prosecution, being prudently handled by Locke's friend, Thomas Firmin. [513] A new impulse had been given to Unitarianism by the learning and critical energy of the Prussian Dr. Zwicker, who had settled in Holland; [514] and among those Englishmen whom his works had found ready for agreement was Gilbert Clerke (b. 1641), who, like several later heretics, was educated at Sidney College, Cambridge. In 1695 he published a Unitarian work entitled Anti-Nicenismus, and two other tracts in Latin, all replying to the orthodox polemic of Dr. Bull, against whom another Unitarian had written Considerations on the Explications of the Doctrine of the Trinity in 1694, bitterly resenting his violence. [515] In 1695 appeared yet another treatise of the same school, The Judgment of the Fathers concerning the Doctrine of the Trinity. Much was thus done on Unitarian lines to prepare an audience for the deists of the next reign. [516] But the most effective influence was probably the ludicrous strife of the orthodox clergy as to what orthodoxy was. The fray over the doctrine of the Trinity waxed so furious, and the discredit cast on orthodoxy was so serious, [517] that in the year 1700 an Act of Parliament was passed forbidding the publication of any more works on the subject. Meanwhile the so-called Latitudinarians, [518] all the while aiming as they did at a non-dogmatic Christianity, served as a connecting medium for the different forms of liberal thought; and a new element of critical disintegration was introduced by a speculative treatment of Genesis in the Archæologiæ Philosophiæ (1692) of Dr. Thomas Burnet, a professedly orthodox scholar, Master of the Charterhouse and chaplain in ordinary to King William, who nevertheless treated the Creation and Fall stories as allegories, and threw doubt on the Mosaic authorship of parts of the Pentateuch. Though the book was dedicated to the king, it aroused so much clerical hostility that the king was obliged to dismiss him from his post at court. [519] His ideas were partly popularized through a translation of two of his chapters, with a vindicatory letter, in Blount's Oracles of Reason (1695); and that they had considerable vogue may be gathered from the Essay towards a Vindication of the Vulgar Exposition of the Mosaic History of the Fall of Adam, by John Witty, published in 1705. Burnet, who published three sets of anonymous Remarks on the philosophy of Locke (1697-1699), criticizing its sensationist basis, figured after his death (1715), in posthumous publications, as a heretical theologian in other regards; and then played his part in the general deistic movement; but his allegorical view of Genesis does not seem to have seriously affected speculation in his time, the bulk of the debate turning on his earlier Telluris Theoria Sacra (1681; trans. 1684), to which there were many rejoinders, both scientific and orthodox. On this side he is unimportant, his science being wholly imaginative;