6. Some, after they had confessed, were very penitent, and did wring their hands, and manifest a distressing sense of what they had done, and were by the mercies of God recovered out of those snares of the kingdom of darkness.

7. Several have confessed against their own mothers, that they were instruments to bring them into the Devil's covenant, to the undoing of them, body and soul; and some girls of eight or nine years of age did declare, that, after they were so betrayed by their mothers to the power of Satan, they saw the Devil go in their own shapes to afflict others.

8. Some of those that confessed were immediately afflicted at a dreadful rate, after the same manner with the other sufferers.

9. Some of them confessed, that they did afflict the sufferers according to the time and manner they were accused thereof; and, being asked what they did to afflict them, some said that they pricked pins into poppets made with rags, wax, and other materials: one that confessed after the signing the death-warrant said she used to afflict them by clutching and pinching her hands together, and wishing in what part and after what manner she would have them afflicted, and it was done.

10. They confessed the design was laid by this witchcraft to root out the interest of Christ in New England, and that they began at the Village in order to settling the kingdom of darkness and the powers thereof; declaring that such a man —— was to be head conjurer, and for his activity in that affair was to be crowned king of hell, and that such a woman —— was to be queen of hell.

Thus I have given my reader a brief and true account of those fearful and amazing operations and intrigues of the Prince of Darkness: and I must call them so; for, let some persons be as incredulous as they please about the powerful and malicious influence of evil angels upon the minds and bodies of mankind, sure I am none that observed those things above mentioned could refer them to any other head than the sovereign permission of the holy God, and the malicious operations of his and our implacable enemy. I have here related nothing more than what was acknowledged to be true by the judges that sat on the bench, and other credible persons there, which I have without prejudice or partiality represented.

I therefore close all with my uncessant prayers, that the great and everlasting Jehovah would, for the sake of his blessed Son, our most glorious intercessor, rebuke Satan, and so vanquish him, from time to time, that his power may be more and more every day suppressed, his kingdom destroyed; and that all his malicious and accursed instruments in those spiritual wickednesses may gnash their teeth, melt away, and be ashamed in their secret places, till they come to be judged and condemned unto the place of everlasting burnings prepared for the Devil and his angels, that they may there be tormented with him for ever and ever.

III.

LETTER FROM R.P. TO JONATHAN CORWIN.

SALISBURY, Aug. 9, 1692.

HONORED SIR,—According as in my former to you I hinted that I held myself obliged to give you some farther account of my rude though solemn thoughts of that great case now before you, the happy management whereof do so much conduce to the glory of God, the safety and tranquillity of the country, besides what I have said in my former and the enclosed, I further humbly present to consideration the doubtfulness and unsafety of admitting spectre testimony against the life of any that are of blameless conversation, and plead innocent, from the uncertainty of them and the incredulity of them; for as for diabolical visions, apparitions, or representations, they are more commonly false and delusive than real, and cannot be known when they are real and when feigned, but by the Devil's report; and then not to be believed, because he is the father of lies.

1. Either the organ of the eye is abused and the senses deluded, so as to think they do see or hear some thing or person, when indeed they do not, and this is frequent with common jugglers.

2. The Devil himself appears in the shape and likeness of a person or thing, when it is not the person or thing itself; so he did in the shape of Samuel.

3. And sometimes persons or things themselves do really appear, but how it is possible for any one to give a true testimony, which possibly did see neither shape nor person, but were deluded; and if they did see any thing, they know not whether it was the person or but his shape. All that can be rationally or truly said in such a case is this,—that I did see the shape or likeness of such a person, if my senses or eyesight were not deluded: and they can honestly say no more, because they know no more (except the Devil tells them more); and if he do, they can but say he told them so. But the matter is still incredible: first, because it is but their saying the Devil told them so; if he did so tell them, yet the verity of the thing remains still unproved, because the Devil was a liar and a murtherer (John viii. 44), and may tell these lies to murder an innocent person.

But this case seems to be solved by an assertion of some, that affirm that the Devil do not or cannot appear in the shape of a godly person, to do hurt: others affirm the contrary, and say that he can and often have so done, of which they give many instances for proof of what they say; which if granted, the case remains yet unsolved, and yet the very hinge upon which that weighty case depends. To which I humbly say: First, That I do lament that such a point should be so needful to be determined, which seems not probable, if possible, to be determined to infallible satisfaction for want of clear Scripture to decide it by, though very rational to be believed according to rules; as, for instance, if divers examples are alleged of the shape of persons that have been seen, of whom there is ample testimony that they lived and died in the faith, yet, saith the objecter, 'tis possible they may be hypocrites, therefore the proof not infallible: and as it may admit of such an objection against the reasons given on the affirmative, much more may the same objection be made against the negative, for which they can or do give no reason at all, nor can a negative be proved (therefore difficult to be determined to satisfy infallibly); but, seeing it must be discussed, I humbly offer these few words: First, I humbly conceive that the saints on earth are not more privileged in that case than the saints in heaven; but the Devil may appear in the shape of a saint in heaven, namely, in the shape of Samuel (1 Sam. xxviii. 13, 14); therefore he can or may represent the shape of a saint that is upon the earth. Besides, there may be innocent persons that are not saints, and their innocency ought to be their security, as well as godly men's; and I hear nobody question but the Devil may take their shape.

