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ONE:If Plotinus rose above the vulgar superstitions of the West, while, at the same time, using their language for the easier expression of his philosophical ideas, there was one more refined superstition of mixed Greek and Oriental origin which he denounced with the most uncompromising vigour. This was Gnosticism, as taught by Valentinus and his school. Towards the close of our last chapter, we gave some account of the theory in question. It was principally as enemies of the world and maligners of its perfection that the Gnostics made themselves offensive to the founder of Neo-Platonism. To him, the antithesis of good and evil was represented, not by the opposition of spirit and Nature, but by the opposition between his ideal principle through all degrees of its perfection, and unformed Matter. Like Plato, he looked on the348 existing world as a consummate work of art, an embodiment of the archetypal Ideas, a visible presentation of reason. But in the course of his attack on the Gnostics,518 other points of great interest are raised, showing how profoundly his philosophy differed from theirs, how entirely he takes his stand on the fixed principles of Hellenic thought. Thus he particularly reproaches his opponents for their systematic disparagement of Plato, to whom, after all, they owe whatever is true and valuable in their metaphysics.519 He ridicules their belief in demoniacal possession, with its wholly gratuitous and clumsy employment of supernatural agencies to account for what can be sufficiently explained by the operation of natural causes.520 And, more than anything else, he severely censures their detachment of religion from morality. On this last point, some of his remarks are so striking and pertinent that they deserve to be quoted.

Pellentesque habitant morbi tristique senectus et netus et malesuada fames ac turpis egestas.

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ONE:Under the influence of Granville and of Lord Bath, the king refused to admit Pitt, and they determined to resign, but got Lord Harrington to take the first step. He tendered the resignation of the Seals on the 10th of February, 1746, and the king accepted them, but never forgave Harrington. The same day Newcastle and Pelham tendered theirs, and their example was followed by others of their colleagues. The king immediately sent the Seals to Granville, desiring him and Bath to construct a new administration. They found the thing, however, by no means so easy. It was in vain that they made overtures to men of distinction to join them. Sir John Barnard declined the post of Chancellor of the Exchequer; Chief Justice Willes that of Lord Chancellor. After forty-eight hours of abortive endeavours, Lord Bath announced to the king that they were unable to form a Cabinet. It was with extreme chagrin that George was compelled to reinstate the Pelhams. He expressed the most profound mortification that he should have a man like Newcastle thus forced upon him��a man, he said, not fit to be a petty chamberlain to a petty prince of Germany. What made it the more galling, the Pelhams would not take back the Seals without authority to name their own terms, and one of them was, that such of the adherents of Bath and Granville as had been retained in the Ministry should be dismissed. The Marquis of Tweeddale was, accordingly, one of these, and his office of Secretary of State for Scotland was abolished. Pitt was introduced to the Cabinet, not as Secretary at War, as he had demanded, but as Vice-Treasurer of Ireland, and subsequently, on the death of Winnington, as Paymaster of the Forces. By this event the Opposition was still further weakened, and the Pelhams for some time seemed to carry everything as they wished, almost without a single ruffle of opposition.The 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. ONE: