More wonders of the invisible world, or, The wonders of the invisible world display'd in five parts ... : to which is added a postscript relating to a book intitled, The life of Sir William Phips / collected by Robert Calef, merchant of Boston in New England.

PART IV. A Letter of a Gentleman, endeavouring to prove the re∣ceived Opinions about Witchcraft.

SIR,

I Told you, I had some thoughts concerning Witchcraft, and an Inten∣tion of conferring with the Gentleman, who has published several Treatises about Witchcraft, and persons afflicted by them, lately here in New-England; but since you have put those three Books into my hands, I find my self engaged in a very hard Province, to give you my opinion of them, I plainly foresee, that should this scribling of mine come to

publick view, it would displease all Parties, but that is the least; more∣over it is so far out of my Road to set my thoughts to consider a matter on every side, which in it self is so abstruce, and every step I advance therein, if I miss truth (which is a narrow and undivided line) I must tumble down headlong into the Gulph of dangerous error; yet notwith∣standing I have forced my self to send these few lines, if so be I may clear to you a truth, you now seem to be offended at, because of the ill conse∣quences, which (you think) lately have and again may be drawn from it, by the ill conduct of some Men. I am not ignorant that the pious frauds of the Ancient, and the inbred-fire (I do not call it pride) of many of our Modern Divines have precipitated them to propagate, and main∣tain truth as well as falshoods, in such an unfair manner, as has given ad∣vantage to the Enemy, to suspect the whole Doctrine, these Men have profest to be nothing but a meer trick. But it is certain, that as no lover of truth will justifie an Illegitimate Corollary, tho drawn from a true Proposition; so neither will he reject a truth, because some or many Men take unfair mediums to prove it, or draw false consequences from it: The many Heresies among Christians, must not give a mortal wound to the Essence of the Christian Religion; neither must any one Christian Doctrine be exterminated, because Evil Men make use of it, as a Cloak to cover their own self-ends; particularly, because some men perhaps a∣mong all sorts of Christians, have under pretence of Witchcraft coloured their own Malice, Pride and Popularity; we must not therefore con∣clude (first) that there are no Witches (2) or that Witches cannot be Convicted by such dear and undeniable proof, as the Law of God re∣quires in the case of Death (3.) Or that a Witch so Convicted ought not to be put to death. 1. That there are Witches is manifest from the pre∣cept of Moses, Thou shalt not suffer a Witch to live. Exod. 22.18. for it is certain God would not have given a vain and unintelligible Law, as this must be of putting Witches to death, if there are no Witches. But you object that this doth not answer our Case, for we have formed ano∣ther Idea of Witches than what can be gathered from Scriptures; you quote four place, viz. Deut 13. Mat. 24. Acts 13.2 Tim. 3. from all which you infer that Witchcraft is a maligning and opugning the Word, Works, and Worship of God; and by an extraordinary sign, seeking to seduce any from it, and this you readily grant. But then you say, What is this to Witches now a days? who are said to have made an explicit Covenant with the Devil, and to be impowered by him, to the doing of things strange in themselves, and besides their natural course. This you say does not follow, and herein indeed consists the whole Controversie. Therefore it is necessary, that first of all we clear this point, laying aside those prejudices we may have from the fatal application of this Doctrine

to some (who were in your judgment) really at least in Law, and before Men Innocent. In a word, we are seeking after truth, and truth shall and will be truth, in spite of Men and Devils. I do not repeat this cau∣tion to forestall you, to believe the Doctrine of Witchcraft, as it is above defined, without inquiring into the reason and truth of it; only I desire you to enquire into it, as a thing doubtful. For no Man can be certain of a Negative, unless either the Affirmative imply a contradiction, or he can prove it by certain testimony, to neither of which you pretend; only you alledge it cannot be proved by Scripture, i.e. you cannot prove it, nor have seen it proved by any other you have read on that Subject. I am not so vain to think I can do better than the Learned Authors you have consulted with (tho I know not what they have done, for I had no other Book but the Bible, to make use of on this occasion;) but because I am satisfied my self, I am willing to communicate my Reasons, which I divide into Three heads. 1. The appearance of Angels. 2. The nature of Possession. 3. And the Scripture notion of Witchcraft. 1. Good An∣gels did appear to Abraham, and did eat, Gen. 15. it seems he wash'd their Feet, it is certain he saw and heard them, therefore there is no im∣possibility in Angels being conversant with men. God is true, and what∣ever is contained in Sacred Writ is true; If we poor shallow Mortals do not comprehend the manner how, that argues only our weakness and ignorance in this dark Prison of Flesh, wherein we are inclosed, during our abode in this vale of misery, but doth not in the least infringe the verity of the Scripture; it is sufficient that we undoubtedly know they have appeared unto Men in bodily shape, and done their Errand they were sent on from God. Now if good Angels have appeared, why may not bad? Surely the Devils, because fallen and Evil, have not therefore lost the Nature of Angels, neither is there any contradiction in their ap∣pearing in a bodily shape, now after any more than before their Fall. But you will say, you must allow of the appearances of Good Angels, because of the Scripture testimony; but not of bad, seeing there is no place of Scripture that clearly proves it. Mat. 4. The words in the Gos∣pel do as plainly signifie the Devils outward appearance to our Saviour, when he was tempted, as can be express'd, and when the tempter came to him he said— but he answered— the same from St. Luke useth to signifie the appearance of Moses and Elias, in the transfiguration, And behold there talked with him two men; for what follows, v. 31, who appeared is used to signifie (not their appearance, but) the manner of their appear∣ance in great Glory. But you'l urge that 'tis very easie to be understood, that Moses and Elias did appear, because they had human bodies; but that it is unintelligible to you, how the Devil being a Spirit can appear, a Spirit, i.e. a substance void of all dimensions; therefore the words in

the History must not be taken in a literal Sense. Do not mistake; tho some Philosophers are of opinion (which whether true or false, is all one to our present Argument) that a Spirits substance is extended, and hath besides length, breadth and depth, a fourth dimension, viz. essential spis∣situde; yet the same do not say, that pure substance is perceptible by our bodily Senses; on the contrary, they tell us, that Spirits are cloathed with vehicles, i.e. they are united to certain portions of matter, which they inform, move and actuate. Now this we must not reject as impossi∣ble, because we cannot comprehend the forma•• reason, how a Spirit acts upon matter: For who can give the Reason, that upon the Volition of the human Soul, the Hand should be lifted up, or any ways moved? for to say the Contraction of the Muscles is the Mechanick cause of vo∣luntary motion, is not to solve the Question which recurs, why upon Vo∣lition should that Contraction ensue which causes that motion? all that I know the wisest Man ever said upon this head is, that it is the will of the Creator; who hath ordered such a species of thinking Creatures, by a Catholick Law to be united to such portions of matter, so and so dis∣posed, or, if you will in the vulgar Phrase, to Organiz'd bodies, and that there should be between them and the several bodies, they are united to, a mutual re-action and passion: Now you see how little we know of the reason, of that which is most near to us, and most certain, viz. The Souls informing the Body, yet you would think it a bad Argument, if one should, as some have done, include from this our Ignorance, that there was nothing in us but matter, it is no otherways to deny a Spirits acting a Vehicle. The plainest and most certain things when denied are hardest to be proved, therefore the Axiom faith well, contra principia, &c. There are some certain truths which are rather to be explained to young beginners than proved, upon which yet all Science is built, as every whole is more than his part, and of this sort I take these two following,

• 1. That there are two substances, Cor••us & Mens, Body and Spirit, al∣together different, for the Ideas we have of them are quite distinct.
• 2. That a Spirit can Actuate, Animate, or inform a certain portion of matter, and be united to it: from whence it is very evident, that the Devil united to a portion of matter (which hereafter I'll call a Vehicle) may fall under the cognizance of our Senses, and be conversant with us in a bodily shape. Where then is the reason or need to run to a Metapho∣rical, and forced Interpretation, when the words are so plain, and the literal sense implieth no contradiction, nor any greater difficulty than (as has been said) what ariseth from the Union of the Soul and Body, which is most certain. Now after all to say, God will not permit the Devil so to appear, is to beg the question without saying any thing to the preceeding Argument, and it is against the sense of almost all in ••kind;

• for in all Ages, and all places there have been many Witnesses of the ap∣pearances of D••mons, all of whom that taught any thing contrary to the right Worship of the true God, were certainly evil ones: and it were most presumptuous, barely to assert that all these witnesses were always deceived, and it is impossible they could all agree to deceive. 2. We come to consider the nature of Possession. The Man possest, Luk. 8.27. had a Power more than Natural, for he brake the bands, which he could not have done by his own strength: Now from whom had he this Power? The Scripture saith, He had Devils a long time, and often times it had caught him, &c. he was kept bound with Chains, and in Fetters, and he brake the bands, and was driven of the Devil into the Wilderness; this Power then was immediately from the Devil, and whatsoever possessed persons does, or suffers things beyond his natural power; he is inabled by the Daemon so to do: or to speak more properly, it is the Damon who acteth the same, as is plain from St. Mark's Relation of this passage, v. 5.2. A Man with an unclean Spirit, v. 3.2. and no Man could bind him, no not with Chains, 6. v. but when he saw Jesus afar off he ran and worshiped him, and the same He v. 7. said, I adjure thee by God that thou torment me not, v. 10. My name is Legion, for we are many, v. 11. and he besought him much, that he would not send them away out of the Countrey: it is manifest from hence, that it was not the poor Man who was possest, but the Devils who possessed him, by whom the Chains had been pluck'd a sunder, and the Fetters broken in pieces; now here is Divine testimony, that the Devils have actuated a Humane body to the doing of things beyond the Natural strength of that Body, as it was simply united to its humane Soul; how much more then can the De∣vil actuate any other proportion of simple Matter, Earth, Air, Fire or Water; and make it a fit Organ for himself to act in.

But enough of this already, let us rather enquire how the Devil enters info the body of the possest, to move it at his pleasure; this I think he cannot do as a meer Spirit, or by any never so strict Vnion with the Humane Soul, for in that case he is only a tempter or seducer; and nothing above humane strength can be done: But here there being something performed (the bonds broken) by a force which could not proceed from humane strength, it necessarily follows that the Devils entred into the possest, otherways qualified than as a meer Spi∣rit, he did not enter without some portion of matter, to which he was united by the Intermedium, whereof he acted upon and actuated the humane body. Again if it is said that the Devil entred as a meer Spirit, and immediately acted upon and moved that Body; it follows the Devil hath a Vehicle, a cer∣tain portion of matter (that Body) to actuate and dispose of at will; which is absurd, 1. Because it asserts what it seems to deny, viz. the Devils having a Vehicle to act immediately upon, and to be united to a portion of matter (as

has been said before) is the same thing. 2. It sights against the Catholick∣Law of the Vnion of Soul of and Body, by which the Omnipotent hath ordained the voluntary motion of a humane body to depend upon the Will of its humane Soul, and those that are not voluntary to proceed either from its own Mecha∣nison, or material force, hence we may certainly conclude, that it is by the Intervening of the Devils Vehicle, that he enters into the Body of the possest. But what if you and I cannot agree about this Notion of possession, must w•• therefore reject the truth it self, and run to a far fetched and intollerable sense of the words; No, our opinions do not alter the Nature of things, it is certain there were persons possest, and it is as certain that the De••il entred into them, either with or without a Vehicle, it is all one which part of the contradiction you takē, the consequence is the same. Viz.

That the Devil doth act immediately upon matter, there is another accepta∣tion of the word possession in Scripture, Acts 16.16. where one is said to be possest with a Spirit of Divination (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the word commonly used to the Priestess of Apollo, who gave responses; and it seems this Damsel was such an one, for she brought her Masters much Money, or gain by sooth saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now if the History of them be true that they were demented, and knew not themselves what they uttered, donec erant Deo plenae (as they word it) their case is not different, but the same with the foregoing; but if they understood what they spoke, then had they familiar Spirits, where∣of there is frequent mention made in the Old Testament, and one good King is commended for having cut off them that had such, therefore I think the meaning of the word was very obvious in his time, neither was it ever con∣troverted, being joyn'd with any other name than spirit Familiar, one of our own Family, that is oft, every day conversant with us, and almost ever ready upon call to attend us. But the consideration of them, who have familiar Spi∣rits, falleth under the head of Witchcraft, which we are to consider in the third place. 3. Witchcraft, to inquire into the Scripture Notion of it, and compare whether it be the same with that above d••fined; the Cabalistick learning would be of great use in this search, and afford us much light; there is little doubt but that there are many great truths not commonly known. (Non est Religio ubi omnia patent) And our Saviour expresly cautions his Disciples that they do not throw their Pearl before Swine; therefore it is no wonder that some Doctrines, tho' unquestionably true are not so fully described, because the Authors who treat of them are afraid, lest evil Men should be the more de∣proved by being informed; but I am in no such fear; nor can I give you any other thoughts but what are obvious to any Man, from t••e plain sense of the Scripture. Our definition we'l divide into two Propositions, and handle them severally. 1. Proposition. The Witch is impower'd by the Devil to do things strange in themselves, and beside their natural course. 2. Prop. The manner how the Witch is impowered to do those strange things, is by Explicit Com∣pact,

or Covenant with the Devil. For clearing of the first, we will consider the four places above cited, wherein a Witch is called a false Prophet, a false Christ, a Sorcerer, a resister of the truth, and is said to shew signs to seduce the People to seek after other Gods: whence let us note, 3 things, 1. That those terms Witch, false Christ, false Prophet, and Sorcerer, are all Synonimous; i.e. signifie the same thing. 2. That a Witch doth do things strange in themselves, and beyond their Natural course: for it were most ridiculous, to alledge that our blessed Saviour, when he said, there shall arise false Christs, and shall shew great signs and wonders, in so much that (if it were possible) they should deceive the very Elect, meant that cunning cheats should arise and shew Legerdemain tricks; the words will in no wise bear it, and I believe you are from interpreting them, so it is mani∣fest, they signifie not a feign'd, but a real doing of things, beyond their Na∣tural course; therefore the Sorceries of Elimas and Simon were not simple de∣lusions, but real effects that could not have been produced by Physical causes in the ordinary course of nature. 3. That the end of the Witches shewing these signs, is to seduce the People to seek after other Gods, from which premises I infer, that the Witches have the power of doing those wonders, or strange things immediately from the Devil: they are without the reach of Nature, and therefore above humane power, and no meer Man can effect them; the Witch then who does them must have the power of doing them from another; but who is the other? God will not give his testimony to a lye, and to say God did at any time impower a Witch to work wonders to gain belief to the Doctrine of Devils, were with one breath to destroy root and branch of all revealed Re∣ligion; no, it cannot be, it is only God's permission, who proveth his People, whether they love him with all their heart, and with all their Soul. There∣fore the Witch has a power of doing Wonders, or strange things immediately from the Devil. 2. Proposit, we'll subdivide into these two. 1. That there is an express Covenant between the Witch and the Devil. 2. That 'tis not reasonable to suppose this Covenant to be transacted mentally. 1. The Devil cannot communicate this power, by never so strict a Vnion with the Soul of the Witch; for in that case he is only a tempter, and nothing above humane power can be done, as has been already proved; therefore the Devil who im∣proves the Witch to do things above humane power, must either appear in an External shape, and instruct him how, and upon what terms he will inable him to do those Wonders; or else he must enter into the body of the Witch and possess it. The Denominacs in the Gospel are such whom the Devils in∣vade, by main force, their Soul having no further command of their bodies, which are subjected to the Will of the Devils; whose end is to wound and tor∣ment those miserable Creatures, to throw them into the fire, and into the wa∣ter: but the Witch, who likewise is possessed, is not treated in such an outragi∣ous manner, kis Daemon is tame and familiar unto him, and suffers him for

a time to live quietly, without any further molestation, then prompting him to do his utmost endeavour to withdraw Men from God; he is not bereaved of his Senses as the poor lunatick, but is conscious of all he does, and willeth all his crimes, he receiveth power from the Devil to do wonders, and doth them to serve the Devils turn. Therefore there must be a Covenant, an express Covenant, between the Devil and him, viz. that he shall obey the Devil and serve him, and that the Devil shall both enable him so to do, and also reward him for so doing; for if there is no contract between them, How comes the Witch to know he has a supernatural power? or how can be so peremptorily pretend to do that which is so much above his natural power, not knowing he has a supernatural one inabling him to do the same: There can be no doubt but there was a very intimate commerce between Satan and him; who is call'd by St. Paul thou Child of the Devil (not as other unholy men but) in an es∣pecial manner, as being the Enemy of all righteousness, who would not cease to pervert the right ways of the Lord, it is not to be supposed that he enter'd into this so near a Relation with Satan, with which he is stigmatized, that others may beware of him, without his own knowledge and consent; and is not this a Covenant, an Express Covenant on his part to serve the Devil incessantly, and on the Devils, to impower him to act his Sorceries wherewith he bewitched the People; now I think, I have from Scripture fully satisfied you of the truth of what I offered, in a Discourse at— but since you have told me an Explicit Covenant with the Devil, signifying the Devil's appearing in a bodily shape to the Witch, and their signing an express Covenant, which you say cannot be proved from Scripture. It were most unreasonable to imagine that the ceremonies of this bellish m••stery are particularly set down in the word of God; therefore we must gather by Analogy and Reason the manner how this express Covenant is transacted: and to that end I'le set down these following Considerations.

1. Under the Law, God did ordain his People in all their matters to have recourse immediately to himself, and depend upon him for Counsil, which they were ready to obey, with full assurance of aid and pro∣tection from him against their Enemies; this the Devil imitateth by set∣ting up of Oracles among the Heathen, to which all the Kings, Nations, and mighty Conquerors upon Earth did come and paid their humblest A∣doration to the God (as the Devil blasphemously call'd himself) of the Temple, in which they were imploring his direction and assistance in their doubtful and prosperous affairs. Again, God instituted Sacrifices to put Men in mind of their duty to their Creator, to whom they owe all things, even themselves; but the Devil is not contented with the bare ••imitation hereof; the acknowledgment and worship he receiveth from the deluded World is not enough, tho they offer up unto him innumer∣able Hecatombs, unless they cause their Children to pass through the

fire unto him. to whom no sacrifice is so well pleasing, as that of hu∣mane Blood. And there is no reason to think, that now under the Oeco∣nomy of the Gospel, the Devil hath left off to vie with God, and thereby to ensnare Men. No, it is rather to be feared that his Kingdom doth now more prevail, for by how much the light is greater; so much greater is their condemnation, who do not receive it: it is reasonable to suppose that (seeing the Son of God, when he came to transact with Men, the wonderful Covenant of their Redemption, took upon him their Nature, and was perfect Man) the Devil likewise doth counterfeit the same, in appearing in an humane shape to them, who receive him, and confede∣tate themselves with him, and become his Vassals.

2. Consider, It is not probable that those false Apostles mention'd, 2 Cor. 11.13. erred only in Ceremonies or Circumstances, or that their Errors, tho great, did proceed rather from their Ignorance, than from the perverseness of their minds. 1 Cor. 3.15. For, for such we may have charity and hope, that God will be merciful unto them, if they sincerely do the best they know, tho they dissent in some, nay many things, from the practices and belief of the Christian Church; but those St. Paul threatens with a heavy curse, that their end shall be according to their works; therefore it seems they immediately struck at the very root and being of the Christian Religion, and were the same with them spoken of, 2 Tim. 2.6. but with this difference, that they did not resist, but behold∣ing the Miracles and Signs which were done by the true Apostle of our Lord, wondered and believed also, and were Baptized; yet being Sor∣cerers they were unwilling to loose that great esteem they had obtain'd; as it is related of Simon, who had bewitched the People of Samaria, giving out that he himself was some great one, to whom they all gave heed, from the least to the greatest, laying, this Man is the great Power of Gōd, therefore he could not brook that Peter or Iohn should have a greater Power than himself; but offered them Money, that on whomso∣eve he laid hands he (that person) should receive the Holy Ghost; which shews him, who thus designed to make Merchandize of the B. Spirit, tho Baptized, to have been no true believer, but still a Sorcerer in the Gall of bitterness, and in the bond of Iniquity; such were those de∣ceitful workers, who not being able barefaced to resist, did put on Chri∣stianity as a Mask, that they might undermine the truth, and introduce the Doctrines of Devils. Samaria and Paphos, were not the only two places where the Devil had such Agents, there was no part of the Earth where his Kingdom was not Established, and where he had not his E∣missaries before the preaching of the Gospel; and since the Text telleth us, he hath his Ministers, who do imitate their Master, by being trans∣formed into the Apostles of Christ, as he himself is transformed into an

Angel of light: whose design, in being thus transformed, cannot be to impose upon the Almighty; for whatever shape he appears in, he cannot hide his ugliness from the Eyes of him who is Omniscent, therefore he appeareth thus in the shape of an Angel of light, either to tempt and se∣duce the blessed Spirits to rebel against God, or to ensnare wicked Men, who by their hainous crimes (being lovers of themselves, covetous, boast∣ers, proud blasphemers) were before disposed to be fit Instruments to serve him, and to enter into league with him. Surely I who am ignorant of the Laws by which the Intellectual World is govern'd, dare not affirm that it is impossible for Satan so to appear, as to hide his deformities from the good Angels, and under that vail to tempt them. But certain I am that it is more consonant to Reason, to think that the Apostles intention here was to reach that the Devil appear'd as a glorified Angel unto Men to gain Ministers, whom he might imbue with the Poyson of his Black∣Art, and (when he had gotten full possession of them) instruct them by his own Example to transform themselves into the Apostles of Christ, that under that Vizard they might with the greater Advantage promote his ends, and join with him in doing the utmost despite to the Spirit of Grace.

