[1]Take, as an instance, the children of Mr. Throgmorton, of Warbois, for bewitching whom, Mother Samuels, her husband, and daughter, suffered in 1593. No veteran professors "in the art of ingeniously tormenting" could have administered the question with more consummate skill than these little incarnate fiends, till the poor old woman was actually induced, from their confident asseverations and plausible counterfeiting, to believe at last that she had been a witch all her life without knowing it. She made a confession, following the story which they had prompted, on their assurances that it was the only means to restore them, and then was hanged upon that confession, to which she adhered on the scaffold. Few tracts present a more vivid picture of manners than that in which the account of this case of witchcraft is contained. It is perhaps the rarest of the English tracts relating to witchcraft, and is entitled "The most strange and admirable Discoverie of the three Witches of Warboys, arraigned, convicted, and executed at the last Assizes at Huntingdon, for the bewitching of the five daughters of Robert Throckmorton, Esquire, and divers other persons with sundrie Devilish and grievous torments. And also for the bewitching to Death of the Lady Crumwell, the like hath not been heard of in this age. London, Printed by the Widdowe Orwin for Thomas Man and John Winnington, and are to be sold in Paternoster Rowe at the Signe of the Talbot." 1593, 4to. My copy was Brand's, and formed Lot 8224 in his Sale Catalogue.
[1]Take, as an instance, the children of Mr. Throgmorton, of Warbois, for bewitching whom, Mother Samuels, her husband, and daughter, suffered in 1593. No veteran professors "in the art of ingeniously tormenting" could have administered the question with more consummate skill than these little incarnate fiends, till the poor old woman was actually induced, from their confident asseverations and plausible counterfeiting, to believe at last that she had been a witch all her life without knowing it. She made a confession, following the story which they had prompted, on their assurances that it was the only means to restore them, and then was hanged upon that confession, to which she adhered on the scaffold. Few tracts present a more vivid picture of manners than that in which the account of this case of witchcraft is contained. It is perhaps the rarest of the English tracts relating to witchcraft, and is entitled "The most strange and admirable Discoverie of the three Witches of Warboys, arraigned, convicted, and executed at the last Assizes at Huntingdon, for the bewitching of the five daughters of Robert Throckmorton, Esquire, and divers other persons with sundrie Devilish and grievous torments. And also for the bewitching to Death of the Lady Crumwell, the like hath not been heard of in this age. London, Printed by the Widdowe Orwin for Thomas Man and John Winnington, and are to be sold in Paternoster Rowe at the Signe of the Talbot." 1593, 4to. My copy was Brand's, and formed Lot 8224 in his Sale Catalogue.
[2]Lord Bacon thinks (see hisSylva Sylvarum) that soporiferous medicines "are likeliest" for this purpose, such as henbane, hemlock, mandrake, moonshade, tobacco, opium, saffron, poplar leaves, &c.
[2]Lord Bacon thinks (see hisSylva Sylvarum) that soporiferous medicines "are likeliest" for this purpose, such as henbane, hemlock, mandrake, moonshade, tobacco, opium, saffron, poplar leaves, &c.
[3]See hisHistory of the World.
[3]See hisHistory of the World.
[4]See hisTable Talk, section "Witches."
[4]See hisTable Talk, section "Witches."
[5]Sir Thomas Browne's evidence at the trial of Amy Duny and Rose Cullender at Bury St. Edmunds in 1664, is too well known to need an extract from the frequently reprinted report of the case. To adopt the words of an able writer, (Retros. Review, vol. v. p. 118,) "this trial is the only place in which we ever meet with the name of Sir Thomas Browne without pleasurable associations."
[5]Sir Thomas Browne's evidence at the trial of Amy Duny and Rose Cullender at Bury St. Edmunds in 1664, is too well known to need an extract from the frequently reprinted report of the case. To adopt the words of an able writer, (Retros. Review, vol. v. p. 118,) "this trial is the only place in which we ever meet with the name of Sir Thomas Browne without pleasurable associations."
[6]Those who wish to have presented to them a faithful likeness of Sir Matthew Hale must not consult Burnet or Baxter, for that great judge, like Sir Epicure Mammon, sought "for his meet flatterers the gravest of divines," but will not fail to find it in the pages of Roger North, who has depicted his character with a strength and accuracy of outline which no Vandyck or Lely of biography ever surpassed. Would that we could exchange some of those "faultless monsters" with which that fascinating department of literature too much abounds, for a few more such instantly recognised specimens of true but erring and unequal humanity, which are as rare as they are precious. In the unabridged life of Lord Guildford by Roger North, which, with his own most interesting and yet unpublished autobiography, are in my possession in his autograph, are found some additional touches which confirm the general accuracy of the portrait he has sketched of Hale in the work which has been printed. (Vide North'sLife of Lord Guildford, by Roscoe, vol. i. p. 119.)
[6]Those who wish to have presented to them a faithful likeness of Sir Matthew Hale must not consult Burnet or Baxter, for that great judge, like Sir Epicure Mammon, sought "for his meet flatterers the gravest of divines," but will not fail to find it in the pages of Roger North, who has depicted his character with a strength and accuracy of outline which no Vandyck or Lely of biography ever surpassed. Would that we could exchange some of those "faultless monsters" with which that fascinating department of literature too much abounds, for a few more such instantly recognised specimens of true but erring and unequal humanity, which are as rare as they are precious. In the unabridged life of Lord Guildford by Roger North, which, with his own most interesting and yet unpublished autobiography, are in my possession in his autograph, are found some additional touches which confirm the general accuracy of the portrait he has sketched of Hale in the work which has been printed. (Vide North'sLife of Lord Guildford, by Roscoe, vol. i. p. 119.)
[7]See hisDialogue on the Common Laws of England.
[7]See hisDialogue on the Common Laws of England.
[8]Dr. Cudworth was the friend whom More refers to without naming,Collections of Relations, p. 336, edit. 1726, 8vo.
[8]Dr. Cudworth was the friend whom More refers to without naming,Collections of Relations, p. 336, edit. 1726, 8vo.
[9]There is no name in this catalogue that excites more poignant regret than that of Dr. Henry More. So exalted was his character, so serene and admirable his temper, so full of harmony his whole intellectual constitution, that, irradiated at once by all the lights of religion and philosophy, and with clearer glimpses of the land of vision and the glories behind the veil than perhaps uninspired mortality ever partook of before, he seems to have reached as near to the full standard of perfection as it is possible for frail and feeble humanity to attain. Dr. Outram said that he looked upon Dr. More as the holiest person upon the face of the earth; and the sceptical Hobbes, who never dealt in compliment, observed, "That if his own philosophy were not true, he knew of none that he should sooner like than More's of Cambridge." His biographer, Ward, concludes his life in the following glowing terms:—"Thus lived and died the eminent Dr. More: thus set this bright and illustrious star, vanishing by degrees out of our sight after, to the surprise and admiration of many, (like that which was observed in Cassiopeia's chair,) it had illuminated, as it were, both worlds so long at once." At the lapse of many years I have not forgotten the impassioned fondness with which the late and most lamented Robert Southey dwelt upon the memory of the Cambridge Plato, or the delight with which he greeted some works of his favourite author which I was fortunate enough to point out to him, with which he had not been previously acquainted. The sad reverse of the picture will be seen by those who consult the folio of More's philosophical works and Glanville'sSadducismus Triumphatus, the greatest part of which is derived from More'sCollections. His hallucinations on the subject of witchcraft, from which none of the English writers of the Platonic school were exempt, are the more extraordinary, as a sister error, judicial astrology, met in More with its most able oppugner. His tract, which has excited much less attention than its merit deserves, (I have not been able to trace a single quotation from it in any author during the last century,) is entitled "Tetractys Anti-astrologica, or a Confutation of Astrology." Lond. 1681, 4to. I may mention while on the subject of More, that the second and most valuable part of the memoir of him by Ward, his devoted admirer and pupil, which was never printed, is in my possession, in manuscript.
