world, and that in all probability he should not outlive the night, certainly not to be able to survive beyond the next day or two. After taking some refreshment, he said to those present that he wished them all happiness after he was gone. To Lady Masham, who remained with him, he said that he thanked God he had passed a happy life, but that now he found that all was vanity, and exhorted her to consider this world only as a preparation for a better state hereafter. He would not suffer her to sit up with him, saying, that perhaps he might be able to sleep, but if any change should happen, he would send for her. Having no sleep in the night, he was taken out of bed and carried into his study, where he slept for some time in his chair: after waking, he desired to be dressed, and then heard Lady Masham read the Psalms, apparently with great attention, until, perceiving his end to draw near, he stopped her, and expired a very few minutes afterwards, about three o'clock in the afternoon of the 28th October, in his 73rd year.

When we consider the number of his publications, as well as the subjects which he discusses, it is evident that his application must have been very great, and to enumerate his works will prove his surprising industry. His great work, the Essay on Human Understanding, was first published in 1690, nearly at the same time as Newton's Principia, both contributing to render illustrious the era of the Revolution. The Treatise on Civil Government, a Letter for Toleration, first published in Latin, in Holland, and afterwards in English, with the second Letter in defence of Toleration, were all published in 1690, and a third Letter in 1692. The Treatise on Education,* 1690; that concerning raising the

*Bayle, Op. Mix. tom. 4, p. 695. Lettre à Minutol, September 21, 1693. "M. Locke a publié en Anglais diverses Pensées sur l'Education des Enfans. C'est un profond philosophe, et qui a des vues fort finies sur tout ce qu'il entrepend."-And in page 696, "Quelqu'un travaille à mettre en Français les Pensées que Monsieur Locke, l'un des plus profonds metaphysiciens de ce siècle, a publiés en Anglais sur l'Education. C'est un homme de beaucoup d'esprit. Je l'ai vû ici (Roterdam) pendant le regne du Roi Jaques; la Revolution le ramena en Angleterre, où il est fort content. Il a publié un systême de l'entendement, et un traité de l'origine du Gouvernement, le dernier a été traduit en Français. Il prouve que la souverainté appartient aux peuples, et qu'ils ne font que la déposer entre les mains de ceux qu'on appelle souverains; sauf à eux à retirer leur dépôt pour le mieux

value of Money and lowering the Interest, 1691; and further considerations on the same subject, 1695, when he was very much consulted on the measures then in operation for restoring the coin. The Reasonableness of Christianity,* 1695, placer, lorsque le bien public le demande. Vous savez que c'est l'evangile du jour à present parmi les Protestans," &c.

Locke on the Reasonableness of the Christian Religion, criticised in Vol. II. Bibliothèque choisie of Le Clerc, and Histoire des Ouvrages des Savans, Feb. 1703. Bayle, Op. tom. 4, p. 834. Letter to Coste, Dec. 27, 1703. "Autant que je l'ai compris [the work on the Reasonableness, &c.] cet ouvrage tend à montrer, que pourvu que l'on croie que Jesus Christ est le Messie, et que l'on ait une intention sincère d'obéir à ses preceptes, et de découvrir les autres vérités contenus dans le Nouveau Testament, on a toute l'essence du Chrêtien: de sorte qu'en vivant selon l'Evangile, autant que la fragilité humaine le peut souffrir, et en suppléant par la foi et par la répentance ce qui manque aux bonnes œuvres, on est sauvé aussi sûrement, que si l'on étoit éclairé sur tous les mystères que l'Eglise Anglicane, par exemple, trouve dans les écrits des Apôtres.

"L'auteur nous apprend dans la seconde partie, qu'il a surtout eu dessein de convertir les Déistes: on a donc lieu de croire qu'il a prétendu faire voir, que l'esprit de la Religion Chrêtienne n'est pas d'exiger de l'homme, comme une condition nécessaire à être sauvé, que l'on croie ce grand nombre de dogmes incomprehensibles et qui choquent la lumière naturelle, dont la confession des Protestans est chargée: le Péché originel, la Trinité, l'union hypostatique du Verbe, &c. Il n'a point travaillé à concilier avec la raison, ou à imposer à la raison le joug de ces dogmes, comme il a travaillé fortement à refuter les objections fondées sur les faits de la conduite du Messie; je veux dire, sur la manière de cacher ou de deguiser sa Mission, d'emploier des responses ambigues quand il étoit interrogé par les Pharisiens, &c. : choses que certains Juifs ont violemment critiquées, et qui ont je ne sçai quoi de choquant. L'auteur a dit, ce me semble, la-dessus de très bonnes choses; mais je ne crois point qu'il y ait des Sociniens qui ne souserioient à son livre, généralement parlant; et il est certain que cette Secte a toujours suivie cette tablature, pour rendre le Christianisme plus conforme aux lumières de la raison."

Ditto, page 840. Letter to Coste, April 8, 1704.

"Il auroit été, peutêtre, à souhaiter que l'auteur se fût fait cette objection. Qu'encore qu'au commencement du Christianisme on fût sauvé sans une croyance distincte de la consubstantialité du Verbe, il ne s'ensuit pas qu'on le puisse être aujourd'hui. Car, les premiers Chrêtiens faisant profession de recevoir le Messie pour le fils de Dieu, ne nioient pas qu'il le fût essentiellement; ils faisoient abstraction entre cette manière d'être fils de Dieu, et les autres manières: mais aujourd'hui cette abstraction est impossible. Il faut, ou admettre formellement, ou rejetter formellement la co-essentialité du Verbe. Cela fait une difference capitale; car vous savez que abstrahentium non est mendacium.' Tel étoit l'état des simples aux premiers siècles; ils n'affirmoient ni ne nioient ce dogme là; leur foi étoit la-dessus indéterminée. Mais depuis des disputes et les decisions, il faut opter ou la negative ou l'affirmative. Or il est bien plus criminel de rejet

and a first and second vindication of the same, 1696, and also the three elaborate Letters in defence of the principles contained in the Essay against the attacks of the Bishop of Wor

cester.

