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Solution Manual for Microeconomics, 13th Edition, Michael Parkin

Table of Contents

PART I: INTRODUCTION

1. What is Economics?

2. The Economic Problem

PART II: HOW MARKETS WORK

3. Demand and Supply

4. Elasticity

5. Efficiency And Equity

6. Government Actions in Markets

7. Global markets in Action

PART III: HOUSEHOLDS’ CHOICES

8. Utility and Demand

9. Possibilities, Preferences, and Choices

PART IV: FIRMS AND MARKETS

10. Organizing Production

11. Output and Costs

12. Perfect Competition

13. Monopoly
14. Monopolistic Competition

15. Oligopoly

PART V: MARKET FAILURE AND GOVERNMENT

16. Public Choices, Public Goods, and Healthcare

17. Externalities

PART VI: FACTOR MARKETS, INEQUALITY, AND UNCERTAINTY

18. Markets for Factors of Production

19. Economic Inequality

20. Uncertainty and Information

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The Project Gutenberg eBook of The
displaying of supposed witchcraft
This ebook is for the use of anyone anywhere in the United
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Title: The displaying of supposed witchcraft

Wherein is affirmed that there are many sorts of
deceivers and impostors, and divers persons under a
passive delusion of melancholy and fancy. But that
there is a corporeal league made betwixt the devil and
the witch, or that he sucks on the witches body, has
carnal copulation, or that witches are turned into cats,
dogs, raise tempests, or the like, is utterly denied and
disproved. Wherein also is handled, the existence of
angels and spirits, the truth of apparitions, the nature of
astral and sydereal spirits, the force of charms, and
philters; with other abstruse matters

Author: John Webster

Release date: January 7, 2024 [eBook #72654]

Language: English

Original publication: London: J. M, 1676

Credits: Richard Tonsing and the Online Distributed

Proofreading Team at https://www.pgdp.net (This file
was produced from images generously made available
by The Internet Archive)
*** START OF THE PROJECT GUTENBERG EBOOK THE
DISPLAYING OF SUPPOSED WITCHCRAFT ***
 Transcriber’s Note:
New original cover art included with this eBook is
granted to the public domain.

Imprimatur,
July 29. 1676.

Jonas Moore Soc. Regiæ

Vice-Præses.
 THE

DISPLAYING

OF SUPPOSED

WITCHCRAFT.

Wherein is affirmed that there are many sorts of

Deceivers and Impostors,

AND
 Divers persons under a passive Delusion of

MELANCHOLY and FANCY.

But that there is a Corporeal League made

betwixt the

DEVIL and the WITCH,

Or that he sucks on the Witches Body, has Carnal Copulation, or that

Witches are turned into Cats, Dogs, raise Tempests, or the like, is

utterly denied and disproved.

Wherein also is handled,

The Existence of Angels and Spirits, the truth of Apparitions, the

 Nature of Astral and Sydereal Spirits, the force of Charms, and

Philters; with other abstruse matters.

By John Webster, Practitioner in Physick.

Falsæ et enim opiniones Hominum præoccupantes, non solùm surdos, sed & cæcos faciunt, it à ut videre
nequeant, quæ aliis perspicua apparent. Galen. lib. 8. de Comp. Med.

LONDON,
Printed by J. M. and are to be sold by the Book-sellers in London.
1677.
To his Worshipful and honoured Friends
Thomas Parker of Braisholme, John Asheton
of the Lower-Hall, William Drake of
Barnolaswick-coat, William Johnson of the
Grange, Henry Marsden of Gisburne
Esquires, and his Majesties Justices of Peace
and Quorum in the West-riding of Yorkshire.