3. Consideration, It is against the Nature of this Covenant, that is should be consuminated by a mental Colloquy, between the Devil and the Witch. I know not how many Articles it consists of, but it is certain from what has been already proved, that the renouncing of Christ to be the Son of God, and owning the Devil to be, and worshipping him as God, are the two chief, to which our Saviour who was accused of casting out Devils by Beelzebub (i.e.) of being confederated with Beelzebub) was tempted to consent: If thou be the Son of God command that these stones be made bread: And again, throw thy self down from hence, for it is written, he will give his Angels charge over thee; and again all these things will I give thee, if thou wilt fall down and worship me: Whence it is evident that here the Devil laboured to insinuate into our Lord, either to do things rash and unwarrantable, or to suspect his Son-ship, revolt from God his Father, and worship Satan, that he might obtain the glory of the World. Now it has been already said, that when Jesus was tempted, the Devil appeared unto him in a bodily shape; therefore it is agreeable to Reason, that he doth appear in the same manner to all them, whom he also tempteth to worship him: moreover the form of renouncing a Covenant ought to bear resemblance to the form of entring into the same Covenant; therefore Men who are received into the Mystical Body of Christ by God's Minister, who in God's stead expresly covenanteth with and then Administreth the Sacrament of Baptism unto them, must in the like •• an∣ner go out of, or renounce the said Covenant; and of them there are

two sorts, one who through the perverseness of their own hearts, the luere of the World, the fear of Men more than of God abjure their Saviour, turn Apostates, Turks, or Pagans; The other sort is of them who do contract with the Devil to be his Subjects, in the imitation of whom, it is not to be supposed that the Devil will omit any material Circumstances, which tend both to bring them into and confirm them in his Service. To effect which his outward appearance, when he receives his Catechu∣mens is of greater force than any mental contract, for many wicked men who have denied God and Christ not only in their practice, but also blasphemously in profession, yet have repented, and at last obtained some hope of mercy; I dare not say it is impossible for a Witch to repent and find mercy, the secrets of the Almighty are too high for me; but it is certain, these wretches are strangely hardned, by what passes between them and the Devil in a bodily shape, particularly their worshipping him, which necessarily implies his outward appearance unto them; for no man can apete Evil as Evil, because the Law of self preservation deeply rooted in all men, determineth their wills to pursue that which seems good, and fly from that which seems evil unto them, but the inbred no∣tions that every man has of the Devil, is that he is an Enemy and de∣stroyer of mankind, therefore every man hath a Natural aversion from him, and consequently cannot formally worship him as such, because the object of worship must be esteemed to be propitious and placable by the worshippers, otherwise if fear alone be the adequate cause of Adoration, it follows that the Devils and damned in Hell do worship God, which is contrary to Scripture, which faith they blasphemed, because of their pains, whence it follows, that they who worship the Devil must have changed the innate Idea that they had of him, viz. that he is an in pla∣cable Worrier of Men, and take him to be benign at least to his own; but this change cannot be wrought by any suggestion of Satan unto the minds of Men, whom indeed he mentally tempteth to Lust, Pride and Malice; but it is his greatest Artifice to cause his Insinuations to and in the hearts of Men, as their own natural thoughts, and if conscience discovers their Author and opposes them, then he varnishes them over with the specious colours of pleasure, honour and glory; and so repre∣sents them as really good, to be willed and desired by the Soul, which judgeth of all things without according to the Ideas she hath of them; but because most objects have two, and some many faces, and she not always attends, therefore she often errs in her choice, nevertheless it is impossible for her to apete an object, whose simple Idea is Evil; but the Idea we have of the Devil is such, for we cannot represent him an our minds any otherwise than as the great destroyer of Men, therefore no mental temptation can make us believe this our grand Enemy to be

ever Exorable by, or in any measure favourable to us, whence it evi∣dently follows, that the Devil to work this change of opinion his wor∣••••••pers have of him, must appear unto them in a bodily shape, and impose 〈◊〉〈◊〉 them, whom because of their great Corruption and Sinfulness, God 〈◊〉〈◊〉 wholly left, and given up strong delusions that they should believe a lye, and the Father of lyes; who now appearing in a humane shape, ••elleth them that he is no such Monster, as he has been represented to them by his Enemy, who calls himself God, which Title of right be∣longs to him, and that he (if they be contract to be his Servants) will both amply reward them, by giving them power to do many things very suitable to their abominable depraved Nature) that the Christians, what∣ever opinion they may pretend to have of their God, cannot so much as pretend to, and also that he will protect and defend them against him, whom heretofore they have mistaken for the Almighty, and his pretend∣ed Son Christ, whom they must abjure ere they can be received by or expect any benefit from him. Upon no other consideration is it possible for any Man to worship the Devil? for the Atheists, who deny the Be∣ing of a God, do likewise deny the Existence of any Spirit good or bad; therefore their drinking the Devils health, even upon their knees (tho a most horrid Crime) cannot be construed any part of worship paid to him, whom they assert to be a Chimera, a meer figment of States men to keep the vulgar in awe. Now I have evinced to you that there are Witches, that the Witch receiveth power from the Devil to do strange things, that there is an express Covenant between the Devil and the Witch, that this Covenant cannot be transacted mentally, but that the Devil must appear in a bodily shape to the Witch; therefore I conclude, that a Witch in the Scripture is such, who has made an Explicit Cove∣nant with the Devil, and is impowered by him to do things strange in themselves, and beside their natural course.

••. S. I perswade my self you do nor expect from me any Essay con∣cerning the methods, how Witches may or ought to be convinced; I with that those Gentlemen, whose Eminent station both inables them to perform it, and likewise makes it their duty so to do, may take this Province upon them, and handle it so fully as to satisfie you herein. I once intended to have provided some materials for this Work, by de∣••ining four principal things relating to Witchcraft, viz. 1. Witch-fits. 2. The Imps that are said to attend on the Witch. 3. The transportati∣on of the Witch through the Air. 4. Lastly, the invisibility of the Witch; out upon second thoughts that it was foreign from my purpose, who am not concerned to compose a just Treatise of Witchcraft, which would require more vacant time, than my present Circumstances will allow, only I did promise you to give you my Opinion privately; therefore I'le

venture to make use of an Argument, which sheweth neither Art nor Learning in the Author, and it is this, that seeing there are Witches, and that the Law of God doth command them to be put to death; there∣fore there must be means to Convict them, by clear and certain Proof, otherwise the Law were in vain; for no Man can be justly con∣demned, who is not fairly convicted by full and certain Evidence.

III. S. In the last place we are to inquire whether a Witch ought to be put to death or no? you Answer in the Negative; because you say that that Law, thou shalt not suffer a Witch to live, is Iudicial, and ex∣tendeth only to the People of the Iews; but our Saviour, or his Apostles have not delivered any where any such command, therefore they ought to be suffered to live, this indeed seems somewhat plausible at first view, but upon through Examination hath no weight in it at all for these Reasons, 1. All Penal Laws receive their Sanction from him or them, who have the soveraign Power in any state, as thou shalt not commit Adultery, is a Moral-law, and obligatory over the Consciences of Men in all places and Ages; but the Adulterers shall be put to death is a judicial law, and in force only in that state, where it is enacted by the Soveraign. 2. The Government of the Iews was a Theocracy, and God himself did condescend to be their King, not only as he is King of Kings; for in that sense he is, always was, and ever will be supream Lord, and Go∣vernour of all his Creatures; but in an especial manner to give them Laws for the Government of their State, and to protect them against their Enemies; in one word to be immediately their Soveraign. 3. Our Saviour's Kingdom was not of this World, he was no Judge to divide so much as an Inheritance between two Brethren; nay, he himself sub∣mitted patiently to the unjust Sentance of the Governour of the Country in which he lived; therefore both the rewards and punishments annexed to his Laws are Spiritual, and then shall have their full accomplishment, when the Son of Man at the last day shall pronounce, Come unto me ye blessed, and depart ye cursed into Everlasting fire. 4. That Soveraigns who have received the Gospel of our Lord, have not therefore lost their Power of enacting Laws for the ruling and preserving their People, and punish∣ing Malefactors even with Death; so that the Criminal is as justly con∣demned to die by our Municipal, as he was heretofore by the Judicial Law among the Jews: How much more then ought our Law to advert against the highest of all Criminals, those execrable Men and Women, who tho yet alive, have listed themselves under Satan's banner, and ex∣plicitly Sworn Allegiance to him, to fight against God and Christ; in∣deed all unholy Men afford great matter to the Devils of Blaspheming, but these wretches have confederated themselves with the Devils, to blaspheme and destroy all they can; and do you think that these common

