The Witchcraft in New England. Calef Robert
heard Relating their Transportations. III. By the Witches Deeds. As when they have been seen with their Spirits, or seen secretly Feeding any of their Imps. Or, when there can be found their Pictures, Poppets, and other Hellish Compositions. IV. By the Witches Extasies: With the Delight whereof, Witches are so taken, that they will hardly conceal the same: Or, however at some time or other, they may be found in them. V. By one or more Fellow-Witches, Confessing their own Witchcraft, and bearing Witness against others; if they can make good the Truth of their Witness, and give sufficient proof of it. As, that they have seen them with their Spirits or, that they have Received Spirits from them; or that they can tell, when they used Witchery-Tricks to Do Harm; or, that they told them what Harm they had done; or that they can show the mark upon them; or, that they have been together in their Meetings; and such like. VI. By some Witness of God Himself, happening upon the Execrable Curses of Witches upon themselves, Praying of God to show some Token, if they be Guilty. VII. By the Witches own Confession, of Giving their Souls to the Devil. It is no Rare thing, for Witches to Confess.'
They are Considerable Things, which I have thus Recited; and yet it must be with Open Eyes, kept upon Open Rules, that we are to follow these things.
S. 8. But Juries are not the only Instruments to be imploy'd in such a Work; all Christians are to be concerned with daily and fervent Prayers, for the assisting of it. In the Days of Athanasius, the Devils were found unable to stand before that Prayer, however then used perhaps with too much of Ceremony, Let God Arise, Let his Enemies be scattered. Let them also that Hate Him, flee before Him.
O that instead of letting our Hearts Rise against one another, our Prayers might Rise unto an high pitch of Importunity, for such a Rising of the Lord! Especially, Let them that are Suffering by Witchcraft, be sure to stay and pray, and Beseech the Lord thrice, even as much as ever they can, before they complain of any Neighbour for afflicting them. Let them also that are accused of Witchcraft, set themselves to Fast and Pray, and so shake off the Dæmons that would like Vipers fasten upon them; and get the Waters of Jealousie made profitable to them.
And Now, O Thou Hope of New-England, and the Saviour thereof in the Time of Trouble; Do thou look mercifully down upon us, & Rescue us, out of the Trouble which at this time do's threaten to swallow us up. Let Satan be shortly bruised under our Feet, and Let the Covenanted Vassals of Satan, which have Traiterously brought him in upon us, be Gloriously Conquered, by thy Powerful and Gracious Presence in the midst of us. Abhor us not, O God, but cleanse us, but heal us, but save us, for the sake of thy Glory. Enwrapped in our Salvations. By thy Spirit, Lift up a standard against our infernal adversaries, Let us quickly find thee making of us glad, according to the Days wherein we have been afflicted. Accept of all our Endeavours to glorify thee, in the Fires that are upon us; and among the rest, Let these my poor and weak essays, composed with what Tears, what Cares, what Prayers, thou only knowest, not want the Acceptance of the Lord.
FOOTNOTES:
[71] The same "Master William Perkins," I suppose, who wrote the three stout Folios of Puritan Theology, published in 1606, besides many smaller Works. The earliest Notice I find of him is by another equally famous and voluminous Puritan, the Rev. Samuel Clark, in his Marrow of Ecclesiastical History, published in 1650. Mr. Clark informs us that William Perkins was born at Marston in Warwickshire, in 1558, was educated at "Christ's College in Cambridg," and that in the 24th of Elizabeth, he was chosen a Fellow of that College, and that "hee was very wilde in his Youth." From his Professorship, "hee was chosen to Saint Andrews Parish in Cambridg, where he preached all his Life after. His Sermons were not so plain, but the piously learned did admire them; nor so learned, but the plain did understand them: Hee brought the Schools into the Pulpit, and unshelling their Controversies out of their hard School-tearms, made thereof plain and wholsom Meat for his People: He was an excellent Chirurgion at the jointing of a broken Soul, and at stating of a doubtful Conscience. In his Sermons hee used to pronounce the Word Damn with such an Emphasis, as left a dolefull Echo in his Auditor's Ears a good while after: and when hee was Catechist in Christ's College, in expounding the Commandments, hee applied them so Home to the Conscience as was able to make his Hearers Harts fall down, and their Hairs almost to stand upright."
