POSTSCRIPT.

4.There are that Question the Lawfulness of the Experiment.For if this healing power in the Witch is not a Divine but a Diabolical Gift, it may be dangerous to meddle too much with it. If the Witch may be ordered to touch afflicted Persons in order to their healing or recovery out of a sick Fit, why may not the Diseased Person be as well ordered to touch the Witch for the same cause? And if to touch him, why not to scratch him and fetch Blood out of him, which is but an harder kind of touch? But as for this Mr.Perkinsdoubts not to call it aPractice of Witchcraft. It is not safe to meddle with any of the DevilsSacraments or Institutions;For my own part, I should be loath to say to a Man, that I knew or thought was a Witch, do you look on such a Person, and see if you can Witch them into a Fit, and there is such an afflicted Person do you take them by the Hand, and see if you can Witch them well again. If it is by vertue of some Contract with the Devil that witches have Power to do such things, it is hard to conceive how they can be bid to do them, without being too much concerned in that Hellish Covenant.I take it to be (as elsewhere[71]I have expressed) a solid Principle, which the LearnedSennertusinsists on,viz.That they who force another to do that which he cannot possibly do, but by vertue of a Compact with the Devil, have themselves implicitely Communion with the Diabolical Covenant.The Devil is pleased and honoured when any of his Institutions are made use of; this way of discovering Witches, is no better than that of putting the Urine of the afflicted Person into a Bottle, that so the Witch may be tormented and discovered: The Vanity and Superstition of which practice I have formerly shewed, and testified against.There was a Conjurer his name wasEdward Drake[72]who taught a Man to use that Experiment for the Relief of his afflicted Daughter, who found benefit thereby;But we ought not to practice Witchcraft to discover Witches, nor may we make use of aWhite healing Witch(as they call them) to find out aBlack and Bloody one. And how did men first come to know that Witches would be discoveredin such ways as these, which have been mentioned? If Satan himself were the first Discoverer (as there is reason to believe) the experiment must needs have deceit in it. See Dr. Willet onExod. 7.Quest. 9.And such Experiments better become Pagans or Papists than Professors inNew-England; whereas 'tis pleaded, that such things are practised by the Judges of the Imperial Chamber, I reply, that those Judges (asBodinrelates,Lib. 3. Dæmon. Cap. 6.) have required suspected Witches to pronounce over the afflicted persons, these words,I bless thee in the Name of the Father, &c.upon which they have immediately recovered; but is the dark day come upon us, that such Superstitions as these shall be practised inNew-England: The Lord Jesus forbid it. SeeBaldwin'sTestimony against the Practice of theCamera Imperialis, Cas. Consc. L. 3. c. 3. p. 634.

5.If the Testimony of a bewitched or possessed Person, is of validity as to what they see done to themselves, then it is so as to others, whom they see afflicted no less than themselves:But what they affirm concerning others, is not to be taken for Evidence. Whence had they this Supernatural Sight? It must needs be either from Heaven or from Hell: If from Heaven, (asElisha'sServant, andBalaam'sAss could discern Angels) let their Testimony be received: But if they had this Knowledge from Hell, tho' there may possibly be truth in what they affirm, they are not legal Witnesses: For the Law of God allows of no Revelation from any other Spirit but himself,Isa. 8.19.It is a Sin against God to make use of the Devil's help to know that which cannot be otherwise known: And I testifie against it, as a great Transgression, which may justly provoke the Holy One ofIsrael, to let loose Devils on the whole Land,Luke 4.35.See Mr.Bernard'sGuide to Juries in Cases of Witchcraft, p. 136, 137, 138. AndBrockmand,Theol. de Angelis, p. 227. Altho' the Devil's Accusations may be so far regarded as to cause an enquiry into the truth of things,Job 1.11, 12. & 2.5, 6.yet not so as to be an Evidence or Ground of Conviction: The Persons, concerning whom the Question is, see things through Diabolical Mediums; on which account their Evidence is not meer humane Testimony; and if it be in any part Diabolical, it is not to be owned as Authentick; for the Devil's Testimony ought not to be received neither in whole nor in part.

6. I am told by credible Persons, who say it is certainly true, that a bewitched Person has complained that she was cast into Fits by the Look of a Dog; and that she was no more able to bear the sight of that Dog, than of the Person whom she accused as bewitching her: And that thereupon the Dog was shot to death: This Dog was no Devil; for then they could not have killed him. I suppose no one will say that Dogs are Witches: It remains then that the casting down with the Look is no infallible sign of a Witch.

7. It has always been said, that it is a difficult thing to find out Witches: But if the Representation of such a Person as afflicting, or the Look or Touch be an infallible proof of the guilt of Witchcraft in the Persons complained of, 'tis the easiest thing in the World to discover them; for it is done to our hand, and there needs no enquiry into the Matter.

8.Let them say this is an infallible Proof, produce any Word out of the Law of God which does in the least countenance that Assertion:The Word of God instructs Jurors and Judges to proceed upon clear humane Testimony,Deut. 35.30.But the Word no where giveth us the least Intimation, that every one is a Witch, at whose look the bewitched Person shall fall into Fits; nor yet that any other means should be used for the discovery of Witches, than what may be used for the finding out of Murderers, Adulterers, and other Criminals.

9. Sometimes Antipathies in Nature have strange and unaccountable Effects. I have read of a Man that at the sight of his own Son, who was no Wizzard would fall into Fits. There are that find in their Natures an averseness to some Persons whom they never saw before, of which they can give no better an account than he inMartial, concerningSabidius.

Non Amo te Sabidi, nec possum dicere quare.