Worshipful Gentlemen and honoured Friends,

I Do not dedicate this piece of my Labours unto you, thereby to beg

protection for it, as fearing either its weakness, or the malevolent
censures of the ignorant; for I very well know, and have
experienced, that it is the usual property of idle and pragmatical
persons to please their own malignant humors, with the
condemning and scoffing at the painful lucubrations of others. And
I have ever judged that nothing ought to be published, that like a
Noun Substantive cannot stand by it self, without being supported
by any other adjoined help. Neither is this forth of a vain confidence
or an over-weening of mine own abilities, though I very well know
that some are as much in love with the brood of their own brains, as
others are with the fruit of their loines: Because I have for many
years been as wary and vigilant, as any could be, to watch over my
self, that I might both know, and keep a clear distinction, betwixt
flattering Phantasie, and true and sound judgment. But I shall in
brief shew you the true reasons of my presenting of this poor piece
to your reading and judgments.
1. The first reason is, because you have all been Gentlemen, not
only well known unto me for many years, as being my near
Neighbours, but also with whom I have been freely admitted to a
Noble and Generous converse, and have been trusted, and honoured
by you in your Domestick concerns, wherein by my Medical
Profession, I might be serviceable to you, or your Families, far
beyond my poor Merit and Desert. And having been for many years
a due observer of your deportments in your places of trust as
Magistrates, for being but as a stander by, and looking on, may
(perhaps) have noted as much, as those that are Gamesters, I was
moved to present this piece of my labours unto you, by reason of
that knowledge and acquaintance, rather than to others, whose
abilities and integrity I did not so well understand. And (I hope) I
may without suspicion of flattery (of which I am sure both your
selves, and others that know me, will acquit me, that if I be any way
guilty, it is rather in being too plain and open) say, that you have
been, and are true Patriots to your Countrey, and not only Justices
of the Peace, but true conservers of it, and Peace-makers amongst
all your Neighbours; and really this is one of the chief causes why I
have dedicated this Treatise unto you.
2. Another reason is, you have all fully known me, and the most of
the particulars of my life, both my follies and frailties, as also my
other endowments and abilities, and therefore in reference to these,
I thought none more fit than your selves, to whom I might tender
this laborious piece. For it is not unknown unto you, that (excepting
my Physical Practice, which age and infirmities will not suffer me
very much to attend) I have for many years last past lived a
solitary, and sedentary life, mihi & Musis, having had more
converse with the dead than the living, that is, more with Books
than with Men. And therefore I present this unto you, as being
better able than most others to whom I am unknown, to judge what
I am like or able to perform in such a subject as this is.
3. Also it is not unknown unto you, that I have had a large
portion of Trouble and Persecution in this outward world, wherein
you did not like many others stand aloof off, as though you had not
known me, but like persons of Justice, and true Magnanimity, durst
both look upon and assist wronged innocency, though besmeered
over with the envious dirt of malicious scandals, and even in that
very conjuncture of time, when the whole giddy Troop of barking
Dogs, and ravenous Wolves, did labour to devour me. But then,
even then did put to your helping hands, and were free to declare,
what you knew of mine innocency: which was so Generous, Noble
and Christian a kind of just commiseration, that I should for ever
account my self a wretched person, if I should not have deeply
impressed in my breast and memory, which no time, nor adversity
can ever obliterate. But being in a condition that I may truly say
with the Apostle S. Peter, Αργύειον κ χρυσίον ὐπάρχ μος, Silver and
Gold have I none (which I know you expect not) and therefore the
greatest power I have is my weak pen, thereby to testifie my
thankfulness for your unparallel’d kindness. And therefore I offer
this Treatise as a perpetual and monumental memorial to all
Posterities, of my gratitude, and your goodness.
And further, to whom can a subject of this nature be more
suitably and fitly presented than to such Magistrates as your selves,
who have often occasion to be cumbred and troubled with the
ignorant, envious, and sometimes knavish accusations against
people suspected of Witchcraft, Sorcery, Charming and
Inchantment? Wherein to free the guilty, and condemn the
innocent, is equally abominable to the Lord: And therefore much
judgment, caution, care and diligent inspection ought to be used in
the examining and determining of these matters, wherein I have
used as much perspicuity and plainness as was possible to
distinguish betwixt those that are Impostors, Cheaters, and active
Deceivers, and those that are but under a mere passive delusion
through ignorant and superstitious education, a melancholy temper
and constitution, or led by the vain credulity of inefficacious
Charms, Pictures, Ceremonies and the like, traditionally taught
them. The one sort of which deserves to be punished for couzening
of the people, and taking upon them, and pretending to bring to
pass things that they have neither skill nor power to perform; but
the other sort rather merit pity and information, or the Physicians
help than any punishment at all. And I make bold to mind you of
this one thing especially that in things of this nature great heed
ought to be taken of the conditions, qualities, ends and intentions of
the Complainants and Informers, who are often more worthy of
punishment, than the persons accused. For many forth of a meer
deluded fancy, envious mind, ignorance and superstition do
attribute natural diseases, distempers, and accidents to Witches
and Witchcraft, when in truth there is no such matter at all. And
sometimes they counterfeit strange fits and diseases, as vomiting of
preternatural and strange things, which if narrowly lookt into and
examined are but Juglings, and deceitful confederacies, and yet for
malice, revenge or some other base ends, do accuse others to be
causers of them.
And though you should find some confidently confessing that they
have made a visible and corporeal league with the Devil, and that
he hath carnal copulation with them, and that he doth suck upon
some parts of their Bodies, and that they are Transubstantiated into
Dogs, Cats, and the like, or that they fly in the air, and raise
Tempests; yet (I hope) I have sufficiently proved by the word of
God, the true grounds of Theologie and sound reason, that there
never hath been any such ‘Witch’ existent in rerum natura, and so you
may know what credit may be given to such Fables and
impossibilities.
So wishing that you may long live in Health and Happiness, to do
his Majesty and your Countrey service, which is, and shall be my
faithful prayer for you, I take leave subscribing my self

