Alas that such light treatment was so rare! The subject was, in the minds of most, not one for laughter. It called for serious consideration. That point of view came to its own again in _The Doctrine of Devils proved to be the grand apostacy of these later Times_.[31] The Dutch translator of this book tells us that it was written by a New England clergyman.[32] If that be true, the writer must have been one of the least provincial New Englanders of his century, for he evinces a remarkable knowledge of the witch alarms and witch discussions in England. Some of his opinions betray the influence of Scot, as for instance his interpretation of Christ's casting out of devils.[33] The term "having a devil" was but a phrase for one distracted. The author made, however, some new points. He believed that the importance of the New Testament miracles would be overshadowed by the greater miracles wrought by the Devil.[34] A more telling argument, at least to a modern reader, was that the solidarity of society would be endangered by a belief that made every man afraid of his neighbor.[35] The writer commends Wagstaffe's work, and writes of Casaubon, "If any one could possibly have bewitcht me into the Belief of Witchcraft, this reverend person, of all others, was most like to have done it." He decries the "proletarian Rabble," and "the great Philosophers" (More and Glanvill, doubtless), who call themselves Christians and yet hold "an Opinion that Butchers up Men and Women without Fear or Witt, Sense or Reason, Care or Conscience, by droves;" but he praises "the reverend judges of England, now ... much wiser than before," who "give small or no encouragement to such accusations."