Secondly, It doth not hurt any man or woman to present the shape or likeness of an innocent person, more than for a limner or carver to draw his picture, and show it, if he do not in that form do some evil (nor then neither), if the laws of man do not oblige him to suffer for what the Devil doth in his shape, the laws of God do not.

Thirdly, The Devil had power, by God's permission, to take the very person of our Lord Jesus Christ, in the day or time of his humiliation, and carry him from place to place, and tempted him with temptations of horrid blasphemy, and yet left him innocent. Why may we not suppose the like may be done to a good man? And why not much more appear in his shape (or make folk think it is his shape, when indeed it is not), and yet the person be innocent, being far enough off, and not knowing of it, nor would consent if he had known it, his profession and conversation being otherwise?

Fourthly, I suppose 'tis granted by all, that the person of one that is dead cannot appear, because the soul and body are separated, and so the person is dissolved, and so ceaseth to be: and it is as certain that the person of the living cannot be in two places at one time, but he that is at Boston cannot be at Salem or Cambridge at the same time; but as the malice and envy in the Devil makes it his business to seek whom he may devour, so no question but he doth infuse the same quality into those that leave Jesus Christ to embrace him, that they do envy those that are innocent, and upon that account be as ready to say and swear that they did see them as the Devil is to present their shape to them. Add but this also, that, when they are once under his power, he puts them on headlong (they must needs go whom the Devil drives, saith the proverb), and the reason is clear,—because they are taken captive by him, to do his will. And we see, by woful and undeniable experience, both in the afflicted persons and the confessors, some of them, that he torments them at his pleasure, to force them to accuse others. Some are apt to doubt they do but counterfeit; but, poor souls! I am utterly of another mind, and I lament them with all my heart; but, take which you please, the case is the same as to the main issue. For, if they counterfeit, the wickedness is the greater in them, and the less in the Devil: but if they be compelled to it by the Devil, against their wills, then the sin is the Devil's, and the sufferings theirs; but if their testimonies be allowed of, to make persons guilty by, the lives of innocent persons are alike in danger by them, which is the solemn consideration that do disquiet the country.

Now, that the only wise God may so direct you in all, that he may have glory, the country peace and safety, and your hands strengthened in that great work, is the desire and constant prayer of your humble servant, R.P., who shall no further trouble you at present.

Position.—That to put a witch to death is the command of God, and therefore the indispensable duty of man,—namely, the magistrate (Ex. xxii. 18); which, granted, resolves two questions that I have heard made by some:—

First, Whether there are any such creatures as witches in the world. Secondly, If there be, whether they can be known to be such by men: both which must be determined on the affirmative, or else that commandment were in vain.

Position Second.—That it must be witches that are put to death, and not innocent persons: "Thou shalt not condemn the innocent nor the righteous" (Ex. xxiii. 7).

Query.—Which premised, it brings to this query,—namely, how a witch may be known to be a witch.

Answer.—First, By the mouth of two or three witnesses (Deut xix. 15; Matt. xviii. 16; Deut. xvii. 6). Secondly, They may be known by their own confession, being compos mentis, and not under horrid temptation to self-murther (2 Sam. xvi.; Josh. vii. 16).

Query Second.—What is it that those two or three witnesses must swear? Must they swear that such a person is a witch? Will that do the thing, as is vulgarly supposed?

Answer.—I think that is too unsafe to go by, as well as hard to be done by the advised: First, because it would expose the lives of all alike to the pleasure or passion of those that are minded to take them away; secondly, because that, in such a testimony, the witnesses are not only informers in matter of fact, but sole judges of the crime,—which is the proper work of the judges, and not of witnesses.

Query Third.—What is it that the witnesses must testify in the case, to prove one to be a witch?

Answer.—They must witness the person did put forth some act which, if true, was an act of witchcraft, or familiarity with the Devil, the witness attest the fact to be upon his certain knowledge, and the judges to judge that fact to be such a crime.

Query Fourth.—What acts are they which must be proved to be committed by a person, that shall be counted legal proof of witchcraft, or familiarity with the Devil?

Answer.—This I do profess to be so hard a question, for want of light from the Word of God and laws of men, that I do not know what to say to it; and therefore humbly conceive, that, in such a difficulty, it may be more safe, for the present, to let a guilty person live till further discovery, than to put an innocent person to death.

First, Because a guilty person may afterward be discovered, and so put to death; but an innocent person to be put to death cannot be brought again to life when once dead.

Secondly, Because secret things belong to God only, but revealed things to us and to our children. And though it be so difficult sometimes, yet witches there are, and may be known by some acts or other put forth by them, that may render them such; for Scripture examples, I can remember but few in the Old Testament, besides Balaam (Num. xxii. 6, xxxi. 16).

First, The sorcerers of Egypt could not tell the interpretation of Pharaoh's dream, though he told them his dream (Gen. xli. 8): his successors afterwards had sorcerers, that by enchantments did, first, turn their rods into serpents (Exod. vii. 11, 12); second, turned water into blood; thirdly, brought frogs upon the land of Egypt (Exod. viii. 7).

