[42] The Witch-Persecutions (University of Pennsylvania Translations and Reprints, vol. III, no. 4), revised ed. (Philadelphia, 1903), p. 1.
[43] Displaying of Supposed Witchcraft, 247-248.
[44] Displaying of Supposed Witchcraft, 308, 312 ff. The astral spirit which he conceived was not unlike More's and Glanvill's "thin and tenuous substance."
[45] Ibid., 294 ff.
[46] Ibid., 219-228.
[47] The author of The Doctrine of Devils (see above, note 32), was thorough-going enough, but his work seems to have attracted much less attention.
[48] London, 1678.
[49] John Brinley, "Gentleman," brought out in 1680 A Discovery of the Impostures of Witches and Astrologers. Portions of his book would pass for good thinking until one awakens to the feeling that he has read something like this before. As a matter of fact Brinley had stolen the line of thought and much of the phrasing from Richard Bernard (1627, see above, pp. 234-236), and without giving any credit. A second edition of Brinley's work was issued in 1686. It was the same in every respect save that the dedication was omitted and the title changed to A Discourse Proving by Scripture and Reason and the Best Authors Ancient and Modern that there are Witches.
Henry Hallywell, a Cambridge master of arts and sometime fellow of Christ's College, issued in 1681 Melampronoea, or a Discourse of the Polity and Kingdom of Darkness, Together with a Solution of the chiefest Objections brought against the Being of Witches. Hallywell was another in the long list of Cambridge men who defended superstition. He set about to assail the "over-confident Exploders of Immaterial Substances" by a course of logical deductions from Scripture. His treatise is slow reading.
Richard Bovet, "Gentleman," gave the world in 1684 Pandæmonium, or the Devil's Cloyster; being a further Blow to Modern Sadduceism. There was nothing new about his discussion, which he dedicates to Dr. Henry More. His attitude was defensive in the extreme. He was consumed with indignation at disbelievers: "They oppose their simple ipse dixit against the most unquestionable Testimonies"; they even dare to "affront that relation of the Dæmon of Tedworth." He was indeed cast down over the situation. He himself relates a very patent instance of witchcraft in Somerset; yet, despite the fact that numerous physicians agreed on the matter, no "justice was applyed." One of Bovet's chief purposes in his work was to show "the Confederacy of several Popes and Roman Priests with the Devil." He makes one important admission in regard to witchcraft; namely, that the confessions of witches might sometimes be the result of "a Deep Melancholy, or some Terrour that they may have been under."