[9]There is no name in this catalogue that excites more poignant regret than that of Dr. Henry More. So exalted was his character, so serene and admirable his temper, so full of harmony his whole intellectual constitution, that, irradiated at once by all the lights of religion and philosophy, and with clearer glimpses of the land of vision and the glories behind the veil than perhaps uninspired mortality ever partook of before, he seems to have reached as near to the full standard of perfection as it is possible for frail and feeble humanity to attain. Dr. Outram said that he looked upon Dr. More as the holiest person upon the face of the earth; and the sceptical Hobbes, who never dealt in compliment, observed, "That if his own philosophy were not true, he knew of none that he should sooner like than More's of Cambridge." His biographer, Ward, concludes his life in the following glowing terms:—"Thus lived and died the eminent Dr. More: thus set this bright and illustrious star, vanishing by degrees out of our sight after, to the surprise and admiration of many, (like that which was observed in Cassiopeia's chair,) it had illuminated, as it were, both worlds so long at once." At the lapse of many years I have not forgotten the impassioned fondness with which the late and most lamented Robert Southey dwelt upon the memory of the Cambridge Plato, or the delight with which he greeted some works of his favourite author which I was fortunate enough to point out to him, with which he had not been previously acquainted. The sad reverse of the picture will be seen by those who consult the folio of More's philosophical works and Glanville'sSadducismus Triumphatus, the greatest part of which is derived from More'sCollections. His hallucinations on the subject of witchcraft, from which none of the English writers of the Platonic school were exempt, are the more extraordinary, as a sister error, judicial astrology, met in More with its most able oppugner. His tract, which has excited much less attention than its merit deserves, (I have not been able to trace a single quotation from it in any author during the last century,) is entitled "Tetractys Anti-astrologica, or a Confutation of Astrology." Lond. 1681, 4to. I may mention while on the subject of More, that the second and most valuable part of the memoir of him by Ward, his devoted admirer and pupil, which was never printed, is in my possession, in manuscript.
[10]See Boyle's letter on the subject of the latter, in the 5th vol. of the folio edition of his works.
[10]See Boyle's letter on the subject of the latter, in the 5th vol. of the folio edition of his works.
[11]I have always considered the conclusion of Bodin's book,De Republica, the accumulative grandeur of which is even heightened in Knolles's admirable English translation, as the finest peroration to be found in any work on government. Those who are fortunate enough to possess a copy of his interdictedExamination of Religions, the title of which is, "Colloquium heptaplomeres de abditis sublimium rerum arcanis, libris 6 digestum," which was never printed, and of which very few MSS. copies are in existence, are well aware how little he felt himself shackled in the spirit of examination which he carried into the most sacred subjects by any respect for popular notions or received systems or great authorities. My MS. copy of this extraordinary work, which came from Heber's Collection, is contained in two rather thick folio volumes.
[11]I have always considered the conclusion of Bodin's book,De Republica, the accumulative grandeur of which is even heightened in Knolles's admirable English translation, as the finest peroration to be found in any work on government. Those who are fortunate enough to possess a copy of his interdictedExamination of Religions, the title of which is, "Colloquium heptaplomeres de abditis sublimium rerum arcanis, libris 6 digestum," which was never printed, and of which very few MSS. copies are in existence, are well aware how little he felt himself shackled in the spirit of examination which he carried into the most sacred subjects by any respect for popular notions or received systems or great authorities. My MS. copy of this extraordinary work, which came from Heber's Collection, is contained in two rather thick folio volumes.
[12]Few authors are better deserving of an extended biography, a desideratum which, in an age characterised by its want of literary research, is not likely to be soon supplied, than Thomas Erastus, whose theological, philosophical, and medical celebrity entitle him to rank with the greatest men of his century. At present we have to collect all that is known of his life from various scattered and contradictory sources. John Webster, in hisDisplaying of Supposed Witchcraft, contrary to the usual candour and fairness of his judgments, speaks slightingly of Erastus. There was, however, a sufficient reason for this. Erastus had shown up the empiricism of Webster's idol Paracelsus, and was in great disfavour with the writers of the Anti-Galenic school.
[12]Few authors are better deserving of an extended biography, a desideratum which, in an age characterised by its want of literary research, is not likely to be soon supplied, than Thomas Erastus, whose theological, philosophical, and medical celebrity entitle him to rank with the greatest men of his century. At present we have to collect all that is known of his life from various scattered and contradictory sources. John Webster, in hisDisplaying of Supposed Witchcraft, contrary to the usual candour and fairness of his judgments, speaks slightingly of Erastus. There was, however, a sufficient reason for this. Erastus had shown up the empiricism of Webster's idol Paracelsus, and was in great disfavour with the writers of the Anti-Galenic school.
[13]I cannot concur with Mr. Hallam in the extremely low estimate he forms of the literary merit of Bodin'sDemomanie, which he does not seem to have examined with the care and impartiality which he seldom is deficient in. Like all Bodin's works, it has a spirit peculiarly his own, and is, in my opinion, one of the most entertaining books to be found in the circle of Demonology.
[13]I cannot concur with Mr. Hallam in the extremely low estimate he forms of the literary merit of Bodin'sDemomanie, which he does not seem to have examined with the care and impartiality which he seldom is deficient in. Like all Bodin's works, it has a spirit peculiarly his own, and is, in my opinion, one of the most entertaining books to be found in the circle of Demonology.
[14]Reginald Scot.
[14]Reginald Scot.
[15]Sir R. Filmer.
[15]Sir R. Filmer.
[16]John Wagstaffe.
[16]John Wagstaffe.
[17]John Webster.
[17]John Webster.
[18]In the epistle to his kinsman Sir Thomas Scot, prefixed to hisDiscoverie, he observes:—"I see among other malefactors manie poore old women conuented before you for working of miracles, other wise called witchcraft, and therefore I thought you also a meet person to whom I might commend my booke."—And he then proceeds, in the following spirited and gallant strain, to run his course against the Dagon of popular superstition:—"I therefore (at this time) doo onelie desire you to consider of my report, concerning the euidence that is commonlie brought before you against them. See first whether the euidence be not friuolous, & whether the proofs brought against them be not incredible, consisting of ghesses, presumptions, & impossibilities contrarie to reason, scripture, and nature. See also what persons complaine vpon them, whether they be not of the basest, the vnwisest, & most faithles kind of people. Also may it please you to waie what accusations and crimes they laie to their charge, namelie: She was at my house of late, she would haue had a pot of milke, she departed in a chafe bicause she had it not, she railed, she curssed, she mumbled and whispered, and finallie she said she would be euen with me: and soone after my child, my cow, my sow, or my pullet died, or was strangelie taken. Naie (if it please your Worship) I haue further proofe: I was with a wise woman, and she told me I had an ill neighbour, & that she would come to my house yer it were long, and so did she; and that she had a marke aboue hir waste, & so had she: and God forgiue me, my stomach hath gone against hir a great while. Hir mother before hir was counted a witch, she hath beene beaten and scratched by the face till bloud was drawne vpon hir, bicause she hath beene suspected, & afterwards some of those persons were said to amend. These are the certeinties that I heare in their euidences."Note also how easilie they may be brought to confesse that which they neuer did, nor lieth in the power of man to doo: and then see whether I haue cause to write as I doo. Further, if you shall see that infidelitie, poperie, and manie other manifest heresies be backed and shouldered, and their professors animated and hartened, by yeelding to creatures such infinit power as is wrested out of Gods hand, and attributed to witches: finallie, if you shall perceiue that I haue faithfullie and trulie deliuered and set downe the condition and state of the witch, and also of the witchmonger, and haue confuted by reason and lawe, and by the word of God it selfe, all mine aduersaries obiections and arguments: then let me haue your countenance against them that maliciouslie oppose themselues against me."My greatest aduersaries are yoong ignorance and old custome.For what follie soeuer tract of time hath fostered, it is so superstitiouslie pursued of some, as though no error could be acquainted with custome. But if the lawe of nations would ioine with such custome, to the maintenance of ignorance, and to the suppressing of knowledge; the ciuilest countrie in the world would soone become barbarous, &c. For as knowledge and time discouereth errors, so dooth superstition and ignorance in time breed them."The passage which I next quote, is a further specimen of the impressive and even eloquent earnestness with which he pleads his cause:—"In the meane time, I would wish them to know that if neither the estimation of Gods omnipotencie, nor the tenor of his word, nor the doubtfulnes or rather the impossibilitie of the case, nor the small proofes brought against them, nor the rigor executed vpon them, nor the pitie that should be in a christian heart, nor yet their simplicitie, impotencie, or age may suffice to suppresse the rage or rigor wherewith they are oppressed; yet the consideration of their sex or kind ought to mooue some mitigation of their punishment. For if nature (as Plinie reporteth) haue taught a lion not to deale so roughlie with a woman as with a man, bicause she is in bodie the weaker vessell, and in hart more inclined to pitie (which Ieremie in his lamentations seemeth to confirme) what should a man doo in this case, for whome a woman was created as an helpe and comfort vnto him? In so much as, euen in the lawe of nature, it is a greater offense to slea a woman than a man: not bicause a man is not the more excellent creature, but bicause a woman is the weaker vessell. And therefore among all modest and honest persons it is thought a shame to offer violence or iniurie to a woman: in which respect Virgil saith,Nullum memorabile nomen fœminea in pœna est."God that knoweth my heart is witnes, and you that read my booke shall see, that my drift and purpose in this enterprise tendeth onelie to these respects. First, that the glorie and power of God be not so abridged and abased, as to be thrust into the hand or lip of a lewd old woman: whereby the worke of the Creator should be attributed to the power of a creature. Secondlie, that the religion of the gospell may be seene to stand without such peeuish trumperie. Thirdlie, that lawfull fauour and christian compassion be rather vsed towards these poore soules, than rigor and extremitie. Bicause they, which are commonlie accused of witchcraft, are the least sufficient of all other persons to speake for themselues; as hauing the most base and simple education of all others; the extremitie of their age giuing them leaue to dote, their pouertie to beg, their wrongs to chide and threaten (as being void of anie other waie of reuenge) their humor melancholicall to be full of imaginations, from whence cheefelie proceedeth the vanitie of their confessions; as that they can transforme themselues and others into apes, owles, asses, dogs, cats, &c: that they can flie in the aire, kill children with charmes, hinder the comming of butter, &c."And for so much as the mightie helpe themselues together, and the poore widowes crie, though it reach to heauen, is scarse heard here vpon earth: I thought good (according to my poore abilitie) to make intercession, that some part of common rigor, and some points of hastie iudgement may be aduised vpon. For the world is now at that stay (as Brentius in a most godlie sermon in these words affirmeth) that euen as when the heathen persecuted the christians, if anie were accused to beleeue in Christ, the common people criedAd leonem: so now, if anie woman, be she neuer so honest, be accused of witchcraft, they crieAd ignem."
