able of discovering ourselves or need not
understand at all. He affirms that 'mystery' in the New Testament is
never put for anything inconceivable in itself or not to be judged by
our ordinary faculties; and concludes by showing that mysteries in the
present sense of the term were imported into Christianity partly by
Judaisers, but mainly by the heathen introducing their old mysteries
into Christianity when they were converted.

The stir which this small work created, marks a new phase in the history
of Deism. Compared with Lord Herbert's elaborate treatises, it is an
utterly insignificant work; but the excitement caused by Lord Herbert's
books was as nothing when compared with that which Toland's fragment
raised. The explanation may perhaps be found in the fact that at the
later date men's minds were more at leisure to consider the questions
raised than they were at the earlier, and also that they perceived, or
fancied they perceived, more clearly the drift of such speculations. A
little tract, published towards the end of the seventeenth century,
entitled 'The Growth of Deism,' brings out these points; and as a matter
of fact we find that for the next half century the minds of all classes
were on the alert--some in sympathy with, many more in bitter antagonism
against Deistical speculations. In his later writings, Toland went much
further in the direction of infidelity, if not of absolute Atheism, than
he did in his first work.

The next writer who comes under our notice was a greater man in every
sense of the term than Toland. Lord Shaftesbury's 'Miscellaneous
Essays,' which were ultimately grouped in one work, under the title of
'Characteristics of Men and Manners, &c.,' only bear incidentally upon
the points at issue between the Deists and the orthodox. But scattered
here and there are passages which show how strongly the writer felt upon
the subject. Leland was called to account, and half apologises for
ranking Shaftesbury among the Deists at all.[149] And there certainly is
one point of view from which Shaftesbury's speculations may be regarded
not only as Christian, but as greatly in advance of the Christianity of
many of the orthodox writers of his day. As a protest against the
selfish, utilitarian view of Christianity which was utterly at variance
with the spirit displayed and inculcated by Him 'who pleased not
Himself,' Lord Shaftesbury's work deserves the high tribute paid to it
by its latest editor, 'as a