Whether Locke's presentation of Christianity is really more "reasonable" than the ancient and venerable creeds which it attempted to replace, is a question which might be debated now with fully as much vigour as in his own day. On the one hand, it might be maintained that a religion which has no mysteries, which has been pared down to the requirements of human reason, has ceased to be a religion altogether. That which is behind the veil can only be partially revealed in our present condition and to our present faculties. Now we know, and can know, only in part. On the other hand, it might be said that the "reason" is quite as much offended by the doctrines which Locke retained as by those which he rejected. It is necessary, however, to recollect, in estimating his position, that the theological difficulties of his age were moral and metaphysical rather than scientific and critical. The moral consciousness of many reflecting men was shocked by doctrines like those of original sin, predestination, the atonement, and everlasting punishment. Nor could they reconcile to their reason the seeming contradictions of the doctrine of a Triune God. But the study of nature had not advanced sufficiently far, or been sufficiently widely spread, to make the idea of supernatural intervention in the ordinary course of affairs, such as is constantly presented to us in the Biblical history, any serious or general stumbling-block. Much less had the criticism of the Sacred Text, or the comparison of it with the sacred books of other religions, become sufficiently common, or been carried out with sufficient rigour, to disturb, to any great extent, the received opinion that the Bible was literally, or, at least, substantially, the Word of God. Hence the _via media_ on which Locke took his stand, though it might have been impossible to a philosopher of the next generation, seemed reasonable and natural enough to speculative men among his contemporaries. And for him it had at least this advantage, that it enabled him honestly to reconcile the conclusions of his philosophy with the singular piety and devoutness of his disposition. Had his religious doubts proceeded further than they did, there would probably have ensued a mental struggle which, besides causing him much personal unhappiness, might have deprived posterity of the more important of his works. * * * * *