I've read some similar sentiments. For example, Stylist did an article Women, Witchcraft, and Beer. I think many of these arguments originate from Fred Minnick's Whiskey Women: the untold story of how women saved bourbon, Scotch, and Irish whiskey or similar sources, which describe how female brewers were discriminated against by by law in England and Scotland, and on the infamous "beer witch" or "ale witch" who foxed beer - but Minnick never goes so far as to argue that female brewers were the basis for the stereotypical image of a witch. It also disproves one of the video's points, namely female membership in guilds; to quote Minnick 6:

In seventeenth-century London, just 7 percent of the brewers' guild members were women. Women continued leaving the brewing picture in the eighteenth century, when men greatly outnumbered female brewers. By the nineteenth century, the term brewster had been all but forgotten.

So I'm...not entirely convinced by the logic involved with the popular depiction of the witch presented in that video. It does seem to be true that the stereotypical image of the witch started gel in the 18th century to take on the tropes we'd associate (black cat, broom, cauldron, pointy hat), but at the same time none of those are unique elements to that time period - and it tends to leave out some other traits, like the tendency of witches to be old, or with worts.

Owen Davies in Witchcraft, Magic and Culture, 1736-1951 for example points out the similarities between the garb attributed to witches and fairies (Davies 186-187):

There was a long association concerning the colour of clothing both witches and fairies were typically thought to wear. Writing in 1684, Richard Bovet remarked that fairies' habits were thought to be of 'red, blew, or green, according to the old way of Country Garb, with high crown'd hats'. When we look at seventeenth-century depositions in which clothing colour is mentioned, we also find witches wearing the same colours. In 1661, two Newcastle children saw a witch 'in a red waistcoast and green petticoat, who went under the bed'. The bed-bound Dorothy Hearon claimed, in 1664, that Isable Atcheson tormented her 'in her owne shape, clothed with a green waiscoate'. In 1686, a Cornish boy, aged fifteen or sixteen, saw 'a woman in a blue jerkin and red petticoat, with yellow and green patches'. A year later in Dorset, a witch was seen 'upon the middle beam of the chamber window, clothing in a long-crowned hat, a long red whittle, a red coat, a green apron, and a white cloak'.

He also has to say (187-188):

One of the most enduring witch motifs, perpetuated in modern popular culture, is that witches flew on broomsticks. Although there is only one account of a witch flying a broomstick in early modern English trials, the notion was well known on the Continent, particularly in France, and was often represented in paintings and engravings from the fifteen century onwards. The image of the witch on or with her broomstick was also reproduced in several eighteenth-century English prints and engravings. The sensational case of the alleged abduction of a young woman, Elizabeth Canning, by an old gypsy woman, Mary Squires, in 11753, led to a flurry of pamphlets and prints in which gypsies were represented as witches. As As Ian Bostridge has discussed, the Canning affair was conflated with the heated debate over the 'Jew Bill' of 1754. One print unearthed by Bostridge, which shows gypsies and Jews together, depicts Squires and three other witches flying in broomsticks. Several other prints also showed Squires astride a besom, and wearing a steeple hate. Perhaps the most famous eighteenth-century depiction of a witch on her broomstick and wearing a conical hat was in Hogarth's famous engraving, 'Credulity, Superstition and Fanaticism.'

Davies goes into a great more detail on various other aspects, like cats as witches' familiars, but even that - and the infamous cauldron - was present in the popular culture at least as early as Shakespeare's The Tragedy of MacBeth (1606), and centuries earlier in accounts of heresy and witchcraft, such as recounted in a portion of the Vox in Rama (1233) quoted by Edward Peters in The Magician, The Witch, and the Law 157:

Then all sit down to a banquet and when they rise after it is finished, a black cat emerges from a kind of statue which normally stands in the place where these meetings are held. It is as large as a fair-sized dog, and enters backwards with its tail erect. First the novice kisses its hind parts, then the Master of Ceremonies proceeds to do the same and finally all the others in turn; or rather all those who deserve the honour.

So a lot of the separate elements of the stereotypical image of the witch appeared separately a long while before they were all put together, just as our modern idea of a witch took a long time to gel. To quote peters again (169):

[...] to define witchcraft only as that institution described in sixteenth-century and some fifteenth-century sources, with the full panoply of pact with the demon, night-flight, the sabbat, the use of demonic power to perform supernatural acts injurious to the human race, and so forth, is virtually to deny that such a thing as witchcraft existed before 1400 or so.

This doesn't mean that the idea presented in the youtube video and Stylist article might not have some merit.