Your Worships
most Faithful Friend,
and Devoted Servant.

John Webster.
 THE
PREFACE or INTRODUCTION.

Readers,

Knowing certainly that all writings once published, do equally

undergo one fate, as to stand or fall by the common censures,
judgments and opinions of Men; therefore have I affixed, no
Epithete, as foreseeing this Treatise (like a Man once at Sea that is
forced to hold out against all weathers) must abide the censures of all
sort of persons, how various soever their minds and principles be.
And though mens fancies and opinions be commonly as different as
their faces, yet I shall enumerate some few general sorts, that may be
sufficiently comprehensive to comprise the most of other
subordinate particulars, and that in this order.
1. First, that which a Man hath found true by experience in such
like cases, may very reasonably induce him to expect the like again;
as after I had printed my book of the History of Metals I met with
some that were no more learned than Parrots, who could not write
true English, and whose greatest skill was in the several ways of
debauchery, and other poor Pedanticks that were hardly masters of
Grammar, and yet this crew, and the like were rash and bold enough,
to censure my painful endeavours, and to scoff at it as a mere
collection. And therefore in publishing of this piece, which is a dark
and mysterious subject, I may very probably meet with some troops
of such rash ignorants, to whom only I shall return this sharp, but
suitable responsion. It is an ordinary thing for many that never could
shape a shoo, to reprove and find fault with the Shoomaker: but such
wise men (fit only for Gotham) may learn these two Proverbs, There
is none so bold as blind Bayard, and A Fools bolt is soon shot, and
their heads may be fitter for Feathers, than the Laurel, and when any
of them have made such a collection as my former Book, or publisht
such a piece as this, then I shall give them a better answer, and not
before, Lactucas non esse dandas hisce Afinis comedendas, cum illis
sufficiant cardui.
2. There are another generation that seem Prov. 26. 12.
wise in their own eyes, whose brains are like
blown Bladders filled with the wind of over-weening and self-
conceitedness, and these usually do huff, snuff, and puff at every
thing that agrees not with their Capricious Cockscombs, when their
abilities for the most part lie in the scraps they have gathered from
the Theaters, or from the discourses had in Taverns and Coffee-
houses, and if they can but reach some pittiful pieces of Drollery and
Raillery, they think themselves fit and able to censure any thing
though never read nor seen, except the Title Page. To these I have
little to say, as being but such airy and frothy Vaporoso’s, as the least
blast of sound reason maketh them vanish into smoak and nothing;
but only with them to take into serious consideration, the saying of
the Wiseman: Seest thou a man wise in his own conceit? there is
more hope of a Fool than of him. And the counsel of a learned Father
is proper for such vain confidents: Expedit benè timere, quam malè
fidere; & utilius est, ut infirmum se homo cognoscat, ut fortis
existat, quàm fortis videri velit, & infirmus emergat.
3. There are another sort that are so critically envious, that they
can allow of nothing that is not their own production, and beareth
not the test of their approbation, and cannot but stigmatize the
labours of others how good or beneficial soever they be, because they
shadow their fame, and tend not to the advancement of their own
reputation: even as divers sorts of insects do feed upon the
excrements of other animals, so these feed their own humours, and
please their own fancies by the calumniating, and blacking the
labours of others. These being guilty of peevish morosity cannot look
kindly at any thing of anothers, without frowning, distast, and
censuring; but we have little to say unto such as these, but shall leave
them to the gall of their own breasts, and the spleen of their own
minds, having neither intended our labours for any such, nor valuing
their censures how sharp and bitter soever they be. For nulla
fœlicitas tam magna est, ut malignitatis dentes vitare possit. And
