated promise from one under singular obligations, and a multitude of advantages to have done it sooner, The utmost compliance I have mett with, is (by your Hands) the sight of four Sheets of recinded Papers, but I must first be obliged to return them in a Fortnight, and not Copied, which I have now complied with: And having read them am not at all Surprized at the Authors Caution in it, not to admit of such crude matter and impertinent absurdities, as are to be found in it to spread. He seems concern'd that I take no notice of his several Books, wherein, as he saith, he has unanswerably proved things to which I might reply, that I have sent him letters of quotations out of those Books, to know how much of them he will abide by, for I thought it hard to affix their [31] Natural consequences till he had opportunity to explain them. And saith that he had sent me (Mr. Baxters _World of Spirits_) an ungainsayable Book, _&c._ (tho I know no ungainsayable Book, but the Bible) which Book I think no Man that has read it, will give such a Title to but the Author, he speaks of my reproaching his publick Sermons, of which I am not conscious to myself, unless it be about his interpretation of a _Thunder Storm_ (that broke into his House) which favoured so much of Enthusiasm.[57]

As to those papers, I have (as I read them) noted in the Margin where, in a hasty reading, I thought it needful, of which it were unreasonable for him to complain; seeing I might not take a Copy, thereby to have been inabled, more at leasure to digest what were needfull to be said on so many Heads; and as I have not flatter'd him, so for telling what was so needful, with the hazard of making so many Enemies by it, I have approved myself one of his best Friends: And besides his own sense of the weakness of his Answer, testified by the prohibition above, he has wholly declined answering to most of those things that I had his promise for, and what he pretends to speak to, after mentioning, without the needful Answer or Proof drops it.

His first main Work is after his definition of a Witch, which he never proves (without saying any thing to Mr. _Gauls_ Scriptural description, tho' so often urged to it, and tho' himself has in his Book recommended and quoted it) is to magnifie the Devils Power, and that as I think beyond and against the Scripture, this takes him up about 11 _Pages_, and yet in _Page_ 22 again returns to it, and as I understand it, takes part with the _Pharisees_ against our Saviour in the Argument, for they charge him that he cast out Devils thro' _Beelzebub_, Our Saviours Answer is, _Mat._ xii. 25. _Every Kingdom divided against itself is brought to desolation; and every City or House divided against itself, shall not stand, and if Satan cast out Satan, he is divided against himself, how shall then his Kingdom stand_: And yet notwithstanding this Answer together with what follows, for further Illustration, our Author is it seems resolved to assert that our Saviour did not in this Answer deny that many did so, (_viz._) cast out Devils by _Beelzebub_, and _Page_ 23 grants that the Devils have a Miraculous Power, but yet must not be call'd miracles, and yet can be distinguished, as he intimates, only by the Conscience or Light within, to the no small scandal of the Christian Religion.

Tho' our Saviour and his Apostles accounts this the chief or principal proof of his Godhead, _John_ xx. 30, 31. _John_ x. 37, 38. _John_ v. 30. _Mark_ xvi. 17, 18. _Acts_ ii. 22. and iv. 30. with many others and that Miracles belong only to God, who also Governs the World, _Psal._ cxxxvi. 4. _Jer._ xiv. 22. _Isa._ xxxviii. 8. _Psal._ lxii. 11. _Lam._ iii. 37. _Amos_ iii. 6. [32] But to forbear quoting that which the Scripture is most full in, do only say that he that dares assert the Devil to have such a Miraculous Power had need have other Scriptures than ever I have seen. In _Page_ 12. our Author proceeds and states a question to this effect, If the Devil has such Powers, and cant exert them without permission from God, what can the Witch contribute thereunto? Instead of an Answer, to this weighty objection, our Author first concedes that the Devil's do ordinarily exert their Powers, without the Witches contributing to it, but yet that to the end to increase their guilt he may cheat a Witch, by making her believe herself the Author of them.[58] His next is, if Witchcraft be, as I suppose it is, the skill of applying the Plastic Spirit of the World, _&c._ then the consent of the Witch doth naturally contribute to that mischiefs that the Devil does. And his last answer runs to this effect, Is it not the Ordination of God, that where the Devil can get the consent of a Witch for the hurting of others, the hurt shall as certainly be as if they had set Mastiff Dogs upon them, or had given them Poyson into their Bowels; and Gods Providence must be as great in delivering from one as from the other, and this it seems is not only his Belief, but the most Orthodox and most learned answer that our Author could pitch upon. If Witchcraft be as I suppose it is, _&c._ and is it not the Ordination of God, that, _&c._ What is all this but precarious, and begging the question, and a plain dropping the Argument he cannot manage; however, to amuse the Ignorant, and to confound the Learned, he hooks in a cramp word, if not a nonentity, (_viz._) _Plastic_ Spirit of the World, for who is it either knows that there is a _Plastic Spirit_, or what it is, or how this can any way serve his purpose.[59]