The Conduct of the Understanding, one of the most useful and practical of his works, and the Commentaries and Notes on the Epistles of St Paul, close the catalogue of those of his literary labours which have been given to the world.*

CODICIL OF MR LOCKE'S WILL RELATING TO HIS WORKS.

"Whereas the Rev. Dr Hudson, library keeper of the Bodleian Library in the University of Oxford, writ to me some time since, desiring of me, for the said library, the books whereof I was the author, I did, in return to the honour done me therein, present to the said library all the books that were published in my name, which though accepted with honourable mention of me, yet were not understood fully to answer the request made me; it being supposed that there were other treatises, whereof I was the author, which had been published without my name to them: in compliance, therefore, with what was desired in the utmost extent of it, and in acknowledg

ter une vérité proposée, que d'ignorer simplement si les termes, sous lesquels on croit, signifient précisément, déterminément, une telle chose, ou une

autre."

* COPYRIGHT OF LOCKE'S WORKS.

Mr Locke received for the first edition of the Essay on Human Understanding £30 in 1689; and by agreement made several years afterwards, the bookseller was to deliver six books well bound for every subsequent edition, and also to pay ten shillings for each additional sheet. For the Reasonableness of Christianity, the price was ten shillings each sheet. For "the copy of several other books," which I believe were, the Consideration of raising the Value, or lowering the Interest of Money, the Reasonableness of Christianity, and Vindication of the same, the sum received was £44 15s." For the Treatise on Education, £5 for every impression, and twentyfive books bound in calf. Of this book Mr Cline, the celebrated surgeon, said that it had contributed more to the general health of the higher classes of society, by one rule which the author lays down, than any other book he had ever read.

1698. My Reply to the Bishop of Worcester's second answer Fourth edition of my Education

1699. Third Letter to the Bishop of Worcester

£14 10s.

5.

14.

Locke's Account-Books.

L29

x) 58 shoots

ment of the honour done me, in thinking my writings worthy to be placed among the works of the learned, in that august repository, I do hereby give to the public library of the University of Oxford these following books; that is to say, three letters concerning Toleration, the first whereof I writ in Latin, and was published at Tergon in Holland, 1689, under the title "Epistola de Tolerantiâ," and afterwards translated into English, without my privity. 2nd, A second letter concerning Toleration, printed for Awnsham and John Churchill, 1690. 3rd, A third letter for Toleration, to the author of the third letter concerning Toleration, printed for Awnsham and John Churchill, 1692. Two Treatises of government, whereof Mr Churchill has published several editions, but all very incorrect. The Reasonableness of Christianity as delivered in the Scriptures. A Vindication of the Reasonableness of Christianity from Mr Edwards' reflections. A Second Vindication of the Reasonableness of Christianity. These are all the books whereof I am the author, which have been published without my name to them. Item. I give to the said Bodleian Library the argument of the letter concerning Toleration, briefly considered and answered, printed at Oxford, 1691, both which treatises it is my will should be bound up in one volume, with my three letters on the same subject, that therein any one who pleaseth may have the convenience to examine what my opponent and I have said in the controversy.

"Item. Whereas there is intended speedily another edition of my Essay concerning Human Understanding, wherein there will be in the thirty-first chapter of the second book some small alterations which I have made with my own hand, that the University which hath been pleased to honour it with a place in its library may have that Essay in the Estate that my last thoughts left it in, it is my will that my executor shall, in my name, present to the said Bodleian Library, one copy of the next edition of my said Essay well bound. Item. Whereas I am informed that there is a design of publishing two other volumes as a continuation of the collection of voyages published this year by A. and S. Churchill in four vols. folio, it is my will that my executor shall, in my name, present to the said Bodleian Library the two intended

volumes also, when they come out, which I do hereby give to the University of Oxford."

The character of Locke which Le Clerc has added to his éloge, derived, as he tells us, from a person who knew him well, is too excellent to be omitted.

"He was," says she (and I can confirm her testimony in great measure by what I have myself seen here), "a profound philosopher, and a man fit for the most important affairs. He had much knowledge of belles lettres, and his manners were very polite and particularly engaging. He knew something of almost everything which can be useful to mankind, and was thoroughly master of all that he had studied, but he showed his superiority by not appearing to value himself in any way on account of his great attainments. Nobody assumed less the airs of a master, or was less dogmatical, and he was never offended when any one did not agree with his opinions. There are, nevertheless, a species of disputants, who, after having been refuted several times, always return to the charge, and only repeat the same argument. These he could not endure, and he sometimes talked of them with impatience, but he was the first to acknowledge that he had been too hasty. In the most trifling circumstances of life, as well as in speculative opinions, he was always ready to be convinced by reason, let the information come from whomever it might. He was the most faithful follower, or indeed the slave of truth, which he never abandoned on any account, and which he loved for its own sake.

"He accommodated himself to the level of the most moderate understandings; and in disputing with them, he did not diminish the force of their arguments against himself, although they were not well expressed by those who had used them. He felt pleasure in conversing with all sorts of people, and tried to profit by their information, which arose not only from the good education he had received, but from the opinion he entertained, that there was nobody from whom something useful could not be got. And indeed by this means he had learned so many things concerning the arts and trade, that he seemed to have made them his particular study, insomuch that those whose profession they were often