[18]In the epistle to his kinsman Sir Thomas Scot, prefixed to hisDiscoverie, he observes:—
"I see among other malefactors manie poore old women conuented before you for working of miracles, other wise called witchcraft, and therefore I thought you also a meet person to whom I might commend my booke."—And he then proceeds, in the following spirited and gallant strain, to run his course against the Dagon of popular superstition:—
"I therefore (at this time) doo onelie desire you to consider of my report, concerning the euidence that is commonlie brought before you against them. See first whether the euidence be not friuolous, & whether the proofs brought against them be not incredible, consisting of ghesses, presumptions, & impossibilities contrarie to reason, scripture, and nature. See also what persons complaine vpon them, whether they be not of the basest, the vnwisest, & most faithles kind of people. Also may it please you to waie what accusations and crimes they laie to their charge, namelie: She was at my house of late, she would haue had a pot of milke, she departed in a chafe bicause she had it not, she railed, she curssed, she mumbled and whispered, and finallie she said she would be euen with me: and soone after my child, my cow, my sow, or my pullet died, or was strangelie taken. Naie (if it please your Worship) I haue further proofe: I was with a wise woman, and she told me I had an ill neighbour, & that she would come to my house yer it were long, and so did she; and that she had a marke aboue hir waste, & so had she: and God forgiue me, my stomach hath gone against hir a great while. Hir mother before hir was counted a witch, she hath beene beaten and scratched by the face till bloud was drawne vpon hir, bicause she hath beene suspected, & afterwards some of those persons were said to amend. These are the certeinties that I heare in their euidences.
"Note also how easilie they may be brought to confesse that which they neuer did, nor lieth in the power of man to doo: and then see whether I haue cause to write as I doo. Further, if you shall see that infidelitie, poperie, and manie other manifest heresies be backed and shouldered, and their professors animated and hartened, by yeelding to creatures such infinit power as is wrested out of Gods hand, and attributed to witches: finallie, if you shall perceiue that I haue faithfullie and trulie deliuered and set downe the condition and state of the witch, and also of the witchmonger, and haue confuted by reason and lawe, and by the word of God it selfe, all mine aduersaries obiections and arguments: then let me haue your countenance against them that maliciouslie oppose themselues against me.
"My greatest aduersaries are yoong ignorance and old custome.For what follie soeuer tract of time hath fostered, it is so superstitiouslie pursued of some, as though no error could be acquainted with custome. But if the lawe of nations would ioine with such custome, to the maintenance of ignorance, and to the suppressing of knowledge; the ciuilest countrie in the world would soone become barbarous, &c. For as knowledge and time discouereth errors, so dooth superstition and ignorance in time breed them."
The passage which I next quote, is a further specimen of the impressive and even eloquent earnestness with which he pleads his cause:—
"In the meane time, I would wish them to know that if neither the estimation of Gods omnipotencie, nor the tenor of his word, nor the doubtfulnes or rather the impossibilitie of the case, nor the small proofes brought against them, nor the rigor executed vpon them, nor the pitie that should be in a christian heart, nor yet their simplicitie, impotencie, or age may suffice to suppresse the rage or rigor wherewith they are oppressed; yet the consideration of their sex or kind ought to mooue some mitigation of their punishment. For if nature (as Plinie reporteth) haue taught a lion not to deale so roughlie with a woman as with a man, bicause she is in bodie the weaker vessell, and in hart more inclined to pitie (which Ieremie in his lamentations seemeth to confirme) what should a man doo in this case, for whome a woman was created as an helpe and comfort vnto him? In so much as, euen in the lawe of nature, it is a greater offense to slea a woman than a man: not bicause a man is not the more excellent creature, but bicause a woman is the weaker vessell. And therefore among all modest and honest persons it is thought a shame to offer violence or iniurie to a woman: in which respect Virgil saith,Nullum memorabile nomen fœminea in pœna est.
"God that knoweth my heart is witnes, and you that read my booke shall see, that my drift and purpose in this enterprise tendeth onelie to these respects. First, that the glorie and power of God be not so abridged and abased, as to be thrust into the hand or lip of a lewd old woman: whereby the worke of the Creator should be attributed to the power of a creature. Secondlie, that the religion of the gospell may be seene to stand without such peeuish trumperie. Thirdlie, that lawfull fauour and christian compassion be rather vsed towards these poore soules, than rigor and extremitie. Bicause they, which are commonlie accused of witchcraft, are the least sufficient of all other persons to speake for themselues; as hauing the most base and simple education of all others; the extremitie of their age giuing them leaue to dote, their pouertie to beg, their wrongs to chide and threaten (as being void of anie other waie of reuenge) their humor melancholicall to be full of imaginations, from whence cheefelie proceedeth the vanitie of their confessions; as that they can transforme themselues and others into apes, owles, asses, dogs, cats, &c: that they can flie in the aire, kill children with charmes, hinder the comming of butter, &c.
"And for so much as the mightie helpe themselues together, and the poore widowes crie, though it reach to heauen, is scarse heard here vpon earth: I thought good (according to my poore abilitie) to make intercession, that some part of common rigor, and some points of hastie iudgement may be aduised vpon. For the world is now at that stay (as Brentius in a most godlie sermon in these words affirmeth) that euen as when the heathen persecuted the christians, if anie were accused to beleeue in Christ, the common people criedAd leonem: so now, if anie woman, be she neuer so honest, be accused of witchcraft, they crieAd ignem."
