The Wonders of the Invisible World
by Cotton Mather and Increase Mather

Introduction

The two very rare works reprinted in the present volume, written by two of the most celebrated of the early American divines, relate to one of the most extraordinary cases of popular delusion that modern times have witnessed. It was a delusion, moreover, to which men of learning and piety lent themselves, and thus became the means of increasing it. The scene of this affair was the puritanical colony of New England, since better known as Massachusetts, the colonists of which appear to have carried with them, in an exaggerated form, the superstitious feelings with regard to witchcraft which then prevailed in the mother country. In the spring of 1692 an alarm of witchcraft was raised in the family of the minister of Salem, and some black servants were charged with the supposed crime. Once started, the alarm spread rapidly, and in a very short time a great number of people fell under suspicion, and many were thrown into prison on very frivolous grounds, supported, as such charges usually were, by very unworthy witnesses. The new governor of the colony, Sir William Phipps, arrived from England in the middle of May, and he seems to have been carried away by the excitement, and authorized judicial prosecutions. The trials began at the commencement of June; and the first victim, a woman named Bridget Bishop, was hanged. Governor Phipps, embarrassed by this extraordinary state of things, called in the assistance of the clergy of Boston.

There was at this time in Boston a distinguished family of puritanical ministers of the name of Mather. Richard Mather, an English non-conformist divine, had emigrated to America in 1636, and settled at Dorchester, where, in 1639, he had a son born, who was named, in accordance with the peculiar nomenclature of the puritans, Increase Mather. This son distinguished himself much by his acquirements as a scholar and a theologian, became established as a minister in Boston, and in 1685 was elected president of Harvard College. His son, born at Boston in 1663, and called from the name of his mother's family, Cotton Mather, became more remarkable than his father for his scholarship, gained also a distinguished position in Harvard College, and was also, at the time of which we are speaking, a minister of the gospel in Boston. Cotton Mather had adopted all the most extreme notions of the puritanical party with regard to witchcraft, and he had recently had an opportunity of displaying them. In the summer of the year 1688, the children of a mason of Boston named John Goodwin were suddenly seized with fits and strange afflictions, which were at once ascribed to witchcraft, and an Irish washerwoman named Glover, employed by the family, was suspected of being the witch. Cotton Mather was called in to witness the sufferings of Goodwin's children; and he took home with him one of them, a little girl, who had first displayed these symptoms, in order to examine her with more care. The result was, that the Irish woman was brought to a trial, found guilty, and hanged; and Cotton Mather published next year an account of the case, under the title of "Late Memorable Providences, relating to Witchcraft and Possession," which displays a very extraordinary amount of credulity, and an equally great want of anything like sound judgment. This work, no doubt, spread the alarm of witchcraft through the whole colony, and had some influence on the events which followed. It may be supposed that the panic which had now arisen in Salem was not likely to be appeased by the interference of Cotton Mather and his father.

The execution of the washerwoman, Bridget Bishop, had greatly increased the excitement; and people in a more respectable position began to be accused. On the 19th of July five more persons were executed, and five more experienced the same fate on the 19th of August. Among the latter was Mr. George Borroughs, a minister of the gospel, whose principal crime appears to have been a disbelief in witchcraft itself. His fate excited considerable sympathy, which, however, was checked by Cotton Mather, who was present at the place of execution on horseback, and addressed the crowd, assuring them that Borroughs was an impostor. Many people, however, had now become alarmed at the proceedings of the prosecutors, and among those executed with Borroughs was a man named John Willard, who had been employed to arrest the persons charged by the accusers, and who had been accused himself, because, from conscientious motives, he refused to arrest any more. He attempted to save himself by flight; but he was pursued and overtaken. Eight more of the unfortunate victims of this delusion were hanged on the 22nd of September, making in all nineteen who had thus suffered, besides one who, in accordance with the old criminal law practice, had been pressed to death for refusing to plead. The excitement had indeed risen to such a pitch that two dogs accused of witchcraft were put to death.

