The characteristic that distinguishes English Illuminism is the reasonable adaptation of its theories to practical circumstances; this is best illustrated in the greatest man it has produced. Locke was for the preservation of faith in Revelation and tried to make it agree with reason. It was as impossible for him as for Thomas Aquinas to think that God’s world should mean anything in contradiction with the natural light He has granted to man. He sees in the Scriptures the revelation of truths which would have been out of reach of man’s natural powers, limited as they were to sense knowledge. Such a view was characteristic of the fair-mindedness of the practical and political man, but it held a snare in the sanction thus granted to the most unphilosophical and unhistorical notion of Deism and natural religion. The fact is that the most energetic champion of Subjectivism after Descartes could not realise at all the religious position of man towards the Divinity which is assertive of objectivism. His ethics take human felicity as the higher aim of theoretical and practical activity, which is not original at all, but has the merit of being quite consistent with his subjective assertions. In his contribution to pedagogy the commonsense of the practical man comes to temper the theoretical individualism which inspired him and he thus keeps generally on a level above the theory afterwards formulated by Rousseau. But nowhere does this inconsistency of his practical application with his main system appear as clearly as in his work on the State.