He then proceeds to _Scripture_ Instances of Witches, _&c._ and where I thought it needful, I have, as I said, shewed my dissent from his Judgment: He accounts it unreasonable to be held to the proof of his definition of a Witch, which he makes to consist in a Covenant with the Devil, and chuses rather a tedious process about a Pistol to defend him from it, which indeed is one particular way whereby Murder has been Committed, and so the Dore becomes Culpable; But his definition of a _Witch_, which as I said, still remains to be proved, is to this effect, That a _Witch_ is one that Covenants with, and Commissions _Devils_ to do mischiefs, that she is one in Covenant, or that by Vertue of such Covenant she can Commissionate him to Kill. The not bringing Scripture to prove these two, is a sufficient demonstration there is none; and so that our Author leaves off just where he began, _viz._ in a bare Assertion, together with his own Biggoted experiences, hinting also at multitudes of Histories to confirm him in the belief of his definition. Here being all that I take notice of to be considerable.

[33] And now, Sir, if you think fit to improve your Friendship with the Author for the Glory of God, the Sovereign Being, the good and welfare of _Mankind_, and for his real and true Interest, as you see it convenient, put him in mind, That the Glory of God is the end why _Mankind_ was made, and why _He_ hath so many Advantages to it. That the Flames we have seen threatning the utter extirpation of the Country, must own their Original to these dangerous Errors (if not heresies) which if they remain Unextinguished, may and most likely will be acted over again.

That 'tis more Honour to own an Error in time, than tenaciously after full Conviction to retain it. But if our Author will again Vindicate such matters, please to acquaint him, that I shall not any more receive his Papers, if I may not Copy and use them; and that when he does, instead of such abstruse matters, I still pray his determination in those things I have his promise for. And thus begging Pardon for thus long detaining of you, I am, Sir, your to Command,

R. C.

Boston, March 18, 1694.

_To the Ministers, whether_ English, French, _or_ Dutch,

I Having had not only occasion, but renewed provocation to take a view of the Mysterious Doctrines, which have of late been so much contested among us, could not meet with any that had spoken more, or more plainly the sense of those Doctrines (relating to the _Witchcraft_) than the Reverend Mr. _C. M._ but how clearly and consistent, either with himself or the truth, I medle not now to say, but cannot but suppose his strenuous and Zealous asserting his opinions, has been one cause of the dismal Convulsions we have here lately fallen into; Supposing that his Books of _Memorable Providences_, relating to Witchcraft, as also his _Wonders of the Invisible World_, did contain in them things not warrantable, and very dangerous, I sent to him a Letter of Quotations out of those Books, _&c._

That so, if it might have been, I might understand what tollerable Sense he would put upon his own words, which I took to be a better way of Proceeding, than to have affixed what I thought to be their natural consequences, and lest I might be Judged a Sceptic I gave him a full and free account of my belief relating to those Doctrines, together with the grounds thereof; And prayed him that if I err'd I might be shewed it by Scripture, and this I had his reiterated promise for. But after more than a Years waiting for the performance thereof, all that is done in compliance therewith, is that in _Feb._ last, he sent me four sheets of his writing as his belief, but before I might receive it I must engage to deliver it back in a Fortnight and not Copy'd.[60] A Summary account [34] of which I shall give you, when I have first acquainted you what the Doctrines were which I sent to him for his concurrence with, or confutation of, and to which I had his promise, as above.

