This correspondence, while it serves as a specimen of the style of Mede, is a remarkable instance of the power of a sagacious intellect to penetrate through the darkness of theoretical and fanciful errors, and behold the truth that lies behind and beyond.  The whole superstructure of the Devil, his oracles, and his schemes of policy and dominion, covers, in this brief familiar epistle, what is, I suppose, the theory most accredited at this day of the origin and traduction of the aboriginal races of America, proceeding from the nearest portions of the ancient continent on the North, and advancing down over the vast spaces towards Central and South America.  The letter also foreshadows the decisive conflict which is here to be waged between the elements of freedom and slavery, between social and political systems that will rescue and exalt humanity, and those which depress and degrade it.  In the phraseology of that age, it was to be determined whether—­the Old World, in the language of Twiss, “being almost at an end”—­a “light” should be “set up” here to usher in the “kingdom of Christ,” or America also be for ever given over to the “army of Gog and Magog.”

Our fathers were justified in feeling that this was the sense of their responsibility entertained by all learned men and true Christians in the Old World; and they were ready to meet and discharge it faithfully and manfully.  They were told, and they believed, that it had fallen to their lot to be the champions of the cross of Christ against the power of the Devil.  They felt, as I have said, that they were fighting him in his last stronghold, and they were determined to “tie him up” for ever.

This is the true and just explanation of their general policy of administration, in other matters, as well as in the witchcraft prosecutions.

The conclusion to which we are brought, by a review of the seventeenth century up to the period when the prosecutions took place here, is, that the witchcraft delusion pervaded the whole civilized world and every profession and department of society.  It received the sanction of all the learned and distinguished English judges who flourished within the century, from Sir Edward Coke to Sir Matthew Hale.  It was countenanced by the greatest philosophers and physicians, and was embraced by men of the highest genius and accomplishments, even by Lord Bacon himself.  It was established by the convocation of bishops, and preached by the clergy.  Dr. Henry More, of Christ’s College, Cambridge, in addition to his admirable poetical and philosophical works, wrote volumes to defend it.  It was considered as worthy of the study of the most cultivated and liberal minds to discover and distinguish “a true witch by proper trials and symptoms.”  The excellent Dr. Calamy has already been mentioned in this connection; and Richard Baxter wrote his work entitled “The Certainty of the World of Spirits,” for the special purpose of confirming and diffusing the belief.