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in, Suffolk and the Great Rebellion, 1640–60, Suffolk Records Society, 3 (1960), is more subtle than is usually suggested. For Suffolk See also Clive Holmes (ed.), The Suffolk Committee for Scandalous Ministers 1644–1646, Suffolk Records Society, 13 (1970); Trevor Cooper (ed.), The Journal of William Dowsing: Iconoclasm in East Anglia during the English Civil War (Woodbridge, 2001). For Dowsing, see above, pp. 313–14.

61. James Sharpe, Instruments of Darkness: Witchcraft in England 1550–1750 (London, 1996), pp. 128–9; the Essex trials are discussed in Alan Macfarlane, Witchcraft in Tudor and Stuart England: A Regional and Comparative Study (London, 1970), ch. 9; the fullest treatment is Malcolm Gaskill, Witchfinders: A Seventeenth-Century English Tragedy (London, 2005).

62. Charles Carlton, Going to the Wars: The Experience of the English Civil Wars, 1638–1651 (London, 1992), p. 385.

63. The classic statements are Macfarlane, Witchcraft, chs. 10–16; Keith Thomas, Religion and the Decline of Magic: Studies in Popular Beliefs in Sixteenth- and Seventeenth-Century England (Harmondsworth, 1991 edn), ch. 17. For subsequent revision see Sharpe, Instruments, chs. 6-7; Malcolm Gaskill, Crime and Mentalities in Early Modern England (Cambridge, 2000), esp. ch. 2; Diane Purkiss, The Witch in History: Early Modern and Twentieth-Century Representations (London, 1996), esp. ch. 4; Clive Holmes, ‘Women: Witnesses and Witches’, PP, 140 (1993), 45–78; Peter Rushton, ‘Women, Witchcraft and Slander in Early Modern England: Cases from the Church Courts in Durham, 1560–1675’, Northern History, 18 (1982), 116–32. For the general view outlined here, and further references, see Braddick, State Formation, esp. pp. 146–50.

64. Sharpe, Instruments, pp. 131–4.

65. Ibid., pp. 140–44.

66. Ibid., pp. 142–4; Macfarlane, Witchcraft, pp. 135–7.

67. Sharpe, Instruments, pp. 144–6; Macfarlane, Witchcraft, pp. 135–7.

68. Malcolm Gaskill, ‘Witches and Witchcraft Prosecutions, 1560–1660’, in M. Zell (ed.), Early Modern Kent 1540–1640 (Woodbridge, 2000), pp. 245–77, at pp. 263–5.

69. Sharpe, Instruments, pp. 146–7.

70. Ibid., pp. 144–5.

71. Diane Purkiss, ‘Desire and Its Deformities: Fantasies of Witchcraft in the English Civil War’, Journal of Medieval and Early Modern Studies (1997), 103–32, at pp. 103–4.

72. Signes and wonders from Heaven (London, 1645), Thomason date 4 August 1645, pp. 54–5. For Pharsalia see above, pp. 54–5.

73. Sharpe, Instruments, pp. 134–7. He differs on this point from Macfarlane, Witchcraft, p. 139.

74. James Sharpe, ‘Scandalous and Malignant Priests in Essex: The Impact of Grassroots Puritanism’, in Colin Jones, Malyn Newitt and Stephen K. Roberts (eds.), Politics and People in Revolutionary England: Essays in Honour of Ivan Roots (Oxford, 1986), pp. 253–73; John Walter, ‘Confessional Politics in pre-Civil War Essex: Prayer Books, Profanations, and Petitions’, HJ, 44 (2001), 677–701; John Walter, ‘“Abolishing superstition with sedition”?: The Politics of Popular Iconoclasm in England 1640–1642’, PP, 183 (2004), 79–123; John Walter, ‘Popular Iconoclasm and the Politics of the Parish in Eastern England, 1640–1642’, HJ, 47 (2004), 261–90; John Walter, ‘“Affronts & insolencies”: The Voices of Radwinter and Popular Opposition to Laudianism’, EHR, 122 (2007), 35–60; Cooper (ed.), Journal of William Dowsing.

75. Signes and wonders, p. 4. Two witches, in different locations, were said to have used witchcraft against parish officials who had tried to conscript their sons: Sharpe, Instruments, p. 133.

76. Gaskill, Witchfinders, p. 149; Carlton, Going to the Wars, p. 189; Purkiss, ‘Desire and Its Deformities’, p. 108; for Rupert as an incubus or devil see Anon., The interpreter (Oxford, 1643). There is a manuscript copy in HEH, EL 7801. For Rupert and responsibility for the war see above, p. 347.

77. Strafford’s words as reported in William Lilly, A collection of ancient and moderne prophesies (1645), Thomason date 20 November 1645, p. 50; Perkins quoted in Genevieve Guenther, ‘Why Devils Came When Faustus Called Them’ (unpublished