A certain degree of reaction, however, appeared to be taking place, and the magistrates who had conducted the proceedings began to be alarmed, and to have some doubts of the wisdom of their proceedings. Cotton Mather was called upon by the governor to employ his pen in justifying what had been done; and the result was, the book which stands first in the present volume, "The Wonders of the Invisible World;" in which the author gives an account of seven of the trials at Salem, compares the doings of the witches in New England with those in other parts of the world, and adds an elaborate dissertation on witchcraft in general. This book was published at Boston, Massachusetts, in the month of October, 1692. Other circumstances, however, contributed to throw discredit on the proceedings of the court, though the witch mania was at the same time spreading throughout the whole colony. In this same month of October, the wife of Mr. Hale, minister of Beverley, was accused, although no person of sense and respectability had the slightest doubt of her innocence; and her husband had been a zealous promoter of the prosecutions. This accusation brought a new light on the mind of Mr. Hale, who became convinced of the injustice in which he had been made an accomplice; but the other ministers who took the lead in the proceedings were less willing to believe in their own error; and equally convinced of the innocence of Mrs. Hale, they raised a question of conscience, whether the devil could not assume the shape of an innocent and pious person, as well as of a wicked person, for the purpose of afflicting his victims. The assistance of Increase Mather, the president or principal of Harvard College, was now called in, and he published the book which is also reprinted in the present volume: "A Further Account of the Tryals of the New England Witches.... To which is added Cases of Conscience concerning Witchcrafts and Evil Spirits personating Men." It will be seen that the greater part of the "Cases of Conscience" is given to the discussion of the question just alluded to, which Increase Mather unhesitatingly decides in the affirmative. The scene of agitation was now removed from Salem to Andover, where a great number of persons were accused of witchcraft and thrown into prison, until a justice of the peace named Bradstreet, to whom the accusers applied for warrants, refused to grant any more. Hereupon they cried out upon Bradstreet, and declared that he had killed nine persons by means of witchcraft; and he was so much alarmed that he fled from the place. The accusers aimed at people in higher positions in society, until at last they had the audacity to cry out upon the lady of governor Phipps himself, and thus lost whatever countenance he had given to their proceedings out of respect to the two Mathers. Other people of character, when they were attacked by the accusers, took energetic measures in self-defence. A gentleman of Boston, when "cried out upon," obtained a writ of arrest against his accusers on a charge of defamation, and laid the damages at a thousand pounds. The accusers themselves now took fright, and many who had made confessions retracted them, while the accusations themselves fell into discredit. When governor Phipps was recalled in April, 1693, and left for England, the witchcraft agitation had nearly subsided, and people in general had become convinced of their error and lamented it.

But Cotton Mather and his father persisted obstinately in the opinions they had published, and looked upon the reactionary feeling as a triumph of Satan and his kingdom. In the course of the year they had an opportunity of reasserting their belief in the doings of the witches of Salem. A girl of Boston, named Margaret Rule, was seized with convulsions, in the course of which she pretended to see the "shapes" or spectres of people exactly as they were alleged to have been seen by the witch-accusers at Salem and Andover. This occurred on the 10th of September, 1693; and she was immediately visited by Cotton Mather, who examined her, and declared his conviction of the truth of her statements. Had it depended only upon him, a new and no doubt equally bitter persecution of witches would have been raised in Boston; but an influential merchant of that town, named Robert Calef, took the matter up in a different spirit, and also examined Margaret Rule, and satisfied himself that the whole was a delusion or imposture. Calef wrote a rational account of the events of these two years, 1692 and 1693, exposing the delusion, and controverting the opinions of the two Mathers on the subject of witchcraft, which was published under the title of "More Wonders of the Invisible World; or the Wonders of the Invisible world displayed in five parts. An Account of the Sufferings of Margaret Rule collected by Robert Calef, merchant of Boston in New England." The partisans of the Mathers displayed their hostility to this book by publicly burning it; and the Mathers themselves kept up the feeling so strongly that years afterwards, when Samuel Mather, the son of Cotton, wrote his father's life, he says sneeringly of Calef: "There was a certain disbeliever in Witchcraft who wrote against this book" (his father's 'Wonders of the Invisible World'), "but as the man is dead, his book died long before him." Calef died in 1720.

The witchcraft delusion had, however, been sufficiently dispelled to prevent the recurrence of any other such persecutions; and those who still insisted on their truth were restrained to the comparatively harmless publication and defence of their opinions. The people of Salem were humbled and repentant. They deserted their minister, Mr. Paris, with whom the persecution had begun, and were not satisfied until they had driven him away from the place. Their remorse continued through several years, and most of the people concerned in the judicial proceedings proclaimed their regret. The jurors signed a paper expressing their repentance, and pleading that they had laboured under a delusion. What ought to have been considered still more conclusive, many of those who had confessed themselves witches, and had been instrumental in accusing others, retracted all they had said, and confessed that they had acted under the influence of terror. Yet the vanity of superior intelligence and knowledge was so great in the two Mathers that they resisted all conviction. In his Magnalia, an ecclesiastical history of New England, published in 1700, Cotton Mather repeats his original view of the doings of Satan in Salem, showing no regret for the part he had taken in this affair, and making no retraction of any of his opinions. Still later, in 1723, he repeats them again in the same strain in the chapter of the "Remarkables" of his father entitled "Troubles from the Invisible World." His father, Increase Mather, had died in that same year at an advanced age, being in his eighty-fifth year. Cotton Mather died on the 13th of February, 1728.

