names no authority, and none can be found. It is
probably a confusion with the Commission appointed for the trial of the
witches in Suffolk (see below, p. 178). Even his use of the title
"witch-finder-general" is very doubtful. "Witch-finder" he calls himself
in his book; only the frontispiece has "Witch Finder Generall." Nor is
this title given him by Stearne, Gaule, or any contemporary record. It
is perhaps only a misunderstanding of the phrase of Hopkins's
title-page, "for the benefit of the whole kingdome"--a phrase which, as
the punctuation shows, describes, not the witch-finder, but his book.
Yet in _County Folk Lore, Suffolk_ (Folk Lore Soc., 1893), 178, there is
an extract about John Lowes from a Brandeston MS.: "His chief accuser
was one Hopkins, who called himself Witchfinder-General." But this is of
uncertain date, and may rest on Hutchinson.

[5] This is evident enough from his incessant use of Scripture and from
the Calvinistic stamp of his theology; but he leaves us no doubt when
(p. 54) he describes the Puritan Fairclough as "an able Orthodox
Divine."

[6] Matthew Hopkins, _The Discovery of Witches_ (London, 1647), 2--cited
hereafter as "Hopkins."

[7] One of them was Sir Harbottle Grimston, a baronet of Puritan
ancestry, who had been active in the Long Parliament, but who as a
"moderate man" fell now somewhat into the background. The other was Sir
Thomas Bowes. Both figure a little later as Presbyterian elders.

[8] Hopkins, 3.

[9] Hopkins, 2; Stearne, 14-16.

[10] It must, however, be noted that the oaths of the four women are put
together, and that one of the men deposed merely that he confirmed
Stearne's particulars.

[11] Although Hopkins omitted in his testimony the first animal seen by
Stearne. He mentioned it later, calling it Holt. Stearne called it
Lought. See Hopkins, 2; Stearne, 15. But Stearne calls it Hoult in his
testimony as reproduced in the _True and exact Relation of the severall
Informations, Examinations and Confessions of the Late Witches ... at
Chelmesford ..._ (London, 1645), 3-4.

[12] Despite this record Anne West is described by Stearne (p. 39) as
one of the very religious people who make an outward show "as if they
had been Saints on earth."

[13] The confession of Rebecca West is indeed dated "21" March 1645, the
very day of Elizabeth Clarke's arrest; but all the context suggests that
this is an error. In spite of her confessions, which were of the most
damaging,