We have seen that the main sanctions of morality, with Locke, are the rewards and punishments of a future state. But how are we assured of future existence? Only by Revelation. "Good and wise men," indeed, "have always been willing to believe that the soul was immortal;" but "though the Light of Nature gave some obscure glimmering, some uncertain hopes of a future state, yet Human Reason could attain to no clearness, no certainty about it, but it was Jesus Christ alone who brought life and immortality to light through the gospel." (Third Letter to the Bp. of Worcester.) But if the main sanctions of morality are those of a future state, and if it is Christians alone who feel anything approaching to an assurance of such a state, surely morality must come with somewhat weak credentials to the rest of mankind. And Locke doubtless believed this to be the case. But then, if this be so, Christians ought to be prepared to tolerate a much lower morality than their own in dealing with men of other faiths--one of the many inconvenient consequences which result from founding morality on a theological basis. * * * * * Under the head of Locke's theological writings may be included the _Treatise on the Reasonableness of Christianity_ with the two _Vindications_ of it--the _Essays on Toleration_, and the _Commentaries on some of the Epistles of St. Paul_. _The Reasonableness of Christianity_ was published in 1695, and may be taken as expressing Locke's most matured opinions on the questions of which it treats, though, in reading it, we must always bear in mind the caution and reticence which any writer of that time who diverged from the strict path of orthodoxy was obliged to observe. There can be no doubt that his object in this work was to commend what he regarded as the fundamental truths of Christianity to the attention of reflecting men, and to vindicate to the Christian religion what he conceived to be its legitimate influence over mankind. But, in trying to effect this his main object, he seems also to have wished to correct what he regarded as certain popular errors, and to bring back Christianity to the norm of the Scriptures, instead of implicitly following the Fathers, the Councils, and the received theology of the Churches and the Schools. He attempted, he tells us, to clear his mind of all preconceived notions, and, following the lead of the Scriptures, of which he assumed the infallibility, to see whither they would lead him. We may certainly trust his own assertion that he had no thoughts of writing in the interest of any particular party, though, at the same time, it was evidently his aim to extract from the Scriptures a theory as much as possible in accordance with the requirements of human reason, or, in other words, to reconcile the divine light with the natural light of man. The main results at which he arrived may be stated very briefly, as follows. Adam had been created immortal, but, by falling from the