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his brother, and expresses his dislike of the Christian religion, and signifies that he would return to his old heathenish customs. His brother disswaded him from this apostacy, and reminded him of his promises; but withal told him, “that if he did forsake the Lord Jesus Christ, he might expect some dreadful judgment from that glorious Lord upon him." -He took not his brother's council; and within a few days the awful judgment of God overtook him. His house was consum'd by fire; and his three children, which were all he had, consum'd in it; but by what means the fire was kindled, it could never be known. The man was gone from home; and at his return, seeing so horrid a spectacle as his family in ashes, he fell horribly distracted, continuing in his distraction a whole day together. But then he came to himself, and immediately acknowledged, “that what had befallen him, was a just hand of God upon him for his unbelief." He professed his unfeign'd sorrow for his impiety, and renewed his promises to yield obedience unto the gospel; and hath erer since conformed his life according to those promises.

(V.) AN HORRID MURDER STRANGELY DETECTED AND REPENTED.-The most barbarous people in the world cannot forbear observing, " that a murderer, vengeance suffereth not to live." Those children of Cain often promise to themselves a concealment of their villainy: But a Bessus will find the very swallows to chirrup out his murder of his father. A lur. barous people become Christian, shall bring in one to increase the pumber of the examples which verifie that observation.

About the year 1668, an Indian squaw was found murdered at Martha's Vineyard, and the neighbourhood suspected an Indian man, whose name was Pamahtuk, to be the author of the murder. Nevertheless, upon his examination, he deny'd that fact; and because the fact could not be proved against him, he was left at liberty. More than twenty years after this there was another Indian squaw found murdered, and this Pamahtuk, with some others, were thereupon questioned, who all denied the murder; nor was there any evidence to convict them of it. Hereupon an Indian present moved that Pamahtuk might be again interrogated concerning the murder committed so many years ago; and behold the poor creature immediately confessed himself guilty of that old murder; and, after a fair trial, was executed for it. He confessed that he killed the squaw to hide her being with child by him (a crime severely punished among the Chris. tian Indians). But now, instead of his hiding his sin, he said, "his sin had found him out.” He seemed very penitent; and when he came to the place of execution, he declared "that as he justly deserved, so he was freely willing to die; and that he had enjoyed more peace of conscience in a few days, now since he confessed his crime, than he had for many years before.” Several of the Indian preachers, and others, did seriously apply themselves to him with such advice as they judg'd suitable for bim;

and particularly one of them told him, " that though he had been standing idle till the eleventh hour, yet, if he would now at last believe on the Lord Jesus Christ, he should certainly be accepted.” Whereupon he earnestly desired the spectators to take special notice of his end, and be warned thereby to take heed of the sins which had brought him there. unto; beseeching their prayers for him, and professing their hopes of mercy from God through our Lord Jesus Christ. In fine, being asked concerning the latter murder, he answer'd that he was, as to that, wholly innocent; adding, that he was now going to die, and he knew no reason, why he should not coufess that, as well as the other, if he had been guilty of it.

(VI.) SADDUCISMUS TRIUMPHATUS*_Come bither, ye prophane Sadducees, that will not believe the being of a devil, for fear lest you must thence infer the being of a God. We will relate some things well known to prudent and honest witnesses: And when you have read this relation, mock on!

The Indians of Martha's Vineyard, who are now serious Christians, will, upon their own too certain knowledge, abundance of them acknowledge the witchcrafts wherein they had actual conversations, and explicit confederacies with devils, while they were yet*Pagans. They know that many persons among them have been, by the zeal of their parents, dedicated unto their infernal gods, and educated for the special service of those gods; but that the dæmons accept only some here and there, to make dangerous pouaws or wizzards of them. They know that these powaws often imploy their dæmons to smite their neighbours with blindness and lameness, and other mischiefs, and sometimes to kill them, and sometimes to cure their maladies. They know that their manner is, to form a piece of leather like an arrow-head, and then tie an hair unto it; or take a bone of some dead creature: Over these things they use magical ceremonies, whereupon a dæmon presently snatches them away, and conveys them into the bodies of the persons to be afllicted; or, sometimes the dæmon pretends unto them that he brings a portion of the spirit of the person closely imprisoned in a fly; and as they deal with the fly, so it fares with the body of the person intended.

It would fill a volume to recite the incontestable instances which that island hath had of these witchcrafts; but before the gospel, and power, and spirit of Christ, they have been happily extinguish'd.

One well known powaw, whose faculty chiefly lay in discovering and recovering of stolen goods, by the help of a "God subservient [he said] unto Him whom the English worshipped,” had a wife who was a Godly Christian; and this not only with the approbation, but by the encouragement of her husband. She constantly pray'd in her husband's family,

• Sadducism vanquished.

and attended the publick worship on the Lord's-days: he declaring "that he could not blame her, for she serv'd a God that was above his: but, as for himself, he could not forsake the service of his own lesser god, being so much oblig'd by his kindnesses."

Another well known powaw, designing to kill an Indian, who accidentally lodg'd in the house with him and his brother, went forth to inchant an hair. While he was abroad, his brother alter'd his place about the fire, where they slept, and the strange Indian came into his place. The conjurer coming in with his devilish implement, gave it a direction to the back of his enemy, which by his mistake proved his brother, and the devil therewith immediately kill'd him. Afterwards he would on all occasions grievously lament unto the English the disaster of this misapplication.

There was a prince on this island, who, upon his conversion to God, made this confession unto the church whereto he joined himself: That being a powaw, he had often employed his god, who appear'd unto him still in the form of a snake, to kill, wound, and lame, such as he design'd mischief unto. But, that employing the said snake to hurt the first Indian that became a Christian on this island, all prov'd ineffectual, according to the assertion of that memorable Indian, “that none of the powaws could hurt him, for his God wås greater than any of theirs." Hereupon he resolved himself to become a Christian, and worship the true God: from which time, for seven years together, that snake often annoyed him with sore disturbances,

CH A P I ER 1 I I.



