and thus laid a foundation for universal doubt. The public appearance of the book in 1710, produced a profound sensation. It was received with applause by most of the continental universities, but the prevalence of Locke's Philosophy in England disposed the public mind in this country to receive it with distaste.
The current of speculation, in the mind of Leibnitz, continued to flow during the later years of the philosopher's life. In 1714, he drew up a scheme of his Philosophy for the use of Prince Eugene of Savoy, (La monadologie.) This period of his life was also signalized by his correspondence with Des Bosses. The close of 1715 is memorable as the commencement of a still more interesting correspondence. In a letter to the Princess of Wales, he assailed the philosophical and religious principles of the school of Locke and Newton. This called forth Samuel Clarke in their defence. The replies of Leibnitz, and the rejoinders of Clarke contain as large an amount of curious speculation as any work of modern times. The manner of God's relation to the universe—the nature of miracles —the laws of the divine and human will—the ideas of space and time—and the character and limits of the material world, are among the stores of this magazine of speculative discussion. The controversy was continued with increasing zeal on both sides. Inferior in power of generalization and originality to his antagonist, the intellect of Clarke was possessed of an acuteness and logical force which rendered him one of the most skilful of philosophical disputants, and de-