That some Persons at the Sight of Bruit-Creatures, Cats, Spiders,&c.nay, at the sight of Cheeses, Milk, Apples, will fall into Fits, is too well known to be denied.Pensingiusin his Learned DiscourseDe Pulvere Sympathetico, p. 128. saith, there was one in the City ofGroningthat could not bear the sight of a Swine's Head: And that he knew another who was not able to look on the Picture thereof.Amatus Lusitanusspeaks of one that at the sight of a Rose would swoon away: This proveth that the falling into a Fit at the sight of another is not always a sign ofWitchcraft. It may proceed from Nature, and the Power of Imagination.

To conclude; JudiciousCasuists[73]have determined, that to make use of thoseMediato come to the Knowledge of any Matter, which have no such power in them by Nature, nor by Divine Institution is an Implicit going to the Devil to make a discovery: Now there is no natural Power in the Look or Touch of a Person to bewitch another; nor is this by Divine Institution the means whereby Witchcraft is discovered: Therefore it is an unwarrantable Practice.

We proceed now to the third Case proposed to Consideration; If the things which have been mentioned are not infallible Proofs of Guilt in the accused Party, it is then Queried,Whether there are any Discoveries of this Crime, which Jurors and Judges may with a safe Conscience proceed upon to the Conviction and Condemnation of the Persons under Suspicion?

Let me here premise Two things,

1. The Evidence in this Crime ought to be as clear as in any other Crimes of a Capital nature. The Word of God does no where intimate, that a less clear Evidence, or that fewer or other Witnesses may be taken as sufficient to convict a Man of Sorcery, which would not be enough to convict him were he charged with another evil worthy of Death,Numb. 35.30.if we may not take the Oath of a distracted Person, or of a possessed Person in a Case of Murder, Theft, Felony of any sort, then neither may we do it in the Case of Witchcraft.

2. Let me premise this also, that there have been ways of trying Witches long used in many Nations, especially in the dark times of Paganism and Popery, which the righteous God never approved of. But which (as judicious Mr.Perkinsexpresseth it in plainEnglish) were invented by the Devil, that so innocent Persons might be condemned, and some notorious Witches escape: Yea, many Superstitious and Magical experiments have been used to try Witches by: Of this sort is that of scratching the Witch, or seething the Urine of the Bewitched Person, or making a Witch-cake with that Urine: And that tryal of putting their Hands into scalding Water, to see if it will not hurt them: And that of sticking an Awl under the Seat of the suspected Party, yea, and that way of discovering Witches by tying their Hands and Feet, and casting them on the Water, to try whether they will sink or swim: I did publickly bear my Testimony against this Superstition in a Book printed atBostoneight Years past.

I hear that of late some in a Neighbour Colony have been playing with this Diabolical invention: It is to be lamented, that in such aLand of UprightnessasNew-Englandonce was, a Practice which Protestant Writers generally condemn as sinful, and which the more sober and learned Men amongst Papists themselves have not only judged unlawful, but (to express it in their own terms) to be no less than aMortal Sin, should ever be heard of. Were it not that the coming of Christ to judge the Earth draweth near, I should think that such Practices are an unhappy Omen that the Devil and Pagans will get these dark Territories into their Possession again: But that I may not bethought to have no reason for my calling the impleaded Experiment into Question, I have these things further to alledge against it.

1. It has been rejected long agone, by Christian Nations as a thing Superstitious and Diabolical: InItalyandSpainit is wholly disused; and[74]in theLow-Countries, and inFrance, where the Judges are Men of Learning. In some parts ofGermanyoldPaganismCustoms are observed more than in other Countries, nevertheless all the[75]AcademiesthroughoutGermanyhave disapproved of this way of Purgation.

2. The Devil is in it, all Superstition is from him; and when Secret things, or latent Crimes, are discovered by superstitious Practices, some Compact and Communion with the Devil is the Cause of it, asAustin[76]has truly intimated; and so it is here; for if a Witch cannot be drowned, this must proceed either from some natural Cause, which it doth not, for it is against Nature for Humane Bodies, when Hands and Feet are tied, not to sink under the Water: Besides, they that plead for this Superstition, say that if Witches happen to be condemned for some other Crime and not for Witchcraft, they will not swim like a Cork above Water, which Cause sheweth that the Cause of this Natation is notPhysical: And if not, then either it must proceed from a Divine Miracle to save a Witch from drowning; or lastly, it must be a diabolical Wonder: This superstitious Experiment is commonly known by the Nameof,The Vulgar Probation, because it was never appointed by any lawful Authority, but from the Suggestion of the Devil taken up by the rude Rabble: And some[77]learned Men are of Opinion, that the firstExplorator(being a white Witch) did explicitely covenant with the Devil, that he should discover latent Crimes in this way: And that it is by Virtue of that first Contract that the Devil goeth to work to keep his Servants from sinking, when this Ceremony of his ordaining is used. Moreover, we know thatDiabolus est Dei Simia, the Devil seeks to imitate Divine Miracles. We read in Ecclesiastical Story, that some of the Martyrs when they were by Persecutors ordered to be drowned, prov'd to be immersible: This Miracle would the Devil imitate in causing Witches, who are his Martyrs, not to sink when they are cast into the Waters.