Thirdly, Nebuchadnezzar's magicians said that they would tell him the interpretation, if he would tell them his dream (Dan. iv. 7); but the king did not believe them (ver. 8, 9).

Fourthly, The Witch of Endor raised the Devil, in the likeness of Samuel, to tell Saul his fortune; and Saul made use of him accordingly (1 Sam. xxviii. 8, 11-15); and, as for New Testament, I see very little of that nature. Our Lord Jesus Christ did cast out many devils, and so did his disciples, both while he was upon earth and afterward, of which some were dreadfully circumstanced (Mark ix. 18; Mark v. 2-5); but of witches, we only read of four mentioned in the apostles' time: first, Simon Magus (Acts viii. 9, 11); secondly, Elymas the sorcerer (Acts xiii. 6, 8); thirdly, the seven sons of Sceva, a Jew, that were vagabond Jews,—exorcists (Acts xix. 13-16); fourthly, the girl which, by a spirit of divination, brought her master much gain (Acts xvi. 16), whether it were by telling fortunes or finding out lost things, as our cunning men do, is not said; but something it was that was done by that spirit which was in her, which, being cast out, she could not do. Now, whatever was done by any of these, by the help of the Devil, or by virtue of familiarity with him, or that the Devil did do by their consent or instigation, it is that which, the like being now proved to be done by others, is legal conviction of witchcraft, or familiarity with the Devil.

As I remember, Mr. Perkins apprehends witchcraft may be sometimes committed by virtue of an implicit covenant with the Devil, though there be not explicit covenant visibly between them; namely, by using such words and gestures whereby they do intimate to the Devil what they would have him do, and he doth it.

3. To tell events contingent, or to bring any thing to pass by supernatural means, or by no means.

I have heard of some that make a circle, and mumble over some uncouth words; and some that have been spiteful and suspicious persons, that have sent for a handful of thatch from the house or barn of him that they have owed a spite to, and the house have been burnt as they had burnt the thatch that they fetched.

When Captain Smith was cast away in the ship built by Mr. Stevens at Gloucester, many years ago, it was said that the woman that was accused for doing it did put a dish in a pail of water, and sent her girl several times to see the motion of the dish, till at last it was turned over, and then the woman said, "Now Smith is gone," or "is cast away."

A neighbor of mine, who was a Hampshire man, told me that a suspected woman desired something of some of the family, which being denied, she either muttered or threatened, and some evil suddenly followed, and they put her into a cart to carry her to Winchester; and, when they had gone a little way, the team could not move the cart, though in plain ground. The master commanded to carry a knitch of straw, and burn her in the cart; which to avoid, she said they should go along, and they did. This they did several times before they came to Winchester, of which passages the men that went with her gave their oaths, and she was executed.

Some have been transformed into dogs, cats, hares, hogs, and other creatures; and in those shapes have sometimes received wounds which have made them undeniably guilty, and so confessed. Sometimes having their imps sucking them, or infallible tokens that they are sucked, in the search of which great caution to be given, because of some superfluities of nature, and diseases that people are incident unto, as the piles, &c., of which the judges are, upon the testimony of the witnesses, to determine what of crime is proved by any of these circumstances, with many other, in which God is pleased many times, by some overt acts, to bring to light that secret wickedness to apparent conviction, sometimes by their own necessitated confession, whereby those that he hath commanded to be put to death may be known to be such, which, when known, then it is a duty to put them to death, and not before, though they were as guilty before as then.

There are two queries more with respect to what is proper to us in this juncture of time, of which we have no account of the like being common at other times, or in other places; namely, these,—

Query Fifth.—The fifth query is, what we are to think of those persons at Salem, or the Village, before whom people are brought for detection, or otherwise to be concerned with them, in order to their being apprehended or acquitted.

Answer.—That I am, of all men, the least able to give any conjecture about it, because I do not know it, having myself never seen it, nor know nothing of it but by report, in which there must be supposed a possibility of some mistake, in part or in whole; but that which I have here heard is this: First, That they do tell who are witches, of which some they know, and some they do not. Secondly, They tell who did torment such and such a person, though they know not the person. Thirdly, They are tormented themselves by the looks of persons that are present, and recovered again by the touching of them. Fourthly, That, if they look to them, they fall down tormented; but, if the persons accused look from them, they recover, or do not fall into that torment. Fifthly, They can tell when a person is coming before they see them, and what clothes they have, and some what they have done for several years past, which nobody else ever accused them with, nor do not yet think them guilty of. Sixthly, That the dead out of their graves do appear unto them, and tell them that they have been murdered, and require them to see them to be revenged on the murtherers, which they name to them; some of which persons are well known to die their natural deaths, and publicly buried in the sight of all men. Now, if these things be so, I thus affirm,—

First, That whatsoever is done by them that is supernatural, is either divine or diabolical.

Secondly, That nothing is, or can be, divine, but what have God's stamp upon it, to which he refers for trial (Isa. viii. 19, 20): "If they speak not according to these, there is no light in them."

