vin, to Turretine, and others, who, I am compelled to confess, have so conducted the argument, that I found it impossible to receive the doctrines, which they would seem to inculcate. These doctrines appear to me so much at variance with the sense and simplicity of the Gospel, that I am able neither to understand their writings, nor to reconcile them with the word of God.

"At length, with a fairer hope, I took in hand your Theology, nor did I read without great satisfaction the eighth chapter of the fifth book, from which I learned that there was one theologian at least to whom I was not a heretic. I have not yet had time to look further. I desire nothing more, than to see you, that I may read over and explain the things, which I have written, and submit them to your clear and unbiassed judgment.”*

As this was the same year in which Locke's Reasonableness of Christianity as delivered in the Scriptures was published, no doubt can be entertained, that he has above described the process by which he came to the results, which he has brought together, and expressed with so much clearness and force in that work. He informs us, that he studied the Scriptures, and the Scriptures only. The fruits of his labours give abundant testimony to this fact, for nothing can be more free from the jargon and dogmas of the schools, and the wiredrawn, unintelligible metaphysics of calvinistic orthodoxy. We say calvinistic orthodoxy, for there are many kinds of orthodoxy, yea, as Limborch has hinted, as many kinds as there are separate established

* Vid. Epist. Philippo á Limborch. Joann. Lock. Oates, 10 Maii 1695.

The chapter in Limborch's Christian Theology alluded to above is on Faith in Jesus Christ. De Fide in Jesum Christum,

creeds. Orthodoxy not only differs in kind, but in degree. It has gradations, and these are in an exact ratio to the power and popularity of the church, which claims to be orthodox. Who does not know, that the most powerful is the most popular and fashionable, and that the most popular and fashionable is the most orthodox church? Who shall decide, that a particular church is orthodox? The persons who compose it, to be sure. The more numerous, the larger the vote; and the larger the vote, the stronger is the proof of orthodoxy, for a wise man has said with very great truth, that "every man is orthodox to himself."

The Reasonableness of Christianity was first published anonymously, and immediately translated into French, and circulated in that language on the continent. Limborch read it without knowing the author, but not without suspicion, from internal evidence, that it was written by Locke. Before his suspicion was confirmed, however, he wrote Locke a long letter containing criticisms upon the work, in which, after telling him in what manner the doctors at Leipsic had received this new encroachment upon creeds and human systems, he continues to say;

"I have written, as you know, a System of Theology; yet I do not value systems so highly, but that I esteem this small treatise above many systems; and I frankly confess, that I have received more true theology from this treatise, than from the laboured systems of many theologians. But the author of this work, it seems, makes theology too simple and liberal, by teaching that salvation is not confined to the narrow bounds of human decisions, and by looking for orthodoxy, not in the creeds of sects, but in the word of God. This is a crime,

no doubt, which deserves to be traduced by the systematic doctors, with the reproach of socinianism and atheism; for it is to be expected, that they will charge those of abjuring religion altogether, who refuse to regard with profound reverence their dogmas of human invention.

"I most highly approve the design of the author in that treatise; and, in my judgment, he has happily pursued and thoroughly accomplished his design. I am particularly pleased with two things; first, the accurate method of the Gospel history, which is given in the ninth chapter,* and in which many texts, apparently obscure, are well explained; and secondly, that lucid deduction of arguments, by which it is shown, why our Lord Jesus Christ, while he was on the earth, did not teach, by express words, that he was the Messiah. These things are peculiar to this writer, and demonstrate his judgment and penetration. But there are many other particulars, which clearly confirm this main position, that a belief in Jesus as the Christ, is the faith by which men are to be justified."t

These extracts show upon what broad and tolerant principles these great and good men founded their views of theology, and how cheaply they estimated the dross of human systems, when compared with the pure gold of the Bible. They show, also, that the spirit of orthodoxy is no new or strange spirit, growing out of the state of the times, but a spirit, which has been wakeful and busy from the first days of the Reformation, prying into the secret thoughts of men, arraigning conscience and reason as mischievous truants delight

*The work, as printed in English, is not divided into chapters. It was thus divided in the French translation, which Limborch read + Vid. Epist, Amstelod. 26 Martij, 1697.

ing to wander from truth, right, and duty, and finally raising the cry of heresy for the commendable purpose, it may be, of fixing the stain of reproach on the character, which it cannot stamp with its own insignia. We believe many good christians, calling themselves orthodox, are not actuated by the spirit of orthodoxy. It seldom lifts its head by the side of true piety, and genuine goodness of heart. Take away ignorance, pride, complacency, and unnatural zeal, and we should no longer have to deplore the ravages of this spirit. We should then perceive something more of the happy influence of the spirit of the Gospel, the spirit of piety and charity, blessing the world with harmony, peace, and love.

On the Reproach of New Opinions.

[The following article is taken from a periodical work, printed about a hundred years ago in England, under the title of the "Old Whig." The articles composing this work were at first printed in separate numbers, and expressly engaged in the defence of civil and religious liberty. A large portion of them were afterwards collected and published together in two volumes. The principal writers were Dr. Chandler, and Dr. James Foster. A few pieces were from the pen of Dr. Benson If we may judge from internal evidence, we should attribute the article below to James Foster.]

EVERY writer who intends the instruction and advantage of his readers, should study the weak side of human nature, trace out the general springs and causes of error, and carefully inform himself what are the principal and most prevailing prejudices, by which the judgments of men are blinded and enslaved. Till these are removed, or at least softened, so as to become more pliant and flexible, truth can find no access to the mind, which

is impregnably fortified against the strongest efforts of reason. And nothing is found, by experience, to have a more universal and fatal influence in preventing reflection and ingenuous free inquiries, than the popular reproach and odium that attend particular opinions, when they are condemned by the current scandal of the times, and the abettors of them traduced, and represented as infamous, by custom or public authority. The glare of great names dazzles the understanding; the imagined dignity and sacredness of characters awe it into submission; and custom is reverenced as an oracle; to which it is owing, that the generous endeavours of wise and good men to rectify established, or epidemical errors, are seldom, in any considerable degree, successful; that an entire reformation is scarce possible to be effected all at once; and that it is exceedingly difficult to revive the same useful design, afterwards, to improve upon the first scheme however rude and imperfect, and ripen it to a due maturity.

The mischievous consequences, therefore, of the prejudice which I am now considering, are sufficiently obvious, and need no further illustration. And the weakness of it appears plainly from hence, that there never was any age of the world, nor any period of church history, in which all attempts to enlighten men's minds, and reform what was absurd or dangerous in their religious sentiments, were not opposed by torrents of calumny, and exclaimed against with the utmost rudeness and virulence. Harsh and opprobrious names are as easily, and have been as frequently bestowed on truth as falsehood; of this the examples are endless; and give me leave to say, that there is one instance at least, which, in a christian country, must be allowed to be incontesti