[19]In the intervening period between the publication of Soot's work and the advertisement of Filmer, several books came out on the subject of witchcraft. Amongst them it is right to notice "A Dialogue concerning Witches and Witchcraft, by George Giffard, Minister of God's Word in Maldon," 1593, 4to. This tract, which has been reprinted by the Percy Society, is not free from the leading fallacies which infected the reasonings of almost all the writers on witchcraft. It is, nevertheless, exceedingly entertaining, and well deserves a perusal, if only as transmitting to us, in their full freshness, the racy colloquialisms of the age of Elizabeth. It is to be hoped that the other works of Giffard, all of which are deserving of attention, independently of their theological interest, as specimens of pure and sterling English, may appear in a collected form. The next tract requiring notice is "The Trial of Witchcraft, by John Cotta," 1616, 4to, of which a second and enlarged edition was published in 1624. Cotta, who was a physician of great eminence and experience, residing at Northampton, has supplied in this very able, learned, and vigorous treatise, a groundwork which, if pursued to its just results, for he writes very cautiously and guardedly, and rather hints at his conclusions than follows them out, would have sufficed to have overthrown many of the positions of the supporters of the system of witchcraft. His work has a strong scholastic tinge, and is not without occasional obscurity; and on these accounts probably produced no very extensive impression at the time. He wrote two other tracts—1. "Discovery of the Dangers of ignorant practisers of Physick in England," 1612, 4to; 2. "Cotta contra Antonium, or An Ant-Anthony," Oxford, 1623, 4to; the latter of which, a keen satire against the chymists' aurum potabile, is exceedingly rare. Both are intrinsically valuable and interesting, and written with great vigour of style, and are full of curious illustrations derived from his extensive medical practice. I cannot conclude this note without adverting to Gaule's amusing little work, ("Select Cases of Conscience touching Witches and Witchcraft, by John Gaule, Preacher of the Word at Great Haughton, in the county of Huntingdon," 1646, 24mo.) which gives us all the casuistry applicable to witchcraft. We can almost forgive Gaule's fundamental errors on the general question, for the courage and spirit with which he battled with the villainous witchfinder, Hopkins, who wanted sorely to make an example of him, to the terror of all gainsayers of the sovereign power of this examiner-general of witches. Gaule proved himself to be an overmatch for the itinerating inquisitor, and so effectually attacked, battled with, and exposed him, as to render him quite harmless in future. The minister of Great Haughton was made of different metal to the "old reading parson Lewis," or Lowes, to whose fate Baxter refers with such nonchalance. As the only clergyman of the Church of England, that I am aware of, who was executed for witchcraft, Lewis's case is sufficiently interesting to merit some notice. Stearne's (vide hisConfirmation of Witchcraft, p. 23,) account of it, which I have not seen quoted before, is as follows:—"Thus was Parson Lowis taken, who had been a Minister, (as I have heard) in one Parish above forty yeares, in Suffolke, before he was condemned, but had been indited for a common imbarriter, and for Witchcraft, above thirty yeares before, and the grand Jury (as I have heard) found the bill for a common imbarriter, who now, after he was found with the markes, in his confession, he confessed, that in pride of heart, to be equall, or rather above God, the Devill tooke advantage of him, and hee covenanted with the Devill, and sealed it with his bloud, and had three Familiars or spirits, which sucked on the markes found upon his body, and did much harme, both by Sea and Land, especially by Sea, for he confessed, that he being at Lungarfort in Suffolke, where he preached, as he walked upon the wall, or workes there, he saw a great saile of Ships passe by, and that as they were sailing by, one of his three Impes, namely his yellow one, forthwith appeared to him, and asked him what hee should doe, and he bade it goe and sinke such a Ship, and shewed his Impe a new Ship, amongst the middle of the rest (as I remember) one that belonged to Ipswich, so he confessed the Impe went forthwith away, and he stood still, and viewed the Ships on the Sea as they were a sayling, and perceived that Ship immediately, to be in more trouble and danger then the rest; for he said, the water was more boystrous neere that then the rest, tumbling up and down with waves, as if water had been boyled in a pot, and soone after (he said) in a short time it sanke directly downe into the Sea, as he stood and viewed it, when all the rest sayled away in safety, there he confessed, he made fourteen widdowes in one quarter of an houre. Then Mr. Hopkin, as he told me (for he tooke his Confession) asked him, if it did not grieve him to see so many men cast away, in a short time, and that he should be the cause of so many poore widdowes on a suddaine, but he swore by his maker, no, he was joyfull to see what power his Impes had, and so likewise confessed many other mischiefes, and had a charme to keep him out of Goale, and hanging, as he paraphrased it himselfe, but therein the Devill deceived him; for he was hanged, that Michaelmas time 1645. at Burie Saint Edmunds, but he made a very farre larger confession, which I have heard hath been printed: but if it were so, it was neither of Mr. Hopkins doing nor mine owne; for we never printed anything untill now."Hutchinson gives the explanation of this confession. What can be more atrocious than the whole story, which is yet but the common story of witch confessions?"Adv.Then did not he confess this before the Commissioners, at the Time of his Tryal?"Clerg.No, but maintained his Innocence stoutly, and challenged them to make Proof of such Things as they laid to his Charge. I had this from a Person of Credit, who was then in Court, and heard his Tryal. I may add, that tho' his Case is remembered better than others that suffered, yet I never heard any one speak of him, but with great Compassion, because of his Age and Character, and their Belief of his Innocence: And when he came to his Execution, because he would have Christian Burial, he read the Office himself, and that way committed his own Body to the Ground, in sure and certain Hope of the Resurrection to eternal Life."In the Notes upon those Verses that I quoted out of Hudibras, it is said, that he had been a painful Preacher for many Years, I may add for Fifty, for so long he had been Vicar of Brandeston in the County of Suffolk, as appears by the Time of his Institution. That I might know the present Sense of the Chief Inhabitants of that Place, I wrote to Mr. Wilson, the Incumbent of that Town, and by his Means received the following Letter from Mr. Rivett, a worthy Gentleman who lived lately in the same Place, and whose Father lived there before him."'SIR,"'InAnswer to your Request concerning Mr. Lowes, my Father was always of the opinion, that Mr. Lowes suffered wrongfully, and hath often said, that he did believe, he was no more a Wizzard than he was. I have heard it from them that watched with him, thatthey kept him awake several Nights together, and run him backwards and forwards about the Room, until he was out of Breath: Then they rested him a little, and then ran him again: And thus they did for several Days and Nights together, till he was weary of his Life, and was scarce sensible of what he said or did. They swam him at Framlingham, but that was no true Rule to try him by; for they put in honest People at the same Time, and they swam as well as he."
[19]In the intervening period between the publication of Soot's work and the advertisement of Filmer, several books came out on the subject of witchcraft. Amongst them it is right to notice "A Dialogue concerning Witches and Witchcraft, by George Giffard, Minister of God's Word in Maldon," 1593, 4to. This tract, which has been reprinted by the Percy Society, is not free from the leading fallacies which infected the reasonings of almost all the writers on witchcraft. It is, nevertheless, exceedingly entertaining, and well deserves a perusal, if only as transmitting to us, in their full freshness, the racy colloquialisms of the age of Elizabeth. It is to be hoped that the other works of Giffard, all of which are deserving of attention, independently of their theological interest, as specimens of pure and sterling English, may appear in a collected form. The next tract requiring notice is "The Trial of Witchcraft, by John Cotta," 1616, 4to, of which a second and enlarged edition was published in 1624. Cotta, who was a physician of great eminence and experience, residing at Northampton, has supplied in this very able, learned, and vigorous treatise, a groundwork which, if pursued to its just results, for he writes very cautiously and guardedly, and rather hints at his conclusions than follows them out, would have sufficed to have overthrown many of the positions of the supporters of the system of witchcraft. His work has a strong scholastic tinge, and is not without occasional obscurity; and on these accounts probably produced no very extensive impression at the time. He wrote two other tracts—1. "Discovery of the Dangers of ignorant practisers of Physick in England," 1612, 4to; 2. "Cotta contra Antonium, or An Ant-Anthony," Oxford, 1623, 4to; the latter of which, a keen satire against the chymists' aurum potabile, is exceedingly rare. Both are intrinsically valuable and interesting, and written with great vigour of style, and are full of curious illustrations derived from his extensive medical practice. I cannot conclude this note without adverting to Gaule's amusing little work, ("Select Cases of Conscience touching Witches and Witchcraft, by John Gaule, Preacher of the Word at Great Haughton, in the county of Huntingdon," 1646, 24mo.) which gives us all the casuistry applicable to witchcraft. We can almost forgive Gaule's fundamental errors on the general question, for the courage and spirit with which he battled with the villainous witchfinder, Hopkins, who wanted sorely to make an example of him, to the terror of all gainsayers of the sovereign power of this examiner-general of witches. Gaule proved himself to be an overmatch for the itinerating inquisitor, and so effectually attacked, battled with, and exposed him, as to render him quite harmless in future. The minister of Great Haughton was made of different metal to the "old reading parson Lewis," or Lowes, to whose fate Baxter refers with such nonchalance. As the only clergyman of the Church of England, that I am aware of, who was executed for witchcraft, Lewis's case is sufficiently interesting to merit some notice. Stearne's (vide hisConfirmation of Witchcraft, p. 23,) account of it, which I have not seen quoted before, is as follows:—
"Thus was Parson Lowis taken, who had been a Minister, (as I have heard) in one Parish above forty yeares, in Suffolke, before he was condemned, but had been indited for a common imbarriter, and for Witchcraft, above thirty yeares before, and the grand Jury (as I have heard) found the bill for a common imbarriter, who now, after he was found with the markes, in his confession, he confessed, that in pride of heart, to be equall, or rather above God, the Devill tooke advantage of him, and hee covenanted with the Devill, and sealed it with his bloud, and had three Familiars or spirits, which sucked on the markes found upon his body, and did much harme, both by Sea and Land, especially by Sea, for he confessed, that he being at Lungarfort in Suffolke, where he preached, as he walked upon the wall, or workes there, he saw a great saile of Ships passe by, and that as they were sailing by, one of his three Impes, namely his yellow one, forthwith appeared to him, and asked him what hee should doe, and he bade it goe and sinke such a Ship, and shewed his Impe a new Ship, amongst the middle of the rest (as I remember) one that belonged to Ipswich, so he confessed the Impe went forthwith away, and he stood still, and viewed the Ships on the Sea as they were a sayling, and perceived that Ship immediately, to be in more trouble and danger then the rest; for he said, the water was more boystrous neere that then the rest, tumbling up and down with waves, as if water had been boyled in a pot, and soone after (he said) in a short time it sanke directly downe into the Sea, as he stood and viewed it, when all the rest sayled away in safety, there he confessed, he made fourteen widdowes in one quarter of an houre. Then Mr. Hopkin, as he told me (for he tooke his Confession) asked him, if it did not grieve him to see so many men cast away, in a short time, and that he should be the cause of so many poore widdowes on a suddaine, but he swore by his maker, no, he was joyfull to see what power his Impes had, and so likewise confessed many other mischiefes, and had a charme to keep him out of Goale, and hanging, as he paraphrased it himselfe, but therein the Devill deceived him; for he was hanged, that Michaelmas time 1645. at Burie Saint Edmunds, but he made a very farre larger confession, which I have heard hath been printed: but if it were so, it was neither of Mr. Hopkins doing nor mine owne; for we never printed anything untill now."