Thirdly, And by that rule none of these actions of theirs have any warrant in God's word, but condemned wholly.

First, It is utterly unlawful to inquire of the dead, or to be informed by them (Isa. viii. 19). It was an act of the Witch of Endor to raise the dead, and of a reprobate Saul to inquire of him (1 Sam. xxviii. 8, 11-14; Deut. xviii. 11).

Secondly, It is a like evil to seek to them that have familiar spirits (Lev. xix. 31). It was the sin of Saul in the forementioned place (1 Sam. xxviii. 8); and of wicked Manasses (2 Kings, xxi. 6).

Thirdly, No more is it likely that their racking and tormenting should be done by God or good angels, but by the Devil, whose manner have ever been to be so employed. Witness his dealing with the poor child (Mark ix. 17, 19, 20-22); and with the man that was possessed by him (Mark v. 2-5); besides what he did to Job (Job ii. 7); and all the lies that he told against him to the very face of God.

Fourthly, The same may be rationally said of all the rest. Who should tell them things that they do not see, but the Devil; especially when some things that they tell are false and mistaken?

Query Sixth.—These things premised, it now comes to the last and greatest question or query; namely, How shall it be known when the Devil do any of these acts of his own proper motion, without human concurrence, consent, or instigation, and when he doth it by the suggestion or consent of any person? This question, well resolved, would do our business.

First, That the Devil can do acts supernatural without the furtherance of him by human consent or concurrence; but men or women cannot do them without the help of the Devil (must be granted). That granted, it follows, that the Devil is always the doer, but whether abetted in it by anybody is uncertain.

Secondly, Will it be sufficient for the Devil himself to say such a man or woman set him a work to torment such a person by looking upon him? Is the Devil a competent witness in such a case?

Thirdly, Or are those that are tormented by him legal witnesses to say that the Devil doth it by the procurement of such a person, whenas they know nothing about it but what comes to them from the Devil (that torments them)?

Fourthly, May we believe the witches that do accuse any one because they say so (can the fruit be better than the tree)? If the root of all their knowledge be the Devil, what must their testimony be?

Fifthly, Their testimony may be legal against themselves, because they know what themselves do, but cannot know what another doth but by information from the Devil: I mean in such cases when the person accused do deny it, and his conversation is blameless (Prov. xviii. 5; Prov. xix. 5).

First, It is directly contrary to the use of reason, the law of nature, and principles of humanity, to deny it, and plead innocent, when accused of witchcraft, and yet, at the same time, to be acting witchcraft in the sight of all men, when they know their lives lie at stake by doing it. Self-interest teaches every one better.

Secondly, It is contrary to the Devil's nature, or common practice, to accuse witches. They are a considerable part of his kingdom, which would fall, if divided against itself (Matt. xii. 26); except we think he that spake the words understood not what he said (which were blasphemy to think); or that those common principles or maxims are now changed; or that the Devil have changed his nature, and is now become a reformer to purge out witches out of the world, out of the country, and out of the churches; and is to be believed, though a liar and a murtherer from the beginning, and also though his business is going about continually, seeking whom he may destroy (1 Pet. v. 8); and his peculiar subject of his accusation are the brethren: called the accuser of the brethren.

Objection.—God do sometimes bring things to light by his providence in a way extraordinary.

Answer.—It is granted God have so done, and brought hidden things to light, which, upon examination, have been proved or confessed, and so the way is clear for their execution; but what is that to this case, where the Devil is accuser and witness?

IV.

EXTRACTS FROM MR. PARRIS'S CHURCH RECORDS.

[The following passages are taken from the records of the Salem Village Church, as specimens of Mr. Parris's style of narrative in that interesting document, and as shedding some light upon the subject of these volumes:—]

Sab: 4 Nov. [1694].—After sermon in the afternoon, it was propounded to the brethren, whether the church ought not to inquire again of our dissenting brethren after the reason of their dissent. Nothing appearing from any against it, it was put to vote, and carried in the affirmative (by all, as far as I know, except one brother, Josh: Rea), that Brother Jno. Tarbell should, the next Lord's Day, appear and give in his reasons in public; the contrary being propounded, if any had aught to object against it. But no dissent was manifested; and so Brother Nathaniel Putnam and Deacon Ingersoll were desired to give this message from the church to the said Brother Tarbell.

Sab: 11 Nov.—Before the evening blessing was pronounced, Brother Tarbell was openly called again and again; but, he not appearing, application was made to the abovesaid church's messengers for his answer: whereupon said Brother Putnam reported that the said Brother Tarbell told him he did not know how to come to us on a Lord's Day, but desired rather that he might make his appearance some week-day. Whereupon the congregation was dismissed with the blessing: and the church stayed, and, by a full vote, renewed their call of said Brother Tarbell to appear the next Lord's Day for the ends abovesaid; and Deacon Putnam and Brother Jonathan Putnam were desired to be its messengers to the said dissenting brother.

