and so entering on a new phase of university life. Very shortly after this date, namely on February 13, 1660-61, the elder Locke died, æt. fifty-four. Locke's only brother, Thomas, who was some years younger than himself, died of consumption shortly after his father. By the time, therefore, that Locke had fairly entered on his duties as an officer of his college, he was left alone of all his family.

Though it was not till a much later period of his life that Locke published any works, his pen was at this time by no means idle. In 1661 he began a series of common-place books, often containing long articles on the subjects which were occupying his thoughts at the time. It is, moreover, to the period immediately preceding or immediately following the Restoration, that Mr. Fox-Bourne attributes an unpublished and till recently unknown Essay, entitled "Reflections upon the Roman Commonwealth." Many of the remarks in this Essay already show what we should call liberal opinions in religion and politics, and anticipate views long afterwards propounded in the works on government and toleration. The religion instituted by Numa is idealised, as having insisted on only two articles of faith, the goodness of the gods, and the necessity of worshipping them, "in which worship the chief of all was to be innocent, good and just." Thus it avoided "creating heresies and schisms," and "narrowing the bottom of religion by clogging it with creeds and catechisms and endless niceties about the essences, properties, and attributes of God."

Of more interest, perhaps, is another unpublished treatise, written just after the Restoration, in which Locke asks, and answers in the affirmative, the following question: Whether the civil magistrate may lawfully impose and determine the use of indifferent things in reference to religious worship. This tract seems to have been intended as a remonstrance with those of the author's own party who questioned any right in the civil magistrate to interfere in religious matters, and who, therefore, were ready to reject with disdain the assurances of compromise and moderation contained in the king's delaration on ecclesiastical affairs, issued at the beginning of his reign. Locke at that time, like many other moderate men, seems to have entertained the most sanguine hopes of pacification and good government under the rule of the new monarch. "As for myself," he writes, "there is no one can have a greater respect and veneration for authority than I. I no sooner perceived myself in the world, but I found myself in a storm, which has lasted almost hitherto, and therefore cannot but entertain the approaches of a calm with the greatest joy and satisfaction." find that a general freedom is but a general bondage, that the popular asserters of public liberty are the greatest ingrossers of it too, and not unfitly called its keepers.' This reaction, however, against the past, and these sanguine expectations of the future, can have lasted but a short time. The tendencies of the new government were soon apparent, and the pamphlet was never published.

CHAPTER II.

MEDICAL STUDIES.-PUBLIC EMPLOYMENTS.-CONNEXION WITH

SHAFTESBURY.

LOCKE, at the time of his father's death and his entrance on college office, was in his twenty-uinth year. At the election of college officers on Christmas Eve, 1662, he was transferred from the Greek Lectureship to the Lectureship in Rhetoric, and, on the 23rd of December in the following year, he was again transferred to another office. This office was the Censorship of Moral Philosophy (the Senior Censorship); the Censorship of Natural Philosophy (the Junior Censorship) he appears never to have held. On the 23rd of December, 1665, he is no longer in office, being now merely one of the twenty senior M.A. students, called "Theologi," who were bound to be in priests' orders. Of the manner in which Locke discharged his duties as a lecturer we have no record. He seems also to have served in the capacity of tutor to several undergraduates at this period, but of his relations to his pupils we, unfortunately, know next to nothing.

How is it that Locke, holding a clerical studentship, was not a clergyman? The disturbed condition of the Church and the Universities during the last quarter of a century had probably led to great laxity in the enforcement of college statutes and by-laws. Moreover, for a time, it would seem, he seriously contemplated taking the step of entering holy orders, and the authorities of his college would probably be unwilling to force upon him a hasty decision. At length, however, he finally abandoned this idea, deciding in favour of the profession of physic. In the ordinary course he would have forfeited his studentship, but he was fortunate to obtain a royal dispensation (by no means an uncommon mode of intervention at that time), retaining him in his place, "that he may still have further time to prosecute his studies." This dispensation is dated Nov. 14, 1666.

