Witchcraft, like many acts against religion and morality, had always been an ecclesiastical offence, and had been punished in the secular courts as leading to murder and personal injury,[527] and it was made a felony in 1541.[528] But it was the (then) recent law of 1603 that was much in force,[529] by which, in the quaint language of the statute, it was forbidden, upon pain of death, to “employ, feed, or reward an evil and wicked spirit.”[530] And since the High Court of Parliament had recognised witches,[531] it became necessary to investigate accusations and probe for “spirits” through the forms of law. Thus Hopkins could claim to be a moral reformer, putting in force the statute of the realm; he could quote Scripture clearly to his purpose, the justices and gaolers obeyed his call, assizes waited to condemn his prisoners. And if his method seemed superstitious or barbarous, he could perhaps cite Mr. Perkins’ way,[532] or could refer to Mr. Kincaid’s custom in these matters,[533] and could quote standard works with precedent on his side.[534] So he seemed truly to have a safe task and a paying one, built up upon the prejudices of the people. But as by their superstitions he rose, so also by them he fell—utterly, and unpitied.[535] It was not his monstrous cruelties, but “God’s ordeal,” which showed him up, delivered to the devil; and, in the caustic words of Samuel Butler, as one “who after proved himself a witch, and made a rod for his own breech.”[536] But now, dismissing this particular parasite, we may review the course of thought upon the question. Belief in witchcraft is so ancient and so universal,[537] that the existing religions, and perhaps all religions whatsoever, must have arisen in its atmosphere. From time to time the Christian Church dealt with the question,[538] and had elaborated quite a ritual of tests and remedies. And it was after nearly fifteen hundred years of Christianity that Pope Innocent VIII.[539] issued a special Bull against all supposed witches (December 5, 1484), naming one Sprenger, a Dominican, and Krämar—whose name latinised to Institor—inquisitors to seek and punish them; and this they did with frightful cruelty. They wrote a text-book on their methods and discoveries about 1489, and kept the torture chambers busy and the faggots fiercely burning. Their book was answered by John Wier, physician to the Duke of Cleves, in 1563.[540] He refuted many of the grosser superstitions prevailing, and also suggested that the devil deceived people and made many confess to impossible practices;[541] likewise, that the witches did not really occasion the illnesses and calamities which they were accused of causing and even admitted having brought about.[542] At first the work awakened only controversy and condemnation—a stage in advance, however, since the most wronged are generally undefended, and pass to their doom in silence and with no one to speak for them.