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THREE:In vindicating human freedom, Plotinus had to encounter a difficulty exceedingly characteristic of his age. This was the astrological superstition that everything depended on the stars, and that the future fate of every person might be predicted by observing their movements and configurations at the time of his birth. Philosophers found it much easier to demolish the pretensions of astrology by an abstract demonstration of their absurdity, than to get rid of the supposed facts which were currently quoted in their favour. That fortunes could be foretold on the strength of astronomical calculations with as much certainty as eclipses, seems to have been an accepted article of belief in the time of Plotinus, and one which he does not venture to dispute. He is therefore obliged to satisfy himself with maintaining that the stars do not cause, but merely foreshow the future, in the same manner as the flight of birds, to the prophetic virtue of which299 he also attaches implicit credence. All parts of Nature are connected by such an intimate sympathy, that each serves as a clue to the rest; and, on this principle, the stars may be regarded as the letters of a scripture in which the secrets of futurity are revealed.443The Revolution of 1688, which overthrew absolutism in the State, overthrew it also in the Church. The political principles of William of Orange, and the Whigs who brought him in, were not more opposed to the absolutism of the Stuarts than the ecclesiastical principles of the new king and queen, and the prelates whom they introduced into the Church, were to the high-churchism of Laud, Sancroft, Atterbury, and their section of the Establishment. When Parliament, on the accession of William and Mary, presented the Oath of Allegiance to the Lords and Commons, eight of the bishops, including Sancroft, Archbishop of Canterbury, refused it; and of these, five were of the number of the seven who had refused to sign James II.'s Declaration of Indulgence, and thus gave the immediate occasion to the outbreak ending in the Revolution. Thus a fresh faction was produced in the Establishment, that of the Non-jurors, who were,[142] after much delay and patience, finally excluded from their livings. As the existing law could not touch the non-juring bishops so long as they absented themselves from Parliament, where the oath had to be put to them, a new Act was passed, providing that all who did not take the new oaths before the 1st of August, 1689, should be suspended six months, and at the end of that time, in case of non-compliance, should be ejected from their sees. Still the Act was not rigorously complied with; they were indulged for a year longer, when, continuing obstinate, they were, on the 1st of February, 1691, excluded from their sees. Two of the eight had escaped this sentence by dying in the interim��namely, the Bishops of Worcester and Chichester. The remaining six who were expelled were Sancroft, the Primate, Ken of Bath and Wells, Turner of Ely, Frampton of Gloucester, Lloyd of Norwich, and White of Peterborough. In the room of these were appointed prelates of Whig principles, the celebrated Dr. Tillotson being made Primate. Other vacancies had recently or did soon fall out; so that, within three years of his accession, William had put in sixteen new bishops, and the whole body was thus favourable to his succession, and, more or less, to the new views of Church administration.

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