3. This way of Purgation is of the same nature with the oldOrdealsof the Pagans. If Men were accused with any Crime, to clear their innocency, they were to take an hot Iron into their Hands, or to suffer scalding Water to be poured down their Throats, and if they received no hurt thereby they were acquitted. This was the Devil's Invention, and many times (as the Devil would have it) they that submitted to these Tryals suffered no inconvenience. Nevertheless, it is astonishing to think what innocent Blood has been shed in the World by means of thisSatanicaldevice. Witches have often (as[78]Sprengerobserves) desired that they might stand or fall by this Tryal by hot Iron, and sometimes come off well: Indeed, thisOrdealwas used in other Cases, and not in Cases of Witchcraft only: And sowastheVulgar Probationby casting into the Water practiced upon Persons accused[79]with other Crimes as well as that of Witchcraft: How it came to be restrained to that of Witchcraft I cannot tell; it is as supernatural for a Body whose Hands and Feet are tied to swim above the Water, as it is for their Hands not to feel a red hot Iron. If the one of theseOrdealsis lawful to be used, then so is the other too: But as for the fieryOrdealit is rejected and exploded out of the World; for the same reason then the tryal by Water should be so.

4. It is a tempting of God when Men put the Innocency of their Fellow-Creatures upon such tryals; to desire the Almighty to shew a Miracle to clear the Innocent, or to convict the Guilty is a most presumptuous tempting of him. Was it not a Miracle whenPeterwas kept from sinking under the Water by the Omnipotency of Christ? As for Satan, we know that his Ambition is to make his Servants believe that his Power is equal to God's, and that therefore he can preserve whom he pleaseth. I have read[80]of certain Magicians, who were seen walking on the Water: If then guilty Persons shall float on the Waters, either it is the Devil that causes them to do so, (as no doubt it is) and what have Men to do to set the Devil on work; or else it is a Divine Miracle, like that ofPeter'snot sinking, or that of the Iron that swam at the Word ofElisha. And shall Men try whether God will work a Miracle to make a discovery? If a Crime cannot be found out but by Miracle, it is not for any Judge on Earth to usurp that Judgment which is reserved for the Divine Throne.

5. This pretended Gift of Immersibility attending Witches, is a most fallible deceitful thing; for many a Witch has sunk under the Water.Godelmannus[81]giveth an account of six notorious and clearly convicted Witches, that when they were brought to theirvulgar Probation, sunk down under the Water like other Persons;Althusiusaffirms the like concerning others; in theBohemianHistory[82]it is related, thatUratslausthe King ofBohemia, extirpated Witches out of his Kingdom, some of which he delivered to the Ax, others of them to the Fire, and others of them he caused to be drowned: If Witches are immersible, how came they to die by drowning inBohemia? Besides, it has sometimes been known that Persons who have floated on the Water when the Hangman has made the Experiment on them, have sunk down like a Stone, when others have made the tryal.

6. The Reasons commonly alledged for this Superstition are of no moment: It is said they hate the Water; whereas they have many times desired that they might be cast on the Water in order to their purgation: It is alledged, that Water is used inBaptism, therefore Witches swim: A weak Phansie; all the Water in the World is not consecrated Water. Cannot Witches eat Bread or drink Wine, notwithstanding those Elements are made use of in the Blessed Sacrament: But (say some) the Devils by sucking of them make them so light that the Water bears them; whereas some Witches are twice as heavy as many an innocent Person: Well, but then they are possessed with the Devil: Suppose so; Is the Devil afraid if they should sink, thathe should be drowned with them? But why then were theGadarensHogs drowned when the Devil was in them.

These things being premised, I answer the Question affirmatively;There are Proofs for the Conviction of Witches which Jurors may with a safe Conscience proceed upon, so as to bring them in guilty.The Scripture which saith,Thou shalt not suffer a Witch to live, clearly implies, that some in the World may be known and proved to be Witches: For until they be so, they may and must be suffered to live. Moreover we find in Scripture, that some have been convicted and executed for Witches: ForSaul cut off those that had familiar Spirits, and the Wizzards out of the Land,1 Sam. 28.9.

It may be wondered thatSaulwho did like him that said,Flectere si nequeo Superos Acheronta Movebo, should cause the Wizzards in the Land to be put to death. TheJewish Rabbiessay, the reason was, because those Wizzards foretold thatDavidshould be King. It is (as Mr.Gaulobserves[83]) the Opinion of some learned Protestants, thatSaulin his Zeal did over do: And that under the Pretext[84]of Witches he slew theGibeonites, for which that Judgment followed,2 Sam. 21.1.Neither(saith Mr.Gaule)want we the storied Examples of God's Judgments upon those that defamed, prosecuted and executed them for Witches, that indeed were none.But we have in the Scripture the Example of a better Man thanSaulto encourage us to make enquiry after Wizzards and Witchesin order to their Conviction and Execution. This did the rarest King that ever lived caused to be done,viz.Josiah,2 Kings 23.24.The Workers with familiar Spirits and the Wizzards, that were spied in the Land ofJudah,didJosiahput away, that he might perform the Words of the Law.It seems there were some that sought to hide those Workers of Iniquity, but that incomparable King spied them out, and rid the Land and the World of them.

Q.But then the Enquiry is,What is sufficient Proof?

A.This Case has been with great Judgment answered by several Divines of our own, particularly by Mr.Perkins, and Mr.Bernard; also Mr.John Gaula worthy Minister atStaughton, in the County ofHuntington, has published a very Judicious Discourse, called,Select Cases of Conscience touching Witches and Witchcrafts, Printed atLondonA.D.1646. wherein he does with great Prudence and Evidence of Scripture light handle this and other Cases: Such Jurors as can obtain those Books, I would advise them to read, and seriously as in the fear of God to consider them, and so far as they keep to the Law and to the Testimony, and speak according to that Word, receive the Light which is in them. But the Books being now rare to be had, let me express my Concurrence with them in these two particulars.

1.That a free and voluntary Confession of the Crime made by the Person suspected and accused after Examination, is a sufficient Ground of Conviction.

