subjects in college rooms or during the afternoon walk, are often far more stimulating and informing to the intellect than the professorial lecture, however learned, or the tutorial catechising, however searching. Of this less formal and more agreeable species of education Locke appears to have enjoyed his full share. He was not, according to the account which he gave of himself to Lady Masham, "any very hard student," but "sought the company of pleasant and witty men, with whom he likewise took great delight in corresponding by letters; and in conversation and these correspondences he spent for some years much of his time."

It should be noticed that in the year 1654 Owen published a volume of congratulatory verses addressed to Cromwell on the treaty recently concluded with the Dutch, entitled "Musarum Oxoniensium ἐλαιοφορία [Greek: elaiophoria]." Among the many contributors to this volume, young and old, was Locke, who wrote a short copy of Latin, and a longer copy of English verses. These compositions do not rise much above, or sink much below, the ordinary level of such exercises; but what is curious is that Locke's first published efforts in literature should have been in verse, especially when we bear in mind his strong and somewhat perverse judgment on verse-writing in § 174 of the "Thoughts concerning Education." The fact of his having been invited to contribute to the volume shows that he was regarded as one of the more promising young students of his time.

To the period of Locke's life covered by this chapter probably belong some interesting notes on philosophy and its divisions, found in his father's memorandum-book. These reflections afford evidence that he had already begun to think for himself, independently of the scholastic traditions. I append one or two characteristic extracts:

"Dialectic, that is Logic, is to make reasons to grow, and improve both Physic and also Ethic, which is Moral Philosophy."

"Moral Philosophy is the knowledge of precepts of all honest manners which reason acknowledgeth to belong and appertain to man's nature, as the things in which we differ from beasts. It is also necessary for the comely government of man's life."

"Necessity was the first finder-out of Moral Philosophy, and experience (which is a trusty teacher) was the first master thereof."

Locke took his B.A. degree on the 14th of February, 1655-56, and his M.A. degree on the 29th of June, 1658, the latter on the same day with Nathaniel Crewe, afterwards Lord Crewe, Bishop of Durham, and Joseph Glanvill, the celebrated writer on witchcraft, and author of Scepsis Scientifica. The statutable time of taking both degrees was anticipated, but irregularities of this kind were not then infrequent. On the 24th of December, 1660, he was appointed Greek Lecturer at Christ Church for the ensuing year, thus taking his place among the authorized teachers of his college, 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 commonplace 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 idealized, 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 declaration 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." "I 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-ninth 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