Sab: 18 Nov.—The said brother came in the afternoon; and, after sermon, he was asked the reasons for his withdrawing: whereupon he produced a paper, which he was urged to deliver to the pastor to communicate to the church; but he refused it, asking who was the church's mouth. To which, when he was answered, "The pastor," he replied, Not in this case, because his offence was with him. The pastor demanded whether he had offence against any of the church besides the pastor. He answered, "No." So at length we suffered a non-member, Mr. Jos: Hutchinson, to read it. After which the pastor read openly before the whole congregation his overtures for peace and reconciliation. After which said Tarbell, seemingly (at least) much affected, said, that, if half so much had been said formerly, it had never come to this. But he added that others also were dissatisfied besides himself: and therefore he desired opportunity that they might come also, which was immediately granted; viz., the 26 instant, at two o'clock.

26 Nov.—At the public meeting above appointed at the meeting-house, after the pastor had first sought the grace of God with us in prayer, he then summed up to the church and congregation (among which were several strangers) the occasion of our present assembling, as is hinted the last meeting. Then seeing, together with Brother Tarbell, two more of our dissenting brethren, viz., Sam: Nurse, and Thomas Wilkins (who had, to suit their designs, placed themselves in a seat conveniently together), the church immediately, to save further sending for them, voted that said Brother Wilkins and Brother Nurse should now, together with Brother Tarbell, give in their reasons of withdrawing from the church. Then the pastor applied himself to all these three dissenters, pressing the church's desire upon them. So they produced a paper, which they much opposed the coming into the pastor's hands, and his reading of it; but at length they yielded to it. Whilst the paper was reading, Brother Nurse looked upon another (which he said was the original): and, after it was read throughout, he said it was the same with what he had. Their paper was as followeth:—

"The reasons why we withdraw from communion with the church of Salem Village, both as to hearing the word preached, and from partaking with them at the Lord's Table, are as followeth:—

"1. Why we attend not on public prayer and preaching the word, these are, (1.) The distracting and disturbing tumults and noises made by the persons under diabolical power and delusions, preventing sometimes our hearing and understanding and profiting of the word preached; we having, after many trials and experiences, found no redress in this case, accounted ourselves under a necessity to go where we might hear the word in quiet. (2.) The apprehensions of danger of ourselves being accused as the Devil's instruments to molest and afflict the persons complaining, we seeing those whom we had reason to esteem better than ourselves thus accused, blemished, and of their lives bereaved, foreseeing this evil, thought it our prudence to withdraw. (3.) We found so frequent and positive preaching up some principles and practices by Mr. Parris, referring to the dark and dismal mysteries of iniquity working amongst us, as was not profitable, but offensive. (4.) Neither could we, in conscience, join with Mr. Parris in many of the requests which he made in prayer, referring to the trouble then among us and upon us; therefore thought it our most safe and peaceable way to withdraw.

"2. The reasons why we hold not communion with them at the Lord's Table are, first, we esteem ourselves justly aggrieved and offended with the officer who doth administer, for the reasons following: (1.) From his declared and published principles, referring to our molestation from the invisible world, differing from the opinion of the generality of the Orthodox ministers of the whole country. (2.) His easy and strong faith and belief of the affirmations and accusations made by those they call the afflicted. (3.) His laying aside that grace which, above all, we are required to put on; namely, charity toward his neighbors, and especially towards those of his church, when there is no apparent reason for the contrary. (4.) His approving and practising unwarrantable and ungrounded methods for discovering what he was desirous to know referring to the bewitched or possessed persons, as in bringing some to others, and by and from them pretending to inform himself and others who were the Devil's instruments to afflict the sick and pained. (5.) His unsafe and unaccountable oath, given by him against sundry of the accused. (6.) His not rendering to the world so fair, if true, an account of what he wrote on examination of the afflicted. (7.) Sundry unsafe, if sound, points of doctrine delivered in his preaching, which we esteem not warrantable, if Christian. (8.) His persisting in these principles, and justifying his practices, not rendering any satisfaction to us when regularly desired, but rather further offending and dissatisfying ourselves.

"JOHN TARBELL. THO: WILKINS. SAM: NURSE."

When the pastor had read these charges, he asked the dissenters above mentioned whether they were offended with none in the church besides himself. They replied, that they articled against none else. Then the officer asked them if they withdrew from communion upon account of none in the church besides himself. They answered, that they withdrew only upon my account. Then I read them my "Meditations for Peace," mentioned 18 instant; viz.:—