Indeed, If Persons are Distracted, or under the Power ofPhrenetick Melancholy, that alters the Case; but the Jurors that examine them, and their Neighbours that knowthem, may easily determine that Case; or if Confession be extorted,[85]the Evidence is not so clear and convictive; but if any Persons out of Remorse of Conscience, or from a Touch of God in their Spirits, confess and shew their Deeds, as the Converted Magicians inEphesusdid,Acts 19.18, 19.nothing can be more clear. Suppose a Man to be suspected for Murder, or for committing a Rape, or the like nefandous Wickedness, if he does freely confess the Accusation, that's ground enough to Condemn him. The Scripture approveth of Judging the wicked Servant out of his own Mouth,Luke 19.22.It is by some objected, that Persons in Discontent may falsly accuse themselves. I say, if they do so, and it cannot be proved that they are false Accusers of themselves, they ought to dye for their Wickedness, and their Blood will be upon their own Heads; the Jury, the Judges, and the Land is Clear: I have read a very sad and amazing, and yet a true Story to this purpose.

There was in the Year 1649, in a Town calledLauderinScotland, a certain woman accused and imprisoned on suspicion of Witchcraft, when others in the same Prison with her were Convicted, and their Execution ordered to be on the Monday following, she desired to speak with a Minister, to whom she declared freely that she was guilty of Witchcraft, acknowledging also many other Crimes committed by her, desiring that she might die with the rest: She said particularly that she had Covenanted with the Devil, and was become his Servant about twenty years before, and that he kissed her and gave her a Name, but that since he had never owned her. Several Ministers who were jealousthat she accused herself untruly, charged it on her Conscience, telling her that they doubted she was under a Temptation of the Devil to destroy her own Body and Soul, and adjuring her in the Name of God to declare the Truth: Notwithstanding all this, she stifly adhered to what she had said, and was on Monday morning Condemned, and ordered to be Executed that day. When she came to the place of Execution, she was silent until the Prayers were ended, then going to the Stake where she was to be Burnt, she thus expressed herself,All you that see me this day! Know ye that I am to die as a Witch, by my own Confession! and I free all Men, especially the Ministers and Magistrates, from the guilt of my Blood, I take it wholly on my self, and as I must make answer to the God of Heaven, I declare I am as free from Witchcraft as any Child, but being accused by a Malicious Woman, and Imprisoned under the Name of a Witch, my Husband and Friends disowned me, and seeing no hope of ever being in Credit again, through the Temptation of the Devil, I made that Confession to destroy my own Life, being weary of it, and chusing rather to Die than to Live.This her lamentable Speech did astonish all the Spectators, few of whom could restrain from Tears. The Truth of this Relation (saith my Author[86]) is certainly attested by a worthy Divine now living, who was an Eye and an Ear-Witness of the whole matter; but thus did that miserable Creature suffer Death, and this was a just Execution. When theAmalekiteconfessed that he killedSaul, whom he had no legal Authority to meddle with, although'tis probable that he belyed himself,Davidgave order for his Execution, and said to him,Thy Blood be upon thy Head, for thy Mouth hath Testified against thee,2 Sam. 1.16.But as for the Testimony of Confessing Witches against others, the case is not so clear as against themselves, they are not such credible Witnesses, as in a Case of Life and Death is to be desired: It is beyond dispute, that the Devil makes his Witches to dream strange things of themselves and others which are not so. There was (as Authors beyond Exception relate) in appearance a sumptuous Feast prepared, the Wine and Meat set forth in Vessels of Gold; a certain Person whom an amorous young Man had fallen in Love with, was represented and supposed to be really there; butApollonius Tyanæus[87]discovered the Witchery of the Business, and in an instant all vanished, and nothing but dirty Coals were to be seen: The like to this is mentioned in theArausicanCouncil. There were certain Women that imagined they rode upon Beasts in the Night, and that they hadDianaandHerodiusin company with them, besides a Troop of other Persons; the Council giveth this Sentence on it;Satanas qui se transfigurat in Angelum Lucis, transformat se in diversarum personarum species, & mentem quam captivam tenet, in somnis deludit.Satan transforms himself into the likeness of divers Persons, and deludes the Souls that are his Captives with Dreams and Fancies; see Dr.Willeton1 Sam. 28.p. 165. What Credit can be given to those that say they can turn Men into Horses? If so, they can as well turn Horses into Men; but all the Witches on Earth in Conjunction with all theDevils in Hell, can never make or unmake a rational Soul, and then they cannot transform a Bruit into a Man, nor a Man into a Bruit; so that this Transmutation is fantastical. The Devil may and often does impose on the Imaginations of his Witches and Vassals, that they believe themselves to be Converted into Beasts, and reverted into Men again; asNebuchadnezzarwhilst under the Power of a Dæmon really imagined himself to be an Ox, and would lye out of Doors and eat Grass: The Devil has inflicted on many a Man the Disease calledLycanthropia, from whence they have made lamentable Complaints of their being Wolves: In a word, there is no more Reality in what many Witches confess of strange things seen or done by them, whilst Satan had them in his full Power, than there is inLucian'sridiculous Fable of his being Bewitched into anAsse, and what strange Feats he then played; so that what such persons relate concerning Persons and Things at Witch-meetings, ought not to be received with too much Credulity.