These by way of Question, (_Viz._) whether that fourth Head cited and recommended by himself (In _Wonders of the Invisible World_, of Mr. _Gauls_) ought to be believed as a truth, which runs thus; Among the most unhappy circumstances to Convict a Witch, one is a Maligning and Oppugning the Word, Work, and Worship of God, and seeking by any Extraordinary sign to seduce any from it, _Deut._ xiii. 1, 2. _Mat._ xxiv. 24. _Acts_ xiii. 8, 10. 2 _Tim._ iii. 8. do but mark well the places, and for this very property of thus oppugning and perverting, they are all there concluded arrant and absolute Witches.

And if in Witchcraft the Devil by means of a Witch does the Mischief, how 'tis possible to distinguish it from Possession, both being said to be performed by the Devil, and yet without an Infallible distinction there can be no certainty in Judgment. And whether it can be proved that the _Jewish_ Church in any Age before, or in our Saviours time, even in the time of their greatest Apostacy did believe that a Witch had power to Commissionate Devils to do Mischief.

So much to the Questions. These were sent as my belief: That the devils bounds are sett, that he cant pass; That the devils are so full of Malice, that it cant be added to by Mankind; That where he hath power he neither can nor will omit executing it; That 'tis only the Almighty that sets bounds to his rage, and that only can Commissionate him to hurt or destroy. And now I shall give you the Summary account of his four sheets above mentioned, as near as memory could recollect, in Ten Particulars.

1. That the Devils have in their Natures a power to work Wonders and Miracles; particularly that the _Pharisees_ were not mistaken in asserting that the Devils might be cast out by _Beelzebub_; and that our Saviours Answer does not oppose that assertion; and that he hath the Power of Death, that he can make the most Solid things Invisible; and can Invisibly bring poyson and force it down Peoples Throats.[61]

2. That to assert this Natural, wonderful Power of the Devil, makes most for the Glory of God, in preserving Man from its effects,

3. Yet this Power is restrained by the Almighty, as pleaseth him.

4. That a Witch is one that makes a Covenant with the Devil.

5. That by vertue of such a Covenant, she arrives at a Power to Commissionate him.

6. That God has ordain'd, that when the Devil is call'd upon by the Witch, tho' he were before restrained by the Almighty, the desired mischiefs ordinarily shall as certainly be performed, as if the Witch had [35] lodged poyson in the Bowels of her Neighbour, or had set Mastiff Dogs on them.

7. That the Witche's Art of applying the _Plastic Spirit of the World_ to unlawful purposes, does Naturally contribute to the mischiefs done by the Devil.

8. That that God which restrain'd an _Abimelich_ and a _Laban_ from hurting, does also restrain the Witch from Calling upon or Improving the Devil, when he will not have his Power so exerted.

9. That to have a Familiar Spirit, is to be able to cause a Devil to take bodily shapes, whereby either to give responses, or to receive orders for doing mischief.

10. That this is the Judgment of most of the Divines in the Countrey, whether _English_, _Dutch or French_.[62]

This as I said, I took to be most material in the four sheets sent to me as his belief, and is also all the performance he has yet made of his several promises; which ten Articles being done only by memory, lest thro' mistake or want of the Original, I might have committed any errors, I sent them to him that, if there were any, they might be rectified: But instead of such an Answer, as might be expected from a Minister and a learn'd Gentleman, one Mr. _W----_ shewed me a Letter writ by Mr. _C. M----_ to himself, which I might read, but neither borrow nor Copy, and so, if I were minded, could give but a short account of it.

