frivolity of
the Deists of France. We cannot, however, consider Lord Herbert's
serious reflections on the publication of his chief work as a fair
specimen of the tone of his coadjutors. They were mostly inferior to him
in this respect, though it would not be safe to say that their influence
on the public mind of England was less baneful than his. Having finished
his book, _Tractatus de Veritate_, he hesitated before committing it to
the press. "Thus filled," he says, "with doubts, I was on a bright
summer day sitting in my room; my window to the south was open; the sun
shone brightly; not a breeze was stirring. I took my book on Truth into
my hand, threw myself on my knees, and prayed devoutly in the words, 'O
thou one God, thou Author of this light which now shines upon me, thou
Giver of all inward light, I implore thee, according to thine infinite
mercy to pardon my request, which is greater than a sinner should make.
I am not sufficiently convinced whether I may publish this book or not.
If its publication shall be for thy glory, I beseech thee to give me a
sign from Heaven. If not, I will suppress it.' I had scarcely finished
these words when a loud, and yet at the same time a gentle sound came
from heaven, not like any sound on earth. This comforted me in such a
manner, and gave me such a satisfaction, that I considered my prayer as
having been heard."

Deism in England began with the predominance given to nature by Bacon.
Locke contributed greatly to its formation by discarding the proof of
Christianity by miracles and supernatural observations, but claimed that
nature is of itself sufficient to teach it. Hence, man can draw all
necessary faith from nature. Lord Herbert, of Cherbury, held that
education is inconsistent with true religion, since the earliest pagan
times manifested a higher state of morality than later periods of
culture and refinement. Hobbes considered religion only a sort of
police force, useful solely as an agent of the State to keep the people
within bounds.

Shaftesbury, the disciple and follower of Locke, addressed himself by
his style to the higher classes. He cultivated the acquaintance of the
rising leaders of skepticism in France and Holland, and continued
through life on terms of cordial intimacy with Bayle, Le Clerc, and
others of kindred spirit. He was relentless in his attacks on revealed
religion. His hostility may be inferred from the fact that Voltaire
termed him even too bitter