I could mention dismal Instances of Innocent Blood which has been shed by means of the Lies of some Confessing Witches; there is a very sad Story mentioned in the Preface to the Relation of the Witchcrafts inSweedland, how that in the Year 1676, atStockholm, a young Woman accused her own Mother (who had indeed been a very bad Woman, but not guilty of Witchcraft,) and Swore that she had carried her to the Nocturnal Meetings of Witches, upon which the Mother was burnt to Death. Soon after the Daughter came crying and howling before the Judges in open Court, declaring, that to be revenged on her Motherfor an Offence received, she had falsely accused her with a Crime which she was not guilty of; for which she also was justly Executed. A most wicked Man inFrancefreely confessed himself to be a Magician, and accused many others, whose Lives were thereupon taken from them; and a whole Province had like to have been ruined thereby, but the Impostor was discovered: The Confessing pretended Wizzard was burnt atParisin the year 1668. I shall only take notice further of an awful Example mentioned by A. B.Spotswoodin his History ofScotland, p. 449. His words are these, 'This Summer (viz.Anno 1597.) there was a great business for the Tryal of Witches, amongst others, oneMargaret Atkinbeing apprehended on suspicion, and threatned with Torture, did confess herself Guilty; being examined touching her Associates in that Trade, she named a few, and perceiving her Delations find Credit, made offer to detect all of that sort, and to purge the Country of them; so she might have her Life granted: For the reason of her Knowledge, she said,That they had a secret mark all of that sort in their Eyes, whereby she could surely tell, how soon she looked upon any, whether they were Witches or not;and in this she was so readily believed, that for the space of 3 or 4 Months she was carried from Town to Town to make Discoveries in that kind; many were brought in question by her Delations, especially atGlasgow, wherediverse Innocent Women, through the Credulity of the Minister Mr.John Cowper,were condemned and put to Death; in the end she was found to be a meer deceiver, and sent back toFife, where she was first apprehended: At her Tryal sheaffirmed all to be false that she had confessed of herself or others, and persisted in this to her Death, which made many fore-think their too great forwardness that way, and moved the King to recall his Commission given out against such Persons, discharging all Proceedings against them, except in case of a voluntary Confession, till a solid Order should be taken by the Estates touching the form that should be kept in their Tryal.' Thus that famous Historian.

2.If two credible Persons shall affirm upon Oath that they have seen the party accused speaking such words, or doing things which none but such as have Familiarity with the Devil ever did or can do, that's a sufficient Ground for Conviction.

Some are ready to say, that Wizzards are not so unwise as to do such things in the sight or hearing of others, but it is certain that they have very often been known to do so: How often have they been seen by others using Inchantments? Conjuring to raise Storms? And have been heard calling upon their Familiar Spirits? And have been known to use Spells and Charms? And to shew in a Glass or in a Shew-stone persons absent? And to reveal Secrets which could not be discovered but by the Devil? And have not men been seen to do things which are above humane Strength, that no man living could do without Diabolical Assistances?Claudiawas seen by Witnesses enough, to draw a Ship which no humane Strength could move.Tucciaa Vestal Virgin was seen to carry Water in a Sieve: The Devil never assists men to do supernatural things undesired. When therefore such like things shall be testified against the accused Party not bySpectreswhich are Devils in the Shape of Persons either living or dead, but by real men or women who may be credited; it is proof enough that such an one has that Conversation and Correspondence with the Devil, as that he or she, whoever they be, ought to be exterminated from amongst men. This notwithstanding I will add; It were better that ten suspected Witches should escape, than that one innocent Person should be Condemned; that is an old saying, and true,Prestat reum nocentem absolvi, quam ex prohibitis Indiciis & illegitima probatione condemnari.It is better that a Guilty Person should be Absolved, than that he should without sufficient ground of Conviction be condemned. I had rather judge a Witch to be an honest woman, than judge an honest woman as a Witch. The Word of God directs men not to proceed to the execution of the most capital offenders, until such time as upon searching diligently, the matter isfound to be a Truth, and the thing certain,Deut. 13.14, 15.

An Acquaintance[88]of mine atLondon, in his description ofNew-Englanddeclares, that as to their Religion, the people there are like Mr.Perkins; it is no dishonour to us, if that be found true: I am sorry that any amongst us begin to slight so great a Man, whom the most Learned[89]in Foreign Lands, speak of with Admiration, on the account of his polite and acute Judgment: It is a grave and good Advice which he giveth in his Discourse of Witchcrafts (Chap. 7. Sect. 2.) wherewith I conclude; 'I wouldtherefore wish and advise all Jurors who give the Verdict upon Life and Death in the Court of Assizes, to take good heed, that as they be diligent in zeal of God's glory, and the good of his Church, in detecting of Witches, by all sufficient and lawful means, so likewise they would be careful what they do, and not to condemn any party suspected upon bare Presumptions, without sound and sufficient Proofs that they be not guilty through their own Rashness of shedding Innocent Blood.'

Boston, New-England, Octob. 3. 1692.

Decorative TThe Design of the precedingDissertation, is not to plead for Witchcrafts, or to appear as an Advocate for Witches: I have therefore written another Discourse, proving that there are such horrid Creatures as Witches in the World; and that they are to be extirpated and cut off from amongst the People of God, which I have Thoughts and Inclinations in due time to publish; and I am abundantly satisfied that there have been, and are still most cursed Witches in the Land. More than one or two of those now in Prison, have freely and credibly acknowledged their Communion and Familiarity with the Spirits of Darkness; and have also declared unto me the Time and Occasion, with the particular Circumstances of their Hellish Obligations and Abominations.

