Stebbing, and a "host of others," he declares to be "now for the most part as much forgotten as their victims"; Young and Blackmore he admits to be in similar case. It is expressly told of Doddridge, he might have added, that whereas that well-meaning apologist put before his students at Northampton the ablest writings both for and against Christianity, leaving them to draw their own conclusions, many of his pupils, "on leaving his institution, became confirmed Arians and Socinians" (Nichols in App. P to Life of Arminius--Works of Arminius, 1825, i, 223-25). This hardly spells success. [798] All told, the list includes only three or four men of any permanent interest as thinkers, apart from Newton; and only three or four more important as writers. The description of Waterland, [799] Warburton, [800] Smalbroke, [801] Sherlock, Leslie, and half-a-dozen more as "intellectually venerable" is grotesque; even Bentley is a strange subject for veneration. On the other hand, the list of "the despised deists," who "make but a poor show when compared with this imposing list," runs thus: Herbert, Hobbes, Blount, Halley (well known to be an unbeliever, though he did not write on the subject), Toland, Shaftesbury, Collins, Mandeville, Tindal, Chubb, Morgan, Dodwell, Middleton, Hume, Bolingbroke, Gibbon. It would be interesting to know on what principles this group is excluded from the intellectual veneration so liberally allotted to the other. It is nothing to the purpose that Shaftesbury and Mandeville wrote "covertly" and "indirectly." The law and the conditions compelled them to do so. It is still more beside the case to say that "Hume can scarcely be reckoned among the deists. He is already [when?] emerging into a higher atmosphere." Hume wrote explicitly as a deist; and only in his posthumous Dialogues did he pass on to the atheistic position. At no time, moreover, was he "on the side of Christianity." On the other hand, Locke and Clarke and Pope were clearly "emerging into a higher atmosphere" than Christianity, since Locke is commonly reckoned by the culture-historians, and even by Sir Leslie Stephen, as making for deism; Pope was the pupil of Bolingbroke, and wrote as such; and Clarke was shunned as an Arian. Newton, again, was a Unitarian, and Leibnitz accused his system of making for irreligion. It would be hard to show, further, who are the "forgotten victims" of Balguy and the rest. Balguy criticized Shaftesbury, whose name is still a good deal better known than Balguy's. The main line of deists is pretty well remembered. And if we pair off Hume against Berkeley, Hobbes against Locke, Middleton (as historical critic) against Bentley, Shaftesbury against Addison, Mandeville against Swift, Bolingbroke against Butler, Collins against Clarke, Herbert against