It is the peculiar glory of John Locke (1632-1704) to have resumed that method of doubt which Descartes had attempted, but which his dogmatic prepossessions had falsified almost at the first start. This illustrious thinker is memorable not only for his services to speculation, but for the example of a genuinely philosophic life {66} entirely devoted to truth and good--a character in which personal sweetness, simplicity, and charm were combined with strenuous, disinterested, and fearless devotion to the service of the State. Locke was a Whig when Whiggism meant advanced Liberalism in religion and politics, and when _that_ often meant a choice between exile and death. Thus, after the fall of his patron, Lord Shaftesbury, the philosopher had to take refuge in Holland, remaining there for some years, lying hid even there for some time to escape an extradition order for which the Government of James II. had applied. It was in Holland that he wrote the _Essay Concerning Human Understanding_. This revolutionist in thought was no solitary recluse, but, in the best sense, a thorough man of the world. Educated at Westminster and Christ Church, he had, in the German poet's phrase, the supreme happiness of combining the seriousness of an enthusiast with the sagacity of a statesman, so that great statesmen recognised him as one of themselves. With the triumph of the Whig cause at a time when diplomacy demanded the utmost tact and skill, it was proposed to send Locke as Ambassador to the Court of Brandenburg, and, as that would not have suited his sober habits, to the Court of Vienna. Weak health obliging him to decline this also, he received office in the Ministry at home, taking a department where business talents were eminently required. In that capacity he bore a leading part in the restoration of the coinage, besides inspiring the Toleration Act and the Act for Unlicensed Printing. Even the wisest men make mistakes; and it must be noticed with regret that Locke's theory of toleration excluded Roman Catholics on the one side and atheists on the other--the former because their {67} creed made persecution a duty, the latter because their want of a creed left them no sanction for any duties whatever. To say that Locke had not our experience does not excuse him, for in both cases the expediency of toleration can be proved _à priori_. Romanists must be expected to suppress a heresy whose spokesman declares that when he has the power he will suppress their Church; and, if atheists are without moral principle, they will propagate, under cover of orthodoxy, negations that they are not allowed openly to profess.