Enemies of God and Mankind ought to be suffered to live in a Christian Common wealth, especially considering that we have a President of put∣ting them to death from God himself, when he acted as King over his own peculiar People. But me thinks I hear you saying, all this doth not satisfie me, for I am sure nothing can be added to the Devils Malice, and if he could, he certainly would appear and frighten all Men out of their wits. I Answer, 1. We must not reject a truth, because we cannot re∣solve all the Questions that may be proposed about it; otherwise all our Science must be turned into Sceptism, for we have not a Comprehensive knowledge of any one thing. 2. When you say, that if the Devil could he would appear and frighten all Men; the Lawful consequence is not that he cannot appear at all, for we have undoubtedly proved the con∣trary; but that we are Ignorant of the bounds that the Almighty hath hath set to him, whose malice indeed, if he were not restrain'd, is so great as to destroy all Men; but the goodness of our God is greater, who hath given us means to escape his fury, if we will give earnest heed to the Gospel of our Saviour, which only is able to comfort us against the sad and miserable condition of our present state, for not only the Devils, but likewise all do conspire against us to work our ruine: The deluge came and swept away all the race (save eight persons) of mankind: the Fire will in time devour what the Water has left, and all this cometh to pass because of Sin; but we who have received the Lord Jesus, look for new Heavens, and a new Earth, wherein dwelleth Righteousness. Therefore he, if we purifie our selves as he is pure, will save us (for when he appears we shall be made like unto him; to whom be Glory for ever, Amen) from the great destruction that must come upon all the World, and the Inhabitants thereof. Farewell.

March, 8th. 1693/4.

Boston March 20. 1693▪

Worthy Sir,

THAT great pains you have taken for my Information and Satisfaction in those controverted points relating to Witchcraft, whether it attain the end or not, cannot require less than suitable acknowledgments and gratitude, especially considering you had no particular obligation of office to it, and when others, whose proper Province it was had declined it. It is a great truth, [that the many Heresies among the Christians (nor the lying Miracles, or Witch∣crafts used by some to induce to the worship of Images, &c.) must not give a Mortal wound to Christianity or Truth;] but the great question in these con∣troverted

points still is, what is truth. And in this search being agreed in the Iudge or Rule, there is great hopes of the Issue. That there are Witches is plain from that Rule of Truth, the Scriptures, which commands their punishment by Death. But what that Witchcraft is, or wherein it does consist is the whole difficulty. That head cited from Mr. Gaule, and so well proved there∣by (not denied by any) makes the work yet shorter; so that it is agreed to consist in a Malignity, &c. and seeking by a sign to seduce, &c. not exclud∣ing any other sorts or branches, when as well proved by that infallible Rule. That good Angels have appeared, is certain, tho that instance of those to Abraham may admit of a various construction; some Divines supposing them to be the Trinity, others that they were Men-messengers, as Judges 2.1. and others that they were Angels; but tho this as I said might admit of a debate, yet I see no question of the Angel-Gabriel's appearance, particularly to the B. Virgin; for tho the Angels are Spirits, and so not perceptible by our bodily Eyes, without the appointment of the most high, yet he who made all things by his word in the Creation, can with a word speak things into Being. And whether the Angels did assume matter (or a Vehicle) and by that appear to the bodily Eye; or whether by the same word there were an Idea fram'd in the mind, which needed no Vehicle to represent them▪ to the Intellects, is with the All-wise, and not for me to dispute. If we poor shallow Mortals do not comprehend the manner how, that argues only our weakness. Two other times did this glorious Angel appear. Dan. 8.16. Dan 9.21. The first of these times was in Vision, as by the text and context will appear. The second was the same as at the first; which being considered, as it will ascertain that Angels have appear'd; so that 'tis at the will of the Sender how they shall ap∣pear, whether to the bodily Eye, or Intellect only. Mat. 1.20. The appear∣ance of the Angel to Joseph was in a Dream, and yet a real appearance; so was there a real appearance to the Apostle, but whether in the body or out of the body he could not tell; and that they are sent and come not of their own mo∣tion. Luk. 1.26. And in the sixth Month the Angel Gabriel was sent from God. Dan. 9.23. At the beginning of thy supplication the com∣mandment came forth, and I am come, v. 21. Being caused to fly swift∣ly, &c. but from these places may be set down as undoubted truths or conclu∣sions,

• 1. That the glorious Angels have their Mission and Commission from the most high.
• 2. That without this they cannot appear to mankind. And from these two will necessarily flow a third,
• 3. That if the glorious Angels, have not that power to go till commissioned, or to appear to Mortals, then not the fallen Angels; who are held in Chains of darkness, to the Iudgment of the great day. Therefore to argue, that be∣cause the good Angels have appeared, the evil may or can; is to me as if —

• because the dead have been raised to life by Holy Prophets, therefore Men wicked Men can raise the dead. As the sufferings, so the temptations of our Saviour were (in degree) beyond those common to Man; he being the second Adam, or publick head, the strongest assaults were now improved; and we read that he was tempted, that he might be able to succour them that are tempted, as also that he was led of the Spirit into the Wilderness, that he might be tempted, &c. But how the tempter appear'd to him who was God Om∣niscient; whether to the bodily Eye, or to the Intellect, is as far beyond my cognizance, as for a Blind Man to judge of Colours. But from the whole set down this fourth conclusion,
• 4. That when the Almighty Free Agent has a work to bring about for his own glory, or Man's good; he can imploy not only Blessed Angels, but the evil ones in it, as 2 Cor. 12.7. And left I should be exalted above mea∣sure, there was given to me a thorn in the flesh, the Messenger of Satan to buffet me. 1 Sam. 10.14, 15.23. An evil Spirit from the Lord troubled him. It is a great truth, we understand little, very little, and that in com∣mon things, how much less then in spirituals, such as are above humane cog∣nizance. - But tho upon the strictest Scrutiny in some natural things, we can only discover our own Ignorance, yet we must not hence deny what we do know, or suffer a Rape to be committed upon our Reason and Senses in the Dark; and say▪ that the Devil by his ordinary Power can act •• Vehicle (i.e.)▪ some matter distinct from himself, who is wholly a Spirit, and yet this matter not to be felt nor heard, and at the same time to be seen; or may be felt, and not heard nor seen, &c. seems to me to be a Chimera, invented at first to puzzle the belief of reasonable Creatures, and since Calculated to a Roman Latitude, to uphold the Doctrine of Transubstantiation; who teach, that un∣der the Accidents of Bread, is contained the Body of our Saviour, his humane Body, as long, and as broad, &c. for here the Power of the Almighty must not be confined to be less than the Devils, and 'tis he that has said, hoc est meum Corpus. As to the consent of almost all Ages, I meddle not now with it, but come to the fifth Conclusion,
• 5. That when the Divine Being will imp••o•• the Agency of Evil Spirits for any service, 'tis with him the manner how they shall exhibit themselves, whether to the bodily Eye, or Intellect only; and whether it shall be more or less formidable — To deny these three last, were to make the Devil an In∣dependent Power, and consequently a God. As to the nature of Possessions by Evil Spirits, for the better understanding of it, it may be needful to compare it with its contraries; and to instance in Samson, of whom it was foretold, that he should begin to deliver Israel, and how was he inabled to this work? Iudges 13.25. The Spirit of the Lord began to move him at times in the Camp▪ &c. ch. 15.13, 14. v. and they bound him with two new cords, and brought him up from the rock, and when they came to Le••••

