and in the competition between his Theory and J. Woodward's Essay towards a Natural History of the Earth (1695) nothing was achieved for scientific progress. Much more remarkable, but outside of popular discussion, were the Evangelium medici (1697) of Dr. B. Connor, wherein the gospel miracles were explained away, on lines later associated with German rationalism, as natural phenomena; and the curious treatise of Newton's friend, John Craig, [520] Theologiæ christianæ principia mathematica (1699), wherein it is argued that all evidence grows progressively less valid in course of time; [521] and that accordingly the Christian religion will cease to be believed about the year 3144, when probably will occur the Second Coming. Connor, when attacked, protested his orthodoxy; Craig held successively two prebends of the Church of England; [522] and both lived and died unmolested, probably because they had the prudence to write in Latin, and maintained gravity of style. About this time, further, the title of "Rationalist" made some fresh headway as a designation, not of unbelievers, but of believers who sought to ground themselves on reason. Such books as those of Clifford and Boyle tell of much discussion as to the efficacy of "reason" in religious things; and in 1686, as above noted, there appears A Rational Catechism, [523] a substantially Unitarian production, notable for its aloofness from evangelical feeling, despite its many references to Biblical texts in support of its propositions. In the Essays Moral and Divine of the Scotch judge, Sir William Anstruther, published in 1701, there is a reference to "those who arrogantly term themselves Rationalists" [524] in the sense of claiming to find Christianity not only, as Locke put it, a reasonable religion, but one making no strain upon faith. Already the term had become potentially one of vituperation, and it is applied by the learned judge to "the wicked reprehended by the Psalmist." [525] Forty years later, however, it was still applied rather to the Christian who claimed to believe upon rational grounds than to the deist or unbeliever; [526] and it was to have a still longer lease of life in Germany as a name for theologians who believed in "Scripture" on condition that all miracles were explained away. CHAPTER XV FRENCH AND DUTCH FREETHOUGHT IN THE SEVENTEENTH CENTURY