Whatever we may think of the credulity of these two ecclesiastics, there can be no ground for charging them with acting otherwise than conscientiously, and they had claims on the gratitude of their countrymen sufficient to overbalance their error of judgment on this occasion. Their books relating to the terrible witchcraft delusion at Salem have now become very rare in the original editions, and their interest, as remarkable monuments of the history of superstition, make them well worthy of a reprint.

The Wonders of the Invisible World:
Being an Account of the
TRYALS
OF
Several Witches,
Lately Excuted in
NEW-ENGLAND:
And of several remarkable Curiosities therein Occurring.

Together with,

I. Observations upon the Nature, the Number, and the Operations of the Devils.

II. A short Narrative of a late outrage committed by a knot of Witches in Swede-Land, very much resembling, and so far explaining, that under which New-England has laboured.

III. Some Councels directing a due Improvement of the Terrible things lately done by the unusual and amazing Range of Evil-Spirits in New-England.

IV. A brief Discourse upon those Temptations which are the more ordinary Devices of Satan.

By COTTON MATHER.

Reverend and Dear Sir,

You very much gratify'd me, as well as put a kind Respect upon me, when you put into my hands, your elaborate and most seasonable Discourse, entituled, The Wonders of the Invisible World. And having now perused so fruitful and happy a Composure, upon such a Subject, at this Juncture of Time; and considering the place that I hold in the Court of Oyer and Terminer, still labouring and proceeding in the Trial of the Persons accused and convicted for Witchcraft, I find that I am more nearly and highly concerned than as a meer ordinary Reader, to express my Obligation and Thankfulness to you for so great Pains; and cannot but hold myself many ways bound, even to the utmost of what is proper for me, in my present publick Capacity, to declare my singular Approbation thereof. Such is your Design, most plainly expressed throughout the whole; such your Zeal for God, your Enmity to Satan and his Kingdom, your Faithfulness and Compassion to this poor People; such the Vigour, but yet great Temper of your Spirit; such your Instruction and Counsel, your Care of Truth, your Wisdom and Dexterity in allaying and moderating that among us, which needs it; such your clear discerning of Divine Providences and Periods, now running on apace towards their Glorious Issues in the World; and finally, such your good News of The Shortness of the Devil's Time, that all Good Men must needs desire, the making of this your Discourse publick to the World; and will greatly rejoyce, that the Spirit of the Lord has thus enabled you to lift up a Standard against the Infernal Enemy, that hath been coming in like a Flood upon us. I do therefore make it my particular and earnest Request unto you, that as soon as may be, you will commit the same unto the Press accordingly. I am,

Your assured Friend,

William Stoughton.

I live by Neighbours that force me to produce these undeserved Lines. But now, as when Mr. Wilson beholding a great Muster of Souldiers, had it by a Gentleman then present, said unto him, Sir, I'll tell you a great Thing: Here is a mighty Body of People; and there is not Seven of them all, but what loves Mr. Wilson. That gracious Man presently and pleasantly reply'd: Sir, I'll tell you as good a thing as that; here is a mighty Body of People, and there is not so much as One among them all, but Mr. Wilson loves him. Somewhat so: 'Tis possible, that among this Body of People, there may be few that love the Writer of this Book; but give me leave to boast so far, there is not one among all this Body of People, whom this Mather would not study to serve, as well as to love. With such a Spirit of Love, is the Book now before us written: I appeal to all this World; and if this World will deny me the Right of acknowledging so much, I appeal to the other, that it is not written with an Evil Spirit: for which cause I shall not wonder, if Evil Spirits be exasperated by what is written, as the Sadduces doubtless were with what was discoursed in the Days of our Saviour. I only demand the Justice, that others read it, with the same Spirit wherewith I writ it.

An Abstract of Mr. Perkins's Way for the Discovery of Witches

I. There are Presumptions, which do at least probably and conjecturally note one to be a Witch. These give occasion to Examine, yet they are no sufficient Causes of Conviction.

II. If any Man or Woman be notoriously defamed for a Witch, this yields a strong Suspition. Yet the Judge ought carefully to look, that the Report be made by Men of Honesty and Credit.

III. If a Fellow-Witch, or Magician, give Testimony of any Person to be a Witch; this indeed is not sufficient for Condemnation; but it is a fit Presumption to cause a strait Examination.

IV. If after Cursing there follow Death, or at least some mischief: for Witches are wont to practise their mischievous Facts, by Cursing and Banning: This also is a sufficient matter of Examination, tho' not of Conviction.

