The Illustrious Providences in New England, Chapter 6

The Illustrious Providences in New England · Chapter 6

p. 168CHAP. VI.

That there are Daemons. And Possessed Persons. Signs of such. Some Mad Men are really Possessed. Notwithstanding many Fabulous Stories about Witchcrafts. That there are Witches proved by three Arguments. That Houses are sometimes troubled by Evil Spirits. Witchcraft often the cause of it. Sometimes by the Devil without Witchcraft; ordered by providence as punishment for Sin. The disturbance in Waltons House further considered, with a parallel Story. That the things related in the preceding Chapter were undoubtedly Praeternatural and Diabolical.

THe Sadduces of those dayes being like unto Avic…nna, and Averroes, and other Atheistical Philosophers in former times; say that there are no Spirits, and that all Stories concerning them are either Fabulous or to be ascribed unto natural causes. Amongst many others, the Learned Voetius (in disp. de operationibus Daemonum) has sufficiently refuted them. And as the experience of other ages and places of the World; so the things which divine providence hath permitted and ordered to come to pass amongst our selves p. 169(if the Scriptures were silent) make it manifest beyond all contradiction, that there are Devils infesting this lower World. Most true it is, that Satan and all his wicked Angels are limited by the providence of God: so as that they cannot hurt any Man or Creature, much less any Servant of his, without a Commission from him, whose Kingdom is over all. It is a memorable Passage, which Chytraeus relateth concerning Luther, that when he was sought after by his Popish and Implacable Enemies (being then hid by the Duke of Saxony) they consulted with Magicians that so they might find where Luther absconded, but the Wizzards confessed they could not discover him. Undoubtedly the Devils knew where Luther hid himself; only God would not suffer them to reveal it. Nevertheless, the Lord doth for wise and holy ends, sometimes lengthen the Chain which the infernal Lions are bound fast in. And as there are many tremendous Instances confirming the Truth hereof, so that of Satan's taking bodily possession of Men, is none of the least. Sometimes indeed it is very hard to discern between natural Diseases and Satanical Possessions; so as that persons really possessed have been thought to be only molested with some natural Disease, without any p. 170special finger of the Evil Spirit therein. Fernelius (de abditis rerum causis, Lib. 2. Cap. 16.) speaketh of a certain young Gentleman, that was taken with strange Convulsions, which did surprize him at least ten times in a day. In his Fits he had the use of his Speech and Reason free. Otherwise his Disease would have been judged no other than an ordinary Epilepsy. Much means was used by skilful Physitians for his relief, but without success for three Moneths together; when all on a sudden, a Daemon began to speak out of the miserable Patient; and that with not only Latin but Greek Sentences, which the afflicted party himself had no knowledge of; and the Daemon discovered many secrets both of the Physitians and of other persons that attended, deriding them for their vain attempts to cure a Man whom he had the possession of. There are sundry Authors (in special Balduinus in his Cases of Conscience, and Darrel in his History of the seven possessed persons in Lancashire) who have endeavoured to describe and characterise possessed persons. And such particulars as these following are by them mentioned as signs of Possession.

1. If the party concerned shall reveal secret things, either past or future, which without p. 171supernatural Assistance could not be known, it argueth Possession.

2. If he does speak with strange Languages, or discover skill in Arts and Sciences never learned by him.

3. If he can bear burthens, and do things which are beyond humane strength.

4. Uttering words without making use of the Organs of speech, when persons shall be heard speaking, and yet neither their Lips nor Tongues have any motion, tis a sign that an evil spirit speaketh in them.

5. When the Body is become inflexible.

6. When the Belly is on a sudden puft up, and instantly flat again.

These are thought to be certain Arguments of an Energumenical person. Some other signs are mentioned by Thyraeus (de obsessis Part 2. Cap. 25, 26.)

