Potts devotes several pages to a fairly detailed criticism of the evidence presented in Grace Sowerbutts' statement, giving an insight into the discrepancies which existed during the early 17th century between the Protestant establishment's view of witchcraft and the beliefs of the common people, who may have been influenced by the more continental views of Catholic priests such as Christopher Southworth. Unlike their European counterparts, the English Protestant elite believed that witches kept familiars, or companion animals, and so it was not considered credible that the Samlesbury witches had none. Grace's story of the sabbat, too, was unfamiliar to the English at that time, although belief in such secret gatherings of witches was widespread in Europe. Most demonologists of the period, including King James, held that only God could perform miracles, and that he had not given the power to go against the laws of nature to those in league with the Devil. Hence Potts dismisses Sowerbutts' claim that Jennet Bierley transformed herself into a black dog with the comment "I would know by what means any Priest can maintain this point of Evidence". He equally lightly dismisses Grace's account of the sabbat she claimed to have attended, where she met with "foure black things ... not like men in the face", with the comment that "The Seminarie [priest] mistakes the face for the feete: For Chattox [one of the Pendle witches] and all her fellow witches agree, the Devill is cloven-footed: but Fancie [Chattox's familiar] had a very good face, and was a proper man."