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THREE:The new Administration took measures to render themselves popular. They advised the king to go down to the House on the 6th of May, and propose a reduction of the army to the extent of ten thousand men, as well as an Act of Grace to include many persons concerned in the late rebellion. Walpole and his friends, on the contrary, did all in their power to embarrass the Government. Lord Oxford was not included in the Act of Indemnity, and it was resolved now by his friends to have his trial brought on. Before this was effected, however, a violent attack was made on Lord Cadogan. As Ambassador at the Hague, he had superintended the embarkation of the Dutch troops sent to aid in putting down the rebellion. He was now charged with having committed gross peculations on that occasion. Shippen led the way in this attack, but Walpole and Pulteney pursued their former colleague with the greatest rancour, and Walpole declaimed against him so furiously that, after a speech of nearly two hours in length, he was compelled to stop by a sudden bleeding at the nose. Stanhope, Craggs, Lechmere, and others defended him; but such was the combination of enemies against him, or rather, against the Ministers, that the motion was only negatived by a majority of ten.So far our investigation has been analytical. We have seen Plotinus acquire, one after another, the elements out of which his system has still to be constructed. The first step was to separate spirit from matter. They are respectively distinguished as principles of union and of division. The bodies given to us in experience are a combination of the two, a dispersion of form over an infinitely extended, infinitely divisible, infinitely changeful substratum. Our own souls, which at first seemed so absolutely self-identical, present, on examination, a similarly composite character. A fresh analysis results in the separation of Nous or Reason from the lower functions of conscious life. And we infer by analogy that the soul in Nature bears the same relation to a transcendent objective Nous. Nous is essentially pure self-consciousness, and from this self-consciousness the world of Ideas is developed. Properly speaking, Ideas are the sole reality: sensible forms are an image of them impressed on matter through the agency of the world-soul. But Nous, or the totality of Ideas, though high, is not the highest. All that has hitherto occupied us, Nature, Soul, and Reason, is316 pervaded by a fundamental unity, without which nothing could exist. But Soul is not herself this unity, nor is Reason. Self-consciousness, even in its purest expression, involves a duality of object and subject. The notion of Being is distinct from the notion of oneness. The principle represented by the latter, as the cause of all things, must itself transcend existence. At the same time, it is revealed to us by the fact of our own personal identity. To be united with oneself is to be united with the One.

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