There are who conceive (and that as they suppose upon Scripture grounds:) that Men may possibly be Daemoniacal, when none of those mentioned particulars can be affirmed of them. The Excellently learned and judicious Mr. Mede, is of Opinion, that the Daemoniacks whom we read so frequently of in the New-Testament, were the same with Epilepticks, Lunaticks, and Mad Men. The Turks at this day have their Mad men in great veneration, p. 172supposing them to be acted by a spirit, but they (in that being themselves mad) take it to be a good when as 'tis an evil spirit that does operate in such persons. And that the Iews of old did look upon Maniacks to be possessed with an evil Spirit, is evident from that expression of theirs, Ioh. 10. 20. He hath a Devil and is Mad. Moreover, we read of one, Mat. 17. 15. that was Lunatick, and did oft fall into the fire, and oft into the water. Now that this Lunatick person was a Daemoniack is clear from ver. 18. where tis said, that Iesus rebuked the Devil and he departed out of him. And of the same person tis said, in Luk. 9. 39 A Spirit taketh him and teareth him. So Beza and Heinsius, in Mat. 8. 16. & 17. 15. It has been commonly said that in Christs time more persons were possessed with evil Spirits than ever was known before or since; but if that were so, the Iews, and probably some Historians would have noted it as a thing strange and extraordinary; whenas we read of no such observation to be made on those times. And saith Mr. Mede, (in his Discourse on Iohn 10. 20.) If those possessed Persons were not such as we now adayes conceive to be no other than Mad men, the World must be supposed to be well rid of Devils, which for my part I believe it is not. There is in special, a sort of Melancholy p. 173madness, which is called Lycanthropia, or Lupina Insania, h. e. When Men imagine themselves to be turned into Wolves or other Beasts. Hippocrates relates concerning the Daughters of King Praetus, that they thought themselves Kine. Wierus (de praestigiis Daemonum, L. 3. C. 21.) speaketh of one in Padua, that would not believe to the contrary but that he was a Wolf: and of a Spaniard, who thought himself a Bear. Euwichius (and from him Horestus) writeth of a Man that was found in a Barn under the Hay, howling and saying he was a Wolf. The foolish Rusticks, who surprized him, began to flay him, that so they might see if he had not hair growing on the inside of his skin.. Forestus has many instances to this purpose. Heurnius saith, that it is a Disease frequent in Bohemia and Hungaria. No doubt but this Disease gave occasion to Pliny's Assertion, that some Men in his time were turned into Wolves, and from Wolves into Men again. Hence was Ovid's Fable of Lycaon, and the Tale of Pausanias, being ten years a Wolf, and then a Man again. He that would see more instances, may read Austin de civ. Dei. L. 18. C. 5. Burton of Melancholly. Pag. 9. They that are subject unto this Malady, for the most partly hid all the day, and go abroad p. 174In the night, barking and howling at Graves and in Desarts. We may suppose that Nebuchadnezzar was troubled with this Disease. And that such persons are molested with a Daemon is evident from Luk 8. 27. with Mark. 5. 3, 4. The possessed person there spoken of was Lycanthropos.

