to have been permanently injured by his obedience to a request of William III. He was suddenly summoned to town on a winter day, 23 Jan. 1697-8, to see the king. The king proposed to him some important employment, which his health forced him to decline. Mr. Fox Bourne suggests that he may have been requested to accompany the Duke of Portland's embassy to France after the peace of Ryswick. This must be uncertain. Locke continued to serve on the commission till June 1700, when he resigned, refusing to retain an office of so much profit without being able to attend more frequently, although assured by the king that he might attend as little as he pleased. Locke's official labours left little leisure for philosophy. He had, however, a sharp controversy with Stillingfleet, bishop of Worcester, in 1697. The deist Toland had published in 1696 his 'Christianity not Mysterious.' The book, which gave great offence, professed (with some reason) to be an application to theology of Locke's philosophy. Stillingfleet, in a 'Vindication of the Doctrine of the Trinity,' attacked Locke and Toland as common adversaries. Locke, who was not a little irritated by Toland's claim to philosophical affinity, replied to Stillingfleet with considerable asperity, and in answer to Stillingfleet's rejoinders wrote two other replies in 1697 and 1699. They are of interest as illustrating points in Locke's teaching. After resigning his post Locke lived at Gates, in gradually failing health. He wrote his 'Paraphrases' of St. Paul's Epistles and one or two fragments, published after his death; but he had done his life's work. His friend Molyneux saw him for the first time in 1698, and spent five weeks with him in London and at Oates, but died on 11 Oct. in the same year, to the profound sorrow of the survivor. Other friends were not wanting. Peter King [q. v.], afterwards lord chancellor, grandson of Locke's uncle, Peter Locke, became almost an adopted child, and was in constant communication with him in the last years. Anthony Collins [q. v.], afterwards known by his deistical writings, made Locke's acquaintance by 1703, and was on most affectionate terms with him till the end. A common friend of Locke and Collins was Samuel Bolde [q. v.], who had defended some of Locke's work. In 1701 Locke was still able to give medical advice to some of his poor neighbours. In September 1704 he gives a most appetising order for dainties intended for a feast on occasion of King's marriage. He was becoming very weak, though no failing of intellect or affections could be observed. Having long been unable to go to church, he received the sacrament at his house from the clergyman. Soon afterwards, on 27 Oct. 1704, he was unable to rise; but on the 28th he asked to be dressed. Lady Masham meanwhile read the psalms at his request. While she was reading he became restless, raised his hands to his eyes and died quietly. He was buried, as he had directed, with the least possible show, in the churchyard at High Laver. A Latin epitaph written by himself is placed on the church wall. The tomb was restored and enclosed in a railing by Christ Church in 1866. Locke left 4,555l. of personal property, besides books and some other objects. He left 3,000l. to Francis Masham; 100l. to the poor of High Laver, and 100l. to the poor of Publow and Pensford; besides legacies to Lady Masham and Collins. His books were divided between Francis Masham and Peter King. The books left to King and the manuscripts are now at Ockham, in possession of Lord Lovelace. His Somerset property was divided between King and Peter Stratton.
Kneller painted Locke's portrait in 1697 for Molyneux and again in 1704 for Collins. Two early portraits are at Nynehead. A portrait by Kneller is at Christ Church, and one by Thomas Gibson (1680?-1751) [q. v.] in the Bodleian. Portraits by Kneller are also said to be at Hampton Court and Knole Park (see Thorne, Environs of London, pp. 311, 409).
Locke's works are: 1. ‘Methode nouvelle de dresser des Recueils,’ in the ‘Bibliothèque Choisie,’ July 1686. English translations in 1697 and later as ‘A New Method of making Commonplace Books.’ 2. ‘Epistola de Tolerantia,’ 1689; English translation (by W. Popple) also in 1689. A ‘Second Letter concerning Toleration’ appeared in 1690, and a third in 1690, both signed ‘Philanthropus,’ and replying to attacks by Jonas Proast. The fragment of a fourth was first published in the ‘Posthumous Works,’ 1706. 3. ‘An Essay concerning Humane Understanding,’ 1690 (for early editions see above; twenty editions appeared by the end of the eighteenth century; the French translation appeared in 1700; the Latin in 1701; German translations in 1757, and edited by Tennemann, 1795-7). 4. ‘Two Treatises of Government. In the former the False Principles and Foundation of Sir R. Filmer and his followers are detected and overthrown: the latter is a Treatise concerning the true original extent and end of Civil Government,’ 1690. 5. ‘Some Considerations of the consequences of lowering the Interest and Raising the Value of Money in a Letter sent to a Mem-
