History of the Rise and Influence of the Spirit of Rationalism in Europe (Vol.1&2). William Edward Hartpole Lecky
in England.133 The last trial, at least of any notoriety, was that of Jane Wenham, who was prosecuted in 1712, by some Hertfordshire clergymen. The judge entirely disbelieved in witches, and accordingly charged the jury strongly in favour of the accused, and even treated with great disrespect the rector of the parish, who declared ‘on his faith as a clergyman’ that he believed the woman to be a witch. The jury, being ignorant and obstinate, convicted the prisoner; but the judge had no difficulty in obtaining a remission of her sentence. A long war of pamphlets ensued, and the clergy who had been engaged in the prosecution, drew up a document strongly asserting their belief in the guilt of the accused animadverting severely upon the conduct of the judge, and concluding with the solemn words, ‘Liberavimus animas nostras.’134
It is probable that this was an instance of somewhat exceptional fanaticism; and that Hutchinson, who was himself a clergyman, represented the opinions of most of the more educated of his profession, when a few years later he described witchcraft as a delusion. In 1736, the laws on the subject were repealed, without difficulty or agitation; and there are very few instances of educated men regretting them. In 1768, however, John Wesley prefaced an account of an apparition that had been related by a girl named Elizabeth Hobson, by some extremely remarkable sentences on the subject. ‘It is true, like wise,’ he wrote, ‘that the English in general, and indeed most of the men of learning in Europe, have given up all accounts of witches and apparitions as mere old wives’ fables. I am sorry for it, and I willingly take this opportunity of entering my solemn protest against this violent compliment which so many that believe the Bible pay to those who do not believe it. I owe them no such service. I take knowledge that these are at the bottom of the outcry which has been raised, and with such insolence spread through the land, in direct opposition, not only to the Bible, but to the suffrage of the wisest and best of men in all ages and nations. They well know (whether Christians know it or not) that the giving up witchcraft is in effect giving up the Bible.’135
In reviewing the history of witchcraft in England, it is impossible to avoid observing the singularly favourable contrast which the Anglican Church presents, both to continental Catholicism and to Puritanism. It is indeed true that her bishops contributed much to the enactment of the laws against witchcraft, that the immense majority of the clergy firmly believed in the reality of the crime, and that they continued to assert and to defend it when the great bulk of educated laymen had abandoned it. It is also true that the scepticism on the subject of witches arose among those who were least governed by the Church, advanced with the decline of the influence of the clergy, and was commonly branded as a phase and manifestation of infidelity. Yet, on the other hand, it is impossible to deny that the general moderation of the higher clergy was beyond all praise, and that even those who were most credulous were singularly free from that thirst of blood which was elsewhere so common. On the Continent, every attempt to substitute a lighter punishment for death was fiercely denounced as a direct violation of the Divine law. Indeed, some persons went so far as to question the lawfulness of strangling the witch before she was burnt. Her crime, they said, was treason against the Almighty, and therefore to punish it by any but the most agonizing deaths was an act of disrespect to Him. Besides, the penalty in the Levitical code was stoning, and stoning had been pronounced by the Jewish theologians to be a still more painful death than the stake.136 Nothing of this kind was found in England. There is, as far as I am aware, not a single instance of the English clergy complaining of the leniency of the laws upon the subject, or attempting to introduce torture into the trials. Their zeal in stimulating the persecution by exorcisms and fanatical preaching, was also comparatively languid. As early as the reign of James I., the Convocation made a canon prohibiting any clergyman from exorcising a possessed person, without a license from his bishop, and such licenses were scarcely ever granted.137 Dr. Morton, a bishop of Lichfield, in 1620, employed himself with great, and at last successful, zeal in detecting a case of imposture in a witch story which was believed by a Catholic priest,138 and he succeeded in saving the life of the accused. At a still earlier period, Dr. Harsnet, who was afterwards Archbishop of York, in an attack upon ‘Popish impostures,’ boldly enumerated among them most of the forms of witchcraft,139 and appears to have been entirely incredulous on the subject. He was undoubtedly wrong in ascribing witchcraft to Catholicism, for it flourished at least as vigorously under the shadow of Puritanism; yet the expression of so bold an opinion is well worthy of notice, and was, I believe, at the time it was written, a unique phenomenon among the English clergy.140 Hutchinson himself wrote his history before the belief was entirely extinct.
