profited by his information, and consulted him with advantage. Bad manners particularly annoyed and disgusted him, when he saw they proceeded not from ignorance of the world, but from pride, from haughtiness, from ill-nature, from brutal stupidity, and other similar vices; otherwise, he was far from despising whomever it might be for having a disagreeable appearance. He considered civility not only as something agreeable and proper to gain people's hearts, but as a duty of Christianity, which ought to be more insisted on than it commonly is. He recommended with reference to this a tract of Messrs. de Port Royal, 'sur les moyens de conserver la paix avec les hommes;' and he much approved the sermons he had heard from Mr Wichkot, a Doctor of Divinity, on this subject, and which have since been printed.

"His conversation was very agreeable to all sorts of people, and even to ladies; and nobody was better received than he was among people of the highest rank. He was by no means austere, and as the conversation of well-bred people is usually more easy, and less studied and formal, if Mr Locke had not naturally these talents, he had acquired them by intercourse with the world, and what made him so much the more agreeable was, that those who were not acquainted with him did not expect to find such manners in a man so much devoted to study. Those who courted the acquaintance of Mr Locke to collect what might be learnt from a man of his understanding, and who approached him with respect, were surprised to find in him not only the manners of a well-bred man, but also all the attention which they could expect. He often spoke against raiilery, which is the most hazardous part of conversation if not managed with address, and though he excelled in it himself, he never said anything which could shock or injure any body. He knew how to soften everything he said, and to give it an agreeable turn. If he joked his friends, it was about a trifling fault, or about something which it was advantageous for them to know. As he was particularly civil, even when he began to joke, people were satisfied that he would end by saying something obliging. He never ridiculed a misfortune, or any natural defect.

"He was very charitable to the poor, provided they were not the idle, or the profligate, who did not frequent any church,

or who spent their Sundays in an alehouse. He felt, above all, compassion for those who, after having worked hard in their youth, sunk into poverty in their old age. He said, that it was not sufficient to keep them from starving, but that they ought to be enabled to live with some comfort. He sought opportunities of doing good to deserving objects; and often in his walks he visited the poor of the neighbourhood, and gave them the wherewithal to relieve their wants, or to buy the medicines which he prescribed for them if they were sick, and had no medical aid.

"He did not like anything to be wasted; which was, in his opinion, losing the treasure of which God has made us the economists. He himself was very regular, and kept exact accounts of everything.

"If he had any defect, it was the being somewhat passionate; but he had got the better of it by reason, and it was very seldom that it did him or any one else any harm. He often described the ridicule of it, and said that it availed nothing in the education of children, nor in keeping servants in order, and that it only lessened the authority which one had over them. He was kind to his servants, and showed them with gentleness how he wished to be served. He not only kept strictly a secret which had been confided to him, but he never mentioned anything which could prove injurious, although he had not been enjoined secrecy; nor did he ever wrong a friend by any sort of indiscretion or inadvertency. He was an exact observer of his word, and what he promised was sacred. He was scrupulous about recommending people whom he did not know, and he could not bring himself to praise those whom he did not think worthy. If he was told that his recommendations had not produced the effect which was expected, he said, that 'it arose from his never having deceived anybody, by saying more than he knew, that what he answered for might be found as he stated it, and that if he acted otherwise, his recommendations would have no weight.'

"His greatest amusement was to talk with sensible people, and he courted their conversation. He possessed all the requisite qualities for keeping up an agreeable and friendly intercourse. He only played at cards to please others, although from having often found himself anong people who did, he played well enough when he set about it; but he never pro

T

posed it, and said it was only an amusement for those who have no conversation.

"In his habits he was clean without affectation or singularity; he was naturally very active, and occupied himself as much as his health would admit of. Sometimes he took pleasure in working in a garden, which he understood perfectly. He liked exercise, but the complaint on his chest not allowing him to walk much, he used to ride after dinner; when he could no longer bear the motion of a horse, he used to go out in a wheel chair; and he always wished for a companion, even if it were only a child, for he felt pleasure in talking with well-bred children.