therefore it is discretion to bear that patiently for which humane
prudence can find no remedy.
4. Others there are who are grown 1 Cor. 13. 11.
obstinate in their minds and wills,
concerning Spirits, Apparitions, Witchcraft, Sorcery, Inchantment,
and the like, and are grown pertinacious and resolute to stick to and
hold those opinions that they have imbibed through ignorant
education: not considering that perseverance in a good cause, and
well grounded opinion is laudable and commendable, but
pertinaciousness in a bad and ill grounded tenent, is as bad and
hurtful. And it is every wise mans duty to study the cultivation and
improvement of the goods of the mind, and never to be ashamed to
learn that of which they were ignorant before. For the minds of men
are not only darkned in the fall of Adam, but also much misled, by
the sucking in of errors in their younger and more unwary years,
from whence they ought to endeavour with might and main to
extricate and deliver themselves. But he that is wilfully setled upon
the lees and dregs of former opinions, though never so erroneous,
hath shut forth all further light from shining into his understanding,
and so is become wilfully blind. To such as these we shall only
propose the example and practice of the Apostle, who saith: When I
was a child, I spake as a child, I understood as a child, I thought as
a child: But when I became a man, I put away childish things. And I
advise them not to refuse the counsel of S. Augustine, who saith: Ad
discendum quod opus est, nulla ætas sera videri potest: quia etsi
senes magis decet, docere quam discere; magis tamen decet discere,
quam ignorare. And they need not be ashamed to imitate Socrates,
who did wax old every day learning something.
5. As we have not intended this Treatise, and Introduction for such
conditioned persons as we have enumerated before, so there are
others to whom we freely offer and present it, and shall shew the
grounds and causes that moved us to undertake such a mysterious,
and dangerous subject. And those are such as have an humble, lowly,
and equal mind, that they commonly read Books to be informed, and
to learn those truths of which they are ignorant, or to be confirmed
in those things they partly knew before. It is to such as these only
that we offer our labours, and therefore shall candidly declare unto
them the causes and reasons of our undertaking which are these.
 1. Though there be a numerous company of Authors that have
written of Magick, Witchcraft, Sorcery, Inchantment, Spirits, and
Apparitions, in sundry ages, of divers Countrys, and in various
languages: yet have they for the most but borrowed one from
another, or have transcribed what others had written before them. So
that thereby there hath been no right progress made truly to discover
the theory or ground of these dark and abstruse matters, nor no
precise care taken to instance in matters of fact, that have been
warrantably and sufficiently attested: But only rhapsodies, and
confused heaps of stories and relations, shuffled together, when not
one of an hundred of them bore the face either of verity, or truth-
likeliness, whereby the understandings of Readers have remained
unenlightened, their memories confounded, and their brains stuffed
with Whimsies and Chimera’s. And though there be nothing more
common than disputes of Witches, and Witchcraft, both in words
and writing, yet not one of great multitudes that hath plainly told us,
in what notion, or under what acceptation, they take the words, nor
what description is agreed upon, of either of these, that their
existence, or not being, their power and operations might be known
and determined: But all the disputes as yet concerning them have
been loose, wild, and in vagum. And therefore to remedie this, as far
as such a subject would allow, and our abilities stretch, we were
moved, and have attempted to clear those difficulties. And if we do
not (which is epidemical to mankind) flatter and deceive ourselves,
we have in some measure reasonably attained, as having plainly laid
down the notion and acceptation of the words, Witches and
Witchcraft, in which we grant them an existence, and in what sense
and respect we grant them none, which is more (as we conceive) than