Meanwhile, Locke had paid his first visit to the Continent. The occasion of it was an embassy to the Elector of Brandenburg, whose alliance or neutrality it was sought to obtain, in the then pending war with Holland. Sir Walter Vane was head of the embassy, and Locke, who probably owed his nomination to the interest of his old schoolfellow, William Godolphin, was appointed secretary. They left England in the middle of November, 1665, and arrived at Cleve, the capital of Brandenburg, on the 30th of the same month (Dec. 9

N.S.). Here they remained for two months, the mission coming to nothing, in consequence of the English Government being unable or unwilling to advance the money which the Elector required as the price of his adhesion. The state-papers addressed by the Ambassador of the Government at home are mainly in Locke's handwriting; but far more interesting than these are the private letters addressed by Locke to his friends, Mr. Strachey, of Sutton Court, near Bristol, and the celebrated Robert Boyle. These are full of graphic touches descriptive of the manners and peculiarities of the people among whom he found himself. Like a conscientious sightseer, he availed himself of the various opportunities of observing their eating and drinking, attended their devotions-whether Catholic, Calvinist, or Lutheran-submitting himself to be Lored by poetasters and sucking theologians, and consoled himself for the difficulty of finding a pair of gloves by noting the tardiness of German commerce. Though he had "thought for a while to take leave of all University affairs," he found himself ridden pitilessly by an academic goblin.”

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"I no sooner was got here, but I was welcomed with a divinity disputation. I was no sooner rid of that, but I found myself up to the ears in poetry, and overwhelmed in Helicon." "But my University goblin left me not so; for the next day, when I thought I had been rode out only to airing, I was had to a foddering of choppel hay or logic, forsooth! Poor materia prima was canvassed cruelly, stripped of all the gay dress of her forms, and shown naked to us, though I must confess, I had not eyes good enough to see her. The young monks (which one would not guess by their looks) are subtle people, and dispute as eagerly for materia prima as if they were to make their dinner on it, and, perhaps, sometimes it is all their meal, for which others' charity is more to be blamed than their stomachs. .. The truth is, here hog-shearing is much in its glory, and our disputing in Oxford comes as far short of it as the rhetoric of Carfax does that of Billingsgate."

At a dinner, described with a good deal of humour, with the Franciscan friars, he was still pursued by his Oxford recollections :

"The prior was a good plump fellow, that had more belly than brains; and methought was very fit to be reverenced, and not much unlike some head of a college."

One circumstance Locke noticed much to the advantage of the foreigners, namely, their good-natured toleration for each other's opinions. Writing to Boyle, he says—

"The distance in their churches gets not into their houses. They quietly permit one another to choose their way to heaven; for I cannot observe any quarrels or animosities amongst them upon the account of religion. This good correspondence is owing partly to the power of the magistrate, and partly to the prudence and good-nature of the people, who, as I find by inquiring, entertain different opinions without any secret hatred or rancour."

And though, like mos. Englishmen, of decided Protestant convictions, travelling on the Continent for the first time, Locke indulged in a good deal of merriment at the Catholic ceremonies, he pays, in one of his letters to Strachey, a cheerful tribute to the personal worth of the Catholic priests. He had not met, he says, with any people so good-natured or so civil, and he had received many courtesies from them, which he should always gratefully acknowledge.

Locke returned to England towards the end of February, 166566, and was at once offered the post of secretary to the Earl of Sandwich, who was on the point of setting out as ambassador to Spain. He wavered for a short time, but, though doubtful whether he had not "let slip the minute that they say every one has once in his life to make himself," he finally declined the offer. Before settling down again in Oxford, he spent a few weeks in Somersetshire, paying probably, amongst other visits, one he had promised himself to Strachey at Sutton Court, "a greater rarity than my travels have afforded me; for one may go a long way before one meets a friend." During his stay in Somersetshire, he attempted to try some experiments in the Mendip lead-mines with a barometer which had been sent to him for the purpose by Boyle. But the miners and their wives made a successful resistance. "The sight of the engine and my desire of going down some of their gruffs gave them terrible apprehensions. The women, too, were alarmed, and think us still either projectors or conjurors."