"The weak state of his health was an inconvenience to himself alone, and occasioned no unpleasant sensation to any one, beyond that of seeing him suffer. His diet was the same as other people's, except that he usually drank nothing but water; and he thought his abstinence in this respect had preserved his life so long, although his constitution was so weak. He attributed to the same cause the preservation of his sight, which was not much impaired at the end of his life; for he could read by candle-light all sorts of books, unless the print was very small, and he never made use of spectacles. He had no other infirmity but his asthma, except that four years before his death he became very deaf, during a period of about six months. Finding himself thus deprived of the pleasures of conversation, he doubted whether blindness was not preferable to deafness, as he wrote to one of his friends; otherwise he bore his infirmities very patiently. -This," as Le Clerc says, "is an accurate, and by no means flattered description of this great man.'

It has been observed in this character of Locke, that he knew something of almost everything, and that he had learned so much of the Arts that he seemed to have made them his peculiar study. The truth and accuracy of this remark is fully confirmed by the numerous receipts, memoranda, and observations, scattered throughout the Journal. All, or very nearly all, these have been omitted, because their publication would now be useless, considering the improvements that have been made in arts and manufactures during the last century and a half. As they exist in the original Journal, they afford a striking proof of the activity of his mind, of

his industry in obtaining information, and of the accuracy of his descriptions. It is sufficient to say, that if he sees a cannon foundry, or a manufacture of fire-arms, he notes down in great detail the exact process of casting and boring, and of making the best French or German gun-barrels. He does the same of optical glasses, and of microscopes. He is as curious in observing the fermentation of wine, the method of making soap or verdigris, as he is to collect the most accurate information respecting the weights and measures or the true proportion of alloy in the different coins of every country in Europe. In one page he describes the management of vines, olives, and fruit-trees; in another, the preparation of Spanish perfumes; and in another, he writes on the metaphysical questions of space and extension.

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The religious opinions of this great man may best be collected from his own writings: to an ardent piety and a firm belief in the religion he professed, was joined a truly Christian charity for all those who differed in opinion from him. The religion of Locke was that revealed in the Scriptures, which, in his opinion, was the most reasonable religoin in the world. Of the particular form of his faith, it is more difficult to speak, because he was always averse to vain and idle disputations but for the dogmatical and mystical doctors of the Church he certainly had no predilection. Reason was his rule and guide in everything; toleration was his text; and he abhorred those only who pervert that divine precept, which teaches to promote peace on earth, and good-will towards man. Those who rely upon his authority, and make use of his name, would do well to consider what manner of Christian he was; and, when they bid others believe because he believed, let them also teach as he taught, and practise those virtues which he practised.

He lived in communion with the Church of England; but it will appear most clearly, from extracts which will be given from an unpublished reply to a work of Dr Stillingfleet's, that he entertained a strong opinion that the exclusive doctrines of the Church of England were very objectionable; that he thought them much too narrow and confined, and that he wished for a much larger and easier comprehension of Protestants.

The following paper, in Locke's hand-writing, was drawn

up by him apparently for the rule and guidance of a religious society, whilst he resided in Holland, as it is dated 1688. It may be considered as his idea of a pure Christian community, or church untainted by worldly considerations, or by professional arts.

PACIFIC CHRISTIANS.

1. We think nothing necessary to be known or believed for salvation, but what God hath revealed.

2. We therefore embrace all those who, in sincerity, receive the Word of Truth revealed in the Scripture, and obey the light which enlightens every man that comes into the world.

3. We judge no man in meats, or drinks, or habits, or days, or any other outward observances, but leave every one to his freedom in the use of those outward things which he thinks can most contribute to build up the inward man in righteousness, holiness, and the true love of God, and his neighbour, in Christ Jesus.

4. If any one find any doctrinal parts of Scripture difficult to be understood, we recommend him,-1st, The study of the Scriptures in humility and singleness of heart; 2nd, Prayer to the Father of lights to enlighten him; 3rd, Obedience to what is already revealed to him, remembering that the practice of what we do know is the surest way to more knowledge; our infallible guide having told us, If any man will do the will of Him that sent me, he shall know of the doctrine, John vii. 17. 4th, We leave him to the advice and assistance of those whom he thinks best able to instruct him. No men, or society of men, having any authority to impose their opinions or interpretations on any other, the meanest Christian. Since, in matters of religion, every man must know, and believe, and give an account for himself.

5. We hold it to be an indispensable duty for all Christians to maintain love and charity in the diversity of contrary opinions by which charity we do not mean an empty sound, but an effectual forbearance and good-will, carrying men to a communion, friendship, and mutual assistance one of another, in outward as well as spiritual things; and by debarring all magistrates from making use of their authority, much less their sword (which was put into their hands only against evil-doers), in matters of faith or worship.