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 hima 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.While not absolutely condemning suicide, Plotinus restricts the right of leaving this world within much narrower limits than were assigned to it by the Stoics. In violently separating herself from the body, the soul, he tells us, is acting under the influence of some evil passion, and he intimates that the mischievous effects of this passion will prolong themselves into the new life on which she is destined to enter.497 Translated into more abstract language, his meaning probably is that the feelings which ordinarily prompt to suicide, are such as would not exist in a well-regulated mind. It is333 remarkable that Schopenhauer, whose views of life were, on other points, the very reverse of those held by Plotinus, should have used very much the same argument against self-destruction. According to his theory, the will to life, which it should be our principal business to conquer, asserts itself strongly in the wish to escape from suffering, and only delays the final moment of peaceful extinction by rushing from one phase of existence to another. And in order to prove the possibility of such a revival, Schopenhauer was obliged to graft on his philosophy a theory of metempsychosis, which, but for this necessity, would certainly never have found a place in it at all. In this, as in many other instances, an ethical doctrine is apparently deduced from a metaphysical doctrine which has, in reality, been manufactured for its support. All systems do but present under different formulas a common fund of social sentiment. A constantly growing body of public opinion teaches us that we do not belong to ourselves, but to those about us, and that, in ordinary circumstances, it is no less weak and selfish to run away from life than to run away from death.
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