As regards the external appearance of witches, he remarks that they are not generally melancholic; ‘but some are rich and worldly wise, some are fat and corpulent, and most part are given over unto the pleasures of the flesh; and further experience daily proves how loth they are to confess without torture, which witnesseth their guiltinesse.’ He concludes by asking, ‘Who is safe?’ and replies that the only safe person is the magistrate, when assiduously employed in bringing witches to justice. One Reginald Scot, Esq., however, hop-grower and brewer of Smeeth, in Kent, a persistent disbeliever in and ridiculer of witchcraft, who had the courage to break lances with the King and the bench of Bishops in contemporary pamphlets, and is called by the King an ‘Englishman of damnable opiniones,’ irreverently answered this question by saying that the only safe person was the King himself, as his sex prevented his being taken for a witch, and the whole kingdom was satisfied that he was no conjurer.
In 1616, John Cotta, a Northampton physician, published a forcibly written attack on the vulgar delusion, under the title of ‘The Trial of Witchcraft,’ which reached a second (and enlarged) edition in 1624. Cotta was also the author of a fierce blast against quacks—‘Discovery of the Dangers of ignorant Practisers of Physick in England,’ 1612; and of a not less vehement attack on the aurum potabile of the chemists, entitled, ‘Cotta contra Antonium, or An Ant. Anthony,’ 1623.
There is a lively work by John Gaul, preacher of the Word at Great Haughton, in the county of Huntingdon—‘Select Cases of Conscience touching Witches and Witchcraft,’ 1646, which is worth looking into. Gaul was a courageous and persevering opponent of the great witch-finder, Hopkins.
The unhappy victims of popular prejudice found a strenuous champion also in Sir Robert Filmer, who, in 1653, published his ‘Advertisement to the Jurymen of England, touching Witches, together with a Difference between an English and Hebrew Witch.’ Filmer is best known to students by his ‘Patriarcha,’ an apology for the paternal government of kings, which does violence to all constitutional principles, but has at least the negative merit of obvious sincerity on the part of its writer. It is somewhat surprising to find a mind like Filmer’s, fettered as it was by so many prejudices and a slavish adherence to prescription, openly urging the cause of tolerance and enlightenment, and vigorously demolishing the sham arguments by which the believers in witchcraft endeavoured to support their grotesque theories.
Three years later followed on the same side a certain Thomas Ady, M.A., who, with considerable vivacity, fulminated against the witch-mongers and witch-torturers in his tractate, ‘A 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 pass sentence on such as are arraigned for their lives as Witches.’ The quaintly-worded dedication ran as follows:
‘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 error 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 Anti-Christ, that have deluded and defiled the nations now and in former ages. Enlighten the world, Thou 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 Anti-Christ 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.’
In 1669 John Wagstaffe published ‘The Question of Witchcraft Debated.’ According to Wood, he was the son of John Wagstaffe, a London citizen; was born in Cheapside; entered as a commoner of Oriel College, Oxford, towards the end of 1649; took the degrees in Arts, and applied himself to the study of politics and other learning. ‘At length being raised from an academical life to the inheritance of Hasland by the death of an uncle, who died without male issue, he spent his life afterwards in single estate.’ He died in 1677. Wood describes him as ‘a little crooked man, and of a despicable presence. He was laughed at by the boys of this University because, as they said, he himself looked like a little wizard.’
His book is illuminated throughout by the generous sympathies of a large and liberal mind. His peroration has been described, and not unjustly, as ‘lofty’ and ‘memorable,’ and, when animated by a noble earnestness, the writer’s language rises into positive eloquence. ‘I cannot think,’ he says, ‘without trembling and horror on the vast numbers of people that in several ages and several countries have been sacrificed unto this cold opinion. Thousands, ten thousands, are upon record to have been slain, and many of them not with simple deaths, but horrid, exquisite tortures. And yet, how many are there more who have undergone the same fate, of whom we have no memorial extant? Since therefore the opinion of witchcraft is a mere stranger unto Scripture, and wholly alien from true religion; since it is ridiculous by asserting fables and impossibilities; since it appears, when duly considered, to be all bloody and full of dangerous consequence unto the lives and safety of men; I hope that with this my discourse, opposing an absurd and pernicious error, I cannot at all disoblige any sober, unbiased person, especially if he be of such ingenuity as to have freed himself from a slavish subjection unto those prejudicial opinions which custom and education do with too much tyranny impose.
‘If the doctrine of witchcraft should be carried up to a height, and the inquisition after it should be entrusted in the hands of ambitious, covetous, and malicious men, it would prove of far more fatal consequences unto the lives and safety of mankind than that ancient heathenish custom of sacrificing men unto idol gods, insomuch that we stand in need of another Heracles Liberator, who, as the former freed the world from human sacrifice, should, in like manner, travel from country to country, and by his all-commanding authority free it from this evil and base custom of torturing people to confess themselves witches, and burning them after extorted confessions. Surely the blood of men ought not to be so cheap, nor so easily to be shed by those who, under the name of God, do gratify exorbitant passions and selfish ends; for without question, under this side heaven, there is nothing so sacred as the life of man, for the preservation whereof all policies and forms of government, all laws and magistrates are most especially ordained. Wherefore I presume that this discourse of mine, attempting to prove the vanity and impossibility of witchcraft, is so far from any deserved censure and blame, that it rather deserves commendation and praise, if I can in the least measure contribute to the saving of the lives of men.’
Meric Casaubon, a man of abundant learning and not less abundant superstition, attempted a reply to Wagstaffe in his treatise ‘Of Credulity and Incredulity in Things Divine and Spiritual’ (1670).