On Reference to the Works of famous Thomas Fuller, it will be found, that in his Life of Perkins he has substantially the same Account. From that Author Mr. Clark doubtless borrowed the Expressions used by him, as Fuller's Work was published several Years before, and they seem peculiar to that highly talented Writer. Clark is followed because he was of the same religious Denomination as Mr. Perkins. Mr. Clark continues: "In his Life hee was so pious and spotless, that Malice was afraid to bite at his Credit, into which shee knew that her Teeth could not enter: Hee had a rare Felicitie in reading of Books, and as it were but turning them over would give an exact account of all that was considerable therein: hee perused Books so speedily that one would think that hee read nothing, and yet so accurately that one would think he read all: Besides his frequent Preaching, hee wrote manie excellent Books, both Treatises, and Commentaries, which for their Worth were manie of them translated into Latine, and sent beyond Sea, where to this Daie they are highly prized, and much set by, yea some of them are translated into French, High-Dutch, and Low-Dutch: and his reformed Catholick was translated into Spanish; yet no Spaniard ever since durst take up the Gantlet of Defiance cast down by this Champion."
But there is one Fact mentioned by Fuller which Mr. Clark omits: "There goeth," he says, "an uncontrolled Tradition, that Perkins, when a young Scholar, was a great Studier of Magic, occasioned perchance by his Skill in the Mathematics. For, ignorant People count all Circles above their own Sphere to be Conjring; and presently cry out, 'those Things are done by Black Art' for which their dim Eyes can see no Colour in Reason. And in such Case, when they cannot fly up to Heaven to make it a Miracle, they fetch it from Hell to make it Magic, though it may lawfully be done by natural Causes."
Mr. Perkins died "in the fourtieth Year of his Age, Anno 1602, being born the first, and dying the last Year of [the Reign of] Elizabeth: He was of a ruddie Complexion, fat and corpulent: Lame of his right Hand, yet this Ehud with a left-handed Pen did stab the Romish Caus—as one faith: [Hugh Holland]
'Though Nature thee of thy right Hand bereft.
'Right well thou writest with thy Hand that's left.'
"Hee was buried with great Solemnity at the sole Charges of Christs College, the Universitie, and Town striving which should express more Sorrow thereat: Doctor Montague, afterwards Bishop of Winchester preached his Funeral Sermon."—Marrow of Ecclesiastical Historie, 414–417, and Fuller's Holy and Profane State, 80–84.
The well known Rev. Mr. Job Orton speaks of the Folios of Perkins with Delight, and adds: "What led me more particularly to read him was, that his Elder Brother was one of my Ancestors, from whom I am in a direct Line, by my Mother's Side descended."—Orton, in Brook's Lives, ii, 135. In his Will, dated 16 Oct., 1602, he mentions, among others, Nathaniel Cradock, his Brother-in-law, Wife Timothye, Father and Mother Thomas and Anna Perkins, Son-in-law, John Hinde, and Brethren and Sisters, but not by Name.—Ibid.
I have been more particular in this Notice of Perkins for two Reasons; first, because of his Puritanism he was selected as a prime Authority in Matters of Witchcraft by our Author; and second, because he seems to have been a Man possessing that Precocity of Mind, and in other respects was similarly gifted. To those desirous of learning more of that noted Puritan Leader will find Gratification in the excellent and elaborate Life of him in Brook's Lives of the Puritans.
[72] On perusing these Articles for the Detection of Witches, one cannot escape the Conviction that on their being sifted by the ordinary Rules of Common-sense, they actually amount to nothing at all. Thus in Article VI it is laid