V. If after Enmity, Quarrelling, or Threatning, a present mischief does follow; that also is a great Presumption.

VI. If the Party suspected be the Son or Daughter, the man-servant or maid-servant, the Familiar Friend, near Neighbor, or old Companion, of a known and convicted Witch; this may be likewise a Presumption; for Witchcraft is an Art that may be learned, and conveyed from man to man.

VII. Some add this for a Presumption: If the Party suspected be found to have the Devil's mark; for it is commonly thought, when the Devil makes his Covenant with them, he alwaies leaves his mark behind them, whereby he knows them for his own:—a mark whereof no evident Reason in Nature can be given.

VIII. Lastly, If the party examined be Unconstant, or contrary to himself, in his deliberate Answers, it argueth a Guilty Conscience, which stops the freedom of Utterance. And yet there are causes of Astonishment, which may befal the Good, as well as the Bad.

IX. But then there is a Conviction, discovering the Witch, which must proceed from just and sufficient proofs, and not from bare presumptions.

X. Scratching of the suspected party, and Recovery thereupon, with several other such weak Proofs; as also, the fleeting of the suspected Party, thrown upon the Water; these Proofs are so far from being sufficient, that some of them are, after a sort, practices of Witchcraft.

XI. The Testimony of some Wizzard, tho' offering to shew the Witches Face in a Glass: This, I grant, may be a good Presumption, to cause a strait Examination; but a sufficient Proof of Conviction it cannot be. If the Devil tell the Grand Jury, that the person in question is a Witch, and offers withal to confirm the same by Oath, should the Inquest receive his Oath or Accusation to condemn the man? Assuredly no. And yet, that is as much as the Testimony of another Wizzard, who only by the Devil's help reveals the Witch.

XII. If a man, being dangerously sick, and like to dye, upon Suspicion, will take it on his Death, that such a one hath bewitched him, it is an Allegation of the same nature, which may move the Judge to examine the Party, but it is of no moment for Conviction.

XIII. Among the sufficient means of Conviction, the first is, the free and voluntary Confession of the Crime, made by the party suspected and accused, after Examination. I say not, that a bare confession is sufficient, but a Confession after due Examination, taken upon pregnant presumptions. What needs now more witness or further Enquiry?

XIV. There is a second sufficient Conviction, by the Testimony of two Witnesses, of good and honest Report, avouching before the Magistrate, upon their own Knowledge, these two things: either that the party accused hath made a League with the Devil, or hath done some known practice of witchcraft. And, all Arguments that do necessarily prove either of these, being brought by two sufficient Witnesses, are of force fully to convince the party suspected.

XV. If it can be proved, that the party suspected hath called upon the Devil, or desired his Help, this is a pregnant proof of a League formerly made between them.

XVI. If it can be proved, that the party hath entertained a Familiar Spirit, and had Conference with it, in the likeness of some visible Creatures; here is Evidence of witchcraft.

XVII. If the witnesses affirm upon Oath, that the suspected person hath done any action or work which necessarily infers a Covenant made, as, that he hath used Enchantments, divined things before they come to pass, and that peremptorily, raised Tempests, caused the Form of a dead man to appear; it proveth sufficiently, that he or she is a Witch. This is the Substance of Mr. Perkins.

Take next the Sum of Mr. Gaules Judgment about the Detection of Witches. '1. Some Tokens for the Trial of Witches, are altogether unwarrantable. Such are the old Paganish Sign, the Witches Long Eyes; the Tradition of Witches not weeping; the casting of the Witch into the Water, with Thumbs and Toes ty'd a-cross. And many more such Marks, which if they are to know a Witch by, certainly 'tis no other Witch, but the User of them. 2. There are some Tokens for the Trial of Witches, more probable, and yet not so certain as to afford Conviction. Such are strong and long Suspicion: Suspected Ancestors, some appearance of Fact, the Corps bleeding upon the Witches touch, the Testimony of the Party bewitched, the supposed Witches unusual Bodily marks, the Witches usual Cursing and Banning, the Witches lewd and naughty kind of Life. 3. Some Signs there are of a Witch, more certain and infallible. As, firstly, Declining of Judicature, or faultering, faulty, unconstant, and contrary Answers, upon judicial and deliberate examination. Secondly, When upon due Enquiry into a person's Faith and Manners, there are found all or most of the Causes which produce Witchcraft, namely, God forsaking, Satan invading, particular Sins disposing; and lastly, a compact compleating all. Thirdly, The Witches free Confession, together with full Evidence of the Fact. Confession without Fact may be a meer Delusion, and Fact without Confession may be a meer Accident. 4thly, The semblable Gestures and Actions of suspected Witches, with the comparable Expressions of Affections, which in all Witches have been observ'd and found very much alike. Fifthly, The Testimony of the Party bewitched, whether pining or dying, together with the joynt Oaths of sufficient persons, that have seen certain prodigious Pranks or Feats, wrought by the Party accused. 4. Among the most unhappy circumstances to convict a Witch, one is, a maligning and oppugning the Word, Work, and Worship of God, and by any extraordinary sign seeking to seduce any from it. See Deut. 13.1, 2., Mat. 24.24., Act. 13.8, 10., 2 Tim. 3.8. Do but mark well the places, and for this very Property (of thus opposing and perverting) they are all there concluded arrant and absolute Witches. 5. It is not requisite, that so palpable Evidence of Conviction should here come in, as in other more sensible matters; 'tis enough, if there be but so much circumstantial Proof or Evidence, as the Substance, Matter, and Nature of such an abstruse Mystery of Iniquity will well admit. (I suppose he means, that whereas in other Crimes we look for more direct proofs, in this there is a greater use of consequential ones.) But I could heartily wish, that the Juries were empanell'd of the most eminent Physicians, Lawyers, and Divines that a Country could afford. In the mean time 'tis not to be called a Toleration, if Witches escape, where Conviction is wanting.' To this purpose our Gaule.

