him to the battery of the host of writers who will always be found ready to advocate a prevailing opinion.  But Wagstaffe was not left entirely alone to defend the cause of reason and truth.  He had one most zealous advocate and ardent admirer in the author of a work on “The Doctrine of Devils,” published in 1676.  This writer sums up a panegyric upon Wagstaffe’s performance, by pronouncing it “a judicious book, that contains more good reason, true religion, and right Christianity, than all those lumps and cartloads of luggage that hath been fardled up by all the faggeters of demonologistical winter-tales, and witchcraftical legendaries, since they first began to foul clean paper.”

Dr. Balthasar Bekker, of Amsterdam, who was equally eminent in astronomy, philosophy, and theology, published in 1691 a learned and powerful work, called “The World Bewitched,” in which he openly assailed the doctrines of witchcraft and of the Devil, and anticipated many of the views and arguments presented in Farmer’s excellent publications.  As a reward for his exertions to enlighten his fellow-creatures, he was turned out of the ministry, and assaulted by nearly all the writers of his age.

Dr. Bekker was one of the ablest and boldest writers of his day, and did much to advance the cause of natural science, scriptural interpretation, and the principles of enlightened Christianity.  In 1680 he published an “Inquiry concerning Comets,” rescuing them from the realm of superstition, placing them within the natural physical laws, and exploding the then-received opinion, that, in any way, they are the presages or forerunners of evil.  His “Exposition on the Prophet Daniel” gives proof of his learning and judgment.  His great merits were recognized by John Locke and Richard Bentley.  In the preface to his “World Bewitched,” he says, that it grieved him to see the great honors, powers, and miracles which are ascribed to the Devil.  “It has come to that pass,” to use his own language, “that men think it piety and godliness to ascribe a great many wonders to the Devil, and impiety and heresy, if a man will not believe that the Devil can do what a thousand persons say he does.  It is now reckoned godliness, if a man who fears God fear also the Devil.  If he be not afraid of the Devil, he passes for an atheist, who does not believe in God, because he cannot think that there are two gods, the one good, the other bad.  But these, I think, with much more reason, may be called ditheists.  For my part, if, on account of my opinion, they will give me a new name, let them call me a monotheist, a believer of but one God.”  The work struck down the whole system of demonology and witchcraft, by proving that there never was really such a thing as sorcery or possession, and that devils have no influence over human affairs or the persons of men.  It is not surprising that it raised a great clamor.  The wonder is that it did not cost him his life.  It is probable that his protection was the confidence