At the beginning of May, Locke was again in his rooms in Oxford. He seems to have lost no time in setting to work afresh on the studies which might qualify him to exercise the profession of medicine. In his letters to Boyle, he makes frequent reference to chemical experiments and to collecting plants for medical purposes.

It is an unexplained circumstance that, notwithstanding a letter to the Hebdomadal Board from Lord Clarendon, then Chancellor of the University, signifying his assent to a dispensation, enabling Locke to accumulate the degrees of Bachelor and Doctor in Medcine, he never took those degrees. The obstacle may have arisen from himself, or, more probably, it may have been due to some sinister influence on the Hebdomadal Board preventing the assent of that body to the required decree. Any way, it is curious that eleven days after the date of Lord Clarendon's letter is dated the dispensation from the Crown (already referred to on page 15), enabling him to retain his studentship, notwithstanding his neglect to enter holy orders.

During the summer of 1666, we are introduced to one of the turning-points in Locke's life-his first acquaintance with Lord Shaftesbury, or, as he then was, Lord Ashley. Of the chequered career or the enigmatical character of this celebrated nobleman it is no part of my task to speak. It is enough to say that, as an ad

vocate of religious toleration and an opponent alike of sacerdotal claims in the Church and absolutist principles in the State, he appealed to Locke's warmest and deepest sympathies. The acquaintance was made through David Thomas, an Oxford physician, and the occasion of it was Lord Ashley's coming to Oxford to drink the Astrop waters. The duty of providing these waters (Astrop being a village at some distance from Oxford) seems to have been entrusted by Thomas to Locke, but, there having been some miscarriage, Locke waited on Lord Ashley to excuse the delay. "My lord," says Lady Masham, "in his wonted manner, received him very civilly, accepting his excuse with great easiness, and when Mr. Locke would have taken his leave of him, would needs have him to stay supper with him, being much pleased with his conversation. But if my lord was pleased with the company of Mr. Locke, Mr. Locke was yet more so with that of my Lord Ashley." The result of this short and apparently accidental interview was the beginning of an intimate friendship, which seems never afterwards to have been broken, and which exercised a decisive influence on the rest of Locke's career.

On September 2 of this year broke out the Great Fire of London, which raged without intermission for three days and nights. Under the date of September 3 we find in Locke's "Register,' which was afterwards published in Boyle's General History of the Air, this curious entry :-" Dim reddish sunshine. The unusual color of the air, which, without a cloud appearing, made the sunbeams of a strange red dim light, was very remarkakle. We had then heard nothing of the fire of London; but it appeared afterwards to be the smoke of London, then burning, which, driven this way by an easterly wind, caused this odd phenomenon." Register, in which this entry is made begins on June 24, 1666, and contains, with many intermissions, the observations made by Locke, in Oxford and London, up to June 30, 1683, on the readings of the "thermoscope," the "baroscope," and the "hygroscope," together with the direction of the wind and the state of the weather. It not only affords valuable evidence of Locke's whereabouts at different times, but also shows the interest which he took in physical research.

The

In the early summer of 1667, Locke appears to have taken up his residence with Lord Ashley in London, and "from that time,' according to Lady Masham, "he was with my Lord Ashley as a man at home, and lived in that family much esteemed, not only by my lord, but by all the friends of the family." His residence in Lord Ashley's family was, however, probably broken by occasional visits to Oxford.

To this period of Locke's life may be assigned the unpublished Essay concerning Toleration, which, with so much other valuable matter, is now for the first time accessible to the general reader in Mr. Fox-Bourne's Life. This Essay, it is not improbable, was written at the suggestion, or for the guidance of Lord Ashley, and so may have been widely circulated amongst the advocates of "toler