Miranda cano, sed sunt credenda.t

WHEN two goats were offered unto the Lord (and only unto the Lord) on the day of expiation, among the ancient Israelites, we read that one of them was to fall by lot unto Azazel. Azazel cannot, without some hardship on the sense, be taken for the name of the scape-goat it self: But it is no other than the name of the Devil himself, as might easily be proved from the inonuments of the greatest (both Jewish and Christian) antiquities

. In the signification of the word Azazel, there is indeed a notable declaration of those two properties that have signalized the devil; his being first a powerful, and then an apostate spirit. [w] Fortis, † [***] Abiens, fugiens. The scape-goat, presented as a sacrifice unto the holy

• Wonders of the spirit world.

+ The themes I sing are marvellous, yet true.

# Brave.

$ Fleeing.

God, was order'd by him to be deliver'd up unto Azazel upon these two intentions. One design hereof might be to intimate unto the people what would be the miserable condition of them who did not by faith in the Messiah get the guilt of their sins removed. They that have their sins sing upon them, and are "led forth with the workers of iniquity,” must become a prey to Azazel, even to Satan, unto whose temptation they did in their sinning yield obedience. And indeed our Lord has expressly told us (perhaps not without some allusion to this levitical goat) that he will send the goats which have their sins upon them to be with the “Devil and his angels."

But another and a greater design of it, might be to represent a main article in the dreadful sufferings which were to befal our Lord Messiah when he should come to suffer for our When our Lord Jesus Christ underwent his humiliation for us, this point was very considerable in it; he was carried into the wilderness, and there he was exposed unto the baffetings and outrages of Azazel. The assaults that Satan then and afterwards made on our Lord Jesus Christ, producing a most horrible anguish in his mind, made such a figure in his conflicts for us, that they were well worthy of a most particular prefiguration. And one thing in the prefiguration must be, that the goat for Azazel must be sent into the desart. In the days of Moses, it seems, desarts were counted very much an habitation of devils: Yea, they really were what they were counted; and for that cause the names of Shedim and Zijim were put upon them; and when the Scriptures foretel desolations to such and such places, they still make the devils to be their inhabitants.

Who can tell whether the envy of the devils at the favour of God unto men, may not provoke them to affect retirement from the sight of populous and prosperous regions, except so far as they reckon their work of tempting mankind necessary to be carry'd on? Or, perhaps, it is not every countrey before which the devils prefer the desarts. Regions in which the devils are much served by those usages, either in worship or manners, which are pleasing to them, are by those doleful creatures enough resorted nito. Yea, if sin much abound any where, some devils entreat that they may "not be sent from thence into the wilderness.” But regions like the land of Israel, where the true God is continually prayed unto, and where the word of God is continually sounding, are filled with such things as are very uneasie unto the devils: The devils often recede much from thence into the wilderness, as the devil of Mascon would say to Mr. Perreaud, the minister that lived in the haunted house, “While you go to prayer, I'll take a turn in the street."

Thus to omit what Alexander Hales reports of one retiring ad loca desAtuta omni Ilabitatore, * where spirits taught him the things which he wrote in his book “De Magicis;"+ we know that in Lucian the famous Magician

• Uninhabitable places.

+ On Magic.

Mithrobarzanes, with his companions, betook themselves €551 Xwprov sporum xau vhwoes, xau avnalov—"into a desart, woody, shady region"—for a conver sation with spirits.

Whatever becomes of the observation which we have hitherto been making, there has been too much cause to observe, that the Christian who were driven into the American desart, which is now call'd New England, have to their sorrow seen Azazel dwelling and raging there it very tragical instances. The devils have doubtless felt a more than ordi nary vexation, from the arrival of those Christians with their sacred exer cises of Christianity in this wilderness: But the sovereignty of Heaver bas permitted them still to remain in the wilderness, for our vexation, as well as their own.

Molestations from evil spirits, in more sensible and surprising operations than those finer methods, wherein they commonly work upon the minds of all men, but especially of ill men, have so abounded in this countrey, tha I question whether any one town has been free from sad examples of them The neighbours have not been careful enough to record and attest the pro digious occurrences of this importance, which have been among us. Many true and strange occurrences from the invisible world, in these parts of the world, are faultily buried in oblivion. But some of these very stupendou things have had their memory preserv'd in the written memorials of honest prudent, and faithful men; whose veracity in the relations cannot withou great injury be question'd.

Of these I will now offer the publick some remarkable histories; fo: every one of which we have had such a sufficient evidence, that no reISM able man in this whole countrey ever did question them; and it will be unreasonable to do it in any other. For my own part, I would be a exceedingly afraid of writing a false thing, as of doing an ill thing: bu have my pen always move in the fear of God.

THE FIRST EXAMPLE.—Ann Cole, a person of serious piety, living i the house of her godly father at Hertford, in the year 1662, was take with very strange fits, wherein her tongue was improv'd by a dæmon, t express things unknown to her self. The general purpose of the discourse which held sometimes for a considerable while, was, that such and su persons (named in the discourse) were consulting how they might carry o mischievous designs against her and several others, by afflicting their bolie or destroying their good names; upon all which, the general answer hear among these invisible speakers, was, “Ah! she runs to the rock!" Afte such an entertainment had held for some hours, the dæmons were hear saying, “Let us confound her language, that she may tell no more tales Whereupon the conference became unintelligible to the standers by; an then it pass'd in a Dutch tone, giving therein an account of mischiefs tha had befallen divers persons, and, amongst the rest, what had befallen te

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