There are that acknowledge the existence of Spirits, and that the Bodies of men are sometimes really possessed thereby; who nevertheless will not believe there are any such woful creatures in rerum naturâ, as Witches, or persons confoederate with the Devil. I have read of a famous Wizard, whose Name was William de Lure, that after he had laboured much in opposing their Opinion, who think that there are Men on Earth joyned in an explicit confoederacy with the fiends of Hell, was himself convicted and condemned for that crime which he designed to make the World believe that no Man was or could be guilty of. I shall not suspect all those as guilty of Witchcraft, nor yet of Heresie, who call the received Opinion about Witches into question. There are four or five English Writers, viz. Mr. Scot, Ady, and of late Wagstaff and Webster, and another Anonymous Author; who do with great p. 175vehemence affirm that never any did maintain that familiarity with the evil Spirits, which is commonly believed. Wierus (otherwise a judicious Author) conceiveth that all those things supposed to be done by Witches are done by the evil Spirits themselves, without any confoederates. But he is sufficiently refuted by Binsfieldius, Bodinus, Sennertus, and others. True it is, that many things have been looked upon as proceding from Witchcraft, when it has not been so. The Sympathies and Antipathies of Nature have sometimes been esteemed the effects of Witchcraft. A Sympathetical Powder, made without any Magical Ceremonies has done strange things, so as that the Artist which used it, has upon that account been suspected of Witchcraft. A Man may easily by such natural Magick, as is described by Porta, and by Weckerus de secretis make the ignorant beheve he is a Wizard. It is also true, that the World is full of Fabulous Stories concerning some kind of Familiarities with the Devil, and things done by his help, which are beyond the power of Creatures to accomplish. What Fables are there concerning Incubi and Succubae, and of Men begotten by Daemons? No doubt but the Devil may delude the fancy that one of his Vassals shall think (as the p. 176Witch at Hartford did) that he has carnal and cursed Communion with them, beyond what is real. Nor is it impossible for him to assume a dead Body, or to form a lifeless one out of the Elements, and therewith to make his Witches become guilty of Sodomy. Austin saith, they are impudent who deny this. But to imagine that Spirits shall really generate Bodies, is irrational. I am not ignorant, that that there have been Men in the World (more than one or two) pretended to be thus begotten and born. Thus doth Niderius affirm concerning all the old Inhabitants of the Isle of Cyprus. The like has been reported concerning Arcturus, and concerning our British Merlin. Yea, the Gentiles believed that Homer, Aeneas, Hercules, and others were begotten by Daemons; whom thereupon they esteemed as Semidei. And Olympias the Mother of Alexander the Great, supposed her self to be with Child by Iupiter Hammon. When her Husband King Philip of Macedon was absent from her, Nectanebus (an Egyptian Prince and a great Magician) sent her word that Iupiter would embrace her, and that he would come to her such a night in the form of a Dragon; at the time appointed Nectanebus himself by his Magical impostures made Olympias believe that a Dragon p. 177was in the room, and so did himself do that which the deluded Queen thought Iupiter had done. I doubt not but that Merlin and others imagined to come into the World not in the usual way, were the Sons of Daemons just as Alexander was. It has been a received maxim, that though the Devil may by his Art produce Insects and Vermin (to the generation whereof a seminal vertue is not alwayes necessary) yet he cannot bring forth a perfect animal. How then is it consistent with reason, that he should produce a real Man, who is of all Animals the most perfect, and noble? It is also extreamly Fabulous, that Witches can transform themselves or others into another sort of Creatures, e. g. into Horses, Wolves, Cats, Mice, &c. Carminibus Circe socios mutavit Ulyssis. A blind Heathenish phansie: And yet Stories of this nature have been generally believed; and I have not without wonderment seen grave Authors relating them, as if the things had been really so. But it is beyond the power of all the Devils in Hell to cause such a transformation; they can no more do it than they can be the Authors of a true Miracle (see Horstius Inst. Med. Disp. 3. Exercit. 9. Quest. 9.) Though I deny not but that the Devil may so impose upon the imagination of Witches p. 178as to make them believe that they are transmuted into Beasts. Sennertus (in Pract. Med. L. 6. Part 9. Cap. 5.) reports that a Noble Person, and one worthy of credit, gave him an account of a strange passage to this purpose, which himself was particularly acquainted with. The Story is this;

A certain Woman, being in Prison on suspicion for Witchcraft; pretneding to be able to turn her self into a Wolf, the Magistrate before whom she was brought promised her, that she should not be put to death, in case she would then in his presence so transform her self. Which she readily consented unto. Accordingly she anointed her head, neck and arm-pits; immediately upon which she fell into a most profound sleep, for three hours; after which she suddenly rose up, declaring that she had been turned into a Wolf, and been at a place some miles distant, and there killed first a Sheep, and then a Cow; the Magistrate presently sent to the place; and found that first a sheep and then a Cow had there been killed. Wierus and Baptista Porta have divers Stories to the same purpose. It is then evident, that the Devil himself did that mischief, and in the mean time the Witches who were cast into so profound a sleep by him, as that they could not by any noises p. 179or blows be awakened, had their Phansies imposed upon by Dreams and Delusions according to the pleasure of their Master Satan. It must moreover, be sadly confessed, that many innocent persons have been put to death under the notion of Witch-craft, whereby much innocent blood hath been shed. Especially it hath been so in Popish times and places. Superstitious and Magical wayes of trying Wtiches have been a bloody cause of those Murders. Sometimes Persons have been tried for Witch-craft by hot, sometimes by cold water (of which more in the eighth Chapter of th…s Essay) sometimes by pricking them; sometimes by sticking Awls under their Seats, sometimes by their ability, or otherwise to repeat the Lords Prayer.

An Irish Witch which was tried at Youghall, Sept. 11. 1661. being by the Court put upon repeating the fifth Petition, alwayes left out the words Forgive us our Trespasses. Another Witch tried at Taunton 1663. could not repeat the last Petition, but though she was directed to say it after one that repeated it distinctly, would say Lead us into Temptation, and could never repeat it right, though she tried to do it half a score times. But Judge p. 180Archer did wisely admonish the Jury, that they were not in the least measure to guid their Verdict by that, since it was no legal evidence. The Author of the Advertisement to Mr. Glanvil's Relations (P. 171.) saith that his curiosity led him to examine certain Witches at the Castle in Cambridge, and that the most notorious Witch of them all pleaded that she was no Witch, because she was able to say the Lords Prayer and the Creed, and though she was out in repeating the Creed, and said the Lords Prayer right. But from such considerations as those which have been mentioned, Wierus and some others not Atheists but persons of worth, have foreign run into an extream on the other hand, so as to question whether there were any persons really confoederate with the infernal spirits. Nevertheless, that there have been such, the following Arguments do manifest.