I will transcribe a little from one Author more, 'tis the Judicious Bernard of Batcomb, who in his Guide to grand Jurymen, after he has mention'd several things that are shrewd Presumptions of a Witch, proceeds to such things as are the Convictions of such an one. And he says, 'A witch in league with the Devil is convicted by these Evidences; I. By a witches Mark; which is upon the Baser sort of Witches; and this, by the Devils either Sucking or Touching of them. Tertullian says, It is the Devils custome to mark his. And note, That this mark is Insensible, and being prick'd it will not Bleed. Sometimes, its like a Teate; sometimes but a Blewish Spot; sometimes a Red one; and sometimes the flesh Sunk: but the Witches do sometimes cover them. II. By the Witches Words. As when they have been heard calling on, speaking to, or Talking of their Familiars; or, when they have been heard Telling of Hurt they have done to man or beast: Or when they have been heard Threatning of such Hurt; Or if they have been 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.

A Discourse on the Wonders of the Invisible World

'The Text is Like the Cloudy and Fiery Pillar, vouchsafed unto Israel, in the Wilderness of old; there is a very dark side of it in the Intimation, that, The Devil is come down having great Wrath; but it has also a bright side, when it assures us, that, He has but a short time; Unto the Contemplation of both, I do this Day Invite you.

We have in our Hands a Letter from our Ascended Lord in Heaven, to Advise us of his being still alive, and of his Purpose e're long, to give us a Visit, wherein we shall see our Living Redeemer, stand at the latter day upon the Earth. 'Tis the last Advice that we have had from Heaven, for now sixteen Hundred years; and the scope of it, is, to represent how the Lord Jesus Christ having begun to set up his Kingdom in the World, by the preaching of the Gospel, he would from time to time utterly break to pieces all Powers that should make Head against it, until, The Kingdoms of this World are become the Kingdomes of our Lord, and of his Christ, and he shall Reign for ever and ever. 'Tis a Commentary on what had been written by Daniel, about, The fourth Monarchy; with some Touches upon, The Fifth; wherein, The greatness of the Kingdom under the whole Heaven, shall be given to the people of the Saints of the most High: And altho' it have, as 'tis expressed by one of the Ancients, Tot Sacramenta quot verba, a Mystery in every Syllable, yet it is not altogether to be neglected with such a Despair, as that, I cannot Read, for the Book is Sealed. It is a Revelation, and a singular, and notable Blessing is pronounc'd upon them that humbly study it.

The Divine Oracles, have with a most admirable Artifice and Carefulness, drawn, as the very pious Beverley, has laboriously Evinced, an exact Line of Time, from the first Sabbath at the Creation of the World, unto the great Sabbatism at the Restitution of all Things. In that famous Line of Time, from the Decree for the Restoring of Jerusalem, after the Babylonish Captivity, there seem to remain a matter of Two Thousand and Three Hundred Years, unto that New Jerusalem, whereto the Church is to be advanced, when the Mystical Babylon shall be fallen. At the Resurrection of our Lord, there were seventeen or eighteen Hundred of those Years, yet upon the Line, to run unto, The rest which remains for the People of God; and this Remnant in the Line of Time, is here in our Apocalypse, variously Embossed, Adorned, and Signalized with such Distinguishing Events, if we mind them, will help us escape that Censure, Can ye not Discern the Signs of the Times?