Hutchinson gives the explanation of this confession. What can be more atrocious than the whole story, which is yet but the common story of witch confessions?
"Adv.Then did not he confess this before the Commissioners, at the Time of his Tryal?
"Clerg.No, but maintained his Innocence stoutly, and challenged them to make Proof of such Things as they laid to his Charge. I had this from a Person of Credit, who was then in Court, and heard his Tryal. I may add, that tho' his Case is remembered better than others that suffered, yet I never heard any one speak of him, but with great Compassion, because of his Age and Character, and their Belief of his Innocence: And when he came to his Execution, because he would have Christian Burial, he read the Office himself, and that way committed his own Body to the Ground, in sure and certain Hope of the Resurrection to eternal Life.
"In the Notes upon those Verses that I quoted out of Hudibras, it is said, that he had been a painful Preacher for many Years, I may add for Fifty, for so long he had been Vicar of Brandeston in the County of Suffolk, as appears by the Time of his Institution. That I might know the present Sense of the Chief Inhabitants of that Place, I wrote to Mr. Wilson, the Incumbent of that Town, and by his Means received the following Letter from Mr. Rivett, a worthy Gentleman who lived lately in the same Place, and whose Father lived there before him.
"'SIR,
"'InAnswer to your Request concerning Mr. Lowes, my Father was always of the opinion, that Mr. Lowes suffered wrongfully, and hath often said, that he did believe, he was no more a Wizzard than he was. I have heard it from them that watched with him, thatthey kept him awake several Nights together, and run him backwards and forwards about the Room, until he was out of Breath: Then they rested him a little, and then ran him again: And thus they did for several Days and Nights together, till he was weary of his Life, and was scarce sensible of what he said or did. They swam him at Framlingham, but that was no true Rule to try him by; for they put in honest People at the same Time, and they swam as well as he."
[20]I allude to his little tract on Usury.
[20]I allude to his little tract on Usury.
[21]Between the period of the publication of Filmer's Advertisement and the appearance of Wagstaffe's work, a tract was published too important in this controversy to be passed over without notice. It is entitledA Candle in the Dark, or a Treatise concerning the Nature of Witches and Witchcraft; being Advice to Judges, Sheriffs, Justices of the Peace, and Grand Jurymen, what to do before they passe sentence on such as are arraigned for their lives as Witches. By Thomas Ady, M.A. London, printed for R.J., to be sold by Thomas Newberry, at the Three Lions in Cornhill, by the Exchange, 1656, 4to. Ady, of whom, unfortunately, nothing is known, presses the arguments against the witchmongers and witchfinders with unanswerable force. In fact, this tract comprises the quintessence of all that had been urged against the popular system, and his "Candle" was truly a burning and a shining light. His Dedication is too curious to be omitted:—"To the Prince of the Kings of the Earth. It is the manner of men, O heavenly King, to dedicate their books to some great men, thereby to have their works protected and countenanced among them; but thou only art able, by thy holy Spirit of Truth, to defend thy Truth, and to make it take impression in the heart and understanding of men. Unto thee alone do I dedicate this work, entreating thy Most High Majesty to grant, that whoever shall open this book, thy holy Spirit may so possess their understanding, as that the Spirit of errour may depart from them, and that they may read and try thy Truth by the touchstone of thy Truth, the holy Scriptures; and finding that Truth, may embrace it and forsake their darksome inventions of Antichrist, that have deluded and defiled the nations now and in former ages. Enlighten the world, thou that art the Light of the World, and let darkness be no more in the world, now or in any future age; but make all people to walk as children of the Light for ever; and destroy Antichrist, that hath deceived the nations, and save us the residue by thyself alone; and let not Satan any more delude us, for the Truth is thine for ever." He then puts his "Dilemma that cannot be answered by Witchmongers." It is too long to quote, but it is a dilemma that would pose the stoutest Coryphæus of the party to whom he addressed himself.
[21]Between the period of the publication of Filmer's Advertisement and the appearance of Wagstaffe's work, a tract was published too important in this controversy to be passed over without notice. It is entitledA Candle in the Dark, or a Treatise concerning the Nature of Witches and Witchcraft; being Advice to Judges, Sheriffs, Justices of the Peace, and Grand Jurymen, what to do before they passe sentence on such as are arraigned for their lives as Witches. By Thomas Ady, M.A. London, printed for R.J., to be sold by Thomas Newberry, at the Three Lions in Cornhill, by the Exchange, 1656, 4to. Ady, of whom, unfortunately, nothing is known, presses the arguments against the witchmongers and witchfinders with unanswerable force. In fact, this tract comprises the quintessence of all that had been urged against the popular system, and his "Candle" was truly a burning and a shining light. His Dedication is too curious to be omitted:—
"To the Prince of the Kings of the Earth. It is the manner of men, O heavenly King, to dedicate their books to some great men, thereby to have their works protected and countenanced among them; but thou only art able, by thy holy Spirit of Truth, to defend thy Truth, and to make it take impression in the heart and understanding of men. Unto thee alone do I dedicate this work, entreating thy Most High Majesty to grant, that whoever shall open this book, thy holy Spirit may so possess their understanding, as that the Spirit of errour may depart from them, and that they may read and try thy Truth by the touchstone of thy Truth, the holy Scriptures; and finding that Truth, may embrace it and forsake their darksome inventions of Antichrist, that have deluded and defiled the nations now and in former ages. Enlighten the world, thou that art the Light of the World, and let darkness be no more in the world, now or in any future age; but make all people to walk as children of the Light for ever; and destroy Antichrist, that hath deceived the nations, and save us the residue by thyself alone; and let not Satan any more delude us, for the Truth is thine for ever." He then puts his "Dilemma that cannot be answered by Witchmongers." It is too long to quote, but it is a dilemma that would pose the stoutest Coryphæus of the party to whom he addressed himself.
[22]I have not seen his earlier work, "Historical Reflections on the Bishop of Rome, &c." Oxford, 1660, 4to. If it be written with any portion of the power evinced in his "Question of Witchcraft Debated," the ridicule with which Wood says it was received by the wits of the university, and the oblivion into which it subsequently fell, were both equally undeserved.
[22]I have not seen his earlier work, "Historical Reflections on the Bishop of Rome, &c." Oxford, 1660, 4to. If it be written with any portion of the power evinced in his "Question of Witchcraft Debated," the ridicule with which Wood says it was received by the wits of the university, and the oblivion into which it subsequently fell, were both equally undeserved.
[23]"Poems, by the Rev. R. Parkinson, Canon of Manchester," 1845, 12mo. (Hunter's Song.) A most pleasing volume of a very accomplished author. Long may he survive to add honours to the ancient stock of which he has given so interesting an account, by well-earned trophies gathered from the fair fields of literature and theology, and by a most exemplary discharge of the appropriate duties of his own sacred profession.