"Forasmuch as it is the undoubted duty of all Christians to pursue peace (Ps. xxxiv. 14), even unto a reaching of it, if it be possible (Rom. xii. 18, 19); and whereas, through the righteous, sovereign, and awful Providence of God, the Grand Enemy to all Christian peace has, of late, been most tremendously let loose in divers places hereabouts, and more especially amongst our sinful selves, not only to interrupt that partial peace which we did sometimes enjoy, but also, through his wiles and temptations and our weaknesses and corruptions, to make wider breaches, and raise more bitter animosities between too many of us, in which dark and difficult dispensation we have been all, or most of us, of one mind for a time, and afterwards of differing apprehensions, and, at last, are but in the dark,—upon serious thoughts of all, and after many prayers, I have been moved to present to you (my beloved flock) the following particulars, in way of contribution towards a regaining of Christian concord (if so be we are not altogether unappeasable, irreconcilable, and so destitute of the good spirit which is first pure, then peaceable, gentle, and easy to be entreated, James iii. 17); viz., (1.) In that the Lord ordered the late horrid calamity (which afterwards, plague-like, spread in many other places) to break out first in my family, I cannot but look upon as a very sore rebuke, and humbling providence, both to myself and mine, and desire so we may improve it. (2.) In that also in my family were some of both parties, viz., accusers and accused, I look also upon as an aggravation of the rebuke, as an addition of wormwood to the gall. (3.) In that means were used in my family (though totally unknown to me or mine, except servants, till afterwards) to raise spirits and create apparitions in no better than a diabolical way, I do look upon as a further rebuke of Divine Providence. And by all, I do humbly own this day, before the Lord and his people, that God has been righteously spitting in my face (Num. xii. 14). And I desire to lie low under all this reproach, and to lay my hand upon my mouth. (4.) As to the management of those mysteries, as far as concerns myself, I am very desirous (upon farther light) to own any errors I have therein fallen into, and can come to a discerning of. In the mean while, I do acknowledge, upon after-considerations, that, were the same troubles again, (which the Lord, of his rich mercy, for ever prevent), I should not agree with my former apprehensions in all points; as, for instance, (1.) I question not but God sometimes suffers the Devil (as of late) to afflict in the shape of not only innocent but pious persons, or so delude the senses of the afflicted that they strongly conceit their hurt is from such persons, when, indeed, it is not. (2.) The improving of one afflicted to inquire by, who afflicts the others, I fear may be, and has been, unlawfully used, to Satan's great advantage. (3.) As to my writing, it was put upon me by authority; and therein I have been very careful to avoid the wronging of any (a). (4). As to my oath, I never meant it, nor do I know how it can be otherwise construed, than as vulgarly and every one understood; yea, and upon inquiry, it may be found so worded also. (5.) As to any passage in preaching or prayer, in that sore hour of distress and darkness, I always intended but due justice on each hand, and that not according to man, but God (who knows all things most perfectly), however, through weakness or sore exercise, I might sometimes, yea, and possibly sundry times, unadvisedly expressed myself. (6.) As to several that have confessed against themselves, they being wholly strangers to me, but yet of good account with better men than myself, to whom also they are well known, I do not pass so much as a secret condemnation upon them; but rather, seeing God has so amazingly lengthened out Satan's chain in this most formidable outrage, I much more incline to side with the opinion of those that have grounds to hope better of them. (7.) As to all that have unduly suffered in these matters (either in their persons or relations), through the clouds of human weakness, and Satan's wiles and sophistry, I do truly sympathize with them; taking it for granted that such as drew themselves clear of this great transgression, or that have sufficient grounds so to look upon their dear friends, have hereby been under those sore trials and temptations, that not an ordinary measure of true grace would be sufficient to prevent a bewraying of remaining corruption. (8.) I am very much in the mind, and abundantly persuaded, that God (for holy ends, though for what in particular is best known to himself) has suffered the evil angels to delude us on both hands, but how far on the one side or the other is much above me to say. And, if we cannot reconcile till we come to a full discerning of these things, I fear we shall never come to agreement, or, at soonest, not in this world. Therefore (9), in fine, The matter being so dark and perplexed as that there is no present appearance that all God's servants should be altogether of one mind, in all circumstances touching the same, I do most heartily, fervently, and humbly beseech pardon of the merciful God, through the blood of Christ, of all my mistakes and trespasses in so weighty a matter; and also all your forgiveness of every offence in this and other affairs, wherein you see or conceive I have erred and offended; professing, in the presence of the Almighty God, that what I have done has been, as for substance, as I apprehended was duty,—however through weakness, ignorance, &c., I may have been mistaken; I also, through grace, promising each of you the like of me. And so again, I beg, entreat, and beseech you, that Satan, the devil, the roaring lion, the old dragon, the enemy of all righteousness, may no longer be served by us, by our envy and strifes, where every evil work prevails whilst these bear sway (Isa. iii. 14-16); but that all, from this day forward, may be covered with the mantle of love, and we may on all hands forgive each other heartily, sincerely, and thoroughly, as we do hope and pray that God, for Christ's sake, would forgive each of ourselves (Matt. xviii. 21 ad finem; Col. iii. 12, 13). Put on, therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another. If any man have a quarrel against any, even as Christ forgave you, so also do ye (Eph. iv. 31, 32). Let all bitterness and wrath and anger and clamor and evil-speaking be put away from you, with all malice; and be ye kind one to another, tender-hearted, forgiving one another, even as God, for Christ's sake, hath forgiven you. Amen, amen.

SAM: PARRIS.

"26 Nov., 1694."

[In the record, off against (a) as above, the following is in Mr. Parris's writing:]

(a) Added, by the desire of the council, this following paragraph; viz., Nevertheless, I fear, that, in and through the throng of the many things written by me, in the late confusions, there has not been a due exactness always used; and, as I now see the inconveniency of my writing so much on those difficult occasions, so I would lament every error of such writings.—Apr. 3, 1695. Idem. S.P.

