A complete catalogue of his works may be found at the end of the Life of Bossuet in the Biographie Universelle. The Life itself, which is obviously written by a partial friend, contains much information in a small compass. The affair of Quietism, and the contest between Bossuet and Fenelon are minutely detailed with great accuracy in the Life of Fenelon by the Cardinal de Bausset, whose impartiality seems to have been secured by the profound veneration which he entertained for each of the combatants, though the impression left on the reader's mind is not favourable to the character of Bossuet.

JOHN LOCKE was born August 29, 1632, at Wrington, a village of Somersetshire, about eight miles from Bristol. He was the eldest of two sons of John Locke, a man of some property, who had been bred to the law, but became afterwards a captain under Cromwell. In those turbulent times he met with losses which diminished his fortune, and he left an inconsiderable inheritance to his son. Locke received his education at Westminster School, and Christ Church, Oxford. While an undergraduate he was chosen to write a welcome on the occasion of a visit which Cromwell paid to that University, just after the conclusion of his peace with the Dutch. This he did in a laudatory copy of verses in English and

Latin, comparing the great Protector to Julius for warlike, and to Augustus for peaceful, accomplishments. This and some Latin verses, prefixed to a work of Sydenham's are Locke's only poetical attempts. There is little merit in either. He was a great admirer of the meagre verse of Sir Richard Blackmore, which is no great evidence of his poetical taste. Between the degrees of Bachelor and Master of Arts he was elected Student of his College. From that time he applied himself diligently, for many years, to the study of medicine, without, however, practising it as a matter of gain. The weakness of his health probably gave this turn to his thoughts: his brother died of consumption; and he himself was apprehensive through life of falling a victim to the same disease. In 1664 he went abroad as secretary to Sir W. Swan, envoy to the court of Brandenburg; and on his return to Oxford the year following, he applied himself to the discovery of the effects of the air on the human frame. His first work, published in 1667, was a register of the variations in the atmosphere, determined between certain periods by the common instruments, as a supplement to a work by Boyle.

He was amusing himself with such inquiries, when one of the slight but important accidents of life brought him an acquaintance, whose influence determined his future course. A friend, being obliged to take a journey, desired Locke to make his excuses to Lord Ashley (afterwards Earl of Shaftesbury) for not having procured for him some mineral waters against his arrival in Oxford. When Lord Ashley did. arrive, Locke carried this message to him. They were mutually pleased with each other, and this acquaintance speedily grew up into a strict friendship. Locke's advice determined Lord Ashley to submit to a surgical operation, by which, it is said, the life of

the patient was saved; and he was received into the house, and practised his profession in the family and amongst a few private friends of his noble patron. While living in this way, his thoughts were turned into the channel of politics by the advice of his new associates; and, taking up that study earnestly, he was soon able to advise and assist Ashley in all his plans of state, becoming at the same time the referee of his private affairs. This warm friendship is singular, considering the purity of Locke's life and the notoriously bad character, public and private, of his noble patron. But the latter was an eloquent orator, and an admirable talker; and it was probably this latter quality which attached Locke so much. He had so great an esteem for good conversation, as to give it a first place in the formation of a man's mind, calling books the raw material, and social talk, with meditation, the true architects of our mental constructions. In 1668 Locke attended the Earl and Countess of Northumberland to France. But some accident caused him soon to return to his old residence with Shaftesbury, for whom he drew up the fundamental laws of Carolina, which had just been granted to him and other lords. Two of the articles of this settlement gave great offence to the clergy, and were expunged. They are remarkable, and should be mentioned. One 66 was, That no man that doth not acknowledge a God, and that God publicly worshipped, should be a freeman or inhabitant of Carolina." The other was a proposition, that any seven persons agreeing in a form of worship should be esteemed a church, and be supported by the state. The Church of England, however, was alone established in that colony. In 1671 Locke began to form his great Essay on the Human Understanding; but his engagements with Shaftesbury prevented its immediate completion. The year following, his patron

becoming Chancellor, Locke was made secretary of presentations, which office he speedily lost on the partial disgrace of the Earl, who, still remaining President of the Board of Trade, appointed him secretary to a commission of inquiry into the state of trade, and the colonial plantations. This office he also lost in the same manner, upon Lord Shaftesbury's total disgrace in 1674.

Having retained his studentship, Locke then retired to Oxford, partly for his health's sake, and partly to pursue his old medical studies. He took the degree of Bachelor of Medicine in this year. It appears that he continued to pay some attention to these studies until an advanced age; for in 1697 he communicated to the Royal Society the history of a curious case which he had seen at the great hospital of La Charité, during his residence in Paris. In 1675, in hope of obtaining relief from an asthmatical complaint, he went to Montpellier. There was also another reason for his journey. He had just published an anonymous pamphlet for Shaftesbury, blaming the conduct of the House of Lords in the matter of the Test Act, containing a vehement abuse of the bishops, and of what he called their favourite doctrine, "the divine right" of kings and priests. This pamphlet does not appear in the folio edition of his works; it was anonymous, like most of his other productions. The odium consequent upon it made his absence from England expedient, if not necessary. During his stay abroad Locke kept a journal of what he saw, did, and thought. In it we find the heads of many of his future works, which are very concise and valuable; but the narrative is dry, and the attempts at humour not very successful: he seems however to have been as observant of what relates to the external world, as he was of the intellectual. In 1679 Shaftesbury, on being made President of the Council