213 APPENDIX. THE "Reasonableness of Christianity, as delivered in the Scriptures," had not long appeared, before it was attacked by the Rev. Mr. Edwards, in a work entitled "Some Thoughts on the Causes and Occasions of Atheism, especially in the present Age." Locke would, perhaps, have acted more wisely had he altogether declined entering into a controversy; or, like Newton, committed the defence of his doctrines to his friends. But such indifference was inconsistent with his character. He accordingly, in a " Vindication of the Reasonableness of Christianity," replied to the charges which had been brought against him, and by farther developments and illustrations of his opinions, sought to guard them against future misrepresentation. His antagonist, however, was too much flattered by being regarded as the opponent of so great a man, readily to relinquish such an advantage; and therefore continued his animadversions in a more taunting and indecent style, in his "Socinianism Unmasked," and Socinian Creed." He was one of those polemics who mistake abusive language for argument, and cannot sufficiently show their zeal without entirely emancipating themselves from the restraints of good breeding and civility. He could think of no terms too opprobrious to be heaped upon Locke. The spirit of Christianity he altogether lost sight of, while contending for his own interpretation of some of its mysteries; and we wish we could with truth and candour say, that the author of the " Essay on the Human Understanding" had, on this occasion, left posterity a better example. It is, indeed, greatly to be regretted that neither the suggestions of philosophy, nor the example of Him who, when railed at, railed not again, should have kept Locke, in his Second Vindication, within the limits of politeness and Christian charity. His superior understanding, which enabled him, both in speculation and practice, to discern what was right, might certainly have been expected to prove a safeguard against this besetting sin of controversialists. Even paganism affords patterns of such forbearance. Socrates, when attacked by the Sophists, who, at the same time, were labouring to undermine all law, justice, and religion, exhibited neither bitterness nor anger. He listened to the most galling accusations with calmness. He smilingly submitted to revilings and taunts: and, as we learn from the Gorgias, the most admirable model, perhaps, existing, of the manner in which controversy should be conducted,-when brought into personal contact with his opponents, and sought to be irritated by insolent assumption of superiority and affected disdain, defended himself, like a perfect gentleman, with the weapons of calm reason and irony. But Locke was by nature passionate, and vented his anger in language unbecoming his character and his cause. For this reason, were not their prolixity a sufficient objection, we should scruple to append the two Vindications to the Reasonableness of Christianity," though we shall endeavour, by the help of extracts, to convey some idea of the objections and replies. - 1 Mr. Edwards, with reckless disregard of all that is due from one Christian to another, charges Locke with being an Atheist, or a favourer of Atheism, or a Soeinian, which, in his view of the matter, is much the same thing; and, to show how lightly he deals about his accusations, places in the same category, Jeremy Taylor and the author of the "Naked Truth." By what rules of logic he identifies Socinianism with Atheism is left to the acumen of the ingenious reader; but in the charge of Socinianism he is positive, and thus he maintains it :-" When he (Locke) proceeds to mention the advantages and benefits of Christ's coming into the world, and appearing in the flesh, he hath not one syllable of his satisfying for us, or by his death purchasing life or salvation, or any thing that sounds like it. This and several other things show that he is all over Socinianized." In reply to this, Locke adduces, from his book, the following passages:—“ From this estate of death Jesus Christ restores all mankind to life;" and a little farther, "The life which Jesus Christ restores to all men ;" and, again, “He that hath incurred death for 1 Dr. Knox, with many others, classes Locke among the most celebrated defenders of Christianity, though he does not think much good has been derived from any works of this kind:-" Let those," says he, "who think the dry argumentative apologies irresistibly convincing, now bring them forward, and silence the gainsayers at once. The Demonstrations of a Huet; the Evidencies of a Clarke; the Reasonings of a Locke, a Grotius, a Hartley, should be presented in the most striking manner, by public authority; and if they are really efficacious in producing conviction, we may be assured that infidelity will vanish at their appearance, like the mists of an autumnal morning, when the meridian sun breaks forth in full splendour. But the truth is, they are already very much diffused; and yet the Christian religion is said to be rapidly on the decline."-Christian Philosophy, p. 11, 12. his own transgression, cannot lay down his life for another, as our Saviour promises he did." He then proceeds: But what will become of me, that I have not mentioned satisfaction! . . . Possibly this reverend gentleman would have had charity enough for a known writer of the brotherhood, to have found it by an innuendo in those words above quoted, of laying down his life for another. . . . But what if the author designed his treatise, as the title shows, chiefly for those who were not yet thoroughly or firmly Christians; proposing to work on those who either wholly disbelieved, or doubted of the truth of the Christian religion. Would any one blame his prudence, if he mentioned only those advantages which all Christians are agreed in? Might he not remember and observe that command of the apostle, Him that is weak in the faith, receive ye, but not to doubtful disputations,' ,' without being a Socinian? Did he amiss, that he offered to the belief of those who stood off, that, and only that, which our Saviour and his apostles preached for the reducing of the unconverted world? and would any one think he in earnest went about to persuade men to be Christians, who should use that as an argument to recommend the gospel, which he has observed men to lay hold on as an objection against it? To urge such points of controversy as necessary articles of faith, when we see our Saviour and the apostles urged them not as necessary to be believed to make men Christians, is, by our own authority, to add prejudices to prejudices, and to block up our own way to those men whom we would have access to, and prevail upon." Another charge made by Mr. Edwards against 1 Romans, xiv. 1. |