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TWO:Parliament met on the 10th of January, 1765. The resentment of the Americans had reached the ears of the Ministry and the king, yet both continued determined to proceed. In the interviews which Franklin and the other agents had with the Ministers, Grenville begged them to point to any other tax that would be more agreeable to the colonists than the stamp-duty; but they without any real legal grounds drew the line between levying custom and imposing an inland tax. Grenville paid no attention to these representations. Fifty-five resolutions, prepared by a committee of ways and means, were laid by him on the table of the House of Commons at an early day of the Session, imposing on America nearly the same stamp-duties as were already in practical operation in England. These resolutions being adopted, were embodied in a bill; and when it was introduced to the House, it was received with an apathy which betrayed on all hands the profoundest ignorance of its importance. Burke, who was a spectator of the debates in both Houses, in a speech some years afterwards, stated that he never heard a more languid debate than that in the Commons. Only two or three persons spoke against the measure and that with great composure. There was but one division in the whole progress of the Bill, and the minority did not reach to more than thirty-nine or forty. In the Lords, he said, there was, to the best of his recollection, neither division nor debate!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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