The Apostle John, for the View of these Things, had laid before him, as I conceive, a Book, with leaves, or folds; which Volumn was written both on the Backside, and on the Inside, and Roll'd up in a Cylindriacal Form, under seven Labels, fastned with so many Seals. The first Seal being opened, and the first Label removed, under the first Label the Apostle saw what he saw, of a first Rider Pourtray'd, and so on, till the last Seal was broken up; each of the Sculptures being enlarged with agreeable Visions and Voices, to illustrate it. The Book being now Unrolled, there were Trumpets, with wonderful Concomitants, Exhibited successively on the Expanding Backside of it. Whereupon the Book was Eaten, as it were to be Hidden, from Interpretations; till afterwards, in the Inside of it, the Kingdom of Anti-christ came to be Exposed. Thus, the Judgments of God on the Roman Empire, first unto the Downfal of Paganism, and then, unto the Downfal of Popery, which is but Revived Paganism, are in these Displayes, with Lively Colours and Features made sensible unto us.

Accordingly, in the Twelfth Chapter of this Book, we have an August Preface, to the Description of that Horrid Kingdom, which our Lord Christ refused, but Antichrist accepted, from the Devils Hands; a Kingdom, which for Twelve Hundred and Sixty Years together, was to be a continual oppression upon the People of God, and opposition unto his Interests; until the Arrival of that Illustrious Day, wherein, The Kingdom shall be the Lords, and he shall be Governour among the Nations. The Chapter is (as an Excellent Person calls it) an Extravasated Account of the Circumstances, which befell the Primitive Church, during the first Four or Five Hundred Years of Christianity: It shows us the Face of the Church, first in Rome Heathenish, and then in Rome Converted, before the Man of Sin was yet come to Mans Estate. Our Text contains the Acclamations made upon the most Glorious Revolution that ever yet happened upon the Roman Empire; namely, That wherein the Travailing Church brought forth a Christian Emperour. This was a most Eminent Victory over the Devil, and Resemblance of the State, wherein the World, ere long shall see, The Kingdom of our God, and the Power of his Christ. It is here noted,

First, As a matter of Triumph. 'Tis said, Rejoyce, ye Heavens, and ye that dwell in them. The Saints in both Worlds, took the Comfort of this Revolution; the Devout Ones that had outlived the late Persecutions, were filled with Transporting Joys, when they saw the Christian become the Imperial Religion, and when they saw Good Men come to give Law unto the rest of Mankind; the Deceased Ones also, whose Blood had been Sacrificed in the Ten Persecutions, doubtless made the Light Regions to ring with Hallelujahs unto God, when there were brought unto them, the Tidings of the Advances now given to the Christian Religion, for which they had suffered Martyrdom.

Secondly, As a matter of Horror. 'Tis said, Wo to the Inhabiters of the Earth and of the Sea. The Earth still means the False Church, the Sea means the Wide World, in Prophetical Phrasæology. There was yet left a vast party of Men that were Enemies to the Christian Religion, in the power of it; a vast party left for the Devil to work upon: Unto these is a Wo denounced; and why so? 'Tis added, For the Devil is come down unto you, having great Wrath, because he knows, that he has but a short time. These were, it seems, to have some desperate and peculiar Attempts of the Devil made upon them. In the mean time, we may Entertain this for our Doctrine,

Great Wo proceeds from the Great Wrath, with which the Devil, towards the end of his Time, will make a Descent upon a miserable World.

I have now Published a most awful and solemn Warning for our selves at this day; which has four Propositions, comprehended in it.

Proposition I. That there is a Devil, is a thing Doubted by none but such as are under the Influences of the Devil. For any to deny the Being of a Devil must be from an Ignorance or Profaneness, worse than Diabolical. A Devil. What is that? We have a Definition of the Monster, in Eph. 6.12. A Spiritual Wickedness, that is, A wicked Spirit. A Devil is a Fallen Angel, an Angel Fallen from the Fear and Love of God, and from all Celestial Glories; but Fallen to all manner of Wretchedness and Cursedness. He was once in that Order of Heavenly Creatures, which God in the Beginning made Ministering Spirits, for his own peculiar Service and Honour, in the management of the Universe; but we may now write that Epitaph upon him, How art thou fallen from Heaven! thou hast said in thine Heart, I will Exalt my Throne above the Stars of God; but thou art brought down to Hell! A Devil is a Spiritual and Rational Substance, by his Apostacy from God, inclined unto all that is Vicious, and for that Apostacy confined unto the Atmosphere of this Earth, in Chains under Darkness, unto the Judgment of the Great Day. This is a Devil; and the Experience of Mankind as well as the Testimony of Scripture, does abundantly prove the Existence of such a Devil.