[23]"Poems, by the Rev. R. Parkinson, Canon of Manchester," 1845, 12mo. (Hunter's Song.) A most pleasing volume of a very accomplished author. Long may he survive to add honours to the ancient stock of which he has given so interesting an account, by well-earned trophies gathered from the fair fields of literature and theology, and by a most exemplary discharge of the appropriate duties of his own sacred profession.
[24]"The Saints' Guide, or Christ the Rule and Ruler of Saints. Manifested by way of Positions, Consectaries, and Queries. Wherein is contained the Efficacy of Acquired Knowledge; the Rule of Christians; the Mission and Maintenance of Ministers; and the Power of Magistrates in Spiritual Things. By John Webster, late Chaplain in the Army." London, 1653, 4to."The Judgement Set, and the Bookes Opened. Religion Tried whether it be of God or of men. The Lord cometh to visit his own, For the time is come that Judgement must begin at the House of God.{The Sheep from the Goats,To separate{and{The Precious from the Vile.And to discover the Blasphemy of those that say,{Apostles,}{Found Lyars,{Teachers,}{Deceivers,They are{Alive,}but are{Dead,{Rich,}{Poore, blind, naked,{Jewes,}{The Synagogue of Satan.In severall Sermons at Alhallows Lumbard-street, By John Webster, A servant of Christ and his Church. Micah 3. 5. &c. Thus saith the Lord, concerning the Prophets that make my people erre, that bite with their teeth, and cry peace: and he that putteth not into their mouths, they prepare war against him: Therefore night shall be upon them, that they shall not have a vision, &c. The Sun shall goe down over the prophets, and the Day shall be dark. Their seers shall be ashamed, and the Deviners confounded: yea, they shall All cover their lips, for there is no answer of God." London, 1654. 4to.
[24]"The Saints' Guide, or Christ the Rule and Ruler of Saints. Manifested by way of Positions, Consectaries, and Queries. Wherein is contained the Efficacy of Acquired Knowledge; the Rule of Christians; the Mission and Maintenance of Ministers; and the Power of Magistrates in Spiritual Things. By John Webster, late Chaplain in the Army." London, 1653, 4to.
"The Judgement Set, and the Bookes Opened. Religion Tried whether it be of God or of men. The Lord cometh to visit his own, For the time is come that Judgement must begin at the House of God.
{The Sheep from the Goats,To separate{and{The Precious from the Vile.
And to discover the Blasphemy of those that say,
{Apostles,}{Found Lyars,{Teachers,}{Deceivers,They are{Alive,}but are{Dead,{Rich,}{Poore, blind, naked,{Jewes,}{The Synagogue of Satan.
In severall Sermons at Alhallows Lumbard-street, By John Webster, A servant of Christ and his Church. Micah 3. 5. &c. Thus saith the Lord, concerning the Prophets that make my people erre, that bite with their teeth, and cry peace: and he that putteth not into their mouths, they prepare war against him: Therefore night shall be upon them, that they shall not have a vision, &c. The Sun shall goe down over the prophets, and the Day shall be dark. Their seers shall be ashamed, and the Deviners confounded: yea, they shall All cover their lips, for there is no answer of God." London, 1654. 4to.
[25]Athen. Oxon., Vol. ii., p. 175. Edit. 1721.
[25]Athen. Oxon., Vol. ii., p. 175. Edit. 1721.
[26]Old Anthony chronicles this battle of the kerchiefs with a sly humour very different from his usual solemn matter-of-fact style.
[26]Old Anthony chronicles this battle of the kerchiefs with a sly humour very different from his usual solemn matter-of-fact style.
[27]What would Dr. Whitaker have thought of the following explosion, in which Webster sounds the tocsin with a vehemence and vigour which no Macbriar or Kettledrumle of the period could have surpassed. The extract is from hisJudgment Set and Books Opened:—"All those that claim an Ordination by Man, or from Man, that speak from the Spirit of the World, from Wit, Learning and Humane Reason, who Preach for Hire, and make Merchandize of the Souls of Men; I witness they are all Baal's Priests and Idol-Shepherds, who destroy the Sheep, and are Theives and Robbers, who came not in by the Door of the Sheep-fold, but climbed up another way, andare the Magicians, Sorcerers, Inchanters, Soothsayers, Necromancers, and Consulters with Familiar Spirits, which the Lord will cut off out of the Land, so that his People shall have no more Soothsayers; and as Jannes and Jambres resisted Moses, so do these resist the Truth; Men of corrupt Minds, reprobate concerning the Faith; but they shall proceed no farther, for their Folly shall be manifest to all Men, as theirs also was. Woe unto them, for they have gone in the way of Cain, and ran greedily after the Errors of Balaam, for Reward, and Perished in the Gainsaying of Core. These are Spots in your Feasts of Charity, when they Feast with you, feeding themselves without fear: Clouds they are without Water, carried of Winds; Trees, whose Fruit withered, without Fruit, twice dead, plucked up by the Roots: Raging Waves of the Sea, foaming out their own Shame, wandring Stars, to whom is reserved the blackness of Darkness for ever."
[27]What would Dr. Whitaker have thought of the following explosion, in which Webster sounds the tocsin with a vehemence and vigour which no Macbriar or Kettledrumle of the period could have surpassed. The extract is from hisJudgment Set and Books Opened:—
"All those that claim an Ordination by Man, or from Man, that speak from the Spirit of the World, from Wit, Learning and Humane Reason, who Preach for Hire, and make Merchandize of the Souls of Men; I witness they are all Baal's Priests and Idol-Shepherds, who destroy the Sheep, and are Theives and Robbers, who came not in by the Door of the Sheep-fold, but climbed up another way, andare the Magicians, Sorcerers, Inchanters, Soothsayers, Necromancers, and Consulters with Familiar Spirits, which the Lord will cut off out of the Land, so that his People shall have no more Soothsayers; and as Jannes and Jambres resisted Moses, so do these resist the Truth; Men of corrupt Minds, reprobate concerning the Faith; but they shall proceed no farther, for their Folly shall be manifest to all Men, as theirs also was. Woe unto them, for they have gone in the way of Cain, and ran greedily after the Errors of Balaam, for Reward, and Perished in the Gainsaying of Core. These are Spots in your Feasts of Charity, when they Feast with you, feeding themselves without fear: Clouds they are without Water, carried of Winds; Trees, whose Fruit withered, without Fruit, twice dead, plucked up by the Roots: Raging Waves of the Sea, foaming out their own Shame, wandring Stars, to whom is reserved the blackness of Darkness for ever."
[28]"Metallographia: or, An History of Metals. Wherein is declared the signs of Ores and Minerals both before and after digging, the causes and manner of their generations, their kinds, sorts and differences; with the description of sundry new Metals or Semi-Metals, and many other things pertaining to Mineral knowledge. As also, the handling and shewing of their Vegetability, and the discussion of the most difficult Questions belonging to Mystical Chymistry, as of the Philosophers Gold, their Mercury, the Liquor Alkahest, Aurum potabile, and such like. Gathered forth of the most approved Authors that have written in Greek, Latine, or High Dutch; With some Observations and Discoveries of the Author himself. By John Webster, Practitioner in Physick and Chirurgery. Qui principia naturalia in seipso ignoraverit, hic jam multum remotus est ab arte nostra, quoniam non habet radicem veram supra quam intentionem suam fundet. Geber. Sum. perfect. l. c. i. p. 21.Sed non ante datur telluris operta subire,Auricomos quam quis discerpserit arbore fœtus.Virg.Æneid. l. 6.London, Printed by A.C. for Walter Kettilby at the Bishops-Head in Duck-lane, 1671, 4to."
[28]"Metallographia: or, An History of Metals. Wherein is declared the signs of Ores and Minerals both before and after digging, the causes and manner of their generations, their kinds, sorts and differences; with the description of sundry new Metals or Semi-Metals, and many other things pertaining to Mineral knowledge. As also, the handling and shewing of their Vegetability, and the discussion of the most difficult Questions belonging to Mystical Chymistry, as of the Philosophers Gold, their Mercury, the Liquor Alkahest, Aurum potabile, and such like. Gathered forth of the most approved Authors that have written in Greek, Latine, or High Dutch; With some Observations and Discoveries of the Author himself. By John Webster, Practitioner in Physick and Chirurgery. Qui principia naturalia in seipso ignoraverit, hic jam multum remotus est ab arte nostra, quoniam non habet radicem veram supra quam intentionem suam fundet. Geber. Sum. perfect. l. c. i. p. 21.
