TWO:In the following Session Sir Henry Houghton brought it forward again, on the 17th of February. On this occasion a great many Methodist congregations petitioned against the Bill; for the Methodists, though separating themselves from the Church, still insisted that they belonged to it, and held all its tenets, at least of that section of it which is Arminian. It again passed the Commons,[160] but was rejected by the Lords. Finding the Lords so determined against the measure, it was allowed to rest for six years, when circumstances appeared more favourable, and it was again brought forward, in 1779, by Sir Henry Houghton, and carried through both Houses, with the introduction of a clause to this effect, that all who desired to be relieved by the Act should make the affirmation��"I, A. B., do solemnly declare that I am a Christian and a Protestant Dissenter, and that I take the Old and New Testaments, as they are generally received in Protestant countries, for the rule of my faith and practice."Civil war seems to have been averted only by the Duke's precipitate abandonment of the undertaking to form a Ministry. No one can for a moment imagine that the chief members of the Grey Administration ever intended to proceed to illegal extremities, but that the conduct of their friends led the Reforming world to think of and prepare for armed resistance admits of little doubt. Parliament and the country were kept in suspense and anxiety by varying rumours about the formation of a Government for several days, during which comments were freely made on the conduct of the Duke of Wellington and his friends. On the one hand, it was confidently stated that the king would keep his word as to Reform, which the Duke had agreed to carry. On the other hand, it was denied that the Duke could ever consent to tergiversation so base. On the former supposition, Mr. Macaulay said he was willing that others should have "infamy and place." But he added, "Let us have honour and Reform." Sir Robert Inglis was too honest to differ from this view of the matter, and too candid to conceal his sentiments. He declared that he could not but regard such a course on the part of his leader "with the greatest pain, as one of the most fatal violations of public confidence which could be inflicted."

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THREE:[521]Amongst other authors of the time, then very popular, but now little read, were Armstrong, author of "The Art of Preserving Health;" Akenside, of "The Pleasures of Imagination;" Wilkie, of "The Epigoniad;" and Glover, of the epic of "Leonidas." Falconer's "Shipwreck" and Beattie's "Minstrel" are poems much more animate with the vitality of grace and feeling. Then there were Anstey, with his "Bath Guide," half descriptive and half satiric; Stephenson's "Crazy Tales;" Mason's "Isis," a satire on the University of Oxford, and his tragedies of "Elfrida" and "Caractacus," which, with other poems by the same author, enjoyed a popularity that waned before more truly living things. Then there were the brothers Joseph and Thomas Warton. Both of these deserve to be mentioned amongst our first-rate prose writers��Joseph for his excellent "Essay on the Genius and Writings of Pope," and Thomas for his "History of English Poetry," and this is merely a fragment, coming down only to the reign of Queen Elizabeth. But that which, at this period, produced a thorough reform of our poetry was the publication of "The Reliques of Ancient English Poetry," by Bishop Percy. These specimens of poetry went back beyond the introduction of the French model into England��to the times when Chaucer, and still earlier poets, wrote from the instincts of nature, and not from scholastical or fashionable patterns. In particular, the old ballads, such as "Chevy Chace," "The Babes in the Wood," and the like, brought back the public taste from the artificial to the natural. The simple voice of truth, pathos, and honest sentiment was at once felt by every heart, and the reign of mere ornate words was over. After the Reliques came "The Border Minstrelsy" of Scott and completed the revolution. These ancient ballads, in both Percy and Scott, were found, in many instances, to be founded on precisely the same facts as those of the Swedes and Danes, collected seventy years before, thus showing that they were originally brought into Great Britain by the Scandinavians��a proof of their high antiquity. A similar return to nature was going on in Germany and the North of Europe, showing that the very collection of Percy's "Reliques" originated in some general cause, and that cause, no doubt, was the universal weariness of the artificial style which had so long prevailed in literature.

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