About this Devil, there are many things, whereof we may reasonably and profitably be Inquisitive; such things, I mean, as are in our Bibles Reveal'd unto us; according to which if we do not speak, on so dark a Subject, but according to our own uncertain, and perhaps humoursome Conjectures, There is no Light in us. I will carry you with me, but unto one Paragraph of the Bible, to be informed of three Things, relating to the Devil; 'tis the Story of the Gadaren Energumen, in the fifth Chapter of Mark.

First, then, 'Tis to be granted; the Devils are so many, that some Thousands, can sometimes at once apply themselves to vex one Child of Man. It is said, in Mark 5.15. He that was Possessed with the Devil, had the Legion. Dreadful to be spoken! A Legion consisted of Twelve Thousand Five Hundred People: And we see that in one Man or two, so many Devils can be spared for a Garrison. As the Prophet cryed out, Multitudes, Multitudes, in the Valley of Decision! So I say, There are multitudes, multitudes, in the valley of Destruction, where the Devils are! When we speak of, The Devil, 'tis, A name of Multitude; it means not One Individual Devil, so Potent and Scient, as perhaps a Manichee would imagine; but it means a Kind, which a Multitude belongs unto. Alas, the Devils, they swarm about us, like the Frogs of Egypt, in the most Retired of our Chambers. Are we at our Boards? There will be Devils to Tempt us unto Sensuality: Are we in our Beds? There will be Devils to Tempt us unto Carnality; Are we in our Shops? There will be Devils to Tempt us into Dishonesty. Yea, Tho' we get into the Church of God, there will be Devils to Haunt us in the very Temple it self, and there tempt us to manifold Misbehaviours. I am verily perswaded, That there are very few Humane Affairs whereinto some Devils are not Insinuated; There is not so much as a Journey intended, but Satan will have an hand in hindering or furthering of it.

Secondly, 'Tis to be supposed, That there is a sort of Arbitrary, even Military Government, among the Devils. This is intimated, when in Mar. 5.9. The unclean Spirit said, My Name is Legion: they are such a Discipline as Legions use to be. Hence we read about, The Prince of the power of the Air: Our Air has a power? or an Army of Devils in the High Places of it; and these Devils have a Prince over them, who is King over the Children of Pride. 'Tis probable, That the Devil, who was the Ringleader of that mutinous and rebellious Crew, which first shook off the Authority of God, is now the General of those Hellish Armies; Our Lord, that Conquered him, has told us the Name of him; 'tis Belzebub; 'tis he that is the Devil, and the rest are his Angels, or his Souldiers. Think on vast Regiments of cruel and bloody French Dragoons, with an Intendant over them, overrunning a pillaged Neighbourhood, and you will think a little, what the Constitution among the Devils is.

Thirdly, 'tis to be supposed, that some Devils are more peculiarly Commission'd, and perhaps Qualify'd, for some Countries, while others are for others. This is intimated when in Mar. 5.10. The Devils besought our Lord much, that he would not send them away out of the Countrey. Why was that? But in all probability, because these Devils were more able to do the works of the Devil, in such a Countrey, than in another. It is not likely that every Devil does know every Language; or that every Devil can do every Mischief. 'Tis possible, that the Experience, or, if I may call it so, the Education of all Devils is not alike, and that there may be some difference in their Abilities. If one might make an Inference from what the Devils do, to what they are, One cannot forbear dreaming, that there are degrees of Devils. Who can allow, that such Trifling Dæmons, as that of Mascon, or those that once infested our New berry, are of so much Grandeur, as those Dæmons, whose Games are mighty Kingdoms? Yea, 'tis certain, that all Devils do not make a like Figure in the Invisible World. Nor does it look agreeably, That the Dæmons, which were the Familiars of such a Man as the old Apollonius, differ not from those baser Goblins that chuse to Nest in the filthy and loathsom Rags of a beastly Sorceress. Accordingly, why may not some Devils be more accomplished for what is to be done in such and such places, when others must be detach'd for other Territories? Each Devil, as he sees his advantage, cries out, Let me be in this Countrey, rather than another.

But Enough, if not too much, of these things.

