land
built upon his foundation, Locke himself acknowledges.[174] Traces of
his influence are plainly discernible in Collins, Tindal--of whom
Shaftesbury calls Locke the forerunner,--Morgan, Chubb, Bolingbroke, and
Hume.

On the other hand, it must not be forgotten that the opponents of Deism
built upon Locke's foundation quite as distinctly as any of the Deists
did. After his death, it was soon discovered that he was a Christian.
The orthodox Conybeare was not only an obvious follower of Locke, but
has left on record a noble testimony to his greatness and his influence:
'In the last century there arose a very extraordinary genius for
philosophical speculations; I mean Mr. Locke, the glory of that age and
the instructor of the present.' Warburton was an equally enthusiastic
admirer of our philosopher, and expressed his admiration in words very
similar to the above.[175] Benson the Presbyterian told Lardner that he
had made a pilgrimage to Locke's grave, and could hardly help crying,
'Sancte Johannes, ora pro nobis;' and innumerable other instances of the
love and admiration which Christians of all kinds felt for the great
philosopher might be quoted.

The question then arises, Which of the two parties, the Deists or their
adversaries, were the legitimate followers of Locke? And the answer to
this question is, 'Both.' The school of philosophy of which Locke was
the great apostle, was the dominant school of the period. And even in
the special application of his principles to religion, it would be wrong
to say that either of the two parties wholly diverged from Locke's
position. For the fact is, there were two sides to Locke's mind--a
critical and rationalising side, and a reverent and devotional side. He
must above all things demonstrate the reasonableness of the Christian
religion, thereby giving the key-note to the tone of theology of the
eighteenth century; but in proving this point, he is filled with a most
devout and God-fearing spirit. His dislike of all obscurity, and, in
consequence, his almost morbid shrinking from all systematizing and from
the use of all technical terms, form his point of contact with the
Deists. His strong personal faith, and his reverence for the Holy
Scripture as containing a true revelation from God, bring him into
harmony with the Christian advocates. No abuse on the part of the
clergy, no unfair treatment, could alienate him from Christianity. One
cannot help speculating how he would hav