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TWO:As a result of the preceding analysis, Plotinus at last identifies Matter with the Infinite��not an infinite something, but the Infinite pure and simple, apart from any subject of which it can be predicated. We started with what seemed a broad distinction between intelligible and sensible Matter. That distinction now disappears in a new and more comprehensive conception; and, at the same time, Plotinus begins to see his way towards a restatement of his whole system in clearer terms. ��The Infinite is generated from the infinity or power or eternity of the One; not that there is infinity in the One, but that it is created by the One.��484 With the first outrush of energy from the primal fount of things, Matter begins to exist. But no sooner do movement and difference start into life, than they are restrained and bent back by the presence of the One; and this reflection of power or being on itself constitutes the supreme self-consciousness of Nous.485 Whether the subsequent creation of Soul involves a fresh production of energy, or whether a portion of the original stream, which was called into existence by the One, escapes from the restraining self-consciousness of Nous and continues its onward flow��this Plotinus does not say. What he does say is that Soul stands to Nous in the relation of Matter to Form, and is raised to perfection by gazing back on the Ideas contained in Nous, just as Nous itself had been perfected by returning to the One.486 But while the two higher principles remain stationary, the Soul, besides giving birth to a fresh stream of energy, turns towards her own creation and away from the fountain of her life. And, apparently, it is only by328 this condescension on her part that the visible world could have been formed.487 We can explain this by supposing that as the stream of Matter departs more and more from the One, its power of self-reflection continually diminishes, and at length ceases altogether. It is thus that the substratum of sensible objects must, as we have seen, be conceived under the aspect of a passive recipient for the forms imposed on it by the Soul; and just as those forms are a mere image of the noetic Ideas, so also, Plotinus tells us, is their Matter an image of the intelligible Matter which exists in the Nous itself; only the image realises the conception of a material principle more completely than the archetype, because of its more negative and indeterminate nature, a diminution of good being equivalent to an increase of evil.488Whilst these proceedings were in agitation, the Tory and Jacobite party, which had at the king's accession appeared stunned, now recovering spirit, began to foment discontent and sedition in the public mind. They got the pulpits to work, and the High Church clergy lent themselves heartily to it. The mobs were soon set to pull down the meeting-houses of the Dissenters. Many buildings were destroyed, and many Dissenters insulted. They did not pause there, but they blackened the character of the king, and denied his right to the Crown, whilst the most fascinating pictures were drawn of the youth, and grace, and graciousness of the rightful English prince, who was wandering in exile to make way for the usurper. To such a length did matters go, that the Riot Act, which had been passed in the reign of Mary, and limited to her own reign, which was again revived by Elizabeth, and had never since been called into action, was now made perpetual, and armed with increased power. It provided that if twelve persons should unlawfully assemble to disturb the peace, and any one Justice should think proper to command them by proclamation to disperse, and should they, in contempt of his orders, continue together for one hour, their assembling should be felony without benefit of clergy. A subsequent clause was added, by which pulling down chapels or houses, even before proclamation, was made subject to the same penalties. Such is the Act in force at this day.