Locke, like William Penn, was tolerant; both loved freedom; both cherished truth in sincerity. But Locke kindled the torch of liberty at the fires of tradition; Penn at the living light in the soul. Locke sought truth through the senses and the outward world; Penn looked inward to the divine revelations in every mind. Locke compared the soul to a sheet of white paper, just as Hobbs had compared it to a slate, on which time and chance might scrawl their experience; to Penn the soul was an organ which of itself instinctively breathes divine harmonies, like those musical instruments which are so curiously and perfectly framed, that, when once set in motion they of themselves give forth all the melodies designed by the artist who made them. To Locke, “Conscience is nothing else than our own opinion of our own actions;” to Penn it is the image of God, and his oracle in the soul. Locke, who was never a father, esteemed “the duty of parents to preserve their children to not be understood without reward and punishment;” Penn loved his children, with not a thought for the consequences. Locke, who was never married, declares marriage an affair of the senses; Penn reverenced woman as the object of fervent, inward affection, made, not for lust, but for love. In studying the understanding Locke begins with the sources of knowledge; Penn with an inventory of our intellectual treasures. Locke deduces government from Noah and Adam, rests it upon contract, and announces its end to be the security of property; Penn, far from going back to Adam, or even to Noah, declares that there must be a people before a government, and, deducing the right to institute the government from man’s moral nature, seeks its fundamental rules in the immutable dictates of universal reason, its end in freedom and happiness. The system of Locke lends itself to contending factions of the most opposite interests and purposes; the doctrine of Fox and Penn being but the common creed of humanity, forbids division, and insures the highest moral unity. To Locke, happiness is pleasure; things are good and evil only in reference to pleasure and pain; and to inquire after the highest good is as absurd as to dispute whether the best relish be in apples, plums or nuts; Penn esteemed happiness to be in the subjection of the baser instincts to the instinct of Deity in the breast, good and evil to be eternally and always as unlike as truth and falsehood, and the inquiry after the highest good to involve the purpose of existence. Locke says plainly that, but for rewards and punishments beyond the grave it is _certainly right_ to eat and drink, and enjoy what we delight in; Penn, like Plato and Fénelon, maintained the doctrine so terrible to despots, that God is to be loved for his own sake, and virtue to be practiced for its intrinsic loveliness. Locke derives the idea of infinity from the senses, describes it as purely negative, and attributes it to nothing