intra-confessional diversity of the Reformation carried over into the era of orthodoxy; and third, the seventeenth-century identification of confessional orthodoxy neither stood in the way of doctrinal development nor created a monolithic theology duplicated and reduplicated among a host of thinkers. The third of these points requires further comment. The picture of Reformed orthodoxy painted by much earlier scholarship, whether intentional or unintentional, has been, by and large, of a unified and