What philosophers thought we may guess from the all-pervading influence of Hobbes in this generation. We have already seen, however, that Henry More,[53] whose influence in his time was not to be despised, wrote earnestly and often in support of belief. One other philosopher may be mentioned. Ralph Cudworth, in his _True Intellectual System_, touched on confederacies with the Devil and remarked in passing that "there hath been so full an attestation" of these things "that those our so confident Exploders of them, in this present Age, can hardly escape the suspicion of having some Hankring towards Atheism."[54] This was Glanvill over again. It remains to notice the opinions of clergymen. The history of witch literature has been in no small degree the record of clerical opinion. Glanvill, Casaubon, Muggleton, Camfield, and Hallywell were all clergymen. Fortunately we have the opinions of at least half a dozen other churchmen. It will be remembered that Oliver Heywood, the famous Non-Conformist preacher of Lancashire, believed, though not too implicitly, in witchcraft.[55] So did Samuel Clarke, Puritan divine and hagiographer.[56] On the same side must be reckoned Nathaniel Wanley, compiler of a curious work on _The Wonders of the Little World_.[57] A greater name was that of Isaac Barrow, master of Trinity, teacher of Isaac Newton, and one of the best preachers of his time. He declared that to suppose all witch stories fictions was to "charge the world with both extreme Vanity and Malignity."[58] We can cite only one divine on the other side. This was Samuel Parker, who in his time played many parts, but who is chiefly remembered as the Bishop of Oxford during the troubles of James II with the university. Parker was one of the most disliked ecclesiastics of his time, but he deserves praise at any rate for his stand as to witchcraft. We do not know the details of his opinions; indeed we have nothing more than the fact that in a correspondence with Glanvill he questioned the opinions of that distinguished protagonist of witchcraft.[59] By this time it must be clear that there is possible no hard and fast discrimination by groups between those that believed in witchcraft and those that did not. We may say cautiously that through the seventies and eighties the judges, and probably too the justices of the peace,[60] were coming to disbelieve. With even greater caution we may venture the assertion that the clergy, both Anglican and Non-Conformist, were still clinging to the superstition. Further generalization would be extremely hazardous. It looks, however, from the evidence already presented, as well as from some to be given in another connection--in discussing the Royal Society[61]--as if the scientists had not taken such a stand as was to be expected of them.