1. The Argument by many insisted on from the Scriptures is irrefragable. Therein Witch-crafts are forbidden. And we often read in the Scripture of Metaphorical Bewitchings, Nahum 3. 4. Gal. 3. 1. which Similitudes are undoubtedly taken from things that have a real existence in rerum natura. Yea, the Scripture makes particular mention of many that used those cursed Arts and Familiarities p. 181with the Devil, e. g. Iannes, and Iambres, Balaam, Manasseh, Simon, Elymas. Nor is the Relation which the Scripture giveth of the Witch of Endor, and the reasons from thence deduced, to prove the being of Witches, sufficiently confuted by any of our late Witch-Advocate…. Though (as one speaketh) some men to elude the Argument from that instance, play more Hocus-Pocus tricks in the Explication of that passage than the Witch her self did in the raising deceased Samuel. It is a poor evasion in those who think to escape the dint of this Argument, by pretending that the Witches and Familiar Spirits spoken of in the Scripture, were only Iuglers, or men that by Legerdemain would do strange feats of activity. The Divine Law requires that such Witches should be cut off by the Sword of Justice; which may not be affirmed of every one that shall without any confoederacy with the Devil play tricks of Legerdemain.

2. Experience has too often made it manifest that there are such in the World as hold a co respondence with Hell. There have bin known Wizards; yea such as have taught others what Ceremonies they are to use in maintaining communion with Devils. Trithemius his Book de septem Intelligentiis, and p. 182Cornelius Agrippa's Books of occult Philosophy, wherein too much of these nefandous abominations is described, are frequently in the hands of men. Several other Books there are extant, which do professedly teach the way of Familiarity with Daemons. The Titles whereof, as also the Names of the Authors that have published them, I designedly forbear to mention, lest haply any one into whose hands this Discourse may come, should out of wicked curiosity seek after them to the ruine of his soul. There are famous Histories of several, who had their Paredri or Familiar Spirits, some in one likeness, some in another, constantly attending them. Thus had Apollonius Thyanaeus of old. And of later times Mich. Scot, and Iosephus Niger. Likewise Cardanus (de subtilitate, Lib. 19. P. 963.) writeth, that his own Father had such a Familiar for thirty years together. So had Christopher Waganeer a Familiar in the form of an Ape for seven years attending him; so had Folpardus, which two were at last carried away Body and Soul by the Devil; unto whose service they had devoted their lives. There is also a true (as well as a Romantick) Story of Faustus. The excellent Camerarius in his Horae subs…civae Cent. 1. Cap. 70. relateth strange things of him, which he received p. 183from those who knew Faustus, and were Ey-witnesses of his Magical and Diabolical Impostures: He also had a familiar Devil in form of a Monk accompanying of him for the space of twenty four years. Housdor…ius, and Lonicer ad 2 Praec. P. 167. speak of Faustus. Melancthon declares that he knew the Man: so that Naudeus is to be convinced of vanity, in denying that ever there was such a Person in the World. In a word, it is a thing known, that there have been Men who would discourse in Languages, and reason notably about Sciences which they never learned; who have revealed Secrets, discovered hidden Treasures, told whither stolen Goods have been conveyed, and by whom; and that have caused Bruit Creatures, nay Statues or Images to speak, and give rational Answers. The Iews Teraphims oftentimes did so: vide R. Sol. Iarchi in Hos. 3. 4. Selden de diis syriis. Part 1. Cap. 2. Thom. contra gentes Lib. 3. Cap. 104. Such things as these cannot be done by the help of meer natural causes. It must needs be then, that the practisers of them are in confoederacy with Satan.

