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THREE:The purely intellectual view of human nature, the definition of mind in terms of cognition, is one more fallacy from which Aristotle��s teaching, had it not fallen into neglect or contempt, might have guarded Spinoza. Nevertheless, his parallelism between passion and sensuous perception saves him from the worst extravagances of his Greek predecessors. For the senses, however much they might be maligned, never were nor could be altogether rejected; while the passions met with little mercy from Plato and with none from the Stoics, who considered them not only unnecessary but even unnatural. Spinoza more wisely sees in them assertions, however obscure and confused, of the will to be and grow which constitutes individual existence. And he sees that they can no more be removed by pointing out their evil consequences than sense-impressions can be abolished by proving their fallaciousness. On the other hand, when Spinoza speaks as if one emotion could only be conquered or expelled by another emotion, we must not allow his peculiar phraseology to conceal from us the purely intellectual character of his whole ethical system. What he really holds is that emotion can be416 overcome by reason or better knowledge, because it is itself an imperfect cognition. Point by point, an analogy��or something more than an analogy��is made out between the errors of sensuous perception joined to imagination, and the errors of our spontaneous efforts after happiness or self-realisation. Both are imposed on us from without, and neither can be got rid of by a simple act of volition. Both are affected by illusions of perspective: the nearer object of desire, like the nearer object of perception, assuming a disproportionate place in the field of view. In both, accidental contiguity is habitually confounded with causation; while in both the assignment of causes to effects, instead of being traced back through an infinite series of antecedents, stops short with the antecedent nearest to ourselves. If objects are classified according to their superficial resemblances or the usages of common language, so also are the desires sustained and intensified by imitation and rivalry. By parity of reasoning, moral education must be conducted on the same lines as intellectual education. First, it is shown how our individual existence, depending as it does on forces infinitely exceeding our own, is to be maintained. This is chiefly done by cultivating friendly relations with other men; probably, although Spinoza does not himself make the comparison, on the same principle as that observed in the mutual assistance and rectification of the senses, together with their preservation by means of verbal signs. The misleading passions are to be overcome by discovering their origin; by referring the pleasures and pains which produce them to the right causes; by calling in thought to redress the balance of imagination; by dividing the attention among an infinite number of causes; finally, by demonstrating the absolute necessity of whatever actions excite them, and classifying them according to their relations, in the same way that the phenomena of the material world are dealt with when subjected to scientific analysis.

THREE:But the Comprehension Bill was not so fortunate. Ten bishops, with twenty dignified clergymen, were appointed as a commission to make such alterations in the liturgy and canons, and such plans for the reformation of the ecclesiastical courts as, in their opinion, best suited the exigencies of the times, and were necessary to remove the abuses, and render more efficient the services of the Church. The list of these commissioners comprised such men as Tillotson, Stillingfleet, Sharp, Kidder, Hall, Tenison, and Fowler. They met in the Jerusalem Chamber, and began their labours preparatory to this great comprehensive bill. In order to sanction these changes, Convocation was summoned, and then the storm broke loose. The Jacobites and the discontented cried out they were going to pull the Church down; the High Churchmen declared it was a scheme to hand over the Church to the Presbyterians; the Universities cried that all the men engaged in the plan were traitors to the true faith, and the king himself was not spared. The High Churchmen who were included in the commission fled out of it amain, and Convocation threw out the whole reform as an abomination. Convocation having given this blow to all hopes of ecclesiastical reform, was prorogued to the 24th of January, 1690, and on the 6th of February was dissolved with the Parliament, nor was it suffered to meet again for business till the last year of the reign of William.

THREE:��I believe you!�� Larry spoke earnestly, reassuringly. ��It��s a perfectly reasonable explanation.��