[121] See Fox Bourne’s Life of Locke, ii, 282–83, as to Locke’s friendly relations with the Remonstrants in 1683–89. [↑]
[122] See the summary of his argument by Alexandre Westphal, Les Sources du Pentateuque, 1888, i, 78 sq. [↑]
[123] Mosheim, Reid’s ed. p. 836; Martineau, pp. 327–28. The first MS. of the treatise of Spinoza, De Deo et Homine, found and published in the nineteenth century, bore a note which showed it to have been used by a sect of Christian Spinozists. See Janet’s ed. 1878, p. 3. They altered the text, putting “faith” for “opinion.” Id. p. 53, notes. [↑]
[124] Edwards, Gangræna, as before cited. [↑]
[125] Discourse of Freethinking, p. 28. [↑]
[126] Colerus, as cited, p. lviii. [↑]
[127] First ed. Rotterdam, 2 vols. folio, 1696. [↑]
[128] Albert Cazes, Pierre Bayle, sa vie, ses idées, son influence, son œuvre, 1905, pp. 6, 7. [↑]
[129] A movement of skepticism had probably been first set up in the young Bayle by Montaigne, who was one of his favourite authors before his conversion (Cazes, p. 5). Montaigne, it will be remembered, had been a fanatic in his youth. Thus three typical skeptics of the sixteenth, seventeenth, and eighteenth centuries had known what it was to be Catholic believers. [↑]
[130] Cp. the essay on The Skepticism of Bayle in Sir J. F. Stephen’s Horæ Sabbaticæ, vol. iii, and the remarks of Perrens, Les Libertins, pp. 331–37. [↑]