3. There have been many in the World, who have upon conviction confessed themselves guilty of Familiarity with the Devil. A multitude of Instances this way are mentioned p. 184by Bodinus, Codron…hus, Delrio, Iacquerius, Remigius, and others. Some in this Countrey have affirmed, that they knew a Man in another part of the World, above fifty years ago, who having an ambitious desire to be thought a wise man; whilest he was tormented with the Itch of his wicked Ambition, the Devil came to him, with promises that he should quickly be in great reputation for his wisdom, in case he would make a covenant with him; the conditions whereof were, that when Men came to him for his counsel, he should labour to perswade them that there is no God, nor Devil, nor Heaven, nor Hell; and that such a term of years being expired, the Devil should have his Soul. The Articles were consen…ed to. The Man continuing after this to be of a very civil Conversation, doing hurt to none, but good to many; and by degrees began to have a Name to be a person of extraordinary sagacity, and was sought unto far and near for counsel, his Words being esteemed Oracles by the vulgar. And he did according to his Covenant upon all occasions secretly disseminate Principles of Athe…sm, not being suspected for a Wizard. But a few weeks before the time indented with the Devil was fulfilled; inexpressible horror of Conscience surprized him, p. 185so that he revealed the secret transactions which had passed betwixt himself and the Devil. He would sometimes, with hideous roarings tell those that came to visit him, that now he knew that there was a God and a Devil, and an Heaven, and an Hell. So did he die a miserable spectacle of the righteous and fearful judgement of God. And every Age does produce new Examples of those that have by their own confession made the like cursed Covenants with the Prince of Darkness.

In the Year 1664, Several who were Indicted at the Assizes held at Taunton in Somersetshire, confessed that they had made an Explicit League with the Devil, and that he did Baptise Pictures of Wax with Oyl, giving them the Names of those persons they did intend mischief unto.

Anno. 1678. One Iohn Stuart, and his Sister Annabil Stuart, at the Assizes held at Paysley in Scotland, confessed that they had been in confoederacy with the Devil; and that they had made an Image of Wax, calling it by the name of Sr. George Maxwel, sticking Pins in the sides and on the breast of it. Such an Image with pins in it, was really found in the Witches Houses; and upon the removal of it, the pins being taken out, p. 186Sir George had immediate ease, and recovered his health.

There is lately published (by Dr. Horneck) the History of the Witches in Sweden, by whose means that Kingdom was fearfully plagued: upon Examination they confessed their crime, & were executed in the year 1670.

And no longer since than the last year, viz. on Aug. 25. 1682. three women who were executed at Exon in Devonshire, all of them confessed that they had had converses and familiarities with the Devil.

But the Instance of the Witch Executed in Hartford, here in New-England (of which the preceding Chapter giveth an account) considering the circumstances of that Confession, is as convictive a proof as most single examples that I have met with. It is a vain thing, for the Patrons of Witches to think that they can Sham off this Argument, by suggesting that these Confessions did proceed from the deluded imaginations of Mad and Melancholly persons. Some of them were as free from distemperature in their Brains, as their Neighbours. That divers Executed for Witches have acknowledged things against themselves which were never so, I neither doubt or deny. And that a deluded Phansie may cause persons verily to p. 187think they have seen and done these things which never had any Existence, except in their own Imaginations is indisputable. I fully concur with a passage which I find, in Worthy Dr. Owen's late excellent Discourse about the work of the Spirit in Prayer (Page 202.) where he has these words: We find by experience that some have had their Imaginations so fixed on things evil and noxious by satanical Delusions, that they have confessed against themselves things and crimes that have rendred them obnoxious to Capital Punishment, whereof they were never really and actually guilty. This notwithstanding, that Persons whose Judgement and Reason has been free from disturbance by any Disease, should not only voluntarily acknowledge their being in cursed Familiarities with Satan, but mention the particular circumstances of those Transactions, and give ocular demonstration of the truth of what they say, by discovering the Stigmata made upon their bodies, by the Devils hand: and that when more than one or two have been examined apart, they should agree in the circumstances of their Relations, and yet that all this should be the meer effect of Melancholly or Phrensie, cannot without offering violence to Reason and common Sense be imagined. And as there are Witches p. 188so many times they are the causes of those strange disturbances which are in houses haunted by Evil Spirits, such as those mentioned in the former Chapter. Instances concerning this may be seen in Mr. Glanvils Collections, together with the continuation thereof; published the last year by the Learned Dr. Henry More. Sometimes providence permits the Devil himself (without the use of Instruments) to molest the houses of some as a punishment for sin committed. Most commonly either for the sin of Murder. Plutarch writes that the House of Pusanias was haunted by an evil spirit after he had Murdered his Wife. Many like Instances, have been reported and recorded by credible Authors. Or else for the sin of Theft. As for Walton the Quaker of Portsmouth, whose House has been so strangely troubled, he suspects that one of his Neighbours has caused it by witchcraft, she (being a Widow-woman) chargeth him with injustice in detaining some Land from her. It is none of my work to reflect upon the Man, nor will I do it; only if there be any late or old guilt upon his Conscience it concerns him by Confession and Repentance to give Glory to that God, who is able in strange wayes to discover the sins of Men. I shall here take occasion to commemorate p. 189an alike notable scene of Providence, which was taken notice of in another part of the World s…il. at Brightling in Sussex in England: The Minister in that Town (viz. Mr. Ioseph Bennet) has given a faithful account of that strange Providence, which is published by Mr. Clark in his Examples, Vol. 2. Page 593, &c. I shall relate it in his Words, thus he writeth concerning it:

Anno Christi 1659. There was at Brightling an amazing Providence, containing many strange passages. A wonderful hand of God, by what Instrument or Instruments soever; which was, a fire strangely kindled, which burnt down a Mans house, and afterwards kindled in another, to which the mans Goods were carried, and to which, himself, and his Wife, and his Servant Girl were removed; and several things were thrown by an invisible hand, powerfully convincing, and thereby discovering the Hypocrisie and Theft of the Man, and for a warning to others to take heed of the like.

November 7. In the Evening. The fire first kindled in this Man's Milk-house, and November 9. there was dust thrown upon this Man and his Wife, as they lay in Bed together, and there was knocking several p. 190times and the same morning divers things were thrown about, and the Fire again kindled in the Milk-house, which was yet put out by the Woman her self; then it kindled in the Eves of the house, in the Thatch, which was put out by a Man which was their next Neighbour. That night as the Man had a pot of Beer in his hand, a stone fell into the Pot: then did he set down the pot upon the Table. When some Men came to be with them that night, they were speaking how convenient it would be to have a Tub filled with Water, to stand ready, in case they should have occasion to use it, and as they were going out of the door to prepare it, the fire again kindled in the Milk-house, and suddenly the whole house was on fire, but most of the Goods and Household-stuff were carried out and preserved: The fire was a strange fire, very white, and not singing their hands when they pulled the things out of it.

The next day the Houshold-stuff was carried to another house, wherein was a Family: but those were to be in one end of the House, and the other, in the other end. But before the Man and his Wife went to Bed, there was dust thrown upon them, which so troubled them, that p. 191the Man having another Man with them, and a Candle and Lanthorn in his hand, came up to me (saith my Author) who was in Bed, and asleep, but when I was awakened, I heard him say, The hand of God still pursues me, and so he intreated me to go down with him, and accordingly I and my Brother went down, where we found them in the house, greatly troubled by reason of things that were thrown about, and some things were thrown presently after we came in. Hereupon we went to Prayer, and as I was kneeling down, dust was thrown upon me, but afterwards all was quiet, so long as we were at Prayer. When we arose from Prayer, I applied my self to the reading of a portion of Scripture, which was Psal. 91. The Man standing by me, and holding the Candle, but presently something did beat out the Light; whereupon the Man said, That some body else must hold it. Presently a Knife was thrown at me, which fell behind me; my Brother said, he saw it come. Then a chopping Knife was thrown (I think at the Man's Wife) whereupon the Man said, Things are thrown at others for my sake. At length he fell upon his knees, and confessed that he had been an Hypocrite, and a Pilfering Fellow, and that he p. 192had robbed his Master, &c. and he was willing to separate the things which he had taken wrongfully from the rest, which he did accordingly; laying forth several things which he said, were none of his, naming the persons from whom he had taken them: And as a great Chest was carrying forth, Trenchers, Platters, and other things were thrown about in so dreadful a manner, that one not much noted for Religion, said, pray you let us go to Prayer; and indeed that was our only Refuge, so to go to God; and so we spent our time as well as we could, in Prayer, reading some portions of Scripture, and singing of Psalms: And though divers things were thrown, as a Dish several times, so that once I had a smart blow on the Cheek with a Dish, and the Man that lived in the House had his Boots thrown at him, and a chopping Knife twice, Crabs out of a Tub standing in the midst of the room, a fire Brand though without fire, and an hammer thrown twice, and a Bible. The Man's Wife who lived in the house, usually took up the things thus thrown; yet still in time of Prayer, all was quiet. In the morning after I had prayed (before which Prayer I was hit with a Dish) my Brother and I came away, and as we were coming p. 193near home, we turned aside to speak with a Friend, but before we got home, we heard that the house was on fire: hereupon they sent for me again, and in the mean time, they carried out their Goods, pulled off the Thatch, and quenched the fire; yet (as I heard) it kindled again, and again, till all the Man's Goods were carried out: and when these People whose House was burnt down to the ground, together with all their Goods, were removed into the Field, all was quiet in this second house; But somethings were thrown in the Field; and in the afternoon, when another Minister and I went to them, some assured us that some things had been thrown. This was November 11. the night following some noise was heard among the Houshold-stuff, as was testified to me.