yet hath been performed by any. And though our instances of
matters of fact be neither, so punctual nor full as might be wished,
for things of this nature are deep and hid; yet are they the best we
could select or chuse; and this is one chief reason why I undertook to
treat of this subject.
2. Though the gross, absurd, impious and Popish opinions of the
too much magnified powers of Demons and Witches, in this Nation,
were pretty well quashed and silenced by the writings of Wierus,
Tandler, Mr. Scot, Mr. Ady, Mr. Wagstaff and others; and by the
grave proceedings of many learned Judges, and other judicious
Magistrates: yet finding that of late two persons of great learning and
note, who are both (as I am informed) beneficed Ministers in the
Church, to wit Dr. Casaubon, and Mr. Glanvil have afresh espoused
so bad a cause, and taken the quarrel upon them; And to that
purpose have newly furbished up the old Weapons, and raked up the
old arguments, forth of the Popish Sink and Dunghills, and put them
into a new dress, that they might appear with the greater luster, and
so do with Tooth and Nail labour to maintain the old rotten
assertions, the one in his Book called, A Treatise proving Spirits and
Witches &c. the other in a Treatise called, A blow at modern
Sadducism &c. Finding these (I say) as two new Champions giving
defiance to all that are of a contrary judgment, I was stirred up to
answer their supposed strong arguments, and invincible instances,
which I have done (I confess) without fear, or any great regard to
their Titles, Places, or Worldly Dignities, but only considering the
strength or weakness of their arguments, proofs, and reason. For in
this particular that I have to deal, it is not with the men, but their
opinions and the grounds they would lay their foundations upon.
And if I be censured for dealing too sharply and harshly with them,
they must excuse me, for I profess I have no evil will at all against
their persons, no more than against a non-Entity, but was justly
zealous for the truth, and bitter against such opinions as they have
vented, which to me seem dangerous, and in some respect impious,
as (I suppose) I have fully proved. And this was another reason of my
writing about this subject.
3. Another reason that made me undertake this subject, was the
horrid absurdities the tenent of the common Witchmongers brings
along with it, as not only tending to advance superstition and Popery,
but also to be much derogatory to the Wisdom, Justice, and
Providence of the Almighty, and to cry up the power of the Kingdom
of darkness, to question the verity of the principal Article of the
Christian Faith, concerning the Resurrection of Christ in his true
numerical Body, and generally to tend to the obstruction of the
practice of Godliness and Piety. These after I had seriously weighed
and considered them, did move me to labour as far as the light of
God’s word, the grounds of true Theology, and the clear strength of
reason would guide, and direct me, to undertake the confutation of
them as far as I was able, and if I have failed I humbly desire those
that are more able to handle the matter more fully if possible.
 If any be moved that I seem to maintain some things that are
Paradoxes, I hope I may crave leave, as well to discede from the
opinions of others, as others have done from those that went before
them. And I desire them not so much to consider, either the novelty
or strangeness of the opinions, as the weight and strength of the
reasons that are laid down to support and statuminate them; for if
the arguments be sound and valid, the Tenents built thereupon
cannot be weak and tottering. And however I acknowledge my self to
have humane frailties and so may err, yet I have no mind or will
pertinaciously to persevere in an error, and these things that we have
treated of lying so far from the ken of our senses, and experiments of
this nature, either so rare, or uncertain, that we may rationally
expect pardon, rather than reprehension.
But I shall say no more, but let the Book speak for it self, only
desiring the Readers, first to peruse and seriously to consider, before
they censure, that so I may have cause to bid them, Farewel.

Dated February
23. 1673.
 THE
CONTENTS.