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THREE:Besides the truths drawn by cross-examination from the witnesses for the slave-dealing merchants, who contended that even Sir William Dolben's Bill would nearly ruin Liverpool, Captain Parry, who had been sent by Pitt to Liverpool to examine some of the slave-ships, brought the directest proofs that the representations of these witnesses were false, and the accommodation for the slaves was most inhuman; Sir William Dolben himself had examined a slave-ship then fitting out in the Thames, and gave details which horrified the House. This Bill went to prohibit any ship carrying more than one slave to a ton of its register; the only matter in which the House gave way was that none should carry more than five slaves to every three tons, and a very few years proved that this restriction had been the greatest boon to the dealers as well as the slaves in the preservation of the living cargoes. The Bill met with some opposition in the Lords, and there Admiral Rodney and Lord Heathfield, both naturally humane men, were amongst its strongest opponents. The measure, however, passed, and received the Royal Assent on the 11th of July. Some well-meaning people thought that by legalising the freightage of slaves, England had acknowledged the lawfulness of the trade; but the advocates of the abolition made no secret of their determination to persevere, and this victory only quickened their exertions.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.