Sed non ante datur telluris operta subire,Auricomos quam quis discerpserit arbore fœtus.Virg.Æneid. l. 6.
Sed non ante datur telluris operta subire,Auricomos quam quis discerpserit arbore fœtus.Virg.Æneid. l. 6.
London, Printed by A.C. for Walter Kettilby at the Bishops-Head in Duck-lane, 1671, 4to."
[29]Dr. Whitaker's assertion, that Webster was "neglected alike by the wise and unwise," seems to be a meregratis dictum. The age of folios was rapidly passing away; but few folios of the period appear to have been more generally read, if we are to judge at least from its being frequently mentioned and quoted, than Webster'sDisplaying of Supposed Witchcraft. The same able writer's "Doubt whether Sir Matthew Hale ever read Webster'sDiscovery of Supposed Witchcraft," might easily have been satisfied by a reference to any common life of that great judge, which would have shown the historian of Whalley that Hale died before the book was published. Nor is Dr. Whitaker correct in stating that all tradition of Webster is now lost in the neighbourhood where he resided. The following anecdote, which would have delighted him, I had from an old inhabitant of Burnley, to whom it had been handed down by his grandfather:—In the days of Webster's fanaticism, during the usurpation, he is stated, in the zealous crusade then so common against superstitious relics, to have headed a party by whom the three venerable crosses, now set up in the churchyard of Whalley, commonly called the Crosses of Paulinus, and supposed to be coeval with the first preaching of Christianity in the North of England, were removed and taken away from their site and appropriated as a boundary fence for some adjoining fields. After the Restoration, and when his religious views had become sobered and settled, he is said, in an eager desire to atone for the desecration of which he had been guilty, to have purchased the crosses from the person who was then in possession of them, and to have been at the cost of re-erecting them on their present site, from which no sacrilegious hand will, I trust, ever again remove them. It is further said, that Webster's favourite and regular walk, in the latter part of his life, till his infirmities rendered him unable to take exercise of any kind, was to the remains of Whalley Abbey; and that a path along the banks of the stream which glides by those most picturesque and pleasing ruins, was long called "Webster's Walk." If this tradition be founded in fact, and I give it as I received it, John Webster, of Clitheroe, if not identical, as Mr. Collier has contended, with the dramatic poet of that name, must have felt something assimilated in spirit to the fine inspiration of those noble lines of the latter:—"I do love these ancient ruins.We never tread upon them but we setOur foot upon some reverend history;And, questionless, here in this open court,Which now lies naked to the injuriesOf stormy weather, some men lie interred thatLov'd the Church so well and gave so largely to't,They thought it should have canopied their bonesTill doomsday: but all things have their end.Churches and cities, which have diseases like to men,Must have like death that we have."
[29]Dr. Whitaker's assertion, that Webster was "neglected alike by the wise and unwise," seems to be a meregratis dictum. The age of folios was rapidly passing away; but few folios of the period appear to have been more generally read, if we are to judge at least from its being frequently mentioned and quoted, than Webster'sDisplaying of Supposed Witchcraft. The same able writer's "Doubt whether Sir Matthew Hale ever read Webster'sDiscovery of Supposed Witchcraft," might easily have been satisfied by a reference to any common life of that great judge, which would have shown the historian of Whalley that Hale died before the book was published. Nor is Dr. Whitaker correct in stating that all tradition of Webster is now lost in the neighbourhood where he resided. The following anecdote, which would have delighted him, I had from an old inhabitant of Burnley, to whom it had been handed down by his grandfather:—In the days of Webster's fanaticism, during the usurpation, he is stated, in the zealous crusade then so common against superstitious relics, to have headed a party by whom the three venerable crosses, now set up in the churchyard of Whalley, commonly called the Crosses of Paulinus, and supposed to be coeval with the first preaching of Christianity in the North of England, were removed and taken away from their site and appropriated as a boundary fence for some adjoining fields. After the Restoration, and when his religious views had become sobered and settled, he is said, in an eager desire to atone for the desecration of which he had been guilty, to have purchased the crosses from the person who was then in possession of them, and to have been at the cost of re-erecting them on their present site, from which no sacrilegious hand will, I trust, ever again remove them. It is further said, that Webster's favourite and regular walk, in the latter part of his life, till his infirmities rendered him unable to take exercise of any kind, was to the remains of Whalley Abbey; and that a path along the banks of the stream which glides by those most picturesque and pleasing ruins, was long called "Webster's Walk." If this tradition be founded in fact, and I give it as I received it, John Webster, of Clitheroe, if not identical, as Mr. Collier has contended, with the dramatic poet of that name, must have felt something assimilated in spirit to the fine inspiration of those noble lines of the latter:—
"I do love these ancient ruins.We never tread upon them but we setOur foot upon some reverend history;And, questionless, here in this open court,Which now lies naked to the injuriesOf stormy weather, some men lie interred thatLov'd the Church so well and gave so largely to't,They thought it should have canopied their bonesTill doomsday: but all things have their end.Churches and cities, which have diseases like to men,Must have like death that we have."
"I do love these ancient ruins.We never tread upon them but we setOur foot upon some reverend history;And, questionless, here in this open court,Which now lies naked to the injuriesOf stormy weather, some men lie interred thatLov'd the Church so well and gave so largely to't,They thought it should have canopied their bonesTill doomsday: but all things have their end.Churches and cities, which have diseases like to men,Must have like death that we have."
[30]Webster's death took place on the 18th June, 1682. He left an extensive library, composed principally of chemical, hermetical, and philosophical works, of which the MSS. catalogue is now in the possession of my friend, the Rev. T. Corser. I have two books which appear to have at one time formed part of his collection, from having his favourite signature, Johannes Hyphantes, in his autograph, on the title pages. Before I conclude with Webster, I ought perhaps to observe, that in the valuable edition of the works of Webster, the dramatic poet, published by the Rev. A. Dyce, that most accurate and judicious editor has proved indisputably, by an elaborate argument, that the John Webster, the writer of theExamen Academiarum, and John Webster, the author of theDisplaying of Supposed Witchcraft, were one and the same person, who was not identical with the dramatic writer of the same name. Mr. Dyce does not, however, appear to have been aware, that the identity of the author of theExamen Academiarumand the writer on witchcraft is distinctly stated by Dr. Henry More, in hisPræfatio Generalissima, to the Latin edition of his works, whose testimony being that of a contemporary, who was, like Webster, "a Cambridge scholar," may perhaps be considered sufficient, without resorting to internal and circumstantial evidence. The inscription on Webster's monument in the chapel of St. Mary Magdalen, at Clitheroe, is too characteristic and curious to be omitted. I give it entire:—"Qui hanc figuram intelliguntMe etiam intellexisse, intelligent.pentagramHic jacet ignotus mundo, mersusque tumultuInvidiæ, semper mens tamen æqua fuit,Multa tulit veterum ut sciret secreta sophorumAc tandem vires noverit ignis aquæ.Johannes Hyphantes sive Webster,In villa Spinosa supermontana, inParochia silvæ cuculatæ, in agroEboracensi, natus 1610 Feb. 3,Ergastulum animæ deposuit 1682, Junii 18,Annoq. ætatis suæ 72 currente.Sicq. peroravit moriens mundo huic valedicens,Aurea pax vivis, requies æterna sepultis."
[30]Webster's death took place on the 18th June, 1682. He left an extensive library, composed principally of chemical, hermetical, and philosophical works, of which the MSS. catalogue is now in the possession of my friend, the Rev. T. Corser. I have two books which appear to have at one time formed part of his collection, from having his favourite signature, Johannes Hyphantes, in his autograph, on the title pages. Before I conclude with Webster, I ought perhaps to observe, that in the valuable edition of the works of Webster, the dramatic poet, published by the Rev. A. Dyce, that most accurate and judicious editor has proved indisputably, by an elaborate argument, that the John Webster, the writer of theExamen Academiarum, and John Webster, the author of theDisplaying of Supposed Witchcraft, were one and the same person, who was not identical with the dramatic writer of the same name. Mr. Dyce does not, however, appear to have been aware, that the identity of the author of theExamen Academiarumand the writer on witchcraft is distinctly stated by Dr. Henry More, in hisPræfatio Generalissima, to the Latin edition of his works, whose testimony being that of a contemporary, who was, like Webster, "a Cambridge scholar," may perhaps be considered sufficient, without resorting to internal and circumstantial evidence. The inscription on Webster's monument in the chapel of St. Mary Magdalen, at Clitheroe, is too characteristic and curious to be omitted. I give it entire:—
"Qui hanc figuram intelliguntMe etiam intellexisse, intelligent.