• ... the Philistines shouted against him, and the Spirit of the Lord came mightily upon him, and the cords that were upon his Arms became as Flax, that was burnt with fire, and his bands loosed from his hands, &c. I might instance further, but this may suffice to show that he had more than a natural strength, as also whence his strength was, viz. he was impowered by the Spirit from God. And now will any say, that it was not Samson, but the Spirit that did these things, or that there being things done, bonds broken, &c. by a force that could not proceed from humane strength, and that there∣fore the Spirit entered into him, otherwise qualified than as me••r Spi∣rit; Or that the spirit entred not without some Portion of Matter, and by the Intermediation thereof acted Samsons body. If any say this and more too, this doth not alter the truth, which remains, viz. that the Spirit of God did inable Samson, to the doing of things beyond his Natural strength. And now what remains but upon parity of Reason, to apply this to the case of Pos∣session, which may be summ'd up in this sixth Conclusion,
• 6. That God for wise ends, only known to himself, may and has impowered Devils to Possess and strangely to act ••uma••e Bodies, even to the doing of things beyond the Natural strength of that body. And for any to tell of a Vehicle, or Matter used in it, I must observe that General Rule, Colos. 2.8. Beware left any spoil you through Philosophy, and vain deceit, after the tradi∣tion of Men, after the Rudiments of the World, and not after Christ. To come next to that of Witchcraft, and here taking that cited head of Mr. Gaul, to be uncontroverted, set it as a seventh Conclusion,
• 7. That Witchcraft consists in a maligning and oppugning the Word, Work and Worship of God, and seeking by any extraordinary sign to seduce any from it. Deut. 13.12. Mat. 24.24. Acts 13.8, 10.2 Tim. 3.8. Do but mark well the places, and for this very property of thus opposing and pervert∣ing, they are all there concluded arrant and absolute Witches; and it will be easily granted, that the same that is call'd Witch, is call'd a false Christ, a fals•• Prophet, and a Sorcerer, and that the terms are Synonimous; and that what the Witches aim at is to seduce the People to seek after other Gods. But here tht Question will be, whether the Witch do really do things strange in themselves, and beyond their natural course, and all this by a Power immedi∣ately from the Devil. In this inquiry, as we have nothing to do with un∣written verities, so but little with Cabalistick Learning, which might perhaps but lead us more astray, as in the Instance of their charging our Saviour with casting out Devils by Beelzebub, his Answer is, if Satan be divided against him∣self, his Kingdom hath an end; But seeing all are agreed set this eighth Conclusion,
• 8. That God will not give his testimony to a lye. To say that God did at any time impower a Witch to work Wonders, to gain belief to the Doctrine of Devils, were with one breath to destroy root and branch all revealed Re∣ligion.

• And hence 'tis clear the Witch has no such wonder-working Power from God; and must we then conclude she has such a Miraculous Power from the Devil; if so, then it follows that either God gives the Devil leave to im∣power the Witch to make use of this Seal, in order to deceive, or else that the Devil has this Power independent of himself; to assert the first of these were in effect to say, that tho God will not give his testimony to a lye, yet that he may impower the Devil to set to Gods own Seal, in order to deceive; and what were this but to overthrow all revealed Religion. The last if asserted must be to own the Devil to be an unconquered Enemy, and consequently a So∣veraign Deity, and deserving much thanks, that he exerts his Power no more. Therefore in this Dilemma it is Wisdom for shallow Mortals to have recourse to their only guide, and impartially to inquire, whether the Witches really have such a Miraculous or Wonder-working Power? And 'tis remarkable, that the Apostle, Gal. 5.20. Reckons up Witchcraft among the Works of the flesh, which were it indeed a Wonder-working Power, received immediately from the Devil, and wholly beyond the Power of Nature; it were very im∣proper to place it with Drunkenness, Murthers; Adulteries, &c. all manifest fleshly works. 'Tis also remarkable, that Witchcraft is generally in Scripture joined with spiritual Whoredom, i. e. Idolatry. This thence will plainly ap∣pear to be the same, only pretending to a sign, in order to deceive, seems to be yet a further degree, and in this Sense Manasseh and Jezebel, 2 Chron. 33.6. 2 Kings 9.22. used Witchcraft and Whoredoms, Nahum. 3.4. The Idolatrous City is called, Mistress of Witchcrafts. But to instance in one place instead of many, that 2 Thes. 2. from the 3 to the 12. v. particularly 9, and 10. v. Even him, whose coming is after the working of Satan, with all power and signs, and lying wonders, and with all deceivable∣ness. And for this cause God shall ••••nd them strong delusions that they should believe a lye, that they all might be damned, who belie••e not the tr••th, &c. This, that then was spoken in the Prophesie of that Man of Sin, that was to appear, how abundantly does History testifie the fulfilment of it? particularly to seduce to the Worship of Images: Have not the Images been made to move? to smile, &c. too tedious were it to mention the hundredth part of what undoubted History doth abundantly testifie. And hence do set down this nineth Conclusion.
• 9. That the Man of Sin, or Seducer, &c. makes use of lying wonders to the end to deceive, and that God in Righteous Iudgment may send strong de∣lusions that they should believe a lye, that they might be damn'd, who believe not the truth, &c.

'Tis certain, that the Devil is a p••••ud Being, and would be thought to have a Power equal to the Almighty; and it cannot but be very grateful to him to see Mortals charging one another of doing such works by the Devil's Power, as in truth is the proper prerogativ•• of the Almighty, Omnipotent Being. The

next head should have been about an Explicit Covenant, between the Witch and the Devil, &c. But in this, the whole of it I cannot perswade my self but you must be sensible of an apparent leaning to Education (or tradition) the Scriptures being wholly silent in it; and supposing this to fall in as a depend∣ent on what went before shall say the less to it; for if the Devil has no such Power to communicate, upon such compact, then the whole is a Fiction; tho I cannot but acknowledge you have said so much to uphold that Doctrine, that I know not how any could have done more; however, as I said, I find not my self ingaged (unless Scripture proof were offered) to meddle with it. For as you have in such cases your Reason for your guide, so I must be allowed to use that little that I have, do only say, that as God is a Spirit, so he must be worship'd in spirit and truth. So also that the Devil is a Spirit, and that his rule is in the hearts of the Children of Disobedience, and that an Explicit Covenant of one nature or another can have little force, any further than as the heart is engaged in it. And so I pass to the last, viz. Whether a Witch ought to be put to death. And without accumulation of the offence do Iudge, that where the Law of any Countrey is to punish by death such as seduce and tempt to the worship of strange Gods (or Idols, or Statues) by as good Authority may they (no doubt) punish these as Capital Offenders, who are distinguished by that one remove, viz. to their seducing is added a sign, i. e. they pretend to a sign in order to seduce. And thus worthy Sir, I have freely given you my thoughts upon yours, which you so much obliged me with the sight of, and upon the whole, tho I cannot in the general but commend your Caution in not asserting many things contended for by others; yet must say, that in my esteem there is retain'd so much as will secure all the rest (to instance) if a Spirit has a Vehicle, i. e. some portion of matter which it acts, &c. hence as neces∣sarily may be inferred that Doctrine of Incubus and Succubus, and why not also that of Procreation by Spirits both good and bad? Thus was Alexander the Great, the Brittish Merlin, and Martin Luther, and many others said to be begotten. Again if the Witch has such a Wonder-working Power, why not to afflict? will not the Devil thus far gratifie l••e? And have none this Mirac∣culous Power, but the Covenanting Witch? then the offence lyes in the Cove∣nant, then 'tis not only hard, but Impossible to to find a Witch by such Evi∣dence as the Law of God requires; for it will not be supposed that they call Witness to this Covenant; therefore it will here be necessary to admit of such as the nature of such Covenant will bear (as Mr. Gaul hath it in his 5th. head, i. e.) the testimony of the afflicted, with their Spectral sight, to tell who afflicts themselves or others; the experiment of saying the Lords Prayer, fall∣ing at the sight, and rising at the touch, searching for Tets (i. e. Excre∣scencies of Nature) strange and foreign stories of the Death of some Cattle, or ove•• setting some Cart; and what can Iu••ies have better to guide them to ••••ad out this Covenant by.