And passing over his hard Language, which, as I am conscious to myself; I never deserv'd, (relating to my writing in the margin of the four sheets; and to these ten Articles) so I hope I understand my Duty, better than to imitate him in retorting the like. Among his many words in his said Letters, I meet with two small Objections; one is against the word (_Miracle_) in the first Article, the word, I say, not the matter, for the works he attributes to the Devil are the same in their being above or against the Course of Nature and all Natural causes, yet he will not admit of these to be call'd Miracles. And hence he reckon's it the greatest difficulty he meets with in this whole affair, to distinguish the works of the Devil from Miracles. And hence also he concedes to the Devil the Power to make the most Solid things Invisible, and Invisibly to bring Poyson and force it down Peoples Throats, _&c._ Which I look upon to be as true Miracles as that. 2 _Kings_ vi. 18. and this is the sense I understand the word in, and in this sense, he himself in the four sheets admits it; for he has an objection to this effect, _Viz._ [If the Devils have such power, _&c._ then miracles are not ceas'd; and where are we then? (his Answer is) Where! even just where we were before, say I] so that it seems the only offence here is at my using his words. His second objection (for weight) is against the whole ninth Article, and wonders [36] how 'tis possible for one Man so much to misunderstand another; Yet as I remember, he speaking of the Witch of _Endor_ in the said four sheets says, she had a familiar Spirit, and that [a Spirit belonging to the Invisible World, upon her calling appear'd to _Saul_] _&c._ and if so 'tis certain he gave responses, he also tells of _Balaam_, that it was known that he could set Devils on People to destroy them, and therefore how this objection should bear any Force I see not; The rest of the objections are of so small weight that once reading may be sufficient to clear them up, and if this be not so, he can, when he pleases, by making it Publick together with the Margins I writ, Convince all People of the truth of what he asserts; But here 'tis to be noted, that the 2_d._ 3_rd._ 4_th._ and 5_th_ Articles he concedes to, as having nothing to object against them, but that they are his belief; and that the 6_th._ and 7_th._ he puts for Answer to an objection which he thus frames, _Viz._ If the Devil have such powers but cannot exert them but by permission from God, what can the Witch contribute thereto. And thus I have faithfully performed what I undertook, and do solemnly declare, I have not intentionally in the least wronged the Gentleman concern'd, nor design'd the least blemish to his Reputation; but if it stands in competition with the Glory of God, the only Almighty Being, his truths and his Peoples welfare, I suppose these too valuable to be trampled on for his sake, tho' in other things I am ready to my power (tho' with denying some part of my own interest) to serve him. Had this Gentleman declin'd or detracted his four sheets, I see not but he might have done it, and which I think there was cause enough for him to have done, but to own the four sheets, and at the same time to disown the Doctrine contain'd in them, and this knowing that I have no Copy, renders the whole of the worse aspect.

And now I shall give you a further account of my Belief, when I have first premised, that 'tis a prevailing Belief in this Countrey, and elsewhere, that the Scriptures are not full in the Description of, and in the way and means how to detect a Witch, tho' positive in their Punishment to be by Death; and that hence they have thought themselves under a necessity of taking up with the Sentiments of such Men or Places that are thought worthy to give rules to detect them by: And have accordingly practised, _viz._ In searching for Tets for the Devil to suck; Trying whether the suspected can say the Lords Prayer; And whether the Afflicted falls at the sight, and rises at the touch of the supposed Witch; As also by the Afflicted or Possessed giving account who is the Witch.

