ONE:The fame of Wren must rest on St. Paul's, for in palaces he was less happy than in churches. His additions to Windsor Castle and St. James's Palace, and his erection of Marlborough House are by no means calculated to do him high honour, whilst all lovers of architecture must deplore the removal of a great part of Wolsey's palace at Hampton Court to make way for Wren's structure. A glorious view, if old drawings are to be believed, must all that vast and picturesque variety of towers, battlements, tall mullioned windows, cupolas, and pinnacles, have made, as they stood under the clear heaven glittering in the sun. The writers who saw it in its glory describe it in its entireness as the most splendid palace in Europe. Of the campaniles of Wren, that of St. Bride's, Fleet Street; of Bow Church, Cheapside; of St. Dunstan's-in-the-East; and the tower of St. Michael's, Cornhill, are the finest. The last is almost his only Gothic one, and would have been a fine tower had the ornament been equally diffused over it, and not all been crowded too near the top. Wren was thwarted in his design for the London Monument. He drew a plan for one with gilt flames issuing from the loop-holes, and surmounted by a ph?nix, but as no such design could be found in the five Orders, it was rejected, and the existing commonplace affair erected. One of his last undertakings was the repair of Westminster Abbey, to which he added the towers at the west end, and proposed to erect a spire in the centre. Sir Christopher left a large quantity of drawings, which are preserved in All Souls' College library, Oxford.
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TWO:The great philosopher of this period was John Locke (b. 1632; d. 1704). Locke had much to do with the governments of his time, and especially with that extraordinary agitator and speculator, Ashley, Lord Shaftesbury, whom he attended in his banishment, and did not return till the Revolution. Yet, though so much connected with government, office, and the political schemers, Locke remained wonderfully unworldly in his nature. His philosophical bias, no doubt, preserved him from the corrupt influences around him. He was a staunch advocate of toleration, and wrote three letters on Toleration, and left another unfinished at his death. In these he defended both religious and civil liberty against Jonas Proast and Sir Robert Filmer, advocates of the divine right of kings. His "Thoughts on Education" and his "Treatises on Government" served as the foundations of Rousseau's "Emile" and his "Contrat Social." Besides these he wrote numerous works of a theological kind, as "The Vindication of the Reasonableness of Christianity;" and in his last years, "A Discourse upon Miracles," "Paraphrases of St. Paul," and "An Essay for the Understanding of St. Paul's Epistles;" a work "On the Conduct of the Understanding," and "An Examination of Father Malebranche's Opinion of Seeing all Things in God." But his great work is his "Essay concerning the Human Understanding." This may be considered the first pure and systematic treatise on metaphysics in the English language; and though the pursuit of the science since his time has led to the rejection of many of his opinions, the work will always remain as an able and clearly-reasoned attempt to follow the method of Bacon in tracing the nature and operations of the understanding.
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