"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 every thing, 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.

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 religion 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 every thing; toleration was his text; and he abhorred those only who pervert that divine precept, which teaches to promote Those who rely upon peace on earth, and good will towards man. 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 observancies, 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: 2d. Prayer to the Father of lights to enlighten him: 3d. 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 doctrines, 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.

6. Since the Christian religion we profess is not a notional science, to furnish speculation to the brain, or discourse to the tongue, but a rule of righteousness to influence our lives, Christ having given himself to redeem us from all iniquity, and purify unto himself a people zealous of good works,* we profess the only business of our public assemblies to be to exhort thereunto, laying aside all controversy and speculative questions, instruct and encourage one another in the duties of a good life, which is acknowledged to be the great business of true religion, and to pray God for the assistance of his Spirit for the enlightening our understanding and subduing our corruptions, that so we may return unto him a reasonable and acceptable service, and show our faith by our works, proposing to ourselves and others the example of our Lord and Saviour Jesus Christ, as the great pattern for our imitation.

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7. One alone being our master, even Christ, we acknowledge no masters of our assembly; but if any man, in the spirit of love, peace, and meekness, has a word of exhortation, we hear him.

8. Nothing being so oppressive, or having proved so fatal to unity, love, and charity, the first great characteristical duties of Christianity, as men's fondness of their own opinions, and their endeavours to set them up, and have them followed, instead of the Gospel of peace; to prevent those seeds of dissension and division, and maintain unity in the difference of opinions which we know cannot be avoided-if any one appear contentious, abounding in his own sense rather than in love, and desirous to draw followers after himself, with destruction or opposition to others, we judge him not

* Titus ii. 14.

to have learned Christ as he ought, and therefore not fit to be a teacher of others.

9. Decency and order in our assemblies being directed, as they ought, to edification, can need but very few and plain rules. Time and place of meeting being settled, if any thing else need regulation, the assembly itself, or four of the ancientest, soberest, and discreetest of the brethren, chosen for that occasion, shall regulate it.

10. From every brother that, after admonition, walketh disorderly, we withdraw ourselves.

11. We each of us think it our duty to propagate the doctrine and practice of universal good-will and obedience in all places, and on all occasions, as God shall give us opportunity.

Thus lived this great and upright man, whose private history I have endeavoured to make more known from the memorials he has left, and from the best information that I have been able to collect. From these and from his works, it is evident that his understanding was alike fitted for speculation or practice; and that his mind was capable of comprehending the greatest subjects, and of adapting itself to the smallest details. He regulated his affairs, his time, and his employments with the truest economy, and the most exact attention to method and order. He was ever ready to assist his friends, and he had the satisfaction of retaining their attachment to the end of his life. He possessed those great requisites of happiness equanimity, cheerfulness of temper, and the habit of constantly employing his mind in the pursuit of noble or useful objects. He was engaged not only in metaphysical and logical researches, but in most of the great questions which agitated men's minds in religion and politics during the period in which he lived; and greater questions certainly never were decided than those contended for between the time of the Civil Wars of Charles the First and the Revolution of 1688. Whatever may be the inaccuracies or errors in his abstract principles, and many exceptionable passages may no doubt be found in his works, yet it is allowed that when writing on