[The above passage (a) is inserted in a marginal space left for it on a page containing the record of a meeting, Nov. 26, 1694, while it is dated April 3, 1695, and purports to be added "by the desire of the council," which met at the last-named date. There are other indications, that the record of Mr. Parris's controversy with the dissatisfied brethren, consequent upon the proceedings in 1692, was made originally on separate sheets of paper, and then compiled, and inscribed in the church-book, as it there appears. There are several other entries, which refer to dates ahead. He probably made out his record near the close of the struggle which resulted in his dismission, and left it, on the pages of the book, as his history of the case. After giving his "Meditations for Peace," the record goes on:—]

After I had read these overtures abovesaid, I desired the brethren to declare themselves whether they remained still dissatisfied. Brother Tarbell answered, that they desired to consider of it, and to have a copy of what I had read. I replied, that then they must subscribe their reasons (above mentioned), for as yet they were anonymous: so at length, with no little difficulty, I purchased the subscription of their charges by my abovesaid overtures, which I gave, subscribed with my name, to them, to consider of; and so this meeting broke up. Note that, during this agitation with our dissenting brethren, they entertained frequent whisperings with comers and goers to them and from them; particularly Dan: Andrews, and Tho: Preston from Mr. Israel Porter, and Jos: Hutchinson, &c.

Nov. 30, 1694.—Brother Nurse and Brother Tarbell (bringing with them Joseph Putnam and Tho: Preston) towards night came to my house, where they found the two deacons and several other brethren; viz., Tho: Putnam, Jno. Putnam, Jr., Benj. Wilkins, and Ezek: Cheever, besides Lieutenant Jno. Walcot. And Brother Tarbell said they came to answer my paper, which they had now considered of, and their answer was this; viz., that they remained dissatisfied, and desired that the church would call a council, according to the advice we had lately from ministers.

[An account has been given, p. 493, of the attempts of the "dissatisfied brethren" to procure a mutual council to decide the controversy between them and Mr. Parris. On the 14th of June, 1694, a letter was addressed to him, advising him to agree to the call of such a council, signed by John Higginson, of the First Church in Salem; James Allen, of the First Church in Boston; John Hale, of the church in Beverly; Samuel Willard, of the Old South Church in Boston; Samuel Cheever, of the church in Marblehead; and Joseph Gerrish, of the church in Wenham. Nicholas Noyes joined in the advice, "with this proviso, that he be not chosen one of the council." Mr. Parris contrived to avoid following the advice. On the 10th of September, Messrs. Higginson, Allen, Willard, Cheever, and Gerrish again, in earnest and quite peremptory terms, renewed their advice in another letter to Mr. Parris. No longer venturing to resist their authority, he yielded, and consented to a mutual council, upon certain terms, one of which was, that neither of the churches whose ministers had thus forced him to the measure should be of the council. The following passages give the conclusion of the matter, as related by Mr. Parris in his record-book:—]

Feb. 12 [1695].—The church met again, as last agreed upon; and, after a while, our dissenting brethren, Tho: Wilkins, Sam: Nurse, and Jno. Tarbell, came also. After our constant way of begging the presence of God with us, we desired our dissenting brethren to acquaint us whether they would accept of our last proposals, which they desired to this day to consider of. They answered, that they were willing to drop the six churches from whose elders we had had the advice abovesaid, dated 14 June last; but they were not free to exclude Ipswich. This they stuck unto long, and then desired that they might withdraw a little to confer among themselves about it, which was granted. But they quickly returned, as resolved for Ipswich as before. We desired them to nominate the three churches they would have sent to: and, after much debate, they did; viz., Rowley, Salisbury, and Ipswich. Whereupon we voted, by a full consent, Rowley and Salisbury churches for a part of the council, and desired them to nominate a third church. But still they insisted on Ipswich, which we told them they were openly informed, the last meeting, that we had excepted against. Then they were told that we would immediately choose three other churches to join with the two before nominated and voted, if they saw not good to nominate any more; or else we would choose two other churches to join with the aforesaid two, if they pleased. They answered, they would be willing to that, if Ipswich might be one of them. Then it was asked them, if a dismission to some other Orthodox church, where they might better please themselves, would content them. Brother Tarbell answered, "Ay, if we could find a way to remove our livings too." Then it was propounded, whether we could not unite amongst ourselves. The particular answer hereunto I remember not; but (I think) such hints were given by them as if it were impossible. Thus much time being gone, it being well towards sunset, and we concluding that it was necessary that we should do something ourselves, if they would not (as the elders had heretofore desired) accept of our joining with them, we dismissed them; and, by a general agreement amongst ourselves, read and voted letters to the churches at North Boston, Weymouth, Maiden, and Rowley, for their help in a council.