Nor is there designed any Reflection on those worthy Persons who have been concerned in the late Proceedings atSalem: They are wise and good Men, and have acted with all Fidelity according to their Light, and have out of tenderness declined the doing of some things, which in our own Judgments they were satisfied about: Having therefore so arduous a Case before them, Pitty and Prayersrather than Censures are their due; on which account I am glad that there is published to the World (by my Son) aBreviate of the Tryalsof some who were lately executed, whereby I hope the thinking part of Mankind will be satisfied, that there was more than that which is calledSpectre Evidencefor the Conviction of the Persons condemned. I was not myself present at any of the Tryals, excepting one,viz.that ofGeorge Burroughs; had I been one of his Judges, I could not have acquitted him: For several Persons did upon Oath testifie, that they saw him do such things as no Man that has not a Devil to be his Familiar could perform: And the Judges affirm, that they have not convicted any one meerly on the account of whatSpectreshave said, or of what has been represented to the Eyes or Imaginations of the sick bewitched Persons. If what is here exposed to publick view, may be a means to prevent it for the future, I shall not repent of my Labour in this Undertaking. I have been prevailed with so far as I am able to discern the Truth in these dark Cases, to declare my Sentiments, with the Arguments which are of weight with me, hoping that what is written may be of some use to discover theDepths of Satan; and to prevent innocent ones having their Lives endangered, or their Reputations ruined, by being through the Subtility and Power of the Devils, in consideration with the Ignorance and Weakness of Men, involved amongst the Guilty. It becomes those of my Profession to be very tender in Cases of Blood, and to imitate our Lord and Master,Who came not to destroy the Lives of Men, but to save them.

I likewise design in what I have written, to give mytestimony against these unjustifiable ways of discovering Witchcrafts, which some among us have practised. I hear that of late there was aWitch-cakemade with the Urine of bewitched Creatures, as one Ingredient by several Persons in a place, which has suffered much by the Attack of Hell upon it: This I take to be not only wicked Superstition, but great Folly: For tho' the Devil does sometimes operate with theExperiments, yet not always, especially if aMagical Faithbe wanting. I shall here take occasion to recite some Passages in a Letter, which I received from that Eminent pious and learned Man, Mr.Samuel Cradock; during my abode inLondon; the Letter bears dateFebr. 26. 1690. Then take it in his own Words, which are these; 'We have at this present one in our next Town, who has a Son who has strange Fits, and such as they impute to Witchcraft: He come to consult with me about it, but before he came, he had used a means which I should never had directed him unto,viz.He took the Nails of his Son's Hands and Feet, and some of his Hair, and mixed them in Rye-Paste with his Water, and so set it all by the Fire till it was consumed, and his Son (as he says) was well after, and free from his Fits for a whole Month, but then they came again, andHe tried that means a second time, and then it would not do;He removed his Son intoCambridgeshirethe next County, and then he was well, but as soon as he brought him home he was afflicted as before. The Boy says, He saw a thing like a Mole following of him, which once spoke to him, and told him he came to do the Office he was to do: I advised his Father to make use of the Medicine prescribedby our Saviour,viz.Fasting and Prayer. Here have been others in this Town, that though they were underIll-handlingas they call it: One Family had their Milk so affected, that they could not possibly make any Cheese, but it hov'd and swelled, and was good for nothing: They are now rid of that trouble, but how they got rid of it I do not know': Thus my Letter. By which it is evident that Towns inEnglandas well asNew-Englandare molested withDæmons, only I wish that the Superstitions practiced in other places to get rid of such troublesome Guests had never been known, much less used amongst us or them.

Some I hear have taken up a Notion, that the Book newly published by my Son, is contradictory to this of mine: 'Tis strange that such Imaginations should enter into the Minds of Men: I perused and approved of that Book before it was printed; and nothing but my Relation to him hindred me from recommending it to the World: But my self and Son agreed unto the humble Advice which twelve Ministers concurringly presented before his Excellency and Council, respecting the present Difficulties, which let the World judge, whether there be anything in it dissentany from what is attested by either of us.

It was in the Words following:—

The Return of several Ministers consulted by his Excellency, and the Honourable Council, upon the present Witchcrafts inSalemVillage.

Boston,June 15, 1692.

I.Theafflicted State of our poor Neighbours, that are now suffering by Molestations from the Invisible World, we apprehend so deplorable, that we think their Condition calls for the utmost help of all Persons in their several Capacities.II.We cannot but with all Thankfulness acknowledge, the Success which the merciful God has given unto the sedulous and assiduous Endeavors of our honourable Rulers, to detect the abominable Witchcrafts which have been committed in the Country; humbly praying that the discovery of these mysterious and mischievous Wickednesses, may be perfected.III.We judge that in the prosecution of these, and all such Witchcrafts, there is need of a very critical and exquisite Caution, lest by too much Credulity for things received only upon the Devil's Authority, there be a Door opened for a long Train of miserable Consequences, and Satan get an advantage over us, for we should not be ignorant of his Devices.IV.As in Complaints upon Witchcrafts, there may be Matters of Enquiry, which do not amount unto Matters of Presumption, and there may be Matters of Presumption which yet may not be reckoned Matters ofConviction; so 'tis necessary that all Proceedings thereabout be managed with an exceeding tenderness towards those that may be complained of; especially if they have been Persons formerly of an unblemished Reputation.V.When the first Enquiry is made into the Circumstances of such as may lie under any just Suspicion of Witchcrafts, we could wish that there may be admitted as little as is possible, of such Noise, Company, and Openness, as may too hastily expose them that are examined: and that there may nothing be used as a Test, for the Trial of the suspected, the Lawfulness whereof may be doubted among the People of God; but that the Directions given by such judicious Writers asPerkinsandBernard, be consulted in such a Case.VI.Presumptions whereupon Persons may be committed, and much more Convictions, whereupon Persons may be condemned as guilty of Witchcrafts, ought certainly to be more considerable, than barely the accused Person being represented by a Spectre unto the Afflicted; inasmuch as 'tis an undoubted and a notorious thing, that a Dæmon may, by God's Permission, appear even to ill purposes, in the Shape of an innocent, yea, and a vertuous Man: Nor can we esteem Alterations made in the Sufferers, by a Look or Touch of the Accused to be an infallible Evidence of Guilt; but frequently liable to be abused by the Devil's Legerdemains.VII.We know not, whether some remarkable Affronts given to the Devils, by our disbelieving of those Testimonies, whose whole force and strength is from them alone, may not put a Period, unto the Progress of the dreadful Calamity begun upon us, in the Accusation of so many Persons, whereof we hope, some are yet clear from the great Transgression laid unto their Charge.VIII.Nevertheless, We cannot but humbly recommend unto the Government, the speedy and vigorous Prosecution of such as have rendered themselves obnoxious, according to the Direction given in the Laws of God, and the wholesome Statutes of theEnglishNation, for the Detection of Witchcrafts.

