is a conflict of forces, the body that is apparently at rest is influenced by as much activity and passivity as it would be if it were moving. Religious thought The resemblance, both in title and in principles, of Christianity not Mysterious to Locke's 1695 Reasonableness of Christianity, led to a prompt disavowal on Locke's part of the supposed identity of opinions, and subsequently to the controversy between Edward Stillingfleet and Locke. Toland's next work of importance, the Life of Milton (1698) referred to "the numerous supposititious pieces under the name of Christ and His apostles and other great persons," provoked the charge that he had called in question the genuineness of the New Testament writings. Toland replied in his Amyntor, or a Defence of Milton's Life (1699), to which he added a remarkable list of what are now called New Testament apocrypha. In his remarks he really opened up the great question of the history of the Biblical canon. Toland identified himself as a pantheist in his publication Socinianism Truly Stated, by a pantheist in 1705. At the time when he wrote Christianity not Mysterious he was careful to distinguish himself from both sceptical atheists and orthodox theologians. After having formulated a stricter version of Locke's epistemological rationalism, Toland then goes on to show that there are no facts or doctrines from the Bible which are not perfectly plain, intelligible and reasonable, being neither contrary to reason nor incomprehensible to it. All revelation is human revelation; that which is not rendered understandable is to be rejected as gibberish. However, David Berman has argued for an atheistic reading of Toland, demonstrating contradictions between Christianity not Mysterious and Toland's Two Essays (London, 1695). Berman's reading of Toland and Charles Blount attempts to show that Toland deliberately obscured his real atheism so as to avoid prosecution whilst attempting to subliminally influence unknowing readers, specifically by creating contradictions in his work which can only be resolved by reducing Toland's God to a pantheistic one, and realising that such a non-providential God is, for Blount, Toland and Colins, "...no God, or as good as no God...In short, the God of theism is blictri for Toland; only the determined material God of pantheism exists, and he (or it) is really no God." After his Christianity not Mysterious, Toland's "Letters to Serena" constitute his major contribution to philosophy. In the first three letters, he develops a