But that which shows most strikingly the moderation of the Anglican clergy, is the comparatively small amount of delusion which the history of English witchcraft presents. On the Continent, there was undoubtedly much impositions but, for the most part, the subject presents rather the aspect of an epidemic or a mania. The religious terrorism acted on diseased imaginations, coloured every form of madness, and predisposed the minds of men to solve every difficulty by a supernatural hypothesis. In England, on the other hand, imposture appears the general characteristic. The books on the subject are full of cases of jugglers' tricks;141 and, with the exception of the period when the Puritans were in the ascendant, it never seems to have assumed the appearance of a great and general panic. Indeed, in most of its worst manifestations, the fanaticism of Puritanism was manifested.142
In England, that fanaticism was bridled and repressed. There was one country, however, in which it obtained an absolute ascendancy. There was one country in which the Puritan ministers succeeded in moulding alike the character and the habits of the nation, and in disseminating their harsh and gloomy tenets through every section of society. While England was breaking loose from her most ancient superstitions, and advancing with gigantic strides along the paths of knowledge, Scotland still cowered in helpless subjection before her clergy. Never was a mental servitude more complete, and never was a tyranny maintained with more inexorable barbarity. Supported by public opinion, the Scottish ministers succeeded in overawing all opposition, in prohibiting the faintest expression of adverse opinions, in prying into and controlling the most private concerns of domestic life; in compelling every one to conform absolutely to all the ecclesiastical regulations they enjoined; and in, at last, directing the whole scope and current of legislation. They maintained their ascendancy over the popular mind by a system of religious terrorism, which we can now barely conceive. The misery of man, the anger of the Almighty, the fearful power and continual presence of Satan, the agonies of hell, were the constant subjects of their preaching. All the most ghastly forms of human suffering were accumulated as faint images of the eternal doom of the immense majority of mankind. Countless miracles were represented as taking place within the land, but they were almost all of them miracles of terror. Disease, storm, famine, every awful calamity that fell upon mankind, or blasted the produce of the soil, was attributed to the direct intervention of spirits; and Satan himself was represented as constantly appearing in a visible form upon the earth.143 Such teaching produced its natural effects. In a land where credulity was universal, in a land where the intellect was numbed and palsied by these awful contemplations, where almost every form of amusement was suppressed, and where the thoughts of men were concentrated with an undivided energy on theological conceptions, such teaching necessarily created the superstition of witchcraft. Witchcraft was but one form of the panic it produced; it was but the reflection by a diseased imagination of the popular theology. We accordingly find that it assumed the most frightful proportions and the darkest character. In other lands, the superstition was at least mixed with much of imposture; in Scotland it appears to have been entirely undiluted.144 It was produced by the teaching of the clergy, and it was everywhere fostered by their persecution. Eagerly, passionately, with a thirst for blood that knew no mercy, with a zeal that never tired, did they accomplish their task. Assembled in solemn synod, the college of Aberdeen, in 1603, enjoined every minister to take two of the elders of his parish to make ‘a subtle and privy inquisition,’ and to question all the parishioners upon oath as to their knowledge of witches.145 Boxes were placed in the churches for the express purpose of receiving the accusations.146 When a woman had fallen under suspicion, the minister from the pulpit denounced her by name, exhorted his parishioners to give evidence against her, and prohibited any one from sheltering her.147 In the same spirit, he exerted the power which was given him by a parochial organisation, elaborated perhaps more skilfully than any other in Europe. Under these circumstances, the witch-cases seem to have fallen almost entirely into the hands of the clergy. They were the leading commissioners. Before