FOOTNOTES:[1]R. Sactias. R. Eleazer Athias. Lyranus.Sic &Josephus.[2]Ambrose, Hierom, Basil, Nazianzen.[3]Thomas, Tostatus, Suarez.Cajetan,In Ecclesia,Chap. 46. 22, 23.[4]In Locum.[5]In 2 Cor. 11, 14, Pag. 555.[6]De Spectris,Cap. 7.[7]Præstig. Dæmon.Lib. 1. C. 16.[8]De C. D. l. 18.[9]De Appar. Spirituum, Lib. 2. Cap. 7.[10]Misq. Magicar.Lib. 2. C. 12.[11]De Confes. Sag.pag. 191.[12]De secretis mag.p. 31. see alsoLavater de Spect.Lib. 2. Cap. 18.[13]Dr. Casaubon: of Spirits.[14]Sulpitius Severus in vita Martini.[15]Guaccius,compend. malefic.p. 342.[16]Binsfield,de Confess. Sag.p. 187.[17]Examples, Vol. 1. p. 510.[18]Socrate'sHist. p. 7. C. 38.[19]Lege Villalpond de Magia, &c. L. 2. Cap. 27.[20]Part 1. Chap. 19. Pag. 8.[21]Epistol.2.[22]In Disput.de Magia. P. 575.[23]In Mr.Couper'sMystery of Witchcraft, Pag. 174, 175.[24]Acta Eruditorum Anno 1690.Pag. 113.[25]In Mr.Glanvil'sPhilosophical Considerations.[26]De subtilitate.Lib. 29.[27]P. 75, 76.[28]In his Sadducism Triumph. Collection, p. 201.[29]P. 215. (Disa. Magic.) l. 1. c. 3. p. 22.[30]Vairus de Fascino. Lib. 2.[31]P. 131.[32]V. Germ. Ephemer. Anno 16. p. 379.[33]Henkelius de obsessis, pag. 86.[34]Camerar. cent.I.c. 73. Cardan de rerum varietate, Lib. 16. cap. 93.[35]In hisBritannia, p. 609.[36]See the Hist. ofLapland, and Mr.Burton'sHist. ofDæmons.[37]Schotten, Physic. curios, lib. 1. c. 16.[38]SeeWanlyof the Wonders of the World, p. 215.[39]Ubi Supra.[40]De Spectris, p. 86, 87.[41]Disput. Select.Vol. 1. pag. 1008.[42]P. 944.[43]Thyræus de Apparitionibus, Lib. 2. Cap. 14.[44]Binsfield de confessionibus sagarum, p. 183. 191.[45]Disquis. Magic.Lib. 2. Q. 12. p. 143.[46]Printed atFrankfort,Anno 1681.[47]Discourse of Witchcraft,Ch. 7.Sect. 2.p. 644.[48]In his Witchcraft discovered, p. 277.[49]Webster'sdisplaying of supposed Witchcraft, p. 298. 308.[50]Ubi supra, p. 207, 208.[51]Ch. 15. p. 14, &c.[52]Pag. 121, 122.[53]In vita Hilarion.[54]Anastasius, Qu. 23.[55]In Disput. deDæmoniacis, part 1. chap. 16. p. 30.[56]Thuanus, lib. 130. p. 1136.[57]Thyræus,ubi supra, p. 16.[58]Henkel,ubi supra, p. 47. 50.[59]Brockmand,Theol.p. 265.[60]Melancthon, Epist.[61]Tostatus, in Mat. 8. Q. 114.[62]Baldwin, Case of Cons. l. 3. c. 3. p. 621.[63]Lib. 7. Cap. 2.[64]5 Sympos.Cap. 7.[65]Med. Precl.lib. 6. pars 9. cap. 1.[66]Lib. 2. cap. 2.Wierus, l. 6. c. 9. p. 683.[67]See the Tryal, p. 40. 43. 45.[68]InDæmonomania. See Mr.Bromhal'sHistory of Apparitions, p. 136.[69]See the Printed Relation, p. 30, 31.[70]Ubi supra, p. 121.[71]Remarkable Providences, p. 267.[72]See Mr.Burton'sHistory of Dæmons, p. 136. and Mr.Robert'sNar. of the Witches inSuffolk.[73]Ames.Cas. Consc.L. 4. C. 23.[74]Delrio.Disquiss. Magic.pag. 642.[75]Malderus de Magia, cap. 10.dub.11.[76]De Doctr. Christiana, Lib. 2. Cap. 20. 22.[77]Delrio & Malderus.[78]In malleo malleficarum, p. 421.[79]Menna,de purgatione vulgari, cap.ult.[80]Cæsarius, Lib. 9.[81]De Lamiis, L. 3. C. 4.[82]Dubravius, Hist.Cohim.Lib. 8.[83]In his Cases about Witchcraft, p. 181.[84]So Dr.Willet, conjectures on1 Sam. 21.1.[85]V. Bodin,Dæmonomania, L. 4.[86]Mr.Sinclare, Invisible World, p. 45. andBurton, Hist. of Dæmons, p. 122.[87]Boisard in vita Apollonii.[88]Mr.Merdenin his Geogra. Phy. p. 577.[89]Voetius, Biblioth, l. 2. Lecus, in Compend. Histor.

