gious sops to the Cerberus of popular bigotry. It
was the boast of Synesius, Bishop of Ptolemais, that when communing with
himself, he was always a philosopher, but when dealing with the mass of
mankind, he was always a priest. Who knows how far John Locke followed
the _safe_ example. That he was a materialist his writings prove; and
every far sighted Theist will admit that Atheism is the natural
termination of Materialism. John Locke may have been a devout believer
in 'thingless names,' to which no merely human creature can attach clear
and distinct ideas: he may have thought the Bible had one of the said
'thingless names' for its author, salvation for its end, and truth
without mixture of error for its matter; though very probable he
affected such belief, to shield himself from persecution; but it is
quite certain, and may be affirmed without injustice, that he should to
have professed Atheism; for his own rule of philosophising is
inconsistent with belief in any thing supernatural. While living he was
often charged with Atheism, by opponents who understood the tendencies
of his philosophy better than he appeared to do himself. But the Author
of this Apology has no such mean opinion of John Locke, as to suppose
him ignorant that Materialism, as he taught it, is totally
irreconcileable with that God, and that Religion in which he professed
to believe. Belief in inconceivable entities cannot be reconciled with
disbelief of all entities, save those of which we can frame clear and
distinct ideas. Nor is it easy to persuade oneself that Locke could so
far have done violence to his own principles as to feel 'lively faith'
in a 'science' with no other aim, end, or ground-work, than 'the
knowledge and attributes of the unknown.'

By a late writer in the Edinburgh Review, we are told that 'some of the
opinions avowed by Milton,' were so 'heterodox,' as to have 'excited
considerable amazement.' We can scarcely conceive, says this writer,
that any one could have read his Paradise Lost without suspecting him of
heterodoxy; nor do we think that any reader acquainted with the history
of his life, ought to be much startled by his opinions on marriage. The
opinions which he expressed regarding the nature of the Deity, the
eternity of matter, and the observation of the Sabbath, might, we think,
have caused more just surprise. [95:1] Add to this good reader,
Dr. Johnson's statement, ('Lives of the Poets,' p. 134, Art. Milton,)
that in