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all things in the universe are done for the best, and ever will go on so, because conducted by the same good cause; if there be any one who knows nothing like this of God, or can think of him constantly in this manner, and who cannot see that he himself is a rational and a sociable creature by his nature, and has an end to which he should refer his slightest actions, such a one is indeed wanting of knowledge. But if this be known (as what is easier to know ?), there is not then one study or science that signifies a rush, or that is not worse than ignorance, which gives a man no help in the pursuance of what he has learnt to be his duty; assists him not in the government of the irrational and brutal part of himself; which neither makes him more truly satisfied with what God does in the world (for that is loving God), nor more sociable, more honest, or more just, by removing of those passions which he has always to struggle with, that he may preserve himself so. If there are any other sciences that are worthy of esteem, they are what must relate to the well-being of mankind in societies; and on that account a button-maker is to be esteemed if he improves his art, and adds some conveniency to life. But how the founders of metaphysics, of rhetoric, of the arts of reasoning upon everything and never coming to end, of the arts that lie in words and the turns of them, and the divisions that may be run upon them; how, I say, these men came to be preferred to the commonest mechanics I cannot tell.

"Anciently, these notable inquisitive men, that were curious in what signified nothing, were called by a name that they thought themselves highly honoured with, and aspired no further; they were called sophists, and never expected to be treated in the style of philosophers, or professors of philosophy. Who were true philosophers those wise men showed (for amongst them the name came up), that were in early times in Greece, whom the fancy of people that succeeded put into a certain number called seven, though the number was far greater; of whom not one but was signally remarkable for some service to his Commonwealth; who were all united in the strictest friendship, and by good offices, and helps one to another; and whose study was that of knowing themselves, and learning how to be serviceable to others.

"When Socrates lived, it was still thus, for he made the

sophists know themselves and keep their distance; but when, after his death, the Socratic spirit sunk much, then began philosophy and sophistry to be better acquainted; but it was never known till more late days, that to profess philosophy was not to profess a life, and that it might be said of one, that he was a great man in philosophy, whilst nobody thought it to the purpose to ask, how did he live? what instances of his fortitude, contempt of interest, patience, &c. ?

"What is philosophy, then, if nothing of this is in the case ? What signifies it to know (if we could know) what elements the earth was made from, or how many atoms went to make up the round ball we live upon, though we know it to an atom? What signifies it to know whether the chaos was cast in Dr Burnet's mould, or if God did it a quite different way? What if we knew the exact system of that of our frames; should we learn any more than this, that God did all things wisely and for the best? And are we not already satisfied of this, or may be assured of it by the thousandth part of what we know and see? If we should discover anything that led us to conceive what were contrary to this, we should have learnt that which was worse than nothing. And better than we know already we cannot learn to know; for God cannot by any discovery be conceived to be more wise than perfectly so, and such it is easy to conceive him to be without knowing any more of the things of nature than we already do.

"What I count true learning, and all that we can profit by, is, to know ourselves; what it is that makes us low and base, stubborn against reason, to be corrupted and drawn away from virtue, of different tempers, inconstant, and inconsistent with ourselves; to know how to be always friends with Providence, though death and many such dreadful businesses come in the way; and to be sociable and good towards all men, though they turn miscreants, or are injurious to us. Whilst I can get anything that teaches this; whilst I can search any age or language that can assist me here; whilst such are philosophers and such philosophy whence I can learn aught from of this kind, there is no labour or study, no learning, that I would not undertake. This is what I know to be sufficiently despised; for who is there that can think so much to the dishonour and prejudice of himself as to think he has odious vices within him which only labour and exercise

can throw out? or who, if he sees sometimes any such ill sights in himself, can endure to look on that side long, but turns to that other side which his flatterers (and himself the greatest of them) always readily present to him? To look to our bodies and our fortunes is a solid and serious work, and has been, is, and will keep in good fashion in the world. Animi autem medicina (says one who spoke, yet in a much better time than this), nec tam desiderata antequam inventa, nec tam culta posteaquam cognita est, nec tam multis grata et probata, pluribus etiam suspecta et invisa. But I must end, for I have almost out-writ the post-time. You see what it is to get me a-talking. I can add nothing now more than that I am with all sincerity your entire friend and humble servant, A. ASHLEY.".

"I have not yet received the book, but I have a thousand obligations to my Lady Masham.”