Thus these poor Creatures were distressed, their House was burned down, that to which they were removed several times fired, so that neither they nor their Goods might stay any longer there, nor durst any other receive them: but they, with their Goods were forced to lie in the open Field for divers dayes and nights together; being made a sad spectacle to all sorts of people that came far and near, to see and hear of p. 194the Business. Hereupon I sent to some neighbouring Ministers, to joyn with us in keeping a Fast on November 15. and four spent the time in Prayer and Preaching. The Sermons were upon these Texts, Iob 11. 13. If thou prepare thine heart, and stretch out thine hands towards him: if Iniquity be in thine hand, put it far away, and let not wickedness dwell in thy Tabernacles. For then shalt thou lift up thy Face without spot; yea, thou shalt be stedfast, and shalt not be afraid, &c. Amos 3. 6. Shall a Trumpet be blown in the City, and the People not be afraid? shall there be evil in a City and the LORD hath not done it? Luk. 13. 2, 3. &c. Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you nay: But except ye Repent, ye shall all likewise perish: or those eighteen, &c. Isai. 33. 14, 15, 16. The Sinners in Sien are afraid, fearfulness hath surprized the Hypocrites. Who among us shall dwell with devouring fire? Who among us shall dwell with everlasting burnings? He that walketh righteously and speaketh uprightly: he that despiseth the gain of Oppression, that shaketh his hand from holding Bribes, that stoppeth his Ears from hearing of blood, and shutteth his eyes from seeing of evil: He shall dwell on high. His place of p. 195desire shall be the munitions of Rocks: Bread shall be given him, his Water shall be sure.

The distressed persons attended diligently, and a great Congregation was assembled. These providential dispensations were not ordinary; yet there was a seeming blur cast, though not on the whole yet upon some part of it; for their Servant Girl was at last found throwing some things: and she afterwards confessed that an old Woman came to her, November 7. a little before these things come to pass, and told her that her Master and Dame were bewitched, and that they should hear a great fluttering about their house for the space of two dayes; she said also, that the old Woman told her, that she must hurl things at her Master and Dame, and withal bad her not to tell, for if she did the Devil would have her: and she confessed that she hurled the Fire-brand, an Hammer, and an iron Tack; and said, that she did it because the old Woman bad her, and said to her, that if she hurled things about the House it would be the better. But besides the throwing of the things about, there were other passages of providence very observable an remarkable. One House was at several times strangely fired, and notwithstanding the warning they had, at last p. 196quite burned down: and another house to whom they removed, greatly molested, and at length fired. Besides the efficacy of Prayer is most observable, for the encouragement of the Duty, and God's Omniscient and Omnipotent providence wonderfully magnified, thus to discover the Hypocrisie and Theft of the Man, and yet withall, graciously and mercifully delivering them. For though they were not wholly delivered when the Fast was first appointed, yet after the Fast they were fully freed, and not at all any more troubled in that manner. Thus far is Mr. Bennets Relation.