Touching these my belief is, that 'tis highly Derogatory to the wisdom of the Wise Lawgiver, to ascert, That he has given a Law by _Moses_, the Penalty whereof is Death; and yet no direction to his People, whereby to know and detect the culpable, till our _Triumvirate_ Mr. [37] _Perkins_, _Gaul_ and _Bernard_, had given us their receits, and that that fourth Head of Mr. _Gauls_, being so well prov'd by Scripture is a truth, and contains a full and clear Testimony, who are Witches culpable of Death, and that plainly and from Scripture, yet not excluding any other branch, when as well proved by that infallible rule. And that the going to the Afflicted or Possessed, to have them Divine who are Witches by their Specteral sight, is a great wickedness, even the Sin of _Saul_ (for which he also Died) but with this difference, the one did it for Augury, or to know future Events, the other in order to take away Life; and that the searching for Tets, the experiment of their saying the Lords Prayer; the falling at the sight and rising at the touch of the supposed Criminal, being all of them foreign from Scripture, as well as reason, are abominations to be abhor'd and repented of. And that our _Salem_ Witchcraft, either respecting the Judges and Juries, their tenderness of Life, or the Multitude and pertinency of witnesses, both Afflicted and Confessors, or the Integrity of the Historians, are as Authentic, and made as certain as any ever of that kind in the World; and yet who is it that now sees not through it, and that these were the Sentiments that have procured the sorest Affliction, and most lasting infamy that ever befel this Country, and most like so to do again, if the same notions be still entertain'd and finally that these are those last times, of which the Spirit speaks expressly, _Tim._ iv. 1. _And now ye that are Fathers in the Churches, Guides to the People, and the Salt of the Earth_.

I beseech you consider these things; and if you find the Glory of God diminisht by ascribing such power to Witches and Devils; His truths oppos'd by these notions; and his People aspersed in their Doctrines and Reputations, and indangered in their Lives; I dare not dictate to you, you know your duty as Watchmen, and the Lord be with you.

But if you find my belief contrary to sound Doctrine, I intreat you to shew it me by the Scripture; And in the mean time blame me not if I cannot believe that there are several Almighties; for to do all sorts of wonders, beyond and above the Course of Nature, is certainly the work of _Omnipotency_. So also, he that shall Commissionate or Impower to these, must also be Almighty; and I think it not a sufficient _salvo_, to say they may be restrain'd by the most High; and hope you will not put any hard Construction on these my Endeavours to get information (all other ways failing) in things so needful to be known; praying the Almightys Guidance and protection, I am

Yours to the utmost of my Power,

R. C.

[_A Letter to Mr._ S. W.]
[38] Boston, _Sept. the_ 20_th_, 1695.

Mr. _Samuel Willard_.

_Reverend Sir_,

MY former of _March_ the 18th. directed to the Ministers (and which was lodg'd with yourself) containing several Articles, which I sent as my belief, praying them if I erred to shew it me by Scripture, I have as yet had no Answer to, either by word or writing, which makes me gather that they are approved of as _Orthodox_, or at least that they have such Foundations, as that none are willing to manifest any opposition to them: And therefore with submission, _&c_. I think that that late seasonable and well-design'd Dialogue intituled, _Some miscellany Observations,[63] &c._ of which yourself is the suppos'd Author (and which was so serviceable in the time of it) is yet liable to a male construction, even to the endangering to revive what it most opposes, and to bring those practices again on Foot, which in the day thereof were so terrible to this whole Countrey: The words which I suppose so liable to Misconstruction, are _pag._ 14. B. _Who informed them?_ S. _the Spectre_. B. _very good, and that's the Devil turned Informer. How are good Men like to fare against whom he hath particular Malice_!

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

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

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

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

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

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

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

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

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

_Increase Mather_, President.
_James Allen_, }
_Char. Morton_, }
_Sam. Willard_, }
_Cotton Mather_, } Fellows.
_John Leverett_, }
_Will. Brattle_, }
_Neh. Walter_, }

Cambr. March 5, 169¾

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

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

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

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

R. C.

[_A Letter to Mr._ C. M.]