[1]R. Sactias. R. Eleazer Athias. Lyranus.Sic &Josephus.

[2]Ambrose, Hierom, Basil, Nazianzen.

[3]Thomas, Tostatus, Suarez.Cajetan,In Ecclesia,Chap. 46. 22, 23.

[4]In Locum.

[5]In 2 Cor. 11, 14, Pag. 555.

[6]De Spectris,Cap. 7.

[7]Præstig. Dæmon.Lib. 1. C. 16.

[8]De C. D. l. 18.

[9]De Appar. Spirituum, Lib. 2. Cap. 7.

[10]Misq. Magicar.Lib. 2. C. 12.

[11]De Confes. Sag.pag. 191.

[12]De secretis mag.p. 31. see alsoLavater de Spect.Lib. 2. Cap. 18.

[13]Dr. Casaubon: of Spirits.

[14]Sulpitius Severus in vita Martini.

[15]Guaccius,compend. malefic.p. 342.

[16]Binsfield,de Confess. Sag.p. 187.

[17]Examples, Vol. 1. p. 510.

[18]Socrate'sHist. p. 7. C. 38.

[19]Lege Villalpond de Magia, &c. L. 2. Cap. 27.

[20]Part 1. Chap. 19. Pag. 8.

[21]Epistol.2.

[22]In Disput.de Magia. P. 575.

[23]In Mr.Couper'sMystery of Witchcraft, Pag. 174, 175.

[24]Acta Eruditorum Anno 1690.Pag. 113.

[25]In Mr.Glanvil'sPhilosophical Considerations.

[26]De subtilitate.Lib. 29.

[27]P. 75, 76.

[28]In his Sadducism Triumph. Collection, p. 201.

[29]P. 215. (Disa. Magic.) l. 1. c. 3. p. 22.

[30]Vairus de Fascino. Lib. 2.

[31]P. 131.

[32]V. Germ. Ephemer. Anno 16. p. 379.

[33]Henkelius de obsessis, pag. 86.

[34]Camerar. cent.I.c. 73. Cardan de rerum varietate, Lib. 16. cap. 93.

[35]In hisBritannia, p. 609.

[36]See the Hist. ofLapland, and Mr.Burton'sHist. ofDæmons.

[37]Schotten, Physic. curios, lib. 1. c. 16.

[38]SeeWanlyof the Wonders of the World, p. 215.

[39]Ubi Supra.

[40]De Spectris, p. 86, 87.

[41]Disput. Select.Vol. 1. pag. 1008.

[42]P. 944.

[43]Thyræus de Apparitionibus, Lib. 2. Cap. 14.

[44]Binsfield de confessionibus sagarum, p. 183. 191.

[45]Disquis. Magic.Lib. 2. Q. 12. p. 143.

[46]Printed atFrankfort,Anno 1681.

[47]Discourse of Witchcraft,Ch. 7.Sect. 2.p. 644.

[48]In his Witchcraft discovered, p. 277.

[49]Webster'sdisplaying of supposed Witchcraft, p. 298. 308.

[50]Ubi supra, p. 207, 208.

[51]Ch. 15. p. 14, &c.

[52]Pag. 121, 122.

[53]In vita Hilarion.

[54]Anastasius, Qu. 23.

[55]In Disput. deDæmoniacis, part 1. chap. 16. p. 30.

[56]Thuanus, lib. 130. p. 1136.

[57]Thyræus,ubi supra, p. 16.

[58]Henkel,ubi supra, p. 47. 50.

[59]Brockmand,Theol.p. 265.

[60]Melancthon, Epist.

[61]Tostatus, in Mat. 8. Q. 114.

[62]Baldwin, Case of Cons. l. 3. c. 3. p. 621.

[63]Lib. 7. Cap. 2.

[64]5 Sympos.Cap. 7.

[65]Med. Precl.lib. 6. pars 9. cap. 1.

[66]Lib. 2. cap. 2.Wierus, l. 6. c. 9. p. 683.

[67]See the Tryal, p. 40. 43. 45.

[68]InDæmonomania. See Mr.Bromhal'sHistory of Apparitions, p. 136.

[69]See the Printed Relation, p. 30, 31.

[70]Ubi supra, p. 121.

[71]Remarkable Providences, p. 267.

[72]See Mr.Burton'sHistory of Dæmons, p. 136. and Mr.Robert'sNar. of the Witches inSuffolk.

[73]Ames.Cas. Consc.L. 4. C. 23.

[74]Delrio.Disquiss. Magic.pag. 642.

[75]Malderus de Magia, cap. 10.dub.11.

[76]De Doctr. Christiana, Lib. 2. Cap. 20. 22.

[77]Delrio & Malderus.

[78]In malleo malleficarum, p. 421.

[79]Menna,de purgatione vulgari, cap.ult.

[80]Cæsarius, Lib. 9.

[81]De Lamiis, L. 3. C. 4.

[82]Dubravius, Hist.Cohim.Lib. 8.

[83]In his Cases about Witchcraft, p. 181.

[84]So Dr.Willet, conjectures on1 Sam. 21.1.

[85]V. Bodin,Dæmonomania, L. 4.

[86]Mr.Sinclare, Invisible World, p. 45. andBurton, Hist. of Dæmons, p. 122.

[87]Boisard in vita Apollonii.

[88]Mr.Merdenin his Geogra. Phy. p. 577.

[89]Voetius, Biblioth, l. 2. Lecus, in Compend. Histor.

THE END.

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