[Mr. Parris's plan of finding refuge in an ex-parte council was utterly frustrated. On the 1st of March, the "reverend elders in the Bay accounted it advisable," as he expresses it in his records, that the First Church and the Old South Church in Boston should be added to the council. They wrote to him to that effect, and he had to comply. This brought James Allen and Samuel Willard into the council, and determined the character of the result, which, coming from a tribunal called by him to adjudicate the case, and hearing only such evidence as he laid before it, so far as it bore against him, was decisive and fatal. It was as follows:—]

The elders and messengers of the churches—met in council at Salem Village, April 3, 1695, to consider and determine what is to be done for the composure of the present unhappy differences in that place,—after solemn invocation of God in Christ for his direction, do unanimously declare and advise as followeth:—

I. We judge that, albeit in the late and the dark time of the confusions, wherein Satan had obtained a more than ordinary liberty to be sifting of this plantation, there were sundry unwarrantable and uncomfortable steps taken by Mr. Samuel Parris, the pastor of the church in Salem Village, then under the hurrying distractions of amazing afflictions; yet the said Mr. Parris, by the good hand of God brought unto a better sense of things, hath so fully expressed it, that a Christian charity may and should receive satisfaction therewith.

II. Inasmuch as divers Christian brethren in the church of Salem Village have been offended at Mr. Parris for his conduct in the time of the difficulties and calamities which have distressed them, we now advise them charitably to accept the satisfaction which he hath tendered in his Christian acknowledgments of the errors therein committed; yea, to endeavor, as far as 'tis possible, the fullest reconciliation of their minds unto communion with him, in the whole exercise of his ministry, and with the rest of the church (Matt. vi. 12-14; Luke xvii. 3; James v. 16).

III. Considering the extreme trials and troubles which the dissatisfied brethren in the church of Salem Village have undergone in the day of sore temptation which hath been upon them, we cannot but advise the church to treat them with bowels of much compassion, instead of all more critical or rigorous proceedings against them, for the infirmities discovered by them in such an heart-breaking day. And if, after a patient waiting for it, the said brethren cannot so far overcome the uneasiness of their spirits, in the remembrance of the disasters that have happened, as to sit under his ministry, we advise the church, with all tenderness, to grant them a dismission unto any other society of the faithful whereunto they may desire to be dismissed (Gal. vi. 1, 2; Ps. ciii. 13, 14; Job xix. 21).

IV. Mr. Parris having, as we understand, with much fidelity and integrity acquitted himself in the main course of his ministry since he hath been pastor to the church in Salem Village, about his first call whereunto, we look upon all contestations now to be both unreasonable and unseasonable; and our Lord having made him a blessing unto the souls of not a few, both old and young, in this place, we advise that he be accordingly respected, honored, and supported, with all the regards that are due to a painful minister of the gospel (1 Thess. v. 12, 13; 1 Tim. v. 17).

V. Having observed that there is in Salem Village a spirit full of contentions and animosities, too sadly verifying the blemish which hath heretofore lain upon them, and that some complaints brought against Mr. Parris have been either causeless and groundless, or unduly aggravated, we do, in the name and fear of the Lord, solemnly warn them to consider, whether, if they continue to devour one another, it will not be bitterness in the latter end; and beware lest the Lord be provoked thereby utterly to deprive them of those which they should account their precious and pleasant things, and abandon them to all the desolations of a people that sin away the mercies of the gospel (James iii. 16; Gal. v. 15; 2 Sam. ii. 26; Isa. v. 4, 5, 6; Matt. xxi. 43).

VI. If the distempers in Salem Village should be (which God forbid!) so incurable, that Mr. Parris, after all, find that he cannot, with any comfort and service, continue in his present station, his removal from thence will not expose him unto any hard character with us, nor, we hope, with the rest of the people of God among whom we live (Matt. x. 14; Acts xxii. 18).

All which advice we follow with our prayers that the God of peace would bruise Satan under our feet. Now, the Lord of peace himself give you peace always by all means.

INCREASE MATHER, Moderator.

*JOSEPH BRIDGHAM. *EPHRAIM HUNT. *SAMUEL CHECKLEY. *NATHLL. WILLIAMS. *WILLIAM TORREY. SAMUEL PHILLIPS. *JOSEPH BOYNTON. JAMES ALLEN. *RICHARD MIDDLECOT. SAMUEL TORREY. *JOHN WALLEY. SAMUEL WILLARD. *JER: DUMMER. EDWARD PAYSON. *NEHEMIAH JEWET. COTTON MATHER.

[The names of the lay members of the Council are marked thus, *. They were persons of high standing in civil life. Samuel Checkley was not (as stated [Supplement, p. 494], through an inadvertence, of which, I trust, not many such instances can be found in these volumes) the Rev. Mr. Checkley, but his father, Col. Samuel Checkley, a citizen of Boston, of much prominence at the time.

The foregoing document is skilfully drawn. While kindly in its tone towards Mr. Parris, it is, in reality, a strong condemnation of his course, especially in Article I., as also in the paragraph marked (a), (p. 549), "added by the desire of the Council" to his "Meditations for Peace." Article III. discountenances the proceedings of his church in its censure of "the dissatisfied brethren," and requires that they should be recognized and treated as members in good standing. The fifth article administers rebuke with an equal hand to both sides, while the sixth and last recommends the removal of Mr. Parris, if the alienation of his opponents should prove "incurable."

As an authoritative condemnation of the proceedings related in this work, pronounced at the time, it is a fitting final close of the presentation of this subject.]

THE END.