"Qui hanc figuram intelliguntMe etiam intellexisse, intelligent.
pentagram
Hic jacet ignotus mundo, mersusque tumultuInvidiæ, semper mens tamen æqua fuit,Multa tulit veterum ut sciret secreta sophorumAc tandem vires noverit ignis aquæ.
Hic jacet ignotus mundo, mersusque tumultuInvidiæ, semper mens tamen æqua fuit,Multa tulit veterum ut sciret secreta sophorumAc tandem vires noverit ignis aquæ.
Johannes Hyphantes sive Webster,In villa Spinosa supermontana, inParochia silvæ cuculatæ, in agroEboracensi, natus 1610 Feb. 3,Ergastulum animæ deposuit 1682, Junii 18,Annoq. ætatis suæ 72 currente.Sicq. peroravit moriens mundo huic valedicens,Aurea pax vivis, requies æterna sepultis."
Johannes Hyphantes sive Webster,In villa Spinosa supermontana, inParochia silvæ cuculatæ, in agroEboracensi, natus 1610 Feb. 3,Ergastulum animæ deposuit 1682, Junii 18,Annoq. ætatis suæ 72 currente.
Sicq. peroravit moriens mundo huic valedicens,Aurea pax vivis, requies æterna sepultis."
[31]It was my good fortune to visit this wizard-haunted spot within the last few weeks, in company with the able and zealous Archdeacon[A]within whose ecclesiastical cure it is comprized, and to whose singularly accurate knowledge of this district, and courteous communication of much valuable information regarding it, I hold myself greatly indebted. Following, with unequal steps, such a guide, accompanied, likewise, by an excellent Canon of the Church[B]with all the "armamentaria cœli" at command against the powers of darkness, and a lay auxiliary[C], whose friendly converse would make the roughest journey appear smooth, I need scarcely say, I passed through"The forest wyde,Whose hideous horror and sad trembling sowndFull griesly seem'd,"unscathed by the old lords of the soil, and needed not Mengus's Fuga, Fustis et Flagellum Dæmonum, as a triple coat of mail.
[31]It was my good fortune to visit this wizard-haunted spot within the last few weeks, in company with the able and zealous Archdeacon[A]within whose ecclesiastical cure it is comprized, and to whose singularly accurate knowledge of this district, and courteous communication of much valuable information regarding it, I hold myself greatly indebted. Following, with unequal steps, such a guide, accompanied, likewise, by an excellent Canon of the Church[B]with all the "armamentaria cœli" at command against the powers of darkness, and a lay auxiliary[C], whose friendly converse would make the roughest journey appear smooth, I need scarcely say, I passed through
"The forest wyde,Whose hideous horror and sad trembling sowndFull griesly seem'd,"
"The forest wyde,Whose hideous horror and sad trembling sowndFull griesly seem'd,"
unscathed by the old lords of the soil, and needed not Mengus's Fuga, Fustis et Flagellum Dæmonum, as a triple coat of mail.
[A]The Venerable the Archdeacon of Manchester, the Rev. John Rushton, who is also the Incumbent of New Church, in Pendle.
[A]The Venerable the Archdeacon of Manchester, the Rev. John Rushton, who is also the Incumbent of New Church, in Pendle.
[B]The Rev. Canon Parkinson.
[B]The Rev. Canon Parkinson.
[C]J.B. Wanklyn, Esq.
[C]J.B. Wanklyn, Esq.
[32]The Archdeacon of Manchester suggests that this is merely a corruption of Chadwick or Chadwicks, and not, as explained in the Note,p. 19, from her chattering as she went along.
[32]The Archdeacon of Manchester suggests that this is merely a corruption of Chadwick or Chadwicks, and not, as explained in the Note,p. 19, from her chattering as she went along.
[33]These bickerings were no doubt exasperated by the robbery committed upon old Demdike and Alizon Device, which is detailed in the examinations, some of theopima spoliaabstracted on which occasion she detected on the person of old Chattox's daughter.
[33]These bickerings were no doubt exasperated by the robbery committed upon old Demdike and Alizon Device, which is detailed in the examinations, some of theopima spoliaabstracted on which occasion she detected on the person of old Chattox's daughter.
[34]Of an aghendole of meal. Since writing the Note,p. 23, I am indebted to Miss Clegg, of Hallfoot, near Clitheroe, for information as to the exact quantity contained in an aghendole, which is eight pounds. This measure, she informs me, is still in use in Little Harwood, in the district of Pendle. The Archdeacon of Manchester considers that an aghendole, or more properly, as generally pronounced, a nackendole, is a kneading-dole, the quantity of meal, &c. usually taken for kneading at one time. There can be no doubt that this is the correct derivation.
[34]Of an aghendole of meal. Since writing the Note,p. 23, I am indebted to Miss Clegg, of Hallfoot, near Clitheroe, for information as to the exact quantity contained in an aghendole, which is eight pounds. This measure, she informs me, is still in use in Little Harwood, in the district of Pendle. The Archdeacon of Manchester considers that an aghendole, or more properly, as generally pronounced, a nackendole, is a kneading-dole, the quantity of meal, &c. usually taken for kneading at one time. There can be no doubt that this is the correct derivation.
[35]Baines confounds Malking-Tower with Hoar-stones, a place rendered famous by the second case of pretended witchcraft in 1633, but at some distance from the first-named spot, the residence of Mother Demdike, which lies in the township of Barrowford. The witch's mansion—"Where that same wicked wightHer dwelling had—Dark, doleful, dreary, like a greedy graveThat still for carrion carcases doth crave,On top whereof ay dwelt the ghastly owle,Shrieking his baleful note, which ever draveFar from that haunt all other cheerful fowl,And all about it wandering ghosts did wail and howle"—is now, alas! no more. It stood in a field a little elevated, on a brow above the building at present called Malking-Tower. The site of the house or cottage is still distinctly traceable, and fragments of the plaster are yet to be found imbedded in the boundary wall of the field. The old road to Gisburne ran almost close to it. It commanded a most extensive prospect in front, in the direction of Alkincoates, Colne, and the Yorkshire moors; while in another direction the vast range of Pendle, nearly intercepted, gloomed in sullen majesty. At the period when Mother Demdike was in being, Malking-Tower would be at some distance from any other habitation; its occupier, as the vulgar would opine—"So choosing solitarie to abideFar from all neighbours, that her devilish deedesAnd hellish arts from people she might hide,And hurt far off unknown whomever she envide."
[35]Baines confounds Malking-Tower with Hoar-stones, a place rendered famous by the second case of pretended witchcraft in 1633, but at some distance from the first-named spot, the residence of Mother Demdike, which lies in the township of Barrowford. The witch's mansion—
"Where that same wicked wightHer dwelling had—Dark, doleful, dreary, like a greedy graveThat still for carrion carcases doth crave,On top whereof ay dwelt the ghastly owle,Shrieking his baleful note, which ever draveFar from that haunt all other cheerful fowl,And all about it wandering ghosts did wail and howle"—
"Where that same wicked wightHer dwelling had—Dark, doleful, dreary, like a greedy graveThat still for carrion carcases doth crave,On top whereof ay dwelt the ghastly owle,Shrieking his baleful note, which ever draveFar from that haunt all other cheerful fowl,And all about it wandering ghosts did wail and howle"—
is now, alas! no more. It stood in a field a little elevated, on a brow above the building at present called Malking-Tower. The site of the house or cottage is still distinctly traceable, and fragments of the plaster are yet to be found imbedded in the boundary wall of the field. The old road to Gisburne ran almost close to it. It commanded a most extensive prospect in front, in the direction of Alkincoates, Colne, and the Yorkshire moors; while in another direction the vast range of Pendle, nearly intercepted, gloomed in sullen majesty. At the period when Mother Demdike was in being, Malking-Tower would be at some distance from any other habitation; its occupier, as the vulgar would opine—
"So choosing solitarie to abideFar from all neighbours, that her devilish deedesAnd hellish arts from people she might hide,And hurt far off unknown whomever she envide."
"So choosing solitarie to abideFar from all neighbours, that her devilish deedesAnd hellish arts from people she might hide,And hurt far off unknown whomever she envide."