By Jonathan Barry (auth.)
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He gained notoriety with them for his treatment of Thomas Salthouse (a travelling preacher) and his local supporters in 1657, and their books of sufferings then record several later occasions when he supported legal action against them including, intriguingly, Joseph Glanvill’s prosecution of Quakers in 1677 for tithes owing to him as rector of Street. 47 It seems that Hunt shared Glanvill’s ecclesiological position, which involved a strong defence of the rights of the established church, sympathy for Presbyterians (such as Richard Baxter) and for a Protestant comprehension against both popery and radical sectarianism, and an emphasis on morals and sober worship as the essence of true religion.
Robert Hunt and the Somerset Witches 39 In 1663, only two years previously, this custom had been abolished, with Crown approval, on the grounds that it led to neglect of the Lord’s day and other inconveniences. Perhaps the ‘green in Marnhull’ was also a site of popular custom or traditional rights: 300 acres at Marnhull were not enclosed until the late eighteenth century. David Underdown portrays this area of Somerset and Dorset as the centre of a vigorous popular culture, often expressed in Royalist or anti-Puritan demonstrations or festivals.
Style confessed she had made a covenant with the devill; and that she had signed it with her blood, which the devill had out of her finger next her little finger on her right hand. And that a man in blacke did usually appeare to the sayd Eliz. Style, Alice Duke and Anne Bushop, when they did meet at their randevouse, which sayd man in blacke was the devil as she thought, and that the man in black brought the picture of Richard Stile’s [sic, but presumably a transcription error for Richard Hill, whose name is given earlier as ‘Still’] daughter in wax; and the sayd Elizabeth Style confessed that she put a thorne into the handwrest of the sayd picture and that the man in blacke put in more, and every one stuck in some’.