In 1675 he travelled into France, on account of his health. At Montpelier he staid a considerable time; and there his first acquaintance arose with Mr. Herbert, afterward Earl of Pembroke, to whom he dedicated his ‘Essay on Human Understanding,’ having the highest respect for that noble lord. From Montpelier he went to Paris, where he contracted a friendship with Mr. Justel, whose house was at that time the place of resort for men of letters: and there he saw Mr. Guenelon, the famous physician of Amsterdam, who read lectures in anatomy with great applause. He became acquainted likewise with Mr. Toignard, who favoured him with a copy of his ‘Harmonia Evangelica,’ when there were no more than five or six copies of it complete. The earl of Shaftesbury being restored to favour at court, and made president of the council in 1679, thought proper to send for Mr. Locke to London. But that nobleman did not continue long in his post; for refusing to comply with the designs of the court, which aimed at the establishment of popery and arbitrary power, fresh crimes were laid to his charge, and he was sent to the Tower. When the earl obtained his discharge from that place, he retired to Holland; and Mr. Locke not thinking himself safe in England, followed his noble patron thither, who died soon after. During our author’s stay in Holland, he renewed his acquaintance with Mr. Guenelon, who introduced him to many learned persons of Amsterdam. Here Mr. Locke contracted a friendship with Mr. Limborch, professor of divinity among the remonstrants, and the most learned Mr. Le Clerc, which he cultivated after his return into England, and continued to the end of his life.
There is a clear connection between Book II and III in that Lockeclaims that words stand for ideas. In his discussion of language Lockedistinguishes words according to the categories of ideas establishedin Book II of the Essay. So there are ideas of substances, simplemodes, mixed modes, relations and so on. It is in this context thatLocke makes the distinction between real and nominal essences notedabove. Perhaps because of his focus on the role that kind terms playin classification, Locke pays vastly more attention to nouns than toverbs. Locke recognizes that not all words relate to ideas. There arethe many particles, words that “…signify the connexionthat the Mind gives to Ideas, or Propositions, one with another”(II., 7. 1. p. 471). Still, it is the relation of words and ideas thatgets most of Locke’s attention in Book III.
Voltaire: Treatise on Tolerance
professing to believe in Jesus Christ shall from henceforthbe in any ways troubled, molested, or discountenanced for or in respectof his or her religion, nor in the free exercise thereof...." This Actof Religious Toleration, like Lord Baltimore's policy of separating churchand state, was far ahead of its time.
Religious Toleration in Maryland - Introduction
Despite the experience of nearly forty years of toleration under the1649 the framers of the Maryland Constitutionof 1776 provided only that "all persons professing the Christian religionare equally entitled to protection in their religious liberty." This exclusionof non-Christians from a Constitutional guarantee of freedom of consciencewas extended in Article 35: "No other test or qualification ought to berequired on admission to any office of trust or profit than such oath ofsupport and fidelity to the State...
Two Acts of Toleration: 1649 and 1826
The work is never finished, as Thomas Kennedy, adelegate from Washington County, demonstrated anew in the first decadesof the 19th century, as he struggled to broaden toleration in politicsand in government.
A Letter Concerning Toleration, by John Locke Tavaana Translation
Whenthe freemen assented to the Toleration Act of 1649, they set a reasonablecourse that a new nation 140 years later would begin to follow toward lastingpeace and tolerance of each other.