That the things which have been related in the Chapter immediately praeceding, came not to pass without the operation of Daemons is so manifest, as that I shall not spend many words concerning it. Though whether the afflicted persons were only possessed, or bewitched, or both, may be disputed. As for the Maid at Groton, she was then thought to be under bodily possession: Her uttering many things (some of which were Diabolical Railings) without using the Organs of speech, and being able sometimes to act above humane strength, argued an extraordinary & Satanical operation. Concerning the Woman p. 197in Berwick. Evil Spirits without being set on work by Instruments, have sometimes caused the like Molestation; but commonly such things are occasioned by Witchcraft. Dr. Balthasar Han (who was chief Physitian to the Prince Elector of Saxony) relates concerning one of his Patients: that in November 1634. She was to the amazement of all Spectators, pricked and miserably beaten by an invisible hand; so as that her body from head to foot was wounded, as if she had been whipped with Thorns. Sometimes a perfect sign of the Cross was imprinted on her skin; Sometimes the usual configurations whereby Astronomers denote the Caelestial Bodies, such as foreign and their Conjunctions, and oppositions by foreign and the Characters used by Chymists foreign &c. (in which Sciences, though that be not usual for those of her Sex, she was versed) These Characters would remain for several Weeks after the invisible hand had violently impressed them on her body; also a Needle was thrust into her foot, which caused it to bleed. Once she took the Needle & put it into the fire; & then an Old Woman to whom she had given some of her wearing Linnen, appeared to her with a staff in her hand, striking her with a cruel blow, & saying Give me my Needle. At last the miserable p. 198Patient by constant attendance to prayer and other Religious Exercises was delivered from her affliction. Many Instances of an alike nature to this, are to be seen in the Writings of those that Treat upon Subjects of this kind. Sometimes (as Voetius and others observe) bodily possessions by evil Spirits are an effect of Witch-craft. Examples confirming this, are mentioned by Hierom, in the life of Hilarion; Theodoret in his History of the Fathers, and by Anastasius. And there are more Instances in Sprenger, and in Tyraeus de Daemoniacis. It may be Ann Cole of Hartford might be subject to both of these miseries at the same time. Though she be (and then was) esteemed a truly pious Christian; such amazing Afflictions may befall the Righteous as well as the Wicked in this World. The holy Body of Iob, that so his patience might be tried; was sorely handled by Satan. We read in the Gospel of a Daughter of Abraham, whom Satan had bound for eighteen years, Luk. 13. 16. Mary Magdalen, and several others who had been molested and possessed by Evil Spirits, yet belonged to God, and are now in Heaven. So might Ann Cole be a true Christian, and yet be for a time under Satan's power as hath been related. And that her Malady was not a p. 199meer natural Disease, is past all doubt, inasmuch as in those strange Paroxysmes wherewith she was at times surprized, the tone of her Discourse would sometimes be after a Language unknown to her. Lemnius indeed supposeth that Melancholly Humors may cause persons not only to divine, but to speak with strange Tongues; And Forestus Lib. 10. observat 19.) does not contradict his Opinion. But the unreasonableness of that Phansie has been sufficiently evinced by sundry Learned Men. Vide Iohnston, Thaumatograph, Sect. 10. Chap. 7. Art. 1. La Torr, Disp. 27. How shall that be in the Mouth which never was in the mind; and how should that be in the mind, which never came there through the outward senses? This cannot be without some supernatural influence. As when things destitute of Reason, have given rational Answers unto what hath been demanded of them; it must needs have proceded from the operation of a supernatural Agent. It is reported that one of the Popes in way of pleasancy, saying to a Parrat, what art thou thinking of? the Parrat immediately replied, I have considered the dayes of old, the years of antient times▪ at the which, Consternation fell upon the Pope and others that heard the Words, concluding that the Devil spake in the Parrat▪ p. 200abusing Scripture Expressions; whereupon they caused it to be killed. De La Cerda speaketh of a Crow, that did discourse rationally; undoubtedly, it was acted by a Caco-Daemon: Some write of Achilles his Horse, and that Simon Magus had a Dog that would Discourse with him; yea, it is storied concerning the River Causus, and the Keel of Ship Argus; and of many Statues, that they have been heard speaking. The Image of Memnon in Aegypt, as the rising Sun shined upon its Mouth began to speak. The Image of Iuno Moneta, being asked if she would be removed to Rome: Replied, that she would. The Image of Fortune being set up, said rite me consacrastis. Valer. Maxim. Lib. 1 Capult. A Gymnosophist in Ethiopia caused an Elm with a low and soft voice to salute Apollonius. Such things must needs be the operation of Caco-Daemons. The like is to be concluded, when any shall utter themselves in Languages which they were never learned. It is not they but a Spirit which speaketh in them. The Noble Man whom Fernelius writeth of, was first known to be possessed by a Daemon, inasmuch as many Sentences uttered by him were Greek, in which Language the Diseased person had no knowledge. A Maid in Frankford was concluded to be possessed, it that p. 201when in her Fits, she could speak the High Dutch Language perfectly, though she never learned it. Manlius writeth of a possessed Woman, who used to speak Latin, and Greek to the admiration of all that heard it.

I remember an Honourable Gentleman told me, that when he was at Somers in France a Woman there was possessed with a Devil; many Learned Divines, both Protestants and Papists discoursing with her; she would readily answer them, not only in the French Tongue, but in Latin, Greek or Hebrew. But when one Mr. Duncan, after he had Discoursed and received Answers in more learned Languages, spake to her in the British tongue, the Daemon made no Reply; which occasioned great wonderment, and too much sporting about a sad and serious matter.