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

In Germany Countries depopulated: In Scotland no less than 4000 have said to have suffered by Fire and Halter at one heat.

Thas we may say with the Prophet, Isa. 59.10. We grope for the Wall like the blind, and we grope as if we had no Eyes; we stumble at Noon∣day as in the Night, we are in desolate places as dead Men; and this by seeking to be wise above what is written, in framing to our selves such crimes and such Ordels (or ways of Tryal) as are wholly foreign from the direction of our only guide, which should be a light to our feet, and a Lanthorn to our paths; but instead of this, if we have not followed the direction we have followed the Example of Pagan and Papal Rome, thereby rendering us contemptible, and base before all People, according as we have not kept his ways, but have been partial in his Law.

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

Yours to Command, R. C.

A second Letter of a Gentleman, endeavouring to prove the received Opinions about Witchcraft.

SIR,

SInce your design of giving Copies of our Papers (if not to the publick at least) out of your hands, I find my self obliged to make a Reply to your Answer, left silence should be construed an Assent to the positions whereby I think) truth would be scandaliz'd. I remember that some have taught that it is not certain there is any such thing really in being as matter; because the Ideas which we have of our own, and all other bodies, may be caused to arise in us by God, without the real existence of the objects they represent. But this opinion is not only absurd and false, but likewise Atheistical, destroying the veracity of the Almighty, whom it asserts to have determin'd us by a fatal necessity to believe things to be which are not; and I wonder that you should allude unto it, be∣cause that Angels have appeared in a Dream, in a Vision; for we dream also of Trees, Birds, &c. are there therefore no such things in nature, because we sometimes Dream to see and hear them, when we are asleep? St Paul in his Vision was so far from believing the Objects that were represented to him, to come by the intermedium of his Senses, that he declares, he

does not know whether he was in the body, or out of the body; there∣fore the Instance is in no wise proper. For Abraham and the B Virgin did see and hear; and if there were not such things really, as were re∣presented to them by their Senses, they were deluded, by being made to believe they saw and heard what was not. There is none who denieth God causing thoughts to arise in Mens minds: but thence to infer he maketh Objects which are not, by forming their Ideas in our minds, to appear to us through the Ministry of our Senses as tho they were, is a piece not only of vain, but very dangerous Philosophy. It is true, the good Angels will not appear without the appointment of God, they will not do any one Action, but according to the laws he has prescribed to them. But you say they cannot (which does not follow from your premises) sup∣posing their not appearing to proceed from the defect of their power, and not the rectitude of their will, which fallacy has deceived you into a third Conclusion. For the fallen Angels are not so held under Chains of darkness; but that they can, and do go to fro on the earth seeking whom they may devour. Before their fall they could have appeared if sent, and would not then do any thing without a Divine Command But now they have rebell'd against God, and do all they can to despise him, therefore their not appearing now (if it were true they never did, they never shall appear) must proceed from a restraint they are under, which is accidental not, Essential to their nature; so that the true Conclusion is▪ the fallen Angels, while they are under forcible restraint from God to the contrary cannot appear. But what this (being clear••d from the Am∣biguity you express it in) maketh to the purpose I know not, unless God had promised for a determinate time to detain them under this restraint, I do not understand what you intend by the dead being raised by Holy Men; the most natural inference is, that in imitation of them wicked men by their Inchantments, calling on a Damon to appear in the shape of the dead, will pretend that they also can raise the dead. The Roman∣ists are much obliged to you for making Transubstantiation (so much contended for by them) to be of as old a date as the appearance of De∣vils, and that the one implieth no more contradiction than the other: If so we do well to think seriously whether we are not guilty of great sin in separating from them; for certainly whatever private Mens Notions in this Age may be, yet it is matter of great moment, that all Antiquity (the Saduce••s the Elder Brethren of our Hobbists excepted) hath believed the appearance of Evil Spirits and their Illusions. I should be too offici∣ous if I offered to explain, how matter, real matter may fall under the cognisance of one of our senses, and not the rest. It is for you to shew the impossibility thereof, if you will build any thing upon your Assertion, to prove which your first Argument is (it seems to me) a Chimera, which

is not enough, when there are many to whom it seems to be a truth: Your second is very dangerous, and highly derogatory of the honour of God, between whom and the Devil you make comparison more than once as the power of the Almighty must not be confined to be less than the Devils. And again, to deny these three last were to make the Devil an Independent Power and consequently a God. These expressions (which cannot but be very pleasing to the Devil, who vainly boasts him∣self to be a Being without dependance) are altogether groundless, and very unmeet to proceed from a Christian: Consider what you are a doing, to establish a Doctrine (the contrary whereof the greatest part of man∣kind does believe) you run upon such precipices, as if you are mistaken, and that is not impossible, must totally destroy all Religion, Natural and Revealed; for suppose it were generally believed according to you, that the Devil cannot appear, because if he could he must be a God, indepen∣dent, an unconquer'd Enemy, and he doth appear to us as we hear he hath to multitudes, both of the past and present ages: In such a case what remains for us to do; but to fall down and worship him. Upon the head of possession, you have recourse to that instance of Samson, who was impowered by God, to the doing of things beyond the Natural strength of common Men, and thence you say, we may least learn the Nature of Possession by evil Spirits, this comparison is indeed very odious, and I had rather think you have fallen into it unawares; for what greater Blasphemy than that God and the Devil do act the bodies, which the one and the other do possess in the same manner; if the hypo∣thesis I laid down had not pleased you, yet you ought not (for fear of being deceiv'd by vain Philosophy, to have run so horrible an extream, as to Assimulate God's manner of working to the Devils, which neces∣sarily implies, that either their Powers are equal, or at least that they do not diffe•• in kind but in degree only; than which nothing can be more impious or absurd: for the most possibly perfect Creature, is infinitely distant from the Creator, and there can be no Comparison between them. On the head of Witchcraft, you acknowledge the Witch has not his Wonder-working Power from God; but then you say, the Devil has no such Power to give; for if he had, he must be — This way of rea∣soning as I noted before, is very dangerous, and I think ought not to be used; besides there is a great fallacy in your Dilemma; which because I perceive, you lay the whole weight of the matter upon it, I will evince unto you. The Devil tho superlatively Arrogant and Proud, neverthe∣less depends on the first cause for his Being, and all his Powers, without whose Influx he or any other Creature cannot subsist a moment, but must either return to their primitive Nothing, or be continually preserved by the same Power, by the which they were at first produced; therefore the