About four years after the publication of the Essay, that is, towards the end of 1694, the new philosophy began to excite some attention at Oxford. It was Mr Wynne, Fellow of Jesus College, who first appears to have recommended the Essay in that University; and it gives me pleasure to make known the opinions and the efforts of that excellent man, who was sincerely desirous of promoting the advancement of knowledge and science.

TO THE HONOURED MR J. LOCKE, OATES, IN ESSEX.

"HONOURED SIR,

"After the repeated perusal of your excellent Essay concerning Human Understanding (which will ever afford me the most agreeable and instructive entertainment), though I feel myself deeply impressed with motives of the greatest respect and esteem for the author, yet I am very sensible how impertinent it would be for one of my rank and condition to pretend to make any private acknowledgements for so public and universal a benefit. But having some thoughts relating to your book, which may be of advantage to the public, I make bold to offer them to you, not doubting but that your candour will pardon my presumption, though your judgment should disallow my proposal.

"Ever since I had the happiness to be acquainted with your accurate Essay, I have been persuaded that the greatest service that could be done for the judicious and thinking part of the world, next to the composing of it, would be to bring it into vogue and credit, and thereby into common and general use. If men did not labour under inveterate prejudices and obstinate prepossessions, this might easily be effected. And yet, notwithstanding these, the truths contained in your book are so clear and evident, the notions so natural and agreeable to reason, that I imagine none that carefully reads and duly considers them, can avoid being enlightened and instructed by them. I have for some time made it my business, my little sphere, to recommend it to all those that I have any influence over, nor did I ever meet with any, who, after an attentive and diligent perusal, complained of being disappointed in their expectation; but, on the contrary, they owned themselves to have been infinitely benefited by it. By the light which they have derived from it, they so clearly perceive how useless and insignificant our vulgar systems are, that they have resolved to trifle no longer, but to rid their hands and heads entirely of them; and in all probability it would have the same effect upon us all, if it were but read and considered by all.

in

"Now, in order to this, I am inclined to think that it would be very useful to publish an abridgment of the book. If some of the larger explications (some of which are but incidental to the general design of the work) were contracted, it might be reduced to the compass of a moderate 8vo. I need not represent to you the advantages of a small over a large volume; but shall only tell you that it would be of excellent use to us of this place, to be put into the hands of our young men, and be read and explained to them instead of those trifling and insignificant books, which serve only to perplex and confound, instead of enlightening and improving our reason. I do not see that there is anything wanting in it to complete the third part in your division of science. I know you mention an epitome of the work in your preface; but 'tis, as I am informed, in a language not commonly understood amongst us, and too scarce to answer the end which I propose.

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'If, upon this intimation, you shall think what is here of

fered worthy of your regard, I would willingly contribute any assistance that I may be capable of to ease you of the trouble. I humbly crave your pardon for this bold intrusion, and beg leave to subscribe myself, what I sincerely am, with all respect imaginable, honoured Sir,

Your obedient and very humble Servant,
JOHN WYNNE."

"Jesus College, Oxon. Jan. 31, 1695."

THE ANSWER TO THE ABOVE LETTER, INDORSED J. LOCKE TO J. WYNNE.

"SIR,

"Oates, 3rd Feb. 1694-5.

"You cannot think it strange that I should be surprised at the receipt of a letter of so much civility to me from a person I had not the honour to know, and of so great commendation of my book from a place where I thought it little taken notice of; and though the compliments you are pleased to bestow both on me and it are above what belongs to either, yet I cannot but acknowledge myself sensibly obliged by the kind thoughts you are biassed with in favour both of me and my Essay. It having been begun by chance, and continued with no other design but a free inquiry into the subject, it would have been great vanity in me to publish it with hopes, that what had been writ for the diversion of my idle hours, should be made serious business of studious men who know how to employ their time. Those who had leisure to throw away in speculations a little out of the road, I guessed might perhaps look into it. If by the credit and recommendation of those who, like you, have entertained it with a favourable opinion, it be read further, and get into the hands of men of letters and study, it is more than I could expect from a Treatise I writ in a plain and popular style, which, having in it nothing of the air of learning, nor so much as the language of the schools, was little suited to the use or relish of those who, as teachers or learners, applied themselves to the mysteries of scholastic knowledge.

"But you, I see, are got above fashion and prejudice; and you must give me leave to have no ordinary thoughts of a man, who, by those two great opposers of all new efforts of improvement, will not suffer yourself to be hindered from