the Bishop of Worcester's Answer to his Second Letter," published in 1699. Stillingfleet died soon after the publication of this pamphlet, and thus the voluminous controversy came to an end. There can be no doubt that the antagonists were unequally matched. Stillingfleet was clumsy both in handling and argument, and constantly misrepresented or exaggerated the statements of his adversary. On the other hand, Locke, notwithstanding an unnecessary prolixity which wearies the modern reader, shows admirable skill and temper. He deals tenderly with his victim, as if he loved him, but, none the less, never fails to despatch him with a mortal stab. Stillingfleet, indeed, was no metaphysician, and not very much of a logician. He did not see at all clearly where the orthodox doctrines were affected, and where they remained unaffected, by Locke's philosophy, and he no doubt considerably exaggerated the bearing of Locke's direct statements upon them. At the same time, it is impossible to deny that his instincts were perfectly sound in apprehending grave dangers to the current theological opinions, and still more, perhaps, to the established mode of expressing them, from the "new way of ideas." Religious, and even devout, as are those portions of the _Essay_ in which Locke has occasion expressly to mention the leading principles of the Christian faith, yet his handling of many of the metaphysical terms and notions which modern divines, whether Catholic or Protestant, had taken on trust from their predecessors, the fathers and schoolmen, was well calculated to alarm those who had the interest of theological orthodoxy at heart. The playful freedom with which he discusses the idea of substance seemed, not unreasonably, to strike at the terminology of the Athanasian Creed, while, most unreasonably, his resolution of personal identity into present and recollected states of consciousness appeared inconsistent with the doctrine of the Resurrection of the Dead. A far more powerful solvent, however, of the unreflecting and complacent orthodoxy, into which established churches, and, in fact, all prosperous religious communities, are apt to lapse, was to be found in the general drift and tendency rather than in the individual tenets of Locke's philosophy. And this fact, though only very dimly and confusedly, Stillingfleet appears to have seen. To insist that words shall always stand for determinate ideas, to attempt to trace ideas to their original sources, and to propose to discriminate between the certainty and varying probabilities of our beliefs, according to the nature of the evidence on which they rest, is to encourage a state of mind diametrically the opposite of that which humbly and thankfully accepts the words of the religious teacher, without doubt and without inquiry. To the religious teacher whose own beliefs rest on no previous inquiry, who has never acquired "a reason for the faith that is in