Beings and Powers of all Creatures (because they immediately flow from God) are good, and consequently the simple Actions, as they proceed from those Powers, are in their own nature likewise good, the Evil pro∣ceeding only from the Rebellious will of the Creature, wherefore 'tis no Paradox, but a certain truth, that the same Action in respect of the first cause is good, but in respect of the second is Evi••; for instance, the act of Copulation is in it self good, instituted by God, and may be explicit∣ly willed and desired by the Soul, which sinneth not for exerting the simple Act; but for exerting it contrary to the Laws prescrib'd by God: as in Wedlock and Adultery there is the same specifical natural Action, which consider'd simply, as flowing from a Power given to Man by God is certainly good; but considered with relation to the rebellious will of the Adulterer (who lieth with his Neighbours Wife, whom he is forbid to touch) is a very great Evil. We may say the same of all humane Actions, the Executioner and the Murtherer do the same natural Act of striking and killing: The difference consists in the rectitude of the ones and depravation of the others will. These things premised, what more reason have we to conclude that the Devil (because he shews signs and wonders to gain belief to lyes, which is very contrary to the will of God) must be therefore an Independent Power; than that the Adulterer, the Murtherer, or any other sinner (because their Actions being Evil, of which God cannot be the cause) must be Independent Beings: The de∣ceit of the last is very palpable, and I doubt not but you will readily ac∣knowledge it, for it is obvious from what has been said to the meanest Capacity, to distinguish between the Action it self, which is good, and flows from God, and the Circumstances of the Action, the choice where∣of proceeds from the Iniquity of the Will, wherein doth solely con∣sist the Sin; the parallel is so exact, that I cannot see the least shadow of reason, why we ought not in like manner to distinguish whatever effect is produced by the Devil; To whom (as to Man) God having given Powers, and a Will to Rule them Powers, is truly and properly the cause of all the Actions (in a Natural, but not Moral Sense) that flow from the Powers he has given. Therefore the Wonder-working Power of the Devil, and the effects thereof, considered as Acts of one of God's. Creatures, are not Evil but Good; the using that Power (which proceeds from the Rebellion of Satan) to bear testimony to a lye, is that one, which constitutes the Evil thereof.

And now I have done with your Argument, wherein you have indeed shewn great skill and dexterity in turning to your Advantage, what being fairly stated makes against you, as the Appearance of Angels, &c. ob∣serving nicely the rules of Art, and particularly that grand one of con∣cealing, nay dissembling the same Art, as when you quote that Scripture

concerning vain Philosophy (of which tho altogether foreign from the matter in hand yet) you intend to serve your self with the Unthinking, who measure the Sense of words by their Jingle, not knowing how to weigh the things they signifie, and truly herein your end is very Arti∣ficial; for you intend both to throw dirt at them that differ from you, and at the same time to cover your self with such a subtle web, through which you may see, and not be seen. What follows, is rather a Rhetori∣cal Lecture, such as the Patriots of Sects (who commonly Explain the Holy Scriptures according to their own Dogma's, and so obtrude hu∣mane Invention for the pure word of God) use with their Auditors, to recommend any Principle they have a mind to establish, than an Impar∣tial and through disquisition of a controverted point; wherefore I do not think my self obliged to take any further notice of it: especially seeing truth, which for the most part is little regarded in such florid Discourses, and not any prejudice of Education, Interest, or Party, did set me about this subject. I have never been used to Complement in points of Con∣troversie, therefore I hope you'l not be angry, because I have given you my thoughts naked and plain. I have not the least motion in my mind of accusing you of any formal design to injure Religion; I only observe unto you, that your over eager contention to maintain your Principle, has hurried you to assert many things of much greater danger, both in themselves and their consequences, than those you would seem to avoid; which do amount to no more then that, Men being (in the ordinary course of Providence) the Depositories of both Divine and Humane Laws, may (instead of using them to preserve) pervert them to destroy; which in∣deed is very lamentable.

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

Sir, Your Affectionate Friend to serve you.

Boston, July, 25. 1694.

Boston August, 17. 1694.

Worthy Sir,

YOURS of Iuly, 25. being in some sort surprising to me, I could do no less than say somewhat, as well to vindicate my self from those many Reflections, mistakes and hard sensures therein; as also to vindi∣cate what I conceive to be Important truth, and to that end find it need∣ful to repeat some part of mine, Viz. Conclusion.

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

2. That without this they cannot appear to mankind.

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

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

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

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

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

That the good Angels cannot appear without Mission and Commission from the most high, is you say more than follows from the premises; but if you like not such Negative deduct••on, though so natural, it con∣cerns you (if you will assert this Power to be in their Natures, and their non appearance only to proceed from the rectitude of their Wills, and that without such Commission they have a Power to appear to Mortals, and upon this to build so prodigious a Structure, &c.) very clearly to prove it by Scripture, for Christians have good reason to take the Apo∣stles warning (if some Philosophers have taught that Man is nothing but Matter. And others that 'tis not certain there is any Matter at all) to take heed least they be spoiled through vain Philosophy, &c. but that this should be alluded to by such as never heard of either Notion, or that it was asserted that those real appearances to Ioseph, and to the Apostle, was through the Ministry of the Senses, is as vain as such Philosophy. As to the Dead being raised, had I used Art or Rhetorick enough to ex∣plain my meaning to you, I needed not now to rejoin. That 'tis as good an Argument to say, that because Holy Prophets have raised the dead, therefore wicked Men have a Power to raise the dead. As 'tis to say, because good Angels have appeared, therefore the Evil have a Power to appear; for who can doubt, but if the Almighty shall Commissionate a wicked Man to it, he also shall raise the dead, as is intimated, Mat. 7.22. And in thy name done m••ny wonderful Works. As to comparisons being o∣dious, particularly that concerning Samson, I think it needful here to add these Scriptures further to confirm the fourth Conclusion. 2 Sam. 24.1. compared with 1 Chron. 21.1. In one 'tis God moved, &c. and in the o∣ther,

Satan provoked David to number the People. 2 Chron. 18.21. And the Lord said, thou shalt intice him, and thou shalt also prevail, go out and do even so; all which, with many more that might be produc'd, as they will shew the truth of the Conclusion; so that 'tis no odious Comparison to say, that as the Almighty can make use of Good, so also of Evil Spi∣rits, for the accomplishing of his own wise ends, and can impower either without the help of a Vehicle. For possessions must be numbred among Gods afflictive dispensations, who also orders all the Circumstances thereof. But if any object God is not the Author of Evil, &c. you have furnish'd me with a very learned Answer, by distinguishing between the Act and the Evil of the Act, and to which 'tis adapt, but will no wise sute where it is placed, till it be first proved that the Devil hath of himself such Power not only of appearing at pleasure, but of working Miracles, and to the Almighty reserved only the Power of restraining; for till this be proved the Dilemma must remain stable. He that asserts that — Because good Angels have appeared, that therefore the fallen Angels have a Pow∣er of themselves to appear to Mortals; And that they cannot be imployed by the Almighty; nor that he does not order the manner and Circum∣stances of such appearance, what doth he less than make the Devil an In∣dependent Power, and consequently a God! So he that asserts that the Devil has a Power of himself, and Independent to work Wonders, and Miracles, and to impower Witches to do the like in order to deceive, &c. What doth he less than own him to be an unconquered Enemy, and con∣sequently a Soveraign Deity! and who is it that is culpable? he that ascribes such Attributes to the Evil one, or he that asserts that the so doing gives him (or ascribes to him) such Power as is the prerogative of him only who is Almighty? And here Sir, it highly concerns you to▪ consider your foundations, what proof from Scripture is to be found for your Assertions; and who it is you are contending for. For hitherto no∣thing like a proof hath been offer'd from Scripture, which abounds so with the contrary, that he that runs may read, As shall there be evil in the City, and the Lord hath not done it? who is he that saith, and it cometh to pass when the Lord commandeth it not. Who among the Gods of the Hea∣then (of which the Devil is one) can give Rain, &c.

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

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

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

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

Witchcraft is manifestly a Work of the Flesh.

R. C.