_Mr. Cotton Mather._

_Reverend Sir_,

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

[43]_The Certainty of the World of Spirits, written by Mr._ R. B.[68] London, _Printed_. 1691.

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

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

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

P. 164. Partial credibility spoils many a good story.

P. 125. The Devil's substance enters into the possessed.

P. 174. Distracted are possessed.

P. 149. A sick Woman while she lay in bed went to see her Children.

P. 153. A Dog appeared like a Fly or a Flea.

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

P. 2, 80. Mr. _J. M._ and Mr. _C. M._ Recommended together with _Bodin_, _&tc_.

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

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

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

[Virg. Bucolicks. Eclog. 13.--Eclog. 8.--]

_Sure love is not the cause their bones appear.
Some eyes bewitch my tender Lambs I fear.
For me these Herbs in_ Pontus Maris _chose.
There ev'ry powerful Drug in plenty grows;
Transform'd to a Wolf, I often_ Mæris _saw,
Then into shady Woods himself withdraw:
Oft he from deepest Sepulchers would Charm
Departed Souls. And from anothers Farm,
Into his own ground Corn yet standing take.
Now from the Town my Charms bring_ Daphnis _back.
Vanquisht with charms from Heaven the Moon Descends._
Circe _with charms transform'd_ Ulysses _friends:
Charms in the Field will burst a Poysonous Snake,
Now from the Town, &c._

[Ovid's Metamorphosis. Lib. 7.]

_Her Arms thrice turns about, thrice wets her crown
With gather'd dew, thrice yawns, and kneeling down;
Oh Night! thou friend to secrets you clear fires,
That with the Moon succeed when day retires.
Great_ Hecate, _thou know'st and aid Imparts,
To our design, your Charms and Magick Arts:
And thou, oh Earth, that to Magicians yields
Thy powerful simples: Airs, Winds, Mountains, Fields,
Soft murmuring Springs, still Lakes and Rivers clear,
You Gods of Woods, you Gods of night appear;
By you at will, I make swift Streams retire,
To their first Fountain, while their Banks admire.
Seas toss and smooth; clear Clouds with Clouds deform,
Storms turn to Calms, and make a Calm a Storm,
With Spells and Charms, I break the Vipers Jaws,
Cleave solid Rocks, Oaks from their fisures draw;
Whole Woods remove, the Airy Mountains shake;
Earth forc'd to groan, and Ghosts from Graves awake.
---- her Journey takes,_

[Lib. 14.]

_To_ Rhegium _opposite to_ Zanle's _shore,
And treads the troubled Waves, that loudly roar;
Running with unwet Feet on that profound,
As if Sh' had trod upon the solid ground._
[47] _This with portentous poyson she pollutes,
Besprinkled with the juice of wicked roots,
In words dark, and perplext nine times thrice,
Inchantments mutters with her wicked voice, &c._

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

_And now, Reverend Sir, if you are conscious to yourself, that you have in your principles, or practices been abetting to such grand Errors, I cannot see how it can consist with sincerity to be so convinc'd in matters so nearly relating to the glory of God, and lives of Innocents; and at the same time so much to fear disparagement among Men, as to stifle Conscience, and dissemble an approving of former sentiments; you know that word_, he that honoureth me I will honour, and he that despiseth me shall be lightly esteemed. _But if you think that in these matters you have done your duty, and taught people theirs; and that the Doctrines cited from the mentioned [48] Book are ungainsayable: I shall conclude in almost his words, He that teaches such Doctrine, if through Ignorance he believes not what he saith, may be a Christian: But if he believes them, he is in the broad path to Heathenism, Devilism, Popery or Atheism. It is a solemn caution, Gal._ i. 8. But tho we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto you, let him be accursed. _I hope you will not misconstrue my Intentions herein, who am, Reverend Sir, Yours to command, in what I may_,

R. C.

To the Ministers in and near _Boston_, _January_ 12, 1696.