Proposition II. There is a Devilish Wrath against Mankind, with which the Devil is for God's sake Inspired. The Devil is himself broiling under the intollerable and interminable Wrath of God; and a fiery Wrath at God, is, that which the Devil is for that cause Enflamed. Methinks I see the posture of the Devils in Isa. 8.21. They fret themselves, and Curse their God, and look upward. The first and chief Wrath of the Devil, is at the Almighty God himself; he knows, The God that made him, will not have mercy on him, and the God that formed him, will shew him no favour; and so he can have no Kindness for that God, who has no Mercy, nor Favour for him. Hence 'tis, that he cannot bear the Name of God should be acknowledged in the World: Every Acknowledgement paid unto God, is a fresh drop of the burning Brimstone falling upon the Devil; he does make his Insolent, tho Impotent Batteries, even upon the Throne of God himself: and foolishly affects to have himself exalted unto that Glorious High Throne, by all people, as he sometimes is, by Execrable Witches. This horrible Dragon does not only with his Tayl strike at the Stars of God, but at the God himself, who made the Stars, being desirous to out-shine them all. God and the Devil are sworn Enemies to each other; the Terms between them, are those, in Zech. 11.18. My Soul loathed them, and their Soul also abhorred me. And from this Furious wrath, or Displeasure and Prejudice at God, proceeds the Devils wrath at us, the poor Children of Men. Our doing the Service of God, is one thing that exposes us to the wrath of the Devil. We are the High Priests of the World; when all Creatures are called upon, Praise ye the Lord, they bring to us those demanded Praises of God, saying, do you offer them for us. Hence 'tis, that the Devil has a Quarrel with us, as he had with the High-Priest in the Vision of Old. Our bearing the Image of God is another thing that brings the wrath of the Devil upon us. As a Tyger, thro his Hatred at man will tear the very Picture of him, if it come in his way; such a Tyger the Devil is; because God said of old, Let us make Man in our Image, the Devil is ever saying, Let us pull this man to pieces. But the envious Pride of the Devil, is one thing more that gives an Edge unto his Furious Wrath against us. The Apostle has given us an hint, as if Pride had been the Condemnation of the Devil. 'Tis not unlikely, that the Devil's Affectation to be above that Condition which he might learn that Mankind was to be preferr'd unto, might be the occasion of his taking up Arms against the Immortal King. However, the Devil now sees Man lying in the Bosom of God, but himself damned in the bottom of Hell; and this enrages him exceedingly; O, says he, I cannot bear it, that man should not be as miserable as my self.

Proposition III. The Devil, in the prosecution, and the execution of his wrath upon them, often gets a Liberty to make a Descent upon the Children of men. When the Devil does hurt unto us, he comes down unto us; for the Rendezvouze of the Infernal Troops, is indeed in the supernal parts of our Air. But as 'tis said, A sparrow of the Air does not fall down without the will of God; so I may say, Not a Devil in the Air, can come down without the leave of God. Of this we have a famous Instance in that Arabian Prince, of whom the Devil was not able so much as to Touch any thing, till the most high God gave him a permission, to go down. The Devil stands with all the Instruments of death, aiming at us, and begging of the Lord, as that King ask'd for the Hood-wink'd Syrians of old, Shall I smite 'em, shall I smite 'em? He cannot strike a blow, till the Lord say, Go down and smite, but sometimes he does obtain from the high possessor of Heaven and Earth, a License for the doing of it. The Devil sometimes does make most rueful Havock among us; but still we may say to him, as our Lord said unto a great Servant of his, Thou couldest have no power against me, except it were given thee from above. The Devil is called in 1 Pet. 5.8. Your Adversary. This is a Law-term; and it notes An Adversary at Law. The Devil cannot come at us, except in some sence according to Law; but sometimes he does procure sad things to be inflicted, according to the Law of the eternal King upon us. The Devil first goes up as an Accuser against us. He is therefore styled The Accuser; and it is on this account, that his proper Name does belong unto him. There is a Court somewhere kept; a Court of Spirits, where the Devil enters all sorts of Complaints against us all; he charges us with manifold sins against the Lord our God: There he loads us with heavy Imputations of Hypocrysie, Iniquity, Disobedience; whereupon he urges, Lord, let 'em now have the death, which is their wages, paid unto 'em! If our Advocate in the Heavens do not now take off his Libels; the Devil, then, with a Concession of God, comes down, as a destroyer upon us. Having first been an Attorney, to bespeak that the Judgments of Heaven may be ordered for us, he then also pleads, that he may be the Executioner of those Judgments; and the God of Heaven sometimes after a sort, signs a Warrant, for this destroying Angel, to do what has been desired to be done for the destroying of men. But such a permission from God, for the Devil to come down, and break in upon mankind, oftentimes must be accompany'd with a Commission from some wretches of mankind it self. Every man is, as 'tis hinted in Gen. 4.9. His brother's keeper. We are to keep one another from the Inroads of the Devil, by mutual and cordial Wishes of prosperity to one another. When ungodly people give their Consents in witchcrafts diabolically performed, for the Devil to annoy their Neighbours, he finds a breach made in the Hedge about us, whereat he Rushes in upon us, with grievous molestations. Yea, when the impious people, that never saw the Devil, do but utter their Curses against their Neighbours, those are so many watch words, whereby the Mastives of Hell are animated presently to fall upon us. 'Tis thus, that the Devil gets leave to worry us.